22 March 2026
Abú-Jalál NJB
In the Name of God (Allāh), the Merciful (ar-Raḥmān), the Compassionate (ar-Raḥīm)! I testify that Muhammad is the Messenger of God and the Seal of the Prophets, and that the Qur’ān is God’s Word to mankind.
Circular seal impression in Muhammad's letter to the Muqawqis of Egypt (1904 drawing)
(1) Introduction
‘SAY: Should the sea become ink, to write the words of my Lord, the sea would surely fail ere the words of my Lord would fail, though we brought its like in aid.’- Qur’ān 18:109
This article addresses an important and controversial topic in Islamic studies—a topic which goes to the heart of what Islam is, what it means, and its future development. It is, moreover, the second in a series of articles I am writing on difficult but related religious topics—the previous one being on the topic of “The Meaning of the Return of Jesus Christ” (upon Whom be peace). At the outset, it is necessary to state that the true meaning of ‘Seal of the Prophets’ is not what is taught by contemporary Islamic scholars (‘ulamā’). The interconnected topic of the finality of Islam (often called al-khātamīyyah) is greatly misunderstood by Islamic theologians, teachers, and scholars—all of whom, like the religious leaders of past religions and dispensations, have failed to grasp the inner meaning of the Word of God and the teachings of the Prophet Muhammad (peace be upon Him). The Qur’ān is the Word of God, which contains many layers of meaning, and these meanings are wrapped in symbolism and metaphor, the true meanings of which have eluded generations of scholars.
In my previous blogpost, I demonstrated that mainstream Christian beliefs regarding the Return of Christ are fundamentally incorrect, and that Jesus Christ (peace be upon Him) has returned in a manner which Christians did not expect, just as He came the first time in a manner which Jews did not expect. Christians, like Jews and Muslims, believe that their religion is final—that divine revelation has ceased, that God has stopped speaking to mankind, and that their Prophet or Messenger is the final one. Such beliefs are universally incorrect, as there can never be a final and last revelation (waḥy) from God, nor can there be a final and last religion (dīn), Book (kitāb) or Messenger (rasūl).
The reality is, therefore, and as I will demonstrate below, that there is no finality of revelation, that there is no final or last Messenger (rasūl) or Prophet (nabī) of God, and that the meaning of the Prophet Muhammad’s title, the Seal of the Prophets (khātam-u n-nabīyīn), has been fundamentally misunderstood for the last thousand years. The ‘ulamā’, like the religious leaders of every past dispensation, have often been blind leaders of the blind. In every religion, in every age, it is the clergy (rijāl-u d-dīn), the priests (al-qusūs), the religious leaders (ash-shuyūkh), the religious teachers (al-asātidhah), the scholars (al-‘ulamā’), and the theologians (al-mutakallimūn), who lead their flock—and mankind—astray from the path of true guidance, which is the Straight Path.
(2) The True Meaning of Islām
Folio from the so-called Blue Qur'an (sura 30:28-32), Fatimid artwork.
‘The true religion with God is Islam: and they to whom the Scriptures had been given, differed not till after "the Knowledge" had come to them, and through mutual jealousy. But as for him who shall not believe in the signs of God – God will be prompt to reckon with him.’- Qur’ān 3:19
Intimately connected with the issue of the finality of Islam is the meaning of the term itself. In the English language, Islam refers to the specific religion of the Prophet Muhammad, who appeared in the 7th century AD. Followers of Islam are called Muslims. As Islam has more than one essential meaning, confusion can arise as to what Islam refers to in the Qur’ān and Hadiths and how this relates to the finality of the religion of Muhammad. A more specific term does exist, Muhammadanism (in earlier times referred to as Mahometanism). Unfortunately, many Muslims take offence at the term, as it would seem to imply that the religion was started by Muhammad (peace be upon Him) or somehow related to veneration of the Prophet. I would argue, however, that the term is no different from Judaism, Christianity and similar terms, and is more specific to the religion of the Prophet. Islam, in its original Arabic sense, has two meanings. It can be used, as in English, to refer to the specific religion of Muhammad (peace be upon Him). However, the general usage of the term in the Qur’ān is to refer to the eternal religion of God, i.e. the entire sequence of revelations from the time of Adam until today. In that sense, a muslim (with a small ‘m’) is someone who follows that eternal Faith. Thus, in the time of Abraham, His followers were muslimūn (the plural form of muslim), since they were followers of the eternal religion of God. The term Islam is thus preferred by Muslims today because it connects their Faith with that of all the previous revelations and implies that Islam is the one true religion of God. Confusion in English is secondary. It also emphasises that the religion comes from God, and not from the mind of the Prophet, who is the vehicle for God’s revelation.
What does Islam actually mean? Islām comes from the triliteral Arabic root s-l-m (salima ‘to be safe or secure’). Islam is often called the ‘religion of peace’ because of the related word salām (a cognate of the Hebrew shalom) which means ‘peace’ (or, alternatively, safety, security, immunity, freedom from faults/blemishes, etc.). This is not, however, the meaning of the specific word, Islām. Islām derives from the Form IV of the root, i.e. it is an infinitive of the verb ’aslama, meaning ‘to become resigned or submissive’. In the context of God (Allāh), e.g. ’aslama li-llāhi (he resigned or submitted himself to God), it means that one becomes submissive to the Will of God and resigned to His laws and teachings. In other words, it means to be completely obedient to God and His Will, which is expressed through the Word of God revealed through His Messengers and Prophets. Islam thus literally means submission to the Will of God and obedience to His commandments, acceptance of His Prophets and Messengers, belief in and recognition of God, and faithfulness to His decree. It is not passive or ‘submissive’ in the negative sense of the term. It is an act of fealty and obedience to the Lord of the Worlds. One may argue that Islam is submission to a particular God named Allāh. However, it should be noted that Allāh is the general term used for God by Christians, Jews and Bahá’ís in the Arabic-speaking world. It is not, therefore, the name of a particular God, but the same God as in the Bible, the Avesta, the Bayán, and the Writings of Bahá’u’lláh. I have thoroughly explained this and laid out the evidence thereof in my previous article on the question of “Is Allah the Arabic Word for God?” In that article, I wrote that ‘Since this elision always occurs with the definite article al- (‘the’), it is quite clear that the ’Al in ’Allāh is none other than the definite article. The latter part of the word (i.e. –lāh, is simply a short form of ’ilāh, which is identical to the Hebrew ’elōh, which has the same meaning and etymological origin).’ For more information, you can read the article in full.
What does the Qur’ān say about Islām? Earlier Prophets did not give a particular name to their religions. The same could, arguably, be said about the religion of Muhammad (peace be upon Him). Islām, it could be argued, is always referred to in the Qur’ān as the eternal Faith of God, or the act of submission to the Will of God, and Muslims are those who submit themselves to the Will of God. According to the online Quranic Arabic Corpus, the Form IV verbal noun islām appears in the Qur’ān eight times, while the active participle, muslim, appears 39 times, muslimah (a female Muslim) once, and muslimāt (female Muslims) twice. The following are the verses which mention Islām specifically:
‘The Religion before God is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of God, God is swift in calling to account’. (Qur’ān 3:19)
‘Whoso desireth any other religion than Islam, that religion shall never be accepted from him, and in the next world he shall be among the lost’. (Qur’ān 3:85)
‘This day have I perfected your religion for you, and have filled up the measure of my favours upon you: and it is my pleasure that Islam be your religion’. (Qur’ān 5:3)
‘…but whom He shall please to mislead, strait and narrow will He make his breast, as though he were mounting up into the very Heavens! Thus doth God inflict dire punishment on those who believe not’. (Qur’ān 6:125)
‘Shall he, therefore, whose breast God hath enlarged to receive the religion of Islam, and who followeth the light from his Lord, be as he whose heart is hardened? But woe unto those whose hearts are hardened against the remembrance of God! They are in a manifest error’. (Qur’ān 39:22)
‘But who is more unjust than he who forgeth a lie against God, when he is invited unto Islam? And God directeth not the unjust people’. (Qur’ān 61:7)
The above verses refer to the religion of God, not to a specific revelation. While it is true that, in the context of the time, God was inviting men to follow the Prophet Muhammad and His Revelation, i.e. the Muhammadan Revelation, and they were therefore being ‘invited unto Islam’ [wa huwa yad‘ā ila l-’islām] (Qur’ān 61:7), the term is being used in its generic sense. In Qur’ān 39:22 above, a general statement is made about those whose breasts are open to receiving the religion of God, here called al-’islām. It also warns against hardening one’s heart against the Remembrance of God [dhikr-i llāhi], which is a reference to the Messenger of God Himself. The Prophet Muhammad (peace be upon Him) can also be called Dhikru’llāh—the Remembrance of God—because He is the Mouthpiece of God and the Living Word who embodies all the attributes of God and represents God on Earth. In that sense, He is the Manifestation of God’s Will and purpose on Earth, and, by accepting Him, one is accepting God. To believe in Islam, in this sense, means to accept and submit oneself to the Remembrance of God, who appears in different names in different ages, e.g. Abraham, Moses, Jesus, Muhammad, the Báb and Bahá’u’lláh—all of whom are God’s remembrance (dhikr), His Presence (liqā) and Manifestation (maẓhar).
The general meaning of Islam is also explained above in Qur’ān 3:19 and 5:3, which makes clear that ’inna d-dĩn-a ‘inda llāh-i l-’islām, which means ‘Verily, the Religion according to God is Islām’ [i.e. Submission to God] (my translation). While this does encompass the Revelation of Muhammad, it can equally refer to the previous revelations. It is a statement that ad-dīn, which is Arabic for ‘religion’ or ‘faith’ (in the sense of religion), means Submission (al-’Islām) to God. It does not mean that only one specific religious dispensation (i.e. the Dispensation of Muhammad or Muhammadan Revelation) is the only true dispensation or revelation. Whenever a new Messenger of God or Prophet appears with a Book [kitāb] (Qur’ān 57:25), i.e. a Messenger endowed with constancy [’ūlū l-‘azm] (Qur’ān 46:35), He inaugurates a new religious dispensation (in Arabic, this is usually dawr ‘period, turn, phase, epoch, age, era’ or ẓuhūr ‘appearance, manifestation’). God also says above: wa-man yabtagh ghayr-u l-’islām-i dīn-an fa-lan yuqbal-a min-hu wa-huwa fi l-’ākhira-t-i min-a l-khāsir-īna [i.e. ‘and whosoever chooseth—other than Islām (Submission)—as a religion/faith, it will not be accepted from him, and he shall be, in the hereafter, among the losers’ (my literal translation)]. Again, this applies equally to the Jews in the time of Moses and the Mosaic Dispensation (1491 BC according to Ussher chronology – 30 AD), Zoroastrians during the Zoroastrian Dispensation (1080 BC - 30 AD), and Christians during the Christian Dispensation (30 AD – 610 AD), in the same manner that it applies to Muslims (with a big ‘M’) during the Muhammadan Dispensation (610 AD – 1844 AD). In other words, during each religious dispensation, the only religion accepted by God dīn-an (‘as a faith/religion’) is al-’islām (‘Submission’ [to God’s Prophet/Messenger and His Laws and Teachings]).
In the time of Moses, and for the Israelites, this meant acceptance of Moses and the Torah, and following the laws of the Torah. That was the path to salvation and divine mercy and grace. The Mosaic Dispensation and revelation was, however, specifically for the Israelite people. That is why it overlaps with other regional dispensations, such as the Zoroastrian Dispensation, which was intended for Persia and the Persian Empire. Both of these dispensations came to an end with the coming of Jesus of Nazareth, who made it clear that His religion and Message, the Gospel, although initially directed at the Jews, was ultimately intended for all mankind. In the Gospel of Matthew (24:14), He said: ‘And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come’, and, in the Gospel of Mark (16:15), He said: ‘Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned’. The Dispensation of Jesus Christ was thus the first dispensation, and the first revelation and Message, which was intended for the entire planet and all the nations of the world. Nevertheless, under the Qur’ānic definition, this was also al-’islām. That dispensation ended when the Prophet Muhammad received His first revelation, likely around the 10th of August 610 AD, when He was 40 years, 6 months, and 12 days of age. His Message and Book were intended for all mankind, and it was prophesied that, eventually, al-’islām would embrace all mankind. Likewise, He says: ‘When the assistance of God shall come, and the victory, and thou shalt see the people enter into the religion of God by troops…’ (Qur’ān 110:1 – 2).
In Qur’ān 5:3, God says: al-yawm-a ’akmal-tu la-kum dīn-a-kum wa ’atmam-tu ‘alay-kum ni‘ma-ti-ī wa raḍay-tu la-kum-u l-’islām-a dīn-an [‘This day I have perfected for you your Faith/religion and completed/performed My grace unto you and I have desired/approved Islam as a Faith/religion…’ (my translation). This means that God had, on that day, perfected the religion/faith revealed by the Prophet Muhammad (upon whom be peace), meaning that the revelation of the Qur’ān was completed, and that the Dispensation of Muhammad now had all the essential laws and teachings which would not change until the end of that dispensation in the year 1844 (1260 AH). It means that, within itself, the Muhammadan Revelation was now a complete revelation. It did not mean that revelation from God Himself would cease forever, nor did it mean that there would be no future revelations. It just meant that the Revelation of Muhammad had been completed. This would remain in effect until the day of Resurrection, which is another way of describing the end of the Muhammadan Dispensation in the Islamic year 1260 AH (1844 AD) (which ended with the coming of the Báb).
Likewise, in Qur’ān 6:125, He says: fa-man yurid-i llāh-a ’an yahdī-hi yashraḥ ṣadr-a-hu li-l-’islām-i [‘And whosoever desireth God that He should guide him He openeth his heart to Islām (Submission)’ (my translation)]. This means that, for whoever truly seeks the truth, God will open his heart to the truth and make plain God’s message and religion. Within the Muhammadan Dispensation, this means that God will guide him to the truth of the Qur’ān and the Prophet Muhammad (upon whom be peace). In this day and age, that means that God will guide someone to accept Bahá’u’lláh as the Messenger of God, the Summoner who summoneth with a stern reckoning, the Meeting with God (liqā’-a rabb-i-hi) and His Face (wajh-u llāh). As He says (Qur’ān 18:110): fa-man kāna yarjū liqā’-a rabb-i-hi fa-l-ya‘mal ʿamal-an ṣāliḥ-an wa-lā yushrik bi-ʿibādat-i rabb-i-hi ’aḥad-an [‘and whosoever is desirous of Meeting with his Lord, let him do righteousness and, in worshipping his Lord, let him admit no one as a partner’] (my translation). Here ‘Meeting with his Lord’ refers to the coming of the Messenger of God, meeting Him and accepting His Revelation. This is because the Messenger of God is a perfect Mirror of all the attributes and names of God and manifests His Word and Will on Earth, i.e. His ẓuhūr ‘appearance, manifestation’, meaning He is a Manifestation of God (maẓhar-u llāh). For more information on the nature of the Manifestations of God, read ‘Abdu’l-Bahá’s explanation on “The Three Stations of the Divine Manifestations”, and the “Two Kinds of Prophets” in Some Answered Questions.
In short, therefore, let it be understood that Islām, in the Qur’ānic sense, means the whole scheme of divine revelation, the eternal Faith of God brought by His Messengers endowed with constancy, also known as ‘Greater Prophets’, or ‘Independent Prophets’ (al-’anbiyā’-u l-mustaqillūn), also known as the ‘Manifestations of God’ (maẓāhir-u llāh). Each one of these Manifestations, including Adam, Noah, Abraham, Moses, Zoroaster, Jesus, and Muhammad, and now followed by the Báb and Bahá’u’lláh, taught one religion, which in the Qur’ān is called al-’islām (Submission [to the Will of God]) or ad-dīn (‘the Faith’ or ‘The Religion’). Dīn itself, also an Arabic word, derives from the Persian/Avestan word Daēnā, which derives from the Avesta, the holy Book revealed by the Prophet Zoroaster (or Zarathustra) (peace be upon Him). Zoroaster, although not mentioned in the Qur’ān, was a true Prophet, Messenger and Manifestation of God, who revealed many concepts that are now found both in the New Testament and the Qur’ān. This includes the concept of Daēnā, which means insight, revelation, conscience or religion, or literally ‘that which is seen or observed’, deriving from the Avestan root deh or di- meaning ‘to gain understanding’. This became the Middle Persian word dēn, from which the Arabic dīn was derived. There are many examples of Persian words which have been adopted into Arabic, and a number of these appear in the Qur’ān. When the Qur’ān refers to people as Muslims, it means anyone who followed any of these Messengers of God endowed with constancy, including ancient Israelites, Christians, Zoroastrians (called Magians in the Qur’ān) and the mysterious Sabians (Sabaeans), who came from the ancient Mesopotamian city of Harran (in Anatolia). The Prophet-Founder of this religion is unknown and wrapped in the veils of history.
At no point does the Qur’ān state that the process of revealing al-’islām or ad-dīn has finished. In fact, there is no mention of finality in the Qur’ān at all; rather, both Islām and the Dīn are the eternal never-ending way of God, and, God says (Qur’ān 35:43), fa-lan tajid-a li-sunna-t-i llāh-i tabdīl-an wa lan tajid-a fī sunna-t-i llāh-i taḥwīl-an meaning ‘thou shalt not find in the Way of God (Sunnah of God) a change, and thou shalt not find in the Way of God an alteration/modification’ (my translation). Thus, while in each revelation or dispensation, the laws of God which mankind must follow change, and the teachings are couched in a different language and terminology, and reveal a greater share of truth, being revealed progressively, God does not change His sunnah, i.e. His Way of doing things. The word tabdīl refers to any change, alteration or replacement, and taḥwīl refers to any transformation, alteration, change, or modification, of any kind. The language of this verse is very clear and emphatic – it means ultimately that God’s Way cannot in any way be altered or modified at all; therefore, this means that God will always continue to send new Messengers and Prophets endowed with constancy, and that there will always be fresh revelations of truth and new Books of God, until the end that hath no end. Religion cannot ever be final or complete, even though each revelation is complete in and of itself. Thus, all true and revealed religions are Islām (in the Qur’ānic sense), and all believers in the latest Messenger of God are muslimūn, with a small ‘m’, including the author of this article.
(3) God has perfected His Religion
A photograph of a Qur’ān penned by Imām ‘Alī (pbuH)
‘Woe this day on those who forsake your religion! And fear them not, but fear Me. This day have I perfected your religion for you, and have filled up the measure of my favours upon you: and it is my pleasure that Islam be your religion; but whoso without wilful leanings to wrong shall be forced by hunger to transgress, to him, verily, will God be Indulgent, Merciful.’- Qur’ān 5:3
There are several reasons why Muslims believe that the revelation of Muhammad is the final revelation, that the Qur’ān is the final book, and that there will no Prophet, Messenger or religion after Muhammad (peace be upon Him). The first reason, which we will address later, is the title of Seal of the Prophets. The second reason is that Muhammad is referred to in some hadiths (i.e. sayings of the Prophet) as the last Prophet or Messenger of God. The third and final reason is that His revelation is regarded as being complete and perfect—thus there is no need for a further revelation. Moreover, the only thing that is supposed to follow the religion of the Qur’ān is the Last Day, the Hour and Judgement. In the section above, we addressed the true meaning of Islām, i.e. it is not a specific religion, but it is a term used to refer to the whole scheme or divine revelation from God to mankind. In that sense, it encompasses all the revelations of the past (or, if there were future revelations—all the revelations of the future). This has led to numerous misunderstandings when not explained properly, as Christians are heard to complain when Abraham, Moses and Jesus are referred to as ‘Muslims’. Obviously, Abraham, Moses and Jesus are not Muslims in the modern meaning of the word in English, i.e. a follower of the specific religion of Muhammad (peace be upon Him). Rather, they are ‘small m’ muslims (muslimūn in Arabic), which simply means that they belong to the eternal Faith of God which is characterised by submission to the Will of God.
This is important to understand when it comes to the issue of God ‘perfecting’ His religion. When one points out that there is no finality of Islam, Muslims tend to point to Qur’ān 5:3 (in the Sūratu l-Mā’idah), which states that: ‘This day have I perfected your religion for you (al-yawm-a ’akmal-tu la-kum dīn-a-kum), and have filled up the measure of my favours upon you: and it is my pleasure that Islam be your religion.’ What does this mean? Al-yawma means ‘this day’; ’akmal-tu means ‘I have perfected’, la-kum means ‘for you’ and dīn-a-kum means ‘your religion’. Abdullah Yusuf Ali states that this is ‘The last verse revealed chronologically, marking the approaching end of the Prophet Muhammad’s ministry in his earthly life’. As I explained in my previous article on The Meaning of the Return of Jesus Christ, the main obstacle between mankind and recognition of the truth is scriptural literalism, which is belief in the literal meaning of the words of scripture. This is the veil that prevented the Pharisees and Sadducees from recognising Jesus of Nazareth (peace be upon Him) when He appeared. It is also the veil which prevented the majority of the Jews and Christians of Arabia from recognising Muhammad (peace be upon Him) when He appeared. Likewise, by taking the verses of the Qur’ān literally, one can be prevented from recognising the truth, and end up outside of God’s good-pleasure and paradise. The traditional understanding of the above verse is that God had, on that particular day, completed the revelation of the Qur’ān, and that that revelation was now ‘perfect’ (kāmil). In other words, God’s religion had been perfected in the time of Muhammad (peace be upon Him), and there would never be a more perfect revelation, no need for further guidance from God, and that Islam in its final form was a perfect religion, with no need for any alteration, progression or development to come.
This interpretation, however, is faulty. The reality is that, whenever a Messenger of God appears with a Book, He reveals a religion which is complete in and of itself. God exists beyond time—He has neither beginning nor end. For God, His religion is always perfect. Islām, in its truest meaning as the total sum of God’s revelation to mankind, is also perfect. However, human understanding is imperfect and limited. Therefore, whenever God sends His Messengers, He send a Message which mankind is capable of understanding at that time. This is why Jesus said: ‘I have yet many things to say unto you, but ye cannot bear them now’ (John 16:12). In other words, God had many things to say to mankind, but people in the time of Jesus Christ were unable to receive that Message. God’s Message is revealed progressively to mankind, like the sun appearing at different points on the horizon. Jesus was a Mouthpiece of God. He received God’s Word and conveyed it to mankind. As He says: ‘I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him’ (John 8:26). The Qur’ān likewise says (53:1 – 5): ‘By the star, when it setteth! Your companion Mohammed erreth not, nor is he led astray. Neither doth He speak of His own will. It is no other than a Revelation, which hath been revealed unto Him. One mighty in power, indued with understanding, taught it Him.’
Each religion is complete in itself. Just as Qur’ān 5:3 above is the last revealed verse of the Qur’ān, the final book of Bible is the Revelation of St. John. In that book, it says explicitly (Revelation 22:18 – 19): ‘For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.’ Likewise, the revelation of Jesus Christ is complete in itself. Jesus makes this clear in John 14:6, where He says: ‘I am the way, the truth, and the life: no man cometh unto the Father, but by me.’ Does this mean that no Prophet or Messenger can come after Jesus? A literal interpretation of the Bible might indicate that Christianity is the final revelation, and no Prophet can come after Jesus (peace be upon Him). After all, if Jesus has perfected His religion, then what need is there for a further revelation? Likewise, in Matthew 7:15, Jesus says: ‘Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.’ Nevertheless, He does indicate that true prophets are known ‘by their fruits’ (Matthew 7:16). However, if Jesus is more than a Prophet, as Christians believe, and He is the Way, the Truth and the Life, and no-one can come to the Father but by Him, then there is nobody on the same level as Jesus, and no similar Messenger of God could surely follow Him. That would be the literalistic interpretation of the New Testament. If that were the case, then there would be no need for the appearance of Muhammad (peace be upon Him) or the Qur’ān.
Likewise, in the Jewish religion, it is believed that the Torah is complete in and of itself. The great Jewish scholar Maimonides (c. 1135 - 1204), in his ‘Eighth Principle’, wrote that: ‘the Torah is from heaven; to wit, it [must] be believed that the whole of this Torah which is in our hands today is the Torah that was brought down to Moses, our Teacher; that all of it is from G-d [by] the transmission which is called metaphorically “speech”… Rather, every letter of the Torah contains wisdom and wonders from him whom G-d has given to understand it.’ Likewise, in his ‘Ninth Principle’, Maimonides states that ‘this Torah of Moses, our Teacher, shall not be abrogated or transmuted; nor shall any other law come from Gd. It may not be added to, nor subtracted from—not from its text nor from its explanation—as it is said, “You shall not add to it, nor subtract from it” [Dt. 13:1].’ As the Book of Deuteronomy (within the Torah) states: ‘Ye shall put nothing unto the word which I command you, neither shall ye take ought there from, that ye may keep the commandments of the Lord your God which I command you’ (Deuteronomy 4:2) and ‘Therefore whatsoever I command you, take heed you do it: thou shalt put nothing thereto, nor take ought therefrom’ (Deuteronomy 12:32). In other words, the Torah is a complete revelation in itself, and nothing can be added to or subtracted from it. This would seem to imply, if taken literally, that there should be no revelation of a Book after Moses. In other words, although there were some lesser Prophets who spoke of the future, no book of laws, no new covenant, and no Messenger endowed with constancy should come to reveal anything new. This would mean that Jesus Christ (peace be upon Him) could not be true according to this literal reading of the Torah. Likewise, it would preclude Muhammad (peace be upon Him) or any other Prophet from revealing a similar Book to the Torah. This is the danger of scriptural literalism.
If religion is progressive, and not absolute, then what does it mean when God says ‘I have perfected your religion’? And how can each religion be perfect in itself? The point of the above examples was to show that Jews believe their religion to be perfect and complete, and Christians likewise believe their religion to be perfect and complete. There are other verses from the Torah and the Gospels which show that someone must come after Moses and Jesus (peace be upon Them both), as I demonstrated in my article on The Meaning of the Return of Jesus Christ. However, the purpose of this section is to show that Islam is not unique in believing in its own finality, and that perfection of Islam does not mean that God’s revelation has ceased, and that there can be no revelation after the Qur’ān. Rather, it means that God has perfected each revelation in and of itself. As we learned earlier, Islam has two primary meanings. One—the primary Qur’ānic meaning, is the eternal religion of God revealed progressively throughout the ages. It has the same core Message in each age, but it is revealed with greater and greater potency and a greater measure of truth in each subsequent age. This is called ‘progressive revelation’. While each Prophet abrogates the laws of the previous Prophets, and, in some cases, confirms them, each Prophet or Messenger who comes with a Book and is ‘endowed with constancy’ is independent of the other Messengers. Each comes with a specific revelation and reveals a specific Book that confirms the Books and revelations that came before, while bringing a complete revelation in and of itself.
All the Messengers of God are, in the eyes of God, one and the same, as He says (2:285): ‘The Apostle believeth in that which hath been sent down from his Lord, as do the faithful also. Each one believeth in God, and His Angels, and His Books, and His Apostles: we make no distinction between any of His Apostles. And they say, "We have heard and we obey. Thy mercy, Lord! for unto thee must we return"’. If each Messenger (rasūl) is one with all of the others, and there is no distinction between them, then each revelation must also be perfect (kamāl) in itself. Thus God did not just perfect Muhammad’s revelation. He also perfected the revelations of Jesus, Moses and Abraham. God says, and His Word is the truth: ‘Verily, they who believe (Muslims), and they who follow the Jewish religion, and the Christians, and the Sabeites – whoever of these believeth in God and the last day, and doeth that which is right, shall have their reward with their Lord: fear shall not come upon them, neither shall they be grieved’. This confirms that the Jewish, Christian and Sabian religions are all complete in themselves, since they all contain the core beliefs of the oneness of God, the Last Day, and doing what is right (i.e. morality and virtue). Those who believe in these religions and follow them correctly, and live and moral and virtuous life, are promised a reward from their Lord. This is extended to the Zoroastrians in Qur’ān 22:17, who are there referred to as ‘Magians’: ‘As to those who believe, and the Jews, and the Sabeites, and the Christians, and the Magians, and those who join other gods with God, of a truth, God shall decide between them on the day of resurrection: for God is witness of all things’. Here there is a clear distinction between the monotheists, i.e. Jews (alladhīna hādū), Sabians (aṣ-ṣābi’īn), Christians (an-naṣārā), and Zoroastrians (al-majūs), and the polytheists (alladhīna ’ashrakū). In other words, the four mentioned religions are all believers in God and the Last Day, as distinguished from the Pagan Arabs who believed in multiple deities. Zoroastrianism is a divine religion, revealed by God, and Zoroaster (or Zarathustra) (peace be upon Him) is a true Messenger and Prophet of God. The point of the above is that each Messenger and Prophet of God has revealed a complete religion.
To conclude, therefore, on this point of the perfection (kamāl) of the Qur’ān—this is nothing unique or unusual. The Qur’ān and the Muhammadan revelation is complete, just as the Torah and the Mosaic revelation are complete, and the Gospel and the Christian revelation are complete, and the Avesta and the Zoroastrian revelation are complete. Each contains the same core message (kerygma as it called in Greek). This is described in the Qur’ān as follows (4:136): ‘O ye who believe! believe in God and his Apostle, and the Book which he hath sent down to his Apostle, and the Book which he hath sent down aforetime. Whoever believeth not on God and his Angels and his Books and his Apostles, and in the last day, he verily hath erred with far-gone error’. And likewise (2:177): ‘There is no piety in turning your faces toward the east or the west, but he is pious who believeth in God, and the last day, and the angels, and the Scriptures, and the Prophets; who for the love of God disburseth his wealth to his kindred, and to the orphans, and the needy, and the wayfarer, and those who ask, and for ransoming; who observeth prayer, and payeth the legal alms, and who is of those who are faithful to their engagements when they have engaged in them, and patient under ills and hardships, and in time of trouble: these are they who are just, and these are they who fear the Lord’. The Qur’ān also ties this in explicitly with acceptance of the previous revelations, which are all one in their core message (2:136): ‘Say ye: "We believe in God, and that which hath been sent down to us, and that which hath been sent down to Abraham and Ismael and Isaac and Jacob and the tribes: and that which hath been given to Moses and to Jesus, and that which was given to the prophets from their Lord. No difference do we make between any of them: and to God are we resigned (Muslims)"’. The point of the above is this: the revelations of all the previous Messengers of God were perfected in themselves, were complete and sufficient for their peoples. This does not mean that each of them were final revelations, or that the Hand of God had been chained up. Rather, it means that each one is a perfect revelation of God revealed for a particular time and place, just as the Revelation of Muhammad was revealed for a particular—not for all time.
I will address this below in the topic on the finality of religion (see Part II of this article).
- Abú-Jalál
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