Navigating the End of Time

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Later Qādiyānites, however, would use it as proof to validate their views on the finality of prophethood.

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Mawlānā Qāsim Nānotwī had already explained his view on the superiority of the Prophet Muḥammad ﷺ in an earlier work, Āb-i-Ḥayāt, in 1870. Hence, Mawlānā Nānotwī says the term “Khātam al-Nabiyyīn” indicates chronological finality either as an implicative meaning or as one of multiple simultaneous meanings – the latter which Mawlānā Nānotwī says is his preferred view. Khātam al-Nabiyyīn is the perfect slave in relation to the Deity, so too is he the perfect lawgiver in relation to humanity. Therefore, if [sealship] is unrestricted and inclusive, the establishment of chronological finality is evident.

According to ‘Abd al-Ghaffār, the individual who put it together, a debate occurred in Delhi between Mawlānā Muḥammad Qāsim Nānotwī and Mawlawī Muḥammad Shāh Punjābī on the contents of Taḥdhīr al-Nās.

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In Ajwibah Arba‘īn, at the conclusion of the above-cited passage, he says it is divine wisdom that effectively “the best is left till last”. It should be clear that the doctrine of the descent of ‘Īsā (upon him peace) is a unanimous and mass-transmitted doctrine. As was quoted from him earlier, Mawlānā Qāsim Nānotwī said: “The author of Taḥdhīr al-Nās does not mean that the sentence on Khātam al-Nabiyyīn doesn’t in any way indicate chronological finality or that chronological finality cannot be meant by the term ‘Khātam al-Nabiyyīn’. Jalāl al-Dīn Rūmī included the following couplet in his famous Mathnawī: “The Prophet is the Khātam because no likeness has he in generosity nor will he; like when a scholar acquires special mastery in a field, you say: ‘This field has been sealed by you.Sharḥ Mushkil al-Āthār, 3077; Imām al-Ṭaḥāwī comments: “The ẓahr of the verses is the meaning that is evident and the baṭn is the meaning that is hidden. In 1974, when Shāh Aḥmad Nūrānī al-Ṣiddīqī challenged the Qādiyānites to debate their identity as Muslims in the Supreme Court of Pakistan, the final straw they tenaciously clung onto were these statements of al-Nānawtawī. Unbeknown to many, a subtle, unexpressed connection always remained between the Deobandī and Qādiyānī movements. When there are different judgements, his judgement will be the endmost, as is clear in the matter of legal cases.

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Hence, he was also famous for his debates against preachers of other religions and his defences of Islam in such tracts as Taqrīr Dilpazīr and Ḥujjat al-Islām. Thus, in context, Shāh Ismā‘īl Shahīd was merely showing the utter transcendence of Allāh and His being completely without need for creation, so why would He fear anyone’s status when exercising His will? Yet, the context of the passages from Taḥdhīr al-Nās makes it clear he does regard chronological finality as being included within the meanings of “the Seal of the Prophets” and that it is an essential belief of Islām. Posteriority of status means his position outstrips that of all other prophets in the manner he explained. The author of Taḥdhīr al-Nās did not specify the positional sealship ( khātamiyyat martabī) to be in relation to the prophets of this earth.This book is a must read in the current time and it's the most important work on the topic as it's written in 2022, which allows the author to look at far more false claims than previous authors could and refer to very recent events such as ISIS. Although the aforementioned words were not reported with mass-transmitted chains, despite this lack of mass-transmission in words, there is mass-transmission in meaning, akin to the mass-transmission of the number of rak‘ats of obligatory ṣalāhs, the Witr ṣalāh and so on.

Asrar Rashid - ‘Navigating the End of Time’ by Shaykh Asrar Rashid - ‘Navigating the End of Time’ by Shaykh

Further, in this situation, just as the reading “ khātim” is made sense of, so too is the reading “ khātam ” made sense of to the highest degree, without any artificiality ( takalluf). Allāmah Faḍl al-Ḥaqq Khayrābādī (1797 – 1861), the premier expert on philosophy and rational subjects of that era, argued that it wasn’t even possible in the mind’s eye for a likeness of the Prophet ﷺ to exist and thus to create his likeness is not contained in divine power. Asrar Rashid cites a very questionable document, Ibṭāl Aghlāṭ Qāsimiyyah, to argue that “when al-Nānawtawī wrote [these passages] they were also declared heretical by the likes of Muftī Ḥāfiẓ Bakhsh al-Badāyūnī and Shaykh ‘Abd al-Ḥayy al-Laknawī”.The narration is a commentary on a verse of the Qur’ān which states: “It is Allah who created the seven heavens and of the earth the same [number], the command descending down through all of them.