Truth Prevails — Page 46
( 46 ) Thus we hold that the Promised Messiah was a full and perfect, real zilli Nabi , not a full and real Nabi with a Sharia and a law, a scripture of his own. Nor do we take him to be a Mustaqil Nabi , a Prophet in his own independent position. It is to be noted with care that zilli Nabuwwat also is a kind of Nabuwwat. Writes the Promised Messiah: “There is a kind of Nabuwwat which has not come to an end: the Nabuwwat which comes after the perfect obedience of the Holy Prophet Mohammad: that Nabuwwat which takes light from his Lamp, that Nabuwwat has not ended, because, really speaking, this Nabuwwat is the zill of the Nabuwwat of the Holy Prophet and is given through him and is its manifestation and is obtained through his medium,” ( Chashma-i-Marifat , Page 324) The Promised Messiah, thus, is a complete and perfect Zilli Nabi and Zilli Nabuwwat, too, is a kind of Nabuwwat. As for the Mohaddathin of the Ummat , without doubt, they get a share of this Zilli Nabuwwat ; but to no Mohaddath , before the time of the Promised Messiah, has a full and complete share of this Nabuwwat been extended. Therefore, to this time, in the entire Ummat , the Promised Messiah, alone, has been the one individual, singled out to receive this name and title. Among the righteous servants of God, upt o his time. no one had been held deserving the name and title of a complete and perfect Zilli Nabi ; consequently none of them had been given this title and this honour, though, figuratively, of course, they could be called zilli Nabi – not Zilli Nabi , in fact. Now, these words, kamil , haqiqi , set down in English, as ‘full and complete’, are comparative terms, so that we find Sheikh Abdul Rahman Misri, whose opinion and advice has been available for Mr. Faruqi, in the matter of Truth Triumphs, writing in Ruh-e-Islam , March, 1965: “Now as herein below, is set down an exposition of the words ‘ sarih taur par ’ an expression used by the Promised Messiah. It is to be noted that this expression has been used as a term of comparison in the matter of the respected Auliya. Since they had not taken the complete and full reflection, the full impress of the Holy Prophet, the Nabuwwat of the Holy Prophet though present in their person, was, however, hidden and concealed. By applying the expression ‘ kamil aks ’ to himself, the Promised Messiah intended to convey the idea of completeness and perfection in regard to the reality, the real meaning of the term, in a comparitive sense. For, otherwise, it has to be conceded that every Wali , and Mojaddid , and Mohaddath , in his own day, and in the field of the tajddid entrusted to him, bore a complete reflection, a complete impress. All the Prophets, before the time of the Holy Prophet. were complete and perfect, within the sphere of their particular fields, for their particular times. But in comparison with the Holy Prophet Mohammad, they were all incomplete and imperfect. Exactly in the same way, all the previous