Title: Who Is the Last Prophet According to the Quran? A Theological and Logical Inquiry into the Finality of Prophethood
By Dr. Maxwell Shimba | Shimba Theological Institute
Abstract
Islamic theology insists that Muhammad is the final prophet, the “Seal of the Prophets” (Khatam an-Nabiyyin). This doctrine is foundational to Islam and is affirmed in the Qur’an in Surah Al-Ahzab 33:40. However, multiple Islamic traditions (Hadith and exegeses) suggest the eschatological return of Isa bin Maryam (Jesus, son of Mary), not merely as a righteous follower but as a ruling judge and prophet-like figure, raising profound theological and logical challenges. If Muhammad is the last prophet, what exactly will Isa be upon his return? If Isa still holds a prophetic role, has the Quran contradicted itself by declaring Muhammad as the final prophet? This paper explores the apparent paradox and raises critical academic and theological questions aimed at stimulating scholarly debate within Islamic and interfaith studies.
Introduction
The doctrine of the finality of prophethood is central to Islamic belief. Surah Al-Ahzab 33:40 clearly states:
“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets (Khatam an-Nabiyyin).”
This verse has historically been interpreted by the majority of Muslim scholars to mean that no prophet will come after Muhammad. Yet, Islamic eschatology—through both Hadith and tafsir literature—asserts the future return of Isa bin Maryam (Jesus), who will descend from heaven, defeat the Dajjal (Antichrist), and rule the earth in justice.
Thus arises the central contradiction: If Muhammad is the final prophet, what prophetic authority—if any—will Jesus exercise upon his return?
Key Quranic and Hadith Sources
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Qur’an 33:40 – Affirms Muhammad as the Seal of Prophets.
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Qur’an 4:157–159 – States that Jesus was not crucified, but was raised up to Allah and will return.
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Sahih al-Bukhari (Book 55, Hadith 657) – Says that Jesus will descend as a just ruler and break the cross.
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Sahih Muslim (Book 1, Hadith 293) – "There is no prophet between me and him [Jesus] and he shall descend."
This last hadith particularly raises theological tension. If no prophet stands between Muhammad and Jesus, then does Jesus retain his prophetic status after Muhammad? And does his descent not revive the institution of prophethood after Muhammad’s era, violating the principle of finality?
Core Theological Questions and Contradictions
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Does the Quran contradict itself by declaring Muhammad as the last prophet, yet affirming the eschatological return of a former prophet?
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Is Isa bin Maryam stripped of his prophetic role upon return? If so, where is this clearly stated in the Quran or Hadith? If not, then does his return constitute a prophetic reactivation?
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Can a prophet return and function as a judge and religious leader without exercising prophethood? If so, how is this different from his previous prophetic mission?
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If Isa’s return involves religious leadership and issuing judgments in accordance with divine guidance, how does that not constitute prophethood?
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If Muhammad is the final prophet, how do we interpret Jesus’ return in light of Surah Al-Ahzab 33:40? Is there an exception clause that the Quran or Allah omitted or forgot?
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Is Isa bin Maryam’s second coming essentially a loophole in the theology of finality? If Allah is omniscient, why make a definitive finality claim knowing Jesus would return?
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Will Isa receive divine revelation upon return, or act solely based on earlier teachings? If he receives new guidance, is that not revelation, and thus a resumption of prophethood?
Islamic Responses and Critical Evaluation
Islamic apologists often argue that Jesus will not return as a prophet but as a follower of Muhammad, thereby not violating the doctrine of finality. However, this explanation raises its own set of contradictions:
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If Jesus returns as a follower, does he cease to be a prophet? Can a prophet ever stop being a prophet once ordained by God?
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If Jesus will lead prayers, judge disputes, and execute divine law, is this not the functional essence of a prophet’s role, regardless of formal title?
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If Isa will break crosses and correct Christian theology, how is that not a new mission—thus new prophethood?
This approach appears to diminish the original authority of Isa bin Maryam while simultaneously using him as a divine agent in end-time theology. This inconsistency reflects a theological patchwork rather than coherent divine planning.
A Debate of Divine Logic: Allah’s Oversight or Intentional Contradiction?
Let us consider two possibilities:
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Scenario 1: Allah declared Muhammad as the last prophet, fully aware Isa would return as a prophet.
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Then Allah intentionally created a contradiction between Quran and Hadith, misleading generations of Muslims about the true nature of finality.
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Scenario 2: Allah forgot or overlooked Isa’s return when revealing Quran 33:40.
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Then the omniscience of Allah is called into question, implying divine forgetfulness or inconsistency.
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Either scenario damages the internal consistency and theological coherence of the Quran.
Conclusion
The return of Isa bin Maryam as both a religious judge and a righteous leader poses serious theological dilemmas for the Islamic claim that Muhammad is the final prophet. The Qur’an affirms Muhammad’s finality, yet the Hadith affirms Isa’s return—a former prophet returning to act in what appears to be a prophetic capacity. Either Islam must admit Isa is the final prophet by virtue of his return, or concede that the doctrine of finality is compromised by exception, leading to divine inconsistency.
This contradiction invites further theological scrutiny. If Isa can return and function in prophetic authority, how final was Muhammad's finality? If not a prophet, then what will Isa be—a demoted messenger? A spiritual judge with no divine office?
Suggested Areas for Further Research and Debate
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Comparative analysis with Christian eschatology: Does Jesus return in a different office in both religions?
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Philosophical implications of divine inconsistency.
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Role of Hadith versus Quran in shaping Islamic doctrine.
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Analysis of classical tafsir literature on Jesus’ second coming.
By Dr. Maxwell Shimba
Founder, Shimba Theological Institute
Theologian, Apologist, Researcher
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