Mahzarnama (The Memorandum) — Page 85
Mahzarnama 85 unseen from God, and then passes it on. So wherever this meaning is found congruent, the term Nabi will also become applicable. And it is inevitable for a Nabi (Prophet) to be, simultaneously, the Rasool (Messenger), because if he were not to be the Rasool then he cannot be the recipient of information about the pristine parity of the unseen, as pointed out in the following verse: 17 If in terms of this particular signification, one refuses to believe in a Prophet after the Holy Prophet sa , then one will inevitably have to believe that this ummah is deprived of the experiences of Divine converse and dialogue. Because a person at whose hands will be manifested the knowledge of the Unseen granted from Allah, the interpretation of the term "Prophet" will perforce become applicable to him in accordance with the verse In this way, we shall call only that person a ‘ Rasool’ who is sent from God, the Exalted. The point of difference which is involved here, is that after our Holy Prophet sa , there will be no Prophet upto the Doomsday to whom a Shariah may be revealed, or who may on his own be entitled to Prophethood—without the medium of the Holy Prophet or without being characterised by a love-inspired merging and forming of personal identity in the person of the Holy Prophet culminating in his also being named, in heaven, as Muhammad and Ahmad sa. 18 The real secret behind this is that the connotation of Khaatamun Nabiyyeen requires that, as long as there still exists a divisive screen of otherness (sic. from the Holy Prophet), if someone is called a Nabi —while there still intervenes a divisive screen of 17 He reveals not His secrets to anyone, except to him whom He chooses from among His Messengers. (72:27-28) 18 And whoever claims as such, he certainly disbelieved.