The Finality of Prophethood: The Consensus of the Companions and the Ummah

The Belief in Finality of Prophethood (Khatm-e-Nubuwwat) – Proven by the Consensus of the Companions and the Ummah

Just as the matters of religion are proven through the Qur’an and Hadith, similarly, the consensus (ijma‘) of the Companions (رضی اللہ عنہم) and the Ummah is also a valid proof on any religious issue.

Let us first look at the reality and importance of Ijma‘, and then review the consensus of the Companions and the Muslim Ummah on the belief in the Finality of Prophethood.

Reality of Ijma‘ (Consensus)

Among the numerous blessings that Allah Almighty granted to our Master and Leader, Prophet Muhammad (ﷺ), one is the Ijma‘ (consensus) of the Ummah.

The reality of Ijma‘ is that if the scholars and Mujtahids of the Ummah agree on a ruling of any matter, then acting upon that ruling becomes just as obligatory as acting upon the Qur’an and Hadith.

Since no new prophet was to come after the Prophet Muhammad (ﷺ), and there was no person after him whose rulings could be considered infallible or divinely guided, Allah Almighty gave the collective understanding of the scholars of this Ummah a status that reflects divine approval. When all the Mujtahid scholars agree upon the goodness or badness of a matter, it is a sign that this matter is similarly viewed by Allah Almighty.

The Prophet (ﷺ) expressed this reality in the following words:

عن أَنَسَ بْنَ مَالِكٍ،‏‏‏‏ يَقُولُ:‏‏‏‏ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،‏‏‏‏ يَقُولُ:‏‏‏‏ إِنَّ أُمَّتِي لَنْ تَجْتَمِعُ عَلَى ضَلَالَةٍ،‏‏‏‏ فَإِذَا رَأَيْتُمُ اخْتِلَافًا فَعَلَيْكُمْ بِالسَّوَادِ الْأَعْظَمِ

I heard the Messenger of Allah (ﷺ) say: “My Ummah will never unite upon misguidance. So when you see differences, adhere to the majority.”

Sunan Ibn Majah, Hadith No. 3950, Chapter: Suwad al-A‘zam

There are detailed discussions on the conditions of Ijma‘, the summary of which is: In terms of Islamic rulings, Ijma‘ ranks third in authority after the Qur’an and Hadith. If a matter is agreed upon by the Companions (رضی اللہ عنہم), then that consensus is as certain and definitive as a Qur’anic verse.

Shaykh al-Islam Ibn Taymiyyah (رحمه الله) writes:

واجماعھم حجتہ قاطعتہ یجب اتباعھا بل ھی اوکد الحجج وھی مقدمتہ علی غیرھا ولیس ھذا موضع تقریر ذلک فان ھذا الاصل مقرر فی موضعہ ولیس فیہ بین الفقھاء ولا بین سائر المسلمین الذین ھم المومنون خلاف

The consensus of the Companions is a definitive proof, and it is obligatory to follow it. In fact, it is the most emphasized and prioritized of all religious proofs. There is no disagreement among the jurists or among the true believers regarding this principle.

Bayān al-Dalīl ‘alā Buṭlān al-Taḥlīl, Vol. 1, p. 240

Consensus of the Companions on the Finality of Prophethood

It is historically established through mutawatir (mass-transmitted) reports that Musaylimah the Liar claimed prophethood during the lifetime of the Prophet Muhammad (ﷺ), and many people followed him in this false claim.

Once, an emissary of Musaylimah came to the Prophet (ﷺ). When the Prophet (ﷺ) asked him about Musaylimah’s claim, the emissary replied that he affirmed Musaylimah’s claims. In response, the Prophet (ﷺ) said:

عَنْ أَبِيهِ نُعَيْمٍ قَالَ:‏‏‏‏ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَهُمَا حِينَ قَرَأَ كِتَابَ مُسَيْلِمَةَ:‏‏‏‏ مَا تَقُولَانِ أَنْتُمَا ؟ قَالَا:‏‏‏‏ نَقُولُ كَمَا قَالَ، ‏‏‏‏‏‏قَالَ:‏‏‏‏ أَمَا وَاللَّهِ لَوْلَا أَنَّ الرُّسُلَ لَا تُقْتَلُ لَضَرَبْتُ أَعْنَاقَكُمَا

I heard the Messenger of Allah (ﷺ), when he read Musaylimah’s letter, ask the two emissaries: “What do you two say?” They replied, “We say what Musaylimah says.” The Prophet (ﷺ) said: “By Allah, were it not for the fact that messengers are not killed, I would have struck your necks.”

Abu Dawud, Hadith No. 2761, Chapter: Concerning Envoys

Later, this same emissary was executed by ‘Abdullah ibn Mas‘ud (رضی اللہ عنہ) because he no longer held diplomatic immunity. This is recorded in the following narration:

عَنْ حَارِثَةَ بْنِ مُضَرِّبٍ … فَأَمَرَ قَرَظَةَ بْنَ كَعْبٍ فَضَرَبَ عُنُقَهُ فِي السُّوقِ، ‏‏‏‏‏‏ثُمَّ قَالَ:‏‏‏‏ مَنْ أَرَادَ أَنْ يَنْظُرَ إِلَى ابْنِ النَّوَّاحَةِ قَتِيلًا بِالسُّوقِ

‘Abdullah ibn Mas‘ud (رضی اللہ عنہ) commanded Qarzah ibn Ka‘b to execute him in the market. He then said: “Whoever wants to see Ibn al-Nawwahah dead can go to the market and see him.”

Abu Dawud, Hadith No. 2762, Chapter: Concerning Envoys

When the Prophet (ﷺ) passed away, several trials emerged, including the refusal to pay zakat. The Companions discussed whether to fight these groups. Only after reaching consensus did they proceed with battle.

But in the case of Musaylimah, when Abu Bakr (رضی اللہ عنہ) declared war, no Companion objected, despite him claiming the shahada. All the Companions unanimously treated him and his followers as disbelievers due to his claim of prophethood. According to Ibn Khaldun, their knowledge of Musaylimah’s other heinous acts came after his death.

This is clear proof of the Companions’ consensus on the belief in the Finality of Prophethood.

Consensus of the Ummah on the Finality of Prophethood

Let us now look at some classical references regarding the Ijma‘ of the Muslim Ummah on this belief.

Reference 1:

Mulla ‘Ali al-Qari (رحمه الله) writes:

دعوی النبوۃ بعد نبیناﷺ کفرا بالاجماع

Claiming prophethood after our Prophet (ﷺ) is, by consensus, disbelief (kufr).

Al-Fiqh al-Akbar, p. 150

Reference 2:

Imam al-Ghazali (رحمه الله) writes:

ان الامتہ فھمت بالاجماع من ھذا الفظ ومن قرائن احوالہ انہ افھم عدم نبی بعدہ ابدا۔وانہ لیس فیہ تاویل ولا تخصیص فمنکر ھذا لایکون الا منکر الاجماع

Indeed, the Ummah, by consensus, understood from the word (Khatam al-Nabiyyin) and the context surrounding it that there will never be any prophet after him (ﷺ). There is no interpretation or exception in this matter. So whoever denies this, in fact, denies the consensus of the Ummah.

Al-Iqtisad fi al-I‘tiqad, p. 178, Chapter 4: On Declaring Sects Disbelievers, Beirut Edition 2003

Reference 3:

Allama Alusi (رحمه الله) writes:

وکونهﷺ خاتم النبیین مما نطقت بہ الکتاب وصدعت بہ السنتہ واجمعت علیہ الامتہ فیکفر مدعی خلافہ ویقتل ان اصر

The Prophet (ﷺ) being the Final Prophet is clearly stated by the Qur’an, clarified by the Sunnah, and agreed upon by the Ummah. Whoever opposes this is a disbeliever and, if he persists, should be executed.

Ruh al-Ma‘ani, Vol. 22, p. 41, Tafsir of Surah al-Ahzab, Verse 40

Reference 4:

Qadi ‘Iyad (رحمه الله) reports that during the reign of Caliph Abdul Malik ibn Marwan, a man claimed prophethood. The Caliph had him executed based on the fatwa of scholars who were from the Tabi‘in.

وفعل ذالک غیر واحد من الخلفاء والملوک باشباھھم واجمع علماء وقتھم علی صواب فعلھم والمخالف فی ذالک من کفرھم کافر

Many Caliphs and rulers dealt with such false claimants in the same manner, and the scholars of that time unanimously approved their actions. Whoever does not declare such claimants disbelievers is himself a disbeliever.

Sharh al-Shifa, Vol. 2, p. 534, Beirut Edition 2001

Summary of Belief in Finality of Prophethood from Qur’an, Hadith, and Ijma‘

1. The belief in Finality of Prophethood is proven by 99 verses of the Qur’an.
2. It is confirmed by over 210 Ahadith.
3. It is established through Tawatur (mass-transmission).
4. It is affirmed by the consensus of the Companions and the Ummah.
5. The first consensus of the Ummah was on this issue.
6. Because of this belief, Allah guaranteed the protection of the Qur’an.