Navigating the End of Time

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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: Shāh Ismā‘īl Shahīd explains that the one who holds such a belief is a “true mushrik and a complete ignoramus, and has not understood the meaning of divinity in the slightest, and has not realised the greatness of this Owner of the Kingdom.” [13] 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.” [14] He further states that if all creatures were like Jibrīl and the Prophet ﷺ, this would not increase in the lustre of Allāh’s kingdom, and similarly if all creatures were devils and dajjāls this would not decrease from the lustre of His kingdom. [15] 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?!

Mawlānā Qāsim Nānotwī on Khatm al-Nubuwwah – Response to

Al-Nānawtawī said: “To interpret the ‘finality of Prophethood’ as the ‘Last Prophet’ is a misconception in the minds of the general public – this meaning is incorrect according to the learned”; “Even if a prophet were to be born after the Holy Prophet ﷺ, the finality of the Prophet ﷺ would not be affected in any way” and “Even if it were assumed that a new prophet can come during the era of the Holy Prophet or after him ﷺ, it would not have effect on the finality of our Prophet ﷺ.” These statements gave birth to an unprecedented debate on the finality of the Prophet Muḥammad. [64] Shaykh Asrar Rashid is a writer, public lecturer, debater and teacher of Arabic and Islamic disciplines. He has undertaken studies under traditional Islamic teachers in Arabic and Islam, Ash?ari Kalam, traditional rational theology, and its ancillary subjects in his city of birth, Birmingham (UK) and in Damascus (Syria). 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. 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 a 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 & 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.'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 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 Look now, in this situation, the conjunction between the two sentences and the aforementioned corrective and exception come into focus at the height of coherence. The sealship [of the Prophet ﷺ] is established in the best way. Chronological finality ( khātamiyyat zamānī) too does not escape one’s hand.

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

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. 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] 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. Mawlānā Qāsim Nānotwī had already explained his view on the superiority of the Prophet Muḥammad ﷺ in an earlier work, Āb-i-Ḥayāt, in 1870. In it, he explained a distinction between direct/non-derivative ( dhātī) and indirect/derivative ( ‘araḍi) attributes. The light of the moon and planets is indirect/derivative while the light of the sun is direct/non-derivative. He argued prophethood had a similar division. 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. He taught students in spare hours between his work at the printing presses, mainly on the topic of Ḥadīth. His famous students include: Shaykh al-Hind Mawlānā Maḥmūd Ḥasan Deobandī (1851 – 1920), Mawlānā Fakhr al-Ḥasan Gangohī (d. 1897) and Mawlānā Sayyid Aḥmad Ḥasan Amrohawī (1851 – 1912).

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The 1974 court case against Qādiyānīs was one of the most high-profile and impactful efforts against the Qādiyānīs. It was led by scholars from all persuasions, including Deobandīs. Some of the members of the National Assembly of Pakistan who in 1974 pushed for a Supreme Court judgement against Qādiyānīs include: Muftī Maḥmūd (1919 – 1980), a prominent Deobandī scholar and politician; Mawlānā Ghulām Ghawth Hazārvī (1896 – 1981), a Deobandī scholar; and Mawlānā ‘Abd al-Ḥaqq Akorwī (1912 – 1988), founder of the famous madrasah Dār al-‘Ulūm Ḥaqqāniyyah. Save Digital Gurus Presents: Navigating Mental Health in a Commercial World to your collection. Share Digital Gurus Presents: Navigating Mental Health in a Commercial World with your friends. 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.” 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).