Navigating the End of Time

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Meaning, the Prophet ﷺ is “Khātam” and he is designated “Khātam al-Rusul” because there is no one like him in generosity, favour and bestowal, nor will there be. His gift is inclusive of all people. No prophet has reached his prophetic perfection nor a saint his saintly perfection but via the effusion of his spiritual light. He has gifted the perfections to all prophets and saints… Since the Prophet ﷺ is the teacher of all prophets and saints, and has gifted them all, and there is none like him in this generosity and favour, this is why he has been designated with the attribute of “Khātam”. [30] Although Mirzā Ghulām Aḥmad of Qadian (1839 – 1908) was a contemporary of Mawlānā Qāsim Nanotwī, he was relatively unknown before 1880 (the year of Mawlānā Nānotwī’s demise) which was when he began publishing his magnum opus, the Barāhīn Aḥmadiyyah. [76] Taḥdhīr al-Nās was published in 1873. So a further question for Asrar Rashid is: Save Theology for the End of the World to your collection. Share Theology for the End of the World with your friends. In other words, because of the superiority of the Prophet ﷺ, his laws are superior-most, which entails they must also be the endmost. In an 1878 transcript of a debate, he said: The author of Taḥdhīr al-Nās did not specify the positional sealship ( khātamiyyat martabī) to be in relation to the prophets of this earth. Assuming the report of Ibn ‘Abbās to be genuine, he affirmed the Prophet’s ﷺ positional sealship to be in relation to the prophets [in the earths] below too. In fact, you can even say, this was the reason for writing the treatise Taḥdhīr al-Nās.

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Can Asrar Rashid show where in this official report, namely Proceedings of the Special Committee of the Whole House Held in Camera to Consider the Qadiani Issue, the reference he has himself cited, it gives the account he describes? This is an issue regarding which various views and unsound notions have arisen from the scholars of our age. The debate has even led to declarations of disbelief and deviation, but the issue is not something in which either of the two sides on it are ruled to have disbelief or deviation. I compiled three books on it, two in Urdu, the first al-Āyāt al-Bayyināt ‘alā Wujūd al-Anbiyā’ fi ‘l-Ṭabaqāt and the other Dāfi‘ al-Waswās fī Athar Ibn ‘Abbās, in which I verified the matter in a nice way and removed the doubts of many skeptics in an explanatory manner. The third is in Arabic called Zajr al-Nās ‘an Inkār Athar Ibn ‘Abbās, in which I incorporated the outcomes of the two previous books and added a lot from the books Allāh favoured me to read in the two Blessed Ḥarams. I finished compiling it in Makkah When ‘Allāmah ‘Abd al-Ḥayy Laknawī had written his explanation of the report, he made clear that any counterpart of the Prophet Muḥammad ﷺ on another earth would have to be chronologically prior to him to maintain the essential belief in the Prophet Muḥammad’s ﷺ finality and the universality of his law and message. [24] Other “final prophets” are only final relative to their earth, while the Prophet Muḥammad ﷺ is the absolute final prophet of all earths. In his earlier work ‘Islam Answers Atheism’, Asrar Rashid enters the territories of the New Atheists and those pursuing kufr humanistic sciences—particularly those bent on debunking a Divine Reality. Intent on showing the false trails laid out for the unwary, he aims to rescue those who have been misled by showing the weakness and fallacies in their arguments and that in most cases, behind their disparagement and denigration, the Hand of God is merely replaced by straw-man arguments, emotional content, and fantasy. If it were legally possible for a prophet to be appointed after the Prophet ﷺ according to the deceased Mawlānā [Qāsim Nānotwī], he would not have used the word “hypothetically” ( bi ‘l-farz). The term “hypothetically” itself indicates it is impossible, the clear meaning of which is that this is impossible and in no way is it possible [for it to occur]. However, if in hypothetically assuming the impossible, for a short while this impossibility [of a future prophet being born] were to be entertained, even then there would be no difference to the positional sealship of the Prophet ﷺ, his excellence and supremacy. [62]In Taḥdhīr al-Nās, Mawlānā Qāsim Nānotwī couches this argument in an esoteric meaning of the prophetic title “Khātam al-Nabiyyīn”, referred to in the verse of the Qur’ān: “Muḥammad is not the father of any of your men, but the messenger of Allāh ( rasūlAllāh) and the seal of prophets ( khātam al-nabiyyīn).” [27] While the plain meaning of “Khātam al-Nabiyyīn” is “the last chronological prophet”, a more subtle or esoteric meaning was propounded by some scholars. He was one of the most prominent founders of the famous Dār al-‘Ulūm at Deoband in 1866, of which he served as its first “sarparast” (figurehead). The Dār al-‘Ulūm became renowned world-over not only for housing some of India’s most brilliant and saintly personalities, but also for spawning an educational reform movement in the subcontinent and beyond. Mawlānā Qāsim Nānotwī also founded a well-known madrasah in Moradabad, the Madrasah Shāhī. 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). The mark or seal of a “ khātam” – with fatḥah on the tā’ – appears on the thing that is sealed. Similarly, the mark of one that embodies a characteristic directly appears on those that embody the characteristic indirectly. [51] Hence, what he took issue with is it being the “sole meaning”. This is clear from Taḥdhīr al-Nās itself as he has himself said the verse indicates chronological finality. 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’. He himself has given two explanations of how chronological finality is meant and indicated [by the verse/term].” [60]

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It will not do to quote hearsay or reports from other sources that cannot be corroborated. Since Asrar Rashid has cited the official proceedings, he should be able to show where this account is found in there. Al-Nānawtawī said: “To interpret the ‘finality of Prophethood’ as the ‘Last Prophet’ is a misconception in the minds of the general public – this meaning is incorrect according to the learned”; “Even if a prophet were to be born after the Holy Prophet ﷺ, the finality of the Prophet ﷺ would not be affected in any way” and “Even if it were assumed that a new prophet can come during the era of the Holy Prophet or after him ﷺ, it would not have effect on the finality of our Prophet ﷺ.” These statements gave birth to an unprecedented debate on the finality of the Prophet Muḥammad. [64] In Tanwīr al-Nibrās, Mawlānā Qāsim Nānotwī makes it explicitly clear that he regards the counterparts of the Prophet ﷺ on the other earths to be “relative khātams”, i.e. relative to their earth, while the Prophet Muḥammad’s ﷺ finality is inclusive of all earths. He writes: “The seals of the lower earths are relative seals ( khātam iḍāfī) while the Messenger of Allāh ﷺ is the real seal ( khātam ḥaqīqī).” [52] Based on the ḥadīth, “Indeed every verse has a ẓahr (a conspicuous meaning) and a baṭn (esoteric meaning)”, [31] since the sealship of time is, as it were, the ẓahr of the verse, the baṭn, i.e. an esoteric meaning, is also desired. The esoteric meaning of prophetic sealship is that the continual chain of receiving prophethood ends at him ﷺ. The light of the moon and planets are received from the sun. In the world of means, the light of the sun is not received from another. Similarly, the prophethood of the earlier prophets was received from Muḥammad ﷺ. Yet, the Muḥammadan prophethood was not received in the world of means from another. The continual chain of light ends at the sun, so it is right to call it “khātam al-nayyirāt”: the seal of lights. So too, the continual chain of prophethood ends at the Muḥammadan soul, hence it is deserving he be called “Khātam al-Nabiyyīn”. [32]

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The second is chronological sealship, meaning that in this world of seeing, his time of prophethood occurs at the end of all prophets (upon them peace). No one will be endowed with prophethood after him. In the seventh volume of Rūḥ al-Ma‘ānī, it is reported as a marfū‘ ḥadīth from Ḥaḍrat Ubayy ibn Ka‘b: “The creation [of prophets] began with me, but I will be the last to be sent”. It is also reported as a marfū‘ ḥadīth from Ḥaḍrat Abū Hurayrah (Allāh be pleased with him): “I was the first prophet to be created and the last to be sent”. Save Balgurra, Beyst & The End of All Things to your collection. Share Balgurra, Beyst & The End of All Things with your friends. Qāsim al-Nānawtawī – the founder of the Deoband Movement – was a prolific author who had garnered a sizeable following in the Subcontinent during his time. However, his writings were met with strong responses as many times he purported erroneous beliefs as being orthodoxy. One example, which is relevant to the discussion here, was his quotes from Taḥdhīr al-Nās. Yes, if sealship in the sense of a non-derivative embodiment of the attribute of prophethood is taken, as this humble one has submitted, then besides Allāh’s Messenger ﷺ, any other individual intended for creation cannot be considered equal to the Prophet ﷺ. Rather, in this way not only is his superiority over external individual prophets established, his superiority over even conceivable ( muqaddarah) individuals is established. Therefore, even if it were hypothesised that after the time of the Prophet ﷺ any prophet was born, even then there would be no difference to the Muḥammadan sealship. [61]

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Navigating the End of Time sets a course for a navigation of the dangerous ways that Armageddon-watchers have invented or twisted prophecies to their own advantage. Rashid draws on examples of how both Muslim and non-Muslim millenarians have cajoled and brainwashed followers, in many cases, to their doom. The trials and tribulations of our time are indisputable, but Rashid lays bare the fitan which are essentially a result of a our own miseducation or dependence on the products of the industrial revolution the apotheosis of which is the smart phone in our hand which completes what has been called the mass-formation (or crowd psychosis) of our 'technic society'. These he juxtaposes with the language of the Qur'an and the key prophecies of the Messenger of Allah & and what he says about the fitan of the End Times. These eschatological matters were further collected and mapped out by a few Muhaddithun and Rashid gently teaches us how to map read; 'Do not travel there until you learn to read the signs properly, and if possible find a very good guide.'

He offers a number of evidences for why he believes the earlier prophets derive their prophethood from the Prophet Muḥammad ﷺ. He accepts these evidences are “abductive” ( innī) – that is, arguing the cause from its effects, which is not a definitive form of evidence. But he develops a cumulative case which he argues offers strong support for his claim. [43]

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Zayd [a reference to Mawlānā Aḥsan Nānotwī himself] – in following a scholar [i.e. ‘Allāmah ‘Abd al-Ḥayy Laknawī] who was also endorsed by a muftī of the Muslims [i.e. Muftī Sa‘dullāh Murādābādī] – wrote this statement: Save Digital Gurus Presents: Navigating Mental Health in a Commercial World to your collection. Share Digital Gurus Presents: Navigating Mental Health in a Commercial World with your friends. Navigating the End of Time’ sets a course for a navigation of the dangerous ways that Armageddon-watchers have invented or twisted prophecies to their own advantage. Rashid draws on examples of how both Muslim and non-Muslim millenarians have cajoled and brainwashed followers, in many cases, to their doom. The trials and tribulations of our time are indisputable, but Rashid lays bare the fitan which are essentially a result of our own miseducation or dependence on the products of the industrial revolution—the apotheosis of which is the smart phone in our hand—which completes what has been called the mass-formation (or crowd psychosis) of our ‘technic society’. These he juxtaposes with the language of the Qur'an and the key prophecies of the Messenger of Allah, may Allah bless him and grant him peace, and what he says about the fitan of the End Times. These eschatological matters were further collected and mapped out by a few Muhaddithun and Rashid gently teaches us how to map read; ‘Do not travel there until you learn to read the signs properly, and if possible find a very good guide.’ Author My belief is that the aforementioned ḥadīth is authentic and reliable. And the strata of the earth are separate. In each stratum there are creatures of the divine. It is inferred from the aforementioned ḥadīth that there are prophets in each stratum. However, while it is established there are seals on each stratum, it is not established they are equal to our Seal of the Prophets. Nor is it my belief that those ‘seals’ are equal to the Messenger of Allāh ﷺ. The children of Ādam that have been mentioned in, ‘We have ennobled the children of Ādam’, [22] and are better than the rest of creation, are the children of the Ādam of this stratum by consensus. Our Prophet ﷺ is better than all the children of Ādam. Thus, undoubtedly, he is better than all creatures. Thus, the ‘seals’ of the other strata, who are included amongst ‘creatures’, cannot be equal in any way to him.”

Save Navigating your Leadership Landscape (North) to your collection. Share Navigating your Leadership Landscape (North) with your friends. Another high-profile court case occurred in the Bahawalpur state between 1926 and 1935 with regards to the status of the marriage of a woman whose husband converted to Qādiyānism. Seeing that this court case was critical to the integrity of their movement, the Qādiyānī leadership hired experienced lawyers to argue their case. ‘Allāmah Anwar Shāh Kashmīrī (1873 – 1933) and his students led the case against the Qādiyānīs. [85] During the proceedings, the Qādiyānī lawyer argued from some isolated statements of Taḥdhīr al-Nās, to which ‘Allāmah Anwar Shāh Kashmīrī replied: