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Navigating the End of Time

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For the latter, he gives the example of another verse in which wine and gambling are referred to as “ rijs” (filth). Rather, he merely questioned chronological finality being the sole basis for the prophetic title of “Khātam al-Nabiyyīn”. For a detailed English biography of Mawlānā Qāsim Nānotwī, see Hujjatul Islam Hadhrat Moulana Muhammad Qaasim Nanotwi (rahmatullahi alayh): A Glimpse into his Life, available as a PDF here: hadhrat_moulana_muhammad_qaasim_nanotwi-a_glimpse_into_his_life. Nowhere in this biography does it say that Ḥakīm Nūr al-Dīn “attended lectures at the Deoband seminary”, nor that he “fell under the influence of Qāsim al-Nānawtawī on finality of prophethood”. 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?

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In Ibṭāl Aghlāṭ Qāsimiyyah, the views of Mawlānā Qāsim Nānotwī are presented merely as citations from Taḥdhīr al-Nās, as well as one citation from a letter in Qāsim al-‘Ulūm (a collection of Mawlānā Qāsim Nānotwī’s letters). Thus, the context of Taḥdhīr al-Nās was to reconcile the superiority of the Prophet Muḥammad ﷺ with the report of Ibn ‘Abbās affirming counterparts existing on other earths.Regarding the shorter version, al-Dhahabī said: “[The chain of] this ḥadīth agrees with the criteria of Bukhārī and Muslim; its narrators are authorities.

Navigating the End of Time : New Navigating the End of Time

Mawlānā Nānotwī (Allāh have mercy on him) affirmed a third type: sealship of location: “Meaning, the earth in which the Noble Prophet appeared is above and at the end of all earths, and there are no earths above it. Ready or not, mankind’s journey is simply one of time; a journey imposed on its wayfarers without options. Haḍrat Muhyī al-Dīn Ibn ‘Arabī, Mawlānā Rūm, Mawlānā Baḥr al-‘Ulūm, Haḍrat Mujaddid Alf Thānī, Allāh sanctify their souls, Haḍrat Shaykh ‘Aḍuḍ al-Dīn Amrohī, Allāh sanctify his soul, and others – all of them gave the same explanation of “Khātam al-Nabiyyīn” which the author of Taḥdhīr al-Nās did. He was a distant relation of the famous spiritual master, Ḥājī Imdādullāh Muhājir Makkī (1818 – 1899), as well as the renowned Delhi theologian, Mawlānā Mamlūk al-‘Alī Nānotwī (1789 – 1851).

Because all prophets, whether of this world or any other, ultimately derive their prophethood from his.

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

This would have occurred long before Ḥakīm Nūr al-Dīn made any contact with Mirzā Ghulām Aḥmad Qādiyānī or had any associations with him. 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.

In it, he explained a distinction between direct/non-derivative ( dhātī) and indirect/derivative ( ‘araḍi) attributes. In Taḥdhīr al-Nās, Mawlānā Qāsim Nānotwī notes that “anyone who claims prophethood today would be regarded as a disbeliever”. 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.

Mawlānā Qāsim Nānotwī on Khatm al-Nubuwwah – Response to

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. By saying “then he comes to you”, the verse clarifies that the time of appearance of the Prophet ﷺ will occur after all of them. If Asrar Rashid disagrees with Mawlānā Nānotwī’s thesis, he should have accurately presented his views, followed by a careful critique of them. The unrestrictedness of “ Khātam” entails that the series of all prophets (upon them peace) terminates at him ﷺ.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”.

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