Truth about Khatm-e-Nabuwat — Page 133
two categories, the law-bearing which he terms as special prophethood and declares as totally banned and the other he terms 'genral prophethood' which he de- clares, to be open for all times. In point of fact, Hazrat Shaikh Muhayyuddin Ibni Arabi has never expressed the view. that it is necessary for every prophet to bring a new law. On the contrary he says in very clear terms : ,,. . ;. . ,,. ~. ;(s:,1,;;) i;~, ,. ,~,o-o i - ► --~_j. :i. l\ "Law-bearing attribute is one of the elements of prophethood". 1 According to the Shaikh, when law-bearing is not a necessary accompaniment of prophethood, the view that every prophet must necessarily have a new law, cannot be justly attributed to him. If therefore he has on any occasion characterized 'general prophethood' (non-law-bearing prophethood) as Wilayat (saintliness), it must be as a -simile, employed for the purpose of• explaining non-law-bearing prophet hood to the common man in his own way ; his. object obviously was to impress that every prophet· was primarily a Wali (saint) and that 'general Prophethood' was only a graduated form of Wilayat (saintliness), Hazrat Shaikh Muhayyuddin Ibne Arabi has, accordingly, accepted Hazrat Harun {peace be on him) as prophet in the light of the Quranic verdict'. ••And we granted him Haroon, Prophet", at the same time agreeing that he brought no law btit was subject to the law of !\loses (Allah be pleased with him). Maulan ■ Rumi's e,ide ■ ce. Evidence number two is to be found in the work ■ of Muul~ria Jalaluddin Rumi who belongs to the Fi,tallale Mokkio Bookr2 Page 100. 188