Truth Prevails — Page 30
( 30 ) are, taken by both parties, Mr. Faruqi and ourselves, to apply to the Promised Messiah of the Muslims because a similar indication is given for him in the words ‘Imaman Mahdian ’. So Mr. Faruqi cannot deny that in the first two Reports, the words ‘Ibni Maryam’, apply to the Messiah of the Ummat of Mohammad, in parable and similitude. Similarly, in the Report under discussion, namely, ‘ana aulannasi, bi Isa ibni Maryam ’, apply to the Messiah of the Muslims, the words ‘ ana aulannasi ’, and ‘ innahu nazilun ’ being a clear indication to that effect. Moreover, Mr. Faruqi cannot deny that the Ilham ( Tazkira page 191 & 192) was revealed to the Promised Messiah giving him the name of Messiah bin Maryam figuratively. The doubt in the mind of Mr. Faruqi is meaningless, that in this Hadith since Isa bin Maryam has been called by the Holy Prophet his alati brother, the words refer to the Messiah of the Jews, here spoken of by the Holy Prophet as a Nabi ; that the Messiah of the Ummat of Mohammad has not here been called a Prophet. This idea is false because the Holy Prophet, after declaring the other Prophets as his ‘ alati ’ brothers, has not called the real Isa, son of Mary, his brother of this kind: he has called him a spiritual son. In the Holy Quran we read: “The believers are nearer to him than are even their own souls to themselves, and the wives of the Prophet are their mothers” (Ahzab: 7) Therefore, just as, by the Prophet being near to the believers, is meant that he is the spiritual father of the Believers, and his wives are their mothers, similarly, in the Report in question the Holy Prophet saying that among all persons he was nearer Isa son of Mary than to anyone else, comprises a conclusive indication that the Isa spoken of here, being an Ummati of the Holy Prophet, is his spiritual offspring called Isa on the basis of his close resemblance to the son of Mary in many respects. Thus while the relation between the Holy Prophet Mohammad and the other Prophets, can be said to be one of alati brotherhood, the relationship between the Holy Prophet and Isa, son of Mary, who will appear among the Muslims, has been termed a relationship of father and son. Of course the general sense and spirit of this Report also bears out that while the relationship between the Promised Messiah of the Muslims, and the rest of the Prophets, is one of brother and brother, the relationship between him and the Holy Prophet Mohammad is that of a son with his father. The verb “ lam yakun ” in this Hadith, namely, Lam yakun baini wa bainahu Nabi-un , in the past tense, has been used to specifically, and conclusively, establish the fact that he was undoubtedly a Nabi – a Prophet of the Lord God – to make manifest the fact that for the Promised Messiah among the Muslims, to be a Prophet, was a thing already definitely and positively ordained. That is the reason why the Report in Bokhari Bada’ul Khalq , which bears this content, the expression laisa baini wa bainahu Nabiun stands as a jumla ismiah meaning thereby that between the Holy Prophet Mohammad and the Promised Messiah there is no intervening Prophet. In view of this Hadith, Hazrat Maulvi Nuruddin Khalifatul Masih I, remarks: