Truth Prevails — Page 47
( 47 ) Auliya , bore a perfect reflection of the Holy Prophet, but compared with the reflection carried by the Promised Messiah, the reflection or the impress, obtained by them, was less complete less perfect, in any case. The reflection obtained by the Promised Messiah, had reached the highest point of excellence, the highest point possible for an Ummati to attain in reflecting the perfection of the original, namely, the Holy Prophet Mohammad. Evidently, it is not possible for any Ummati to go beyond that line. ” ( Ruh-e-Islam , page 32) So we have the Promised Messiah, here in reality, in point of fact a perfect Zilli Nabi ; and all the Auliya of the Ummat , who had gone before, were, in comparison, less perfect in reflections therefore, only imperfect Zilli Nabis or only partial Zilli Nabis or only figurative Zilli Nabis. The only really perfect Zilli Nabi has been the Promised Messiah, alone. To sum up, therefore in the course of Izala-i-Auham , refusal on the part of the Promised Messiah to designate himself a Nabi instead of a Mohaddath , constitutes a strong argument in favour of a new and a positive perception on his part, in regard to his position as a Nabi. Zilli Nabuwwat also is Nabuwwat Zilli Nabuwwat also, is Nabuwwat. This the reason why, in the pamphlet entitled ‘ Ek Ghalati ka Izala ’, ‘ Removal of an Error ’, the Promised Messiah has written in a footnote: “It must be borne in mind, there is a pledge in favour of this that it will receive all those identical blessings which the earlier Prophets and Siddiqs received. So, included in these favours and blessings, are the Nabuwwats , and Prophecies, on the basis of which the earlier Prophets came to be known and accepted as Prophets. ” This is a plain indication that in the eyes of the Promised Messiah, the earlier Prophets, as well, were called Prophets, on the basis of the prophecies they made. That some of them brought a new Sharia , or new laws, was an additional feature in their lives. Further, the Promised Messiah writes: “But the Holy Quran closes the door of knowledge of the Unknown upon all, except the Prophets and the Apostles of Allah, as we read in the Quranic verse: ‘He does not disclose things and matters kept by him beyond human ken, to anyone, except an Apostle of his own. ’ In other words, for a man to have a pure and clear knowledge of the Unknown, it is essential that he should be a Prophet; and the verse ‘Those Thou has sent down Thy blessings on them’, is an indication that this Ummat is not deprived of this blessing; and since according to verse