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Book: Truth Prevails
Truth Prevails
Qazi Mohammad Nazir
Preface
Foreword
Chapter I
Chapter II
Chapter III
Gradual and Phased Revealment on the Promised Messiah in regard to His Nabuwwat
    Amendment in the Definition of Nabuwwat  
    Denial by the Promised Messiah of the view that he was only a Mohaddath  
    Zilli Nabuwwat also is Nabuwwat  
    Further proof of an Amendment in the Definition of Nabuwwat  
    Clear Admission on the part of the Promised Messiah of Modification in his Concept of Nabuwwat  
    Refutation of the Excuse put forth by the Lahore Section  
    A Gradual Revealment in regard to Nabuwwat is not open to any Objection  
    Varieties of the Wahyi of Nabuwwat  
    Question of Kufr and Iman  
Chapter IV
Chapter V
Chapter VI
Chapter VII
Download Truth Prevails in PDF Format (864 KB).
Download the original Urdu version of Truth Prevails, Ghalba-e-Haq, in PDF Format (11.8 MB).
Read the letter by Maha Dabbous written after her experience in the Lahori Sect.
 

Denial by the Promised Messiah of the view that he was only a Mohaddath

Clear proof that in 1901 the Promised Messiah had abandoned the view that he was a Nabi, only in the sense of a Mohaddath lies in the fact that in the Leaflet entitled `Removal of an Error ', published in 1901, he wrote:

"If a man, who receives from Allah knowledge of things in the realms of the Unknown, is not to be called a Nabi, then please tell us by what name and title he is to be known? If you say he should be known as a Mohaddath, I would like to say that the meaning of Tahdith is not given in any standard lexicon as revealment of ghaib . The meaning of Nabuwwat, on the other hand is, revealment of things wrapped up still in veils of the Unknown."

It is quite clear here that at the time the Promised Messiah was writing this he was in fact saying that to know him as Mohaddath, did not convey a correct awareness of his eminence and rank. A proper awareness, in this respect, demanded that he should be known and recognised as a Nabi . The idea of Mr. Faruqi, therefore, is quite wrong that:

"Hazrat Mirza Sahib stuck to the same `claim' from the start to the finish. Unfortunately the fanciful followers of his took the metaphor in his writings to be real; and just like the followers of Jesus Christ, who up-lifted him from the rank of a Prophet to that of a son of God, and to a Godhead in the Trinity, similarly quite a number of the followers of the Promised Messiah amongst the Muslims uplifted him from the position of Mohaddath (endowed with a partial prophethood, i.e. the receiver of glad tidings) to the rank of a full-fledged prophet, without a `Book'. (Truth Triumphs. page 19)

Dear Mr. Faruqi the claim of the Promised Messiah, right from the beginning, has been just that Allah had called him a Prophet, and an Apostle, on the background of an abundance of tangible communion with the Lord 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)

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 Auliya, bore a perfect reflection of the Holy Prophet, but compared with the reflection carried by the Promised Messiah, the reflection or the impress, obtained by them, was less complete less perfect, in any case. The reflection obtained by the Promised Messiah, had reached the highest point of excellence, the highest point possible for an Ummati to attain in reflecting the perfection of the original, namely, the Holy Prophet Mohammad. Evidently, it is not possible for any Ummati to go beyond that line." (Ruh-e-Islam, page 32)

So we have the Promised Messiah, here in reality, in point of fact a perfect Zilli Nabi ; and all the Auliya of the Ummat, who had gone before, were, in comparison, less perfect in reflections therefore, only imperfect Zilli Nabis or only partial Zilli Nabis or only figurative Zilli Nabis . The only really perfect Zilli Nabi has been the Promised Messiah, alone.

To sum up, therefore in the course of Izala-i-Auham, refusal on the part of the Promised Messiah to designate himself a Nabi instead of a Mohaddath, constitutes a strong argument in favour of a new and a positive perception on his part, in regard to his position as a Nabi .


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