Navigating the End of Time

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May Allāh elevate the rank of the erudite scholar, the deceased soul of Islām, the Muḥaddith, the debater, Muḥammad al-Anwar al-Kashmīrī, in the gardens of paradise and repay him with the reward of those who defend the sanctuary of the religion of Islām, for he defeated the Qādiyānīs with his shattering proofs and became a barrier to the moderate and extreme of them spreading in India by authoring beneficial books in refutation of them in various languages. During the course of the debate, the Ahl-i-Ḥadīth debaters brought up a narration attributed to Ibn ‘Abbās (Allāh be pleased with him). 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. The Sunnī scholars present, however, refuted these statements and made it abundantly clear that when al-Nānawtawī wrote them they were also declared heretical by the likes of Muftī Ḥāfiẓ Bakhsh al-Badāyūnī and Shaykh ‘Abd al-Ḥayy al-Laknawī.

Navigating the End of Time’ by Shaykh Asrar Rashid Book release: ‘Navigating the End of Time’ by Shaykh Asrar Rashid

Thus, in context, Shāh Ismā‘īl Shahīd was merely showing the utter transcendence of Allāh and His being completely without need for creation, so why would He fear anyone’s status when exercising His will? As explained, Mawlānā Qāsim Nānotwī believed the elements of time, location and status are all included in the Prophet’s ﷺ sealship. He performed three Ḥajj journeys: in 1861 (during which he memorised the Qur’ān); in 1870; and a final Ḥajj in 1877.This would have occurred long before Ḥakīm Nūr al-Dīn made any contact with Mirzā Ghulām Aḥmad Qādiyānī or had any associations with him. Yet, where Qādiyānīs had used passages from Taḥdhīr al-Nās to support their beliefs, the scholars of Deoband had adequately refuted them. Apart from being baseless and unfounded, Mirzā Ghulām Aḥmad’s absurd views on the meaning of “Khātam al-Nabiyyīn” is not the same as Mawlānā Qāsim Nānotwī’s. Ibṭāl Aghlāṭ Qāsimiyyah [1300 H]: Upon the suggestion of Mawlawī ‘Ubaydullāh, the imām of Jāmi‘ Masjid at Mombay (a Murīd of Mawlānā Faḍl-i-Rasūl Badāyūnī), an individual ‘Abd al-Ghaffār put this treatise together as a refutation of Taḥdhīr al-Nās. What purpose does it serve to quote three isolated sentences selectively in this manner from a complex discourse?

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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. Putting together a question with the views of them both, ‘Abd al-Ghaffār acquired signatures against Mawlānā Muḥammad Qāsim from the ‘Ulamā’. Mawlānā Shaykh ‘Abd al-Ghanī al-Mujaddidī al-Dihlawī, resident of Madīnah Ṭayyibah, wrote a few words endorsing it with his noble pen. 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.Then, explaining Allāh’s greatness and power, he said: “It is the nature of this King of Kings that in a single moment, had He so wished, with one command of ‘ Kun’, He would create thousands of prophets, saints, jinn and angels equal to Jibrīl, upon him peace, and Muḥammad ﷺ; and would turn the whole universe from the throne to the earth upside down and put another creation in its place. At this juncture, it would be appropriate to point to this [meaning of “Khātam al-Nabiyyīn”] from the explanation ( tafsīr) of the noble Awliyā’ too, although there isn’t scope here to cite the passages. 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”. The first footnote reads: “See: ‘ Proceedings of the Special Committee of the Whole House Held in Camera to Consider the Qadiani Issue’ by the National Assembly of Pakistan”.

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With those citations are their translations into Arabic penned by the passionate teacher, Mawlawī Muḥammad Shafī‘ al-Deobandī. These eschatological matters were further collected and mapped out by a few Muḥaddithūn 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. 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]. 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.account about the 1974 court proceedings, Asrar Rashid makes out that Deobandī “representatives” were unable to put up a credible defence against Qādiyānī citations from Taḥdhīr al-Nās. He has a knack for putting his energies to good use and not getting distracted by all the noise pollution around us, be it by devbandis or tanatan cults or closet rawafid and so on, and if something needs to be addressed, address the core issue in the right way and move on without getting dragged into the peeri soap operas and turf wars. Given the context of Mawlānā Qāsim Nānotwī’s statements both in Taḥdhīr al-Nās and in his other writings, do these isolated and decontextualised quotes fairly represent his views? Amongst Sunnī Muslims, the debate quickly gained the attention of many, as confusion became widespread.

Hanafi Fiqh - Two very brief English biographies of Imam

The prophethood of the Prophet Muḥammad ﷺ is non-derivative and the prophethood of other prophets besides him is derivative [hence, subordinate to the prophethood of the Prophet Muḥammad ﷺ]. It is thus necessary that he is the seal in terms of time too because the turn of the highest authority occurs after all subordinate authorities. He was mentored by Mawlānā Muẓaffar Ḥusayn (1805 – 1866), a respected and pious personality from Kandhla, and was instructed in spirituality by Ḥājī Imdādullāh Muhājir Makkī from whom he attained successorship in Taṣawwuf.Allāh says: “Oh you who believe, be mindful of Allāh and be amongst the truthful” [99]; “Oh you who believe, be mindful of Allāh and speak straight [i. The bulk of Ibṭāl Aghlāṭ Qāsimiyyah consists of objections allegedly made by Mawlānā Muḥammad Shāh Punjābī, objections which Mawlānā Qāsim Nānotwī had already responded to in Tanwīr al-Nibrās. There is no doubt that in his view Mirzā Ghulām Aḥmad Qādiyānī would be a disbeliever for his claim of prophethood. Qādiyānīs have misused the statements of many scholars, including Mullā ‘Alī al-Qārī, Shāh Waliyyullāh Dihlawī, Jalāl al-Dīn al-Rūmī etc. In April of 1880, he travelled to visit his ailing teacher Muhaddith Aḥmad ‘Alī at Saharanpur, which made his sickness worse.