Truth Prevails — Page 45
( 45 ) God, embracing knowledge in great amplitude, of things in the realms of Ghaib , in the realms of the Unknown. Therefore, there never has been a change, an amendment, or an alteration in the claim. Whatever change came about, it lay in the earlier idea that the word Nabi used for him in his revelation could be the equivalent of a Mohaddath. Just as long as he believed that it was essential for a Nabi that he should not be the Ummati for an earlier Prophet, whenever he found himself designated a Nabi in Wahyi and Revealments from God, he modestly understood it to mean a Mohaddath. When, however, he found a change had to be made in the concept and definition of a Nabi , under the new and more accurate concept, he concluded that even an Ummati could rise to be a Nabi, thereafter, he never interpreted Nabi to mean a Mohaddath. Dear Mr. Faruqi, every Mohaddath and Mojaddid is an incomplete, a zilli , or a majazi, Nabi. As compared to the position of all the earlier Mohaddathin , if the Zilli Nabuwwat of the Promised Messiah had not been of a perfect grade, in Removal of an Error , he would not deny that he was a Mohaddath , and no more. Nor would he have set it down in Haqiqatul Wahyi that in thirteen hundred years, as against the entire number of Auliya in the Ummat , he was only specified individual to receive the title of a Nabi for the the essential quality and condition of a Nabi was not found in them. Nor, in Haqiqatul Wahyi page 391 in continuation of the passage above, would he have written: “If the other righteous servants of God, as have gone before my time, had taken an equal share with me in the amplitude of tangible communion with Allah, and knowledge of things in spheres of the Unknown, they would have come to deserve being called Nabi ; and in that case, a fault would have occurred in the prophecy of the Holy Prophet. The sagacity and the wisdom of Allah, therefore, let them fall short of obtaining a full share of this blessing, so that, as foretold in Hadith, there should be only one of this kind and grandeur, and the prophecy come to be fulfilled. ” Evidently, it is clear from this that subsequently, to 1901, the Promised Messiah is stating that he received an adequate and full share of communion with Allah, which embraced an ample measure of knowledge of things in the sphere of the Unknown; and that none of the righteous servants of God, as had gone in Ummat before his time, had been able to obtain a full share of this blessing. The Promised Messiah, thus was a full and complete zilli Nabi , while the Mohaddathin of the Ummat were incomplete zilli Prophets. This is the reason why he wrote; “Take careful note of this point, and always bear it in mind, that I am not a Rasul and Prophet in the sense of having brought a new Sharia , a new claim, and a new name; and I am a Nabi and a Rasul , that is with respect of perfect Zilliyyat , I am the mirrors in which the qualities and Nabuwwat of the Holy Prophet Mohammad, Peace be upon him, have been reflected perfectly. ” ( Nozul-ul-Masih , page 3)