Belief in Prophethood and the Finality of Muhammad

The prophethood of Muhammad ibn Abdullah, may Allah's peace and blessings be upon him, is a fundamental pillar of Islamic faith. Imam at-Tahawi affirms: 'Muhammad is His chosen servant, His selected Prophet, and His Messenger with whom He is well-pleased. He is the Seal of the Prophets, the leader of the pious, the master of the Messengers, and the beloved of the Lord of all the worlds.'

The doctrine of prophethood in Islam encompasses several key beliefs. First, Allah sent prophets and messengers throughout human history to guide mankind. These prophets were chosen by Allah — they were not self-appointed — and they were protected from sin in the delivery of their message (ismah). Second, all the prophets called to the same essential message: the worship of Allah alone, without partners. Third, Muhammad, may Allah's peace and blessings be upon him, is the last and final prophet, and no prophet or messenger will come after him.

The finality of prophethood (khatm al-nubuwwah) is established by unambiguous Quranic text. Allah says: 'Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets' (al-Ahzab: 40). The Prophet himself said: 'There is no prophet after me' (Bukhari and Muslim). This doctrine is so foundational that denying it — by claiming that another prophet arose after Muhammad — constitutes a departure from Islam itself. The emergence of groups such as the Ahmadiyya in the 19th century, who claimed new prophethood, was unanimously rejected by Muslim scholars as a violation of this creedal necessity.

Imam at-Tahawi also emphasizes belief in the miracles of the Prophet, including the Night Journey and Ascension (Isra wal-Mi'raj). This miraculous journey — during which the Prophet was transported from Mecca to Jerusalem and then raised through the heavens to receive the command of the five daily prayers — is affirmed in the Quran and in numerous mutawatir hadiths. It occurred while the Prophet was awake, in body and soul, and denying its reality contradicts the clear text of revelation.

Another essential aspect of this chapter is belief in the Companions (Sahabah) and their special status. Imam at-Tahawi states that we love the Companions, we refrain from speaking ill of any of them, and we hold the best opinion of the conflicts that occurred among them. The Companions were the primary transmitters of the prophetic Sunnah, the builders of the early Muslim community, and were praised by Allah in the Quran: 'Allah was pleased with the believers when they gave their pledge to you under the tree' (al-Fath: 18).

Ibn Abi al-Izz uses this section of the Tahawiyyah to address those who show hatred toward the Companions — a failing associated particularly with certain Shia factions who curse and slander the Companions. He makes clear that such attitudes are incompatible with Ahl al-Sunnah and represent a rejection of the very channels through which Islamic knowledge was transmitted.

For the Muslim believer, affirming the prophethood of Muhammad, may Allah's peace and blessings be upon him, means following his example in all aspects of life, taking his teachings as the practical expression of Quranic guidance, and revering him as the best and most complete human being who ever lived — while being careful not to elevate him to a divine status that belongs to Allah alone.