From: umnoor@ccu.umanitoba.ca (Nasir Ahmed Noor)
Subject: Re: Prove for the falseness of qadianism ... once for all
Organization: University of Manitoba, Winnipeg, Canada
Date: Fri, 10 Apr 1992 15:33:53 GMT


Dear Faheem,
Asslam-o-Alakum,

Sir first of all I agree to disagree with you.
There a couple of things in your letter that I didn't agree with (and those
make up your whole letter) and I will simply tell you why. I do not expect
an answer from you (as I have already agreed to disagree).

Here it is. (Just a reason that why I disagree)

What ever you have written about Surra Ahzab is correct and I agree with you
(how couldn't I?). But please bear in mind that every verse of Quran is a 
whole ``chapter'' in itself. It is a vast book of eternal knowledge and
every word is an ocean of wisdom in itself.
You have discussed the meaning of a Particular verse as following:

---
3) This thing was also important because Hazrat Muhammad (Sall Allah'O Allhe
Wa'Alaei Wassalam) was not only the Prophet,but the VERY LAST Prophet . If He
did not stop that then tere was no more prophet to come and stop that tradition
---

From the Surra Ahzab and supporrting traditins we do surely conclude the
meaning given above.
The first part of verse "Muhammad is not father of any of your
men" does serve your purpose and gives the meaning required to stop a 
bad tradition of time (i.e. taking adopted son as ``real'' son in ``every''
aspect). But sir if you read the whole verse, it tells a different story.
You know it is said about Quran that only the layout and perfect placing of
words in it, is sufficient to convice knowledgeables that it is not a work
of a human being. Please read the translation you gave and following and
ask yourself which one seems ok to you.


 God says in the Holy Quran: "Muhammad is not the father of any of
your men; But he is the Messenger of Allah and the Seal of Prophets, and Allah
knows everything". (33:30)
 
The use of the word 'But' in the verse is particularly noteworthy. 'But' is a
conjunction, used to join two sentences and it serves to remove any doubt or
objection that may possibly arise from the first sentence. Now if the term
'Seal' of the prophets' is interpretted to mean 'the last prophet',as is
generally understood, then the information given by God in the verse can be
 
'Seal' of the prophets' is interpretted to mean 'the last prophet',as is
generally understood, then the information given by God in the verse can be
briefed as follows:
   i) Muhammad is not the father of any man But he is last of all Prophets. Or
      that
  ii) Muhammad is at the end of his lineage. But his is at the end of the
       line of prophets.  Or that
 iii) Muhammad has no son after him But he has no prophet after him.
 
Read the above sentences again and see that the use of word 'But' is
absolutely wrong (in these three sentences) because both parts of of each
sentence have something negative in them. The use of word 'But' demands that
if there is anything negative in the first statement, the other statement
should contain something positive or vice versa. It makes it necessary that if
a fact is denied in th efirst statement, this denial should be compensated by
acknowledging some similar fact in the other statement.
 
Let us now suppose that the 'seal of prophets' means supreme head, the top-most
and the 'Issuer' of the prophets and tead the same sentences again:
 
   i) Muhammad is not the father of any man by he is the father (head) of the
      prophets.  Or that
  ii) Muhammad is at the end of his lineage but he is at the top of line of
      prophets.  Or that
  ii) Muhammad is at the end of his lineage but he is at the top of line of
      prophets.  Or that
 iii) Muhammad has no sons as issues after him but he has prophets as
      spiritiual issues after him.
 
The use of 'But' in the above mentioned sentences is absolutely correct because
the objection that arises by denying one fact in the first part of the
sentence si removed by acknowledgin some similar or even better fact in the
other part of the sentence. (It must be remembered that a prophet is the
'father' of his followers because the wives of prophets are declared as
'mothers of the followers' in the Holy Quran, 33:7)
 
With these facts in mind, read the verse 33:30 once again and see that when
God said 'Muhamamd is not the father of any man'. God denied the 'physical
fatherhood' of the Holy Prophet, but He compensated this loss with a big 'But'
and added that he is the father of a nation as 'Messanger of Allah' and even
father of the prophets as 'Seal of the Prophets'. The 'Seal' mentioned in this
verse could never mean 'last or the end'. It could only mean the seal that
issued something because it is the physical issues of the Holy prophet that
are denied in the irst part of the verse; and the second part, therefore, must
necessarily acknowledge the existance of 'Spiritual issues'. So what God really
wants to tell mankind is that, although Muhammad is not the physical father of
 
necessarily acknowledge the existance of 'Spiritual issues'. So what God really
wants to tell mankind is that, although Muhammad is not the physical father of
any man but he is the 'spiritual father' of a nation, and above all he is the
'father of prophets', thus having even prophets has his spiritual issues.


THEN SIR you discuss the word khatam itself when usen in conjuncion with
other words. And try to prove that its only meaning is Last.
Please read follwing.

It is an established and unchangeable rule of Arabic language that when the
word "Khatam" is used in praise of a person along with a combining word
(Muzaf-eleh) as a group of talented people, this does not mean and will never
mean that the person called Khatam is the last or final to appear in respect of
time. The user only means that such a person is perfect and supreme among the
group of the talented and achieved final exemplary grade.
 
Islamic literature abounds in such examples:
1. 'Khatam-Shura' does not mean final poet but means top most of poet.
2. 'Khatam-Muhadaseen' means best reporter and not the final reporter.
3. 'Khatam-aulyya'-friend of God and could not at all mean last friend of God.
4. 'Khatam-Mualameen' means best teacher and not the last or final teacher.
 
It should be noted, however, that when the word Khatam is used as a mere state-
ment of fact and not qualitatively it means last or the end in respect of
time; for example:
      'Khatam-aulad' (khatam of sons) will mean last born because to be born
      is not a talent and the term is used not to praise that son but merely
      to express the fact that he is the youngest


Now it will be clear to you that why I can't agree with you.
I would like to stop it here and I have already written at the top that
I agree to disagree with you.

Regards
Nasir Ahmed Noor
umnoor@ccu.umanitoba.ca