Zilli Nabuwwat also is Nabuwwat
Zilli Nabuwwat also, is Nabuwwat . This the reason why, in the pamphlet entitled `Ek Ghalati ka Izala ', `Removal of an Error ', the Promised Messiah has written in a footnote:
"It must be borne in mind, there is a pledge in favour of this that it will receive all those identical blessings which the earlier Prophets and Siddiqs received. So, included in these favours and blessings, are the Nabuwwats, and Prophecies, on the basis of which the earlier Prophets came to be known and accepted as Prophets."
This is a plain indication that in the eyes of the Promised Messiah, the earlier Prophets, as well, were called Prophets, on the basis of the prophecies they made. That some of them brought a new Sharia, or new laws, was an additional feature in their lives.
Further, the Promised Messiah writes:
"But the Holy Quran closes the door of knowledge of the Unknown upon all, except the Prophets and the Apostles of Allah, as we read in the Quranic verse:
`He does not disclose things and matters kept by him beyond human ken, to anyone, except an Apostle of his own.' In other words, for a man to have a pure and clear knowledge of the Unknown, it is essential that he should be a Prophet; and the verse `Those Thou has sent down Thy blessings on them', is an indication that this Ummat is not deprived of this blessing; and since according to verse already quoted a clear and pure knowledge of things in the domain of the pure Unknown, demands Nabuwwat and Risalat, to which direct access is not now possible for anyone, so we have therefore, to hold that for this endowment, it is essential now that one should get to that stage, that point, of a great prominence only through buruziat, zilliat, and through self-effacement in, loyalty and love for the Holy Prophet Mohammad."
This passage clears the following points:
- The verse, "He does not reveal His ghaib to anyone." according to this verse, for access to this ghaib, Nabuwwat is essential.
- The verse "Thou hast rained down Thy blessings on them." bears witness that the Ummat of the Holy Prophet Mohammad has not been deprived of this clear and pure knowledge of the ghaib .
- This clear and pure knowledge of ghaib, in accord with the sense and meaning of the verse `He does not reveal' i.e., which embraces a clear and ample knowledge of things in the domains of the hidden and unknown, demands Nabuwwat and Risalat in the man who attains it.
- This clear and pure knowledge, for the attainment of which it is necessary that one should be a Nabi, and which forms a basis on which the earlier Prophets came to be designated as such this knowledge cannot now be acquired directly. In other words, Nabuwwat cannot now be obtained directly,
- Now, to obtain this gift of grace called Nabuwwat, which came to the earlier Prophets directly, the only way open was in the manner of buruz, of zilliat, and self-effacement in loyalty and love of the Holy Prophet possible only in the case of one who had the honour of being a member of his Ummat . This means to say that the Nabuwwat of a Prophet who obtained this gift directly, and the perfect zilli Nabuwwat of an Ummati, in point of its content, is Nabuwwat itself. The only difference between the two lay in the manner it came to the recipient.
- The position of buruz, zilliat, and self-efacement in love and loyalty is not the extreme and the highest point in the progress possible for an Ummati ; it is rather the door for attainment of the position of Nabuwwat . Through this door, Allah can extend the gift of grace called Nabuwwat to whomsoever He pleases - the self-same gift which went to the earlier Prophets directly.
In short, it is quite clear from this passage that, at the time when the Promised Messiah wrote the pamphlet entitled Ek Ghalati ka Izala, he did not think that, for obtaining this gift of grace of Nabuwwat, which former Prophets obtained directly, it was not binding that he should not be a follower of the Holy Prophet. In fact, for an Ummati, the gift of grace of Nabuwwat, formerly which came directly, was now a thing clearly ordained and promised in the verse an'amta `alaihim .