Re: 365 مع خاتم الانبياء
Fanny Lococo
In another hadith, Muhammad prophesied the appearance of a number of false prophets before the day of judgement, while asserting his status as the seal of the prophets.[1] It is reported by Thawban ibn Kaidad that Muhammad said, "The Hour will not be established until tribes of my ummah (community) unite with the idolaters, and until they worship idols. And in my ummah there will be thirty liars, each of whom will claim to be a prophet, (but) I am the seal of the prophets, there is no prophet after me."[5][15][16][17] Hudhayfah ibn al-Yaman reports that Muhammad said, "In my ummah there will be twenty-seven liars and dajjals, among whom are four women, (but) I am the seal of the prophets, there is no prophet after me".[5][18]
The title is generally regarded by Muslims as meaning that Muhammad is the last in the series of prophets beginning with Adam.[21][22][23] The belief that a new prophet cannot arise after Muhammad is shared by both Sunni and Shi'a Muslims.[24][25] Some of the most prominent historical Sunni texts on creed (aqidah) explicitly mention the doctrine of finality of prophethood.[26] For example, in al-Aqidah at-Tahawiyyah it is asserted that "Every claim to the prophetic office after his is a delusion and a wandering desire."[27][28] In another popular work, al-Aqidah an-Nasafiyyah, it is stated, "The first of the prophets is Adam and the last is Muhammad."[29]
Josef Horovitz suggested two possible interpretations of khatam an-nabiyyin: the last prophet or the one who confirms the authenticity of the previous prophets.[32] Heinrich Speyer agreed with Horovitz.[33]
The first modern academic to have studied in detail the history of the doctrine of finality of prophethood is Yohanan Friedmann.[35] In his seminal article, Finality of Prophethood in Sunni Islam (1986), he concluded that although the notion of finality of prophethood "eventually acquired an undisputed and central place in the religious thought of Islam," it was contested during the first century AH.[1] He states, "While it is true that the phrase khatam an-nabiyyin is generally interpreted as meaning 'the last prophet', the exegetical tradition and other branches of classical Arabic literature preserved material which indicates that this now generally received understanding of the Qur'anic phrase is not the only possible one and had not necessarily been the earliest."[1][35] Due to this Friedmann states that the meaning of khatam an-nabiyyin in its original Qur'anic context is still in doubt.[1]
Wilferd Madelung takes Friedmann's findings into consideration in observing that the original Qur'anic meaning of the term is not entirely certain.[35][36] However, in a more recent paper he states, "Most Muslims at the time no doubt understood it to mean that he was to be the last prophet and Islam was the final religion, as Muslims have commonly understood it ever since."[37]
Uri Rubin holds that the finality of prophethood is a Qur'anic idea, not a post-Qur'anic one, and that the expression khatam an-nabiyyin implies both finality of prophethood and confirmation. In response to Powers and other modern scholars sceptical of the early origin of the doctrine, Rubin concludes from his study "that, at least as far as Sura 33 is concerned, the consonantal structure of the Qur'anic text has not been tampered with, and that the idea of finality of prophethood is well-represented in the text, as well as in the earliest available extra-Quranic materials." Rubin reexamines the early extra-Qur'anic texts cited by Friedmann and other modern scholars, and concludes that rather than indicating that the notion of finality of prophethood is late, the texts confirm the early origin of the belief. He concludes that "there is no compelling reason to assume that the Muslims of the first Islamic century originally understood the Qur'anic khatam an-nabiyyin in the sense of confirmation alone, without that of finality."[35]
In Pakistan voters before voting and leaders before assuming their offices have to declare in writing and take an oath of finality of prophethood, (i.e. Khatm-i-Nabuwat); any one not subscribing is considered claiming otherwise and a non-Muslim and may face persecution and loss of opportunities.[41] Quranic verses and Ahadith pertaining to the finality of prophethood have to be displayed prominently in Government offices, and at entrances to districts along highways.[42]
On 22 June 2020, the Government of Pakistan made it mandatory that the term (Urdu: خاتم النبیین, romanized: Khtaman Nabiyn) be added to the name of Muhammad in textbooks and official documents[43][44][45][46] where previously it was passed on 15 June in the Sindh Assembly.[47][48][49] In October 2021 Punjab, Pakistan provincial assembly recommended inclusion of oath of Khatm-i-Nabuwat in the Nikah (marriage) documents.[50]
Similarly, the Khatumo administration based in Buuhoodle and centred on the Sool, central Sanaag and Ayn regions of northern Somalia, claims its title is derived from the Quranic injunction of Khatam an-Nabiyyin.[51]
The Ahmadiyya Community believe that Muhammad brought prophethood to perfection and was the last prophet to have brought a complete and comprehensive universal law for humanity, but prophethood subordinate to Muhammad is still open.[52][53] New prophets may be born, but they must be seen as subordinate to Muhammad and cannot create any new law or religion.[54] Mirza Ghulam Ahmad, who founded the movement in Qadian, India in 1889, is believed to be the promised Messiah and Mahdi. He claimed a kind of prophethood, believed he had been divinely appointed to revive and universally establish Islam, but not to have add to or change the laws of God or Muhammad.[55] This has caused controversy between Ahmadis and more mainstream Muslims, who accuse them of denying the finality of prophethood.[56][57][58] Ahmadiyya Muslims are subjected to considerable persecution for their beliefs.[59]
The Bahʼ Faith regards Muhammad as a Manifestation of God and as the Seal of the Prophets,[60] but does not believe Revelation or Scripture from God has ended. In particular, Bahʼs regard the end-times prophecies of Islam (and other faiths) as being both metaphorical and literal,[61] and see the Bb and Bah'u'llh as fulfilling these prophetic expectations. The latter of these is the founder of the Bahʼ religion, which considers Islamic law as secondary or tertiary to its own. Muhammad is seen as ending the Adamic cycle, also known as the Prophetic cycle, which is stated by Bah'is to have begun approximately 6,000 years ago,[62][63] and the Bb and Bah'u'llh as starting the Bahʼ cycle, or Cycle of Fulfilment, which will last at least five hundred thousand years with numerous Manifestations of God appearing throughout this time.[64][65] Moreover, Mirza Husayn 'Ali Nuri Bah'u'llh gave the Title "King of the Messengers" (sultn al-rusul) to the Bb, and the "Sender of the Messengers" (mursil al-rusul) to himself. Additionally, the Kitb-i-qn shows the Islamic concept of the oneness of the prophets and the Hadith, "knowledge is a single point, which the foolish have multiplied,"[66] to reveal that the term "Seal of the Prophets", like Alpha and Omega, apply to all the prophets: "Whilst established upon the seat of the 'first', they occupy the throne of the 'last'."[67] In summary, these interpretive and legal differences have caused the Bah's to be seen as heretics and apostates by some Muslims, which has led to their persecution in different countries.[citation needed]
الدكتور مايكل نايتس هو زميل أقدم في برنامج الزمالة "جيل وجاي برنشتاين" في معهد واشنطن ومتخصص في الشؤون العسكرية والأمنية للعراق وإيران ودول الخليج العربي وهو أحد مؤسسي منصة "الأضواء الكاشفة للميليشيات" التي تقدم تحليلاً متعمقاً للتطورات المتعلقة بالميليشيات المدعومة من إيران في العراق وسوريا. وقد شارك في تأليف دراسة المعهد لعام 2020 "التكريم من دون الاحتواء: مستقبل الحشد الشعبي في العراق".
الدكتور حمدي مالك هو زميل مشارك في معهد واشنطن ومتخصص في الميليشيات الشيعية. وهو أحد مؤسسي منصة "الأضواء الكاشفة للميليشيات" التي تقدم تحليلاً متعمقاً للتطورات المتعلقة بالميليشيات المدعومة من إيران في العراق وسوريا. وقد شارك في تأليف دراسة المعهد لعام 2020 "التكريم من دون الاحتواء: مستقبل الحشد الشعبي في العراق". ويتكلم العربية والفارسية.
كريسبين سميث هو زميل في فريق قانوني معني بشؤون الأمن القومي ومقره في واشنطن. وتركز أبحاثه على قضايا الأمن وحقوق الإنسان وقانون النزاعات المسلحة في العراق.
في 21 آذار/مارس أطلقت "شركة المهندس العامة" مشروعها الأول الذي يقوم على التزام بغرس مليون شجرة في قطعة أرض قدمتها الحكومة في محافظة المثنى تبلغ مساحتها مليونا دونم عراقي (1.2 مليون فدان أو 1930 ميل مربع). ومُنحت الأرض إلى قوات الحشد الشعبي خلال الاجتماع الأسبوعي السادس لمجلس وزراء حكومة السوداني الذي انعقد في 28 تشرين الثاني/نوفمبر 2022. وحضر حفل إطلاق المشروع كل من رئيس الحشد الشعبي فالح الفياض المصنّف على قائمة انتهاكات حقوق الإنسان الأمريكية ورئيس أركانه عبد العزيز المحمداوي (أبو فدك) المصنّف على قائمة الإرهاب الأمريكية (الشكل 1).
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