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46 <strong>With</strong> <strong>Love</strong> <strong>to</strong> <strong>Muhammad</strong> sa the Khātam-un-Nabiyyīn<br />

At this stage, man is granted four garments, that is,<br />

existence, life, power, and ‘Aql [i.e., the ability <strong>to</strong><br />

think]. And ‘Aql is the Khātam-ul-Kul [i.e., best among<br />

them all]. And it is necessary for Khātam <strong>to</strong> be the<br />

‘Best’. Don’t you see that our Holy Prophet (peace<br />

and blessings of Allāh be upon him) was the Khātamun-Nabiyyīn<br />

in the sense of being the Afzal-ul-Anbiyā’<br />

[Best of the Prophets] (upon whom be blessings and<br />

peace)? And man is the Khātam-ul-Makhluqāt-ul-<br />

Jismāniyyah [i.e., Seal of the created beings with<br />

bodies] in the sense of being the best among them. In<br />

the same sense, ‘Aql is the Khātam of the Garments<br />

granted [<strong>to</strong> man] by Allāh – the Possessor of Majesty<br />

– in the sense of being the best of the garments and<br />

the most excellent. 29<br />

This quotation is from a very well acknowledged Tafsīr of the<br />

Holy Qur’ān and nobody can claim that the writer did not<br />

follow the Usūl-ut-Tafsīr or that he tried <strong>to</strong> use an ‘evolved” or<br />

“changed” meaning of the word khātam. In conclusion, it is now<br />

proven that the Ahmadiyya Muslim interpretation of the word khātam<br />

is completely in coherence with the Usūl-ut-Tafsīr!<br />

One more thing that needs <strong>to</strong> be noted here is that Farhan<br />

Khan illustrates his faulty point with a ridiculous example! He<br />

quotes the following verse:<br />

ِٕ اِنَّ‏ ٰ اهللّ‏ وَمَلٰ‏ ٓ ىكَتَهٗ‏ يُصَ‏ لُّوْ‏ نَ‏ عَلىَ‏<br />

وَسَ‏ لّ‏ ‏ِمُوْا تَسْ‏ لِيْمًا<br />

النَّبىِ‏ ّؕ يٰۤاَيهُّ‏ ‏َا اذلَّ‏ ‏ِيْنَ‏ اٰمَنُوْا صَ‏ لُّوْا عَلَيْ‏ ‏ِه<br />

۝<br />

29<br />

ترaبر،‏aجدa،۴aحہa Imām Razi, Tafsīr Kabīr, Volume 4, Pages 22, 31, and 34 [<br />

۳۴ a،۳۱a،۲۲]

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