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The sealing of prophethood has always been regarded as one of the fundamental components of belief in Islam; it negates the possibility of the emergence of any Messenger after the Prophet of Islam. In any discussion of Islam, we cannot overlook the role played in it by the sealing of prophethood with the Prophet Muhammad. What Muslim is there who does not immediately think of the Prophet's aspect as seal whenever he call him to mind, or who has any doubt that the Qur’an is the final revealed message of God? No religion is known to us that like Islam proclaims the sealing of revelation, nor any heavenly personality who has claimed eternal validity for his message. More than fourteen centuries have passed since the rise of Islam, and throughout this period the Prophet of Islam has always been regarded as the Seal of the Prophets. He perfected existing laws, and with the rich content of his own logical and thorough program of action, he demonstrated the ultimate value inherent in all the prophetic missions. By contrast with other schools of religious thought, the validity of which was restricted to a certain time or place, Islam represents a comprehensive summation of all prophetic messages, and it recognizes no boundaries, whether spatial or temporal. The Qur’an itself also depicts the brilliant visage of Muhammad, upon whom be peace and blessings, as the one by means of whom the gate of prophethood has been closed. How can we solve the apparent contradiction between the need for Prophets as the condition for the vitality of human existence, on the one hand, and the permanent sealing of prophethood, on the other? How can we reconcile the principle of the immutability of the ordinances of Islam with the principle of social development and the everlasting search for new concepts and norms? Industrial and technological developments have turned the human being into a creature always desiring novelty, and wishing to connect every aspect of his life to new principles and institutions. How can such a human being organize his social life and development on the basis of a religion that originated more than fourteen centuries ago and summons the human being to recognize a series of fixed and unchanging values? Having expounded the doctrine of the sealing of prophethood, Islam itself provides the answers to these questions. One of the reasons for the sending of new Prophets was the corruptions and distortions that had crept into the teachings and books of their predecessors, with the result that they lost their efficacy in the guidance of the human being. But once the human being reaches a stage in his growth where he can preserve the norms and teachings of religion from corruption or change and propagate them in their authentic form, the most fundamental reason for the sending of new Prophets disappears. The age in which the Prophet of Islam made his appearance thus differs completely from the ages in which earlier Prophets had emerged: the human being had reached a level of intellectual maturity which permitted the sealing of prophethood. The attainment of maturity by society, the rise of science and learning, and the human being's acquisition of the ability to preserve and propagate heavenly religion - all this meant that an essential precondition for the sealing of prophethood had been met. It was now possible for the duty of propagating religion and guiding people to be entrusted to scholars and learned persons. From now on, it was up to the human being to preserve his historical heritage and spiritual achievements and to protect the final revelation from corruption by seeking aid in the Qur’an itself and drawing on his cultural and social maturity. Instead of the responsibility being placed on a single individual, the message was now entrusted to a collectivity. As the Qur’an says: "There should be a group among you who summon to virtue and enjoin good upon them and restrain them from evil." (3:104) In his social development, the human being reaches a stage where he no longer stands in need of repeated surgical intervention and is instead ready for a form of permanent prophethood where human beings shape their own destiny on the basis of clear vision, correct choice and reflection on the contents of revelation. Under such conditions, a social and intellectual order is needed that will free the thoughts and acts of human beings from the wearying and stultifying burden of attachment and give shape and direction to their constant exertions in the realm of both thought and action. The eternal miracle that is the Noble Qur’an sets forth the main principles of such a system by following which human being is able to advance. Among all the heavenly books the Qur’an is the only one to have withstood the ravages of time so that we have in our possession a complete and uncorrupted text clearly reflecting its abundantly creative teachings . The Qur’an itself proclaims: "We it is Who have sent down this Qur’an and We it is Who will protect it." (15:9) This verse indicates that the most important reason for the sending of new Prophets no longer obtains. In addition, we should be aware that belief in all the Prophets signifies belief in a continuous historical process, one which began with history itself and the origins of human society has expressed itself in a struggle between truth and falsehood and will continue until the final triumph of the former over the latter. In each age, the Prophets have advanced the awareness and maturity of human beings in accordance with the circumstances and capacities of society. Differences with respect to certain laws and ordinances do not touch on the fundamental principles and nature of religion because this apparent lack of harmony relates to subsidiary matters, not fundamental concern connected with the very nature of religion. To correct deviations in thought and belief is possible, in fact, only if a variety of programs of action, each congruent with a set of objective realities, are adopted. If an apparent lack of harmony can be observed in the methods followed by the Prophets in the course of their continuous efforts, this has no connection with their fundamental aim. There is no contradiction among their missions with respect to the principal goal - changing and forming anew the thoughts of human beings who had lost touch with reality and were living in darkness, both culturally and socially. The Glorious Qur’an says: "After earlier Prophets, We sent Jesus, son of Mary; he confirmed the Torah brought by Moses." (5:46) https://www.al-islam.org/seal-prophets-and-his-message-sayyid-mujtaba-musavi-lari/lesson-twenty-sealing-prophethood
The Holy Prophet Muhammad (S) is the last of the divine prophets. After His Eminence, no other prophet is going to be sent by God. The Prophet of Islam, from the beginning of his mission, introduced himself as the seal of the prophets and was accepted by the Muslims as such. The subject of finality of prophethood in the Islamic milieu is considered to be an important matter and it is not in need of evidence. Finality is mentioned in the Holy Quran as well as books of traditions. It is mentioned in Quran that: مَا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَىْءٍ عَلِيماً “Muhammad is not the father of any of your men, but he is the Apostle of Allah and the Last of the prophets; and Allah is cognizant of all things.” (33:40) If the Arabic word of KH-T-M is recited with vowel ‘I’ on ‘T”, as some reciters have done this, it would imply one who ends something; thus it clearly shows that The Holy Prophet Muhammad (S) is the last of the prophets. But if it is recited with the vowel ‘A’ on ‘T’ it denotes a thing with which something ends. Ring and seal are also called as such, because they are placed at the end of a letter and indicate the end of it. According to the second possibility also, it is concluded from the verse that the Holy Prophet (S) is the last prophet, because he is introduced as a seal, which has come at the end of the letter of prophethood. Therefore, no other prophet is to appear after him. Thus the finality of the Prophet of Islam is nicely concluded from the above verse as the Muslims of the early period of Islam also understood it in this meaning and did not have any doubt in the finality of the prophethood of His Eminence. Other verses also exist in this regard, but there is no need to mention them here. A large number of traditions also exist with regard to finality of prophethood and some of them are mentioned below: Saad Ibn Abi Waqqas has narrated from his father that the Messenger of Allah (S) said to Imam Ali (a.s.): You are to me as Harun was to Musa (a.s.), except that there is no prophet after me.1 The above tradition is known as “the tradition of position” (Hadith Manzila) and is recorded in Shia and Sunni books through various channels and it proves that no other prophet is to come after the Prophet of Islam. It is narrated from Abu Huraira that he said: The Messenger of Allah (S) said: I have been sent for all the people of the world and prophethood has ended with me.2 Abu Amama has narrated from the Holy Prophet (S) that he said: O people, no prophet is to come after me and there is no nation (Ummah) after you. So worship Allah, perform the five daily ritual prayers, observe the fasts of the month of Ramadan, perform the Hajj of Kaaba and pay the Zakat of your wealth, so that your selves are purified. Also obey the ones who are vested with authority among you so that you may enter Paradise.3 Amirul Momineen (a.s.) said: Almighty Allah sent the Holy Prophet (S) at a time when no prophet existed on the earth and there was a time gap between them and discord had developed among the people. Thus by sending him, He ended prophethood and revelation came to an end.4 It is concluded from his tradition and others like it that The Holy Prophet Muhammad (S) is the seal of prophets and that after him no other prophet came and nor any prophet is going to come. It was also stated previously that the Prophet of Islam, at the beginning of his mission, introduced himself as the seal of prophets and all those who accepted his prophethood they also accepted the finality of his prophethood. Therefore no separate evidence is required to prove the finality of the Prophet of Islam 1. Sahih Muslim, Vol. 4, Pg. 1870. 2. At-Tabaqatul Kubra, Vol. 1, Pg. 192. 3. Wasailush Shia, Vol. 1, Pg. 23. 4. Nahjul Balagha, Sermon 129.
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