Selasa, 17 April 2012

ISLAMIC BELIEF OF FINALITY OF PROPHETHOOD

Ahmadiyah adalah nama bagi pengikut ajaran seorang warga Hindustan (sekarang menjadi negara India dan Pakistan) pada zaman penjajahan Inggris. Dia bernama Mirza Ghulam AHMAD (MGA) yang mengklaim sebagai Nabi penerus Nabi Muhammad SAW.  Penisbatan para pengikutnya kepada nama Ahmad tidak cocok dan tidak layak menurut para tokoh Islam. Dikarenakan nama Ahmad adalah salah satu nama mulia Nabi Muhammad SAW. Oleh karena itu, di negeri asalnya dan di negara-negara Islam lainnya, kelompok ini dikenal dengan nama MIRZAIYYAH (dinisbatkan kepada panggilan kepada seorang tokoh di negeri itu) atau QADIANIYYAH (dinisbatkan kepada kota kelahirannya).
Setelah Hindustan merdeka dan terbagi menjadi 2 negara, para pengikut MGA sebagian berada di kota Qadiyan yang masuk ke dalam wilayah negara India. Dan di Pakistan mereka menguasai kota Rabwah. Di Pakistan mereka mendapat perlawanan dari umat Islam karena ajarannya dianggap menyimpang. Bahkan, secara legal formal, negara telah mengeluarkan keputusan bahwa pengikut MGA bukan Islam dan tidak berhak menggunakan atribut/syi'ar Islam.
Tokoh-tokoh Islam di Pakistan pun tidak henti-henti berusaha mengembalikan para pengikut MGA ke jalan yang benar. Berikut di antara karya salah seorang tokoh Islam Pakistan yang tergabung dalam organisasi Khatmun Nubuwwah (telah tersebar di beberapa negara) yang menjelaskan Ajaran Islam tentang keyakinan kepada Nabi.
 
ISLAMIC BELIEF OF
FINALITY OF
PROPHETHOOD

ACCORDING TO
THE QURAN, THE SUNNAH AND
CONSENSUS OF UMMAH

by
Maulana Muhammad Yusuf Ludhianvi

Translated by
K. M. Salim

Edited by 
Dr. Shahiruddin Alvi

Published By
AALAMI MAJLISE TAHAFFUZE
KHATME NUBUWWAT
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بسم الله الرحمن الرحيم
الحمد لله وسلام على عباده الذين اصطفى
The holy Quran and the holy Prophet’s Ahadith (Traditions) eloquently prove that prophethood (‘nubuwwat’ and ‘risalat’) came to an with our Prophet Muhammad صلى الله عليه وسلّم There are decisive verses to that effect. Being the last Prophet in the chain of prophethood no one ever shall now succeed him to that status of  dignity.
ما كان محمّدٌ آبآ احدٍ من رّجالكم ولكن رسول الله وخاتم النبيين وكان الله بكلّ شيئٍ عليماً (الأحزاب:40)
“Muhammad is not the father of any man among you, but he is the Messenger of Allah and the Seal of the Prophets; and Allah is Aware of all things.” (Quran, Al-Ahzab 33:40).

[Muhammad itu sekali-kali bukanlah bapak dari seorang laki-laki di antara kamu, tetapi dia adalah Rasulullah dan penutup nabi-nabi. Dan adalah Allah Maha Mengetahui segala sesuatu. (QS. Al-Ahzab 33:40)]
INTERPRETERS OF THE HOLY QURAN
All the interpreters of the holy Quran agree on the meaning of ‘Khatam-un Nabieen’  خاتم النبيين  that our Prophet  صلى الله عليه وسلّمwas the last of  all the prophets and none shall be exalted to the lofty position of prophethood after him.
(1)     Imam Hafiz Ibn-e-Katheer
His explanatory remarks on the above verse are as follows:
فهذه الآية نص في أنه لانبي بعده وإذا كان لا نبي بعده فلا رسول بالطريق الأولى والأحرى لأن مقام الرسالة أخص من مقام النبوة فإن كلّ رسول نبى ولا ينعكس وبذلك وردت الأحاديث المتواترة عن رسول الله صلى لله عليه وسلّم من حديث جماعة من الصحابة رضي الله عنهم. (تفسير إبن كثير ص 493 ج 3) 
“This verse is conclusive of the precept that our Prophet is the last prophet and that there shall be no ‘nabi’ after him. When there shall be no ‘nabi’ to follow him the ordainment of a ‘rasool’ cannot arise by logic of anteriority because the status of a ‘rasool’ is more exclusive than that of a ‘nabi’. Every ‘rasool’ is a ‘nabi’ but every ‘nabi’ is not a ‘rasool’. There exists a continuous and unbroken chain of citations of Ahadith from a large number of venerable ‘sahabah’ or Companions of the Prophet (Allah be pleased with them), that there shall be no ‘nabi’ or ‘rasool’ after Muhammad صلى الله عليه وسلّم. (Tafseer Ibn-e-Katheer, Vol. 3, p.493).
Beliau menafsirkan ayat ini sebagai berikut:
[Ayat ini merupakan nash yang menjelaskan bahwa tidak ada nabi lagi sesudahnya. apabila tidak ada nabi lagi sesudahnya maka tidak ada rasul lagi yang lebih utama dan lebih pantas. Karena jabatan kerosulan lebih khusus daripada jabatan kenabian, maka setiap rasul adalah nabi dan bukan sebaliknya. Karena itu banyak banyak hadits-hadits yang mutawatir dari Rasulullah saw yang diriwayatkan oleh sekumpulan para sahabat r.a. (Tafsir Ibnu Katsir hal.193 jilid 3)]

(2)     Imam Qartabi
Imam Qartabi comments on the quoted verse as follows:
قال إبن عطية هذه الألفاظ عند جماعة علماء الأمة خلفا وسلفا متلقاة على العموم التام مقتضية نصا أنه لا نبي بعده صلى الله عليه وسلّم. (تفسير قرطبي 196 ج 14)

“Said Ibn-e-Atiya that the words (Khatam-un-Nabieen) according to the learned men of the Ummah of the present and the past indicate perfect comprehensiveness and signify, in consonance with the Quranic injunction, that there shall be no prophet after Muhammad صلى الله عليه وسلّم . 
[Imam Qurtubi menafsirkan ayat ini sebagai berikut:
Ibnu ‘Athiyah berkata,” lafazh-lafazh ayat ini menurut para ulama ummat ini sekarang maupun yang terdahulu menunjukkan kepada umum, ayat ini menjelaskan bahwa tidak ada nabi setelah nabi Muhammad saw. (Tafsir Qurtubi hal.196 jilid 14)]

(3)     Hujjatul Islam, Imam Ghazali
  Hujjatul Islam, Imam Ghazali explains the said verse in these words;
إنّ الأمة فهمت بالإجماع من هذا اللفظ ومن قرائن أحواله أنه أفهم عدم نبي بعده أبدا وعدم رسول الله أبدا وأنه ليس فيه تأويل ولا تخصيص فمنكر هذا لا يكون إلا منكر الإجماع. (الإقتصاد في الإعتقاد ص 123)
“No doubt the Ummah has unanimously understood from this word (‘Khatam-un-Nabieen’) and its circumstantial reference to mean non-existence of a ‘nabi’ or ‘rasool’ ever after Muhammad صلى الله عليه وسلّم  and that (this word calls for) no reservation or tacit interpretation in it; hence its dissident is certainly the one who rejects (Ummah’s) unanimity.” (Al Iqtisad fil Etiqad, p.123).
(4)          Islam, Imam Ghazali menjelaskan ayat ini sebagai berikut:
          Sesungguhnya ummat ini telah memahami berdasarkan ijma’ (kesepakatan) dari lafazh ayat ini dan dari qarinah (keterangan pendukung)nya, telah dipahami dari ayat ini, Bahwa tidak ada nabi lagi setelahnya (Muhammad saw) dan tidak ada rasulullah selama-lamanya. Dan bahwa tentang masalah ini tidak ada penakwilan dan pentakhsisan (pengecualian), maka orang yang mengingkari hal ini termasuk orang yang meningkari ijma’ (kesepakatan).(Al-Iqtishad fil ‘Itiqad hal.123)]



‘KHATME-NUBUWWAT’ AND AHADITH
The Prophet  صلى الله عليه وسلّم unequivocally declared that he was Khatam-un-Nabieen. There are a large number of Ahadith to sustain this article of Islamic faith. Not only that but the prophet صلى الله عليه وسلّم was also pleased to bring forth such exposition of this word that all doubts relating to his finality in prophethood stand void and misinterpretations exposed. Many people having theological distinctions to their credit have stressed upon the unbroken and consecutive nature of those Ahadith which concern Khatme-Nubuwwat. Opinion of some of them are quoted below:
(1)       Hafiz Ibn –e-Hazm says on page 77 (Vol. 1) of his Kitab-ul-Fasl;
وقد صح عن رسول لله عليه وسلّم بنقل الكواف التي نقلت نبوته وأعلامه وكتابه أنه أخبر أنه لا نبي بعده. (كتاب الفصل ص 77 ج 1)
“All those personages who have dwelt upon the subject of Muhammad’s
صلى الله عليه وسلّم prophethood, his miracles and expounded the holy Quran, have stated that he صلى الله عليه وسلّم had informed that there would be no prophet after him.”
[Ibnu Hazm berkata, “Sungguh terdapat khabar yang shahih dari Rasulullah saw yang didasarkan pada penukilan yang banyak yang berisi tentang kenabian, kemukjizatannya dan kitabnya (al-Qur’an), yang menginformasikan tidak ada lagi nabi setelahnya.” (Kitabul Fashl hal.77 jilid1)]

(2)  Hafiz Ibne-Khateer writes under the caption, ‘Khatam-un-Nabieen’:
وبذلك وردت الأحاديث المتواترة عن رسول لله صلى الله عليه وسلّم من حديث جماعة من الصحابة رضي الله عنهم. (نفسير إبن كثير ص 493 ج 3)
“And on this (precept of ‘Khatme Nubuwwat’) there have come from Allah’s Messenger صلى الله عليه وسلّم ‘mutawatir’ ahadith which have been transmitted by an unbroken chain of ‘sahabah’. (Allah be pleased with them). (Tafseer Ibne Khateer Vol. 3, p.493).
[Ibnu Katsir menulis bawah judul Khatmunnubuwah: oleh karena itu banyak hadits-hadits mutawatir dari Rasulullah saw yang berasal dari sejumlah kelompok Sahabat r.a. (Tafsir Ibnu Katsir hal.493 jilid 3)]

(5)  Allama Syed Mahmood Aloosi writes in his Tafseer Roohul-Maani under the verse Khatamun-Nabieen:
وكونه صلى الله عليه وسلّم خاتم النبيين مما نطق به الكتاب وصدعت به السنة وأجمعت عليه الأمة فيكفر مدعى خلافه ويقتل إن أصر. (روح المعانى ص 41 ج 22)
“That he (Muhammad)  صلى الله عليه وسلّم  was ‘Khatam-un-Nabieen is ordained by the Book (Quran), acknowledged by the Sunnah, and agreed upon by the Ummah; hence a claimant to the contrary will be (determined as) Kafir and put to death if (he is) persistent”. (Rooh ul Maani, Vol. 22, p.41).
[Al-Allamah Syed Mahmud Al-Alusi menulis dalam Tafsir Ruhul Ma’ani di bawah hadits Khatamunnabiyyin: Rasulullah saw adalah penutup para nabi berdasarkan keterangan al-Qur’an yang diperkuat oleh sunnah (hadits) dan sudah menjadi ijma’ ummat, maka kafirlah orang yang menyelisihinya dan orang itu harus dibunuh jika terus melakukannya.(Ruhul Ma’ani hal.41 jilid 22)]

To conclude therefore, ‘Khatme Nubuwwat’ is an article of faith by the Quran’s text and ‘mutawatir’ Ahadith. For the sake of brevity some of them are reproduced below:
                                           

  HADITH: (1)
                                          THE LAST BRICK
1.1     “from Abu Hurairah, (Allah be pleased with him): Allah’s Messenger صلى الله عليه    وسلّم    said:
عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلّم قال مثلى ومثل الأنبياء من قبلي كمثل رجل بني بنيانا فأحسنه وأجمله إلا موضع لبنة من زاوية من زواياه فجعل الناس يطوفون به ويعجبون له ويقولون هلا وضعت هذه اللبنة قال فأ نا اللبنة وأنا خاتم النبيين. (صحيح بخاري كتاب المناقب ص 501 ج 1 صحيح مسلم ص 248ج 2 واللفظ له)
“Certainly my example and the example of prophets earlier than me is like the example of a palace most elegant and most beautiful constructed by a person except (that he left in it) a blank space for a brick in one of its corners and that made the people (who were) going around it wonder (at its marvellousness) and exclaimed (in perplexion): “Why not is this brick inlaid in here!”. The Prophet صلى الله عليه وسلّم said,”I am that (corner’s last) brick and I am the last of the prophets”. ( Sahih Bukhari, Vol. 1, p.501 & Sahih Muslim, Vol. 2, p.248).
[Dari Abu Hurairah RA bahwa Rasulullah SAW bersabda,” Perumpamaanku dan perumpamaan para nabi sebelumku bagaikan seorang laki-laki yang membangun sebuah bangunan lalu ia memperbagus dan memperindah bangunan itu kecuali satu tempat batu bata (yang tidak dipasang) yang berada di pojok bangunan itu. Lalu orang-orang mulai mengitari dan mengaguminya lalu mereka berkata, “mengapa tidak diletakkan (di sana) batu bata ini? beliau berkata,”maka akulah batu bata ini dan akulah sang penutup para nabi”. (Shahih Bukhari, Kitab al-Manaqib,hal.501, Jilid.1. Shahih Muslim hal. 248, jilid 2, dan lafadz itu miliknya)]

1.2     The above Hadith is also related by Hazrat Jabir bin Abdullah, (Allah be plased with him,) and is included in Musnad Ahmad, Sahih Muslim and Jama-e-Tirmizi. Sahih Muslim’s narration ends with these words:
قال رسول الله صلى الله عليه وسلّم فأنا موضع اللبنة جئت فختمت الأنبياء. (مسند أحمد ص 361 ج 3, صحيح بخاري ص 501 ج 1, مسلم 248 ج 2, ترمذي ص 202 ج 2, إبن أبي شيبة ص 499 ج 11)
 “Said Allah’s Messenger صلى الله عليه وسلّم ‘So I am in place of this brick; I came and so I completed the chain of the prophets”.
(Musnad Ahmad, Vol. 3, p.361; Sahih Bukhari, Vol. 1, p.501; Sahih Muslim, Vol. 2, p.248; Tirmizi, Vol. 2, p.202; Ibn-e-Abi Shaibah, Vol. 11, p.499).
Hadits di bawah ini diriwayatkan oleh Jabir bin Abdullah r.a:
Rasulullah saw bersabda,”akulah tempat batu bata itu, aku telah datang lalu aku menutup para nabi”. (Musnad Ahmad hal.361 jilid 3, Shahih Bukhari hal.501 jilid 1, Muslim 248 jilid 2, At-Tirmidzi hal 202 jilid 2, Ibnu Abi Syaibah hal.499 jilid 11).

1.3       The above Hadith is also related by Hazrat Abi bin Ka’b (Allah be pleased with him,) as recorded in Musnad Ahmad and Tirmizi:
                                                                                                                   
مثلي في النبيين كمثل رجل بنى دارا فأحسنها وأكملها وأجملها وترك منها موضع لبنة فجعل الناس يطوفون بالنباء. ويعجبون منه ويقولون لو تم موضع تلك اللبنة – وأنا فى النبيين وموضع تلك اللبنة- قال الترمذى هذا حديث حسن صحيح. (مسند أحمد ص137 ج 5 ترمذي ص 202 ج 2(
“My example among the prophets has a likeness (in the sense) that a man constructed a palace most lovely and perfect  and extremely elegant but left the place of one brick incomplete in it (for subsequent inlaying); then people went around the palace and wondered (on its excellence) and said, “Would that space for one brick be also filled up!” The holy Prophet صلى الله عليه وسلّم  said, “I am in place of this brick among the prophets”. Imam Tirmizi calls this Hadith Hasan-Sahih. (Musnad Ahmad, Vol. 5, p.137 & Tirmizi, Vol. 2, p.202).
[Hadits di atas ini diterima oleh Ubay bin Ka’ab:                         
Perumpamaanku dikalangan para nabi bagaikan seorang laki-laki yang membangun sebuah rumah, ia memperbagus dan memperindahnya, dan ia membiarkan pada rumah itu satu tempat untuk batu bata, lalu orang-orang mulai mengelilingi bangunan itu dan merasa kagum denganya dan mereka mengatakan seandainya tempat batu bata itu dibangun- aku ini dikalangan para nabi bagaikan tempat batu bata itu. (At-Tirmidzi berkata, ini adalah hadits hasan- shahih)]
                

1.4 This Hadith is also related in Sahih Muslim on the authority of Hazrat Abu Saeed Khudri, (Allah be pleased with him). In Musnad Ahmad the words of the Hadith are:

" مثلي ومثل النبيين من قبلي كمثل رجل بنى دارا فأتمها إلا لبنة واحدة فجئت أنا فأتممت تلك اللبنة " )مسند أحمد ص 9 ج 3 واللفظ له, صحيح مسلم ص248 ج 2 ,…… , إبن أبي شيبة ص 499 ج 11(
“My example and that of other Prophets is as though a person constructed a palace and completed it but left (open) space for one brick only (in it); then I came, and I completed this one brick.”
(Musnad Ahmad, Vol. 3, p.9; Sahih Muslim, Vol. 2, p.248, Jameaul Usool, Vol 8, p.539; Ibn-e-Abi Shaibah, Vol. 22, p.499).
[Hadits dibawah ini terdapat dalam Shahih Muslim dan juga dalam Musnad Imam Ahmad yang diriwayatkan oleh Abu Said al-Hudri r.a:
“Perumpamaanku dan perumpamaan para nabi sebelumku seperti perumpamaan seorang laki-laki yang membangun rumah, lalu ia menyempurnakannya kecuali satu batu bata saja, lalu aku datang menyempurnakan batu bata itu”. (Musnad Ahmad hal.9 jilid 3 dan lafazh itu miliknya, Shahih Muslim hal.248 jilid 2, Jami’ Al-Ushul hal.539 jilid 8, Ibnu Abi Syaibah hal.499 jilid 11)]

          All these Ahadith, given above, are tangible examples of the precept of ‘Khatme-Nubuwwat’. If human sensibility plays a fair game, honestly and judiciously, then these Ahadith are obvious in meaning and no interpretational twisting is called for.

                                         
HADITH (2)
LINE OF PROPHETHOOD TERMINATED

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 طهورا ومسجدا وأرسلت إلى الخلق كافة وختم بي النبيون. (صحيح مسلم ص199 ج1، مشكاة ص 512)
2.1 “From Abu Hurairah, (Allah be pleased with him): Allah’s Messenger Muhammad………….said: I have been bestowed with excellence over (other) Prophets in six respects: (1) I have been gifted with comprehensive words; (2) I have been supported through awe (being put in the hearts of enemies); (3) spoils have been made lawful to me; (4) the whole earth turned into a mosque for me and a means of purification; (5) I have been ordained as the Prophet for all humanity: and (6) the line of the Prophets has been terminated with me.” (Shahih Muslim, Vol. 1, p.199; Mishkat, p.512).
[Dari Abu Hurairah r.a. bahwa Rasulullah SAW bersabda, ”Aku dianugerahi kelebihan atas para nabi dengan enam perkara:(1) Aku dianugerahi kata-kata ringkas bermakna luas, (2) aku dianugerahi pertolongan  sehingga musuh merasa takut, (3) binatang ternak dihalalkan untukku, (4) tanah dijadikan untukku sebagai alat bersuci dan tempat shalat, dan (5) aku diutus kepada seluruh makhluk, serta (6) aku  dijadikan sebagai penutup para nabi.” (Shahih Muslim hal.199 jilid 1, Misykat hal.512)]

2.2  One Hadith containing similar subject matter is narrated in Sahihain from Hazrat Jabir, (Allah be pleased with him) that the Prophet صلى الله عليه وسلّم said: “I have been gifted with five qualities not bestowed upon anybody before me. “ At the end of this Hadith are the following words:
وكان النبي يبعث إلى قومه خاصة وبعثت إلى الناس عامة.(مشكاة ص 512)
“Former prophets were sent to their people alone, whereas I have been sent as the Prophet to all mankind.” (Mishkat, p.512).
[Hadits dalam Shahihain yang diriwayatkan oleh Jabir yang menjelaskan nabi diberi lima kelebihan yang tidak diberikan kepada nabi sebelumnya sampai ujung hadits itu yang berbunyi:
“…Nabi terdahulu diutus khusus kepada kaumnya saja sedangkan aku diutus kepada seluruh ummat manusia.” (Misykat hal. 512)]


HADITH (3)
ADDRESS TO HAZRAT ALI

عن سعد ابن وقاص رضي الله عنه قال قال رسول الله صلى الله عليه وسلم لعلي أنت بمنزلة هارون من موسى إلا أنه لانبي بعدي (صحيح بخاري ص 633 ج 2)
3.1 “From Sa’d bin Abi Waqqas, (Allah be pleased with him): said Allah’s Messenger Muhammad صلى الله عليه وسلّم to Hazrat Ali, (Allah be pleased with him) “You have the same relation with me as Haroon had with Moosa (peace be on them) except that there shall be no prophet after me.” (Shahih Bukhari, Vol. 2, p.633).
[Dari Sa’ad bin Abi Waqash RA berkata, telah bersabda Rasulullah SAW kepada Ali,”Kamu di sisiku bagaikan Harun di sisi Musa, hanya saja tidak ada lagi nabi sesudahku.”(Shahih Bukhari hal.633 jilid 2)]

3.2 According to another narration in Muslim the words are: “No prophethood after me.” (Shahih Muslim, Vol. 2,p.278).
و في رواية المسلم أنه لانبوة بعدي (صحيح مسلم ص 278 ج 2)
This Hadith is ‘Mutawatir’ (i.e., it is transmitted by an unbroken chain of reliable narrators) because, apart from Hazrat Sa’d, similar narrations are accredited to the following distinguished Sahabah, (Allah be pleased with them):
[Dalam sebuah riwayat Muslim dikatakan,”Bahwa tidak ada (tugas) kenabian lagi setelahku.”(Shahih Muslim hal.278 jilid 2). Hadits ini termasuk hadits mutawatir yang diriwayatkan oleh banyak sahabat]

3.3 Hadith from Hazrat Jabir bin Abdullah; (Allah be pleased with him):
(Recorded in Musnad Ahmad, Vol. 3, p.338)
(Recorded in Tirmizi, Vol. 2, p.214)
(Recorded in Ibn-e-Majah, p.12)
[Hadits dari Jabir bin Abdullah r.a (Musnad Ahmad hal.338 jilid 3, At-Tirmidzi hal.214 jilid 2, Ibnu Majah hal.12)]

3.4 Hadith from Hazrat Umar, (Allah be pleased with him).
(Recorded in Kanzul Ummal, Vol. 11, p.607, Hadith No. 32934).
[Hadits dari Umar bin Khathab r.a (Kanzul Ummal hal.607 jilid 11 hadits no.32934)]

3.5 Hadith from Hazrat Ali, (Allah be pleased with him).
(Recorded in Kanz, Vol. 13, p.158, Hadith No. 36488 and in Majmauz Zawaid, Vol. 9, and p.110).
[Hadits dari Ali bin Abi Thalib r.a (Kanz hal.158 jilid 13, hadits no.36488 dan Majmauz Zawaid hal.110 jilid 9)]

3.6 Hadith from Asma bint Amees, (Allah be pleased with her).
(Recorded in Musnad Ahmad, Vol. 6, p.438, and in Majma, Vol. 9, p.109: and in Kanz, Vol. 11, p. 607, Hadith No. 32937).
[Hadits dari Asma binti Amees (Umais) r.a (Musnad Ahmad hal.438 jilid 6, Majma hal.109 jilid 6 dan Kanz hal. 607 jilid 11 hadits no.32937)]

3.7 Hadth from Abu Saeed Khudri (Allah be pleased with him).
(Recorded in Majm, Vol. 9, p.109 and in Kanz, Vol. 11, p.603, Hadith No. 32915).
[Hadits Abu Said Al-Khudri r.a (Majma’ hal. 109 jilid 9 dan dalam Kanz hal.603 jilid 11 hadits no.32915)]

3.8 Hadith from Abu Ayub Ansari, (Allah be pleased with him).
(Recorded in Majma, Vol. 9, p.111).
[Hadits dari Abu Ayub Al-Anshari r.a (Majma jilid 9 hal.111)]

3.9 Hadith from Jabir bin Samrah, (Allah be pleased with him).
(Recorded in Majma, Vol. 9, p.110)
[Hadits dari Jabir bin Samuroh r.a (Majma’ jilid 9 hal.110)]

3.10 Hadith from Umme Salma, (Allah be pleased with her).
(Recorded in Majma, Vol. 9, p.109)
[Hadits dari Ummu Salma r.a (Majma’ jilid 9 hal. 110)]

3.11 Hadith from Bara bin Aazib (Allah be pleased with him).
(Recorded in Majma, Vol. 9, p.111).
[Hadits dari Bara’ bin ‘Azib r.a (Majma’ jilid 9 hal.111)]

3.12 Hadith from Zaid bin Arqam, (Allah be pleased with him).
(Recorded in Majma, Vol 9, p.111).
[Hadits dari Zaid bin Arqam r.a (Majma’ jilid 9 hal. 111)]

3.13 Hadith from Abdullah bin Umar, (Allah be pleased with them).
(Recorded in Majma, Vol. 9, p.110 and in Khasais Kubra Suyutee, Vol. 2, p.249).
[Hadits dari Abdullah bin Umar r.a (Majma’ jilid 9 hal. 110 dan di Khashaish Kubra Suyuti jilid 2 hal. 249)]

3.14  Hadith from Hubshi bin Junadah, (Allah be pleased with him).
(Recorded in Majma, Vol. 9, p.109 and Kanz, Vol. 13, p.192, Hadith No. 36572).
[Hadits dari Hubsyi bin Junadah r.a (Majma’ jilid 9 hal. 109 dan di Kanz jilid 13 hal. 192, hadits no.36572)]

3.15  Hadith from Malik bin Hassan bin Huwarith, (Allah be pleased with him).
(Recorded in Kanz, Vol. 11, p.606, Hadith No. 32932).
[Hadits dari Malik bin Hasan bin Huwarits r.a (Kanz jilid 11 hal. 606, hadits no.32932)]

3.16 Hadith from Zaid bin Aufa, (Allah be pleased with him).
(Recorded in Kanz, Vol. 13, p.105, Hadith No. 36345).
[Hadits dari Zaid bin Abi Aufa r.a (Kanz jilid 13 hal. 105 hadits no.36345)]

3.17 Hadith from Hazrat Muawiah (Allah be pleased with him).
(Recorded in Minassawaiq-al-Mohriqah, p.179).
[Hadits dari Muawiyah r.a (Minashowa’iq al-Muhriqah hal. 179)]

3.18 Ibn-e-Abbas (Allah be pleased with them).
(Al-Musnad, Vol. 1, p.331; Majma, Vol. 9, p.109).

            It should be noted that a Hadith which is accredited to more than ten distinguished Sahabah, (Allah be pleased with them), is classified among the Ahadith Mutawatirah as per decision of the noted Muhadditheen (Tradition Narrators). Since there are more than ten accreditations in this case, Hazrat Shah Waliullah Muhaddith Dehlavi, (Allah’s mercy on him), has included it among the ‘mutawatirat’. He writes in his Izalat-ul-Khifa under the caption, Maathir-e-Ali “(Allah be pleased with him):
فمن المتواتر: أنت مني بمنزلة هارون من موسى
(…………..)
“From among the Mutawatir Ahadith there is a Hadith that the holy Prophet صلى الله عليه وسلّم said to Hazrat ali (Allah be pleased with him) “ Thou art to me in the same position as Haroon was in relation to Moosa.” (Allah’s peace be upon them).
(Izalatul Khifa Mutarjam, Vol. 4, p.444. Printers Qadeemi Kutub Khana, Karachi).

[Ibnu Abbas r.a (Al-Musnad jilid 1 hal.331; Majma’ jilid 9 hal.109)
Harap diperhatikan bahwa semua hadits itu diriwayatkan oleh lebih dari 10 sahabat r.a; ini termasuk hadits mutawatir dan menjadi pegangan para ahli hadits. Syah Waliyullah seorang ahli hadits dari Dehlavi (Pakistan) rahimahullah telah memasukkan ini ke dalam kelompok Mutawatir. Beliau menulis dalam Izalatul Khifa dan Ma’athir- e- Ali rahimahullah:
“Kamu bagiku seperti posisi Harun dari Musa.”(Izalatul Khifa’ terjemahan hal 444 jilid 4 penerbit Qadime Kutub Khonah Karachi)]


HADITH (4)
Neither “Tashreei Nabi Nor
‘Ghair Tashreei Nabi’ in this Ummah

عن أبي هريرة يحدث عن النبي صلى الله عليه وسلم قال كانت بنوإسرائيل تسؤسهم الأنبياء كلما هلك نبي خلفه نبي وأنه لا نبي بعدي وسيكون خلفاء فيكثرون.(صحيح بخاري ص491 ج1 واللفظ له، صحيح مسلم  ص 126 ج 2، مسند أحمد297 ج 2)
4.1” Abu Hurairah (Allah be pleased with him) relates from the Prophet …… that the Bani Israel were leRasulullah saw bersabda,d by their own prophets; when one prophet died, another  prophet took his place but there shall be no prophet after me except that there shall be Caliphs and they will be many.” (Sahih Bukhari, Vol. 1, p.491, Sahih Muslim, Vol. 2 p.126, Musnad Ahmad, Vol. 2, p.297).
[Dari Abu Huraeroh RA ia menceritakan dari Nabi SAW ia berkata,” Bani Israel dahulu kala dipimpin oleh para nabi, ketika seorang nabi meninggal maka digantikan oleh nabi yang lain, dan sesungguhnya tidak ada lagi nabi setelahku dan nanti akan muncul banyak para khalifah.(Shahih Muslim hal. 491 jilid 1 dan lafazh ini darinya, Shahih Muslim hal.126 jilid 2, Musnad Ahmad hal. 297 jilid 2)]

            It is well-known that the prophets who came among the Bani Israel did not bring with them any new Shariat (Divine Statutes); they only strengthened those laws which were sent down earlier through Hazrat Moosa, (peace be on him), because they were  simply ‘ghair tashriee’ prophets.
[Para nabi yang datang kepada Bani Israel tidak membawa syariat baru, mereka hanya memperkuat hukum-hukum yang diajarkan sebelumnya oleh Nabi Musa a.s sebab mereka nabi yang tidak membawa syariat]

            Note: ‘Tashreei Nabi’ means Prophet with a Shariat; ‘Ghair Thashreei Nabi’ means Prophet without a new Shariat.

4.2 In the case of our Prophet صلى الله عليه وسلّم even such prophets will not come, except that there shall be religious revivalists of the Ummah. They will come most certainty as is related in the Hadith of Abu Dawood and others:
إن الله يبعث لهذه الأمة على رأس كل مائة سنة من يجدد لها دينها. (أبو داود ص 233 ج 2)
            “Verily, Allah the Exalted will send down to this Ummah such men at the head of every century as will revive the Deen for it.” (Abu Dawood, Vol. 2, p.233).
[Setelah Nabi Muhammad saw tidak ada lagi nabi yang diutus, tetapi nanti bakal muncul para pembaharu (mujadid) ummat, mereka akan datang sebagaimana dinyatakan dalam hadits Abu Dawud dan yang lainnya:
Sesungguhnya Allah akan membangkitkan orang yang memperbaharui agama bagi ummat ini pada setiap permulaan seratus tahun (sekali).” (Abu Dawud hal.233 jilid 2)]


                             
HADITH (5)
THIRTY LIARS IN THE UMMAH

عن ثوبان رضي الله عنه قال قال رسول الله صلى الله عليه وسلم إنه سيكون في أمتي كذابون ثلاثون كلهم يزعم أنه نبي وأنا خاتم النبيين لا نبي بعدي. (أبو داود ص228 ج2 واللفظ له، الترمذي ص45 ج2)
5.1 It is related by Hazrat Thauban, (Allah be pleased with him) that our Prophet صلى الله عليه وسلّم said,”In my Ummah there shall be born thirty liars; each of them will pretend that he is a prophet but I am the last of the prophets; there shall be no prophet after me.” (Abu Dawood , Vol. 2, p.228; Tirmizi, Vol. 2, p.45)
            This Hadith is also Mutawatir. Besides Hazrat Thauban (Allah be pleased with him), the following venerable Sahabah, (Allah be pleased with them all), have also related it:
[Dari Tsauban r.a ia berkata, telah bersabda Rasulullah SAW, “Sesungguhnya akan muncul pada ummatku ini 30 pendusta, semuanya mengaku sebagai nabi sedangkan aku sebagai penutup para nabi yang tidak ada lagi nabi sesudahku.(Abu Dawud hal.228 jilid 2 dan lafazh itu darinya, Attirmidzi hal.45 jilid 2)
Hadits ini mutawatir. Di samping Tsauban r.a ada banyak sahabat yang meriwayatkan hadits ini:]

5.2  Hadith from Hazrat Abu Hurairah, (Allah be pleased with him).
(Recorded in ‘Sahih Bukhari’, Vol. 1, p.509, and ‘Sahih Muslim’, Vol. 2, p.397).
[Hadits dari Abu Hurairah r.a (Shahih Bukhari jilid 1 hal.509 dan Shahih Muslim jilid 2 hal. 397)]

5.3 Hadith from Hazrat Nuaim bin Mas’ud, (Allah be pleased with him).
(Recorded in ‘Kanzul Ummal’, Vol. 14, p.198, Hadith No. 38372).
[Hadits dari Nu’aim bin Mas’ud r.a (Kanzul Ummal jilid 14 hal.198 hadits no.38372)]

5.4  Hadith from Abu Bakrah, (Allah be pleased with him).
(Recorded in Mushkil ul Aasar, Vol. 4, p.104).
[Hadits dari Abu Bakrah r.a (Musykilul Aasar jilid 4 hal.104)]

5.5 Hadith from Abdullah bin Zubair, (Allah be pleased with them).
(Recorded in Fath ul Bari, Vol. 6, p.617, Hadith  No. 3609).
[Hadits dari Abdullah bin Zubair r.a (Fathul Bari jilid 6 hal.617 hadits no.3609)]

5.6 Hadith from Abdullah bin Amr, (Allah be pleased with them).
(Recorded  in Fath ul Bari, Vol. 13, p.87, Hadith No. 7121).
[Hadits dari Abdullah bin Amr r.a (Fathul Bari jilid 13 hal. 87, hadits no. 7121)]

5.7 Hadith from Abdullah bin Masud, (Allah be pleased with him).
(Recorded in Fath ul Bari, as above)
[Hadits dari  Abdullah bin Mas’ud r.a (Fathul Bari jilid 13 hal. 87, hadits no. 7121)]

5.8 Hadith from Hazrat Ali, (Allah be pleased with him).
(Recorded in Fath ul Bari, as above)
[Hadits dari Ali bin Abi Thalib r.a (Fathul Bari sama dengan diatas)]

5.9 Hadith from Hazrat Samurah, (Allah be pleased with him)
(Recorded in Fath ul Bari, as above)
[Hadits dari Samurah r.a (Fathul Bari sama dengan di atas)]

5.10 Hadith from Hazrat Huzaifah, (Allah be pleased with him)
(Recorded in Fath ul Bari, as above)
[Hadits dari Hudzaifah r.a (Fathul Bari sama dengan di atas)]

5.11 Hadith from Hazrat Anas (Allah be pleased with him).
(Recorded in Fath ul Bari, as above)
[Hadits dari Anas r.a (Fathul Bari sama dengan di atas)]

5.12 Hadith from Hazrat Noman bin Bashir,  (Allah be pleased with him).
(Recorded in Majmauz Zawaid, Vol. 7, p.334)
Note: The text of all these Ahadith has been narrated in Majmauz Zawaid, Vol. 7, pp.332-334.
[Hadits dari Nu’man bin Basyir r.a (Majmauz Zawaid jilid 7 hal. 334)
Catatan : semua redaksi hadits itu terdapat dalam Majmauz Zawaid jilid 7 hal.332-334]


HADITH (6)
NO NABI NO RASOOL AFTER ME

عن أنس ابن مالك رضي الله عنه قال قال رسول الله صلى الله عليه وسلم إن الرسالة والنبوة قد انقطعت فلا رسول بعدي ولا نبي. (ترمذي ص51 ج2، مسند أحمد ص267ج3)

 6.1 “From Anas bin Malik, (Allah be pleased with him): Allah’s Messenger Muhammad  صلى الله عليه وسلّم said: “Verily, ‘risalat’ and ‘nubuwwat’ are terminated; so there shall be neither a ‘rasool’ nor a ‘nabi’ after me. Imam Tirmizi calls this Hadith as ‘Sahih’ and Hafiz Ibne Katheer says that Imam Ahmad wrote in his Musnad.
Note: Every prophet is called a ‘Nabi’ whether he was given a ‘Shariat’ or not; and the prophet who was given ‘Shariat’ is called a ‘Rasool’.
[Dari Anas bin Malik RA berkata, telah bersabda Rasulullah SAW sesungguhnya risalah dan kenabian telah terputus maka tidak ada lagi nabi dan rasul sesudahku.(HR. At-Tirmidzi hal.51 jilid 2, Musnad Ahmad hal.267 jilid 3)
Catatan: Setiap nabi dipanggil nabi baik diberikan syariat atau pun tidak; dan nabi yang sudah diberikan syariat disebut rasul.]

6.2 On the authority of Abu Yala, Hafiz Ibne Hajr, (Allah’s mercy on him) ended this Hadith with the following words:
ولكن بقيت المبشرات قالوا وما المبشرات؟ قال: رؤيا المسلمين جزء من أجزاء النبوة. (فتح البارى ص 375 ج12)
            “But joyful tidings shall continue to be!” The Sahabah صلى الله عليه وسلّم asked, “What (are) joyful tidings”? The Prophet صلى الله عليه وسلّم said, “(It is) the dream of a believer which is a part of the ingredients of prophethood”.(Fath ul Bari, Vol. 12, p.375).
 This subject matter of Hadith is also related from the following Sahabah (Allah be pleased with them).
[Berasal dari Abu Ya’la, Ibnu Katsir r.a mengakhiri hadits ini dengan kata-kata berikut: “Akan tetapi yang tertinggal hanya al-Mubasyiraat, mereka bertanya, apa itu al-Mubasyiraat? Beliau (Nabi saw) menjawab, “ mimpi orang-orang Islam bagian dari kenabian.”(Fathul Bari jilid 12 hal. 375)
Redaksi hadits seperti ini diriwayatkan oleh banyak sahabat r.a]

6.3 Hadith from Hazrat Abu Hurairah, (Allah be pleased with him).
(Recorded in Sahih Bukhari, Vol .2, p.1035).
[Hadits dari Abu Hurairah r.a (Shahih Bukhari jilid 2 hal.1035)]

6.4 Hadith from Hazrat Ummul Momineen, Aishah Siddiqah, (Allah be pleased with her).
(Recorded in Kanzul Ummal, Vol. 15, p.370, Hadith No. 41419 and in Majmauz Zawaid, Vol. 7, p.172).
[Hadits dari Ummul Mu’minin r.a (Kanzul Ummal jilid 15 hal.370 hadits no.41419 dan Majmauz Zawaid jilid hal.172)]

6.5    Hadith from Hazrat Huzaifah bin Aseed, (Allah be pleased with him).
(Recorded as in 6:4 above).
[Hadits dari Hudzaifah bin Aseed r.a (ibid 6.4)]

6.6            Hadith from Hazrat Ibne Abbas, (Allah be pleased with them).
(Recorded in Sahih Muslim, Vol. 1, p.191 and Sunan-e-Nasai: Vol. 1, p 186, and Abu Dawood, Vol. 1, p.127 and Ibne Majah, p.278).
[Hadits Ibnu Abbas r.a (Shahih Muslim jilid 1 hal. 191 dan Sunan An-Nasai’ jilid 1 hal.186 dan Abu Dawud jilid 1 hal.127 dan Ibnu Majah hal.278)]

6.7    Hadith from Umme Karzenil K’abia,  (Allah be pleased with her).
(Recorded in Ibne Majah, p. 278 and Ahmad, Vol. 6, p.381 and Fath ul Bari, Vol. 12, p.375).
[Hadits dari Ummu Karzenil Kabi’a r.a (Ibnu Majah  hal. 278, Ahmad jilid 6 hal. 381 dan Fathul Bari jilid 12 hal.375)]

6.8    Hadith from Abul Tufail, (Allah be pleased with him).
(Recorded in Musnad Ahmad, Vol. 5, p.454 and Majmauz Zawaid, Vol. 7, p.173).
[Hadits dari Abu Thufail r.a (Musnad Ahmad jilid 5 hal.454 dan Majmauz Zawaid jilid 7 hal. 173)]


HADITH (7)
LAST PROPHET: LAST UMMAH

عن أبي هريرة رضي الله عنه أنه سمع رسول الله صلى الله عليه وسلم يقول نحن الآخرون السابقون يوم القيامة. بيد أنهم أوتوا الكتاب من قبلنا.(…………)
7.1 “From Abu Hurairah (Allah be pleased with him): I heard the Prophet صلى الله عليه وسلّم saying “We are the last (Ummah) but will precede all on the Day of Resurrection except that the Book was given to them before us”. (Sahih Bukhari, Vol. 1, p.120; Sahih Muslim, Vol. 1, p.282).
[Dari Abu Hurairah RA sesunggunya dia mendengar Rasulullah SAW bersabda,”Kita adalah ummat yang terakhir datang tetapi paling awal pada hari kiamat, padahal mereka diberi kitab sebelum kita.”(Shahih Bukhari hal.120 jilid 1 dan lafazh itu miliknya, Shahih Muslim hal.282 jilid 1)]

 In this Hadith, the Prophet صلى الله عليه وسلّم has mentioned himself as the last of all the prophets and his Ummah as the last of all the Umam. This subject matter appears in several Ahadith as referred to below:
[Dalam hadits ini Nabi menyebut dirinya bagian dari ummat, redaksi ini terdapat dalam hadits dibawah ini:]
عن حذيفة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم (فذكر الحديث, وفيه) ونحن الآخرون من أهل الدنيا والأولون يوم القيامة المقضى لهم قبل الخلائق. (صحيح مسلم ص282 ج1، النسائي 202ج1)
7.2 “Hadith from Hazrat Huzaifah Nibnil Yamaan, (Allah be pleased with him) that the holy Prophet صلى الله عليه وسلّم said, “We came in the last among the people in the world and shall be the first among the created to be judged on the Day of Resurrection”. (Recorded in Sahih Muslim, Vol. 1, p.282, and in Nasai, Vol. 1, p.202).
[Hadits yang semakna juga diriwayatkan oleh Hudzaifah r.a ia berkata, telah bersabda Rasulullah s.a.w (ia menyebutkan hadits itu di dalamnya terdapat);” Kami adalah ummat  yang terakhir dari penduduk dunia dan ummat yang paling awwal pada hari kiamat yang diputuskan sebelum ummat-umat yang lain.”(Shahih Muslim hal. 282 jilid 1 dan An-Nasai’ hal.202 jilid 1)]

عن ابن عباس رضي الله عنهما قال قال رسول الله  صلى الله عليه وسلم (فذكر حديث الشفاعة, وفيه) نحن الآخرون الآولون نحن آخر الأمم وأول من يحاسب.(مسند أحمد ص 282 ج1)
7.3 “Hadith from Hazrat Ibn-e-Abbas (Allah be pleased with them) that the holy Prophet صلى الله عليه وسلّم said in (Hadith-e-Shafa’at) “We are the last and the first”. We came after all peoples and we shall precede all (on the Day of Judgement) in getting adjudged.”
(Musnad Ahmad, Vol. 1, p.282).
[Dari Ibnu Abbas r.a ia berkata, telah bersabda Rasulullah saw (beliau menyebutkan hadits syafa’at, di dalamnya terdapat kata-kata) “Kami adalah ummat yang terakhir dan pertama. Kami umat terakhir yang terakhir datang dan ummat yang paling pertama dihisab.”(Musnad Ahmad hal.282 jilid 1)]
                                                                                                        
عن عائشة رضي الله عنها عن النبي صلى الله عليه وسلم قال أنا خاتم الأنبياء ومسجدي خاتم مساجد الأنبياء. (كنز العمال ص 270 ج12, حديث نمبر34999)
7.4 “From Hazrat Aishah (Allah be pleased with her): The Prophet صلى الله عليه وسلّم said I am the last Prophet and my mosque is the last mosque among the mosques of all the prophets.”
(Kanzul Ummal, Vol. 12, p.270, Hadith No. 34999).
[Dari Aisyah r.a dari Nabi saw beliau bersabda,”Aku penutup para nabi dan masjidku adalah masjid penutup para nabi.”(Kanzul Ummal hal.280 jilid 12 hadits no.34999)]

عن أبي هريرة رضي الله عنه قال قال رسول الله  صلى الله عليه وسلم :كنت أول النبيين في الخلق وآخرهم في البعث.(كنز العمال ص 452 ج11, حديث نمبر 32126)
7.5 “From Abu Hurairah (Allah be pleased with him): Allah’s Prophet Muhammad صلى الله عليه وسلّم said, “I was first among the Prophets in creation and the last of them to be sent as the Prophet into the world.”
(Kanzul Ummal, Vol.11, p.452, Hadith No. 32126).
[Dari Abu Hurairah r.a ia berkata, telah bersabda Rasulullah saw,”Aku adalah nabi pertama yang diciptakan dan yang terakhir diantara yang mereka yang diutus.”(Kanzul Ummal hal.402 jilid 11 hadits no.32126)]


عن العرباض بن سارية رضي الله عنه قال قال رسول الله  صلى الله عليه وسلم إني عند الله في أول الكتاب لخاتم النبيين وإن آدم لمنجدل في طينته. (مجمع الزوائد ص 223 ج8، مسند أحمد ص127 ج4، مستدرك الحاكم ص600ج2 واللفظ له, كنز العمالج11حديث31960-  32114 واللفظ له)
7.6 “From Arbaz bin Saria (Allah be pleased with him): Allah’s Messenger, Muhammad صلى الله عليه وسلّم said: “To Allah I was ‘Khatam-un-Nabieen’ (the last Prophet) in Lauhe Mahfooz, (the Guarded Tablet) while the the leaven of Adam (peace be upon him) was still under fermentation.”
(Musnad Ahmad, Vol. 4, pp.127-128; Mustadrak Hakim, Vol. 2, p.600; Majmauz Zawaid, Vol. 8, p.223).
[Dari Arbadh bin Sariyah r.a berkata, telah bersabda Rasulullah saw,”Sesungguhnya aku disisi Allah adalah penutup para nabi di Lauh mahfuzh, sedangkan Adam a.s masih dalam proses penciptaan.”(Majmauz Zawaid hal.223 jilid 8, Musnad Ahmad hal.128 jilid 4, Mustadrak al-Hakim hal.600 jilid 2 dan lafazh ini miliknya, Kanzul Ummal jilid 11 hadits no. 31960-32114)]

عن أبي هريرة رضي الله عنه في حديث الشفاعة فيأتون محمدا صلى الله عليه وسلم فيقولون يا محمد أنت رسول الله وخاتم الأنبياء.....(صحيح البخاري ص 685 ج2)
7.7 “From Abu Hurairah (Allah be pleased with him) in Hadith-e-Shafa’at (Hadith of Intercession): On the Day of Judgement, after having approached other prophets, (Allah’s peace be on them) the people (on the advice of Hazrat Isa (Jesus), (Peace be on him), will go to Muhammad صلى الله عليه وسلّم and will say: “Ya Muhammad, you are Allah’s messenger and the last of the Prophets….”. (Sahih Bukhari, Vol.2, p.685).
[Dari Abu Hurairah r.a tentang hadits syafa’at “lalu mereka datang kepada Muhammad saw lalu mereka mengatakan,”engkau adalah Rasulullah dan penutup para nabi…” (Shahih Bukhari hal.685 jilid 2)]

عن جابر رضي الله عنه أن النبي صلى الله عليه وسلم قال أنا قائد المرسلين ولافخر وأنا خاتم النبيين ولافخر وأناأول شافع وأول مشفع ولافخر.(سنن دارمي ص31 ج1، كنز العمال ص404 ج11, حديث نمبر31883)
7.8 “From Hazrat Jabir, (Allah be pleased with him): Said the Prophet صلى الله عليه وسلّم “I am the leader of all the Prophets but I don’t pride (myself on it) and Iam the last of all the Prophets but I don’t pride (myself on it) and I shall be the first intercessor and my intercession will be the firstr to be accepted but I don’t pride (myself on it)”. (Sunan Darimi, Vol. 1, p.31 & Kanzul Ummal, Vol. 11, p.404, Hadith No. 31883).
[Dari Jabir r.a bahwa Rasulullah saw bersabda, “Aku adalah pemimpin para rasul tetapi aku tidak bangga, dan aku adalah penutup para nabi tetapi aku tidak bangga, dan aku adalah orang yang pertama memberi syafaat dan syafaatku itu yang paling pertama tetapi aku tidak bangga.”(Sunan Ad-Darimi hal.31 jilid 1, Kanzul Ummal hal.404 jilid 11 hadits no.31883)]

عن عبد الله بن عمرو رضي الله عنه قال خرج علينا رسول الله صلى الله عليه وسلم يوما كالمودع فقال أنا محمد النبي الأمي ثلاث مرات ولانبي بعدي. (مسند أحمد ص212,172 ج2)
7.9 “Abdullah bin Amr bin Aas (Allah be pleased with them) related that once Allah’s Prophet Muhammad صلى الله عليه وسلّم came out to us as if he was parting away (from us for ever) and said thrice ‘I am Muhammad ‘Nabi Ummi’ (Prophet who did not learn anything from any human) and there shall be no prophet after me.” (Musnad Ahmad, Vol 2, pp.172, 212).
[Dari Abdullah bin Amr bin Ash r.a ia berkata,”Pada suatu hari Rasulullah keluar kepada kami seperti orang yang akan berpisah selamanya lalu beliau bersabda,”Aku Muhammad seorang nabi yang ummi tiga kali dan tidak ada nabi lagi sesudahku.”( Musnad Ahmad hal.172, 212 jilid 2)]

عن أبي هريرة رضي الله عنه مرفوعا لما خلق الله عز وجل آدم خبره ببنيه فجعل يرى فضائل بعضهم على بعض فرأى نورا ساطعا في أسفلهم فقال يا رب: من هذا؟ قال هذا ابنك أحمدهو الأول وهو الأخروهو أول شافع ومشفع. (كنزالعمال ص437 ج,11 حديث 32056)
7.10 “Hazrat Abu Hurairah, (Allah be pleased with him) relates a saying of the Prophet صلى الله عليه وسلّم that when Allah, the Exalted, created Adam (peace be on him), He put Adam’s progeny to test and made him behold the excellence of some over others; then Adam saw a ray of light flashing up below them (i.e., his progeny), he asked: “O Preserver, who is this?” Allah said, “This is your son Ahmad, he is the first and he is the last and he is the first intercessor and his will be the first intercession which shall be granted consent.” (Kanzul Ummal, Vol. 11, p.437, Hadith No. 32056).  
[Dari Abu Hurairah r.a haditsnya marfu (sampai kepada Rasulullah saw) ketika Allah azza wa jalla menciptakan Adam, Dia membeitahukan anak-anaknya kepadanya lalu mulai mengetahui kelebihan masing-masing diantara mereka, lalu ia melihat cahaya yang bersinar di bawah mereka lalu ia (Adam) berkata,”Wahai Rabb! Siapakah ini? Dia (Allah swt) menjawab,”Ini anakmu Ahmad dialah yang pertama dan terakhir dan dialah pemberi syafa’at pertama dan yang pertama diterima syafaatnya.”(Kanzul Ummal hal.437 jilid 11 hadits 32056)]

عن أبي هريرة رضي الله عنه  في حديث الإسراء: وأن محمدا صلى الله عليه وسلم أثنى على ربه فقال كلكم أثنى على ربه وأنا مثن على ربي ؛ الحمد الذي أرسلني رحمة للعالمين وكافة للناس بشيرا ونذيرا وأنزل عليّ القرآن فيه تبيان كل شيئ وجعل أمتي خير أمة أخرجت للناس وجعل أمتي وسطا وجعل أمتي هم الأولون وهم الآخرون وشرح لي صدري ووضع عني وزري ورفع لي ذكري وجعلني فاتحا وخاتما-فقال إبراهيم صلى الله عليه وسلم بهذا فضلكم محمد صلى الله عليه وسلم. (مجمع الزوائد ص 69 ج1)
7.11 “From Abu Hurairah (Allah be pleased with him), it is related in Hadith-e-Meraj that (in the gathering of the Prophets صلى الله عليه وسلّم by way of affirming Allah’s blessings, the Prophets صلى الله عليه وسلّم eulogized and praised the Almighty Allah) and Muhammad صلى الله عليه وسلّم also praised his Preserver and said, addressing other Prophets: “You have praised your Preserver and now I eulogize my Preserver in these words: All praise to Allah Who made me as Mercy for the worlds, an Apostle of good news (for those doing good deeds) and carrying warnings (for those doing evil deeds) and sent down the Quran on me in which there is information about every (important) matter (of Deen) and made my Ummah the best Ummah, brought forth for the welfare of the people and made my Ummah a moderate Ummah and made my followers (such as they are) the first and the last and opened for me my heart and removed my (heavy) load from me and exalted my  mention for my sake and made me the opener and the terminator. “Hearing this Hazrat Ibrahim, (Allah’s peace be upon him), addressing the gathering of venerable prophets (Peace be upon them), said, “ It is because of all these matters that Muhammad صلى الله عليه وسلّم has taken precedence over all of you.” (Majmauz Zawaid, Vol. 1, p.69)
[Dari Abu Hurairah r.a tentang hadits Isra: Bahwa Muhammad saw memuji kepada Tuhan-Nya lalu ia berkata,”semua dari kalian memuji kepada Tuhannya sedangkan aku memuji kepada Tuhanku Segala puji bagi Allah yang telah mengutusku sebagai rahmat atas seluruh alam dan semua manusia, sebagai pemberi kabar gembira dan ancaman dan al-Qur’an diturunkan kepadaku sebagai penjelas atas segala sesuatu dan Dia menjadikan ummatku yang pertengahan; mereka telah menghilangkan bebanmu dan Dia telah meninggikan sebutanku dan Dia telah menjadikan aku sebagai pembuka dan penutup – lalu berkata Ibrahim saw berdasarkan ini maka Muhammad telah mengutamakan kalian.”(Majmauz Zawaid hal.69 jilid 1)]

فقال له ربه تبارك وتعالى قد اتخدتك خليلا وهومكتوب في التوراة محمد صلى الله عليه وسلم حبيب الرحمان وأرسلتك إلى الناس كافة وجعلت أمتك هم الأولون وهم الآخرون....وجعلتك فاتحاوخاتما. (أيضا ص71ج1)
“It is also narrated in the same Hadith-e-Meraj that Allah the Exalted and Glorious said to Muhammad صلى الله عليه وسلّم Surely I have taken you as my true friend and that is written in Tourat (Torah) that Muhammad صلى الله عليه وسلّم is Rahman’s (Allah’s) loved- one and I sent you as the Prophet for the entire mankind and made your Ummah such as they are first and they are the last.... and made you first among the prophets, creation-wise, and last of them in the chain of Prophethood”. (Majmauz Zawaid, Vol. 1, p.71).
[Lalu Tuhannya Tabaaraka wa Ta’ala berkata,”Aku sungguh telah menjadikanmu sebagai kekasih dan itu tertulis dalam Taurat Muhammad saw kekasih Allah Yang Maha Pengasih dan Aku telah mengutusmu kepada seluruh manusia dan Aku telah menjadikan ummatku sebagai ummat yang pertama dan yang terakhir…. Dan Aku telah menjadikanmu sebagai pembuka dan penutup (para nabi).(Ibid hal. 71 jilid 1)]

عن أبي سعيد رضي الله عنه   في حديث الإسراء: ثم سار حتى أتى بيت المقدس فنزل فربط فرسه إلى صخرة ثم دخل فصلى مع الملائكة فلما قضيت الصلاة قالوا يا جبريل من هذا معك؟ قال هذا محمد خاتم النبيين. (المواهب اللدنية ص17 ج2)
7.12 “Hazrat Abu Sa’eed, (Allah be pleased with him) related in Hadith-e-Meraj: Then he صلى الله عليه وسلّم …proceeded till he arrived in Baitul Maqdis; then he alighted; and fastened his horse to a rock; then he entered and offered ‘salat’ along with angels. (When prayers were finished) the angels asked, “O, Jibreel; who is this with you”? He replied, “This is Muhammad Khatamun Nabieen”. (Al Mawahib ul Laduniya, Vol. 2, p.17).
[Dari Abi Said tentang hadits Isra: “Kemudian ia berjalan hingga sampai ke Baitul Maqdis, lalu beliau turun dan mengikat kudanya ke batu. Kemudian beliau masuk lalu shalat bersama para malaikat, ketika shalat sudah dilaksanakan mereka (Malaikat) bertanya,”Wahai Jibril siapa orang yang bersamamu ini?” Dia menjawab,”Ini Muhammad penutup para nabi.”(Al-Mawahib Al-Laduniyah hal.17 jilid 2)]
                 
عن عليّ رضي الله عنه   في شمائله صلى الله عليه وسلم وبين كتفيه خاتم النبوة وهو خاتم النبيين. (شمائل ترمذي ص3)
7.13 “Hazrat Ali, (Allah be pleased with him) describing virtues of the Prophet صلى الله عليه وسلّم says: “Between his shoulders was the signet of prophethood and he صلى الله عليه وسلّم was Khatamun-Nabieen”. (Shamail-e-Tirmizi, p.3).
[Dari Ali bin Abi Thalib r.a tentang sifat-sifat Nabi saw dan diantara kedua pundaknya terdapat tanda khatamunnabiyyin dan beliau adalah Penutup para nabi.(Syamail At-Tirmidzi hal.3)]

عن ابن عباس في حديث الشفاعة: فيأتون عيسى فيقولون اشفع لنا إلى ربناحتى يقضى بيننا فيقول إني لست هنأكم أني اتخدت وأمي إلهين من دون الله ولكن أريتم لو أن متاعا في وعاء قد ختم عليه أكان يوصل إلى ما في الوعاء حتى يفضى الخاتم فيقولون لا، فيقول فإن محمدا صلى الله عليه وسلم قدحضر اليوم. (مسند أبو داود طياليسى ص:354)
7:14 “ Hazrat Ibne Abbas, (Allah be pleased with them ), relates in Hadith Shafa’at that people (on the Resurrection Day, after having approached Hazrat Adam, Hazrat Nooh, Hazrat Ibrahim, Hazrat Moosa) (Allah’s peace on them all), will go to Hazrat Isa, (peace be upon him), (requesting him to intercede). He will have this excuse, “I am not capable for it because my mother and I were deified besides Allah”. Then he will say, “Alright, tell me, if there is something (placed) inside the container whose lid is sealed, is it possible to reach up to what is inside the container, unless the seal is broken?” They (i.e., the people) will reply in the negative. Then he will tell them, “Muhammad صلى الله عليه وسلّم is present here today, go to him”. (Musnad Abu Dawood Tyalisi, p.354)
[Dari Ibnu Abbas tentang hadits syafa’at: “lalu mereka datang kepada Isa (setelah mereka mendatangi Nabi Adam, Nuh, Ibrahim dan Musa a.s), mereka berkata, ”mintalah syafaat kepada Tuhan kami untuk kita sehingga perkara diputuskan diantara kami, beliau berkata, ”aku bukanlah yang mempunyai kemampuan untuk melakukan itu untuk kalian; aku dan ibuku dijadikan Tuhan selain Allah, akan tetapi bagaimana pendapatmu jika ada kesenangan  dalam satu wadah yang sudah ditutup, apakah akan yang sampai ke dalam wadah itu kecuali jika penutup itu dibuka? Mereka menjawab, tidak, sesungguhnya Muhammad saw sudah ada hari ini (pergilah kepadanya). (Musnad Abu Dawud Thayalisi hal.354)]

The purpose of Hazrat Isa, (peace be on him), from this simile is that the holy Prophet صلى الله عليه وسلّم is Khatamun Nabieen, i.e., the seal of the Prophets. Therefore until such time as this seal is not removed and his intercession is not started, other prophets cannot intercede on their own; nor can intercessions come forth from any prophet. For this reason, Hazrat Isa (peace be on him) advised the people to approach the holy Khatamun Nabieen صلى الله عليه وسلّم to have the prophetic intercession commenced. Then alone could any other prophet intercede.    
عن أبي أمامة الباهلي عن النبي  صلى الله عليه وسلم ....قال أنا آخر الأنبياء وأنتم آخر الأمم. (أبن ماجه ص297)     
7.15 ”From abu Amamah-al-Bahli, (Allah be pleased with him): The Prophet صلى الله عليه وسلّم said I am the last Prophet and you the last Ummah”. (Ibne Majah, p.297).
[Dari Abu Umamah Al-Bahili dari Nabi saw…beliau bersabda, ”Aku adalah nabi terakhir sedangkan kalian adalah ummat terakhir. (Ibnu Majah hal.297)]
                                                                                                                               
7.16 Hazrat Abu Quteela, (Allah be pleased with him), relates a Hadith that the Prophet صلى الله عليه وسلّم said in his sermon spoken on the occasion of Hajjat ul Wida:
لانبي بعدي ولاأمة بعدكم. (مجمع الزوائد ص273 ج3، كنز العمال ص947 ج15, جديث نمبر43638)
“No prophet after me and no Ummah after you”. (Majmauz Zawaid, Vol. 3, p.273; Kanzul Ummal, Vol.15, p.947, Hadith. No. 43638).
[Nabi saw bersabda ketika Haji Wada,”Tidak ada nabi lagi setelahku dan tidak ada ummat lagi setelah kalian.”(Majmauz Zawaid hal.273 jilid 3, Kanzul Ummal hal.947 jilid 15 hadits no.43638)]

7.17 “Imam Behaqi relates a Hadith from Hazrat Zahak bin Nofil, (Allah be pleased with him) in Kitab Ur Roia:
قال قال رسول الله  صلى الله عليه وسلم لانبي بعدي ولاأمة بعد أمتي. (ختم نبوت كامل ص280)
“Allah’s messenger Muhammad صلى الله عليه وسلّم said: “No prophet after me and no Ummah after my Ummah”. (Khatme Nubuwwat Kamil, p.272).
[Riwayat Imam Baehaqi hadits yang diterima dari Zahak bin Nouval r.a ia berkata, telah bersabda Rasulullah saw,”Tidak ada nabi lagi sesudahku dan tidak ada lagi ummat setelah ummatku.”(Khatme Nubuwwat Kamil hal.272)]

7.18 Tibrani and Behaqi have related a Hadith from Ibne Zumail Johani (Allah be pleased with him), in which the Prophet صلى الله عليه وسلّم interpreted a dream the last part of which was:
وأما الناقة فهي الساعة علينا تقوم لانبي بعدي ولاأمة بعد أمتي. (خصائص كبرى سيوطى ص178 ج2)
“But the female camel which you saw lifting me up is the Resurrection Day, which will set upon us; no prophet after me and no Ummah after my Ummah”. (Khasais-e-Kubra Sayoti, Vol. 2, p.178).
[Riwayat Ath-Thabrani dan al-Baihaqi, hadits dari Ibnu Zumail Juhani r. tentang Nabi saw yang menakwilkan mimpi yang menjadi tanda akhir zaman:
“…Adapun unta maka ia menjadi pertanda munculnya hari kiamat kepada kami; tidak nabi lagi sesudahku dan tidak ada lagi ummat setelah ummatku.” (Khashaish Kubro lisuyuthi jilid 2 hal.178)]

عن أبي ذر رضي الله عنه   قال قال رسول الله صلى الله عليه وسلم يا أبا ذر أول الرسل آدم وآخرهم محمد. (كنز العمال ص480 ج11, حديث نمبر32269)
7.19 “Hazrat Abu Zar, (Allah be pleased with him) relates that Allah’s messenger Muhammad صلى الله عليه وسلّم said: O Abu Zar the first Prophet among the prophets is Adam (Peace be on him) and the very last Prophet is Muhammad”. (Kanzul Ummal, Vol. 11, p.480, Hadith No.32269).
[Dari Abi Dzar r.a ia berkata, telah bersabda Rasulullah saw,”wahai Aba Dzar rasul yang pertama adalah Adam sedangkan yang terakhir Muhammad (saw).”(Kanzul Ummal hal.480 jilid 11 hadits no.32269)]

عن أبي أيوب بن موسى يرفعه إلى النبي صلى الله عليه وسلم:" إني بعثت فاتحا وخاتما" (ابن أبي شيبة ص500 ج11)
7.20 “Ayub bin Moosa (Allah be pleased with him) rel/spanates a Hadith that the Prophet صلى الله عليه وسلّم said, “I have been sent as the victorious and the last Prophet”. (Ibne Abi Shaibah, Vol. 11, p.500).
[Dari Ayub bin Musa r.a yang sampai kepada Nabi saw (marfu):” sesungguhnya aku diutus sebagai nabi pembuka dan penutup.”( Ibnu Abi Syaibah hal.500 jilid 11)]

                       


                                                             HADITH (8)
IF THERE COULD BE A PROPHET THAT WOULD HAVE BEEN UMAR

عن عقبة بن عامر قال قال رسول الله صلى الله عليه وسلم لو كان بعدي نبي لكان عمربن الخطاب. (الترمذي ص 209ج2)
8.1 It is narrated by Uqba bin Aamer, (Allah be pleased with him) that Allah’s Messenger Muhammad صلى الله عليه وسلّم said, “If there could ever be a prophet after me, indeed Umar bin Khattab would have been such”. (Tirmizi, Vol. 2, p.209).
[Dari Uqbah bin ‘Amir ia berkata, telah bersabda Rasulullah SAW,” seandainya setelahku (nanti) ada nabi lagi pastilah Umar menjadi nabi.”(HR. At-Tirmidzi hal.209 jilid 2)]
8.2 The above Hadith is also related by Hazrat Abu Saeed Khudri, (Allah be pleased with him). (Fath ul Bari, Vol. 7, p.51, and Majmauz Zawaid, Vol. 9, p.68)
[Hadits diatas diriwayatkan juga oleh Abu Said Al-Khudry r.a (Fathul Bari jilid 7 hal. 51 dan Majmauz Zawaid jilid 9 hal 68)]
8:3 Majmauz Zawaid, Vol. 9, p.68, also contains this Hadith, related by Asmah bin Malik, (Allah be pleased with him ).
[Majmauz Zawaid jilid 9 hal. 68 juga memuat hadits yang sama yang diriwayatkan oleh Asmah bin Malik r.a]
 The word “لو “with which the foregoing Hadith starts in Arabic and translated into English by the word, “if “, is grammatically in ‘Subjunctive Mood’ which denotes a supposition which is impossible. The word “لو “is used in Arabic language in those situations where a supposition or wish is expressed which is impossible to happen. Therefore, the sense of this Hadith is that despite Hazrat Umar’s perfect worthiness for the status of prophethood he could never be a prophet because prophethood was an impossible occurrence after Muhammad.
        Imam Rabbani, Mujaddid Alf Thani says:
        “The Prophet صلى الله عليه وسلّم… has spoken for the eminence of Hazrat Umar Farooq, (Allah be pleased with him), that “ If there could ever be a prophet after me indeed Umar Khattab would  have been such “. It means that Hazrat Umar Khattab, (Allah be pleased with him), has all the requisites and excellences necessary for prophethood but he was not honoured with (the good fortune of) prophetic status because this (dignified) rank stood terminated (ipso-facto) on Khatam ur Rusul “ . صلى الله عليه وسلّم. (Maktub No. 24, Vol. 3, p.23). 
HADITH (9)
I AM ‘HASHIR’, I AM ‘AAQIB’, I AM ‘MUQAFFI’
عن جبيربن مطعم رضي الله عنه   قال سمعت النبي صلى الله عليه وسلم يقول أن لي أسماء، أنا محمد، وأنا أ حمد, وأناالماحى الذي يمحو الله بي الكفر، وأنا الحاشر الذي يحشر الناس على قدمي، وأناالعاقب، والعاقب الذي ليس بعده نبي. (متفق عليه)[مشكاة ص515]
9.1 “Hazrat Jubair bin Mut’am, (Allah be pleased with him) says: I heard the Prophet صلى الله عليه وسلّم saying, “Certainly there are some names for me; I am Muhammad, I am Ahmad, I am Mahi the obliterator as Allah shall blot out ‘kufr’ through me and I am ‘Hashir’, the gatherer of people who shall be resurrected at my feet and I am ‘Aaqib’ the last to come as there shall be no prophet after me”. (Mishkat, p.515).
[Dari Jubair bin Muth’im RA ia berkata, aku mendengar Rasulullah SAW bersabda, bahwa aku mempunyai beberapa nama; aku Ahmad, aku al-Maahi; yang denganku Allah menghapus kekafiran, aku al-Hasyir; yang menghimpun manusia diatas kakiku, aku al-‘Aqib; yang tidak ada nabi lagi sesudahku.(Muttafaq Alaih)]
        In this Hadith there are two words that prove the fact of his being the last of all the Prophets. One is Al Hashir (“gatherer of people”). Hafiz Ibne Hajr comments on this word in Fath ul Bari as follows:
إشارة إلى أنه ليس بعده نبي ولاشريعة.....فلما كان لاأمة بعد أمته لأنه لانبي بعده، نسب الحشر، لأنه يقع عقبه. (فتح البارى ص557 ج6)
        “This is an allusion towards the fact that there shall be neither any prophet nor any Shariat after him صلى الله عليه وسلّم So when there is no Ummah after his Ummah and no prophet after him, therefore Resurrection has been related to him and Resurrection shall certainly be held after his arrival”. (Fath ul Bari, Vol. 6, p.557).
        The Prophet’s second dignified name is Al Aaqib, i.e., the last to come. This word is explicated by the Hadith itself, viz., “No prophet after him”.
الذي ليس بعده نبي.
        The subject matter of this Hadith is also related by the following Sahabah, (Allah be pleased with them).

9.2  Hazrat Abu Moosa Ash’ari, (Allah be pleased with him), in whose Hadith, the words are:
كان رسول الله صلى الله عليه وسلم يسمى لنا نفسه أسماء. فقال أنا محمد وأحمد والمقفى والحاشر ونبي التوبة ونبي الرحمة. (صحيح مسلم ص261ج2)
“Allah’s Messenger, Muhammad صلى الله عليه وسلّم enumerated to us some names for himself. So he said: I am Muhammad; I am Ahmad; I am Muqaffi, the last to come after all the Prophets; I am ‘Hashir’ (the gatherer of people on the Resurrection Day); I am the Prophet of repentance and the Prophet of mercy”. (Sahih Muslim, Vol. 2, p.261)
[Rasulullah SAW pernah menyebutkan kepada kami nama-namanya. Beliau berkata, Aku Muhammad dan Ahmad (yang terpuji), al-Muqoffi’ (terakhir datang), al-Hasyir (penghimpun) dan nabi penerima taubat dan nabi pembawa rahmat. (Shahih Muslim hal.261 jilid 2)]


قال أنا محمد وأنا أحمد وأنا نبي الرحمة ونبي التوبة وأنا المقفى وأنا الحاشر ونبي الملاحم. (شمائل ترمذي ص26، مجمع الزوائد ص284ج8)
9.3 In the Hadith of Hazrat Huzaifah, (Allah be pleased with him), the words are: The Prophet صلى الله عليه وسلّم said, “ I am Muhammad; I am Ahmad; I am the Prophet of mercy and the Prophet of repentance; I am Muqaffi the last Prophet to come; I am Hashir (the gatherer of people, on Resurrection Day); and I am the Prophet of war (for the right cause)”. (Shamail Tirmizi p.26; Majmauz Zawaid, Vol. 8, p.284).
[Hadits dari sahabat Hudzaifah r.a Nabi saw bersabda,”Aku Muhammad, aku Ahmad, aku nabi rahmat, aku nabi taubat, aku muqoffi (yang terakhir datang), aku yang menghimpun, dan aku nabi peperangan (untuk yang hal yang benar).” (Shamail at-Tirmidzi hal.26 Majmauz Zawaid hal.284 jilid 8)]
أنا أحمد وأنا محمد وأنا الحاشر الذي أحشر الناس على قدمي. (مجمع الزوائد ص284ج8)
9.4 The following words are mentioned in the Hadith from Hazrat Jabir bin Abdullah, (Allah be pleased with him): “I am Ahmad; I am Muhammad; I am Hashir the gatherer of mankind (on the Resurrection Day) as people will be gathered at my feet”. (Majmauz Zawaid, Vol. 8, p.284)
[Semakna dengan Hadits yang diterima oleh Jabir bin Abdullah ra,” Aku Ahmad, aku Muhammad, aku penghimpun manusia (pada hari kiamat) diatas telapak kakiku.” (Majmauz Zawaid jilid 8 hal.284)]

أنا أحمد ومحمد والحاشروالمقفى والخاتم. (مجمع الزوائد ص284ج8)
9.5 Hazrat Ibn-e-Abbas, (Allah be pleased with them), in whose narration there are these words: “I am Ahmad and Muhammad and the gatherer of people on the Resurrection Day and the last to come; and I am the seal (of the Prophets). (Majmauz Zawaid, Vol. 8, p.284).
[Dari Ibnu Abbas r.a yang menceritakan bahwa Rasul saw bersabda,”Aku Ahmad, aku Muhammad, aku penghimpun dan aku penutup.” (Majmauz Zawaid hal. 284 jilid 8)]

أنا محمد وأحمد،أنا رسول الرحمة، أنا رسول الملحمة، أنا المقفى والحاشر، بعثت بالجهاد ولم أبعث بالزراع) طبقات ابن سعد ص 105 ج 1)
9.6 Hazrat Mursal Mujahid, (Allah be pleased with him), whose Hadith contains these words: “I am Muhammad and Ahmad; I am the Prophet of mercy; I am the Prophet of good news; I am the last to come and the gatherer of people on the Resurrection Day and I am commissioned for holy war and not commissioned as a farmer”. (Tabaqat-e-Ibn Saad, Vol. 1, p.105).
[Sahabat Mursal Mujahid r.a yang terdapat kata-kata,”Aku Muhammad dan Ahmad,aku rasul pembawa rahmat, aku rasul pembawa berita baik, aku yang  terakhir datang dan penghimpun manusia di hari kiamat, aku diutus untuk perang suci bukan untuk bercocok tanam.” (Thabaqat Ibnu Saad hal.105 jilid 1)]
9.7 Hazrat Abul Tufail, (Allah be pleased with him); (on the same lines). (Fath ul Bari, Vol. 6, p.555).
[Dari Abu Thufail r.a dalam redaksi yang sama.(Fathul Bari jilid 6 hal.555)]

HADITH (10)
FOREFINGER AND MIDDLE FINGER
        There are many Ahadith on record that Allah’s Prophet صلى الله عليه وسلّم pointed towards his forefinger and the middle one and said: “I and Resurrection have been sent like these two fingers”.
بعثت أنا والساعة كهاتين
   The above subject matter is also corroborated by the following Ahadith:
[Banyak hadits yang menyatakan bahwa Nabi SAW berisyarat dengan dua jarinya; jari telunjuk dan jari tengah dan beliau bersabda,”diutusnya aku dan hari kiamat seperti dua jari tangan ini.”hadits ini diriwayatkan oleh banyak sahabat.
Hadits ini juga diriwayatkan oleh:]
10:1 Sahl bin Sa’d, (Allah be pleased with him).
 (Bukhari, Vol. 2, p.963; Muslim; Vol. 2, p.406).
[Sahl bin Saad r.a (Bukhari, jilid 2 hal.963, Muslim jilid2 hal.406)]
10:2 Abu Hurairah, (Allah be pleased with him).
(Bukhari, Vol. 2, p.963).
[Abu Hurairah r.a (Bukhari jilid 2 hal.963)]
10:3 Anas bin Malik (Allah be pleased with him).
(Bukhari, Vol. 2, p.963; Muslim, Vol. 2, p.406).
[Anas bin Malik r.a (Bukhari jilid 2 hal.963, Muslim jilid 2 hal.406)]
10:4 Mustaurad bin Shaddad, (Allah be pleased with him).
(Tirmizi, Vol. 2, p.44).
[Mustaurad bin Syaddad ra.(At-Tirmidzi jilid 2 hal.44)]
10:5 Jabir bin Abdullah, (Allah be pleased with him).
(Muslim, Vol. 1, p.284 and Nasai, Vol. 1, p.234).
[Jabir bin Abdullah r.a (Muslim jilid 1 hal.284 dan An-Nasai jilid 1 hal.234)]
10:6 Sahl bin Hunaif, (Allah be pleased with him).
(Jamea ul Usool, Vol. 10, p.385).
[Sahl bin Hunaif r.a Jami al-Ushul jilid 10 hal.385)]
10:7 Buraidah (Allah be pleased with him).
(Musnad Ahmad, Vol. 5, p.348).
[Buraidah r.a (Musnad Ahmad jilid 5 hal.348)]
10:8 Abi Jubairah, (Allah be pleased with him).
 (Majma uz Zawaid, Vol. 10, p.312).
[Abi Jubairah (Majmauz Zawaid jilid 10 hal.312)]

10:9 Jabir bin Samorah, (Allah be pleased with him).
(Musnad Ahmad, Vol. 5, p.103).
[Jabir bin Samurah (Musnad Ahmad jilid 5 hal.103)]
10:10 Wahb bin Suwai, (Allah be pleased with him).
(Majma uz Zawaid, Vol. 10, p.311).
[Wahab bin Suwai r.a (Majmauz Zawaid jilid 10 hal.311)]
10.11Abu Juhaifah, (Allah be pleased with him).
(Kanz,  Vol. 14, p.195; and Musnad, Vol.4, p.309).
[Abu Juhaifah r.a (Kanz jilid 14 hal. 195 dan Musnad jilid 4 hal.309)]
   In all the foregoing Ahadith, contiguity of the Resurrection Day with the prophethood of Muhammad صلى الله عليه وسلّم has been mentioned, meaning thereby that the arrival of the Prophet is a sign that the Resurrection is at hand that there shall be no prophet till the Resurrection.
        Therefore, Imam Qartabi writes in Tazkirah:
واما قوله بعثت أنا والساعة كهاتين فمعناه النبي الأخير فلا يليني نبي أخر، وإنما تليني القيامة كما تلي السبابة الوسطى وليس بينهما إصبع أخرى.....وليس بيني وبين القيامة نبي.) التذكرة فى الأحوال الموتى وأمور الآخرة ص 711)
“His saying that “I and Resurrection have been sent like these two fingers” means that “I am the last Prophet and there shall be no prophet after me; after me there is just Resurrection; just as the forefinger is next to the middle one with no finger intervening….. similarly no prophet shall intervence between me and the Resurrection”. (Al Tazkirah fi Ahwal-ul-Mauta, p.711).
[Karena itu Imam Qurtuby menulis dalam Tazkirah (kitab beliau):
Adapun perkataan ’Aku diutus sedangkan aku dan hari kiamat bagaikan dua jari ini” maknanya bahwa aku ini adalah nabi yang terakhir dan tidak ada nabi lagi setelahku, hanyasanya setelahku nanti akan ada hari kiamat sebagaimana setelah jari telunjuk ada jari tengah dan tidak ada diantara keduanya jari yang lain…….dan tidak ada antara aku dan hari kiamat seorang nabi pun.” (At-Tadzkirah fi Ahwalil Mauta wa umuril Akhiroh hal.711).]

   Allama Sindhi, (Allah’s mercy on him), writes in his Hashiah Nasai:
التشبيه في المقارنة بينهما، أي ليس بينهما إصبع أخرى كما أنه لانبي بينه صلى الله عليه وسلم وبين الساعة. (حاشية سندهي رحمة الله عليه بر نسائى ص234ج1)
   ”The above simile highlights the fact of contiguity between them (i.e., the fingers). Just us there is no finger in between the two so also there is no prophet in between Muhammad صلى الله عليه وسلّم and the Resurrection”. (Hashiah Shindhi on Nasai, Vol. 1, p.234)
[Al-Allamah Sindi rahimahullah menulis dalam Hasyiah an-Nasai:
Penyerupaan (perumpamaan) dalam perbandingan di antara keduanya yaitu bahwa tidak ada diantara keduanya jari yang lainnya sebagaimana tidak ada nabi lagi diantara nabi saw dan hari kiamat.”(Hasyiah Sindhi syarah an-Nasai jilid 1 hal.234)]

CLARIFICATIONS BY
DISTINGUISHED ELDERS OF UMMAH
`  ‘Khatme Nubuwwat’ (the end of Prophethood) is an article of faith in Islam and this is borne out by Ayat of the holy Quran and Ahadith of the Prophet صلى الله عليه وسلّم reported from him consistently without any break in the chain of narration. Therefore, as an article of faith for Islamic Ummah this belief is upheld by an unbroken line of traditions that prove that Muhammad صلى الله عليه وسلّم is the last prophet and nobody can step on the prophetic stance after him. Therefore, a person who claims to be a prophet is an infidel, apostate or a pretender and he is extraneous to the Islamic fold.
   Views of some distinguished personages of Islam are given below:

To Claim Prophethood is infidelity
(1)     Allama Ali Qari, (Allah’s blessing be upon him) wrote in his Fiqah Akbar:

“To claim prophethood after the holy Prophet Muhammad صلى الله عليه وسلّم is infidelity (Kufr) by unanimous consent of theologians”. (Sharah Fiqah Akbar, p.202)
To Claim Prophethood is unlawful
(2)     Hafiz Ibn-e-Hazm Andalusi, (Allah’s blessing be upon him) wrote in his Kitab-ul-Fasl:
قد صح عن رسول الله عليه صلى الله وسلّم بنقل الكواف التى نقلت نبوته وأعلامه وكتابه أنه أخبر أنه لا نبي بعده إلا ما جاءت الأخبار الصحاح من نزول عيسى عليه سلام الذي بعث إلى النبي إسرائيل وادعى اليهود قتله وصلبه فوجب الإقرار بهذه الجملة وصح أن وجود النبوة بعد عليه السلام باطل لا يكون البتة. (كتاب الفصل ص 77 ج 1) 
“All those numerous people who have narrated regarding prophethood of Muhammad عليه صلى الله وسلّم his tokens and (verses of) ‘The book’, (Quran Majeed), have come forward to uphold his mandate that there shall be no prophet after him. صلى الله عليه وسلّم Albeit, it has been reported in Sahih Ahadith that Hazrat Isa (Jesus), (Allah’s peace be on him), will descend. He is the same Isa (peace be on him) who was sent as a Prophet to Bani Israel and whom the Hebrews claimed to have assassinated and crucified. Therefore, affirmation of this tenet is obligatory that any claim to the existence of prophethood after the holy Prophet صلى الله عليه وسلّم is fictitious; it can never be”. (Kitabul Fasl, Vol. 1, p.77).

At another place, Ibn-e-Hazm, (Allah’s blessing be upon him) writes:
هذا مع سماعهم قول الله تعالى ولكن رسول الله وخاتم النبيين وقول عليه صلى الله وسلّم لا نبي بعد فكيف يستجيز مسلم أن يثبت بعده عليه السلام نبيا فى الأرض حاشا ما إستثناه عليه صلى الله وسلّم فى الآثار المسندة الثابتة في نزول عيسى ابن مريم عليه السلام فى آخر الزمان. (كتاب الفصل ص 180 ج 4 مكتبة دار المعرفة شارع بلس بيروت لبنان)
“Having heard Allah’s declaration that he is Allah’s Prophet and seal over the Prophets and his declaration that “there shall be no prophet after me”, how can a Muslim consider the sending of anybody as a prophet on the earth lawful after him صلى الله عليه وسلّم except the descent of Hazrat Isa, (Allah’s peace be on him), towards the last era (of humanity) as per testified Ahadith-e-Sahihah”. (Kitabul Fasl, Vol. 4, p.180)
At another place Ibn-e-Hazm further writes:
وأما من قال إن الله عز وجل فلان لإنسان بعينه أو أن الله يحل قى جسم من أجسام خلقهس أو أن بعد محمد عليه صلى الله وسلّم نبيا غير عيسى ابن مريم فإنه لا يختلف اثنان تكفيره. (كتاب الفصل ص 249-250 ج 3)
 “He who says such and such a person is Allah or says that Allah has entered into the body of any of those whom He has created or (says) that there is a prophet after Muhammad صلى الله عليه وسلّم excepting Hazrat Isa bin Mariam, then no two persons can differ that such a sayer is not an unbeliever (Kafir)”. (Kitabul Fasl, Vol. 3, p.249).
Deniers are infidels
(3)  Hafiz Fazalullah Torpushti (d.630 A.H.) has written a book in Persian on Islamic dogmas namely, Moatamad Filmoataqad. He has given in it details of the doctrine of Khatme Nubuwwat and has concluded by saying the those who don’t believe in the finality of the Prophet صلى الله عليه وسلّم are expelled from Islam. Some important excerpts are reproduced below:
وازان جمله آنست كه تصديق وى كند كه بعد أزوى هيج نبي نباشد مرسل ونه غير مرسل, ومراد أز خاتم النبيين آنست كه كه نبوت را مهر كرد ونبوت بآمدن او تمام شد يا بمعنى آنكه حدا تعالى بيغمبرى بوى ختم كرد وختم خداى حكم است بد آنجه ازان نخواهد كردانيدان. (معتمد فى المعتقد ص 94)
 “And out of those articles of (Islamic) faith one is that a Muslim must admit his prophethood in the sense that no prophet can ever come (into the world) whether a rasool (with a Shariat from Allah) or no rasool (i.e., without a Shariat). The meaning of Khatme Nubuwwat is that the Prophet صلى الله عليه وسلّم sealed the line of prophethood whereby prophethood came to a finish by his arrival, or it means that Allah terminated prophethood on him صلى الله عليه وسلّم and this termination is Allah’s command which nobody can disobey”. (Moatamad Filmoataqad, p.94).
  At another place, Hafiz Fazlullah writes:
واحاديث بسيار از رسول الله صلى الله عليه وسلّم درست شده است كه نبوت بآمدن او تمام شد و بعد از وى ديكرى نباشد وازان احاديث يكى را معنى آنست كه در امت من نزديك سى دجال كذاب باشنده كه هر يك از ايشان دعوى كند كه من نبي ام وبعد از هيج نبي نباشد. (ص 95) 
  “And many Ahadith from Allah’s Prophet صلى الله عليه وسلّم have confirmed that prophethood did come to an end on his coming into the world and there shall be no prophet after him. One of these Ahadith connotes that “There shall be nearly thirty pretenders as liars in my Ummah, each one of whom will claim that ‘I am a prophet’ but there shall be none after me”. (Ibid. p.95).
He further writes:
وروايات واحاديث درين باب افزون ازا نست كه بر تو ان شمردن. وجون ازين طريق ثابت شد كه بعد از وى هيج نبي نباشد ضرورت رسول هم نباشد زيراكه هيج نباشد جون نبوت نفى كرد, رسالت بطريق اولى منفى باشدز (ص 6)
“And Ahadith and narrations in this case are numerous. Being thus proved that no ‘nabi’ (prophet without a Shariat) shall come after Muhammad صلى الله عليه وسلّم it is thus evident that there shall neither be a ‘rasool’ (prophet with a Shariat), because there is no ‘rasool’ who is not a ‘nabi’. When ‘nubuwwat’ has been negated, ‘risalat’ stands expressly void by the logic of anteriority”. (Ibid. p.96).
Furthermore, Hafiz Torpushti says:
بحمد لله اين مسئلة درميان اسلاميان روشن ترازان است آنرا بكشف. وبيان حاجت افتد اما اين مقدار از قرآن ترس آن ياد كرديم كه مبادا زنديقى جاهلى در شبهتي اندازد.
 “Thanks to Allah, this subject is too manifest for the Muslims to need any clarification or explication. We have clarified this subject so much as we were afraid lest some dualist-infidel should throw an ignorant person into doubts”.
He continous:
ومنكر أين مسئله كسى تواند بود كه اصلا در نبوت او معتدت نه باشد كه اكر برسالت او معترف بودى ويرا در هرجه ازان خبر داد صادق دانستى.

“A denier of the tenet of ‘Khatme Nubuwwat’ can only be a person who from the very start bore no credibility in the personality of Muhammad صلى الله عليه وسلّم as a prophet, because had he (the denier) possessed it he would have avowed the veracity of all that the holy Prophet صلى الله عليه وسلّم had spoken about”.
  In conclusion Hafiz Torpushti says:
وبهمان حجتها كه از طريق تواتر رسالت او ييش از ما بدان درست شده است اين نيز درست شد كه وى باز يسين بيغمبران است در زمان او وتا قيامت بعد از وى هيج نبي نباشد, وهركه درين بشك است دران نيز بشك است وآنكس كه كويد بعد ازين نبي ديكر بود ياهست يا خواهد بود وآنكس كه كويد كه امكان دارد كه باشد كافرات. (ص 97)    

“Those very arguments which have vouched for Hazrat Muhammad’s صلى الله عليه وسلّم ‘nubuwwat’ and ‘risalat’ based on unbroken line of Traditions also vouch that he……was the last of the Prophets and that no prophet will ever come either in his lifetime or later till the Resurrection Day. Therefore whosoever doubts this Khatme-nubuwwat must also be in a doubt about the risalat of Muhammad صلى الله عليه وسلّم. Similarly whosoever says there was a prophet after him or there is one living now or is likely to be born later, such a person is an infidel”. (Ibid, p.97).


Himself Misled and Misleading Others
(4)  Hafiz Ibn-e-Katheer, (Blessing of Allah be upon him), writes under Ayat ‘Khatamun Nabieen’
فمن رحمة الله تعالى بالعباد إرسال محمد صلى الله عليه وسلّم إليهم ثمّ من تشريفه لهم ختم الأنبياء والمرسلين به وإكمال الدين الحنيف له وقد أخبر الله تبارك وتعالى فى كتابه ورسوله صلى الله عليه وسلّم فى السنة المتواترة عنه أنه لا نبي بعده ليعلموا أن كل من ادعى هذا المقام بعده فهو كذاب أفاّك دجّال ضالّ مضلّ ولو تحرق وشعبذ وأتى بأنواع السحر والطلاسم والنير نجيات فكلها محال وضلال عند أولى الألباب كما أجرى الله سبحانه على يد اششششلسود العنسى باليمن ومسيلمة من الأحوال الفاسدة والأقوال الباردة ما علم كل ذى لب وفهم وحجى أنها كاذبان ضالان لعنهما الله تعالى- وكذالك كل مدع لذلك إلى يوم القيامة حتى يختموا بالمسيح الدجّال فكل واحد من هولآء الكذّابين يخلق الله معه من الأمور ما يشهد العلماءُ والمؤمنون بكذب من جاء بها. (إبن كثير: تفسير القرأن العظيم ص 494 ج 3, مطبوعة قاهرة 1375 هـ)       
  “Sending of Hazrat Muhammad صلى الله عليه وسلّم as a prophet to His creatures is Allah’s great blessing on them. As a further mark of unique respect and reverence for him, Allah, the Exalted, terminated the commissioning of all the prophets and messengers on his appearance صلى الله عليه وسلّم and the religion of piety was perfected for him. Allah the Exalted in his Book and the Prophet through his unbroken chain of Ahadith have informed mankind that no prophet will ever be born after him. Hence, the Ummah should know that if a person lays a claim to this status of prophethood after him صلى الله عليه وسلّم such a person is an arch-liar, a pretender, an impostor, scandalmonger and a seducer of men who is himself corrupt and is corrupting others. Men of wisdom will take his so-called prophetic actions as shows of jugglery, variegated conjurations, spells and sleights and his claim as fictitious, spurious and depraved, in the same way as Allah, the Exalted, exposed perverse assertions made by Aswad ‘Ansi (claimant of prophethood) in Yemen and by Musailma Kazzab (another claimant of prophethood) in Yamama. Everybody possessing qualities of judgement and discernment identified these claimants as liars who led the people astray. May Allah’s curse fall on them and on all those who come to lay any claim in future right till the Resurrection Day, and they will be obliterated along with Masihiddajjal about whom Allah, the Exalted, will cause such things to appear as would make Muslims and their learned religious men testify to his falsity”. (Tafseer Ibn e Katheer, Vol. 3, p.494, Printed Cairo, 1375 A.H.).
Capital Punishment of Dulaist Infidel Obligatory
(5)  Allama Safarini Hambli writes in his Sharah Aqeedah:
ومن زعم أنها مكتسبة فهو زنديق يجب قتله, لأنه يقتضى كلامه واعتقاده ان لا تنقطع وهو مخالف للنص القرأنى والأحاديث المتواترة بأن نبينا صلى الله عليه وسلّم خاتم النبيين عليهم السلام. (محمد بن أحمد سفاريني ص 257 ج 2 مطبعة المنار مصر 1323)
“Anybody claiming that prophethood (is an object which) can be acquired is a dualist-infidel whose capital punishment is obligatory because his assertion is his belief that the door of prophethood is not closed. And this belief is in contravention of the Quranic verses and Mutawatir Ahadith which conclusively prove that our Prophet صلى الله عليه وسلّم was the last of the Prophets”. (Peace be upon them). (Sharah Aqeedah Safarini, Vol. 2, p.257, Printers Almanar, Egypt, 1323 A.H.).

Who is a Dualist Infidel?
(6)  Allama Zarqani relates from Imam Ibne Hibban in Sharah Mowahib:
من ذهب الى أن النبوة مكتسبة لا تنقطع أو إلى أن الولى أفضل من النبي فهو زنديق يجب قتله لتكذيب القرأن وخاتم النبيين.(شرح المواهب اللدنية ص 188 ج 6 مطبوعة أزهرية مصر 1327 هـ)
 “He who believes that prophethood can be acquired and that the door of prophethood is still open or believes that a saint is preeminent over a prophet, such a man is a dualist-infidel. His execution is obligatory because he accuses the Qur’an of falsehood in its verses relating to Khatamun Nabieen”. (Sarah Al Mawahib-ul-Laduniya, Vol. 6, p.188, Printers Azhariyah, Egypt, 1327, A.H.).

Punishment of a dualist Infidel
(7)  Syed Mahmood Aaloosi Baghdadi in his Tafseer Roohul Ma’ani writes under the Ayaat of Khatamun Nabieen:
وكونه صلى الله عليه وسلّم خاتم النبيين مما نطق به الكتاب وصدعت به السنة وأجمعت عليه الأمة فيكفر مدعى خلافة ويقتل إن أصر. (روح تامعانى ص 41 ج 22)
  “The precept of the last Prophethood of Muhammad صلى الله عليه وسلّم is from those faith-fundamentals over which the Quran is positive and the Hadith has clarified them beyond doubt and on which there is complete agreement of the Ummah. Therefore a believer in contrariety will be decreed a dualist-infidel; if he insist (in his belief) then he should be given capital sentence”. (Roohul Ma’ani, Vol. 22, p.41).

Different Types of Infidels
(8)  Qazi Ayaz writes in Al Shifa:
وكذلك من ادعى نبوة احد مع نبينا صلى الله عليه وسلم أو بعده......أو من أدعى النبوة لنفسه أو جوز اكتسابها......وكذلك من ادعى منهم أنه يوحى إليه وإن لم يدع النبوة......فهؤلاء كلهم كفار مكذبون اانبي أنه خاتم النبيين لا نبي بعده و اخبر عن الله تعالى أنه خاتم النبيين وأنه ارسل كافة للناس و اجمعت الأمة على حمل هذا الكلام على ظاهره الظوائف كلها قطعا إجماعا وسمعا. (الشفاء ص 246- 247 ج 22)
                                                           
 “Similarly, if a person declares somebody to be a prophet along with our Propher or after him صلى الله عليه وسلّم or claims prophethood for himself or considers acquisition of prophethood legal or thinks this status is possible through self purification; or without claiming prophethood for him self, says Allah’s Revelation’wahi’ descends upon him, then such a person is infidel (kafir) because he accuses the Prophet صلى الله عليه وسلّم of false reporting about his status as Khatam un Nabieen having been commissioned for the entire mankind. The whole Ummah is unanimous that this word (Khatamun Nabieen) is clear in its sense and does mean only what it manifests, sans any interpretational paraphrasing. All types of claimants are infidels without doubt and their infidelity (kufr) is certain from the point of view of the holy Book, the Sunnah and concurrence of the Ummah”. (Al Shifa, Vol. 2, pp.246-247).

Dualist Infidels Publicly guillotined
At another place, Qazi Ayaz writes:
وقد قتل عبد الملك بن مروان الحارث المتنبّي وصلبه وفعل ذلك غير واحد من الخلفاء و الملوك بأشباههم وأجمع علماء وقتهم على صواب فعلهم والمخالف فى ذلك من كفرهم كافر. (الشفاء ص 257 ج 2)  
“And Caliph Abdul Malik bi Marwan had Harith, a claimant of prophethood, beheaded and his dead body hung from the gallows. Many Caliphs and kings treated such types of claimants of prophethood in this very manner and the religious scholars of those days unanimously declared their actions correct and proper. Therefore, anybody who is against this consensus is himself an infidel (kafir)”. (Al Shifa, Vol. 2, p. 257).

WRITTEN VERDICTS OF JURISTS OF UMMAH

(1)                    Fatawai-Alamgiri
Who is not a Muslim
إذا لم يعرف الرجال أن محمداً صلى الله عليه وسلم آخر الأنبياء فليس بمسلم ولو قال أن رسول الله أو قال بالفارسية من بيغمبر يريد به من بيغام برم يكفرز (فتاوى هنديه ص363 ج 2 مطبوعة بولاق مصر)
“If a person does not have the belief that the holy prophet Muhammad صلى الله عليه وسلّم is the last of the Prophets then he is not a Muslim. If he says, “I am a prophet of Allah” or says in Persian language “I am ‘Paighamber’, thereby meaning “I convey Allah’s message,” then he also becomes an infidel (kafir)”. (Fatawa Hindiya, Vol. 2, p.363, Printed Bolaq, Egypt).
(2)                    Fatawai-Bazzazia
Claimant of Prophethood is an infidel (Kafir).
ادعى رجل النبوة, فقال رجل حات بالمعجزة قيل يكفر و كيل لا. الفتاوى بززية بر حاشية فتاوى عالمكيرى ص 328 ج 6 مطبوعة بولاق مصر)
“If a person claims prophethood and another asked him to show a miracle then this man who has asked becomes an infidel according to some and some said, ‘No’.” (Fatawa Bazzazia on Hashiah Alamgiri, Vol. 6, p.328, Printed Bolaq, Egypt).
(3)                     Bahrur Raiq Sharah Kanzud Daqaiq
Who is an infidel (Kafir?)
ويكفر بقوله ان كان ما قال الأنبياء حقا أو صدقا وبقوله انا رسول الله. وبطلبه المعجزة حين ادعى رجل الرستاة وقيل إذا اراد إظهار عجزه لا يكفرر ( البحر الرائق شرح كنز الدقائق ص 130 مطبوعة بيروت)

 “If somebody says with a word of doubt, viz., “If the Prophet’s assertion is correct and true”, then he becomes a kafir. Similarly, if he claims that he is Allah’s prophet, then he becomes a kafir and the man who asks that claimant to produce a miracle, also becomes a kafir. But some persons do not classify him so, in case he (who demanded a miracle) intends to prove the inability of the clainmant”. (Bahrur Raiq Sharah Kanzud Daqaiq, Vol. 5, p.130, Printed Beirut).
(4)                     Jame ul Fasulain
“Demander of Miracle from Claimant of Prophethood is also Kafir”.
قال انا رسول الله او قال بالفارسية من بيغامبرم يريد به بيغام مى برم كفر. ولو أنه حين قال هذه الكامة طلب منه غيره معجزة قيل كفر الطالب قال المتأخرون او كان عرض الطالب تعجيزه لا يكفر. (جامع الفصولين ص 303 مطبعة أزهر 1200هـ)
           Somebody said, “I am a prophet”, or said in Persian language, “I am a Paighamber” meaning thereby, “I am carrier of Allah’s message”, then he will become a kafir. If someone asked him for a miracle then the person who has asked so will also become a kafir. Later theologians have said that if his intent was to humble that claimant then he would not be deemed a kafir”. (Jame ul Fasulain, Vol. 2, p.303, Printed Azhar, Egypt, 1300 A.H.).
(5)    Fiqah Shafa’I Mugni ul Sharah Minhaj
Ten types of Kafirs
     In this book, which contains standard ‘fatawa’ of Fiqah Shafai, is written:
(أو) نفى (الرسل) بأن قال لم يرسلهم الله أو نفى نبوة نبي أوادعى نبوة بعد نبينا صلى الله عليه وسلم أو صدق مدعيها أو قال النبي صلى الله عليه وسلم أسود أو أمرد أو غير قرشى أو قال النبوة مكتسبة أو تنال رتبتها بصفاء القلوب أو أوحى إلى ولم يدع نبوة (أو كذب رسولا) او نبيا أو سبه أو استخف به أو باسم الله......(كفر). (مغني المحتاج ص 135 ج 1) 
“A person will become a kafir if (1) he rejects the Prophets and (2) says Allah, the Exalted, did not send them, or (3) negates the prophethood of some specific prophet, or (4) claims prophethood for himself after our holy Prophet صلى الله عليه وسلّم or (5) affirms such a claimant’s prophethood, or (6) says that our Prophet صلى الله عليه وسلّم was nau’dzubillah  dark-coloured, beardless and not Qureshi, or (7) says that prophethood  can be acquired or that status can be achieved through piety and purity of heart, or (8) says Allah’s Revelation (Wahi) comes to him without laying any claim to prophethood, or (9) calls any prophet a liar and reviles him or scorns him, and (10) despises the name of Allah, the Exalted”. (Mughni ul Muhtaj, Vol. 4, p.135).
(6)    Fiqah Hambali: Mughni Ibn Qudamah
Follower of Claimant of prophethood is also an apostate.
ومن أدعى النبوة أو صدق من ادعاها فقد ارتد لأن مسيلمة لما ادعى النبوة فصدقه قومه صاروا بذلك مرتدين وكذلك طليحة الأسدى و مصدقوه ........ وقال النبي صلى الله عايه وسلم لاتقوم الساعة حتى يخرج ثلاثون كذابون كلهم يزعم أنه رسو ل الله.
ومن سبّ الله تعالى كفر سواءٌ كان مازحا أو جادا وكذال من استهزأ بالله تعالى أو بآيته ـو برله أو كتبه - قال الله تعالى: ولئن سألتهم ليقولون تعتذروا أنما كنا نخودض ونلعب قل أ بالله وآياته ورسوله كنتم تستهزئون لا قد كفرتم بعد إيمانكم. وينبغى أن لا يكتفى من الهازئ بذلك مجرد الإسلام حتى يؤدب أدبا يزجره هن ذلك فأنه إذا لم يكتف ممن سب ريول الله صلى الله عليه وسلّم بالتوبة فممن سب الله تعالى اولى. (مغنى إبن قدامة ص 112 ج 10) 
From Mughni ibn Qudamah which is standard ‘Fatawa’ of Fiqah Hambali: “A person becomes a ‘murtad’ or an apostate (i.e., renouncer of the Faith) if he claims prophethood for himself or testifies to a claimant’s prophethood. Therefore the supporters of Musailma were adjudged apostates because they testified to Musailma’s claim of prophethood. The same is true of Tulaiha Asadi and his followers. Prophet Muhammad صلى الله عليه وسلّم declared that Resurrection will not take place until thirty liars have not come forward each one of whom will claim that he is Allah’s prophet”.
     “Anybody who, (Allah forbid), abuses Him is a kafir even if he forgets at that moment what he is doing, or says so in a joke or in reality. That person is also kafir who makes fun of Allah the Exalted, of ridicules His Ayaat or His prophets or His Books. Allah, the Exalted, says in the holy Quran: “And if you ask them they will say ‘We were just amusing (ourselves) and jesting’. You ask them ‘Were you jesting with Allah, His Ayaat and His Prophet? Don’t make excuses. You have become kafir after accepting the (true) faith’.”
     “Therefore a person who commits an act of derision should not be left to his (lip profession of) Islam only but should be punished and given a lesson and taught some wisdom as a deterrent lest he should relapse into this mischief. When penitence alone is not deemed adequate (exoneration) for saying indecent words against the holy Prophet صلى الله عليه وسلّم then the Most High deserves punishment pre-eminently”. (Mughni Ibne Qudamah, Vol. 10, p.112).
(7)    Al Sharah al Kabir Sharah ul Muqney which is a standard ‘fatawa’ of Hambali jurisprudence also contains the same passage word for word as quoted above from Mughni Ibne Qudamah. (Sharah Kabir on Hashiah Mughni, Vol. 10, p.111).


TO CONCLUDE
It stands proved in the above written lines, that (1) the holy Quran, (2) unbroken chain of “Mutawatir” Ahadith, (3) Juristic Verdicts and (4) Consensus of the Ummah vouch that the holy Prophet Muhammad صلى الله عليه وسلّم was the terminator of the chain of venerable prophets with no exception (peace be on them). Therefore no person after him صلى الله عليه وسلّم can be called a prophet in any meaning or sense and nobody can fix for himself a prophetic stance by his guile or guise. Consequently, he who does so or tries to do so or if anybody believes in the prophethood of that claimant, then such a person is a cast-off from the fold Islam.
     And this ‘finality’ of the holy Prophet صلى الله عليه وسلّم is a status which is most dignified, an honour most distinguished and an esteem most high. It is therefore a grave insult to the holy Prophet صلى الله عليه وسلّم if somebody is so insolent as to lay a claim to the line of prophethood.
     Moreover, even if one stretches one’s human imagination to the farthest end and presumes there is some prophet who has come in the world, he should seek for a proof to substantiate his hypothesis, i.e., whether or not this new-comer-of-the-prophet has been doctrinated with some fresh disciplines. If it said that no new learnings were given to the new prophet; rather the same learnings were again revealed to him as had already been revealed to the holy prophet Muhammad صلى الله عليه وسلّم , that would be an inexplicable repetition. With the existing Prophetic learnings and the undiminishing Quranic reservoir of knowledge, such repetition by the “new prophet” should turn into a divine exercise in futility, whereas Allah the Exalted is absolutely above anything futile. And if the plea is that this later clainmant to prophethood was specifically bestowed with such learnings as were not conferred upon the holy Prophet صلى الله عليه وسلّم then this is (Allah forbid) tantamount to (1) belittling doctrinal learnings sent by Allah through the holy Prophet صلى الله عليه وسلّم (2) insinuating that the Quran Hakeem lacks completeness despite its declaration of being tibyaanaa liqulli syain (Charter encompassing the entire religious matters), and (3) hinting at the imperfection of the Islamic faith, thereby disbelieving in the Quranic verse alyauma akmaltu lakum dinakum (“This day have I perfected your religion”) Such thoughts and actions heap worst indignity upon the holy Prophet صلى الله عليه وسلّم the glorious Quran and the religion of Islam.
     Moreover, if just for the sake of argument, it is supposed that there is a prophet after our holy Prophet صلى الله عليه وسلّم then as a natural corollary it will become incumbent upon all to express allegiance to him and believe in whatever he says or does; and conversely disbelief in him will be deemed infidelity and ‘Kufr’! – Otherwise what else could prophethood signify? Such supposition in effect amounts to insulting the holy Prophet صلى الله عليه وسلّم and finding fault with him to the extent that one who believes in him and his entire ‘Deen’ is deemed a ‘Kafir’ deserving Hall for ever. It would mean that even belief in the holy Prophet Muhammad صلى الله عليه وسلّم would (Allah forbid) not be adequate to protect him from ‘Kufr’ and the Hell!
     May Allah the Exalted grant all the Muslims His Graciousness to remain attached to the cloak of the holy Prophet Muhammad صلى الله عليه وسلّم.
     Wa aakhiru d’awana anilhamdu lillahi Rabbil Aalameen, WA Sall Allahu Ta’ala Ala Khairi Khalqihi Saiyyidna Mahammad WA Aalhi WA Ashabihi Ajmaeen. Muhammad Yusuf Ludhianvi                
     



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