Islam - The Summit of Religious Evolution — Page 127
127 because of their hypocritical understanding of the concept of finality of prophethood or "Khatam-al- Nabiyeen". These Muslim denominations consider this term to mean that there would be no prophet (in any sense of the word) after the Holy Prophet (pbuh). This view is contrary to their own belief about Jesus' second coming in accordance with the Quranic teachings, which have been discussed earlier. A question arises that if Jesus were to physically descend to earth according to their belief towards the end of time, what would be his capacity on his return? Will he leave behind his prophethood in the heavens? This concept is derogatory to the status of the Holy Prophet (pbuh) because it implies that the Holy Prophet of Islam had to rely on an earlier prophet, who was not his follower, to revive his message. A brief review of this issue will be appropriate here. The Quran states its position on this issue as follows: 68 "Muhammad (pbuh) is not the father of any male amongst you, but he is a messenger of God and KHATAM-AL-NABIYYIN". The Arabic appellation "Khatam-al-Nabiyyin" has been retained in the translation because the meaning of the verse hangs on this term. Without going into much detail the term “Khatam-al- Nabiyyin” has been translated by "leading Muslim divines" from the earliest days of Islam to mean "Seal of Prophets". Seal has the function of attesting the authenticity and hence the verse is translated as "Muhammad (pwace be on him) is the SEAL OF PROPHETS. This concept has been accepted from the earliest days of Islam and has continued through each Islamic century. A detailed discussion on this subject is given in Appendix IV. The appendix also gives the interpretation of this term by the various reformers (Mujaddids) who, according to Quranic teachings, were to be appointed by God to correctly interpret the Quran. The Muslim denominations that refute this concept misread the term as "Khatim-al-Nabiyyin" which means the last of Prophets. The Arabic word in the Quran is KHATAM and not KHATIM and any misconceptions in this regard may be clarified from the Quran itself. It is emphasized again in the strongest terms that either interpretation does not mean that the Quranic Law revealed to the Holy Prophet can, in any sense of the word, be changed, abrogated or modified. Hence, for such difference of opinions, Muslims can refer to the Quran for guidance. The correct interpretation of the term "Seal of Prophet" does not prohibit the continuation of subordinate prophets who would rejuvenate the meaning of the Quran just as Jesus did to the Law of Moses. To the contrary, this interpretation implies the continuation of this process because God was to continue appointing religious reformers till the end of time. The proponents of the latter interpretation “Last of Prophets” quote from the following tradition of the Holy Prophet in support of their claim: 69 I am the last of Prophets. There is no prophet after me. My mosque is the last of mosques. This group however fails to consider this tradition in its entirety. They only use the first two parts of the tradition but ignore the last part, which is extremely important. It is this last part that signifies that the language used in this tradition is symbolic. If however, this tradition is considered using the criterion adopted by the latter group, than the construction of new mosques, after the Holy Prophet's death, should also be prohibited. Hence, the correct interpretation of this tradition is that there can be no law-bearing prophet after the Holy Prophet who can abrogate or modify the Quranic Law. Likewise, the prophet's mosque