With Love to Muhammad (sa) - The Khatam-un-Nabiyyin — Page 66
66 With Love to Muhammad sa the Kh ā tam-un-Nabiyy ī n un-Nabiyy ī n because, with his advent, the law was completed and perfected. 49 Hazrat Sheikh ‘Abd-ul-Q ā dir Al-Kurdist ā ni wrote, “The title Kh ā tam-un-Nabiyy ī n conferred on the Holy Prophet (peace and blessings of All ā h be on him) means that after him a law- bearing prophet will not come. ” 50 Maulw ī Ab ū Al-Hasn ā t ‘Abd- ul-Haye of Farangimahal, Lucknow, a Brelw ī scholar gives his exposition on the same topic that: ‘Ulem ā Ahle Sunnat also subscribe to the view that following the advent of the Holy Prophet (peace and blessings of All ā h be on him) no law-bearing prophet can come. The prophethood of the Holy Prophet (peace and blessings of All ā h be on him) is wide in scope. Any prophet who would now come would be from the ummah and follow his shar ī ‘ah. 51 It is now evident that our interpretation of Kh ā tam-un-Nabiyy ī n was taught much earlier by these great saints 52 and this fact is well known in the Muslim ummah that the Holy Prophet Muhammad sa is the last law-bearing prophet. The Ahmadiyya Muslim Jam ā ‘at has only reiterated what these saints and scholars said. A criticism of this belief by Farhan Khan is indirectly a criticism of these well-known and well-recognized saints. In other words, he failed miserably to 49 Al-lns ā nul K ā mil , Volume 1, Chapter 36, Page 69 [edition I, 1316 A. H. ] 50 Taqr ī d Almaram , Volume 2, Page 233 51 Maulvi Abdul Haye, Majm ū ‘ah Fat ā ’w ā , Volume 1, Page 17 52 These are only a few examples of the opinions of the scholars and saints of Isl ā m. Several other examples are given in the chapter entitled Opinion of the Sah ā ba ra , Ā ’immah, and Mujaddid ī n rh