ISSUE of Khatm-e-Nabuwwat (Finality of Prophethood) holds a significant position in the structure of Pakistani society and politics, alongside other factors. Muslims across the world, regardless of their geographical affiliations, are not only highly sensitive and emotional about this matter but are also unwilling to concede even the slightest flexibility. This is a universal sentiment among Muslims globally. However, in comparison to other Muslim societies, the emotions of Pakistani Muslims regarding this issue exhibit a greater intensity and fervour. Interestingly, there is no discernible difference in the sentiments of religious sections and modern educated classes. Reason for this intensity lies in a distinct aspect of Pakistani society compared to other Muslim communities.
In the late 19th Century, in the province of Punjab (then part of undivided India), a controversial claim to prophethood emerged. Ghulam Ahmad Qadiani, who initially gained prominence through debates with Christian missionaries, gradually embarked on his self-proclaimed journey of prophethood. Historically, it has been observed that followers of individuals engaged in debates are often emotional and superficial, making them susceptible to deviation or manipulation. Similarly, Ghulam Ahmad Qadiani succeeded in gathering a circle of devotees around him, including individuals from Muslim families who held an unwavering belief in the finality of prophethood. When such a situation arises in any society, it is only natural for conflicts and emotional tension to emerge. Pakistan experienced a similar phenomenon, marking the second critical aspect of this issue. Another significant aspect of the Khatm-e-Nabuwwat issue relates to the extraordinary and tumultuous movements that shaped the psychological foundations of Pakistani society. This is why individuals graduating from religious seminaries and those educated in colleges and universities hold identical sentiments on this matter. For them, sacrificing their lives and wealth in defence of the sanctity of the Prophet Muhammad’s (PBUH) Finality of Prophethood is of little consequence.
Formation of this sentiment within Pakistani society can be attributed to the controversial claim of false prophethood in Punjab and the subsequent inclination of people towards it, including familiar individuals. However, beyond this fundamental issue, another significant reason is the movements of 1953 and 1974. These movements left a lasting impact on the social fabric of Pakistan, instilling a unique characteristic that sets the country apart. Consequently, there remains continuous activity in Pakistan regarding this critical religious matter. Annual conferences on Khatm-e-Nabuwwat are organized in different parts of the country. Additionally, religious parties remain active throughout the year.
Moreover, whenever the Pakistani public perceives any oversight or weakness in decision-making at a governmental or institutional level, they automatically become active, regardless of political or racial differences, standing united like a solid wall. Alongside these activities, the literary front remains equally vibrant. Various forums working for the Khatm-e-Nabuwwat contribute in their respective ways. Notable among them is Muhammad Mateen Khalid Cheema, who has dedicated his life to this cause. Besides such devoted individuals, many others also contribute to the cause, viewing it as a means to earn eternal reward. One prominent figure in this regard is Jamil Athar Qazi, who recently compiled a comprehensive book titled “Mas’ala Khatm-e-Nabuwwat” (Issue of Finality of Prophethood).Spanning approximately 1,100 pages, this book has been published with great care by Qalam Foundation, an institution led by Allama Abdul Sattar Asim, at an affordable price. The first edition of the book quickly sold out, and its second edition is now in the process of publication.
Popularity of any book primarily rests on its subject matter, and a topic like Khatm-e-Nabuwwat is naturally close to the hearts of people. However, beyond its popularity lies the significance of the issue itself, which touches upon society, politics and psychology. As Mujeeb-ur-Rehman Shami aptly notes, Jamil Athar Qazi has skilfully highlighted all religious and emotional aspects of this issue in his book. This makes the book a comprehensive resource for anyone, whether a common reader or researcher, who seeks to understand matter in detail. The importance of the book is further elevated by the inclusion of writings from eminent scholars and religious leaders, such as Maulana Syed AbulA’la Maududi, Maulana Sanaullah Amritsari, Maulana Hakim Abdul Raheem Ashraf, Allama Muhammad Anwar Shah Kashmiri, Muhammad Shafiq Pasrori, Dr. Zahid Ashraf, Maulana Muhammad Yousuf Ludhianvi, Muhammad Mateen Khalid, Maulana Zahid Al-Rashdi, Maulana Mujahid Al-Hussaini, and Maulana Muhammad Hanif Jalandhari, among many others. Jamil Athar Qazi has meticulously compiled these writings in a structured and thematic manner, ensuring no aspect of the faith or movement is overlooked. This book serves as a lasting legacy for him, one for which he is truly deserving of praise.
However, another crucial dimension of the Khatm-e-Nabuwwat issue, often overlooked, pertains to its exploitation by political opportunists. A prime example is the 1953 Movement, during which vested interests in Punjab and the central government used this critical matter of faith for political rivalries. The resulting instability delayed essential constitutional work for several years. Unfortunately, such manipulative practices did not end in 1953 and continue to this day. It is essential for intellectuals like Jamil Athar Qazi to shed light on this dimension and expose those who exploited this religious cause for their petty objectives, causing harm to both the nation and the faith. To protect the belief in Khatm-e-Nabuwwat, it is imperative to educate the nation about these manipulative elements and ensure the preservation of this fundamental Islamic doctrine.
—This writer is former advisor to the president of Pakistan, author & mass media theorist.
(farooq.adilbhuta@gmail,com)
