The Greatest and Noblest Nabi صَلَّى اللہُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم

Amongst the basic Islamic beliefs, a belief is: Allah عَزَّوَجَلَّ has ended the chain of Nubuwwat and Risalat on Khaatam-un-Nabiyyeen [خَاتَمُ النَّبِیِّین], the Beloved Rasool صَلَّى اللہُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. After the Beloved Rasool صَلَّى اللہُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, neither has any type of a Nabi or Rasool come, nor can come, nor will come. A person who denies this belief or has even slight doubt in it is out of the fold of Islam. Giving the news of Ghayb [unseen], the Beloved Rasool صَلَّى اللہُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم had told beforehand: ‘Soon there will be thirty liars in my Ummah. Everyone amongst them will presume that he is a Nabi, although I am ‘خَاتَمُ النَّبِیِّین’ [the Seal of Ambiya] and there isn’t any Nabi after me.’ (Abu Dawood, vol. 4, pp. 132, Hadees 4252)

The fact that the Beloved Rasool صَلَّى اللہُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم is the final Nabi is proved from the categorical Ayahs of the Holy Quran and blessed Ahadees, and on this belief, there is Ijma’ [consensus] of all the blessed Sahabah, great Tabi’een, Tab’-e-Tabi’een and the entire Ummah of Rasoolullah. Following are the blessed Ahadees in this regard:

7 Sayings of the Beloved Rasool صَلَّى اللہُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم

1     Certainly, “Risalat and Nubuwwat” has come to an end. Now, after me, neither is any Rasool nor any Nabi. (Sunan-ut-Tirmizi, vol. 4, pp. 121, Hadees 2279)

2     O people! Certainly, there isn’t any Nabi after me and there isn’t any Ummah after you. (Al-Mu’jam-ul-Kabeer, vol. 8, pp. 115, Hadees 7535)

3     The example of mine and the Ambiya before me is like it that a person constructed a beautiful and pretty house but left the space of a brick in a corner. People started moving around it and saying amazingly: ‘Why hasn’t he placed this brick?’ I am that brick (of the palace of Nubuwwat) and I am ‘خَاتَمُ النَّبِیِّین’. (Sahih Muslim, pp. 965, Hadees 5961)

4     Certainly, in the court of Allah عَزَّوَجَلَّ, I was (already recorded as) ‘خَاتَمُ النَّبِیِّین’ in Lawh-e-Mahfuz [Preserved Tablet] when Sayyiduna Aadam عَـلَيْـهِ الـصَّلٰوةُ وَالـسَّلَام was still in [the form of] his clay [i.e. he was being created]. (Kanz-ul-‘Ummal, Juz: 11, vol. 6, pp. 188, Hadees 31957)

5     I have many names. I am Muhammad; I am Ahmad; I am Maahi [مَاحِیْ] as Allah عَزَّوَجَلَّ effaces Kufr by me; I am Haashir [حَاشِرْ] as people’s Hashr will take place at my feet; I am ‘Aaqib [عَاقِب], and that ‘Aaqib after whom there isn’t any Nabi. (Sunan-ut-Tirmizi, vol. 4, pp. 382, Hadees 2849)

6     Nothing from Nubuwwat will remain after me except good news, (i.e.) good dream which a person dreams himself or someone else is made to dream [it] for him. (Musnad Imam Ahmad, vol. 9, pp. 450, Hadees 25031)

7     (O ‘Ali!) You have the same association with me which Sayyiduna Haroon [عَـلَيْـهِ الـسَّـلَام] had with Sayyiduna Musa [عَـلَيْـهِ الـسَّـلَام] but [the fact is that] there isn’t any Nabi after me. (Sahih Muslim, pp. 1006, Hadees 6217)

Important explanation

The arrival of Sayyiduna ‘Isa عَـلَيْـهِ الـصَّلٰوةُ وَالـسَّلَام in the world again before the Day of Judgement is not contrary to Khatm-e-Nubuwwat because he will come as the representative of the Beloved Rasool صَلَّى اللہُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم and he will issue the rulings according to the Shari’ah of the Beloved Rasool صَلَّى اللہُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Imam Jalaluddin Suyuti رَحْمَةُ  اللہِ تَعَالٰی عَلَيْه has narrated: When Sayyiduna ‘Isa عَـلَيْـهِ الـصَّلٰوةُ وَالـسَّلَام will descend, he will issue orders according to the Shari’ah of the Beloved Rasool صَلَّى اللہُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, as his representative. Moreover, he will be amongst the followers of the Beloved Rasool صَلَّى اللہُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم and amongst the Ummah of Rasoolullah صَلَّى اللہُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. (Khasaais-ul-Kubra, vol. 2, pp. 329)

Nahin hay aur na hoga ba’d Aqa kay Nabi koi

Woh hayn Shah-e-Rusul, Khatm-e-Nubuwwat is ko kehtay hayn

Laga ker pusht per muhr-e-Nubuwwat Haq Ta’aala nay

Inhayn aakhir mayn bhayja, khatmiyyat is ko kehtay hayn

(Qabalah-e-Bakhshish, pp. 115)


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The Greatest and Noblest Nabi صَلَّى اللہُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم

The Greatest and Noblest Nabi صَلَّى  اللہُ  تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said:

اِنَّ  اللَّهَ   كَتَبَ  الاِحْسَانَ   عَلٰی  كُلِّ  شَيْ ءٍ،   فَاِذَ ا  قَتَلْتُمْ   فَأَحْسِنُو ا  الْقِتْلَةَ ،  وَ  اِذَ ا  ذَ بَحْتُمْ    فَأَحْسِنُو ا  الذَّبْحَ ،  وَ لْيُحِدَّ أَحَدُكُمْ  شَفْرَتَهُ ،  فَلْيُرِحْ  ذَبِيْحَتَهُ

i.e. indeed Allah عَزَّوَجَلَّ has commanded that everything be treated kindly. Therefore, when you kill anyone, so kill him in an excellent way[1]. And when you slaughter, so slaughter in an excellent way; and each of you should sharpen his knife, giving comfort to his animal being slaughtered. (Sahih Muslim, pp. 832, Hadees 5055)

Explanation

The above Hadees shows that the Beloved and Blessed Nabi صَلَّى  اللہُ  تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has commanded that everything be treated nicely and kindly. It should be kept in mind that there are a different ways of treating different things nicely. For example, giving the bitter medicine prescribed by the doctor to the patient is an act of kindness and niceness to him; but giving the same medicine to some healthy person unnecessarily is injustice and cruelty to him. Sayyiduna ‘Allamah ‘Ali Bin Sultan Qaari Hanafi رَحْمَةُ  اللہِ  تَعَالٰی عَلَيْه has stated: Kindness has been generally commanded here, which includes humans, animals, living ones and the dead ones. (Mirqat-ul-Mafatih, vol. 7, pp. 679, Taht-al-Hadees 4073)

Commenting on the words ‘فَأَحْسِنُوا الذَّبْحَ’, Mufti Ahmad Yar Khan Na’eemi رَحْمَةُ  اللہِ  تَعَالٰی عَلَيْه has stated: There are many kinds of this kindness. For example, the animal should be properly fed and watered before being slaughtered; one animal should not be slaughtered in front of the other; the knife should not be sharpened in front of the animal; a baby animal should not be slaughtered in front of its mother and vice versa; the animal should not be brought to the place of slaughter by dragging and it should not also be skinned unless its soul has left its body. Maltreating the animal in any of the ways mentioned in the above examples is cruelty and injustice. (Mirat-ul-Manajih, vol. 5, pp. 645)

The leader of believers Sayyiduna ‘Umar Farooq-e-A’zam رَضِىَ  اللہُ  تَعَالٰی عَـنْهُ saw a person who was dragging a goat by its leg in order to slaughter it. He رَضِىَ  اللہُ  تَعَالٰی عَـنْهُ said, ‘May you be doomed! Take it to death in an excellent way.’ (Musannaf ‘Abdur Razzaq, vol. 4, pp. 376, Hadees 8636)

Different ways of kindness during slaughter

Sayyiduna Imam Qurtubi رَحْمَةُ  اللہِ  تَعَالٰی عَلَيْه has stated: Good treatment to the animal being slaughtered is that it should be treated gently. It should not be made to fall on the ground harshly and brutally. It should not be taken from one place to the other by dragging; the knife, etc., that will be used to slaughter the animal should be sharpened; the intention for performing a good deed and for making the meat Halaal should be made; the animal should be made to face the Qiblah; the name of Allah عَزَّوَجَلَّ should be mentioned at the time of slaughter; the animal should be slaughtered quickly; blood vessels called Wadajayn [وَدَجَين][2] in Arabic and the windpipe should be cut; comfort should be given to the animal being slaughtered; the animal should be left after the slaughter unless its soul leaves its body and it becomes motionless; and one should acknowledge that Allah عَزَّوَجَلَّ has bestowed this favour (by making this animal Halaal). If Allah عَزَّوَجَلَّ had willed, He عَزَّوَجَلَّ would have certainly inflicted this animal on us but He عَزَّوَجَلَّ has given it under our control. Likewise, if He عَزَّوَجَلَّ had willed, He عَزَّوَجَلَّ would have certainly made it Haraam for us but He عَزَّوَجَلَّ has made it Halaal for us. Therefore, we should express thanks to Allah عَزَّوَجَلَّ for this favour. (Al-Mufham lima Ishkal min Talkhees Kitab Muslim, vol. 5, pp. 241, Taht-al-Hadees: 1854)


[1] That is, when you kill a murderer in Qisaas [retaliation] or during the war, so do not cut off their body parts and do not mutilate them. (Mirat-ul-Manajih, vol. 5, pp. 645)

[2] There are four veins which are cut during the slaughter. (1) The windpipe: This is the tube in the throat that carries air to the lungs. (2) Oesophagus: This is the tube through which food passes from the mouth to the stomach. (3.4)At the sides of these two, there are two blood vessels called Wadajayn [وَدَجَين] in Arabic. (Durr-e-Mukhtar, vol. 9, pp. 491)


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