Dear Zalim
http://www3.pak.org/gupshup/smilies/smile.gif
Forgive me but I would have to respectfully disagree.
I would appreciate if you would kindly explain what exactly do you mean by ‘rational move’, which you find lacking in the preferred point. Further commenting on this meaning, you write:
I would once again request you to point out how is the second point more consistent with the ‘other Qur’anic text’ and also to explain what exactly is the ‘irrelevance’ and the ‘incompatibility’ that results from the preferring the first meaning.
You want the verse to be interpreted as:
I really fail to comprehend how can the words ‘Khaatam al-Nabiyyeen’ can possibly be interpreted as: ‘the FATHER (spiritual) of the Prophets’. Does the author find this meaning to be compatible with the other parts of the Qur’an, in which it is clearly stated that through his revelation to the Prophet (pbuh), God clarifies the path of Abraham (pbuh)? Refer to:
[ul]
[li]Al-Baqarah 2: 130;[/li][li]Al-Baqarah 2: 135;[/li][li]Aal Imraan 3: 95;[/li][li]Al-Nisaa 4: 125;[/li][li]Al-An`aam 6: 161;[/li][li]Yusuf 12: 38;[/li][li]Al-Nahl 16: 123 and [/li][li]Al-Hajj 22: 78.[/li][/ul]
Does this not make Abraham (pbuh), the spiritual as well as physical father of the all the prophets, who succeeded him?
You have referred to my opinion on why I believe that the first point is more credible than the second point. Before clarifying the basis of my said preference, I would first like to clarify that from the particular perspective of whether Muhammad (pbuh) is the last messenger and prophet of God or not, the preference between the two stipulated implications does not entail any affect. Even if the second meaning is preferred, it would not help the cause of those who want to establish the continuation of prophethood after Muhammad (pbuh). It is clear that Muhammad (pbuh) did not – in the Qur’an or any other source that is transmitted to us through the verbal or practical perpetuation of his companions and the succeeding generation of Muslims – foretell the coming of any messenger or prophet of God. The mere fact that the Qur’an does not put upon us the responsibility to believe in any prophet after Muhammad (pbuh), is evidence of the fact that after Muhammad (pbuh), no one has been given his seal of prophethood and, therefore, no one deserves to be held as a prophet of God.
Nevertheless, my preference of the first implication, as stated in my referred response, is primarily based on the context of the referred verse. Let us, therefore, take a look at the context of the referred verse. The particular phrase under consideration – ‘Khaatam al-Nabiyyeen’ – is placed in Al-Ahzaab 33: 40. To understand the context of the verse – and thereby the basis of my preference of the implication of the particular phrase – I would request you to take a close look at the translation of Al-Ahzaab 33: 36 – 40. Yusuf Ali has translated the referred part of Al-Ahzaab as under:
[ul]
*It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger, to have any option about their decision: if anyone disobeys Allah and His Messenger, he is indeed on a clearly wrong Path (36). Behold! thou didst say to one who had received the grace of Allah and thy favour: “Retain thou (in wedlock) thy wife, and fear Allah.” But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah. Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee: in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (their marriage) with them. And Allah’s command must be fulfilled (37). There can be no difficulty to the Prophet in what Allah has indicated to him as a duty: It was the practice (approved) of Allah amongst those of old that have passed away, and the command of Allah is a decree determined (38). (It is the practice of those) who preach the Messages of Allah, and fear Him, and fear none but Allah. And enough is Allah to call (men) to account. (39)
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. (40)*
[/ul]
The following explanation may help in understanding the cited part of Surah Al-Ahzaab:
Verse 36 directs the Muslims to submit to the Prophet’s decisions and admonishes them that lack of submissiveness toward the Prophet’s decision would lead them astray. This admonition is a preamble for the succeeding reference of a social reform that was made through the Prophet (pbuh), which, under the prevalent social circumstances, was generally considered as not only unacceptable but quite detestable. This social reform was regarding the prohibition of marriage with the divorced wives of one’s adopted sons. Some background information of this reform follows:
The Prophet (pbuh), for the purpose of elevating the status of the freed slaves in the society, had persuaded and encouraged marriage between one of his cousins – Zainab (ra) – and his adopted son and a freed slave – Zayed ibn Thabit (ra). However, the arrangement did not work out and the marriage ultimately resulted in divorce. After the divorce, Zainab (ra) was now faced with another dilemma. Being a divorcee of a slave, no respectable person in the society was genuinely willing to marry her. This state of affairs had obvious emotional affects on the Prophet (pbuh), as he had himself persuaded and encouraged the marriage to take place. At this juncture, He might even have considered taking Zainab (ra) in marriage, but was probably reluctant in doing so, because she was a divorcee of his adopted son. At this juncture, the Qur’an directed the Prophet (pbuh) to marry Zainab (ra), even though it was against the accepted norms of the prevalent social setup. Through this directive, not only Zainab (ra)’s immediate problem was sought to be resolved, but from a long-term perspective, it was also meant to correct the social concept of considering the divorced and widowed wives of one’s adopted sons to be prohibited in marriage. Verse 37 – 39 entails reference to this social concept and its correction through the Prophet (pbuh). If you would read the related verses once again, in the light of the foregoing explanation, I am sure you would understand the stress and the implication of each of the statements in these verses, in their correct perspective.
At the end of the stated directives, in verse 40, the Qur’an has stressed four points, with reference to the mentioned incident:
[list=1]
[li]“Muhammad (pbuh) is not the father of any man”, which entails a refutation of a biological relationship between the Prophet (pbuh) and Zayed Ibn Thabit (ra) and, therefore, a lack of prohibition, in the Shari`ah, of marriage between the Prophet (pbuh) and the divorced wife of Zayed (ra); [/li]
[li]“He is the messenger of God”, which means that whatever Muhammad (pbuh) has done, even if it is against the accepted norms of the prevalent society, is according to the directives of God and, therefore, is clear of all sin and fault; [/li]
[li]“And [he – i.e. Muhammad (pbuh) – is] the seal of prophets”, which clearly refers to the fact that because Muhammad (pbuh) is the ‘last’ among the prophets of God, thus, if God had not reformed the referred social concept – of considering the divorced and widowed wives of one’s adopted sons to be prohibited in marriage – through His ‘last’ Prophet, then it would have remained an accepted social tradition for all times to come; and [/li]
[li]“And God has full knowledge of all things”, which clearly implies the correctness and the appropriateness of all the directives of God. [/li][/list=a]
The above explanation should clarify the basis on which I consider the first of the two stated implications of ‘seal of prophets’ to be more preferable.
My fondest regards to you and those around you.
http://www3.pak.org/gupshup/smilies/smile.gif
They shoot partypoopers, don’t they?
[This message has been edited by Mr Partypooper (edited June 15, 2001).]