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. 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. While Qāḍī Bayḍāwī and others explained the ẓahr of the speech of Allāh, these [Awliyā’] explained its baṭn. The author of Taḥdhīr al-Nās combined both [the ẓahr and the baṭn] in [his explanation of] this verse. [33]

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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. Almost a thousand years before Mawlānā Qāsim Nānotwī, the Ṣūfī Muḥaddith, al-Ḥakīm al-Tirmidhī, wrote: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:

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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 What do scholars of religion say of this matter? With respect to the statement of Ibn ‘Abbās which is found in al-Durr al-Manthūr and other sources: “Verily, Allāh created seven earths. In each earth is an Ādam like your Ādam, a Nūḥ like your Nūḥ, an Ibrāhīm like your Ibrāhīm, an ‘Īsā like your ‘Īsā and a Prophet like your Prophet.”

Upon completing his education in 1851, he worked as a proof-reader and annotator at various printing presses in Delhi and Meerut. He was also involved in the first ever print of Ṣaḥīḥ al-Bukhārī, famously produced by Muḥaddith Aḥmad ‘Ali Sahāranpūrī in the early 1850s. [4] In his inspired tract [i.e. Taḥdhīr al-Nās], Ḥaḍrat Mawlānā Muḥammad Qāsim Ṣāḥib (Allāh have mercy on him) offered strong evidences and proofs for the Prophet ﷺ being the Seal of the Prophets and espoused remarkable academic insights on the narration transmitted from Ḥaḍrat ‘Abdullāh ibn ‘Abbās. In several places in this treatise, Ḥaḍrat Mawlānā also affirmed that the Noble Prophet ﷺ is the Seal of the Prophets in terms of time, and that this is a unanimous doctrine, and that this meaning has been mass-transmitted and its denier is a disbeliever. See also Ḥaḍrat Mawlānā’s book Munāẓarah ‘Ajībah on this very topic, and also his Āb-i-Ḥayāt, Qāsim al-‘Ulūm and other writings. 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).

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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 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] 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): 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. He was one of the most prominent founders of the famous Dār al-‘Ulūm at Deoband in 1866, of which he served as its first “sarparast” (figurehead). The Dār al-‘Ulūm became renowned world-over not only for housing some of India’s most brilliant and saintly personalities, but also for spawning an educational reform movement in the subcontinent and beyond. Mawlānā Qāsim Nānotwī also founded a well-known madrasah in Moradabad, the Madrasah Shāhī.

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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. Mawlānā Qāsim Nānotwī offers a linguistic analysis of a) how the terms khātam and khātim (two accepted readings of the word in the Qur’ān) carry the meaning he argues; [45] and b) how multiple meanings can simultaneously be meant by the term. For the latter, he gives the example of another verse in which wine and gambling are referred to as “ rijs” (filth). [46] Wine is physical filth and gambling is moral filth, yet the word “filth” is used for both. In the same way, the word khātam/ khātim entails posteriority. Mawlānā Qāsim Nānotwī argues the posteriority is inclusive of time, status and location. Posteriority of time means he comes chronologically at the end of all prophets. Posteriority of status means his position outstrips that of all other prophets in the manner he explained. Posteriority of location means his earth is above the remaining six earths, as described in ḥadīths. [47] 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”. The beauty of it is the signs are discussed chronologically with hadith cited as we go along so it gives a clearer picture than ever about the world we live in and how close we are to the end times. The key to following any map is that one must be ready for a journey. Ready or not, mankind’s journey is simply one of time; a journey imposed on its wayfarers without options. This chronological journey began at the creation of man and will end with the Day of Judgement, a journey full of trials [fitna (pl. fitan)], from which few of us can escape.

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Although Mirzā Ghulām Aḥmad of Qadian (1839 – 1908) was a contemporary of Mawlānā Qāsim Nanotwī, he was relatively unknown before 1880 (the year of Mawlānā Nānotwī’s demise) which was when he began publishing his magnum opus, the Barāhīn Aḥmadiyyah. [76] Taḥdhīr al-Nās was published in 1873. So a further question for Asrar Rashid is:

In his (fictitious?) 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. (The onus is on Asrar Rashid to identify where this account is found in the document he references.) Yet, where Qādiyānīs had used passages from Taḥdhīr al-Nās to support their beliefs, the scholars of Deoband had adequately refuted them. 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. 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] Jalāl al-Dīn Rūmī included the following couplet in his famous Mathnawī: “The Prophet is the Khātam because no likeness has he in generosity nor will he; like when a scholar acquires special mastery in a field, you say: ‘This field has been sealed by you.’” [29] In commenting on this couplet, Baḥr al-‘Ulūm Laknawī writes: