Truth about Khatm-e-Nabuwat — Page 146
conditions; if, for instance, conditio~s warrant the ~e~~ssity of a· new law, reformatorr process • is. uutia-ted through a new • code. But 1f a new law is not called for, a. prophet without a· fre~h law,· is raised to initi~te reform~ This principl_e has been operative from eternity and has never been suspended. The appointment of 1,24,000 prophets, of whom nearly 815 were law-bearing apostles, bears decisive testimony to this eternal trut_h. Since it is an eternal Divine law that whenever evils of great magnitude appear, Allah raises reformers. '!'here is no reason why • that law should be regarded as inoperative in our times. . It cannot be urged that since the appearance of the Khatamannabiyyeen this • law which no doubt held good has been-suspended. For, we hav~ already eastablished hi" our exposition of the_ term,. that Khatamannabiyyeen does not spell an end of the prophetic· circle, but that it only means that a current that flowed independently has now • been diverted into one channel, namely the Holy Prophet (Allah be pleased with him). Besides, we are ·not treating the subject here in the •light of the Quran and Hadith. (that ground has already be1 n covered) but our approach • is_ from· a purely rational angle. According to· the - rational viewpoint, it is manifestly clear. that. the Divine modus operandi in ·respect of human moral reform11tion, effective from eternity, was confined to the appointment of Prophets, could not have been dropped in our age. What rational argument can justify the damming of this ancient stream. The·- question •why the eternally established Divine - procedure of irrigating the. spirit of in~n through- an eternal stream should be considered as abandoned in· our age, deserves serious considera- tion. 'fhis is a. clear-cut rational argument. that has a direct appeal to unbiased minds, endowed with clear vision. No. amount of ineenious reasoning can dislodge it. 146