بسم الله الرحمن الرحيم
وصلى الله على خاتم النبيين
Continuing from the previous entry, another Deobandi, Abu Bakr Ghazipuri, writes:
سارے انبیا کی نبوت آپکی نبوت کا فیض ہے، اگر بفرض محال دوسرا نبی بھی آۓ تو آپکی نبوت اس کی نبوت کی اصل ہوگی اور آپ ہی کی نبوت کا فیض ہوگی۔ اور آپ اس کی نبوت کے بھی ذاتی اعتبار سے خاتم ہوں گے، جس طرح تمام انبیاء کے آپ خاتم ہیں۔
“The Prophethood of Muhammad is original and the Prophethood of the other Ambiyaa stems from the effulgence of his Nubuwah. That also means that he is the Seal of the Ambiyaa, from the first of them to the last, in aspects of personality, time and place. Even if in theory there should have been a prophet after him, that would have no effect on his Finality, because his Nubuwah is vested in himself orginally whilst the others stem from his effulgence. There is no doubt that that statement is correct...He being the Seal of the Ambiyaa, in personality, time and place, there would be no harm to his Nubuwat if in theory there were to be another Nabi in the era after him.” (Kia Ibn Taymiya Ulama e Ahle Sunnat wal-Jamaat Main Sey Hein? p.18):
It should be noted here that while on one hand the Deobandis argue that the finality of Prophet Muhammad’s صلى الله عليه وسلم prophethood is of a dual nature, i.e., it is both chronological and essential, on the other hand, Maulawi Qasim Nanautawi and his followers, like this Abu Bakr Ghazipuri, have stated that if, theoretically, another Prophet were to come after the time of Prophet Muhammad صلى الله عليه وسلم, it would have absolutely no effect on the Finality of Prophethood. But if the Prophet Muhammad’s صلى الله عليه وسلم finality is of a chronological nature, then certainly the appearance of a Prophet after him chronologically should be a violation of that finality. One cannot therefore help but conclude that Qasim Nanautawi and his blind followers do not really affirm a chronological finality for Prophet Muhammad’s صلى الله عليه وسلم prophethood.