Truth Prevails — Page 20
( 20 ) Tafsir of Khataman Nabiyeen by Mr. Faruqi In his book under reference Mr. Faruqi, in his tafsir of Khataman Nabiyeen , has given two meanings to this expression. (i) ‘Last Prophet’, which he says is the real and proper meaning of the term. ii) ‘Seal on the Prophets’, which then he proceeds to interpret: “In fact the term Khataman Nabiyeen (as used in the Quranic verse) refers to two things: (i) that Mohammad is the last of the Prophets, and (ii) the same spiritual attainments which previously were achieved through different Prophets, could now be secured direct by following the teachings of Hazrat Mohammad. ” (page 10) Tafsir of the Term by the Promised Messiah As against this Tafsir by Mr. Faruqi, we find the Promised Messiah interpreting the expression to mean ‘Seal of the Prophets’, which he further expounds: “Almighty God made the Holy Prophet Mohammad into a ‘seal’, in the sense that for extending the benefit and excellence he was given a ‘seal' which, had never been given to anyone before. This is the basis why he has been called ‘ Khataman Nabiyeen ’, i. e. , loyalty and obedience rendered to him brings down on one the perfections and excellences of Nabuwwat and the focus of his powers of the soul on a follower can shape him up as a Prophet. This superior, purifying power of the soul has never been bestowed on any other Prophet. ” ( Haqiqatul Wahyi , Footnote, page 97) From a passage we have quoted earlier from Satbachan , we have seen that obedience to the Prophets raises a follower to the rank and position of a ‘ wali ’. But in this passage, the highest and most distinguished rank of Khataman Nabiyeen has been described, namely that, through following in his footsteps, the excellences and perfections of Nabuwwat also were attainable, namely waliyat , and Mohaddathiyat , etc. , further, that the focus of the powers of his soul on a man can also shape him up into a Prophet; that through the blessings of devotion to him, his Ummati could also be favoured by the Lord God by raising him to the elevation of Nabuwwat. Here we have the Promised Messiah stating very clearly that the power to shape up a follower into Nabi has been given exclusively to the Holy Prophet alone. This bears out that, through the blessings of devotion to him, an Ummati could rise to the position of a Nabi , higher than that of a wali. Suppose we interpret here the power to shape up a Nabi , and confine it strictly within a rigid boundary of shaping up only a wali , immediately all the other Prophets have to be raised to a position where they stand at par with the powers of the Holy Prophet Mohammad, whereas the true position of Khataman Nabiyeen as described by the Promised Messiah, is that this purifying power, at such a pitch, has not been conferred on anyone among the Prophets. The essence of this point is