Navigating the End of Time

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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.”

Navigating the End of Time — Wardah Books

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] These he juxtaposes with the language of the Quran 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.’ Nūr al-Dīn Bhairawī (1841 – 1914 CE) was a close companion and ally of the notorious false prophet, Mirzā Ghulām Aḥmad Qādiyānī (1839 – 1908). He was also the “first khalīfah” of the Qādiyānī group. Asrar Rashid’s reference for the above account is a biography of Ḥakīm Nūr al-Dīn Bhairawī by a Qādiyānī author titled: “ Hakeem Noor-Ud-Deen: The Way of the Righteous”. [68] 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”. It appears these are entirely fictional additions by Asrar Rashid himself. Hence, the next questions for Asrar Rashid are: 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: The first half of the book will almost certainly save people from falling for any claim that misinterprets known signs of the hour or false claimants of being the Mahdi. It looks closely at cult leaders and their methods and how to protect oneself from their lies, delusion or mental illness.

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Mirzā Ghulām Aḥmad Qādiyānī did not make any explicit claims of prophethood until 1901 [77], several decades after Mawlānā Qāsim Nānotwī had already passed away. What Asrar Rashid appears to want to get across is some sort of causal link between Mawlānā Qāsim Nānotwī’s views and Mirzā’s claims of prophethood.

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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] 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. 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 Mawlānā Qāsim Nānotwī begins his answer in Taḥdhīr al-Nās as follows, which we will refer to as “ citation 1” in reference to Asrar Rashid’s “quotes” (see below):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. Thus, no other prophet claimed to be the seal (i.e. the last prophet). It was only Ḥaḍrat Muḥammad Rasūlullāh ﷺ that claimed this as stated clearly in the Qur’ān and Ḥadīth. If anyone besides and before the Prophet ﷺ were to have claimed to be the seal it would have been Ḥaḍrat ‘Īsā, but leave aside claiming to be the seal, he said: “The king of the world will come after me.” [37] It is evidently clear from this that he denied being the seal, but rather gave glad tidings of the seal to come. The “king of all” is the seal of authorities. When there are different judgements, his judgement will be the endmost, as is clear in the matter of legal cases. [38] Allāh, exalted is He, has combined the particles of prophethood for Muḥammad ﷺ, perfected them for him and put a seal over them with His seal… The meaning of “Khātam al-Nabiyyīn” according to us is that prophethood was completed in its entirety for Muḥammad ﷺ, so his heart was made for the pinnacle of prophethood a receptacle around it, and then it was sealed. [28] 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] Allāmah Anwar Shāh Kashmīrī, Muftī Muḥammad Shafī‘ (1897 – 1976) and Ma

Navigating the End of Time: A Book by Asrar Rashid - Find Book Navigating the End of Time: A Book by Asrar Rashid - Find Book

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] This is not to say that Qādiyānīs never used Mawlānā Qāsim Nānotwī’s statements. Qādiyānīs have misused the statements of many scholars, including Mullā ‘Alī al-Qārī, Shāh Waliyyullāh Dihlawī, Jalāl al-Dīn al-Rūmī etc. The mere fact that they misuse Mawlānā Qāsim Nānotwī’s writings says nothing about the validity or otherwise of Mawlānā Qāsim Nānotwī’s views. [84] What this entire discussion shows is that Mawlānā Qāsim Nānotwī never questioned the chronological finality of the Prophet Muḥammad ﷺ. Indeed, he regards anyone who questions it to be a disbeliever. [55] Rather, he merely questioned chronological finality being the sole basis for the prophetic title of “Khātam al-Nabiyyīn”. [56] 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: 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.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] He married a woman of Deoband in 1853 with whom he had ten children. One of his sons, Mawlānā Ḥāfiẓ Muḥammad Aḥmad (1862 – 1928), went on to become rector of the Dār al-‘Ulūm in Deoband. In a recent book, Navigating the End of Time, Asrar Rashid attempts to show a link, albeit a “subtle” and “unexpressed” one, between Deobandīs and Qādiyānīs. [1] Apart from decontextualized citations from Taḥdhīr al-Nās of Mawlānā Qāsim Nānotwī, his evidences for this are extremely thin, indeed in some cases apparently fictitious. This is not altogether surprising given an earlier critique of some of his unfounded and untruthful claims. [2] 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

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The point he is getting across is that based on this understanding of “Khātam al-Nabiyyīn”, there is no conceivable way that the narration of Ibn ‘Abbās (Allāh be pleased with him), which he and others regard to be authentic, can call into question the Prophet’s ﷺ absolute superiority. It was Mawlānā Qāsim Nānotwī’s detailed response to this question, as well as ‘Allāmah ‘Abd al-Ḥayy Laknawī’s brief response, that would be printed as Taḥdhīr al-Nās min Inkār Athar Ibn ‘Abbās in 1873 from Mawlānā Aḥsan Nānotwī’s printing press in Bareilly. As is evident, the question that Mawlānā Aḥsan Nānotwī had in relation to the report of Ibn ‘Abbās (Allāh be pleased with him) was primarily about the status of the Prophet Muḥammad ﷺ. If there are counterparts to the Prophet ﷺ on other earths, does that call into question the Prophet ﷺ being the superior-most creation of Allāh? The question was not over the chronological finality of the Prophet Muḥammad ﷺ, which was never in question.The scholars of the Ahl-i-Ḥadīth persuasion sided with Shāh Ismā‘īl Shahīd in this matter. A debate ensued in 1871 between some Ahl-i-Ḥadīth scholars and those who sided with ‘Allāmah Faḍl al-Ḥaqq Khayrābādī. The contents of the debate were recorded in Munāẓara-i-Aḥmadiyyah. [17] During the course of the debate, the Ahl-i-Ḥadīth debaters brought up a narration attributed to Ibn ‘Abbās (Allāh be pleased with him). 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: