Bab fi Kawnihi Khatim an-Nabiyyeen

He ﷺ is the Seal of the Prophets

Translation:- It is narrated from Hazrat Jabir (RA), he said, the Messenger of Allah ﷺ said, "Undoubtedly Allah Almighty has sent me so that I may perfect the noble traits of character and virtuous deeds (pure morals and righteous works)."

بَابٌ : فِىْ كَوْنِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَاتَمَ النَّبِيِّيْنَ وَاَنَّهُ لَا نَبِىَّ بَعْدَهُ Chapter: On the statement that the Messenger of Allah ﷺ is Khatam an-Nabiyyin (the Seal of the Prophets) and that there is no prophet after him. قَالَ اللهُ تَعَالىٰ: مَا كَانَ مُحَمَّدٌ اَبَا اَحَدٍ مِّنْ رِّجَالِكُمْ وَلٰكِنْ رَّسُوْلَ اللهِ وَخَاتَمَ النَّبِيّيْنَ۔ (آیت ۴۰ - الاحزاب) *Translation:- Allah Almighty says - (O people) Muhammad is not the father of any man among you, but he is the Messenger of Allah and the seal (ender of prophethood and messengership) of all the prophets.*

عَنْ سَعْدِ بْنِ اَبِىْ وَقَّاصٍ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِعَلِيٍّ - اَنْتَ مِنِّىْ بِمَنْزِلَةِ هَارُوْنَ مِنْ مُوْسٰى اِلَّا اَنَّهُ لَا نَبِىَّ بَعْدِىْ (متفق عليه - مشكوة) Translation:- It is narrated from Hazrat Sa'd bin Abi Waqqas (RA), he said, the Messenger of Allah ﷺ said regarding Hazrat Ali (RA), "You hold the same relationship to me that Harun (AS) held to Musa (AS). But remember this, that there is no prophet after me." (This hadith was narrated by Imam Bukhari and Imam Muslim by consensus, and it is also in Mishkat)

Friends! Once the Messenger of Allah ﷺ was going to a battle, and he left Hazrat Ali (RA) in Madinah for management and supervision of the household. Hazrat Ali (RA) also wanted to participate in the battle with His Eminence ﷺ. His Eminence said, "O Ali! Are you not pleased with this, that just as Musa left his brother Harun in his place to take care when going to battle. In the same way, I have left you in my place. Yes, it is necessary to say that Harun (AS) was a prophet, he was given prophethood, and you are not a prophet because prophethood has ended with me. After me, there can be no prophet." This hadith does not prove the Khilafat of Sayyidna Ali (RA) but it was to fulfill a temporary need and to remove Hazrat Ali's desire. The spirit of courage and bravery was naturally entrusted in the blood of the Arabs. Even today, despite such a long time having passed, and the world having gone from the barbaric era to the pinnacle of civilization and peace, the name of the Arabs is taken as an example of bravery. History tells us that an Arab never understood someone of lesser status as his opponent; if he fought, he fought against someone of equal status. When this was the general condition of the tribes, what to say of the Quraysh, and among them too, the Banu Hashim and Banu Abdul Muttalib were very distinguished. Thus, when Abu Jahl was killed by Hazrat Abdullah bin Mas'ud (RA) in the Battle of Badr, he was dying... ---

before dying, he was broken from wounds and had fallen to the ground. Hazrat Ibn Mas'ud pounced towards him to cut off his head and positioned his sword over his head. In this condition, he asked Hazrat Ibn Mas'ud, "O! Your sword is not fit to take off my head. Take out my sword from my waist and cut off my throat. But yes, remember to cut it slightly from below." When Hazrat Ibn Mas'ud asked the reason, he stated, "Do you not know that I am also the chief of the tribe, when my head is kept, let it be somewhat prominent from the heads of others." This was the spirit of bravery. Thus, the reason for Hazrat Ali's sorrow upon not going to the battle with His Eminence was also that people might think "Ali is still a child, he is not fit for battle." That is why he wished to participate in the battle, and taking his spirit of bravery into consideration, His Eminence gave the example of Hazrat Harun so that his sorrow would be removed.

عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَوْكَانَ بَعْدِي نَبِيٌّ لَكَانَ عُمَرُ بْنُ الْخَطَّابِ - (رواه الترمذي) Translation:- It is narrated from Hazrat Uqbah bin Amir (RA) that the Noble Prophet ﷺ said, "If there were any prophet after me, it would be Umar bin al-Khattab." (This hadith is in Tirmidhi Sharif)

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ "لَمْ يَبْقَ مِنَ النُّبُوَّةِ إِلَّا الْمُبَشِّرَاتُ" قَالُوْ وَمَا الْمُبَشِّرَاتُ ؟ قَالَ "الرُّؤْيَا الصَّالِحَةُ " - (رواه البخاري - مشكوة) Words:- *Lam yabqa*: absolutely nothing remained. *Mubashshirat*: good news, glad tidings. *Ru'ya*: sleep, dream. Translation:- It is narrated from Hazrat Abu Huraira (RA) that the Noble Messenger ﷺ said, "Now nothing remains of prophethood except 'Mubashshirat'." People asked, "O Eminence! What are 'Mubashshirat'?" Then the Noble Prophet ﷺ said, "True dreams."

Friends! Among the qualities or requisites of prophets is also this, that every prophet is seen to have true dreams. Because prophethood ended upon His Eminence, the qualities of that prophethood also ended. Only the seeing of true dreams remained from among them. That is, the dreams of pious people are generally true. And the general Muslims, who are not granted peace of heart, see "troubled dreams" which are called "Adghasu Ahlam" (muddled dreams). But by the charity (sadaqah) of His Eminence, Allah Almighty shows true dreams to pious people even now. And interpreting dreams is also an art and a God-given intellect; therefore it is not right to relate one's dream before every common or elite person. And caution is also necessary in giving interpretation. Giving interpretation of a dream is also a prophetic heritage. Power gave a special distinction to Hazrat Yusuf (AS) in interpreting dreams.

It should be clear that imagination (Khayal), unveiling (Kashf), and dreams are all from one family. In imagination, a person remains completely free, and in Kashf in sleep... ---

semi-consciousness. They call this "Ma bayna al-nawm wal-yaqzah" (between sleep and wakefulness) and in sleep there is complete unconsciousness. Whether it is imagination, Kashf, or a dream, where do they come from? This requires investigation. If the imagination came from God, then it is "Ilham" (inspiration). If "Kashf" came from God, then it is "Kashf-e-Sahih" (true unveiling). If a dream came from God, then it is "Ru'ya-e-Sadiqah" (true dream).

Sometimes on a sick person, his internal conditions and thoughts become prominent. In the same way, it also happens in Kashf, and it happens exactly the same way in dreams too. Sometimes a person cooks up nonsensical (wahi tabahi) thoughts that have no center. In the same way, it happens in Kashf too and that too is from among nonsensical thoughts. Sometimes there are such dreams whose head and tail cannot be found; they call them "Adghasu Ahlam" (muddled dreams). In my view, true imagination, true Kashf, and true dreams are worthy of praise; not the nonsensical thoughts, or Kashf, or dreams!

لَا تَقُومُ السَّاعَةُ حَتَّى تَلْحَقَ قَبَائِلُ مِنْ أُمَّتِي بِالْمُشْرِكِينَ وَحَتَّى تَعْبُدُوا لَاَوْثَانَ وَإِنَّهُ سَيَكُونُ فِي أُمَّتِي ثَلَثُونَ كَذَّابًا - كُلُّهُمْ يَزْعُمُ أَنَّهُ نَبِيٌّ - وَأَنَا خَاتَمُ النَّبِيِّينَ ، لَا نَبِيَّ بَعْدِي" - (عن ثوبان - كنز) Words:- *Talhaqa*: will join, will mingle, will attach themselves. *Qabail*: plural of qabila, family. *Awthan*: plural of wathan, idol, image. *Sayakunu*: will soon happen, will soon be. *Thalathun*: thirty (30). *Kadhdhab*: plural of kadhib, liar.

Translation:- The Day of Judgment will not come until some tribes of my Ummah will go and meet with the polytheists and even until they will worship idols. And it was also said that soon there will be thirty (30) false claimants of prophethood in my Ummah, each of them will claim that he is a prophet, whereas I am the Seal of the Prophets, there is no prophet after me.

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ " مَثَلِىْ وَمَثَلُ الْأَنْبِيَاءِ كَمَثَلِ الْقَصْرِ أَحْسَنَ بُنْيَانَهُ تَرَكَ مِنْهُ مَوْضِعَ لَبِنَةٍ - فَطَافَ بِهِ النُّظَّارُ يَتَعَجَّبُوْنَ مِنْ حُسْنِ بُنْيَانِهِ إِلَّا مَوْضِعَ تِلْكَ اللَّبِنَةِ - فَكُنْتُ اَنَا سَادَدْتُ مَوْضِعَ اللَّبِنَةِ - خُتِمَ بِيَ الْبُنْيَانُ وَخُتِمَ بِيَ الرُّسُلُ" وَفِي رِوَايَةٍ - فَاَنَا اللَّبِنَةُ وَأَنَا خَاتَمُ النَّبِيِّينَ" - (متفق عليه) Words:- *Mathali*: my example. *Qasr*: palace. *Ahsana bunyanahu*: made its building good, laid its foundation well. *Tilka*: this (for feminine). *Labinah*: brick (its plural is labin). *Sadadtu*: I made level, I smoothed out, I corrected. Hazrat Abu Huraira (RA) narrated that the Messenger of Allah ﷺ said, "My example and the example of other prophets... ---

is like this: someone made a palace and made it well, kept its foundation good and left one brick remaining. The onlookers became happy at the good construction of this house. But except that the place of one brick is empty. I fulfilled the place of that brick, and Allah completed the building of prophets with me and the chain of prophets ended with me. In one narration it is also this that, "I am that brick, and I am the 'Khatam an-Nubuwwat', the one who completes all the prophets." (This hadith is in both Bukhari and Muslim)

لَا تَقُوْمُ السَّاعَةُ حَتَّى يُبْعَثَ دَجَّالُوْنَ كَذَّابُوْنَ قَرِيْبًا مِنْ ثَلَاثِيْنَ كُلُّهُمْ يَزْعُمُ أَنَّهُ رَسُوْلُ اللهِ - (حم م خ د ت عن ابى هريرة كنز پ ۷) Words:- *La taqumu*: will not be established. *As-Sa'ah*: Day of Judgment, Hour. *Yaz'umu*: claims, asserts, makes a claim.

Translation:- The Day of Judgment will not occur until nearly thirty false dajjals are raised, each of them claiming, "I am a prophet." (*Ha Mim*; Musnad of Imam Ahmad. Sometimes this is also used to indicate Abdullah, the son of Imam Ahmad. *Mim*: Muslim. *Kha*: Bukhari. *Dal*: Abu Dawud. *Ta*: Tirmidhi Sharif - - - This hadith is in Bukhari, Muslim, Sunan Abu Dawud as well as Tirmidhi. And it is also present in Kanz al-'Ummal on page 171 of the seventh part and its narrator is Hazrat Abu Huraira (RA))

فِيْ أُمَّتِي كَذَّابُوْنَ وَدَجَّالُوْنَ سَبْعَةٌ وَعِشْرُوْنَ مِنْهُمْ أَرْبَعَةُ نِسْوَةٍ - وَإِنِّي خَاتَمُ النَّبِيِّيْنَ لَا نَبِيَّ بَعْدِيْ - (حم طب و الضياء عن حذيفة كنز) Words:- *Sab'a*: seven. *Sab'atun wa-'ishrun*: twenty-seven (27). *Arba'a*: four. *Niswah*: women (its singular is imra'ah).

Translation:- (The Noble Prophet ﷺ said) In my Ummah there will be twenty-seven false dajjals. Among them, four women will also be claimants of prophethood and I am Khatam an-Nabiyyin. There is no prophet after me. (*Ha Mim*: Musnad Imam Ahmad. *Ta Ba*: Tabarani's Mu'jam al-Kabir. The original hadith was narrated by Imam Ahmad in his Musnad and by Tabarani in Mu'jam al-Kabir from Hazrat Hudhayfah (RA). And it is also in the seventh part of Kanz al-'Ummal)

Friends! Twenty-seven (27) or thirty (30) means a large number. Just as we say in Urdu that "Zayd has a lot of money." "Five or twenty-five people always stay at Khalid's dining spread." Similarly in Arabic, 27 or 30 means a large number. Today you are seeing that claimants of prophethood are arising in every home. We have also found the eras of some such false prophets, and have also had meetings with some. One gentleman even wrote to me saying, "You are a descendant of Siddiq-e-Akbar; if you believe in my hand, you will get the rank of Siddiq-e-Akbar." In short, what do such dajjals care? Some, some... ---