Belief & Creed (Aqeedah)

The Finality of Prophethood (Khatam an-Nabiyyin)

The Finality of Prophethood in Islam: A Story Across Time

Introduction: The Last Messenger Arrives

It was a quiet evening in the Arabian desert, and Salman— a weary traveler from Persia — sat by a flickering fire. His journey had been long and filled with hope. Years ago, a wise monk had whispered to him about the coming of a final prophet, a messenger who would complete the chain of prophecy that began with Adam. Salman had devoted his life to searching for this truth. Now, in the heart of Arabia, he heard news of a man in Madinah claiming to be a prophet of God. With heart pounding, Salman made his way to meet Prophet Muhammad (ﷺ) (peace and blessings be upon him).

When Salman finally met the Prophet, he tested him with simple signs the monk had told him: Would this Prophet accept a humble gift but refuse charity? To Salman’s joy, Prophet Muhammad (ﷺ) did exactly that. Finally, Salman asked to see the Prophet’s back — and there it was, the mark his teacher had described: a small seal-like mark between the Prophet’s shoulders. Overwhelmed, Salman knew he had found the Last Messenger. He fell to his knees in tears, embracing Islam. The long journey of guidance, passed from prophet to prophet, had reached its culmination.

Salman al-Farisi’s story is just one among many that highlight a remarkable belief in Islam: that Prophet Muhammad (peace be upon him) is Khatam an-Nabiyyīn — the Seal of the Prophets, the final prophet sent by God. In this article, we will explore why Muhammad had to be the final prophet, how earlier prophets foretold his coming, and why no new prophets are needed after him. We will journey through scripture, history, and logic in an engaging way — much like a story unfolding — to understand the significance of the finality of prophethood in Islam. Along the way, we’ll see how this belief was affirmed by the Qur’an, demonstrated by the Prophet’s own words, and upheld by scholars throughout history. By the end, we’ll also reflect on what this means for Muslims today and how we carry this legacy forward.

Foretold by Previous Prophets: A Promise Through the Ages

Long before Muhammad’s birth, the seeds of hope for a final prophet were planted. Throughout history, prophets in different lands gave their people hints about a coming Messenger who would complete God’s message. This anticipation can be compared to chapters in a long story — each prophet knew that the story would eventually have a final chapter.

In the Quran, Allah tells us that every prophet was informed about the coming of Muhammad. They even took a pledge regarding him:

Quran 3:81
“And [remember] when Allah took the covenant of the prophets, [saying], ‘If, after I give you the Scripture and wisdom, there comes to you a messenger confirming what is with you, you [must] believe in him and support him.’ He [Allah] said, ‘Do you affirm and accept My covenant on that condition?’ They said, ‘We do.’ He said, ‘Then bear witness, and I am with you among the witnesses.’”

According to Islamic understanding, this verse means that all prophets were told about the future coming of Prophet Muhammad and were to inform their followers to recognize and support him. In essence, each prophet was like a herald preparing the way for the final Messenger who would complete what they started.

One clear example is Prophet Jesus (Isa), who is specifically mentioned in the Quran as giving the good news of a last prophet after him:

Quran 61:6
“And [mention] when Jesus, son of Mary, said: ‘O Children of Israel, indeed I am the messenger of Allah to you, confirming what was revealed before me of the Torah and bringing good tidings of a Messenger to come after me, whose name will be Ahmad.’ But when he came to them with clear evidences, they said, ‘This is obvious magic.’”

“Ahmad” is another name of Prophet Muhammad (it shares the same root meaning of “the most praised”). Thus, Jesus himself informed his people of a coming prophet. The New Testament, from a Muslim perspective, still carries echoes of this in Jesus’s promises of a coming comforter or spirit of truth, which Muslims interpret as references to Prophet Muhammad (ﷺ). Even though interpretations differ, the Islamic belief is firm that Jesus and other prophets foretold the advent of Muhammad.

Prophet Muhammad (peace be upon him) was also described in earlier scriptures given to previous communities. The Quran points out that people of the past could find signs of Prophet Muhammad (ﷺ) in their holy books:

Quran 7:157
“Those who follow the Messenger, the unlettered Prophet, whom they find written in what they have of the Torah and the Gospel – he commands them with good and forbids them from evil… and relieves them of their burdens and shackles that were upon them. So they who believe in him, honor him, support him and follow the light which was sent down with him – it is those who will be successful.”

In the Arabian city of Yathrib (later called Madinah), Jewish tribes had settled because their scriptures indicated a final prophet would appear in that region. They used to tell their Arab neighbors that when that prophet came, they (the Jews) would be the first to follow him and triumph over those who disbelieved. This shows that knowledge of the coming Final Prophet was spread among various nations. However, when Prophet Muhammad (ﷺ) actually appeared among the Arabs of Makkah and later migrated to Madinah, many of those who were expecting him did not accept him — sometimes out of envy or tribal pride (they expected the last prophet to be from their own people, not from an Arab lineage). The Quran addresses this rejection, saying:

Quran 2:89
“And when there came to them a Book from Allah (the Quran) confirming what was with them – although before that they were asking for victory over the disbelievers – when there came to them what they recognized, they disbelieved in it. So the curse of Allah will be on the disbelievers.”

This verse refers to those people of the Book who recognized the Prophet (knew him to be the promised one) but rejected him because he was not from among themselves. It was envy and arrogance that prevented them from accepting the fulfillment of their own prophecies.

Historical accounts from the Prophet Prophet Muhammad's (ﷺ) life beautifully illustrate this recognition. When the Prophet first arrived in Madinah, a Jewish rabbi named Abdullah ibn Salam went to see him. Abdullah had deep knowledge of the Torah. Upon seeing Prophet Muhammad's (ﷺ) face and hearing his first words to the crowd (“Spread peace, feed the hungry, pray at night...”), Abdullah ibn Salam immediately said, “This face is not the face of a liar.” He quizzed the Prophet with some questions and then embraced Islam on the spot, confirming that Prophet Muhammad (ﷺ) was indeed the one foretold in the scriptures. However, Abdullah knew his people’s attitude. The story goes that he asked the Prophet to hide him and then gathered some of the other Jewish leaders to ask their opinion about Muhammad. They praised Muhammad as a good man and denied the possibility that one of them would follow him. When Abdullah emerged and announced he had become Muslim, those same leaders immediately scoffed and spoke ill of him. Their prejudice and envy would not allow them to accept that the final prophet was from another community.

In Christian lands too, there were those eagerly awaiting the final prophet. The story of the monk Bahira is often cited: When Muhammad was a young boy traveling with his uncle’s caravan, a Christian monk named Bahira in Syria saw the caravan coming and noticed a cloud shading the boy from the sun, and other miraculous signs. Bahira is said to have found the mark of prophethood on young Muhammad’s back and warned his uncle Abu Talib to protect him. Whether or not Bahira’s specific story is fully authentic, it reflects a broader truth in Islamic tradition: knowledgeable people among the Christians were searching for the final messenger.

And of course, we began this section with Salman the Persian, whose personal quest led him across many lands until he confirmed all the signs in Prophet Muhammad. Salman’s teacher — the last Christian monk he studied under — had described exact signs of the final prophet: the Prophet would appear in a land of date-palm groves (Arabia), he would have a visible seal of prophethood on his back, he would accept gifts but not charity, and he would uphold certain ethical laws. Salman literally checked each sign when he met Muhammad. When he finally saw the seal on the Prophet’s back (often described as a small raised piece of flesh, like a birthmark, between his shoulders), Salman knew his journey was over. The final prophet had arrived.

Thus, through many stories and scriptural hints, we see a consistent thread: all previous prophets paved the way for Prophet Muhammad (ﷺ). They may have spoken different languages and came to different nations, but they were unified in one mission, and they all pointed to one future figure who would complete the divine message for all humankind.

One Messenger for All Humanity: A Universal Mission

In earlier times, a prophet would typically be sent to a specific nation or tribe. The guidance was often localized. For example, Prophet Noah was sent to his people, Prophet Hud to the people of ‘Ad, Prophet Saleh to Thamud, Abraham to Mesopotamia (and his offspring to various lands), Moses and Jesus were sent specifically to the Children of Israel. Each prophet addressed the particular needs and issues of their community. As the Quran says:

Quran 14:4
“We never sent a messenger except [speaking] in the language of his people to state clearly for them...”

And in another verse, Allah tells that each community received its warner in due time:

Quran 10:47
“And for every nation is a messenger. So when their messenger comes, it will be judged between them in justice, and they will not be wronged.”

However, with Prophet Prophet Muhammad (ﷺ), a profound shift occurred in the pattern of prophethood: his message was not limited to one people or one era — it was for all peoples and for all time. He was the culmination of all prophetic missions, and thus his own mission had to be universal. The Quran addresses Prophet Muhammad (ﷺ) as a messenger to all mankind:

Quran 7:158
“Say, [O Muhammad], ‘O mankind, indeed I am the Messenger of Allah to you all, [the Messenger] of Him to whom belongs the dominion of the heavens and the earth...’”

And likewise, it emphasizes that Prophet Muhammad's (ﷺ) prophethood isn’t confined to the Arabs alone:

Quran 34:28
“And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner, but most of the people do not know.”

Prophet Prophet Muhammad (ﷺ) (peace be upon him) is often called “the Mercy to the Worlds.” This title, taken from the Quran, signifies the breadth of his prophethood:

Quran 21:107
“And We have not sent you [O Muhammad] except as a mercy to the worlds.”

“The worlds” here means all peoples, all races, all times. His teachings were meant to guide not just 7th-century Arabs, but Persians, Romans, Indians, Africans, Chinese — everyone, including those yet to be born centuries later. This is a key reason Muhammad had to be the final prophet: his message was complete and universal, requiring no successor to tailor it to a new audience. Unlike previous prophets who might have been followed by other prophets to adjust or renew the message for a different group, Prophet Muhammad's (ﷺ) message was designed to remain intact and applicable for all future contexts.

The Prophet Muhammad (ﷺ) himself highlighted this difference. In an authentic hadith (saying), he said:

“Every Prophet before me was sent only to his own people, but I have been sent to all humanity.” (Narrated in Sahih al-Bukhari and Sahih Muslim)

This remarkable statement shows that Prophet Muhammad (ﷺ) knew his role was global. In another narration, he said he was sent to both mankind and jinn (the world of unseen beings), encompassing all of Allah’s accountable creatures.

Historical context supports this universality: Prophet Prophet Muhammad (ﷺ) sent letters inviting the rulers of major empires and neighboring lands to Islam. He sent emissaries to Persia, Rome (Byzantine Empire), Egypt, Abyssinia, and others. Some of those leaders, like the King of Abyssinia (the Negus), embraced Islam. Others, like the Byzantine Emperor Heraclius, acknowledged Prophet Muhammad's (ﷺ) prophethood in their hearts but hesitated politically. The fact that within a few decades of Prophet Muhammad's (ﷺ) life, Islam spread across the Middle East, North Africa, and beyond shows that his message touched diverse populations beyond Arabia very quickly. No other prophet’s message had spread so far, so fast, during or soon after their lifetime.

Why is this universality so important for the finality of prophethood? Because a message for all humanity and all time implies that no further updates are needed. If the guidance of the Quran and the Prophet’s example (Sunnah) is truly suitable for any people, any era, then the line of prophets naturally comes to an end with the one who delivered the complete, all-encompassing message. We will discuss later how Islam’s teachings remain dynamic and adaptable without needing new prophets to change the core message. But it’s clear that in Islamic belief, Allah chose Prophet Muhammad (ﷺ) as the final messenger precisely because his prophethood could fulfill the needs of everyone who comes after, no matter where or when they live.

“Seal of the Prophets”: Quranic Evidence for Finality

The Qur’an explicitly declares that Prophet Muhammad (ﷺ) is the last of the prophets. The clearest verse on this is in Surah Al-Ahzab:

Quran 33:40
“Muhammad is not the father of any one of your men, but he is the Messenger of Allah and the seal of the prophets. And Allah has full knowledge of everything.”

The phrase “seal of the prophets” (Arabic: khatam an-nabiyyīn) in classical Arabic usage means the last of the prophets. Just as a wax seal is used to close a letter, indicating no further writing will be added, calling Prophet Muhammad (ﷺ) the “seal” indicates the closure of prophethood. There will be no new prophet after him. This verse was a direct revelation addressing a situation (some people mocked that Prophet Muhammad (ﷺ) had no surviving sons to carry his name, as all his sons died in infancy). The Quran responds that Prophet Muhammad's (ﷺ) legacy is far greater than a lineage of men — his true status is the final Messenger of God.

Muslim scholars unanimously cite this verse as proof of finality. In fact, right after calling him the seal of prophets, the verse says “Allah has full knowledge of everything”. This implies that in His infinite wisdom, God knew this was the appropriate point to end the series of prophets. There is no deficiency in Prophet Muhammad's (ﷺ) prophethood that would require another prophet to succeed him — God’s knowledge and plan is perfect.

Aside from 33:40, the Qur’an contains other verses that indirectly support the finality of prophethood by indicating the completeness and perfection of Islam as a religion:

Quran 5:3
“...This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.”

This verse (revealed during the Prophet’s Farewell Pilgrimage, shortly before his death) signaled that the religion was now complete. The logical question is: if the religion is perfected by the end of Muhammad’s life, what need is there for any further prophet? A new prophet is usually needed to fix or add what was missing or corrupted in earlier teachings. But Allah is saying nothing is missing; His favor is complete. A completed religion goes hand in hand with the concept of final prophethood.

Furthermore, no future event in the Quran or Hadith is ever said to bring new scripture or cancel Islamic law. Yes, the Quran speaks of Prophet Jesus’s return before the end of the world, but crucially, Muslims believe Jesus will return not as a new prophet with a new law, but as a follower of Muhammad, affirming the finality of Islam. Jesus’s second coming is understood as part of the end-times scenario, where he will uphold the law of Prophet Muhammad (ﷺ) (even praying behind a Muslim Imam according to hadith) and fight the False Messiah. So this in no way contradicts Muhammad being the last prophet — Jesus’s original prophethood was before Prophet Muhammad (ﷺ), and when he returns, he does not come with a new message.

Now, apart from Qur’anic verses, the sayings of Prophet Muhammad (ﷺ) (Hadith) are replete with clear statements that no prophet will come after him. These statements are direct and leave no wiggle room. Let’s look at some of the most important hadith on finality of prophethood, preserved in the authentic collections:

Prophet Muhammad (ﷺ) said:
“The tribe of Israel used to be led by prophets: Whenever a prophet died, another would follow. But after me there will be no prophet, only Caliphs (successors).”
Narrated by Abu Hurayrah, Sahih al-Bukhari (Hadith 3455)

In this hadith, the Prophet compares the past pattern (continuous succession of prophets among the Israelites) with the new pattern after him (no prophets, but rather leaders who are not divinely inspired prophets). This was a forewarning: the Muslim community would have rulers or caliphs, but they should not expect any new prophet to arise to lead them. The companions of the Prophet understood this clearly — when the Prophet passed away, although it was an earth-shaking event for Muslims, none of his true followers claimed prophethood or expected someone else to be a new prophet. Instead, they focused on choosing a caliph (Abu Bakr) to lead the community without introducing new revelation.

Another famous statement was made by the Prophet to his cousin and son-in-law, Ali ibn Abi Talib, on the occasion of the Battle of Tabuk. The Prophet was leaving Ali behind in Madinah to govern the city while he led the campaign, and Ali expressed sadness at not accompanying him. The Prophet consoled him with a great honor while clarifying the finality:

Prophet Muhammad (ﷺ) said to Ali:
“Are you not satisfied that you are to me like Aaron was to Moses, except that there will be no prophet after me?”
(Ali ibn Abi Talib was to Prophet Muhammad as Aaron was to Moses – a trusty supporter – but unlike Moses, Muhammad would have no prophet succeed him.)
– Reported in Sahih al-Bukhari and Sahih Muslim

This hadith is known as “Hadith of the Position” (Hadith al-Manzilah). It’s significant because Prophet Moses had appointed his brother Aaron as his deputy when he went to Mount Sinai; if Moses hadn’t returned, Aaron might have led the Israelites and he himself was a prophet. By using this analogy, Muhammad was saying: “Ali, I value you like a deputy just as Moses valued Aaron, but remember, prophethood ends with me.” It was a clear endorsement of Ali’s importance and simultaneously a crystal-clear statement that no new prophet would come after Muhammad.

Perhaps one of the most vivid illustrations the Prophet gave about his finality is in a beautiful metaphor recorded in the Hadith collections:

Prophet Muhammad (ﷺ) said:
“The example of me (among the prophets) is like a man who built a house and made it beautiful, but one brick was missing in a corner. People walked around the house admiring its beauty, but wondered, ‘Why is this brick not in place?’ I am that missing brick, and I am the Seal of the Prophets.”
– Narrated in Sahih al-Bukhari (Hadith 3535) and Sahih Muslim (Hadith 2287)

In this eloquent parable, all the earlier prophets are like bricks forming the structure of a magnificent house of guidance. The house was almost complete, lacking just one brick to finish it. Prophet Muhammad (ﷺ) is saying he is that final brick. With him, the prophetic house is complete and perfected. People marveled at the “building” of prophethood over centuries; now the last gap is filled. There is no need or space for any further brick after the house is finished.

He explicitly says “I am the Seal of the Prophets” in this narration, reinforcing what the Qur’an stated. We can imagine the sense of completion and fulfillment this gave to his companions — they understood that God’s plan in sending messengers had reached its apex and conclusion with their beloved Prophet.

Moreover, the Prophet (peace be upon him) was very cautious to prepare Muslims for the future. He warned about impostors who would claim prophethood after him. Far from leaving things ambiguous, he spelled out that any such claimants would be liars. In one hadith, he foretold:

Thawban (a companion) narrated:
The Messenger of Allah (ﷺ) said, “The Hour (Day of Judgment) will not be established until nearly 30 impostors (dajjals) appear, each one claiming to be a prophet. But I am the last of the prophets, there is no prophet after me.”
– Jami’ at-Tirmidhi (Hadith 2219), also reported in other collections.

This prophecy came true remarkably soon. Even in the Prophet’s lifetime, as Islam spread in Arabia, a man named Musaylima in Yamamah (central Arabia) claimed to be a prophet alongside Prophet Muhammad (ﷺ). He even sent a letter to Prophet Prophet Muhammad (ﷺ) recognizing him but asking for partnership in prophethood! The Prophet firmly rejected this, addressing Musaylima as a liar. After the Prophet’s death, Musaylima gathered followers and fought against the Muslim community, but he was defeated in the Ridda (Apostasy) Wars during Abu Bakr’s leadership. Similarly, two other false claimants, Sajah and Al-Aswad al-Ansi, arose in that period and were swiftly subdued. Throughout Islamic history, from the first century to modern times, there have been individuals claiming to be new prophets or messiahs, and Muslims refer to this hadith and others like it to remind themselves that any such person is an impostor, because the Prophet Muhammad already set the criterion: “no prophet after me.”

Thus, both the Qur’an and the Prophet’s own words emphatically assert that prophethood has reached its final stop with Muhammad. Islam is unique among the Abrahamic faiths in having a very explicit, unambiguous doctrine of finality — something not spelled out so clearly in previous scriptures. Muslims view this as a great blessing, because it protects the integrity of the religion and gives the community confidence that the guidance they have will remain as it is until the end of the world.

Why No New Prophet is Needed: The Perfection of Islam

At this point, a thoughtful question might arise: Why did Allah choose to end the line of prophets? What makes the finality of prophethood logical or necessary? To understand this, we need to appreciate what Prophet Muhammad (ﷺ) brought and how his message fulfills all the needs that earlier communities required multiple prophets for.

1. The Message is Complete and Preserved: Earlier prophets came with teachings that were often specific to their time and often not preserved after their deaths. Their scriptures could get lost or altered, and their people would go astray, necessitating a new prophet to come to bring them back to the path. In Islam, however, Allah took it upon Himself to preserve the final revelation, the Quran, from corruption. The Quran states:

Quran 15:9
“Indeed, it is We who sent down the Reminder (Quran) and indeed, We will be its guardian.”

This divine guarantee means the core message will never be lost or distorted beyond recognition. And history bears this out: over 1400 years, the Quran remains intact, memorized by millions, the text unchanged. Alongside the Quran, the teachings and example (Sunnah) of Prophet Muhammad have been meticulously preserved through hadith literature and the practice of the Muslim community. Since the guidance remains available in its pure form, there is no need for a new prophet to restore or fix it. The religion is already whole.

Imagine a teacher who gives a class a textbook and a full set of instructions, and remains available for questions (through his recorded words). As long as the textbook is intact and clear, there’s no need to send a new teacher to the class with a new textbook. In previous eras, it was as if textbooks kept getting smudged or lost, so new teachers came with replacements. But now the final “textbook” (the Quran) is protected by God Himself.

2. Islam’s Teachings Are Universal and Timeless: Some might wonder, times change, don’t we need updated guidance? What’s amazing about the Islamic law (Shari’ah) brought by Prophet Muhammad (ﷺ) is that it contains universal principles that can be applied flexibly to new situations, and it deliberately left certain matters open for human reasoning (ijtihad). The Quran and Prophet’s teachings emphasize fundamentals — like justice, monotheism, compassion, prayer, charity, etc. — which are always relevant. For more specific issues, Muslims have the tools of jurisprudence to derive rulings as needed. Thus, the religion can renew itself from within, without a new prophet.

Prophet Muhammad (peace be upon him) indicated that there will be renewers (mujaddids) in the Muslim community every so often who revive and reform the understanding of the faith, but these are scholars or saintly individuals, not prophets. They do not bring new revelation; they simply revive what was already given. This concept keeps the religion dynamic and applicable but still within the framework Prophet Muhammad (ﷺ) delivered.

3. Finality Brings Unity: If multiple prophets could still come, different factions might start following different claimants, leading to chaos and division. We see this lesson in history: After Prophet Jesus, various individuals claimed to be new prophets or messiahs (even until modern times), which resulted in the formation of new religions or sects (for example, the Bahá’í faith in the 19th century claimed a prophet after Prophet Muhammad (ﷺ); in Islam, a group claimed Mirza Ghulam Ahmad as a prophet in the 19th century – this caused a split because mainstream Muslims rejected this). By ending prophethood, Allah safeguarded the unity of the Muslims upon one Prophet and one Book.

All Muslims, whether they are Arab or non-Arab, from the 7th century or the 21st century, face the same Qiblah (direction of prayer), recite the same Quran, and follow the same Prophet. This is a powerful unifying factor. We belong to one Ummah (community) precisely because we share the final Prophet. Had new prophets been allowed, imagine the confusion – someone in, say, 10th-century Persia could claim prophethood and perhaps gain a following, creating a “new ummah” separate from those who stick to Prophet Muhammad's (ﷺ) teachings. That would fracture the monotheistic community endlessly. Instead, Islam teaches that while there will be many saints and reformers, Prophet Muhammad (ﷺ) remains the only prophet and the standard against which all truth claims are measured.

4. The Nearness of the End Times: The Prophet Muhammad (ﷺ) also indicated that human history has entered its final phase with his coming. In one hadith, he gave a vivid analogy:

“The example of my advent and the Hour (Day of Judgment) is like these two,” (holding up his index and middle finger together), “the distance between them.” – (Narrated in Sahih al-Bukhari)

He was showing that the Day of Judgment is very close, relatively speaking, to the time of his mission. In other words, there isn’t enough time left in the divine plan to warrant another prophet. The major chapter of guidance is done; now history will play out until the end with people following that guidance or straying from it. If we see ourselves as living in the “last days” (even if those last days span centuries), it makes sense that God’s final message has been delivered and what remains are the signs of the end times rather than new directions in the middle.

The Quran hints at this too. For instance, with Prophet Muhammad's (ﷺ) coming, it says the believers have entered an era of truth triumphing over falsehood as a final chance for humanity:

Quran 48:28
“It is He (Allah) who sent His Messenger with guidance and the religion of truth to manifest it over all religion, and sufficient is Allah as a Witness.”

This and similar verses suggest that Islam will prevail and remain until the last day, not that it will be replaced or superseded by something else.

5. Theologically Best Stance: Islam’s stance—that Prophet Muhammad (ﷺ) is the last prophet—is also best compared to alternatives when considering God’s consistency and mercy. If someone were to argue that God might send another prophet, it would raise questions: Did Prophet Muhammad's (ﷺ) message fail or go wrong? Muslims would say absolutely not — it succeeded in its goal and continues to guide millions. Did God forget to include something in Islam that a new prophet needs to supply? No, because God declared the religion perfected. Is God going to change the rules completely again? That would contradict the idea of completion and would be unfair to people following the “old” rules.

Instead, Islam teaches that Allah, in His wisdom, chose the best person (Prophet Muhammad (ﷺ)) for the most comprehensive message, and ensured that this message can carry mankind to the end of days. It respects the previous prophets and sees their missions as leading up gradually to this grand finale, so it doesn’t diminish them — rather, it honors the whole prophetic tradition as one connected story that reached its promised conclusion. This is more logical than an open-ended series of prophets with no clear end, which could make the truth feel uncertain or temporary in each era.

To sum up, no new prophet is necessary from the Islamic view because the job is done. Allah’s guidance for humanity is delivered, preserved, and universally applicable. It’s now up to humans to carry it forward and live by it. If we stumble, we refer back to that final revelation and the Prophet’s teachings to correct ourselves. We don’t expect a new prophet to come fix our mistakes — we have to take responsibility using the prophetic legacy already in our hands.

Envy and Disbelief: Why Some Reject the Final Prophet

Despite the clarity of Prophet Muhammad's (ﷺ) role as the final prophet, not everyone accepted him — both in his time and afterward. The reasons for rejection often had less to do with genuine misunderstanding and more to do with human traits like envy, arrogance, and prejudice.

During the Prophet’s lifetime, as mentioned, some of the Jewish tribes and their rabbis in Madinah knew in their hearts that Prophet Muhammad (ﷺ) matched their scriptures’ descriptions of the awaited prophet. The Quran addresses their situation poignantly:

Quran 2:146
“Those to whom We gave the Scripture know him (Muhammad) as they know their own sons. But indeed, a party of them conceal the truth while they know [it].”

To “know him as they know their own sons” is a powerful expression — meaning the recognition of Prophet Muhammad (ﷺ) by the learned among Jews and Christians was as clear as recognizing one’s own child. Why then would someone reject something they recognize as truth? The Quran gives an answer:

Quran 2:90
“How wretched is that for which they sold themselves: that they would disbelieve in what Allah sent down, out of envy that Allah would send down His favor upon whom He wills from among His servants. So they returned having earned wrath upon wrath.”

This verse lays it bare: envy — specifically that Allah chose someone outside their own community for the ultimate honor of prophethood — was a driving factor. The Arabian Jews expected the final prophet to be from the line of Israelite prophets (like Moses, David, Solomon, etc., who were all Israelites). When it turned out to be an Ishmaelite (an Arab descendant of Abraham’s son Ishmael), their nationalistic pride was wounded. Instead of rejoicing that the promise was fulfilled, they couldn’t swallow that God’s favor (revelation) went to someone “not from us.” This prejudice blinded many of them to the very scriptures they preached.

Similarly, the Quraysh tribe in Makkah, who were fellow Arabs and knew Prophet Muhammad (ﷺ) intimately as an honest, trustworthy man, resisted his message initially because of tribal arrogance. Leaders like Abu Jahl reportedly said that they and Prophet Muhammad's (ﷺ) clan (Banu Hashim) used to compete in honor — feed pilgrims, etc. — and now Banu Hashim says they have a prophet. Abu Jahl admitted privately that “we cannot accept this, otherwise Banu Hashim will have superiority over us forever.” It was a power struggle and jealousy dressed up as skepticism.

Another type of envy came later: After Islam firmly established the doctrine of finality, those who attempted to start new prophetic movements often faced the united objection of the Muslim scholars. For instance, in 7th century (1st Islamic century), those false prophets we mentioned (Musaylima, etc.) largely had political or material motivations to claim prophethood. They saw the power Prophet Muhammad (ﷺ) wielded over hearts and wanted a share of it.

In more recent times, when Mirza Ghulam Ahmad in British India (19th century) claimed to be a kind of prophet (or messiah/mahdi) after Prophet Muhammad (ﷺ), the Muslim world ( and Shia both) almost universally rejected this as against fundamental Islamic belief. scholars wrote extensively refuting his claims. Many observed that these new claimants often had an element of seeking fame or influence, or arose in contexts where colonial powers might have favored divisions among Muslims. Prejudice also played a role in how colonial authorities viewed the Muslim insistence on finality — they sometimes patronized breakaway sects to weaken Muslim unity.

Islamic theologians point out that rejecting Prophet Muhammad's (ﷺ) finality is tantamount to rejecting Prophet Muhammad (ﷺ) altogether, because he clearly taught it. If one says “I accept Prophet Muhammad (ﷺ) as a prophet but I think someone else can come after him,” that is a contradiction — since accepting him means accepting his own claim that he’s the last. Thus, groups or individuals who made such claims after him ended up effectively outside the fold of orthodox Islam due to this contradiction. Mainstream Muslims often see such movements as driven by ulterior motives (whether power, cultural influence, or even as a result of confusion sown by Satan, who historically tries to mislead people by false prophets).

Another aspect is racial or ethnic prejudice. Islam erased the distinction between “chosen people” and others by making guidance universal. This offended some who were used to thinking of themselves as exclusively God’s elect (like some, though not all, of Bani Israel). The Quran consoles the believers that this envy cannot overturn God’s plan:

Quran 3:19
“Indeed, the religion in the sight of Allah is Islam (submission to Him). And those who were given the Scripture did not differ except out of jealous animosity between themselves, after knowledge had come to them.”

So, when we see people rejecting Islam or the Prophet today, we often find it’s not due to a lack of evidence or clarity, but due to prejudices — sometimes the false belief that accepting Prophet Muhammad (ﷺ) means “betraying” one’s own heritage or people. For example, some devout followers of other faiths might feel, “If I accept Muhammad, I’m betraying Jesus or Moses,” not realizing that accepting Prophet Muhammad (ﷺ) in Islam means also truly following Jesus and Moses as they intended. The jealousy or rivalry between communities can blind individuals from seeing that continuity.

The Quran encourages Muslims not to be discouraged by such rejection, explaining that guidance is ultimately in God’s hands, and that some people’s hearts are hardened. It also warns Muslims themselves against envy or arrogance. We are taught to be grateful that we are followers of the final prophet, not boastful as if it were by our own merit.

At times, envy of Prophet Muhammad's (ﷺ) unparalleled success also played a role in smear campaigns against him. Some of the Prophet’s fiercest enemies, like Abu Jahl or Umayyah ibn Khalaf, would spread lies about him (calling him a sorcerer, poet, or madman), not because they truly thought that, but because they couldn’t stand that he was revered by so many. Even today, one might see critics who can’t fathom how one man could be the seal of prophets, and instead of engaging sincerely, they resort to mischaracterizing him. As Muslims, we respond with facts, patience, and pride in our Prophet’s character — and we remember that this kind of opposition was foretold as a test of faith.

In summary, envy and prejudice have been major factors in rejecting the finality of prophethood. Whether it was certain People of the Book in the 7th century jealous of an Arab prophet, or later individuals desiring the status of prophethood for themselves, these rejections fulfill exactly what the Prophet warned of. But none of it changes the reality Muslims hold firm: Muhammad is the last prophet, a mercy to all, and those who oppose or envy that are only depriving themselves of the truth.

The Scholars Speak: Perspectives Through History

From the time of the companions of the Prophet up to today, Muslim scholars have unanimously upheld the doctrine that prophethood ended with Prophet Muhammad (ﷺ). This belief is not an obscure or secondary issue; it’s a cornerstone of Islamic creed. Let’s look at how scholars — classical and modern — have articulated this.

One of the earliest formal statements of faith in Islam, “Al-Aqidah at-Tahawiyya” (The Creed of Imam al-Tahawi, 3rd Islamic century, ~ ninth century CE), includes a clear line: “We firmly believe that Prophet Muhammad (ﷺ) is the seal of the prophets, the leader of the God-conscious, and the most honored of all messengers. Every claim to prophethood after him is false and deceitful.” This simple sentence from Imam al-Tahawi became a standard teaching in theology. Generations of students learned that any time someone claims to be a prophet after Muhammad, that claim is by definition a lie, no matter what miracles or wonders they might show, because the Prophet already told us this would happen and to reject it.

Imam Tahawi’s creed was accepted by all four schools of law (Hanafi, Shafi’i, Maliki, Hanbali) as a reliable summary of belief, which means the finality of prophethood is a matter of consensus (ijma‘). Indeed, no Muslim theologian of repute has ever disputed this principle in 1400 years.

Great classical scholars reiterated it in their writings. Qadi ‘Iyad, a famous 12th-century scholar, in his celebrated work “ash-Shifa” (Healing by the Recognition of the Rights of the Chosen Prophet), enumerated the qualities and rights of Prophet Prophet Muhammad (ﷺ). In it, when discussing the belief in him, Qadi ‘Iyad makes it clear that believing Prophet Muhammad (ﷺ) is the last prophet is an essential part of having faith in him. He and others mentioned that claiming prophethood or believing in a claimant after Muhammad is actually an act of disbelief (kufr) that removes one from Islam, because it’s a denial of a fundamental tenet.

Ibn Kathir, the renowned Quran commentator (14th century), when he explains verse 33:40 (“seal of the prophets”), says: “This verse is a clear proof that no prophet will come after Prophet Muhammad (ﷺ). If no prophet, then certainly no messenger either.” He goes on to refute any sects that believed otherwise, and he mentions the false prophets in history as examples of those the Prophet already warned us about.

Imam al-Ghazali (11th century), one of Islam’s greatest philosophers and theologians, wrote about finality when refuting some extremist groups of his time. He emphasized that the Shariah of Prophet Muhammad (ﷺ) is the final law, suitable for all ages, and that the door of direct revelation of new laws is closed. Any spiritual inspirations people may get must conform to Prophet Muhammad's (ﷺ) Shariah, otherwise they are delusions.

Moving to more modern times, in the face of challenges like the Ahmadiyya/Qadiani movement in the late 19th century (which claimed new prophethood in some form), scholars penned extensive refutations to protect this doctrine. Scholars in India and the wider Muslim world wrote books with titles like “The Finality of Prophethood” (for example, by Sayyid Abul A’la Maududi) or “Khatm-e-Nubuwwat” (by Mufti Muhammad Shafi) to educate the masses on the importance of this belief. They gathered all the Quranic verses, hadiths, and logical arguments—many of which we’ve discussed—to make it clear that accepting any claimant to prophecy after Prophet Muhammad (ﷺ) is outside the fold of Islam.

Contemporary scholars continue to stress this point. One modern scholar, for instance, Dr. Yasir Qadhi, referred to the finality of prophethood as “the red line” of Islam — meaning it’s non-negotiable in interfaith discussions and no compromise can be made on it. Another scholar, Sheikh Hamza Yusuf, has described the finality of Prophet Muhammad (ﷺ) as a gift that saved the community from the tumult of having new sects with new prophets every century. Across the board, whether one is listening to scholars from the Middle East, South Asia, Africa, or the West, teachers consistently include “Muhammad is the last prophet” when explaining the basics of faith (often Muslims say this as part of their testimony: “Muhammad, the Messenger of Allah and the last of the prophets”).

It’s also notable that this belief is shared by Shia Muslims; they too completely accept that Prophet Muhammad (ﷺ) is the final prophet. (Their concept of Imams is different — Imams are seen as saints or guides, not prophets with new messages. So mainstream Shia Islam also rejects any new prophet after Prophet Muhammad (ﷺ).) The agreement between and Shia on finality made it a virtually unchallenged doctrine within the Muslim world, until colonial times when some fringe individuals arose with new claims. And even then, both and Shia scholars stood together to denounce those claims.

scholarship often highlights the wisdom behind finality, as discussed earlier: the completeness of Islam, the preservation of Quran, the universality of the message. They point out that in the 14 centuries since the Prophet, Islam has shown an ability to guide very diverse societies without needing a new prophet — evidence that what the Prophet brought was truly sufficient.

For example, classical jurists like Imam Shafi’i in the 9th century and later scholars developed principles of jurisprudence (Usul al-fiqh) that allow deriving new rulings from the Quran and Sunnah for new issues (like bioethics, digital finance, etc. in modern times). This shows the elasticity and timelessness of the final Prophet’s teachings. It’s as if the Prophet (peace be upon him) left behind a treasure chest of guidance, and scholars through the ages continue to draw gems from it as needed.

In conclusion, the scholarly commentary on this topic is unanimous and rich: finality of prophethood is a settled matter in Islam. From authoritative creeds like Imam Tahawi’s, to Quranic exegesis by Ibn Kathir, to legal and spiritual discourses by scholars old and new, the message is the same: No new prophet is to come, and believing otherwise contradicts the Quran and Sunnah. This consensus gives Muslims confidence that when they assert Prophet Muhammad (ﷺ) is the final prophet, they stand on solid ground of faith and reason, backed by the greatest minds of their tradition.

Miraculous Proofs of Finality

The era of Prophet Prophet Muhammad (ﷺ) is marked by numerous miracles (mu‘jizat) and signs that not only established his prophethood but also subtly indicated his unique status as the final messenger. While miracles are generally proofs of prophethood, some miracles of Prophet Muhammad (ﷺ) carry special significance in light of finality:

In sum, the miracles associated with Prophet Muhammad (ﷺ) not only established him among his contemporaries but also fortified the concept of finality. The splitting moon declared the hour is near (no time for another prophet in between). The ascension showed his leadership over all prophets. The Quran remains an eternal miracle accessible to all, replacing the need for any new prophet’s miracles. His prophecies keep coming true, guiding the final ummah. And even his body carried a seal sign.

All these miracles collectively strengthen a Muslim’s conviction that Islam is the final divine message and Prophet Muhammad (ﷺ) is the final messenger. They are like fireworks at the grand finale of a show — brilliant, numerous, and seen by many — marking the conclusion of the sequence of messengers.

Conclusion: Embracing the Finality – What It Means for Muslims Today

As we reach the end of our exploration, we come back to the present and to ourselves. What does knowing that prophethood is final and complete mean for a Muslim living today? How should this knowledge affect our mindset and actions?

Firstly, it fills the heart of a believer with immense gratitude and confidence. We are blessed to be part of the ummah (community) of Muhammad, the Final Prophet. This means we have in our hands the same pure guidance that lifted people from darkness 1400 years ago. We are connected directly to the last messenger without any intermediary gap or need for new revelations. Allah has chosen us to be the torchbearers of this final message. This is an honor — as the Quran says, “You are the best community brought forth for mankind, enjoining what is right and forbidding what is wrong, and believing in Allah.” (3:110). Why the “best community”? Largely because we follow the final and complete guidance and can present it to the world.

Secondly, belief in finality teaches us contentment with and reverence for the Prophet’s Sunnah (example). Since no new prophet or reformer will bring a “better” way, we look at Muhammad’s life as the ultimate model to emulate. In our modern context, we strive to apply his teachings to new situations, knowing that in them lies the secret to success and salvation. We don’t wait for someone to come fix the world; the Prophet gave us the tools to work on fixing it ourselves. For instance, when facing moral dilemmas or social challenges, we ask: How would the Prophet have addressed this? Then we turn to the vast repository of his words and actions for guidance. This approach keeps our faith living and relevant.

Thirdly, it makes us vigilant against deception. The Prophet warned of false prophets and misguided leaders. In an age of information overload, many ideologies and “gurus” claim to have the answers. Our belief that the Prophet Muhammad’s message is final shields us. We measure any new idea against the Quran and Sunnah. If someone tomorrow claims a new revelation or says “I have an all-new spiritual path,” a Muslim immediately has the criterion to judge: Does this align with what Allah and His Messenger taught? If not, we can safely dismiss it, no matter how enticing. This certainty is a source of peace in a confusing world. We aren’t swayed by each new trend or cult, because our compass is set to true north, anchored in final prophethood.

On a communal level, finality of prophethood is a force for unity among Muslims. Despite our internal differences (of school of thought, culture, etc.), we all say “Muhammadur Rasoolullah” with one voice. We all send peace and blessings on the Prophet in our daily prayers, asking Allah to bless him and his followers. This is a unifying ritual connecting Indonesian, Nigerian, American, Turkish, Arab, all Muslims together. We celebrate the Prophet’s life in whatever way our traditions allow (some through Mawlid gatherings, others through study circles) because he is the heart of our shared faith. And we all face the direction of his city (Madinah after Makkah) and think fondly of the man who taught us everything we need to reach Paradise. In a fractured world, that unity is priceless.

Now, how should we move forward with this knowledge?

Finally, love for the Prophet Muhammad is the soul of our relationship with finality. To accept him as the last prophet is not just an abstract creed; it’s a personal bond. The Prophet said, “None of you truly believes until I am more beloved to him than his parents, his children, and all people.” This love comes naturally when we recognize what a great favor Allah did for us by sending Muhammad. Loving him entails following him and defending his honor against attacks or misrepresentation. In an era where misinformation about Islam can spread rapidly, each Muslim should be an ambassador of the Prophet’s legacy — clarifying who he was and what he taught through both words and exemplary behavior.

As Muslims today, we stand at a unique vantage point: behind us is a long line of prophets and civilizations; in front of us is the Day of Judgment drawing ever nearer. We hold the baton, passed from the hand of the final Prophet. Let us hold it high. Let us run our portion of the race with excellence, so that when we meet our Prophet at the fountain of Al-Kawthar on Judgement Day, we can say: O Messenger of Allah, we preserved what you brought, we acted on it, and we passed it on as best as we could. And then, by Allah’s grace, we hope to drink from that fountain at his noble hand, a drink after which we will never feel thirst again.

In that eternal life to come, no new prophet will be needed; we will all be under the banner of Muhammad, the final Prophet, in the presence of Allah, reaping the fruits of the one religion and unified faith that was completed so many centuries ago yet lived vibrantly in our hearts.

May Allah keep us firm on the path of His final messenger, and may we always value and uphold the finality of prophethood as a guiding light in our lives. Peace and blessings be upon Prophet Muhammad, the last and beloved Prophet, and upon all those who follow his guidance. Ameen.

Further Reading: Books on the Finality of Prophethood

For those who wish to dive deeper into this topic, there is a wealth of literature by reputable scholars. Here are some highly-regarded works (classical and modern) that explore the finality of prophethood and its implications: