The Promised Messiah (as) wrote over 80 books in Arabic, Urdu, and Persian. Excerpts of his collected works have been translated into English and organised by topic. The Review of Religions is pleased to present these excerpts as part of a monthly feature. In this issue, the Promised Messiah (as) describes the high status of the Holy Prophet (sa), and the reality of his seeking of forgiveness.
This is the sixth part of a multi-part series.
Extracts from The Essence of Islam – Vol. I. pp. 248-260.
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The Holy Qur’an has set this matter out in an excellent allegory, which we produce below and which is a fine piece of Qur’anic exegesis and is of crucial importance for the final understanding of the present discussion.
1 اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
This means that: Allah is the light of heavens and the earth, that is to say, every light that is visible in the heights or in the depths, whether in souls or in bodies, whether personal or acquired, whether overt or covert, whether inner or external, is a bounty of His grace. This is an indication that the general grace of the Lord of the worlds encompasses everything and that nothing is without His grace. He is the source of all grace and the Cause of causes of all lights and the Fountainhead of all mercies. His Being is the support of the whole universe and is the refuge of all high and low. He brought everything out of the darkness of nothingness and bestowed upon it the robe of existence. There is no other being who exists in his own right and is eternal, or is not the recipient of His grace. The earth and heaven and mankind and animals and stones and trees and souls and bodies, all owe their existence to His grace.
This is general grace mentioned in the verse:
[2] اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ
This grace encompasses everything like a circle. For being the beneficiary of this grace, there is no condition attached. As compared with this there is a special grace which has conditions attached and which is bestowed only upon those individuals who have the ability and capacity to receive it, that is to say, on the perfect individuals who are prophets, the best and highest of whom is Muhammad, the chosen one [sa]. As that grace is a fine verity, therefore, God Almighty, after mentioning the general grace, has described the special grace for the purpose of expounding the light of the Holy Prophet [sa] in an allegory so that it should be easily understood.
The translation of the remaining part of the above verse is: That light is exemplified (by the perfect man, the Messenger) as if there were a lustrous niche (by which is meant the breast of the Holy Prophet (sa)). In the niche, there is a lamp (meaning Divine revelation). The lamp is contained in a crystal globe as bright as a glittering star, (meaning the pure and holy heart of the Holy Prophet (sa)) – which in its nature is free from all dirt and opaqueness, like a clear mirror and has no relationship except with God). That mirror is as bright as a glittering star, which shines in heaven with great glory (meaning that the heart of the Holy Prophet (sa) is so clear and bright that its inner light is displayed on its outer surface flowing like water).
That lamp is lit with the oil of a blessed tree, (which is an olive tree). (By this is meant the being of the Holy Prophet (sa) which is a collection of diverse types of blessings and the grace of which is not confined to any place or age or direction, but is everlastingly flowing and will never be cut off). The blessed tree is neither of the east nor of the west (that is to say, the nature of the Holy Prophet (sa) suffers neither from excess nor from deficiency and has been created in the best mould). The oil of the blessed tree by which the lamp of revelation is lit, means the fine bright reason of the Holy Prophet (sa) together with the natural high moral qualities which are nourished by the clear fountain of his perfect reason.
The meaning of the lamp of revelation being lit up by the high moral qualities of the Holy Prophet (sa) is that the grace of revelation descended upon them and they were the cause of the descent of revelation. There is here also an indication that the grace of revelation was in accord with the nature of the Holy Prophet (sa), the explanation of which is that revelation descends in accord with the nature of the Prophet to whom it is vouchsafed. For instance, the temperament of Moses (as) was compounded of glory and wrath; so in accord with it the Torah was revealed in the framework of a majestic law. Jesus (as) had a temperament which was meek and gentle and so the Gospel teaches meekness and gentleness. The Holy Prophet (sa) was by temperament extremely firm and steadfast. He disliked to be unduly lenient, nor did he like to be wrathful on every occasion. Instead his was a sagacious temperament that paid due regard to the demands of the occasion. Therefore, the Holy Qur’an was also revealed in an appropriate and moderate mould which combines severity and kindness, awe and compassion, and hardness and softness. In this verse, God Almighty has disclosed that the lamp of the revelation of the Qur’an has been lit from the oil of a blessed tree which is neither of the east nor of the west, but is in accord with the moderate temperament of the Holy Prophet (sa) which has neither the severity of the temperament of Moses (as), nor the softness of the temperament of Jesus [as] but is a compound of hardness and softness and of wrath and compassion and displays perfect moderation and is a combination of majesty and beauty. The high moral qualities of the Holy Prophet (sa) are referred to in another place in the Holy Qur’an in the words:
[4] إِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
(O Prophet!) You have been created blessed with high moral qualities.
This means that the Holy Prophet (sa) was created with such perfection of high moral qualities as could not be exceeded. The word ‘azim, which has been used in the verse, signifies in Arabic idiom, the highest perfection of the species. For instance, when it is said that a tree is ‘azim, it means that it possesses all the length and breadth which it is possible for a tree to possess. Some lexicologists have said that ‘azim signifies greatness which is beyond human ken. By the word Khulq, when used in the Holy Qur’an, and also in other books of wisdom, is meant not merely good behaviour and kindness and gentleness. Khalq and Khulq are two distinct words which are used in juxtaposition to each other. Khalq means the physical body which God bestows on man whereby man is distinguishable from other animals. Khulq means the inner qualities by virtue of which the reality of humanness is distinguishable from the reality of animals. Thus, all the inner qualities which distinguish a man from animals are comprised in Khulq.
As the tree of human nature is based on moderation and is free from excess or deficiency, which is found in the faculties of animals. Almighty Allah points to this by saying:
[5] لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ
The word Khulq, when it is not accompanied by any pejorative qualification, always means high moral qualities.
These high moral qualities comprise all the inner qualities which are found in man as clear reason, quick understanding, good memory, good remembrance, chastity, modesty, steadfastness, contentment, piety, high resolve, perseverance, justice, trust, generosity in its proper place, sacrifice in its proper place, benevolence in its proper place, beneficence in its proper place, bravery in its proper place, gentleness in its proper place, forbearance in its proper place, indignation in its proper place, courtesy in its proper place, respect in its proper place, compassion in its proper place, kindness in its proper place, mercy in its proper place, fear in its proper place, love in its proper place, love for God and withdrawal towards God, etc.
The oil would well-nigh glow forth even though no fire were to touch it (that is to say, the reason and all the high qualities of the Holy Prophet (sa) were so perfect and appropriate and delicate and bright, that they were ready to be lit up even before the receipt of revelation). Light upon light; that is to say, that many lights were combined in the blessed being of the Holy Prophet (sa) and on those lights descended the heavenly light of Divine revelation and thereby the being of the Khatam-ul-Anbiya’ (sa) became a combination of lights.
—Barahin-e-Ahmadiyya, Ruhani Khaza’in, Vol. 1, pp. 191-195, footnote 11.
Spiritual Ascent of the Holy Prophet (sa)
The Mi’raj (spiritual ascent) of the Holy Prophet (sa) was his complete withdrawal from the world, and its purpose was to disclose the heavenly station of the Holy Prophet (sa). Every soul has a point in heaven beyond which it cannot proceed. The point of the Holy Prophet (sa) was the ‘Arsh. The Companion on high also connotes God. Thus, the Holy Prophet (sa) was honoured above everyone else.
—Malfuzat, Vol. 2, p. 136.
The journey of the Mi’raj was not with the physical body, but was a vision of the highest type, which in effect was experienced in complete wakefulness. In such a vision, a person according to the capacity of his soul, can journey through the heavens with a body of light. As the soul of the Holy Prophet (sa) possessed the highest capacity, therefore, in his journey of Me’raj, he arrived at the highest point of the universe, which is described as the Great Throne. This journey was the vision in a sort of wakefulness. I do not call it a dream, nor was it a vision of low status. This was a vision at the highest stage, which is clearer and brighter than wakefulness. I myself have experience of this type of vision.
—Izala-e-Auham, Ruhani Khaza’in, Vol. 3, p. 126, footnote.
Meaning and High Station of the Seal of Prophethood
The perfect man to whom the Holy Qur’an was revealed, was not limited in his vision, nor was there any deficiency in his sympathy in the sharing of sorrows. Both from the point of view of the time and of the place, his soul was charged with perfect sympathy. He was, therefore, bestowed a full share of the manifestations of nature and he was made Khatam-ul-Anbiya’, which did not mean that no one would from then on receive any spiritual grace from him, rather that he possessed the seal of prophethood and that without the attestation of that seal, no grace can reach anyone, and that for his people, the door of converse with the Divine would never be closed.
Beside him, there is no prophet who possesses the seal of prophethood. It is only by the testimony of his seal that a prophethood can be bestowed for which it is a condition that the recipient must be a follower of the Holy Prophet (sa). His high courage and sympathy did not wish to leave his people in a condition of deficiency and were not reconciled to the door of revelation, which is at the root of all understanding, being closed. Yet, in order to preserve the sign of the closing of prophethood, he desired that the grace of revelation should be bestowed through obedience to him and that this door should be closed to anyone who was not his follower. God appointed him Khatam-ul-Anbiya’ in this sense.
Thus it was established till the Day of Judgement, that a person who does not prove being his follower through true obedience and who does not devote his full being to obeying him, cannot become the recipient of perfect revelation. Direct prophethood has been ended with the Holy Prophet (sa); but prophethood by way of reflection, which means the receipt of revelation through the grace of Muhammad (sa) will continue till the Day of Judgement, so that the door of perfection of mankind should not be closed and this sign should not disappear from the world that the high resolve of the Holy Prophet (sa) desired that the doors of converse with the Divine should remain open till the Judgement Day and the understanding of the Divine, which is the basis of salvation, should not disappear.
—Haqiqat-ul-Wahi, Ruhani Khaza’in, Vol. 22, pp. 29-30.
I affirm it with full confidence that the excellences of prophethood attained their climax in the Holy Prophet [sa]. The person who sets up a movement in opposition to him and puts forward some verity outside his prophethood and withdraws from the fountain of prophethood is false and an impostor. I say it plainly that a person who believes in anyone as a prophet after the Holy Prophet (sa) and breaks the seal of his prophethood, is accursed. That is why no prophet can arise after the Holy Prophet (sa) who has not with him the seal of the Muhammadi prophethood.
The Muslims who are opposed to us are involved in the error that they believe in the coming of an Israeli prophet, who would break the seal of prophethood. I say that it is a manifestation of the spiritual power of the Holy Prophet (sa) and of his everlasting prophethood that 1,300 years after him, the Promised Messiah has appeared under his training and instructions with the same seal of Prophethood.
If this doctrine is kufr, I hold this kufr dear. But those whose reason has been darkened and who have not been bestowed any share in the light of prophethood cannot understand this and hold it as kufr; whereas, this is a matter which proves the perfection of the Holy Prophet (sa) and his everlasting life.
—Al-Hakam, 10 June 1905, p. 2.
There is no need to follow the prophethoods and books which passed before the Holy Prophet (sa) as Muhammadi prophethood comprises all of them, and beside it all ways are closed and all verities are included in it. No new verity will arrive after it as there was no verity before it which is not included in it. Therefore, all Prophethood ends with this prophethood; and so it should have been, for everything that has a beginning, has also an end, but the Muhammadi prophethood is not deficient in beneficence. It is more beneficent than all other prophethood. Following this prophethood, one reaches God in a very easy manner, and by following it one is bestowed the bounty of divine love and divine converse more than was possible before.
Its perfect follower cannot be called simply a prophet for this would be an insult to the perfect Muhammadi prophethood. He can be called a follower of the Holy Prophet (sa) and a prophet, both together, for in this there is no insult of the perfect Muhammadi prophethood, but its grace shines forth even to a greater degree.
—Al-Wasiyyat, Ruhani Khaza’in, Vol. 20, p. 311
We affirm that the person who moves away in the slightest degree from the law of the Holy Prophet (sa) is a kafir. When anyone who turns away from following the Holy Prophet (sa) is a kafir in our estimation, then what about one who should claim to bring a new law, or should make a change in the Holy Qur’an and the sunnah of the Holy Prophet (sa) or should abrogate any commandment?
In our estimation only that person is a believer who truly follows the Holy Qur’an, and believes it to be the last revealed book, and accepts the law that the Holy Prophet [sa] brought into the world, as everlasting, and makes not the slightest change in it, and loses himself wholly in following it, and devotes every particle of his being to its cause, and does not oppose it intellectually or by his conduct. It is then that he would be a true Muslim.
—Al-Hakam, 6 May 1908, p. 5.
Istighfar of the Holy Prophet (sa)
Most Christians, on account of their ignorance of the reality of Maghfirat – forgiveness – imagine that a person who seeks Maghfirat, is disobedient and sinful. A deep reflection over the meaning of Maghfirat makes it clear that it is the one who does not seek Maghfirat of God Almighty who is disobedient and vile. As every true purity is bestowed by Him and He alone safeguards one against the storm of passion, it should be a preoccupation of His righteous servants to constantly seek Maghfirat from that True Guardian and Protector.
If we were to seek an illustration of Maghfirat in the physical world the best illustration would be that Maghfirat is a strong and unbreakable dam which is erected to hold back a flood. As all strength and all power belongs to God Almighty, and a man is weak in his soul as he is in his body, and seeks water from the Eternal Being all the time for the nurture of the tree of his being, and cannot keep alive without His grace, Istighfar, in its meaning that we have set out, becomes necessary and essential. As a tree puts forth its branches in all directions, as if it spreads its hands towards the surrounding spring of water, pleading for help that its greenness should not decline and that the time of its flowering and putting forth fruit should not be lost, the same is the case with the righteous. To supplicate the Fountain of real life for the water of security to safeguard spiritual life, or to promote it, is described in the Holy Qur’an as Istighfar.
Reflect on the Holy Qur’an and read it with care and you will alight upon the reality of Istighfar. The dictionary meaning of Maghfirat is a covering which is designed to safeguard against a misfortune. For instance, water is an element that covers up the defects of trees and is thus Maghfirat. Consider what would be the condition of a garden which receives no water for a year or two. Is it not true that its beauty will be destroyed and there will be no sign left of its greenness? It will produce no fruit and no flowers. Its inside will be burnt up. Its green and soft leaves will dry up and fall down; and dryness overcoming it, all its limbs will fall away from it like the limbs of a leper. Why will all these calamities overtake it? Because the water upon which its life depended was not available. This is referred to in the verse:
[6] كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ
A good word is like a good tree.
As a good and noble tree cannot flourish without water, in the same way, the good word of a righteous person cannot flourish till a pure spring refreshes its roots by flowing in the stream of Istighfar. Thus the spiritual life of a person depends upon Istighfar through the stream of which the true spring reaches the root of humanness and safeguards it from drying up and dying.
The religion which does not set forth this philosophy is certainly not from God, and a person who claims to be a prophet or a messenger or righteous or pure-natured and turns away from this spring is certainly not from God.
Such a one derives not from God Almighty, but from Satan, the root meaning of which is death. He who does not desire to draw that true spring to himself and does not fill this spring to its brim from the stream of Istighfar, in order to make his spiritual garden flourish, is a Satan, that is to say, he will die, for it is not possible that the tree should flourish without water. Every arrogant one who does not desire to make his spiritual tree flourish from this spring of life is a Satan and will be ruined like Satan.
There has been no righteous prophet in the world who turned away from the reality of Istighfar and did not desire to flourish through this real spring. It is true that our lord and master Muhammad, the Chosen One [peace and blessings of Allah be on him] supplicated more than anyone else for this flourishing and therefore God caused him to flourish and be fragrant more than all other prophets.
—Nur-ul-Qur’an No. 1, Ruhani Khaza’in, Vol. 9, pp. 356-358.
ENDNOTES
1. The Holy Qur’an, 24:36.
2.‘Allah is the light of the heavens and the earth.’ – The Holy Qur’an, 24:36.
3. An extra bracket has mistakenly been put here.
4. The Holy Qur’an, 68:5.
5. ‘We have created man in the best of creative plans.’ – The Holy Qur’an, 95:5.
6. The Holy Qur’an, 14:25.