Truth about Khatm-e-Nabuwat — Page 101
continued to appear after Dagh and shall go on appearing in future. Besides, our literary circles regard Doctor Iqbal himself as by far a greater poet than Dagli. What Dr. Iqbal meant however was that Dagh was at the height ~. f eminence as a classical poet. Similarly •'=-:J':)11. . ,,:. i- will mean that our Holy Prophet was at the height of eminence in tpe excellences of prophethood and that me1J. ning is, in itself, a very correct and a happy one indeed. . The third tradition that our opponents put forward is_,. si:. >t;:"J~I. S. . 1. A!i:. >ts'. ,J(Had there been a prophet after me it would have been Omar). From this tradition the evidence adduced is that there can be no prophet after the Holy Prophet since he said that had there been one it would have been Omar and sinoe Omar was not a prophet therefore the door of prophethood is closed after the Holy Prophet ( may peace of Allah be on him). On serious reflection it would appear that this conclusion is far from the correct one. After careful examin,-tion and close investigation our readers will recall that while explaining the tradition I. S~ ~ '1 we had explained that the word I. SJ. ltf ( after ) ~t;:. . . ; ), means preference of o. ne thing to another, as savs the Quran "And then what story will they believe besides ( ~ ) Allah and His verses '' ? The use of word. . i. ,f ( after) in Arabic in this particular sense is too common and well-recognized to leave any ground for debate. In truth no further argument is called for after the conclusive evidence of the Holy Quran. This tradition. ,. s ~t,:'. l u-:' ~~ ~ts' _,J "that had there been a prophet after me it would be Omar" me"us therefore that ''If I had not been made prophet Omar "'ould have been in my place. " This is surely the correct and true interpretation. As a corroborative evidence we may again refer 101