With Love to Muhammad (sa) - The Khatam-un-Nabiyyin — Page 172
172 With Love to Muhammad sa the Kh ā tam-un-Nabiyy ī n actual quotation. Here is the actual extract which offers a wonderful explanation of the concept of bur ū z and is a complete response to any criticism of this concept and it affords no contradictions whatsoever: If this concept of bur ū z was not true, then why were the companions of the Promised One designated as companions ra of the Holy Prophet sa in the following verse: ْ ﻣِهنُْﻢ َ وَّاٰﺧَﺮِﻳْﻦ 177 One has to deny this verse before he denies the concept of bur ū z. People, who think in physical terms, sometimes link the Promised One with the progeny of Hasan ra , sometimes to Husain ra , and sometimes to ‘Abb ā s ra. But what the Holy Prophet sa really meant was that the Promised One would be his heir, just like a son, i. e. , he would inherit his name, his character, his knowledge, his spirituality, and would reflect his very image. He will acquire nothing on his own but will acquire everything from the Holy Prophet sa , and will so lose himself in him sa as to reflect his sa very image. Just as he would acquire—by way of zill —his name, character and knowledge, so 177 [God has raised a Messenger, i. e. , the Holy Prophet sa , among the unlettered people. . . ] And among others from among them who have not yet joined them. —Al-Jumu‘ah, 62:4. When Abu Hurairah ra questioned the Holy Prophet sa how he could be raised amongst the aakhareena , or those who have not yet joined them , he put his hand on Salman Farsi ra and replied, “If Faith ascended to the Pleides, even then a man from these people [i. e. , the Persians] would bring it back. ” – Sah ī h Bukh ā r ī , Kit ā but Tafs ī r or Book of Commentary [Publishers]