Reply to a Mockery — Page 20
20 be interpreted to convey a compliment to the Holy Prophet s as. If one does not consider Kh a tamun-Nabiyy i n to be a praiseworthy trait or a rank of honour, only then can Kh a tamiyyat be interpreted as the last […] But I know that this will be intolerable to every Muslim. ( Ta h dh i run-N a s Min Ink a ri Athari Ibni ‘Abb a s by Maul a n a Muhammad Q a sim Nanotawi, p. 41–42, Ma t bū‘ah Id a ratul-‘Az i z Gujranw a lah, Ma t ba‘ Suhail Printers, Bil a l Ganj, Lahore, third edition, 2001) He further explains in the same book: Assuming that a Prophet is raised after the time of the Holy Prophet, may peace and blessings of Allah be upon him, such an advent would not in any way affect his status as the Seal of Prophets. ( Ta h dh i run-N a s Min Ink a ri Athari Ibni ‘Abb a s az Maul a n a Muhammad Q a sim Nanotawi, p. 85, Ma t bū‘ah Id a ratul-‘Az i z Gujranw a lah, Ma t ba‘ Suhail Printers, Bil a l Ganj, Lahore, T ab‘a Sowum, 2001) Now since every school of thought of the Muslim Ummah accepts the possibility of prophethood, what sense can one make of Maulaw i Sahib’s claim of a consensus? How pitiable is the con- dition of the people who accept Maulaw i Sahib’s baseless claim of consensus, while his leader’s beliefs are to the contrary! (Maulaw i Sahib should not have made any such statement. When one believes in someone and claims to be a follower of that person, one should at least accept his teachings and not contradict them). Furthermore, the writings of many Muslim divines prove