Navigating the End of Time

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Thus, the question to the scholars of Sharī‘ah is: Do the words of the ḥadīth contain the possibility of these meanings or not? And will Zayd become a disbeliever or sinner or outside of the Ahl al-Sunnah wa ‘l-Jama‘ah because of this statement or not? Clarify and be rewarded. [23] What “unprecedented debate on the finality of the Prophet Muḥammad” he is referring to however is not clear. As we have shown very clearly, the finality of the Prophet Muḥammad ﷺ was never in question in Mawlānā Nānotwī’s writings. Mawlānā Qāsim Nānotwī develops a case for his point of view in Taḥdhīr al-Nās. His first main contention is that verse 33:40 contains the conjunction lākin (but) which entails a corrective of a false assumption ( istidrāk). Hence, the two attributes “Messenger of Allāh” and “Seal of the Prophets” correct a wrong assumption that may derive from “Muḥammad is not the father of any of your men”. 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”. Yet, Ibṭāl Aghlāṭ Qāsimiyyah was published after the demise of Mawlānā Qāsim Nānotwī in 1882 or 1883 [88], almost a decade after Taḥdhīr al-Nās. Professor Ayyūb Qādrī (1926 – 1983) explains: Even though these “quotes” are selected from several different sections of Taḥdhīr al-Nās, Asrar Rashid gives only a single reference in his footnote to the third “quote” as: “ Taḥdhīr al-Nās, p.25”. [65] Moreover, Asrar Rashid has taken liberties in his translation of these “quotes”, the full translations of which have been given above as “citations 1-3”.

Mawlānā Qāsim Nānotwī on Khatm al-Nubuwwah – Response to

Hence, in response to detractors who claimed he did not believe the term “Khātam al-Nabiyyīn” indicated finality in time, he said: 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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In other words, it was something compiled by Mawlānā Nānotwī’s detractors, those in the circle of ‘Abd al-Qādir Badāyūnī. A signature that is clearly out of place and unexpected is that of ‘Allāmah ‘Abd al-Ḥayy Laknawī, which Asrar Rashid capitalises on. But this signature does not seem to be genuine. Nor does it seem anything of note is known about the compiler ‘Abd al-Ghaffār. A map is not merely a chart, but something that unveils paths and gives directions through illumined way markers- lamp posts if you like. Rewards and dangers lie on the way. It is no coincidence perhaps that the teaching game “Snakes and Ladders’ was invented in Moghul India [Shataranj al-Urafa]. An inability to map-read or interpret the virtues and dangers in those signs renders them futile. In such a case, one must be led, grasping the hand of a guide. Whose hand today can be trusted? Taḥdhīr al-Nās, the full title of which is “ Taḥdhīr al-Nās min Inkār Athar Ibn ‘Abbās” (“Warning Men Against Rejecting the Narration of Ibn ‘Abbās”), was first printed in 1873. Mawlānā Qāsīm Nānotwī never intended it to be printed as a book. Nor did he give it its famous title. It was Mawlānā Muḥammad Aḥsan Nānotwī (1825 – 1895), a gifted scholar who operated a printing press in Bareilly, that gave it a title and published it. Mawlānā Aḥsan Nānotwī had become involved in a dispute on which he solicited the view of Mawlānā Qāsim Nānotwī and ‘Allāmah ‘Abd al-Ḥayy Laknawī.

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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] Thus, Mawlānā Qāsim Nānotwī argues the verse has a conspicuous meaning ( ẓahr) and an esoteric meaning ( baṭn), both of which are equally true. In Ajwibah Arba‘īn, a work published in 1874 in refutation of Shī‘ah, Mawlānā Qāsim Nānotwī wrote:Excellently written and brilliantly dismantles the sophistry, chutzpah not to mention the absurdity of the modern day atheist using rational arguments and Ash’ari theology. Easily accessible chapters make it a great work readily on hand to answer the critics of Islam on the oft-quoted so called ‘objections’ parroted today e.g. jihad, slavery, women in Islam, concept of evil and God etc. May God reward the author and publishing team immensely. Table of contents Chapter One – Islam & Atheism 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.” [18] In commenting on this, Ibn ‘Abbās (Allāh be pleased with him) said: “In each earth there is the like of Ibrāhīm”, and in another version: “Seven earths, in each earth there is a prophet like your prophet, an Ādam like your Ādam, a Nūḥ like your Nūḥ, an Ibrāhīm like your Ibrāhīm and an ‘Īsā like your ‘Īsā.” [19] 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] 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.' 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]. [41]

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Since the blessed Muḥammadan being embodies the characteristic of prophethood directly and the remaining prophets embody it indirectly, it is now established that he ﷺ is a spiritual father ( wālid ma‘nawī), and the remaining prophets are with respect to him spiritual children ( awlād ma‘nawī). With respect to his community, ponder the phrase “RasūlAllāh” and this reality will become clear. [44]Mawlānā Qāsim Nānotwī would later author a work to refute some charges made against Taḥdhīr al-Nās by his detractors, who were led by ‘Abd al-Qādir Bādāyūnī (1837 – 1901). He called it Radd-i-Qawl-i-Faṣīḥ (“Refutation of Qawl-i-Faṣīḥ”), but it was given the title “ Tanwīr al-Nibrās” by his students. In it, he refers to himself in the third person as “the author of Taḥdhīr al-Nās”. In this work, he wrote: If the sealship of rank, which is the baṭn of the verse, is not mentioned in Tafsīr Bayḍāwī, which is explaining the ẓahr of the Qur’ān, to say Imām Bayḍāwī denies the baṭn of the verse is merely your presumption. According to ḥadīth, all verses have a ẓahr and a baṭn. If someone explains a baṭn for the outer meaning of the Qur’ān, why should this be denounced? [34] In the following essay, we will first put Mawlānā Qāsim Nānotwī’s work Taḥdhīr al-Nās in historical context, followed by a contextualisation of some specific citations from his work that Asrar Rashid presents.