Title: A Comment on the 'Finality of Prophethood'... Question/Comments: A friend of mine, who does not accept the finality of the Prophet Muhammad (pbuh), referred to your responses on the issue. He disagreed with your response where you had said that "Every Rasul is a Nabi but not every Nabi a Rasul . His reason was that he felt that the two terms, Rasul and Nabi , were synonymous to each other. I asked him for the basis of his opinion whereby he then forwarded the following to me: "Every Rasul is a Nabi and every Nabi a Rasul . [ al-A`raf 7:157] "Those who follow the Messenger, the Prophet, the Ummi whom they find mentioned in the Torah and the Gospel which are with them. He enjoins on them good and forbids them evil and makes lawful for them the good things and forbids them the bad things and remove from them their burdens and shackles that were upon them. So those who shall believe in him and honor and support him and help him and follow the light that has been sent down with him - these shall prosper." [ al-A`raf 7:158] "Say, `O mankind, truly I am a Messenger to you all from ALLAH to Whom belongs the Kingdom of the heavens and the earth. There is no god but HE. HE gives life and HE causes death. So believe in ALLAH and HIS Messenger, the Ummi Prophet, who believes in ALLAH and HIS words; and follow him that you may be rightly guided." [ Maryam 19:51] "And relate the story of Moses as mentioned in the Book. He was, indeed, a chosen one; and he was a Messenger, a Prophet". [ Maryam 19:54] "And relate the story of Ishmael as mentioned in the Book. He was indeed true to his promises. And he was a Messenger, a Prophet". It is a very common misconception among Muslims that while explaining RASUL and NABI , they invariably separate these two ranks. However an in-depth study of the Holy Quran explain and removes this popular misconception, viz., "that a Rasul (Messenger) is one who brings a new Law and a new Book and a Nabi (Prophet) is one who is commissioned by God only for the reformation of his people, and though, like a rasul , a nabi receives Divine revelations, yet he brings no Law or Book containing new commandments and ordinances. According to this popular notion, every Rasul (Messenger) is necessarily a Nabi (Prophet) but not every Nabi , a Rasul . The verses above demolishes this wrong notion because if a Rasul (Messenger) is one who brings a new Book and a new Law and as such is necessarily a Nabi (Prophet), then the addition of the word Nabi to the word Rasul in these verses is superfluous and redundant. The FACT is that EVERY RASUL IS A NABI and EVERY NABI A RASUL . These two words are interchangeable and represent two aspects of the same office and two functions of the same person. A Divine Reformer is a RASUL in as much as he receives Messages from God ( Risalah meaning a message), and he is a NABI in the sense that he conveys those Messages to the people to whom he is sent ( Nubuwwah meaning the conveying of a message). Thus every Rasul (Messenger) is a Nabi (Prophet) because after receiving Divine Messages he conveys them to his people and every Nabi is a Rasul because he conveys to his people those Messages which he receives from God. Only the functions of Nabi follow those of Rasul . In his capacity as Rasul he first receives Messages from God and then in his capacity as nabi he conveys them to his people. This is why everywhere in the Qur'an when these two words Rasul and Nabi occur together, invariably the word Nabi follows the word Rasul because that is the natural order." Do you feel that the basis, especially with regard to the cited verses, of his opinion to be correct? He went on to respond to your reply under the topic of " The Qur'an on the Finality of Prophethood " . You had said: "The "seal of prophethood" can only mean either of the following: Mohammad (pbuh) is the prophet that has finally sealed the system of prophethood, which had been initiated by Allah through Adam; or Mohammad (pbuh) is that prophet of Allah that holds the seal of prophethood, i.e., no one can be called the prophet of Allah unless Mohammad (pbuh) has put his seal of prophethood on that person. Thus, Moses, Jesus, Abraham and all others that we know as prophets of Allah, hold this position because Mohammad (pbuh) has called them the prophets of Allah and thereby put his seal of prophethood on them. In the same manner, if some prophet is to come after Mohammad (pbuh) he shall only be considered for such prophethood, if Mohammad (pbuh) has put his seal of prophethood on him (obviously, there is no such person). In my opinion, the meaning more coherent with the context of the referred verse is the first one. Therefore, in my opinion, the word used by the Qur'an in this verse is quite clear in implying that Mohammad is the last prophet (not just "the best")." The brother commented by saying: "The scholar above explained the meaning of Khatam and Khatim in well comprehensible way. Below that he gave two-point theory to elaborate the meaning of the word. The former point definitely lacks any rational move while the later is quite consistent and balanced. If the scholar considers the first opinion to be more reasonable then there should be some supporting text in Quran. He must have elaborated in the same milieu. The second point is very much in harmony with the Quranic teachings. It says if anyone wants to validate the claimant of Prophethood, then the Seal of the Mohammad is the only measuring criteria. One must have qualities of Prophet Mohammad in him to be considered as a Prophet. For example a CHILD must inherit his FATHER's features to be considered lawful and legitimate. Similar is the case with All the prophets(children), they must have qualities of Mohammad(father) to be considered as a true Prophets. This is the true meaning of the word "Khatam-un Nabeyaeen" . The meaning is further enhanced if the verse is understood in the same framework.viz. "Muhammad is not the FATHER (physical) of any of your men, but he is the Messenger of ALLAH, and the FATHER (spiritual) of the Prophets and ALLAH has full knowledge of all things." If we interpret the verse this way, it is found to be more consistent with the other Quranic text. On the other hand, the word "LAST" not only fits very inappropriately in the verse but also is very incompatible with Quran and Ahadith , both." Could you please provide the basis of your opinion on why you believe that the first point is more credible than the second point? May I ask if the above verse has been correctly used for supporting the basis of his opinion? Kind regards Answer: Before presenting my comments on the explanation of 'Seal of Prophets', I would first like to clarify that I do not ascribe to the opinion that the difference of Nabi and Rasul lies in the nature of the revelations that they receive from God, as the writer has construed. For my opinion regarding the difference between the two designations, please refer to my earlier responses on the topic [1] . The author writes: The verses above demolishes this wrong notion because if a Rasul (Messenger) is... necessarily a Nabi (Prophet), then the addition of the word Nabi to the word Rasul in these verses is superfluous and redundant. Keeping in mind that the author holds that every Nabi is a Rasul and vice versa, the same objection as stipulated in the cited paragraph, applies to his own explanation as well. If the two terms are used as synonymous in the Qur'an, even then the 'addition of the word Nabi to the word Rasul , in these verses, is superfluous and redundant'. However, after having stressed that the two words are synonymous, the author has also given a difference between the two terms. He writes: The FACT is that EVERY RASUL IS A NABI and EVERY NABI A RASUL . These two words are interchangeable and represent two aspects of the same office and two functions of the same person. A Divine Reformer is a RASUL in as much as he receives Messages from God ( Risalah meaning a message), and he is a NABI in the sense that he conveys those Messages to the people to whom he is sent ( Nubuwwah meaning the conveying of a message). I would ask the author to give some linguistic or Qur'anic basis of his opinion. In the absence of any such bases, the opinion does not deserve our attention. It is quite clear that although in their literal meanings, the two words can be used interchangeably, yet as terms of the Qur'an, they connote two separate designations. The Qur'an ( Al-Hajj 22: 52) says: And We did not send before you any messenger or a prophet except that... The additive conjunction in the above verse is a clear indication of the distinction between the two designations of messengers and prophets. Thus, Al-Zamakhsariy , the acknowledged linguist and commentator of the Qur'an, writes in the explanation of the cited verse: This [verse] provides an unchallengeable proof of the difference between Rasul and Nabi . I do agree with the author that the generally accepted distinction between the two designations is not fully supported by the Qur'an neither by the history of the known prophets and messengers. I also acknowledge that the author may not agree with me in the explanation of the distinction that exists between the two designations. Nevertheless, the above verse provides clear evidence to effect that there does, indeed, exist a distinction between the two designations, for had that not been the case, like all the verses cited by the author, the words of the above cited verse would also have been 'superfluous and redundant'. The author, commenting on my preferred opinion about the implication of the phrase "Khaatam al-Nabiyyeen" , writes: The former point definitely lacks any rational move while the later is quite consistent and balanced. I would appreciate if the author would kindly explain what exactly does he mean by 'rational move', which he finds lacking in the preferred point. Further commenting on this meaning, the author writes: If we interpret the verse this way, it is found to be more consistent with the other Quranic text. On the other hand, the word "LAST" not only fits very inappropriately in the verse but also is very incompatible with Quran and Ahadith , both. I would once again request the author to point out how is the second point more consistent with the 'other Qur'anic text' and also to explain what exactly is the 'inappropriateness' and the 'incompatibility' that results from preferring the first meaning. The author wants the verse to be interpreted as: "Muhammad is not the FATHER (physical) of any of your men, but he is the Messenger of ALLAH, and the FATHER (spiritual) of the Prophets and ALLAH has full knowledge of all things." I really fail to comprehend how can the words 'Khaatam al-Nabiyyeen' can possibly be interpreted as: 'the FATHER (spiritual) of the Prophets'. Does the author find this meaning to be compatible with the other parts of the Qur'an, in which it is clearly stated that through his revelation to the Prophet (pbuh), God clarifies the path of Abraham (pbuh) [2] ? Does this not make Abraham (pbuh), the spiritual as well as physical father of all the prophets, who succeeded him? You ask: Could you please provide the basis of your opinion on why you believe that the first point is more credible than the second point? Before clarifying the basis of my said preference, I would first like to clarify that from the particular perspective of whether Muhammad (pbuh) is the last messenger and prophet of God or not, the preference between the two stipulated implications does not entail any affect. Even if the second meaning is preferred, it would not help the cause of those who want to establish the continuation of prophethood after Muhammad (pbuh). It is clear that Muhammad (pbuh) did not - in the Qur'an or any other source that is transmitted to us through the verbal or practical perpetuation of his companions and the succeeding generation of Muslims - foretell the coming of any messenger or prophet of God. The mere fact that the Qur'an does not put upon us the responsibility to believe in any prophet after Muhammad (pbuh), is evidence of the fact that after Muhammad (pbuh), no one has been given his seal of prophethood and, therefore, no one deserves to be held as a prophet of God. Nevertheless, my preference of the first implication, as stated in my referred response [3] , is primarily based on the context of the referred verse. Let us, therefore, take a look at the context of the referred verse. The particular phrase under consideration - 'Khaatam al-Nabiyyeen' - is placed in Al-Ahzaab 33: 40. To understand the context of the verse - and thereby the basis of my preference of the implication of the particular phrase - I would request you to take a close look at the translation of Al-Ahzaab 33: 36 - 40. Yusuf Ali has translated the referred part of Al-Ahzaab as under: It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger, to have any option about their decision: if anyone disobeys Allah and His Messenger, he is indeed on a clearly wrong Path (36). Behold! thou didst say to one who had received the grace of Allah and thy favour: "Retain thou (in wedlock) thy wife, and fear Allah." But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah. Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee: in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (their marriage) with them. And Allah's command must be fulfilled (37). There can be no difficulty to the Prophet in what Allah has indicated to him as a duty: It was the practice (approved) of Allah amongst those of old that have passed away, and the command of Allah is a decree determined (38). (It is the practice of those) who preach the Messages of Allah, and fear Him, and fear none but Allah. And enough is Allah to call (men) to account. (39) Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things. (40) The following explanation may help in understanding the cited part of Surah Al-Ahzaab : Verse 36 directs the Muslims to submit to the Prophet's decisions and admonishes them that lack of submissiveness toward the Prophet's decision would lead them astray. This admonition is a preamble for the succeeding reference of a social reform that was made through the Prophet (pbuh), which, under the prevalent social circumstances, was generally considered as not only unacceptable but quite detestable. This social reform was regarding the prohibition of marriage with the divorced wives of one's adopted sons. Some background information of this reform follows: The Prophet (pbuh), for the purpose of elevating the status of the freed slaves in the society, had persuaded and encouraged marriage between one of his cousins - Zainab (ra) - and his adopted son and a freed slave - Zayed ibn Thabit (ra). However, the arrangement did not work out and the marriage ultimately resulted in divorce. After the divorce, Zainab (ra) was now faced with another dilemma. Being a divorcee of a slave, no respectable person in the society was genuinely willing to marry her. This state of affairs had obvious emotional affects on the Prophet (pbuh), as he had himself persuaded and encouraged the marriage to take place. Under these circumstances, the Prophet (pbuh) might even have considered taking Zainab (ra) in marriage, but was probably reluctant in doing so, because she was a divorcee of his adopted son. At this juncture, the Qur'an directed the Prophet (pbuh) to marry Zainab (ra), even though it was against the accepted norms of the prevalent social setup. Through this directive, not only Zainab (ra)'s immediate problem was sought to be resolved, but from a long-term perspective, it was also meant to correct the social concept of considering the divorced and widowed wives of one's adopted sons to be prohibited in marriage. Verse 37 - 39 entails reference to this social concept and its correction through the Prophet (pbuh). If you would read the related verses once again, in the light of the foregoing explanation, I am sure you would understand the stress and the implication of each of the statements in these verses, in their correct perspective. At the end of the stated directives, in verse 40, the Qur'an has stressed four points, with reference to the mentioned incident: "Muhammad (pbuh) is not the father of any man", which entails a refutation of a biological relationship between the Prophet (pbuh) and Zayed Ibn Thabit (ra) and, therefore, a lack of prohibition, in the Shari`ah , of marriage between the Prophet (pbuh) and the divorced wife of Zayed (ra); "He is the messenger of God", which means that whatever Muhammad (pbuh) has done, even if it is against the accepted norms of the prevalent society, is according to the directives of God and, therefore, is clear of all sin and fault; "And [he - i.e. Muhammad (pbuh) - is] the seal of prophets", which clearly refers to the fact that because Muhammad (pbuh) is the 'last' among the prophets of God, thus, if God had not reformed the referred social concept - of considering the divorced and widowed wives of one's adopted sons to be prohibited in marriage - through His 'last' Prophet, then it would have remained an accepted social tradition for all times to come; and "And God has full knowledge of all things", which clearly implies the correctness and the appropriateness of all the directives of God. The above explanation should clarify the basis on which I consider the first of the two stated implications of 'seal of prophets' to be more preferable. I hope this helps. January 7, 2001 [1] Reference is to one of previous responses titled: " Prophets and Messengers ". [2] Refer to Al-Baqarah 2: 130, Al-Baqarah 2: 135, Aal Imraan 3: 95, Al-Nisaa 4: 125, Al-An`aam 6: 161, Yusuf 12: 38, Al-Nahl 16: 123 and Al-Hajj 22: 78. [3] i.e. ' The Qur'an on the Finality of Prophethood '.