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![The word “Khatam” [the last] viewed by the interpreters](/media/k2/items/cache/aca9c70db1322cad87331205d0852f36_XL.jpg)
In their works, the Baha’i authors have claimed that the last of the prophets in Ahzab Surah, verse 40 doesn’t mean that the holy prophet Muhammad (P.H.) is the last prophet.[1]
It is necessary to be noted that despite of this claim by the Baha’i authors, the great interpreters of the holy Quran have considered this verse as the firmest document for finality of the holy prophet (P.H.).
Abul Baqa Al-Akbari has said: “The holy prophet Muhammad (P.H.) is the last divine prophet and no other prophet will come after him. The word Khatam means the divine prophets sealed and finished by the holy prophet of Islam.[2]”
Beyzavi also interpreted: “Khatam-al-Nabieen means the last prophet who sealed and finished the divine prophets.[3]”
Sayouti also says: “Kahtam means the finishing means like the means which finishes things and tasks.[4]
Ibn Khaldown clarifies that: “Sealing the letters and documents has been known among the governors and rulers before and after Islam… the Excellency Muhammad (P.H.) reminded that the rulers don’t accept the letters without being sealed. He ordered for a silver ring to be made carved with “Muhammad, the messenger of Allah.” From that time on, he sealed his letters… Khatamunnabieen means the last and seal of the prophet.[5]”
According to Ibn Khaldoon, even Khatam means seal; that is, the prophet of Islam has sealed the chain of the prophet.
Consequently, the Baha’is claim regarding this verse is baseless because the holy Quran has give good news about the emergence of the prophet of Islam (P.H.) by the Jesus Christ (P.H.):
"وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ…" (صف/6)
“And when Jesus son of Mary said: Q’ children of Israel! Lo! I am the messenger of Allah unto you, confirming that which was (revealed) before me in the Torah, and bringing good tidings of a messenger who cometh after me, whose name is the praised one.”
[1] Refer to Fazel Mazandarani, Asrarul Athar, Bija, the national institute of the faith press, 128 BAdi’a, Vol. 3, pp. 163-164.
[2] Refer to Abul Baqa Al-Akbari, Al-Tebiyan Fi A’arab Al-Quran, Vol. 7, p, 1058.
[3] Naseruddin Beyzavi, Anwarul Tanzil wa Asrarul Ta’wil, Vol. 4, p. 233.
[4] Jalaluddin Abdul Rahman Soyouti, Jalaleyn interpretation, Beyrout, Darul Ma’arefat, Bita, p. 556.
[5] Abu Zeid Abdul Rahman ibn Muhammad Khaldoun Hazrami, The introduction by ibn Khaldoun, p. 264.
