The Clans, The Coalition, The Combined Forces, The Allies — Verse 40

Praise for Those Who convey the Message Allah says: الَّذِينَ يُبَلِّغُونَ رِسَالـتِ اللَّهِ (Those who convey the Message of Allah) meaning, to His creation, and fulfil that with which they have been entrusted. وَيَخْشَوْنَهُ (and fear Him,) means, they fear Him and they do not fear any besides Him, so no threats on the part of anyone can prevent them from conveying the Message of Allah. وَكَفَى بِاللَّهِ حَسِيباً (And sufficient is Allah as a Reckoner.) means, sufficient is Allah as a Helper and Supporter. The leader of all people in this regard and in all regards is Muhammad the Messenger of Allah ﷺ, for he undertook to convey the Message to the people of the east and of the west, to all kinds of the sons of Adam, so Allah caused his word, his religion and his law to prevail over all other religions and laws. The Prophets before him were sent only to their own peoples, but he was sent to all of mankind, Arabs and non-Arabs alike. قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا (Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah") (7:158). Then his Ummah inherited the task of conveying from him, and the greatest of those who undertook this task after him were his Companions, may Allah be pleased with them, who conveyed from him as he had commanded them, describing all his words, deeds and circumstances, night and day, when he was settled and when he was traveling, in private and in public, may Allah be pleased with them. Thereafter each generation inherited from their predecessors until our own time, so those who are guided, follow their example and their way. We ask Allah, the Most Generous Bestower, to make us among their heirs. The Messenger is not the Father of any Man Allah states: مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مّن رِّجَالِكُمْ (Muhammad is not the father of any of your men,) After this it was not permitted to say Zayd bin Muhammad, i.e., he was not his father even though he had adopted him. No male child of the Prophet lived until puberty. Khadijah, may Allah be pleased with her, bore him Al-Qasim, At-Tayyib and At-Tahir, but they died in childhood. Mariyah Al-Qibtiyyah bore him Ibrahim, but he also died in infancy. He also had four daughters from Khadijah: Zaynab, Ruqayyah, Umm Kulthum and Fatimah, may Allah be pleased with them all. Three of them died during his lifetime, Fatimah lived long enough to be bereaved of him, then she died six months later. He is the Last of the Prophets وَلَـكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَىْءٍ عَلِيماً (but he is the Messenger of Allah and the last of the Prophets. And Allah is Ever All-Aware of everything.) This is like the Ayah: اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ (Allah knows best with whom to place His Message) (6:124). This Ayah clearly states that there will be no Prophet after him. If there will be no Prophet after him then there will surely be no Messenger after him either, because the status of a Messenger is higher than that of a Prophet, for every Messenger is a Prophet but the reverse is not the case. This was reported in many Mutawatir Hadiths narrated from the Messenger of Allah via a group of his Companions, may Allah be pleased with them. Imam Ahmad recorded a narration from Ubayy bin Ka`b, from his father that the Prophet said: «مَثَلِي فِي النَّبِيِّينَ كَمَثَلِ رَجُلٍ بَنَى دَارًا فَأَحْسَنَهَا وَأَكْمَلَهَا، وَتَرَكَ فِيهَا مَوْضِعَ لَبِنَةٍ لَمْ يَضَعْهَا، فَجَعَلَ النَّاسُ يَطُوفُونَ بِالْبُنْيَانِ وَيَعْجَبُونَ مِنْهُ وَيَقُولُونَ: لَوْ تَمَّ مَوْضِعُ هَذِهِ اللَّبِنَةِ، فَأَنَا فِي النَّبِيِّينَ مَوْضِعُ تِلْكَ اللَّبِنَة» (My parable among the Prophets is that of a man who built a house and did a good and complete job, apart from the space of one brick which he did not put in its place. The people started to walk around the building, admiring it and saying, "If only that brick were put in its place. " Among the Prophets, I am like that brick.) It was also recorded by At-Tirmidhi, who said "Hasan Sahih." Another Hadith Imam Ahmad recorded that Anas bin Malik, may Allah be pleased with him, said that the Messenger of Allah said: «إِنَّ الرِّسَالَةَ وَالنُّبُوَّةَ قَدِ انْقَطَعَتْ فَلَا رَسُولَ بَعْدِي وَلَا نَبِي» (Messengership and Prophethood have come to an end, and there will be no more Messengers or Prophets.) This worried the people, then he said: «وَلَكِنِ الْمُبَشِّرَات» (But there will be Al-Mubashshirat.) They said, `O Messenger of Allah, what are Al-Mubashshirat' He said, «رُؤْيَا الرَّجُلِ الْمُسْلِمِ، وَهِيَ جُزْءٌ مِنْ أَجْزَاءِ النُّبُوَّة» (The dreams of a Muslim man, and they are one of the parts of prophethood.) This was also recorded by At-Tirmidhi, who said, "Sahih Gharib." Another Hadith Abu Dawud At-Tayalisi recorded that Jabir bin `Abdullah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: «مَثَلِي وَمَثَلُ الْأَنْبِيَاءِ كَمَثَلِ رَجُلٍ بَنَى دَارًا فَأَكْمَلَهَا وَأَحْسَنَهَا إِلَّا مَوْضِعَ لَبِنَةٍ، فَكَانَ مَنْ دَخَلَهَا فَنَظَرَ إِلَيْهَا قَالَ: مَا أَحْسَنَهَا إِلَّا مَوْضِعَ هَذِهِ اللَّبِنَةِ، فَأَنَا مَوْضِعُ اللَّبِنَةِ خُتِمَ بِي الْأَنْبِيَاءُ عَلَيْهِمُ الصَّلَاةُ وَالسَّلَام» (The parable of myself and the Prophets is that of a man who built a house and did a complete and good job, except for the space of one brick. Whoever entered it would look at that space and say, how good it is, apart from the space of that brick. My position is like that of that brick, and the Prophets -- blessings and peace be upon them -- end with me.) It was also recorded by Al-Bukhari, Muslim and At-Tirmidhi, who said, "It is Sahih Gharib with this chain of narrators." Another Hadith Imam Ahmad recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: «مَثَلِي وَمَثَلُ النَّــبِيينَ كَمَثَلِ رَجُلٍ بَنَى دَارًا فَأَتَمَّهَا إِلَّا لَبِنَةً وَاحِدَةً، فَجِئْتُ أَنَا فَأَتْمَمْتُ تِلْكَ اللَّبِنَة» (The parable of myself and the Prophets is that of a man who built a house and completed it apart from the space of one brick. I have come and completed that brick.) This was also recorded by Muslim. Another Hadith Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: «إِنَّ مَثَلِي وَمَثَلَ الْأَنْبِيَاءِ مِنْ قَبْلِي كَمَثَلِ رَجُلٍ ابْتَنَى بُيُوتًا فَأَكْمَلَهَا وَأَحْسَنَهَا وَأَجْمَلَهَا إِلَّا مَوْضِعَ لَبِنَةٍ مِنْ زَاوِيَةٍ مِنْ زَوَايَاهَا، فَجَعَلَ النَّاسُ يَطُوفُونَ وَيُعْجِبُهُمُ الْبُنْيَانُ وَيَقُولُونَ: أَلَّا وَضَعْتَ ههُنَا لَبِنَةً فَيَتِمُّ بُنْيَانُك» (The parable of myself and the Prophets who came before me is that of a man who built houses and made them complete and beautiful apart from the space of a brick in one of the corners. The people started to walk around, admiring the construction and saying, If only you put a brick here, your construction will be complete.) The Messenger of Allah ﷺ said: «فَكُنْتُ أَنَا اللَّبِنَة» (And I am that brick.) It was also recorded by (Al-Bukhari and Muslim). Another Hadith Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: «فُضِّلْتُ عَلَى الْأَنْبِيَاءِ بِسِتَ : أُعْطِيتُ جَوَامِعَ الْكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ وَأُحِلَّتْ لِيَ الْغَنَائِمُ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، وَأُرْسِلْتُ إِلَى الْخَلْقِ كَافَّةً، وَخُتِمَ بِي النَّبِيُّون» (I have been given preference over the other Prophets in six ways: I have been given the ability to speak concisely; I have been aided by fear (cast into the hearts of my enemies); the spoils of war have been made permissible for me; the entire earth has been made a Masjid and a means of purification for me; I have been sent to all of mankind; and the Prophets end with me.) This was also recorded by At-Tirmidhi and Ibn Majah; At-Tirmidhi said, "It is Hasan Sahih." Another Hadith Imam Ahmad recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said that the Messenger of Allah ﷺ said: «مَثَلِي وَمَثَلُ الْأَنْبِيَاءِ مِنْ قَبْلِي كَمَثَلِ رَجُلٍ بَنَى دَارًا فَأَتَمَّهَا إِلَّا مَوْضِعَ لَبِنَةٍ وَاحِدَةٍ، فَجِئْتُ أَنَا فَأَتْمَمْتُ تِلْكَ اللَّبِنَة» (The parable of myself and the Prophets who came before me is that of a man who built a house and completed it apart from the space of one brick. I have come and completed that brick.) It was also recorded by Muslim. Another Hadith Jubayr bin Mut`im, may Allah be pleased with him, said that he heard the Messenger of Allah ﷺ say: «إِنَّ لِي أَسْمَاءَ أَنَا مُحَمَّدٌ، وَأَنَا أَحْمَدُ، وَأَنَا الْمَاحِي الَّذِي يَمْحُو اللهُ تَعَالَى بِيَ الْكُفْرَ، وَأَنَا الْحَاشِرُ الَّذِي يُحْشَرُ النَّاسُ عَلَى قَدَمَيَّ وَأَنَا الْعَاقِبُ الَّذِي لَيْسَ بَعْدَهُ نَبِي» (I have several names: I am Muhammad, and I am Ahmad; I am Al-Mahi (the eradicator) through whom Allah will erase disbelief; I am Al-Hashir (the gatherer) at whose feet mankind will gather; and I am Al-`Aqib (the final one) after whom there will be no Prophet.) It was also recorded in the Two Sahihs. And there are many other Hadiths on this topic. Allah has told us in His Book, and His Messenger has told us in the Mutawatir Sunnah, that there will be no Prophet after him, so that it may be known that everyone who claims this status after him is a liar and fabricator who is misguided and is misguiding others. Even if he twists meanings, comes up with false claims and uses tricks and vagaries, all of this is false and is misguidance as will be clear to those who have understanding. This is what Allah caused to happen in the case of Al-Aswad Al-`Ansi in the Yemen and Musaylimah the Liar in Al-Yamamah, whose false miracles and nonsensical words showed everyone who was possessed of understanding that they were liars who were leading people astray; may the curse of Allah be upon them both. This is the case with every false prophet until the Day of Resurrection, until they end with Al-Masih Ad-Dajjal (the Antichrist). Each of these liars is given by Allah signs which show the people of knowledge and the believers that his message is false -- which is part of the perfect kindness of Allah towards His creation. These liars do not enjoin what is good, nor forbid what is evil, unless they do so by coincidence or because it serves an ulterior purpose. They are the utmost in falsehood and immorality, in all that they say and do, as Allah says: هَلْ أُنَبِّئُكُمْ عَلَى مَن تَنَزَّلُ الشَّيَـطِينُ - تَنَزَّلُ عَلَى كُلِّ أَفَّاكٍ أَثِيمٍ (Shall I inform you (O people!) upon whom the Shayatin descend They descend on every lying, sinful person.) (26:221-222) This is in contrast to the Prophets -- may blessings and peace be upon them -- for they are the utmost in righteousness, truthfulness, wisdom, uprightness and justice in all that they say and do, command and forbid. In addition to this they are supported with miracles and clear and obvious proof. May the blessings and peace of Allah be upon them always, as long as heaven and earth remain.

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.

MuḤammad is not the father of any of your men, but rather the messenger of God and the seal of the prophets. This is a reminder bestowing the recognition, and an explanation declaring the eminence, of the paragon of the world and master of the children of Adam, the pearl of felicity and the foundation of mastery, the kiblah of prosperity and the kaabah of hopes, MuḤammad MuṣṬafā, the eminence of whose messengerhood is bound to the Beginningless and the exaltation of whose good fortune is joined with the Endless. The pulpit and mihrab are adorned with his name. The pillars of the religion and the foundations of belief were laid down by his explanation and clarification. That paragon was outwardly all ease and inwardly all comeliness. His expressions were eloquence, his secret core love. His spirit was from the light of exaltedness, his curtain the divine jealousy. His customs were the Shariah, his robe of honor intercession. Although God stripped the name of fatherhood from him, he was more tender and more lovingly kind than any father. He said, “For you I am like a father toward his children.” It has been said that his tenderness toward his community is greater than that of fathers, but God did not call him the father of the community because of what preceded in the beginningless decree, the lordly judgment, and the divine predetermination. This is the fact that on the Day of Resurrection-in that greatest gathering place and most tremendous exposure, when the pavilion of all-subjugatingness is pitched, the carpet of tremendousness spread, the scales of justice hung, the prison of chastisement brought out from the veil, spirits come to the throat, eloquent tongues become dumb, all excuses nullified, and all relationships cut-it is then that all fathers will flee from their children, as the Exalted Lord said: “On the day a man will flee from his brother, his mother, his father” [80:34]. Adam, who is the father of all, will come forth and say, “Lord God, let Adam go, and as for his children, You know what You will do.” Noah will say the same, Abraham the same; Moses, Jesus, and the other prophets the same. All will tremble from the harshness of the rising and the terror of the resurrection. They will be helpless for themselves and will not attend to their children.

MuḤammad is not the father of any of your men, but rather the messenger of God and the seal of the prophets. This is a reminder bestowing the recognition, and an explanation declaring the eminence, of the paragon of the world and master of the children of Adam, the pearl of felicity and the foundation of mastery, the kiblah of prosperity and the kaabah of hopes, MuḤammad MuṣṬafā, the eminence of whose messengerhood is bound to the Beginningless and the exaltation of whose good fortune is joined with the Endless. The pulpit and mihrab are adorned with his name. The pillars of the religion and the foundations of belief were laid down by his explanation and clarification. That paragon was outwardly all ease and inwardly all comeliness. His expressions were eloquence, his secret core love. His spirit was from the light of exaltedness, his curtain the divine jealousy. His customs were the Shariah, his robe of honor intercession. Although God stripped the name of fatherhood from him, he was more tender and more lovingly kind than any father. He said, “For you I am like a father toward his children.” It has been said that his tenderness toward his community is greater than that of fathers, but God did not call him the father of the community because of what preceded in the beginningless decree, the lordly judgment, and the divine predetermination. This is the fact that on the Day of Resurrection-in that greatest gathering place and most tremendous exposure, when the pavilion of all-subjugatingness is pitched, the carpet of tremendousness spread, the scales of justice hung, the prison of chastisement brought out from the veil, spirits come to the throat, eloquent tongues become dumb, all excuses nullified, and all relationships cut-it is then that all fathers will flee from their children, as the Exalted Lord said: “On the day a man will flee from his brother, his mother, his father” [80:34]. Adam, who is the father of all, will come forth and say, “Lord God, let Adam go, and as for his children, You know what You will do.” Noah will say the same, Abraham the same; Moses, Jesus, and the other prophets the same. All will tremble from the harshness of the rising and the terror of the resurrection. They will be helpless for themselves and will not attend to their children.

MuḤammad is not the father of any of your men, but rather the messenger of God and the seal of the prophets. This is a reminder bestowing the recognition, and an explanation declaring the eminence, of the paragon of the world and master of the children of Adam, the pearl of felicity and the foundation of mastery, the kiblah of prosperity and the kaabah of hopes, MuḤammad MuṣṬafā, the eminence of whose messengerhood is bound to the Beginningless and the exaltation of whose good fortune is joined with the Endless. The pulpit and mihrab are adorned with his name. The pillars of the religion and the foundations of belief were laid down by his explanation and clarification. That paragon was outwardly all ease and inwardly all comeliness. His expressions were eloquence, his secret core love. His spirit was from the light of exaltedness, his curtain the divine jealousy. His customs were the Shariah, his robe of honor intercession. Although God stripped the name of fatherhood from him, he was more tender and more lovingly kind than any father. He said, “For you I am like a father toward his children.” It has been said that his tenderness toward his community is greater than that of fathers, but God did not call him the father of the community because of what preceded in the beginningless decree, the lordly judgment, and the divine predetermination. This is the fact that on the Day of Resurrection-in that greatest gathering place and most tremendous exposure, when the pavilion of all-subjugatingness is pitched, the carpet of tremendousness spread, the scales of justice hung, the prison of chastisement brought out from the veil, spirits come to the throat, eloquent tongues become dumb, all excuses nullified, and all relationships cut-it is then that all fathers will flee from their children, as the Exalted Lord said: “On the day a man will flee from his brother, his mother, his father” [80:34]. Adam, who is the father of all, will come forth and say, “Lord God, let Adam go, and as for his children, You know what You will do.” Noah will say the same, Abraham the same; Moses, Jesus, and the other prophets the same. All will tremble from the harshness of the rising and the terror of the resurrection. They will be helpless for themselves and will not attend to their children.

MuḤammad is not the father of any of your men, but rather the messenger of God and the seal of the prophets. This is a reminder bestowing the recognition, and an explanation declaring the eminence, of the paragon of the world and master of the children of Adam, the pearl of felicity and the foundation of mastery, the kiblah of prosperity and the kaabah of hopes, MuḤammad MuṣṬafā, the eminence of whose messengerhood is bound to the Beginningless and the exaltation of whose good fortune is joined with the Endless. The pulpit and mihrab are adorned with his name. The pillars of the religion and the foundations of belief were laid down by his explanation and clarification. That paragon was outwardly all ease and inwardly all comeliness. His expressions were eloquence, his secret core love. His spirit was from the light of exaltedness, his curtain the divine jealousy. His customs were the Shariah, his robe of honor intercession. Although God stripped the name of fatherhood from him, he was more tender and more lovingly kind than any father. He said, “For you I am like a father toward his children.” It has been said that his tenderness toward his community is greater than that of fathers, but God did not call him the father of the community because of what preceded in the beginningless decree, the lordly judgment, and the divine predetermination. This is the fact that on the Day of Resurrection-in that greatest gathering place and most tremendous exposure, when the pavilion of all-subjugatingness is pitched, the carpet of tremendousness spread, the scales of justice hung, the prison of chastisement brought out from the veil, spirits come to the throat, eloquent tongues become dumb, all excuses nullified, and all relationships cut-it is then that all fathers will flee from their children, as the Exalted Lord said: “On the day a man will flee from his brother, his mother, his father” [80:34]. Adam, who is the father of all, will come forth and say, “Lord God, let Adam go, and as for his children, You know what You will do.” Noah will say the same, Abraham the same; Moses, Jesus, and the other prophets the same. All will tremble from the harshness of the rising and the terror of the resurrection. They will be helpless for themselves and will not attend to their children.

MuḤammad is not the father of any of your men, but rather the messenger of God and the seal of the prophets.This is a reminder bestowing the recognition, and an explanation declaring the eminence, of the paragon of the world and master of the children of Adam, the pearl of felicity and the foundation of mastery, the kiblah of prosperity and the kaabah of hopes, MuḤammad MuṣṬafā, the eminence of whose messengerhood is bound to the Beginningless and the exaltation of whose good fortune is joined with the Endless. The pulpit and mihrab are adorned with his name. The pillars of the religion and the foundations of belief were laid down by his explanation and clarification. That paragon was outwardly all ease and inwardly all comeliness. His expressions were eloquence, his secret core love. His spirit was from the light of exaltedness, his curtain the divine jealousy. His customs were the Shariah, his robe of honor intercession. Although God stripped the name of fatherhood from him, he was more tender and more lovingly kind than any father. He said, �For you I am like a father toward his children.�It has been said that his tenderness toward his community is greater than that of fathers, but God did not call him the father of the community because of what preceded in the beginningless decree, the lordly judgment, and the divine predetermination. This is the fact that on the Day of Resurrection-in that greatest gathering place and most tremendous exposure, when the pavilion of all-subjugatingness is pitched, the carpet of tremendousness spread, the scales of justice hung, the prison of chastisement brought out from the veil, spirits come to the throat, eloquent tongues become dumb, all excuses nullified, and all relationships cut-it is then that all fathers will flee from their children, as the Exalted Lord said: �On the day a man will flee from his brother, his mother, his father� [80:34]. Adam, who is the father of all, will come forth and say, �Lord God, let Adam go, and as for his children, You know what You will do.� Noah will say the same, Abraham the same; Moses, Jesus, and the other prophets the same. All will tremble from the harshness of the rising and the terror of the resurrection. They will be helpless for themselves and will not attend to their children.

ما كان محمد أبًا لأحد من رجالكم، ولكنه رسول الله وخاتم النبيين، فلا نبوة بعده إلى يوم القيامة. وكان الله بكل شيء من أعمالكم عليمًا، لا يخفى عليه شيء.

وقوله تعالى "ما كان محمدا أبا أحد من رجالكم "نهى أن يقال بعد هذا زيد بن محمد أي لم يكن أباه وإن كان قد تبناه فإنه صلى الله عليه وسلم لم يعش له له ذكر حتى بلغ الحلم فإنه صلى الله عليه وسلم ولد له القاسم الطيب والطاهر من خديجة رضي الله عنها فماتوا صغارا وولد له صلى الله عليه وسلم إبراهيم من ماريه القبطية فمات أيضا رضيعا وكان له صلى الله عليه وسلم من خديجة أربع بنات: "ينب ورقية وأم كلثوم وفاطمة رضي الله عنهم أجمعين فمات في حياته ثلاث وتأخرت فاطمة رضي الله عنها حتى أصيبت به صلى الله عليه وسلم ثم ماتت بعده لستة أشهر وقوله تعالى "ولكن رسول الله وخاتم النبيين وكان الله بكل شيء عليما "كقوله عز وجل "الله أعلم حيث يجعل رسالته "فهذه الآية نص في أنه لا نبي بعده وإذا كان لا نبي بعده فلا رسول بالطريق الأولى والأحرى لأن مقام الرسالة أخص من مقام النبوة فإن كل رسول نبي ولا ينعكس وبذلك وردت الأحاديث المتواترة عن رسول الله صلى الله عليه وسلم من حديث جماعه من الصحابة رضي الله عنهم قال الإمام أحمد حدثنا أبو عامر الأزدي حدثنا زهير بن محمد عن عبد الله بن محمد بن عقيل عن الطفيل بن أبي بن كعب عن أبيه رضي الله عنه عن النبي صلى الله عليه وسلم قال مثلي في النبيين كمثل رجل بنى دارا فأحسنها وأكملها وترك فيها موضع لبنة لم يضعها فجعل الناس يطوفون بالبنيان ويعجبون منه ويقولون لو تم موضع هذه اللبنة؟ فأنا في النبيين موضع تلك اللبنة ورواه الترمذي عن بندار عن أبي عامر العقدي به وقال حسن صحيح " حديث آخر "قال الإمام أحمد حدثنا عفان حدثنا عبد الواحد بن زياد حدثنا المختار بن فلفل حدثنا أنس بن مالك رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم إن الرسالة والنبوة قد انقطعت فلا رسول بعدي ولا نبي قال فشق ذلك على الناس فقال ولكن المبشرات قالوا يا رسول الله وما المبشرات؟ قال رؤيا الرجل المسلم وهي جزء من أجزاء النبوة وهكذا رواه الترمذي عن الحسن بن محمد الزعفراني عن عفان بن مسلم به وقال صحيح غريب من حديث المختار بن فلفل "حديث آخر" قال أبو داود الطيالسي حدثنا مسلم بن حيان عن سعيد بن مينا عن جابر بن عبد الله رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم مثلي ومثل الأنبياء كمثل رجل بنى دارا فأكملها وأحسنها إلا موضع لبنة فكان من دخلها فنظر إليها قال ما أحسنها إلا موضع هذه اللبنة فأنا موضع اللبنة ختم بي الأنبياء عليهم الصلاة والسلام ورواه البخاري ومسلم والترمذي من طرق عن سليم بن حيان به وقال الترمذي صحيح غريب من هذا الوجه "حديث آخر" قال الإمام أحمد حدثنا أبو معاوية حدثنا الأعمش عن أبي صالح عن أبي سعيد الخدري رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم مثلي ومثل النبيين كمثل رجل بنى دارا فأتمها إلا لبنة واحدة فجئت أنا فأتممت تلك اللبنة انفرد به مسلم من رواية الأعمش به حديث آخر قال الإمام أحمد حدثنا يونس بن محمد حدثنا حماد بن زيد حدثنا عفان بن عبيد الراسي قال سمعت أبا الطفيل رضي الله عنه يقول: قال رسول الله صلى الله عليه وسلم لا نبوه بعدي إلا المبشرات قيل وما المبشرات يا رسول الله؟ قال: الرؤيا الحسنة أو قال الرؤيا الصالحة "حديث آخر" قال الإمام أحمد حدثنا عبد الرزاق أخبرنا معمر عن همام بن منبه قال هذا ما حدثنا أبو هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم إن مثلي ومثل الأنبياء من قبلي كمثل رجل ابتنى بيوتا فأكملها وأحسنها وأجملها إلا موضع لبنة من زاوية من زواياها فجعل الناس يطوفون ويعجبهم البنيان ويقولون ألا وضعت ههنا لبنة فيتم بنيانك قال رسول الله صلى الله عليه وسلم فكنت أنا اللبنة أخرجاه من حديث عبد الرزاق حديث آخر عن أبي هريرة رضي الله عنه أيضا قال الإمام مسلم حدثنا يحيى بن أيوب وقتيبة وعلي بن حجر قالوا حدثنا إسماعيل بن جعفر عن العلاء عن أبيه عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال فضلت على الأنبياء بست أعطيت جوامع الكلم ونصرت بالرعب وأحلت لي الغنائم وجعلت لي الأرض مسجدا وطهورا وأرسلت إلى الخلق كافة وختم بي النبيون ورواه الترمذي وابن ماجه من حديث إسماعيل ابن جعفر وقال الترمذي حسن صحيح حديث آخر قال الإمام أحمد حدثنا أبو معاوية حدثنا الأعمش عن أبي صالح عن أبي سعيد الخدري رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم مثلي ومثل الأنبياء من قبلي كمثل رجل بنى دارا فأتمها إلا موضع لبنة واحدة فجئت أنا فأتممت تلك اللبنة ورواه مسلم عن أبي بكر بن أبي شيبة وأبي كريب كلاهما عن أبي معاوية به حديث آخر قال الإمام أحمد حدثنا عبد الرحمن بن مهدي حدثنا معاوية بن صالح حدثنا سعيد بن سويد الكلبي عن عبد الأعلى بن هلال السلمي عن العرباض بن سارية رضي الله عنه قال: قال لي النبي صلى الله عليه وسلم إني عند الله لخاتم النبيين وإن ادم لمنجدل في طينته "حديث آخر" قال الزهري أخبرنا محمد بن جبير بن مطعم عن أبيه رضي الله عنه قال سمعت رسول الله صلى الله عليه وسلم يقول: إن لي أسماء: أنا محمد وأنا أحمد وأنا الماحي الذي يمحو الله تعالى بي الكفر وأنا الحاشر الذي يحشر الناس على قدمي وأنا العاقب الذي ليس بعده نبي أخرجه في الصحيحين وقال الإمام أحمد حدثنا يحيى بن إسحاق حدثنا ابن لهيعة عن عبد الله بن هبيرة عن عبد الرحمن بن جبير قال سمعت عبد الله بن عمرو يقول: خرج علينا رسول الله صلى الله عليه وسلم يوما كالمودع فقال أنا محمد النبي الأمي ثلاثا ولا نبي بعدي أوتيت فواتح الكلم وجوامعه وخواتمه وعلمت كم خزنه النار وحملة العرش وتجوز بي وعوفيت وعوفيت أمتي فاسمعوا وأطيعوا ما دمت فيكم فإذا ذهب بي فعليكم بكتاب الله تعالى أحلوا حلاله وحرموا حرامه تفرد به الإمام أحمد ورواه الإمام أحمد أيضا عن يحيى بن إسحاق عن ابن لهيعة عن عبد الله بن هبيرة عن عبد الله بن شريح الخولاني عن أبي قيس مولى عمرو بن العاص عن عبد الله بن عمرو رضي الله عنهما فذكر مثله سواء والأحاديث في هذا كثيرة فمن رحمة الله تعالى بالعباد إرسال محمد صلى الله عليه وسلم إليهم ثم من تشريفه لهم ختم الأنبياء والمرسلين به وإكمال الدين الحنيف له وقد أخبر الله تبارك وتعالى في كتابه ورسوله صلى الله عليه وسلم في السنة المتواترة عنه أنه لا نبي بعده ليعلموا أن كل من ادعى هذا المقام بعده فهو كذاب أفاك دجال ضال مضل ولو تحرق وشعبذ وأتى بأنواع السحر والطلاسم والنيرنجيات فكلها محال وضلال عند أولي الألباب كما أجرى الله سبحانه وتعالى على يد الأسود العنسي باليمن ومسيلمة الكذاب باليمامة من الأحوال الفاسدة والأقوال الباردة ما علم كل ذي لب وفهم وحجى أنهما كاذبان ضالان لعنهما الله وكذلك كل مدع لذلك إلى يوم القيامة حتى يختموا بالمسيح الدجال فكل واحد من هؤلاء الكذابين يخلق الله تعالى معه من الأمور ما يشهد العلماء والمؤمنون بكذب من جاء بها وهذا من تمام لطف الله تعالى بخلقه فإنهم بضرورة الواقع لا يأمرون بمعروف ولا ينهون عن منكر إلا على سبيل الاتفاق أولما لهم فيه من المقاصد إلى غيره ويكون في غاية الإفك والفجور في أقوالهم وأفعالهم كما قال تعالى: "هل أنبئكم على من تنزل الشياطين تنزل على كل أفاك أثيم "الآية وهذا بخلاف حال الأنبياء عليهم الصلاة والسلام فإنهم في غاية البر والصدق والرشد والاستقامة والعدل فيما يقولونه ويأمرون به وينهون عنه مع ما يؤيدون به من الخوارق للعادات والأدلة الواضحات والبراهين الباهرات فصلوات الله وسلامه عليهم دائما مستمرا ما دامت الأرض والسموات.

ثم حدد - سبحانه - وظيفته رسوله صلى الله عليه وسلم وأثنى عليه بما هو أهله ، فقال - تعالى - : ( مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ ) أى : لم يكن محمد صلى الله عليه وسلم أبا لأحد من رجالكم أبوة حقيقة ، تترتب عليها آثارها وأحكامها من الإِرث ، والنفقة والزواج . . . . وزيد كذلك ليس ابنا له صلى الله عليه وسلم فزواجه صلى الله عليه وسلم بزينب التى طلقها زيد لا حرج فيه ، ولا شبهة فى صحته ، وقوله : ( ولكن رَّسُولَ الله وَخَاتَمَ النبيين ) استدراك لبيان وظيفته وفضله .أى : لم يكن صلى الله عليه وسلم أبا لأحدكم على سبيل الحقيقة ، ولكنه كان رسولا من عند الله - تعالى - ليخرجكم من ظلمات الكفر إلى نور الإِيمان وكان - أيضا - خاتم النبيين ، بمعنى أنهم ختموا به ، فلا نبى بعده ، فهو كالخاتَم والطابَع لهم . ختم الله - تعالى - به الرسول والأنبياء ، فلا رسول ولا نبى بعده إلى قيام الساعة .قال القرطبى : قرأ الجمهور ( وَخَاتَمَ ) - بكسر التاء - بمعنى أنه ختمهم ، أى : جاء آخرهم .وقرأ عاصم ( وخاتم ) - بفتح التاء - بمعنى أنهم ختموا به ، فهو كالخاتم والطابع لهم .وقيل : الخاتم والخاتم - بالفتح والكسر - لغتان ، مثل طابع وطابع . .وقد روى الإِمام مسلم عن جابر أن رسول الله صلى الله عليه وسلم قال : " مثلى ومثل الأنبياء من قبلى كمثل رجل بنى دارا فأتمها وأكملها ، إلا موضع لبنة ، فجعل الناس يدخولنها ويتعدبون منها ويقولون : ما أجمل هذه الدار ، هلا وضعت هذه اللبنة؟ قال صلى الله عليه وسلم فأنا موضع اللبنة جئت فختمت الأنبياء " .وقد ذكر الإِمام ابن كثير عددا من الأحاديث فى هذا المعنى منها ما رواه الإِمام مسلم عن أبى هريرة أن رسول الله صلى الله عليه وسلم قال : " فضلت على الأنبياء بست : أعطيت جوامع الكلم ونصرت بالرعب ، وأحلت لى الغنائم ، وجعلت لى الأرض طهورا ومسجدا ، وأرسلت إلى الخلق كافة ، وختم بى النبيون " .ثم قال - رحمه الله - بعد أن ذكر هذا الحديث وغيره : والأحاديث فى هذا كثيرة ، فمن رحمة الله - تعالى - بالعباد إرسال محمد صلى الله عليه وسلم إليهم ، ثم من تشريفه له ختم الأنبياء والمرسلين به ، وإكمال الحنيف له ، وقد أخبر - تعالى - فى كتابه ، وأخبر رسوله فى السنة المتواترة عنه ، أنه لا نبى بعده ، ليعلموا أن كل من ادعى هذا المقام بعده فهو كذاب أفاك دجال ضال مضل ، ولو تخرق وشعبذ ، وأتى بأنواع السحر والطلاسم . .ثم ختم - سبحانه - الآية الكريمة بقوله : ( وَكَانَ الله بِكُلِّ شَيْءٍ عَلِيماً ) .أى : وكان - عز وجل - وما زال ، هو العليم علما تاما بأحوال خلقه ، وبما ينفعهم ويصلحهم ، ولذا فقد شرع لكم ما أنتم فى حاجة إليه من تشريعات ، واختار رسالة نبيكم محمد صلى الله عليه وسلم لتكون خاتمة الرسالات ، فعليكم أن تقابلوا ذلك بالشكر والطاعة ، ليزيدكم - سبحانه - من فضله وإحسانه .

القول في تأويل قوله تعالى : مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا (40)يقول تعالى ذكره: ما كان أيها الناس محمد أبا زيد بن حارثة، ولا أبا أحد من رجالكم (2) الذين لم يلده محمد؛ فيحرم عليه نكاح زوجته بعد فراقه إياها، ولكنه رسول الله وخاتم النبيين، الذي ختم النبوة فطبع عليها، فلا تفتح لأحد بعده إلى قيام الساعة، وكان الله بكل شيء من أعمالكم ومقالكم وغير ذلك ذا علم لا يخفى عليه شيء.وبنحو الذي قلنا في ذلك قال أهل التأويل .* ذكر من قال ذلك:حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قوله ( مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ ) قال: نـزلت في زيد، إنه لم يكن بابنه، ولعمري ولقد ولد له ذكور؛ إنه لأبو القاسم وإبراهيم والطيب والمطهر ( وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ ) أي: آخرهم ( وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا ).حدثني محمد بن عمارة، قال: ثنا علي بن قادم، قال: ثنا سفيان، عن &; 20-279 &; نسير بن ذعلوق، عن علي بن الحسين في قوله ( مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ ) قال: نـزلت في زيد بن حارثة، والنصب في رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم بمعنى تكرير كان رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم، والرفع بمعنى الاستئناف؛ ولكن هو رسول الله، والقراءة النصب عندنا.واختلفت القراء في قراءة قوله (وَخَاتَمَ النَّبِيِّينَ) فقرأ ذلك قراء الأمصار سوى الحسن وعاصم بكسر التاء من خاتم النبيين، بمعنى: أنه ختم النبيين. ذُكر أن ذلك في قراءة عبد الله (وَلَكِنَّ نَبِيًّا خَتَمَ النَّبيِّينَ) فذلك دليل على صحة قراءة من قرأه بكسر التاء، بمعنى: أنه الذي ختم الأنبياء صَلَّى الله عَلَيْهِ وَسَلَّم وعليهم، وقرأ ذلك فيما يذكر الحسن وعاصم ( خَاتَمَ النَّبِيِّينَ) بفتح التاء، بمعنى: أنه آخر النبيين، كما قرأ (مَخْتُومٌ خَاتَمَهُ مِسْكٌ) بمعنى: آخره مسك من قرأ ذلك كذلك .------------------------الهوامش:(2) لعله: أي لم يلده ... إلخ.

( ما كان محمد أبا أحد من رجالكم ) يعني : زيد بن حارثة ، أي : ليس أبا أحد من رجالكم الذين لم يلدهم فيحرم عليه نكاح زوجته بعد فراقه إياها .فإن قيل : أليس أنه كان له أبناء : القاسم ، والطيب ، والطاهر ، وإبراهيم ، وكذلك : الحسن والحسين ، فإن النبي - صلى الله عليه وسلم - قال للحسن : إن ابني هذا سيد ؟ .قيل : هؤلاء كانوا صغارا لم يكونوا رجالا .والصحيح ما قلنا : إنه أراد أبا أحد من رجالكم .( ولكن رسول الله وخاتم النبيين ) ختم الله به النبوة ، وقرأ عاصم : " خاتم " بفتح التاء على الاسم ، أي : آخرهم ، وقرأ الآخرون بكسر التاء على الفاعل ، لأنه ختم به النبيين فهو خاتمهم .قال ابن عباس : يريد لو لم أختم به النبيين لجعلت له ابنا يكون بعده نبيا .وروي عن عطاء عن ابن عباس : أن الله تعالى لما حكم أن لا نبي بعده لم يعطه ولدا ذكرا يصير رجلا ( وكان الله بكل شيء عليما )أخبرنا أبو الحسن علي بن يوسف الجويني ، أخبرنا أبو محمد محمد بن علي بن محمد الخذاشاهي ، أخبرنا عبد الله بن محمد بن مسلم ، حدثنا أبكر الجوربذي ، أخبرنا يونس بن عبد الأعلى ، أخبرنا ابن وهب ، أخبرني يونس عن يزيد ، عن ابن شهاب ، عن أبي سلمة قال : كان أبو هريرة يقول : قال رسول الله - صلى الله عليه وسلم - : " مثلي ومثل الأنبياء كمثل قصر أحسن بنيانه ، ترك منه موضع لبنة فطاف به النظار يتعجبون من حسن بنيانه إلا موضع تلك اللبنة لا يعيبون سواها فكنت أنا سددت موضع تلك اللبنة ، ختم بي البنيان وختم بي الرسل " .أخبرنا عبد الله بن عبد الصمد الجوزجاني ، أخبرنا علي بن أحمد الخزاعي ، أخبرنا الهيثم بن كليب الشاشي ، أخبرنا أبو عيسى الترمذي ، أخبرنا سعيد بن عبد الرحمن المخزومي ، وغير واحد قالوا ، أخبرنا سفيان عن الزهري ، عن محمد بن جبير بن مطعم ، عن أبيه قال : قال رسول الله - صلى الله عليه وسلم - : " إن لي أسماء أنا محمد ، وأنا أحمد ، وأنا الماحي ، يمحو الله بي الكفر ، وأنا الحاشر الذي يحشر الناس على قدمي ، وأنا العاقب ، والعاقب الذي ليس بعده نبي " .

مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا (40)استئناف للتصريح بإبطال أقوال المنافقين والذين في قلوبهم مرض وما يلقيه اليهود في نفوسهم من الشك .وهو ناظر إلى قوله تعالى : { وما جعل أدعياءكم أبناءكم } [ الأحزاب : 4 ] . والغرض من هذا العموم قطعُ توهّم أن يكون للنبيء صلى الله عليه وسلم ولد من الرجال تجري عليه أحكام البنوّة حتى لا يتطرق الإِرجاف والاختلاق إلى من يتزوجهن من أيامى المسلمين أصحابِه مثل أمِّ سلمة وحفصة .و { من رجالكم } وصف ل { أحد } ، وهو احتراس لأن النبي صلى الله عليه وسلم أبو بنات . والمقصود : نفي أن يكون أبا لأحد من الرجال في حين نزول الآية لأنه كان وُلد له أولادٌ أو وَلَدَاننِ بمكة من خديجة وهم الطيّب والطاهر ( أو هما اسمان لواحد ) والقاسم ، ووُلد له إبراهيم بالمدينة من مارية القبطية ، وكلهم ماتوا صبياناً ولم يكن منهم موجود حين نزول الآية .والمنفي هو وصف الأبوّة المباشرة لأنها الغرض الذي سيق الكلام لأجله والذي وَهِم فيه من وَهِم فلا التفات إلى كونه جَدًّا للحسن والحسين ومحسن أبناء ابنته فاطمة رضي الله عنها إذ ليس ذلك بمقصود ، ولا يخطر ببال أحد نفي أبوته لهم بمعنى الأبوة العليا ، أو المراد أبوّة الصلب دون أبوة الرّحم .وإضافة ( رجال ) إلى ضمير المخاطبين والعدول عن تعريفه باللام لقصد توجيه الخطاب إلى الخائضين في قضية تزوج زينب إخراجاً للكلام في صيغة التغليط والتغليظ .وأما توجيهه بأنه كالاحتراز عن أحفاده وأنه قال : { من رجالكم } وأما الأحفاد فهم من رجاله ففيه سماجة وهو أن يكون في الكلام توجيه بأن محمداً صلى الله عليه وسلم بريء من المخاطبين أعني المنافقين وليس بينه وبينهم الصلة الشبيهة بصلة الأبوة الثابتة بطريقة لحن الخطاب من قوله تعالى { وأزواجه أمهاتهم } [ الأحزاب : 6 ] كما تقدم .واستدراك قوله : { ولكن رسول الله } لرفع ما قد يُتوهم مِن نفي أبوته ، من انفصال صلة التراحم والبّرِ بينه وبين الأمة فذُكِّروا بأنه رسول الله صلى الله عليه وسلم فهو كالأب لجميع أمته في شفقته ورحمته بهم ، وفي برّهم وتوقيرهم إياه ، شأن كل نبيء مع أمته .والواو الداخلة على { لكن } زائدة و { لكنْ } عاطفة ولم ترد { لكن } في كلام العرب عاطفة إلاّ مقترنة بالواو كما صرح به المرادي في «شرح التسهيل» . وحرف { لكن } مفيد الاستدراك .وعَطَف صفة { وخاتم النبيئين } على صفة { رسول الله } تكميل وزيادة في التنويه بمقامه صلى الله عليه وسلم وإيماء إلى أن في انتفاء أبوته لأحد من الرجال حكمةً قدَّرها الله تعالى وهي إرادة أن لا يكون إلا مثل الرُّسل أو أفضل في جميع خصائصه .وإذ قد كان الرسل لم يخل عمود أبنائهم من نبيء كان كونه خاتم النبيئين مقتضياً أن لا يكون له أبناء بعد وفاته لأنهم لو كانوا أحياء بعد وفاته ولم تخلع عليهم خلعة النبوءة لأجل ختم النبوءة به كان ذلك غضاً فيه دون سائر الرسل وذلك ما لا يريده الله به .ألا ترى أن الله لما أراد قطع النبوءة من بني إسرائيل بعد عيسى عليه السّلام صرف عيسى عن التزوج .فلا تجعل قوله : { وخاتم النبيئين } داخلاً في حيّز الاستدراك لما علمت من أنه تكميل واستطراد بمناسبة إجراء وصف الرسالة عليه . وببيان هذه الحكمة يظهر حسن موقع التذييل بجملة { وكان الله بكل شيء عليما } إذْ أظهر مقتضى حكمته فيما قدره من الأقدار كما في قوله تعالى : { جعل الله الكعبة البيت الحرام قياماً للناس } إلى قوله : { ذلك لتعلموا أن الله يعلم ما في السماوات وما في الأرض وأن الله بكل شيء عليم } [ المائدة : 97 ] .والآية نصّ في أن محمداً صلى الله عليه وسلم خاتم النبيئين وأنه لا نبيء بعده في البشر لأن النبيئين عام فخاتم النبيئين هو خاتمهم في صفة النبوءة . ولا يعكر على نصيِّة الآية أن العموم دلالتُه على الأفراد ظنية لأن ذلك لاحتمال وجود مخصّص . وقد تحققنا عدم المخصص بالاستقراء .وقد أجمع الصحابة على أن محمداً صلى الله عليه وسلم خاتم الرسل والأنبياء وعُرف ذلك وتواتر بينهم وفي الأجيال من بعدهم ولذلك لم يترددوا في تكفير مسيلمة والأسود العَنْسِي فصار معلوماً من الدين بالضرورة فمن أنكره فهو كافر خارج عن الإِسلام ولو كان معترفاً بأن محمداً صلى الله عليه وسلم رسول الله للناس كلّهم . وهذا النوع من الإِجماع موجب العلم الضروري كما أشار إليه جميع علمائنا ولا يدخل هذا النوع في اختلاف بعضهم في حُجِّية الإِجماع إذ المختلف في حجّيته هو الإِجماع المستند لنظر وأدلة اجتهادية بخلاف المتواتر المعلوم بالضرورة في كلام الغزالي في خاتمة كتاب «الاقتصاد في الاعتقاد» مخالفة لهذا على ما فيه من قلة تحرير . وقد حمل عليه ابن عطية حملة غير منصفة وألزمهُ إلزاماً فاحشاً ينزه عنه علمه ودينه فرحمة الله عليهما .ولذلك لا يتردد مسلم في تكفير من يُثبت نبوءةً لأحد بعد محمد صلى الله عليه وسلم وفي إخراجه من حظيرة الإِسلام ، ولا تعرف طائفة من المسلمين أقدمت على ذلك إلا البابِيَّة والبَهائية وهما نحْلتان مشتقة ثانيتهما من الأولى . وكان ظهور الفرقة الأولى في بلاد فارس في حدود سنة مائتين وألف وتسربت إلى العراق وكان القائم بها رجلاً من أهل شيراز يدعوه أتباعه السيد علي محمد ، كذا اشتهر اسمه ، كان في أول أمره من غلاة الشيعة الإِمامية . أخذ عن رجل من المتصوفين اسمه الشيخ أحمد زين الدين الأَحسائي الذي كان ينتحل التصوف بالطريقة الباطنية وهي الطريقة المتلقاة عن الحلاج . وكانت طريقته تعرف بالشيخية ، ولما أظهر نحلته علي محمد هذا لقبَ نفسه بَاب العلم فغلب عليه اسم الباب .وعرفت نحلته بالبَابِيّة وادعى لنفسه النبوءة وزعم أنه أوحي إليه بكتاب اسمه «البيان» وأن القرآن أشار إليه بقوله تعالى : { خلق الإنسان علمه البيان } [ الرحمن : 3 4 ] .وكتاب «البيان» مؤلف بالعربية الضعيفة ومخلوط بالفارسية . وقد حكم عليه بالقتل فقتل سنة 1266 في تبريز .وأما البهائية فهي شعبة من البابِيّة تنسب إلى مؤسسها الملقّب ببهاء الله واسمه ميرزا حُسين عَلي من أهل طهران تتلمذ للباب بالمكاتبة وأخرجته حكومة شاه العجم إلى بغداد بعد قتل الباب . ثم نقلته الدولة العثمانية من بغداد إلى أدرنة ثم إلى عكا ، وفيها ظهرت نحلته وهم يعتقدون نبوءة الباب وقد التفّ حوله أصحاب نحلة البابيّة وجعلوه خليفة البَاب فقام اسم البهائية مقام اسم البَابية فالبهائية هم البابية . وقد كان البهاء بَنى بناء في جبل الكرمل ليجعله مدفناً لرفات ( الباب ) وآل أمره إلى أن سجنته السلطنة العثمانية في سجن عَكا فلبث في السجن سبعَ سنوات ولم يطلق من السجن إلا عند ما أُعلن الدستور التركي فكان في عداد المساجين السياسيين الذين أُطلقوا يومئذٍ فرحل منتقلاً في أوروبا وأميركا مدة عامين ثم عاد إلى حيفا فاستقرّ بها إلى أن توفي سنة 1340 وبعد موته نشأ شقاق بين أبنائه وإِخوته فتفرقوا في الزعامة وتضاءلت نحلتهم .فمن كان من المسلمين متّبعاً للبَهائية أو البابية فهو خارج عن الإِسلام مرتدّ عن دينه تجري عليه أحكام المرتدّ . ولا يرث مسلماً ويرثه جماعة المسلمين ولا ينفعهم قولهم : إنا مسلمون ولا نطقهم بكلمة الشهادة لأنهم يثبتون الرسالة لمحمد صلى الله عليه وسلم ولكنهم قالوا بمجيء رسول من بعده . ونحن كفَّرنا الغُرابية من الشيعة لقولهم : بأن جبريل أرسل إلى علي ولكنه شُبّه له محمد بعليّ إذ كان أحدهما أشبه بالآخر من الغراب بالغراب ( وكذبوا ) فبلغ الرسالة إلى محمد صلى الله عليه وسلم فهم أثبتوا الرسالة لمحمد صلى الله عليه وسلم ولكنهم زعموه غير المعيّن من عند الله .وتشبه طقوس البهائية طقوس الماسونية إلا أن البهائية تنتسب إلى التلقي من الوحي الإِلهي ، فبذلك فارقت الماسونية وعُدّت في الأديان والملل ولم تعد في الأحزاب .وانتصب { رسول الله } معطوفاً على { أبا أحد من رجالكم } عطفاً بالواو المقترنة ب { لكن } لتفيد رفع النفي الذي دخل على عامل المعطوف عليه .وقرأ الجمهور { وخاتِمَ النبيئين } بكسر تاء { خاتِم } على أنه اسم فاعل من ختم . وقرأ عاصم بفتح التَاء على تشبيهه بالخاتَم الذي يختم به المكتوب في أن ظهوره كان غلقاً للنبوءة .

أي: لم يكن الرسول { مُحَمَّدٌ ْ} صلى اللّه عليه وسلم { أَبَا أَحَدٍ مِنْ رِجَالِكُمْ ْ} أيها الأمة فقطع انتساب زيد بن حارثة منه، من هذا الباب.ولما كان هذا النفي عامًّا في جميع الأحوال، إن حمل ظاهر اللفظ على ظاهره، أي: لا أبوة نسب، ولا أبوة ادعاء، وقد كان تقرر فيما تقدم أن الرسول صلى اللّه عليه وسلم، أب للمؤمنين كلهم، وأزواجه أمهاتهم، فاحترز أن يدخل في هذا النوع، بعموم النهي المذكور، فقال: { وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ ْ} أي: هذه مرتبته مرتبة المطاع المتبوع، المهتدى به، المؤمن له الذي يجب تقديم محبته، على محبة كل أحد، الناصح الذي لهم، أي: للمؤمنين، من بره [ونصحه] كأنه أب لهم.{ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا ْ} أي: قد أحاط علمه بجميع الأشياء، ويعلم حيث يجعل رسالاته، ومن يصلح لفضله، ومن لا يصلح.

قوله تعالى : ما كان محمد أبا أحد من رجالكم ولكن رسول الله وخاتم النبيين وكان الله بكل شيء عليما .فيه ثلاث مسائل :الأولى : لما تزوج زينب قال الناس : تزوج امرأة ابنه ، فنزلت الآية ، أي ليس هو بابنه حتى تحرم عليه حليلته ، ولكنه أبو أمته في التبجيل والتعظيم ، وأن نساءه عليهم حرام . فأذهب الله بهذه الآية ما وقع في نفوس المنافقين وغيرهم ، وأعلم أن محمدا لم يكن أبا أحد من الرجال المعاصرين له في الحقيقة . ولم يقصد بهذه الآية أن النبي صلى الله عليه وسلم لم يكن له ولد ، فقد ولد له ذكور . إبراهيم ، والقاسم ، والطيب ، والمطهر ، ولكن لم يعش له ابن حتى يصير رجلا . وأما الحسن والحسين فكانا طفلين ، ولم يكونا رجلين معاصرين له .الثانية : قوله تعالى : ولكن رسول الله قال الأخفش والفراء : أي ولكن كان رسول الله . وأجازا ( ولكن رسول الله وخاتم ) بالرفع . وكذلك قرأ ابن أبي عبلة وبعض الناس ( ولكن رسول الله ) بالرفع ، على معنى هو رسول الله وخاتم النبيين . وقرأت فرقة ( ولكن ) بتشديد النون ، ونصب ( رسول الله ) على أنه اسم ( لكن ) والخبر محذوف ، و ( خاتم ) قرأ عاصم وحده بفتح التاء ، بمعنى أنهم به ختموا ، فهو كالخاتم والطابع لهم . وقرأ الجمهور بكسر التاء بمعنى أنه ختمهم ، أي جاء آخرهم . وقيل : الخاتم والخاتم لغتان ، مثل طابع وطابع ، ودانق ودانق ، وطابق من اللحم وطابق .الثالثة : قال ابن عطية : هذه الألفاظ عنه جماعة علماء الأمة خلفا وسلفا متلقاة على العموم التام مقتضية نصا أنه لا نبي بعده صلى الله عليه وسلم وما ذكره القاضي أبو الطيب في كتابه المسمى بالهداية : من تجويز الاحتمال في ألفاظ هذه الآية ضعيف . وما ذكره الغزالي في هذه الآية ، وهذا المعنى في كتابه الذي سماه بالاقتصاد ، إلحاد عندي ، وتطرق خبيث إلى تشويش عقيدة المسلمين في ختم محمد صلى الله عليه وسلم النبوة ، فالحذر الحذر منه ! والله الهادي برحمته .قلت : وقد روي عن النبي صلى الله عليه وسلم أنه قال : ( لا نبوة بعدي إلا ما شاء الله ) . قال أبو عمر : يعني الرؤيا - والله أعلم - التي هي جزء منها ، كما قال عليه السلام : ليس يبقى بعدي من [ ص: 179 ] النبوة إلا الرؤيا الصالحة . وقرأ ابن مسعود ( من رجالكم ولكن نبيا ختم النبيين ) . قال الرماني : ختم به عليه الصلاة والسلام الاستصلاح ، فمن لم يصلح به فميئوس من صلاحه .قلت : ومن هذا المعنى قوله عليه السلام : بعثت لأتمم مكارم الأخلاق . وفي صحيح مسلم عن جابر قال قال رسول الله صلى الله عليه وسلم : مثلي ومثل الأنبياء كمثل رجل بنى دارا فأتمها وأكملها إلا موضع لبنة فجعل الناس يدخلونها ويتعجبون منها ويقولون لولا موضع اللبنة - قال رسول الله صلى الله عليه وسلم - فأنا موضع اللبنة جئت فختمت الأنبياء . ونحوه عن أبي هريرة ، غير أنه قال : فأنا اللبنة وأنا خاتم النبيين .

After the above-mentioned incident, there was as expected, a great deal of propaganda against the Prophet Muhammad. It was alleged that the Prophet had married his own daughter-in-law and such a marriage was illegal. To counter this, it was clarified that, in Muhammad’s case, the fact was that he had only daughters—no sons. Zayd, son of Harithah, was only his adopted son and not his real son. So how could a woman, married to and divorced by him, be illegal for one who was not his real father? Why is it that the Prophet had to face so many ups and downs, in spite of being the Prophet? The reason is that though the Prophet received divine revelation, he had to lead his life as a common man. In the world of trial, he faced the same circumstances as others had to face. Had it not been so, the Prophet’s life would not have been an example for the common people. That is why prophetic guidance is given within the framework of realistic events, rather than under unrealistic or artificial conditions. The Prophet Muhammad was the seal of the prophets. The word ‘khatam’ is used for ‘seal’, i.e. the final act. To seal an envelop means closing it finally, after which nothing can either be extracted or inserted into it. That is why in Arabic, the ‘khatam’ of a community means the last person of that community. The announcement that the Prophet Muhammad was the ‘khatemun-Nabiyyin’ means that no prophet was going to come after him and, as such, it was necessary that all godly matters be revealed through him.

Commentary The verse quoted above refutes the contention of those people who, in accordance with the custom of the days of ignorance, used to call Sayyidna Zayd Ibn Harithah رضی اللہ تعالیٰ عنہ as son of the Messenger of Allah and used to taunt at the nikah (marriage) of the Holy Prophet ﷺ with Sayyidah Zainab ؓ ، after she had been divorced by Sayyidna Zayd Ibn Harithah ؓ that the Holy Prophet ﷺ had married his son's wife. It was enough to say in refutation that the father of Sayyidna Zayd ؓ is not the Holy Prophet ﷺ but Harithah ؓ . But in order to emphasis the matter, the statement has been generalized in the following words: مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّ‌جَالِكُمْ (Muhammad is not a father of any of your men). The sense is that the Holy Prophet ﷺ has no son at all. How can it be asserted against him that he has a son and that his divorced wife is forbidden to him because of being his son's wife? A brief expression for this statement could have been (Muhammad is not a father of any of you). But the wise Qur'an, by adding the word (مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّ‌جَالِكُمْ ) (any of your men) has removed a possible objection that the Holy Prophet ﷺ is father of four sons - three sons Qasim, Tayyib and Tahir ؓ born to Sayyidah Khadijah ؓ and Ibrahim born to Sayyidah Mariyah al- Qibtiyyah ؓ but all of them died during childhood and none of them reached manhood. It can also be said that at the time of revelation of this verse, none of his sons was alive, because Qasim, Tayyib and Tahir had died, while Ibrahim ؓ was not born at that time. Although the objection of the opponents had been adequately replied by the above sentence, yet in order to remove other doubts as well, it is stated لَـٰكِن رَّ‌سُولَ اللَّـهِ (but a messenger of Allah). The word لٰکِن lakin (but) is used in Arabic language to remove any doubt that could be raised about the preceding statement. In this case, a doubt could be raised against the negation of the statement that the Holy Prophet ﷺ is not a father of any one. One could say that every prophet and messenger is the father of every man and women of his Ummah, and therefore the negation of his fatherhood would be tantamount to negation of his prophethood. This doubt has been dispelled by لَـٰكِن رَّ‌سُولَ اللَّـهِ )but a messenger of Allah) which means that the rules regarding permissibility or impermissibility of marriage are applicable to the real and biological fatherhood that is quite different from a spiritual fatherhood enjoyed by the prophets in relation to the members of their Ummah. In this relationship these laws do not apply. Now the meaning of the full sentence is that the Holy Prophet ﷺ is not the biological father of any of the men of the Ummah but he is the spiritual father of all of them. This is also a rejoinder for another sarcasm that some Mushriks (polytheists) had uttered against the Holy Prophet ﷺ that (Allah forbid) he is اَبتَر (issueless) that is, since he has no male offspring to continue the lineage and to propagate his message further; after a few days the whole story would come to an end. The above words have made it clear that although he has no biological sons, yet the biological sons are not in any case essential to spread the message of prophethood or to maintain and propagate it. This function is normally performed by one's followers who are his spiritual children, and since he is the spiritual father of the whole Ummah who are there to carry forward his mission, he excels all of you in the number of his (spiritual) children. Then, once the prophethood and messenger-ship of the Holy Prophet ﷺ was mentioned here in which he carries a very special and distinct excellence over all other prophets, this distinctive eminence surpassing all other prophets has been indicated by the following words: وَخَاتَمَ النَّبِيِّينَ ( and the Last of the Prophets). There are two ways to read the word Imam Hasan ؓ and 'Asim read this word as خَاتَمَ khatam whereas other leading scholars read it as khatim. The meaning remains the same in both cases, that is, 'the last of the prophets'. In both the cases, the word means the 'last' as well as the 'seal'. The meaning of the seal is also the 'last' because the seal is applied to something when it is intended to be closed. The Holy Prophet ﷺ has been called the seal of the prophets because the process of sending new prophets has come to an end on his advent. This is the gist of the explanation given in Tafsir Ruh ul Ma’ ani, Tafsir of Al-Baydawi and Ahmadi. The fact that both the words ' khatam' and 'khatim' carry the same meaning in this sentence has been affirmed by all the famous lexicons of the Arabic language. Ibn Sidah, for example, in his Almuhkam states that the the words 'khatim' and 'khatimah' with regard to everything means its end and its termination. The gist is that both readings of the verse (khatam and khatim) convey the same meaning, that is, the Holy Prophet has concluded the line of prophets; he has succeeded all the prophets and he is the last among all of them. The Holy Prophet's ﷺ attribute of being the last of all the prophets demonstrates his excellence and distinction in all the perfections of prophethood and messenger-ship, because in general, all things progress gradually reaching completion at the highest stage, and the end result is the real objective. The Holy Qur'an has stated this clearly in الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي (Today, I have perfected your religion for you and have completed My blessings upon you, - 5:3). The religions of the previous prophets were also complete with regard to their respective times - none was defective. But absolute perfection was reached by the religion of the Holy Prophet Muhammad al-Mustafa ﷺ which is the authority for all the ancient and modern human beings and will continue to be so up to the Doomsday. By adding the phrase 'last of the prophets' after negating his being a father of a male boy, another point has been clarified here. The polytheists used to pass negative remarks against the Holy Prophet ﷺ by saying that he has no son, and therefore his lineage would not continue. By saying that he is the last of the prophets it is indicated that these remarks are based on ignorance, because he is the spiritual father of the whole Ummah which follows him and being the last prophet, all the races and nations to come in this world till the Doomsday would be included in his Ummah; as such the number of persons in his Ummah would be more than in other Ummah and his spiritual sons would be more than those of other prophets. The Holy Prophet's ﷺ being the last prophet has also told us that his kindness and affection for his spiritual sons (i.e. for his Ummah) would be more than that of other prophets and he would be fully seized of the concern to identify and appreciate the needs which may arise till Doomsday because no prophet or wahy (Divine revelation) would come after him. The prophets preceding him did not have this concern because they knew that when the nation would deviate and adopt erring ways, other prophets would come after them and reform the nation. But the Last Prophet t was seized of the concern that he should impart instructions to the Ummah for all the situations that it may face uptill Doomsday. The ahadith of the Holy Prophet ﷺ bear witness to the above, because he has told us even the names of most of those people who could be followed and who would come after him. Similarly, he has told us the details about the leaders who would misguide humanity in a manner that anybody who cares to ponder over those warnings would not have the slightest doubt left in his mind. That is why the Holy Prophet ﷺ said تَرَکتُم علٰی شَرِیعَۃِ بَیضَآِء لَیلُھَا و نَھَارُھا سَوَاُء I have left (you) on such an illuminated path where it does not make any difference whether it is day or night; there is no danger of being misguided at any time." Another point to note in this verse is that Sayyidna Muhammad al-Mustafa ﷺ has been referred to in the beginning of the sentence as a rasul (messenger) and as such it would have been apparently more appropriate to use the word khatam-ur-rusul or khatam-ul-mursalin (the last of the messengers ) for him. But the wise Qur'an has, instead, used the word khatam-un-nabiyyin (the last of the prophets). The reason is that according to the consensus of scholars, there is a difference between Nabi (prophet) and rasul (messenger). Nabi is that person whom Allah Ta’ ala (the Almighty) has selected for the reformation of His slaves and has honored him with His Wahy (revelation), irrespective of whether He has given him a Book and a new Shari'ah (set of revealed rules and precepts) or He has appointed him to guide the followers of a previous Nabi according to a previous Nabi's Book and Shari'ah, like Sayyidna Harun (علیہ السلام) was appointed to guide and reform his followers according to the Book and Shari'ah of Sayyidna Musa (علیہ السلام) . On the contrary, the word rasul (messenger) is used exclusively for a particular Nabi who has been given a Book and a new Shari'ah. As such Nabi is more general than Rasul. So the meaning of this verse is that the Holy Prophet ﷺ ، being the last of the prophets, has concluded the line of prophets and no prophet will come after him, irrespective of whether he is given a Book and a Shari'ah or he succeeds a previous Nabi to follow his Book and Shari'ah. It is now very clear that all kinds of prophets appointed by Allah came to an end with the Holy Prophet ﷺ ; no prophet will be appointed after him. Imam Ibn Kathir, in his Tafsir, says: فَھٰذِہ الاَیۃُ اَنَّہ لَا نَبٰیَّ بَعدَہ وَاَذَا کَانَ نَبٰیَّ بَعدَہ فلا رسول بِالطَّرِیقِ الاَولٰی لِاَنَّ مَقَامَ الرِّسَلَۃِ ا ؟ خَصُّ مِن مَّقَام النُّبُوَّۃِ رَاِنَّ کُلَّ رَسُولِ نَبِیُّ وَّلَا یَنعَکِسُ بِذٰلِکَ وَرَدَتِ الاَحَادِیثُ المُتَوَتِرۃ عَن رَّسُول اللہِ ﷺ مِن حَدِیث جَمَاعَۃِ مِّنَ الصّحابَۃِ "This verse is the unambiguous proof of the belief that there would be no Nab' after the Holy Prophet ﷺ and since there would be no Nabi , there is no question of there being any rasul after him because Nabi is a general term and rasul is particular. And this is the belief which is evidenced by mutawatir ahadith which have reached us through the reports of a very large number of the Noble Companions ؓ ." The Literal explanation of this verse has been given here in considerable detail because one imposter by the name of Mirza Qadiyani, considering this verse to be a hindrance in his way, has distorted the meanings of the verse and has introduced a host of conjectures in its explanation. The foregoing, al-Hamdulillah, is a befitting reply. The Issue of Termination of Prophethood That the Holy Prophet ﷺ was the last of the prophets who has sealed and thus terminated prophethood, and that no other prophet is to be appointed after him and every claimant to prophethood is a liar and an infidel are well-settled issues on which there has been complete unanimity and consensus right from the days of the noble companions upto the date. Therefore there was no need for a lengthy discussion on this subject. But the Qadiyani sect has put in a lot of effort to create doubts in the minds of Muslims on this issue; by publishing hundreds of pamphlets and books they have tried to misguide those Muslims who are not well versed in religious knowledge. So this humble author has written a book titled "Khatm-e-Nabuwwat" in which this issue has been fully detailed and clarified in the light of one hundred Qur'anic verses, more than two hundred ahadith and hundreds of dictum of the classic as well as later scholars and learned people; the Qadiyani deception and doubts created thereby have been fully refuted. Some important points from that book are being reproduced here. The Holy Prophet's ﷺ Being the Last Prophet does not negate the descent of Sayyidna ` Isa (علیہ السلام) in the last days It is proved from many verses of the Qur'an and from mutawatir ahadith that in the last days before the doomsday, Sayyidna ` Isa (علیہ السلام) would come into this world again, kill Dajjal (the Antichrist) and bring all misguidance to an end. The detailed proofs of this fact are given in my Arabic book 'At-tasrih'. Mirza Qadiyani, denying the descent of Sayyidna ` Isa (علیہ السلام) has proclaimed himself to be the predicted Masih with the reasoning that if reappearance of Sayyidna ` Isa Ibn Maryam (علیہا السلام) who was a prophet of Israelites, is accepted, then it would negate the Holy Prophet's t being the last of the prophets. The clear reply is that the Holy Prophet's ﷺ being the last prophet means that nobody would be appointed as a prophet after him; it does not imply that somebody who was appointed a prophet earlier would be dismissed from his prophethood or that such a prophet would not be able to return to this world. But, of course, the prophet who returns to this world for the reformation of the Ummah of the Holy Prophet ﷺ while maintaining his prophethood, would carry out the reforms in the Ummah in accordance with the teachings of the Holy Prophet ﷺ ، as clarified in authentic ahadith. Imam Ibn Kathir, in explanation of this verse, has said: والمراد بکونہ علیہ السّلام خاتمھم انقطاع حدوث وصف النبوّۃ فی احد مّن الثقلین بعد تحلیتہ (علیہ السلام) بھا فی ھٰذِہ النشأۃ ' والمراد بکونہ علیہ السَّلام خاتمھم انقطاع حدوث وصف النبوۃ فی احد مّن الثقلین بعد تحلیتہ (علیہ السلام) بھا فی ھٰذہ النشأۃ، ولا یقدح فی ذٰلِک ما اجمت علیہ الامّۃ واشتھرت فیہ الاخبار ولعلھا بلغت مبلغ التواتر المعنوی و نظق بہ الکتاب علٰی قول و وجب الایمان بہ و اُکفر منکرہ کالفلاسفۃ من نزول عیسٰی (علیہ السلام) آخرالزمان لانَّہ کان نبیِّا قبل ان یحلی نبیّنا ﷺ بالنبوۃ فی ھٰذِہِ النشأۃ . "The Holy Prophet being the last of the prophets means that the office of prophethood stands terminated after him. No one would get this office after him. But it does not have any effect on the fact of the descent and reappearance of Sayyidna ` Isa (علیہ السلام) in the last days on which there is a consensus of the whole Ummah and which is proved by a large number of ahadith that are almost mutawatir and by the Qur'an itself according to some interpretations, because he had been given prophethood before the Holy Prophet ﷺ ." Distortion of the Meaning of Prophethood and invention of new kinds of Prophethood This claimant of prophethood adopted a new trick to pave the way for his claim by inventing a new kind of prophethood which simply does not exist in Qur'an and Sunnah and neither is there any proof for it, but according to him this new kind of prophethood does not negate the decree of Qur'an regarding the termination of prophethood. Briefly, he has introduced in prophethood the concept of reincarnation, which is well known in Hinduism and other religions. His contention is that if a person is dyed in the color of the Holy Prophet ﷺ ، by virtue of his complete obedience to him and by following his footsteps, his coming to this world is the coming of the Holy Prophet himself; such a person is in fact the shadow and incarnate demonstration of none else but the Holy Prophet ﷺ . Therefore, his claim does not negate the belief in the termination of prophethood after him. But how can this invented kind of prophethood find its way to Islamic beliefs? There is no proof of it. Besides, the belief in termination of prophethood is a basic belief of Islam and as such it has been so thoroughly clarified by the Holy Prophet ﷺ under different topics at various times that no imposter can distort it. The full details can be seen in this author's book referred to earlier, but only some necessary proofs of this belief are being presented here. Sahih of Bukhari, Sahih of Muslim and almost all books of Hadith have reported from Sayyidna Abu Hurairah ؓ with authentic chain of narrators that the Holy Prophet ﷺ has said, ان مثلٰی ومثل الانبیآء من قبلی کمثل رجل بنی بیتاً فاحسنہ واجملہ الاموضع لبنیۃ من زاویۃ فجعل الناس یطوفون بہ ویعجبون لہ ویقولون ھلّا : وضعت ھذہ اللبنۃ ؟ وانا خاتم النبیین رواہ احمد والنسایٔی والترمذی و فی الفاظہ فکنت ان سددت موضع اللبنۃ وختم بی البنیان "The example of all the prophets before me and of myself is like a man has built a very strong and well decorated house in one corner wall of which space has been left vacant for one brick; people roam about in the home to see it and admire the construction but all of them say that why did not the builder put a brick in that space also which would have completed the construction. I am that last brick (of the palace of prophethood) " and in some versions he said "I have filled up that vacant space and thus completed the palace of prophethood." The gist of this eloquent simile is that prophethood is like a grand palace composed of Prophets ﷺ . This grand palace was complete in all respects before the Holy Prophet ﷺ except for the placement of one brick. The Holy Prophet ﷺ completed this grand palace by filling up that vacant space for one brick. Now there is no more space for any prophet or messenger. Even if it is supposed that there are other kinds of prophets and messengers, there is just no more space for them in the palace of prophethood. In another Hadith narrated by Sayyidna Abu Hurairah ؓ reported in Sahihs of Bukhari, Muslim, Musnad of Ahmad, etc., the Holy Prophet ﷺ has said: کانت بنو اسرایٔل تسوسھم الانبیاء کلّما ھلک نبی خلفہ وانہ لانبی بعدی و ویکون خلفاء فیکثرون (الحدیث) "The politics and administration of Banu Isra'il was being handled by the prophets themselves. When one prophet expired, another prophet would take his place. And after me there is no prophet, but of course, there would be my khulafa' (caliphs - successors) who would be numerous." This Hadith has made it clear that there would be no prophet after the Holy Prophet ﷺ and the education and instruction of the Ummah would be carried out by his Khulafa'. The Holy Prophet ﷺ has explicitly and clearly told us that there is no prophethood of any kind after him, otherwise he would have mentioned it in this Hadith where he has mentioned Khulafa'. Sahibs of Bukhari and Muslim have reported a Hadith narrated by Sayyidna Abu Hurairah لَم یَبقَ مِن النُّبُوَّۃِ اِلَّا المُبَشِّرَات "Nothing is left of prophethood except mubashshirat (true dreams ) ". As reported in Musnad Ahmad, etc., Sayyidah Siddiqah ‘A’ ishah ؓ and Sayyidah Umm Kurz al- K'abiyyah ؓ have stated that the Holy Prophet ﷺ has said: لا یبقی بعدی من النبوۃ شیء الّا المشرات قالوا : یا رسول اللہ ! والمبشرات ؟ قال : الرؤیا الصّالحۃ یراھا المسلم او تری لہ (طبرانی – کذی ری الکنز) "Nothing is left of prophethood after me except mubashshirat. The noble companions asked: 0 Holy Prophet ! What is mubashshirat? He replied, 'True dreams that a Muslim sees himself or somebody else sees about him." This Hadith has so explicitly told that no kind of prophethood, either one with a new law or without it, either Zilli (shadowy) or Buruzi (incarnate), is possible after the Holy Prophet ﷺ ; people would only have mubashshirat (true dreams) through which they would find out a few things. Musnad of Ahmad and Tirmidhi carry a narration of Sayyidna Anas Ibn Malik ؓ wherein the Holy Prophet ﷺ has said: إن الرسالۃ والنبوۃ قد انقطعت فلا رسول بعدی ولا نبی (رواہ الترمذی و قال : ھذا حدیث صحیح) "No doubt risalah (messenger-ship) and nubuwwah (prophethood) stand terminated after me; after me there would neither be a rasul (messenger) nor a Nabi (prophet) This Hadith has made it clear that prophethood even without a new law is simply not there after the Holy Prophet ﷺ what to say of zilli or buruzi prophethood which are neither any form of prophethood nor are they recognized as such in Islam. The objective is not to collect here all the ahadith pertaining to the issue of termination of prophethood; more than two hundred ahadith on this subject have been put together in my book "Khatm-e-Nabuwwat". The objective, by quoting a few of them is to advise that the categories of zilli and buruzi prophethood invented by Mirth Qadiyani is without any basis or proof, and moreover the ahadith quoted above have told explicitly that there is no kind of of prophethood whatsoever left to come after the Holy Prophet ﷺ . That is why, right from the days of the noble companions uptill today, all the schools of Muslim Ummah are unanimous on the belief that there cannot be any kind of Nabi or Rasul after the Holy Prophet ﷺ and whoever claims to be so is a liar and denier of the Qur'an and is a disbeliever. The first general consensus of the noble companions had evolved on this very issue as a result of which a holy war (jihad) was fought with Musaylimah, the liar, the false claimant of prophethood, during the period of the first Khalifah Sayyidna Abu Bakr ؓ in which he (Musailimah) and his followers were killed. The dictums and clarifications of the past Imams and wise scholars of the Ummah are reproduced in considerable detail in the book "Khatm-e-Nabuwwat", some of them are being copied here also. Ibn Kathir, in his tafsir, writes under this verse: اخبر اللہ تعلٰی فی کتابہ و رسولہ اللہ ﷺ فی السنۃ المتواترۃ عنہ أنہ لا نبی بعدہ الیعلموا ان کل من ادعی ھذا المقام بعدہ فھو کذاب افّاک دجّال ضالّ مضل۔ ولو تحرّق و شعبذ واتی بانواع السحرالطلاسم النیرنجیات فکلھا محال و ضلال عند اولی الالباب کما اجری اللہ سُبحَنَہ علی ید الاسود لعنسی بالیمن و مسلِمۃ الکذاب بالیمامۃ من الاحوال لفاسدہ و الاقوال الباردۃ ما علم کُلّ ذی لُبّ وفھم وحجی انھما کاذبان ضالان لعنھما اللہ تعالیٰ وکذلک کہ مدع لذٰلک الی یوم القیامۃ حتّٰی یختموا بالمسیح الدجّال۔ (ابن کثیر) "Allah Ta’ ala in this Book and the Holy Prophet ﷺ in successive ahadith has informed that there is no Nabi after the Holy Prophet ﷺ so that people should know that whoever claims to be a prophet after him is a liar, a cheat, an imposter, a deviator who misguides others, no matter how many conjuring tricks he shows, magic spells he binds or talismanic wonders and sorceries he performs which are, in fact, sheer fallacies recognized as such by the people who have knowledge and understanding. Allah Ta’ ala had let such perverse acts and utterances manifested at the hands of Aswad Al-'Ansi (claimant of prophethood) in Yemen and Musaylimah, the liar, (another claimant of prophethood) in Yamamah in a way that every intelligent and comprehending person, after hearing and seeing them, knew that both of them were liars and misguided. May Allah curse them. In the same way anyone who claims to be a prophet upto the Doomsday is a liar and an infidel and this stream of claimants of prophethood would end at Dajjal, the Anti-Christ." Imam Ghazzali, while explaining the above mentioned verse and discussing the belief in the termination of prophethood, has observed in his book 'Al-Iqtisad fil I'tiqad' as follows, و لیس فیہ تاویل ولا تخصیص ومن اَوَّلَہُ یتخصیص فکلامہ من الھذیان لا یمنع الحکم بتکفیرہ لاَّنہ مکذّبُ لھذا النص الذی اجمعت الامۃ علٰی انہ غیر مإوّل ولا مخصوص۔ "The entire Ummah has unanimously understood from these words and from circumstantial evidences that there will never be a prophet after him ever, nor will ever come a messenger of Allah. These words (of the verse) can neither be interpreted in any other sense, nor can their generality be restricted." Qadi ` Iyad in his book 'Ash-shifa', after declaring that a person who claims to prophethood after the Holy Prophet ﷺ is a liar and an infidel who does not believe in this verse, has observed as follows: واجمعت الامۃ علیٰ حمل ھذا الکلام علیٰ ظاھرہ وانّ مفھومہ المراد بہ دون تاویل ولا تخصیص فلا شک فی کفر ھٰؤلاء الطوایٔف کلھا قطعاً اجماعاً وسمعاً "The Ummah holds by consensus that this discourse bears the obvious meaning and that this verse means what it says, without any other interpretation or any exception. Therefore, there is no doubt in the kufr (infidelity) of all those sects (who follow any claim out of prophethood) rather their kufr stands absolutely proved in view of the consensus of the Ummah and the express texts of the Qur'an and Sunnah.

(Muhammad is not the father of any man among you) i.e. Zayd, (but he is the Messenger of Allah) but Muhammad is the Messenger of Allah (and the Seal of the Prophets) with him Allah has sealed the advent of prophets, such that there is no prophet after him; (and Allah is Aware of all things) of your words and works.