Qari
Tayyab writes:
یہی
شان کسی وصف کے خاتم کی ہوتی ہے کہ وہ وصف
اسی سے چلے اور اسی پر لوٹ ائے۔ وہی فاتح
ہو اور وہی خاتم ہو، وہی اس وصف کا مبدا
ہو اور وہی منتہاء ہو، وہی اوّل ہو اور
وہی آخر ہو۔ اس لئے اب ہم سورج کو محض
نورانی نہیں کہیں گے بلکہ نور بخش اور نور
آفریں کہیں گے اور محض صاحب انوار نہیں
کہیں گے بلکہ خاتم الانوار کہیں گے۔ جبکہ
سب ستاروں کو نور اس سے ملتا ہے اور اوس
نوری حرکت میں پھرای کی طرف عود کرآتا ہے،
پس سورج کی یہ خاتمیت انوار ہی در حقیقت
اس کے سارے کمالت کا ممتاز عنوان ہوگا
Translation:
And this is the status of the description
of Khaatam, this attribute comes from it and returns to it. He is the
Faateh (meaning first) and the Khaatam,
the first one (having this attribute) and the last one. This is why
we will not say that the sun is only luminous, rather it is Nur
Bakshi(meanin g it provides light)…we will not only say it is
possessor of light but Khatam ul Anwar, as the light of all stars
come from it, and in this movement of light, it goes back to it. So
being Khatam ul Anwar will be the most distinguished of its
qualities, and this can properly describe its particularity
*Note:
Before proceeding further with the quote of Qari Tayyab, let us pause
here and understand what the Deobandi mulla is trying to say. He is
explaining the significance of Khatam-i-Nabuwwat by giving the
analogy of the sun. Qari Tayyab says that the Sun is not only
Saahib-i-Anwaar
(a
thing giving light or luminous) but rather it is Khaatam
al-Anwaar (the
Seal of Lights) because through it all the other stars attain their
light (by way of reflection). Please note, while the Deobandi mulla
is extremely ignorant of basic astronomy, unaware that the stars are
each independent sources of light and do not reflect the light of the
sun, but perhaps the analogy can be accepted in a limited sense as
the moon and other planets of our solar system which appear in our
sky as glimmering lights are indeed reflecting the light of the sun.
Qari
Tayyab continues by saying:
ٹھیک
اسی طرح آفتاب نبوت (جناب
رسول اللہ صلی اللہ علیہ وسلم)
کی
شان صرف نبی ہونا نہیں کہ یہ شان قدر مشترک
کے طور پر ہر نبی میں موجود ہے
بلکہ
آپ کا اصل امتیازی وصف یہ ہے کہ آپ نور
نبوت میں سب انبیاء کے مربی ان کے حق میں
مصدر فیض اور ان کے انوارکمال کی اصل ہیں۔
اس لئے اصل میں نبی آپ ہیں اور دوسرے انبیاء
علیہم السلام اصل میں نہیں، بلکہ آپ کے
فیض سے نبی ہوئے ہیں۔
Translation:
In
the same way, the status of the sun of Prophethood (the noble
Messenger of AllahSAW)
is
not only being a Prophet, this quality is common among all
Prophets...
So
his real particular quality is that in matters of prophetic light, he
is the Murabbi of all Prophets, and the Masdar of Faydh (centre of
emanation) for them, and the origin of their excellent lights. This
is why he is a Prophet in real, and the other Prophets (peace be
upon them) are not (Prophets) in real but became Prophets from
his Faydh (emanation).
*Note:
Let us again pause at this juncture and consider what Qari Tayyab has
said. It becomes clear from this quote that Qari Tayyab is comparing
the status of the Prophet Muhammad (Sallallaho alaihi wasallam) of
being the Seal of the Prophets with the Sun as being the Seal of
Lights, in the sense that the moon and planets as twinkling stars in
our sky are actually reflections of the sun's own light, similarly,
all of the other Prophets are not Prophets in an original or real
sense, but are Prophets in the sense of having received their
respective Prophethoods from the light of spiritual emanation of the
Prophet Muhammad (Sallallaho alaihi wasallam).
Finally, in getting to the heart of the matter, Qari Tayyab writes:
تو
حضور کی شان محض نبوت ہی نہیں نکلتی بلکہ
نبوت بخشی بھی نکلتی ہے کہ جو
بھی نبوت کی استعداد پایا ہوا فرد آپ کے
سامنے آگیا نبی ہوگیا اور اس طرح
نور نبوت آپ ہی سےچلا اور آپ ہی پر لوٹ
کرختم ہوگیا اور یہی شان خاتم کی ہوتی
ہے
Translation:
the
status of Huzur is not only being a Prophet,
but also Nubuwat Bakhshi (meaning he provides Prophethood), every
person who is ready for
Prophethood and comes in front of him
will become a Prophet.
In the same manner, the light of Prophethood
started from him and will return to him, and this is the description
of Khatam…”
اس
لئے ہی آپ کو وصف نبوت کے لحاظ سے صرف نبی
ہی نہیں کہیں گےبلکہ خاتم النبیین کہیں
گے کہ آپ ہی پر تمام انوار نبوت کی انتہا
ہے جس سے آپ منتہائے نبوت ہیں۔
Translation:
For this reason, we do not simply call him (Prophet Muhammad
Sallallaho alaihi wasallam) as a Prophet but he is called Khaatam
an-Nabiyyeen that all of the
lights of Prophethood find their ultimate manifestation in him,
making him the pinnacle of Prophethood.
*Note:
These quotes of Qari Tayyab describing in detail the reality of
Khatam-an-Nabuwwah leave
no room for misgiving that Qari Tayyab does not subscribe to the
plain and simple traditionalist understanding
that the Prophet Muhammad (Sallallaho alaihi wasallam) being the Seal
of Prophets signifies that he is the last Prophet to come in a
chronological sense, and absolutely no Prophet of any description or
sense whatsoever can come after him. Rather, Qari Tayyab has given a
more nuanced and deeper interpretation of Khatam-an-Nabuwwah as
signifying the fact that the Prophet Muhammad (Sallallaho alaihi
wasallam) is the Prophet in whose essence/person the spiritual Lights
and excellences of Prophecy have reached their climax and completion,
and all other prophets (including any future prophet) receives his
prophethood from the Prophet Muhammad's Faid (emanation)
just like the moon, stars, planets, etc., receive their light from
the glorious sun.
Reference:
Aftab-i-Nabuwwat; p.80-82
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