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Khātam an-Nabiyyīn (Arabic: خَاتَمَ النَّبِيِّينَ), or Seal of the Prophets is a title used by the Qur'an to designate the Islamic prophet Muhammad. It is often understood to mean that Muhammad is the last in a series of prophets who, according to Muslim beliefs, were chosen by God to deliver the divine message of Islam. Muslims generally agree that Muhammad received the final revelation from God, in the form of the Qur'an, and that it was intended for all mankind, for all time to come. This being the Last and Final Testament is understood from words of the Qur'an, "This day have I perfected your religion for you, completed my favor upon you, and have chosen for you Islam as your religion"  These are also supposed to be the last verses revealed to Muhammad before his death in 632 CE. Among the Muslim scholars, there is a complete consensus that Muhammad is the Last of the Prophets who gave mankind a New Law (Shariah), however, the advent of a Prophet in the later days (Jesus son of Mary) has never been denied, who will appear as a "Subordinate" or "Disciple" (ummati) prophet and will judge according to Muhammadan Law.
- 1 Origin
- 2 Interpretation of the phrase خَاتَمَ النَّبِيِّينَ
- 3 Ahmadiyya Interpretation
- 4 Distinction between "messenger" and "prophet"
- 5 Academic views
- 6 Views of other religions
- 7 Controversies
- 8 See also
- 9 References
- 10 External links
The term Khatam an-nabuwwah is derived from the Quranic phrase Khatamun Nabiyyīn "seal of the prophets".
مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّينَ وَكَانَ ٱللَّهُ بِكُلِّ شَيْءٍ عَلِيماً
- "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." [The Quran, 33:40]
khātam (خَا تَم) in Quran
The phrase Khatamun Nabiyyīn (The Seal of the Prophets) is a compound of two words, Khatam (خَا تَم) (seal) and النَّبِيِّينَ an-Nabiyyin (The Prophets). The triliteral root khā, tā, mīm (خ, ت, م) occurs eight times in the Quran, in four derived forms:
- five times as the form as a verb khatama (خَتَمَ)
- once as the noun khātam (خَا تَم)
- once as the noun khitām (خِتَٰم)
- once as the passive participle makhtūm (مَّخْتُوم)
Interpretation of the phrase خَاتَمَ النَّبِيِّينَ
Classical lexicons say that the word خاتم, means a Seal and the last of something. e.g. Lisān al-‘Arab, Tāj al-‘Arūs, Al-Mufridāt li-Gharīb al-Qur’ān, Aqrab al-Mawārid, Lane’s English–Arabic Lexicon, Al-Muĥīt, Muĥīt Al-Muĥīt, Al-Ghanī, Al-Wasīt and Al-Qāmūs Al-Muĥīt. The classical lexicons also mention the word خاتم is used in the context "the khatam of such and such" meaning the last thereof. The author of the Lisān al-‘Arab states on authority of al-Lihyani "the khatam of a people" meaning the last of them. In Lane's English-Arabix Lexicon the author under the article ختام translates this phrase as "the last of a company of men" and khatam al-nabiyyeen or khaatim al-nabiyeen, depending on the dialectical variation as "the last of the prophets".
The scholars of Islam, have interpreted this Finality to mean that Muhammad is the Last and Final Law bearing Messenger of God. Some examples from the writings of the past scholars affirm this point: The expression خَاتَمَ النَّبِيِّينَ which means, the Seal of the Prophets; has also been understood to mean 'the best of the Prophets', 'the Final and Last prophet', 'the Last authority', 'the Embellishment of the prophets'; and "Last", in the sense that all the qualities and attributes of prophethood found their most perfect and complete consummation and expression in him.
It is believed that Muhammad explained the phrase "Khatamun-Nabiyyin" by giving examples such as: I am the last in line of the Prophets of God and my Mosque is the last Mosque. It is reported that Muhammad affirmed: "My position in relation to the prophets who came before me can be explained by the following example: A man erected a building and adorned this edifice with great beauty, but he left an empty niche, in the corner where just one brick was missing. People looked around the building and marvelled at its beauty, but wondered why a brick was missing from that niche? I am like unto that one missing brick and I am the last in the line of the Prophets." This is said to be pointing towards the Last Dispensation (Sharia of Islam), its completion and perfection. "So I came and in me the line of Prophets has ended."
The very same tradition in similar words has been incorporated among other traditions reported by Jabir ibn Abd-Allah; and its last sentence reads, "It is in me that line of Prophets came to its final end." In another such narration, it is believed, he has further explained the concept of Last when he addressed his uncle Abbas bin Abdul Muttalib as Khatam-ul Muhajireen. or addressing Ali as Khatam ul Auliya. The above narrations depicts Muhammad as the last prophet. The consensus of the scholars of Islam, has been that the phrase last prophet, signifys "the last Law Giver Prophet" and Messenger of God. Muhammad is reported to have affirmed the descent of a prophet in the later days, as his subordinate.
Jesus will descend as an Islamic prophet
The appearance of a Messenger/Prophet in the later days had been prophesied by Muhammad himself. As can be affirmed from the narrations ( hadith) of Muhammad recorded in the "most authentic books" like Sahih al-Bukhari and Sahih al-Muslim etc. "Narrated Abu Huraira: Allah's Apostle said,
- "By Him in Whose Hands my soul is, surely (Jesus,) the son of Mary will soon descend amongst you and will judge mankind justly (as a Just Ruler); he will break the Cross and kill the pigs and there will be no Jizya (i.e. taxation taken from non Muslims). Money will be in abundance so that nobody will accept it, and a single prostration to Allah (in prayer) will be better than the whole world and whatever is in it." Abu Huraira added "If you wish, you can recite (this verse of the Holy Book): - 'And there is none Of the people of the Scriptures (Jews and Christians) But must believe in him (i.e Jesus as an Apostle of Allah and a human being) Before his death. And on the Day of Judgment He will be a witness Against them." 
" Narrated Abu Huraira: Allah's Apostle said
- "How will you be when the son of Mary (i.e. Jesus) descends amongst you and he will judge people by the Law of the Quran and not by the law of Gospel" 
That Jesus son of Mary will appear as a Prophet of God has been clearly affirmed by Prophet Muhammad as follows. The number of such ahadith is very large, only a few are quoted here. Ahadith containing the prophecy of the appearance of Jesus son of Mary as an Imam (Leader) from among the Muslims.: "It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed:
- What will be your state when the son of Mary descends amongst you, an Imam amongst you?
"An-Nawwas b. Sam'an reported that Allah's Messenger (may peace be upon him) made a mention of the Dajjal one day in the morning… Allah's Apostle, Jesus, and his companions would then come down to the earth and they would not find in the earth as much space as a single span which is not filled with their putrefaction and stench. Allah's Apostle, Jesus, and his companions would then again beseech Allah, Who would send birds whose necks would be like those of bactrian camels and they would carry them and throw them where God would will…." 
The Ahmadiyya Muslim Community while accepting Muhammad as the 'seal of Prophets' and the last prophet to have brought a complete and comprehensive universal law for humanity, believe that prophethood subordinate to Muhammad is still open. Muhammad is believed to have brought prophethood to perfection and was the last law-bearing prophet, the apex of man's spiritual evolution. New prophets can come but they must be subordinate to Muhammad and cannot exceed him in excellence nor alter his teaching or bring any new law or religion. The Ahmadiyya community believes Mirza Ghulam Ahmad to be the promised Messiah and Mahdi, who claimed a certain kind of prophethood but never claimed to have brought a new divine law or change the law of Muhammad, but to have been Divinely appointed to revive and universally establish the law/religion of Muhammad. The Ahmadiyya community draws upon various opinions of Islamic scholars throughout the history of Islam to show the possibility of non-law bearing prophethood within Islam.
Distinction between "messenger" and "prophet"
Most Islamic commentators[who?] agree that "messenger" (rasūl) refers to those who bring a divine revelation which includes a new doctrinal system, while a "prophet" (nabī) is one who explains ethical teachings on the basis of an existing religion. Every messenger is a prophet, but not every prophet is a messenger.
Carl W. Ernst considers this phrase to mean that Muhammad's "imprint on history is as final as a wax seal on a letter". According to Arabic lexicon and the linguistic usage, khatam means "to affix seal; to close, to come to an end; and to carry something to its ultimate end". Wilferd Madelung states that the meaning of this term is not certain.
Views of other religions
The Bahá'í Faith regards Muhammad as the seal of the prophets, but does not interpret this term as meaning that no further messengers from God are possible. In particular, Bahá'ís regard the end-times prophecies of Islam (and other faiths) as being symbolic, and see the Báb and Bahá'u'lláh as symbolically fulfilling these prophetic expectations. The latter of these is the founder of the Bahá'í religion, which considers Islamic law to have been superseded by its own. Muhammad is seen as ending the Adamic cycle, also known as the Prophetic cycle, which is stated to have begun approximately 6,000 years ago, and the Báb and Bahá'u'lláh as starting the Bahá'í cycle, or Cycle of Fulfillment, which will last at least five hundred thousand years with numerous Manifestations of God appearing throughout that time. Bahá'u'lláh gave the Title "King of the Messengers" (sultán al-rusul) to the Báb, and the "Sender of the Messengers" (mursil al-rusul) to himself. In the Kitáb-i-Íqán, he uses the Islamic concept of the oneness of the prophets to show that the term "seal of the prophets" does not apply to Muhammad only, but to all the prophets. He also makes a direct link between Qur'an 33:40, about the seal of the prophets, and 33:44, about the promise of the "attainment of the divine Presence" on the day of resurrection, which he interprets as the meeting with the Manifestation of God. The day of resurrection is interpreted as the day of the advent of the Qa'im or Mahdi. These interpretive and legal differences have caused the Bahá'ís to be seen as heretics and apostates by many Muslims.
The concept of the finality of prophethood of Muhammad has caused controversy in recent times. The Ahmadiyya Muslim Community, hold Mirza Ghulam Ahmad to be a prophet subordinate to Muhammad. Ahmed claimed to be the "Promised Messiah" and Mahdi in 1889 and founded a movement in Qadian, India. His claims resulted in a violent reaction among many Muslims of the Indian subcontinent.
Salafi and Sunni scholars vehemently opposed him and in subsequent years a movement opposed to Ahmadiyya beliefs was founded. This movement, at times violent, is still very active in India, Pakistan, Bangladesh and other countries where Ahmadiyya adherents are present.
- مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ ...وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا ﴿٤٠﴾ ... (English Translation: "Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets, for Allah has full knowledge of all things." (The Quran 33:40)
- The Quran 5:3... الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِينًا ..."This day have I perfected your religion for you, completed my favor upon you, and have chosen for you Islam as your religion."
- "Muhammad is not the father of any man among you: he is not Zayd’s biological father and so it is not unlawful for him to marry his [former] wife Zaynab [after him]; but, he is, the Messenger of God and the Seal of the Prophets, and so he will not have a son that is a [fully grown] man to be a prophet after him (a variant reading [for khātim al-nabiyyīna] has khātam al-nabiyyīn, as in the instrument [known as a] ‘seal’, in other words, their [prophethood] has been sealed by him). And God has knowledge of all things, among these is the fact that there will be no prophet after him, and even when the lord Jesus descends [at the end of days] he will rule according to his [Muhammad’s] Law." The Tafsir Jalalyn , by Jalal ud Din Sayuti under verse 33:40.
- The Quran,33:40
- Noun (33:40:11) wakhātama and Seal مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَٰكِنْ رَسُولَ اللَّهِ وَخَا تَمَ النَّبِيِّينَ Noun Khatama 
- Kha ta ma
- See Khataam in Zurqani, Shara1,1 Mawahib al-Ladunniyya, Ibn 'Arabi, Shah Wali-Ullah, Imam Mullah 'Ali Qari
- The Saheeh Muslim, Kitab-ul-Hajj; Bab: Fadl-us-Salat bi Masjidi Mecca wal Medina
- Bukhari, Kitab-ul-Manaqib
- Muslim, Kitab-ul-Fada'il, Bab-ul-Khatimin-Nabiyyin
- Tirmidhi, Kitab-ul-Manaqib, Bab-Fadlin Nabi and Kitab-Adab, Bab-ul-Amthal
- Musnad Abu Dawud Tayalisi
- Abbas as Khatam ul Muhajireen, see Kanzul Ommal, Vol VI, P. 178
- Tafseer Saafi, under verse 33:40
- Jesus will descend in the later Days. Sahih Bukhari. 4.159 (116 hadith found in 'Prophets' of) and See Fateh Al Bari, Page 302 Vol 7.
- Sahih Bukhari. 4.159 (116 hadith found in 'Prophets' of) and See Fateh Al Bari, Page 302 Vol 7.
- Fateh-ul Bari page 304 and 305 Vol 7
- Sahih Muslim, Chapter 72: The descent of jesus son of mary, and he will judge according to the shariiah of our apostle, Muhammad (may peace be upon him, Book-1, no-290 
- The Sahih Muslim, Chapter 18: Account of the Dajjal and his features and what would be along with him. Book 041, Number 7015, 
- The Question of Finality of Prophethood, The Promised Mehdi and Messiha, by Dr. Aziz Ahmad Chaudhry, Islam International Publications Limited
- Muhammad Asad, The Message of The Qur'an, 22:52, note 65
- Encyclopedia of Islam, Muhammad
- Madelung (2004), p.17
- Letter written on behalf of the Universal House of Justice to an individual believer, March 13, 1986. Published in Effendi, Shoghi; The Universal House of Justice (1983). Hornby, Helen (Ed.), ed. Lights of Guidance: A Bahá'í Reference File. Bahá'í Publishing Trust, New Delhi, India. p. 500. ISBN 81-85091-46-3.
- Taherzadeh, Adib (1977). The Revelation of Bahá'u'lláh, Volume 2: Adrianople 1863–68. Oxford, UK: George Ronald. p. 352. ISBN 0-85398-071-3.
- Seena Fazel and Khazeh Fananapazir (1993). "A Bahá'í Approach to the Claim of Finality in Islam". Journal of Bahá'í Studies 5 (3): 17–40.
- Islam and the Bahá'í Faith: Seal of the Prophets[dead link]
- Kamran Hakim: A Personal Interpretation of the Term 'Seal of the Prophets'
- Quran 33:40
- Quran 33:44
- Buck, Christopher (2007). Beyond the ‘Seal of the Prophets’: Baha’ullah’s Book of Certitude (Ketab-e Iqan). Religious Texts in Iranian Languages. Edited by Clause Pedersen & Fereydun Vahman. København (Copenhagen): Det Kongelige Danske Videnskabernes Selskab. Pp. 369–378.
- Buck, Christopher (1995). Symbol & Secret: Qur'án Commentary in Bahá'u'lláh's Kitáb-i-Iqán, pp. 191–198. Los Angeles, USA: Kalimát Press. ISBN 0-933770-80-4.
- Majlise Tahaffuze Khatme Nabuwwat
- Report on the situation of Ahmadi Muslims in Pakistan – Majlis Tahafuz-e-Khatam-e-Nabuwwat<!- Bot generated title -->
- Persecution of the Ahmadiyya Community in Pakistan: An Analysis Under International Law and International Relations Harvard Human Rights Journal, Vol 16, September 2003
Violent Dhaka Rally against Sect, BBC News
Eight die in Pakistan Sect Attack, BBC News
Sect offices closed in Pakistan, BBC News