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70 With Love to Muhammad sa the Khātam-un-Nabiyyīn
interpretation. Khātamiyyat is not in any way rejected
or denied if a prophet appears after the Holy Prophet
(peace and blessings of Allāh be on him). However, if
Khātamiyyat is only taken to mean the last prophet,
this would be a disparaging interpretation. Such an
interpretation would not be acceptable to followers of
Islām. 56
Similarly, a Brelvī scholar, Maulwī Abu Al-Hasnat ‘Abd-ul-
Haye of Farangimahal, Lucknow, writes:
‘Ulemā Ahle Sunnah [i.e., Scholars of the People of the
Sunnah] also subscribe to the view that following the
advent of the Holy Prophet (peace and blessings of
Allāh be on him) no law-bearing prophet can come.
The prophethood of the Holy Prophet (peace and
blessings of Allāh be on him) is wide in scope. Any
prophet who would now come would be from the
ummah and follow his sharī‘ah. 57
The Ahmadiyya Muslim Jamā‘at has adopted the truth told by
the Holy Prophet Muhammad sa . This true belief was held by
truthful people and scholars long before our community was
founded. If Farhan Khan insists on an explanation on the reason
why Allāh, the Exalted, chose the words He did in the Holy
Qur’ān, then we refer him to the aforementioned Deoband and
Brelvī explanations!
Moreover, let us suppose for a moment that Allāh, the
Exalted, had indeed said, Khātam-an-Nabiyyīnat-Tashrī‘ī or The
Seal of the Law Bearing prophets. If that had been the case, then
56
Tahzīr An-Nās, Page 3
57
Maulvi Abd-ul-Haye, Majmū‘ah Fatā’wā, Volume 1, Page 17