Life of Ahmad — Page 840
REMOVES A MISCONCEPTION as 840 This is explained in Fat h ul B a r i , vol. 6, as follows: 'No Chosroe will administer the affairs of state so well as this Chosroe has done'. Obviously it cannot mean that there will be no king after the Chosroe or Kaisar. Mu h iyyud D i n Ibn-i-Arab i ra interprets L a Nabiyya ba‘d i by saying that there shall be no Prophet who will cancel or go against the Islamic law of Muhammad sa. 225 Imam Muhammad T a hir Gujr a t i rh also says the same thing. 226 Imam Sha‘r a n i rh also interprets the words in the same way 227. Nawab S idd i q Hasan Khan states the same 228. A ’isha ra , whose position is well known, throws a flood of light on the point in her authoritative instruction: 'Say, he is the seal of the Prophets but do not say that there is no Prophet after him'. 229 Suy uti writes that Mugh i ra also expressed the same opinion 230. There are other sayings also of the Holy Prophet sa which are to the same effect; e. g. , Anan-Nabiyyul umm i yyu wa l a Nabiyya ba‘d i. In the light of the above discussion it does not seem necessary to deal with them separately. The other Hadith brought forward is Lau k a na ba‘d i Nabiyyun lak a na Umar ra. It is translated as follows: 'If there were a Prophet after me, it would have been Umar ra '. The word ba‘d also means 'with', 225 Fut uha t-e-Makkiyya , vol. I, p. 569 and vol. II, pp. 3,64, 417 226 Takmala Majma‘ul Bi ha r , p. 85. 227 Alyaw a q i tu wal Jaw a hir , vol. II, p. 22. 228 Iqtir a bus S a ‘ah , p, 162. 229 Takmala Majma‘ul Bi ha r , p. 88. 230 Durr-e-Manth u r ,