14. How word ‘prophet’ is
used for a non-prophet: 2
1. Possesses full and perfect prophethood.
|1. Possesses the imperfect,
partial prophethood of a muhaddas.
(The word ‘partial’ or juzw comes from
Hadith which says that the visions and good news given to
a believer are a part of prophethood.)
| 2. In spiritual literature of Islam, the term
‘original’ prophet is used.
||2. In spiritual literature of Islam,
terms such as zill, burooz,
meaning image or reflection of the original, are used for
1. Hazrat Mirza Ghulam Ahmad clearly distinguished between:
Prophethood in the real sense, according
to the technical definition of prophet
in Islamic law, which applies to a prophet
AS OPPOSED TO
the linguistic, literal or metaphorical
use of the word prophet for one who is a saint, not a prophet.
2. Hazrat Mirza Ghulam Ahmad clearly wrote that it is a saint,
a non-prophet, who is known as the zill or burooz
(image or reflection) of a prophet. It is a non-prophet
who is termed as a prophet by way of zill or
zilli prophet. (Ref)
Extracts from statements of Hazrat Mirza Ghulam Ahmad
RK = Ruhani Khaza’in, the 23 volume collection
of books of Hazrat Mirza Ghulam Ahmad
MI = Majuma Ishtiharat, collection of published announcements
of Hazrat Mirza.
1. It is absolutely clear from all
these indications that he [the Messiah to come]
will not have the attribute of full prophethood in the actual
and real sense. However, imperfect prophethood
will be found in him, which in other words is known
as muhaddasiyya, and contains in itself one element
from among all the elements of full prophethood.
Izala Auham, p. 533. [TOP]
2. The possessor of full prophethood
can never be a follower (ummati), and it is absolutely
prohibited by the Quran and Hadith that the man who is called messenger
(rasul) of God in the fullest sense
could be a complete sub-ordinate and disciple of another prophet.
Almighty God says [in the Holy Quran]: We did not send
any messenger but that he should be obeyed by Gods permission.
That is, every messenger is sent to be a master and leader, not
to be a disciple and sub-ordinate of someone else. However, a muhaddas,
who is a sent one, is a follower and also, in
an imperfect sense, a prophet.
Izala Auham, p. 569. [TOP]
3. In a partial sense the
door of revelation and prophethood is always open for this blessed
Umma. However, it should be remembered with presence of mind
that this prophethood which continues forever is not
full prophethood but, as I have just explained, it is only
a partial prophethood which in other words is named
by the term muhaddasiyya. It is obtained by obedience
to the Perfect Man who contains within himself all the qualities
of full prophethood, that is, the person possessing all the praiseworthy
qualities, namely, our Leader and Master Muhammad, may peace and
the blessings of Allah be upon him.
Tauzih Maram, p. 10. [TOP]
Zill and Burooz are terms for non-prophets
4. I firmly believe that our Holy Prophet Muhammad
is the Khatam al-anbiya, and after him no prophet shall come
for this Umma, neither new nor old. Not a jot or iota of
the Holy Quran shall be abrogated. Of course, muhaddases
will come who will be spoken to by God, and possess some attributes
of full prophethood by way of reflection (zill), and
in some ways be coloured with the colour of prophethood. I am one
Nishan Asmani, May 1892, p. 28. [TOP]
5. The prophet is the real thing, and a
saint is the zill.
Karamat as-Sadiqeen, August 1893, p. 85. [TOP]
Hazrat Umar was a zill of Prophet Muhammad
6. An example is the prophecy of our Holy Prophet
Muhammad that the keys to the treasures of the Qaisar and Kasra
have been placed in his hand, whereas it is clear that the Holy
Prophet had died before the fulfilment of this prophecy, seeing
neither the treasures of the Qaisar and Kasra, nor the keys. But
as it was destined that Hazrat Umar receive those keys, and the
person of Hazrat Umar was, as it were, the person
of the Holy Prophet Muhammad by way of zill, therefore
in the realm of revelation the hand of Hazrat Umar was considered
to be the hand of the Messenger of God, the Holy Prophet.
Ayyam as-Sulh, August 1898, p. 35. [TOP]
7. Corresponding to the issues of every age, for the
resolving of those issues, spiritual teachers are sent who are the
heirs of the messengers [rusul, plural of rasul] and
who attain the qualities of the messengers by
way of zill. And the mujaddid whose work bears
striking similarity to the appointed task of one of the messengers,
is called by the name of that rasul in the sight of Allah.
Shahadat al-Quran, September 1893, p. 52.
8. Objection: Only a prophet can be the like of a
Answer: The entire Umma is agreed that a non-prophet
takes the place of [or deputises for] a prophet by way of burooz.
This is the meaning of the hadith report: 'The ulama of my Umma
are like the Israelite prophets'. Look, the Holy Prophet has declared
the ulama to be like prophets. One hadith says that the ulama are
the heirs of the prophets. Another hadith says: Among my followers,
there will always be forty men who take after the heart of Abraham.
In this hadith, the Holy Prophet has declared them to be the likes
Ayyam as-Sulh, August 1898, p. 163. [TOP]