The Mirror of the Excellences of Islam — Page 127
126 Ā'ĪNA-E-KAMĀLĀT-E-ISLĀM―DĀFI‘UL-WASĀWIS considered kufr [disbelief], then such disbelief would be a great bless- ing indeed! I am utterly repelled by their kind of faith, and I seek jus- tice from God Almighty regarding these statements of theirs, due to which the opponents greatly undermine the status of the Messenger of Allah, may peace and blessings of Allah be upon him. What should I say or write about these people, who have furnished the opponents with opportunities to laugh and ridicule, and who have so lowered the grand status of the Holy Prophet, may peace and blessings of Allah be upon him, in comparison with Hadrat ‘Īsā that one shudders to think of it? AUTHOR'S MARGIN NOTE Remaining part of the study into the essence of Islam Reverting now to the study of the essence of Islam, as taught by the Noble Quran, is nothing new. Rather, all the Prophets, peace be upon them, were sent to manifest the same fundamental truth. All heavenly Books also had the same objective; namely, to establish the children of Adam upon this straight path. But teachings of the Noble Quran have a perfect superiority over other teachings for two reasons: FIRST―The earlier Prophets were not commissioned for the whole of mankind of their time. Rather, they were sent for their particular people, whose capacities were limited and in whose case only specific habits, conduct, beliefs, or moral qualities were in need of reformation. The scriptures of these Prophets were, therefore, like a law whose appli- cation is limited to a particular community. They only brought guid- ance to the extent that was appropriate for that particular people and aligned with the level of their capacity. SECONDLY―The laws given to these Prophets, peace be upon them, were only meant for a limited period of time and God Almighty had not intended for the guidance in these Books to continue until the end of the world. Such Books, being limited in their application to