Truth Prevails — Page 43
( 43 ) In short, in point of the abundance of matters pertaining to the Unknown, in this Ummat , I am the only one, the only specific individual; and out of the Auliya , Abdals , and Aqtab , the righteous servants of God, as have gone before my time, such amplitude of the great blessing under discussion, has not been given to anyone at all. In this respect I am the only one singled out for the honour of being called a Nabi ; while everyone else held as not deserving this name. For an amplitude of Wahyi , and an abundance of knowledge in respect of matters pertaining to the Unknown, is an indispensible condition; and this condition is not found in them. ” The passages quoted above indicate that in his writings subsequently to 1901, the Promised Messiah, under orders from God, and in terms approved by Him, and a view on which all the Prophets agree, in a sense given by the Holy Quran, describes himself as a Nabi ; and he lays down that for a Nabi it is not essential that he should not be an Ummati. In all these passages he has omitted the condition pertaining to this aspect of the question; and under the passage quoted from Haqiqatul Wahyi , no one out of the number of righteous servants of the Lord has been held deserving of the honour of this name and title, since an amplitude of Wahyi , and an abundance of the knowledge of matters pertaining to things beyond the ken of man, were not to be found in their case although there were many Auliya and Mohaddath among them. In all the Ummat , up to his own time, he has singled out himself as the specific, particular person, that has been given this name and title. Haqiqatul Wahyi is a voluminous work wherein the Promised Messiah has repeatedly set forth his Nabuwwat. But he has not, anywhere, in this memorable work, interpreted Nabi to mean a Mohaddath , or partly a Nabi. Quite to the contrary, in the passage quoted above, of the entire number of Auliya in the Ummat , he is the only one that came to deserve being called a Nabi , during the last 1300 years. In this passage, the Promised Messiah has described his position as higher than that of the Mohaddathin in the history of the Ummat. He has held himself the only one who came to be called a Prophet, while none of the number of Auliya in the Ummat had risen to the eminence where he could be called a Nabi , even though during the period of Izala Auham in the course of his writings, he had held that a Mohaddath , in some respects, could be taken as a Prophet, figuratively speaking, or he could be described as a partial Nabi ; and in regard to himself he said he was Nabi , in the sense of being a Mohaddath. In Barahin-i-Ahmadiyya , Vol. IV, page 547, he had written: “In the Ummat-i-Mohammadiya the rank of Mohaddathiyat was very frequent, so that a denial of this fact could be expected only from a careless or ignorant kind of man. ” Again, at one time, to people likely to be shocked by the use of the word Nabi in regard to himself, he had explained that in place of the word Nabi , they were free to use Mohaddath. But now in Haqiqatul Wahyi he wrote: