Navigating the End of Time

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Unbeknown to many, a subtle, unexpressed connection always remained between the Deobandī and Qādiyānī movements. 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. 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.

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The unrestrictedness of “ Khātam” entails that the series of all prophets (upon them peace) terminates at him ﷺ. According to the above-described explanation, it is established from this expression that the earlier prophets are in need of him ﷺ for the characteristic of prophethood, and that he is not in need of anyone for this characteristic, whether earlier prophets or any other [created entity]. In the same way, if it is hypothesised that in his ﷺ time on this earth or any other earth, or in the sky, there was to be a prophet, he too would be dependent on him ﷺ for the characteristic of prophethood, and his series of prophethood will in any case terminate at him…The objective is that if sealship in the meaning I presented is taken, then his position as the Seal will not be specifically in relation to the past prophets. In fact, if hypothetically in his own time another prophet existed somewhere, even then his position as the Seal will remain sound. [63] Hence, the Prophet ﷺ received prophethood before everyone else. It is clear from the verse on the prophetic covenant [86] that just as the Noble Prophet ﷺ is the Messenger of this Ummah, he is the prophet of all prophets ( nabiyy al-anbiyā’). The group of prophets had been placed to one side and the Noble Prophet ﷺ to another side, and an agreement and oath to believe and support the Prophet ﷺ was taken from all of them. 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. Mūḥammad Qāsim, a descendant of Sayyidunā Abū Bakr al-Ṣiddīq (Allāh be pleased with him), was born in March of 1833 in the village of Nanauta, North India. 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). After primary education in Nanauta and Saharanpur, he left for Delhi in 1845 to study under the latter. He excelled in his studies, particularly the rational sciences. 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]The alleged use by Qādiyānīs of Taḥdhīr al-Nās in the 1974 Pakistan Supreme Court hearing aimed at declaring Qadiyānīs non-Muslims and the alleged failure of the scholars of Deoband to put up a credible defence.

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This was an incident some forty years before the 1974 Supreme Court case. If the scholars of Deoband were able to put up a defence several decades before, why would they suddenly fail to do so here?! 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. 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.” He demonstrated this with evidences. [87]

Mawlānā Aḥsan Nānotwī then wrote up a question that he sent to Mawlānā Qāsim Nānotwī and ‘Allāmah ‘Abd al-Ḥayy Laknawī. [21] The question is as follows: This is also demonstrated by the prophets (upon them peace) on the Night of Mi‘rāj forming rows and waiting for an imām and the Prophet ﷺ becoming their imām…Furthermore, the last of the Israelite prophets arriving and supporting the religion of the absolute Seal of the Prophets and implementing the Muḥammadan Sharī‘ah is a practical demonstration of the Prophet ﷺ being the best prophet and the Seal of the Prophets and is clearly aimed at showing Muḥammadan virtue. It should be clear that the doctrine of the descent of ‘Īsā (upon him peace) is a unanimous and mass-transmitted doctrine. According to the intent of Haḍrat Mawlānā [Qāsim Nānotwī], the Prophet ﷺ will not be called ‘Khātam’ of this earth only. Rather, his prophethood, both in terms of time and status, is a seal for the prophets of all seven earths. [54] 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]