Truth Prevails — Page 62
( 62 ) “No rank of honour, no perfection, no respect and reverence no nearness to the Master (the Lord God) can be attained without a complete and implicit obedience to the Holy Prophet. Just whatsoever is granted to us, it is all zilli and tufaili. ” ( Izala-i-Auham , page 139) It is thus clear that a believer in this Ummat is a zilli Believer, a wali , a Ghauth , a Qutub , or a Mohaddath all attain these elevations in a zilli manner. So the word zilli , when it qualifies these ranks, does not negate the reality, the substance of their meaning, it only relates to the manner of attainment. Similarly, the term zilli Nabi , as applied to the Promised Messiah, relates to the relationship of an entire, and an utter dependence on the Holy Prophet: it does not nullify the content of the Nobuwwat in question. By the way, Mr. Faruqi, this passage indicates that even the position of a Mohaddath is received only in a zilli and tufaili manner and the Promised Messiah, himself, is the Promised Messiah in a zilli and tufaili way. But do you not hold, at the same time, that he is really, in fact, the Promised Messiah? Please listen to what the Promised Messiah says: “Whosoever does not hold that I am the Promised Messiah, and Mehdi, in actual fact, he is not one of my jama’at, not one of my following” ( Kishti Nuh ) Again, in Masih Hindustan Maen , the Promised Messiah presents himself as the real Promised Messiah, but in Izala-i-Auham , page 261, he writes: “This humble self in a majazi and spiritual manner, is the same Promised Messiah whose advent has been foretold in the Quran and the Hadith. ” Evidently, therefore, when you look at him, in his own self, in his own person, you find he is the real and true Promised Messiah, in the real and true, actual fact. But when you take him in relation to his position in the presence of the Holy Prophet, to whom he owes all he as ever attained, and all he will ever attain in future, he amounts to no more than a Majazi Promised Messiah. Such is the case of his Nabuwwat in his own person he is a prophet, a real prophet. But in relation to the Holy Prophet his Nabuwwat may be considered Majazi , Besides, the gradual revealment of his Nabuwwat , in his own eyes there is nothing objectionable in the circumstance, as far as the verdict on the point of the earlier savants in the Ummat is concerned. Giving his views on the two ways for attainment of Nabuwwat , Mojaddid Alif Thani says in regard to one of the ways: “The second way is that through the attainment of the excellent qualities of Wilayat , the attainment of the qualities and perfections of Nabuwwat should be possible. This is the second open and clear pathway, the nearest for reaching the excellences of Nabuwwat ,