Seal of the Prophets

 

In surah al-ahzab of the holy Qur'ān, we are told that Muhammad (sallallahu 'alaihi wa salam) is "khātama al-nabiyīna", a phrase which is variously translated as "the Seal of the Prophets" or as "the Last of the Prophets":

Ma kana muhammadun aba ahadin min rijalikum walakin rasoola Allahi wa khatama alnnabiyyeena wakana Allahu bikulli shay-in AAaleeman

Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things.

      surah al-ahzab (33:40) tr by Yusuf Ali

Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the Prophets; and Allah is cognizant of all things.

      surah al-ahzab (33:40) tr by M. H. Shakir

What does that phrase "khātama al-nabiyīna" really mean?

How can it be most accurately translated?

Meaning of the word khātam:

The key to the meaning of this verse is the word "khātam", and specifically it is of great importance to understand the meaning of that word in the era of Classical Arabic, especially during the time period when the Qur'ān was being written.

In Classical Arabic (as used at the time the Qur'ān was recorded), the root kh-t-m (from which the word khātam is derived) clearly points toward the idea of the placing of an impression of a signet-ring upon something, that is, the idea of a "seal". (see, for example, Arabic-English Lexicon, Edward W. Lane, p702).  And, due to this primary significance of the word khātam, many Muslim scholars refer to Muhammad as "the seal of the prophets".

So, then, what is a "seal"? Throughout the region from Egypt through Arabia and Persia, kings and other important officials had a long-standing tradition, dating back hundreds (or perhaps thousands) of years BCE, of using clay or wax stamped with a personal mark (often using a cylindrical roller or a finger-ring) to verify and authenticate their official written communications in such a manner that no one would dispute either the author or the content of the message.

For example, the following image shows a cylindrical agate roller and the seal of Dārayavauš (Darius the Great), a Persian emperor, from around 500 BCE. (The cuneiform inscription written along the side is in three languages: Old Persian, Elamite and Babylonian, says 'Darius the great king'.)

           

When someone encountered a decree which had such a king's seal, the presence of that seal was a clear sign for all to see, and they respected the decree because it was from their king. Likewise, the decrees of all the prophets, as sealed by the person of Muhammad (who is a "Seal of the Prophets"), call for our respect and honor because the seal verifies  the decrees as being from the King of kings.

Often such a seal was put at the end or closure of a document, and therefore the word khātam also conveys somewhat of a sense of referring to the last part or the final portion of something, but that is not the primary significance. The primary significance of the word khātam is that something is being shown to be authentic and uncorrupted by means of an official seal.

Thus, the word khātam primarily indicates a means to secure something in such a manner that neither anything fraudulent can be added to it, nor anything valid be removed from it. And in this case, the life and teachings of Muhammad are a seal which verifies, corroborates, and authenticates the same great Source as well as the same great ideals and guidance which the other prophets also brought to mankind.

The Arabic root kh-t-m which was used to describe Muhammad is identical to the Aramaic h-t-m root used at the time of Jesus, both of which are derived from the ancient Hebrew root h-t-m meaning "to seal, or to set a seal upon". And furthermore, the ancient Semitic roots point toward an effort made to prevent corruption or contamination of something. As such a seal, Muhammad was sent as a sign to mankind that the teachings of the prophets do indeed call us to the remembrance of God, and thereby show us the only satisfactory way to live.

Note that a seal does not necessarily indicate any sort of finality or end of further messages, but rather the intent of the seal is really to certify who the message has come from, and to certify that the message is valid. Such is also the case with the prophet Muhammad, whose presence is a "seal" which calls us to recognize God as the source, and to turn our attention and reverence to the message of God, just as the other prophets have told us in their own ways, a call which was then (and still is today) largely being ignored, abused and forgotten.

"A Seal" not "The Seal":

It is also significant to note that the word khātam is not prefixed in any way to indicate the meaning is "the seal" (indicating the one and only seal), but rather the grammatical form used in this verse would be most accurately interpreted as "a seal".

Final Prophet?

There is a long-standing tradition among some Muslim scholars of interpreting the phrase "khātama al-nabiyīna" to mean that Muhammad was the last and final prophet (see for example http://www.muslim.org/islam/khatam.htm and http://en.wikipedia.org/wiki/Seal_of_the_prophets). 

Many Arabic dictionaries and lexicons describe the phrase "khātama al-nabiyīna" as meaning "last of the prophets", but that is because they are merely documenting the long-standing tradition of such usage of that phrase. Therefore, we must carefully study the meaning of the word "khātama" in order to better grasp the intent of the usage of that word... and the primary significance of "khātama" is to depict the act of sealing or securing something. If we simply look up the phrase "khātama al-nabiyīna", then we only find a record of the established tradition, not necessarily the intended meaning of the phrase.

Unfortunately, the "last of the prophets" viewpoint is quite divisive, since it gives Muhammad a special role which precludes the possibility of additional prophets and it also seems to conflict with a number of verses of the Qur'ān which tell us that God mercifully sends prophets to every generation, and to every land:

 And for every nation there is a messenger...

       surah yunus (10:47)

Surely We have sent you with the truth as a bearer of good news and a warner; and there is not a people but a warner has gone among them.

       surah fatir (35:24)

For We assuredly send amongst every People a messenger, (with the Command), "Serve Allah, and eschew Evil"...

     surah al-nahl (16:36)

Since mankind is continually evolving and changing, in order to send prophets amongst "every people" and "every nation", prophethood must be an on-going process. The verses quoted above clearly suggest that God will continue to send warners and messengers as people and nations change.

There are many other words which could have been used to clearly say "the last" or "the final", but the Qur'ān clearly uses the word "khātam", thereby indicating that Muhammad was sent as "a seal" of the Divine Message (that is, as one who verifies both the authority of the message and the content of the message), the same Divine Message which the previous prophets had brought to mankind, yet which was (and still is) being misused, abused and neglected by mankind.

Sectarian Divisions:

Unfortunately, it is all too common for some followers of a religion to attempt to prove that their prophet is the best, and indeed there is some speculation that the portrayal of the prophet Muhammad as the last and final prophet may have been originated in that manner by his followers in the years following his death, despite the fact that the Qur'ān specifically warns against such divisive or sectarian behavior:

As for those who divide their religion and break up into sects, thou hast no part in them in the least: their affair is with Allah: He will in the end tell them the truth of all that they did.

       surah al-anam (6:159)

Turn ye back in repentance to Him, and fear Him: establish regular prayers, and be not ye among those who join gods with Allah,- or those who split up their Religion, and become (mere) Sects,- each party rejoicing in that which is with itself!

           surah al-rum (30:31-32)

Nonetheless, those who are intent on divisiveness simply ignore such clear guidance, and continue onward with their sectarian agenda, in this case apparently striving to prove that "my prophet is better than your prophet".

Muhammad himself clearly stated that he did not believe that he was in any way different from the vast number (by some accounts hundreds of thousands) of other prophets whom God has chosen to deliver a message to mankind, and the Qur'ān supports that viewpoint by saying:

Muhammad is no more than a messenger: many were the messengers that passed away before him.

      surah al-'imran (3:144)

The Qur'ān clearly states that the messages as delivered by all the prophets should be heard and understood, not just the message of any one specific prophet. The Qur'ānic guidance that we should "make no distinction between one and another of His messengers" is repeated several times in order to emphasize how important such a viewpoint really is. Here are some relevant examples from the Qur'ān:

Surely those who disbelieve in Allah and His messengers and (those who) desire to make a distinction between Allah and His messengers and say: We believe in some and disbelieve in others, and desire to take a course between (this and) that.
     
Such are disbelievers in truth; and for disbelievers We prepare a shameful doom.
     
And those who believe in Allah and His messengers and do not make a distinction between any of them-- Allah will grant them their rewards; and Allah is Forgiving, Merciful.
     
            surah al-nisa (4:150-152)


Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam)."
     
            surah al-baqarah (2:136)

     
Say: We believe in Allah and what has been revealed to us, and what was revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and what was given to Musa and Isa and to the prophets from their Lord; we do not make any distinction between any of them, and to Him do we submit.
     
         surah al-'imran (3:84)

The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His messengers. "We make no distinction (they say) between one and another of His messengers." ...
     
        surah al-baqarah (2:285)
 

Conclusion:

Let there be no strife or compulsion regarding the interpretation of this phrase ("Seal of the Prophets" or "Last of the Prophets"), use whichever interpretation best helps you to be kinder, more generous and more loving. All that really matters is that we each become willing and serviceable instruments of the Divine Presence, allowing the precious gifts of love, harmony and beauty to flow freely into the world through our thoughts, words and actions. Be beautiful! Be harmonious! Be loving! Nothing else really matters.

Let there be no compulsion in religion: Truth stands out clear from error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.

     surah al-baqarah (2:256)

And may we remember with respect the prophet Muhammad (sallallahu 'alaihi wa salam) as one who was sent to mankind to be an example, warner and messenger, helping to remind us of the One upon whom we all depend, the One who gives us life, the One who deserves all praise, the One whose Divine Presence we must each strive to honor, cherish and allow to flow through us into this world in every moment of every day.

with love,
   wahiduddin


last updated July 3, 2009