Process of Creation and Conquest of Nature

             

       

This world is Allah’s creation. This creation has three stages-  i. Kalma-e-ilahi, ii. Amr-e-ilahi, iii. Ayat-e-ilahi.

Kalma-e-ilahi is the first stage in the process of creation. Allah says

“For to anything which We have willed, We but say the word, "Be", and it is” (al-nahl-40).

The word “ kun” used in this verse is kalma-e-ilahi; whenever Allah wants anything to happen, He utters this ‘kalma’ and consequently that thing happens. In Quran, we find many verses in this regard.

“Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was” (al-imran-59).

It is our common observation that whatever happens in this world, it is happened through a natural system; in other words, kalma-e-ilahi always operates through a natural system. In Quran word ‘amr’ is used to denote natural system.

 “His ‘amr’, when He intends anything, that He says to it: Be, so it is” (Yasin-82).

From this above verse, it is evident that when Allah intends about anything, He decrees a relevant natural system (amr) through which that thing happens. It may be noted that in Quran this word ‘amr’ is used also with other meanings like command, matter etc.

Quran mentions about decree of ‘amr’/ natural system in some other verses too. “Originator of the heavens and the earth. When He decrees a  ‘amr’, He only says to it, "Be," and it is” (al-baqra-117).

In the above verse, it is indicated that when Allah decided about creation of skies and earth, He ordered creation of relevant ‘amr’/ natural law through which these skies and earth were created.

“She said, "My Lord, how will I have a child when no man has touched me?" [The angel] said, "Such is Allah ; He creates what He wills. When He decrees a ‘amr’, He only says to it, 'Be,' and it is” (al-imran-47).

From all these verses, it is obvious that when Allah intends anything to happen, He orders creation of relevant natural law/ ‘amr’ through which that thing happens.

Briefly speaking, in the process of creation, kalma-e-ilahi is the first stage; at this stage word ‘kun’ is uttered by Allah regarding a thing to happen. At the second stage, natural law/ ‘amr’ is created through which that thing is to happen. At the third stage, the required thing actually comes into being; when a thing is created, it is called ‘ayat-e-ilahi; ayat-e-ilahi include both physical and non-physical things.

Allah has made whole creation conquerable for mankind; Allah says:

“And He has subjected to you whatever is in the skies and whatever is on the earth - all from Him. Indeed in that are signs for a people who give thought”(al-jathiyah-13).

“Do you not see that Allah has made subject to you whatever is in the skies and whatever is in the earth…”(luqman-20).

From these verses it is clear that whatever is contained in the skies and the earth is subjected to mankind; it means all natural laws operating in this universe are also subjected to mankind. In other words,  Allah’s whole creation, both ‘amr-e-ilahi’ / natural systems and ‘ayat-e-ilahi’/ physical and non-physical things are open to be conquered by mankind. 

But it may be noted that amr-e-ilahi/ natural laws cannot be destroyed or changed by mankind. Quran says: “And the ‘amr’ of Allah is a decree determined” (al-ahzab-38). Natural laws are act of Allah; and Act of Allah does not change; Quran says about Allah’s act /way: “and you will not find in Our way any alteration” (Isra-77)..  Natural laws are to stay as they are; they are to exist; there is no point of conquering natural laws, if they can be made non-existent. Natural laws are to exist as they are but mankind may have control over them in the sense that mankind may make a use of them at their will. For instance, laws of raining and air blowing will exist as they are, but mankind may have control over these natural laws to make a use of them wherever and whenever they want to.

Hazrat Suleman (as) was given control over law of air blowing and jinn; Quran states: “So We subjected to him the wind blowing by his command, gently, wherever he directed”. “And [also] the devils [of jinn] -every builder and diver” (sad-36-37). 

Hazrat Daud (as) was given control over mountains. Quran states: “Indeed, We subjected the mountains [to praise] with him, exalting [Allah] in the [late] afternoon and [after] sunrise” (sad-18).

Hazrat Isa (as) was given control over law of life, laws to know about hidden things and laws of human biology. The Quran says: “

“ …… 'Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of Allah. And I cure the blind and the leper, and I give life to the dead - by permission of Allah. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers” (al-imran-49).

In nutshell, we can conclude that  Allah has made His whole creation conquerable for the mankind. Mankind may have control over whatever is contained in this universe including laws of nature. This is what was predicted by ‘shaitan’  who predicted: “  and I will command them so they will change the creation of Allah” (nisa-119). (‘ shaitan’ is hinting about the change for the worse, not for the better, and creation in this verse means ayat-e-Ilahi not amr-e-Ilahi). There is  every possibility that in future mankind may produce super human beings; and may have control over all creatures other than human beings. It may be noted that creation of such super human being would not be result of change in 'amr-e-ilahi'; it would be result of use of 'amr-e-ilahi' .                                                               

Process of Creation- its stages

                        

This world is Allah’s creation. This creation has three stages-  i. Kalma-e-ilahi, ii. Amr-e-ilahi, iii. Ayat-e-ilahi.

Kalma-e-ilahi is the first stage in the process of creation. Allah says

“For to anything which We have willed, We but say the word, "Be", and it is” (al-nahl-40).

The word “ kun” used in this verse is kalma-e-ilahi; whenever Allah wants anything to happen, He utters this ‘kalma’ and consequently that thing happens. In Quran, we find many verses in this regard.

“Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, "Be," and he was” (al-imran-59).

It is our common observation that whatever happens in this world, it is happened through a natural system; in other words, kalma-e-ilahi always operates through a natural system. In Quran word ‘amr’ is used to denote natural system.

 “His ‘amr’, when He intends anything, that He says to it: Be, so it is” (Yasin-82).

From this above verse, it is evident that when Allah intends about anything, He decrees a relevant natural system (amr) through which that thing happens.

Quran mentions about decree of ‘amr’/ natural system in some other verses too. “Originator of the heavens and the earth. When He decrees a  ‘amr’, He only says to it, "Be," and it is” (al-baqra-117).

“She said, "My Lord, how will I have a child when no man has touched me?" [The angel] said, "Such is Allah ; He creates what He wills. When He decrees a ‘amr’, He only says to it, 'Be,' and it is” (al-imran-47).

Briefly speaking, in the process of creation, kalma-e-ilahi is the first stage; at this stage word ‘kun’ is uttered by Allah regarding a thing to happen. At the second stage, natural law/ ‘amr’ is created through which that thing is to happen. At the third stage, the required thing actually comes into being; in other words, it is created. When a thing is created, it is called ‘ayat-e-ilahi.

Governance Maladies- one solution

                

Reconciliation between structural and working mechanism of democratic governance and bureaucratic governance has always been an enigma in history of Pakistan’s public administration. On the one hand, civil bureaucracy is necessary tool to actualize collective national goals, on the other hand, hierarchical structure ( in which power flows from top to bottom) and working pattern (in which decision-making virtually rests with the top) of civil bureaucracy are inimical to those of a democratic governance which is characterized by participative decision-making and distribution of powers. This inimical relationship between civil bureaucracy and democratic governance in Pakistan has many negative implications for public interests and stability of democratic governance. These negative implications are further aggravated due to poor accountability process emanating from that very hierarchical structure and working mechanism of civil bureaucracy (head of public organization, being virtual decision maker and hub of all powers, would not like to be accountable to any outer agency). The combined effect of all these negative implications of relationship between civil bureaucracy and democratic government is to give rise to such governmental agency/department which can be defamed by one person alone (i.e. head of agency/department) if he chooses so, by overriding and marginalizing all fair efforts done in the right direction by subordinate staff; but this single person (head of agency/department) cannot give alone a good name to his organization due to that very hierarchical structure and working mechanism which are not owned by the subordinates.

The ideal solution may be to replace this bureaucratic set up with an organization based on participative decision-making and distribution of powers.

Like every organization, this civil bureaucratic organization does have a values system, but unfortunately this values set up is also marred with the negative implications of relationship between civil bureaucracy and democratic governance. Because of centralization of power and decision-making, employees’ morality has been corrupted to make it best suited to continuity of existing bureaucratic system; hence to keep silent over illegalities and corrupt practices committed by the public organization has been made the biggest virtue for the employees to follow, and to expose such illegalities/practices has been made the biggest moral weakness. The present bureaucratic set up is not running with the force of its utility; rather it is this corrupt values system crept into it which is making this set up continue. This corrupted values system makes it possible for a public organization to suppress and marginalize any employees’ efforts done in the right direction to put the organization on the right tract.  The solution of this problem lies in the curtailment of organization’s ability to paper over the illegalities committed by it. In other words, all illegalities committed by an organization should be ensured to be exposed.

Allah says: “And do not mix the truth with falsehood or conceal the truth while you know [it]” (al-bakra-42).

From this verse, it is evident that truth is not to be concealed; it has to be exposed. It may be noted that personal weaknesses (which affect only the persons concerned) are not to be enquired and exposed (Quran forbids from such enquiry and disclosure); but those illegalities which affect public at large or affect persons other than committing them are bound to be exposed under this verse.

The subject of public administration has a concept called ‘whistle blowing’; this concept states about exposing irregularities and illegalities committed within an organization to an outer agency. In order to put an check on illegalities committed by an organization, this concept of ‘whistle blowing’ may be institutionalized in Pakistan. This proposed institution may be a high level and high powered institution staffed with men of high integrity and designed to receive and investigate concerned employees’ complaints about an organization. The process of investigation may be secret. The Chief Minister should be in charge of such institution and its report may be presented to the concerned legislative assembly on quarterly basis. Only one such highly professional institution having high integrity may make big dents in existing corrupt bureaucratic system.

Types of Prophethood and Criteria of Punishment

Some scholars believe that every ‘Rasool’ is necessarily a ‘Nabi’ as well; however a ‘Nabi’ may be or may not be a ‘Rasool’. Accordingly prophets are divided into two categories; those who are ‘Rasool’ and ‘Nabi’ combined; and those who are only ‘Nabis’. Another view is that ‘Rasool’ and ‘Nabi’ is one and the same thing. In the succeeding lines we will assess this viewpoint in the light of Quran.

When we look into Quran, we find very clear distinction between a ‘Rasool’ and a ‘Nabi’. Sura Hajj-52 states: “And We sent before you neither any ‘Rasool’ nor any ‘Nabi’ except that when he spoke …….”

In this verse, ‘Rasool’ and ‘Nabi’ have been clearly described as two different titles; by no means these two titles may be taken as one and the same thing. However these two different titles may be given to one person, but in no way these titles are essentially to be combined in a single person. It is possible that one person is given one title only and the other one is given the second one only. In other words, it is possible that one prophet may be a ‘Nabi’ only or a ‘Rasool’ only. However there may be prophets who are ‘Rasool’ as well as ‘Nabi’.

Keeping in line with above mentioned distinction, we find Quran has mentioned three categories of prophets; those who are ‘Nabi’ only; those who are ‘Rasool’ only; and those who are ‘Rasool’ and ‘Nabi’ combined.

Among those who are ‘Rasool’ and ‘Nabi’ combined include Hazrat Ibrahim; Hazrat Ismael; Hazrat Musa; Hazrat Isa and our prophet Muhammad (saw).

Among those who are ‘Rasool’ only include Hazrat Noah; Hazrat Lut; Hazrat Saleh; Hazrat Hud; Hazrat Shuaib; Hazrat yunus (as). These prophets have never been described as 'nabi' in Quran.

All the rest mentioned in Quran are ‘Nabis’. These prophets have never been described as 'rasool' in Quran.

It would be interesting to note that criteria of punishment is also different for non-believers of a ‘Nabi’ and non-believers of a ‘Rasool’.

Sura aaraf- 94,95 tell about criteria of punishment of non-believers of a ‘Nabi’; these verses state:

“And We sent to no city a ‘Nabi ‘[who was denied/ disobeyed] except that We seized its people with poverty and hardship that they might humble themselves [to Allah]. Then We exchanged in place of the bad [condition], good, until they increased [and prospered] and said, "Our fathers [also] were touched with hardship and ease." So We seized them (again) suddenly while they did not perceive”.

It is clear from these verses that disobedient/ non-believers of a ‘Nabi’ are not eliminated from the earth surface; though they are punished with poverty and hardships periodically, if they continue with their disobedience.

But non-believers/ disobedients of a ‘Rasool’ are eliminated completely. That is why we see that ummah of each of Hazrat Noah, Lut, Saleh, Hud, Shuaib (as) was eliminated, when the ummah opted disobedience to their respective ‘Rasool’; the ummah of Hazrat Yunus was forgiven only because of repentance.

Punishment criteria devised for non-believers/ disobedients of a ‘Nabi’ applies also to non-believers/ disobedients of a prophet who is ‘Rasool’ and ‘Nabi’ combined; the reason is that such prophet (as) is a Nabi as well apart from being a ‘Rasool’. Therefore we see that ummah of Hazrat Ibrahim (as); Hazrat Isa (as) [ both were Rasool-Nabi combined] were not eliminated though they disbelieved in their respective prophet.

Therefore we may conclude there are three types of prophets- Nabi only; Rasool only; and Rasool-Nabi combined. Quran has drawn clear distinctions between them. Regarding distinction of mode and medium of revelation given to these various types of prophets, my articles – ‘Wahi, Intuition and their Implications’; ‘Difference between Resalat and Nabuwwat’; and ‘Universality of Resalat, Ummah and Qadyaniat’ may be seen at the same blog.

Difference Between Resalat and Nabuwwat (2)

There are diffrences between title of 'Rasool' and title of 'Nabi'.

One difference is that a 'Rasool' is sent to an ummah which may consist of more than one nations; whereas a 'Nabi' is sent to a nation only (except those 'Nabis' who are'Rasool' also). In Quran, sending of a 'Nabi' is described always with reference to a nation; whereas sending of a 'Rasool' is described with reference to an ummah (al-nahl-36; al-muminoon-44,52;Ghafer-5).

The fact that 'Rasool' and 'Nabi' are two different titles is evident from  Sura Al-hajj-52 which states that "Never did We send a 'Rasool' and nor a 'Nabi' before you..........  ".  Coming of words 'Rasool' and 'Nabi' together indicates that these are two different titles; otherwise it is against comrehensiveness of Quran that two words with exactly the same meaning are used together. (for details plz see my article 'universality of Resalat, Ummah and Qadyaniat').

 A Rasool may be sent in ummah of a previous Rasool, but when he reveals his resalat and constitutes a new ummah, he no longer remains an 'ummati'; because an 'ummati' has to follow all aspects of 'resalat' of his Rasool, but a Rasool having his own different resalat can't follow all aspects of another Rasool's resalat. Therefore every Rasool ceases to be ummati of another Rasool.

This fact contradicts Qadyani claim that mirza is a 'ummati Rasool'.

There are other differences as well between 'Rasool' and 'Nabi'. The last prophet has to be a Messenger (rasool); the last prophet can not be a 'Nabi' only ( but a Nabi who is also a Rasool can be the last prophet); because after Nabi(s), it is compulsory that a 'rasool' is sent. Al-imran-81 states that " And when Allah took the covenant of the 'Nabis', [saying], "Whatever I give you of Book and wisdom, afterward there will come to you a messenger (Rasool) confirming what is with you, you [must] believe in him and support him...".

From this above quoted verse(al-Imran-81) , a few points are evident: i. whenever one or more Nabis (as) are sent to a nation, a 'Rasool' is essentially sent after such 'Nabis'; ii. it means that the last prophet has to be a 'Rasool' or a Rasool and Nabi combined; but the last prophet can not be a Nabi alone; the Nabis are given only a part of the Book which is given completely to the 'Rasool' of whose ummah such Nabis belong to (that is why the Rasool testifies that is revealed to all preceding Nabis individually and belonging to his ummah); after coming of the 'Rasool', Nabis belonging to his ummah start commanding people according to the Book revealed to the 'Rasool'. The Quran states "Indeed, We sent down the Torah, in which was guidance and light. The 'Nabis' who submitted [to Allah] judged by it for the Jews..." (al-maidah-44).

Another implication of the fact that the last prophet has to be a 'Rasool', is that Qadyanic belief about Mirza Qadyani's Nabuwwat is proved to be false and contradictory to Quran- Qadyanis claim that mirza is a last 'Nabi'(Aik Ghalti ka azala, p-10 by mirza Qadyani).

Another difference between a 'rasool' (messenger) and a Nabi(as) is that a 'rasool' receives revelation directly from Allah without mediation of hazrat Gabrael, or/and through Hazrat Gabrael in the form of Allah's words-a book. when received directly from Allah, revelation is expressed in words of 'Rasool'. But it is the basic identity of a Rasool that he is given Book/'saheefa'(ale-Imran-184)]; whereas a Nabi (as) receives revelation through Hazrat Gabrael in the form of Allah's Idea translated into words by Hazrat Gabrael or by the Nabi(as) himself (for detail plz see my article "Wahi, Intuition, and their Implications" on this same blog). In other words, a complete Book is always orignally revealed to a 'rasool' in the form of Allah's words, and all Nabis(as)coming before or after that 'rasool' and belonging to that rasool's ummah, receive revelation as to a part of that Book in the form of Allah's Idea translated into words by Hazrat Gabrael or by the concerned Nabi(as). ( It may be noted that as mentioned above the process of prophethood had to be ended and the last prophet had to be a Rasool or a Rasool and Nabi combined).

This fact that a Rasool is given revelation in the form of Allah's words -i.e. a Book- also exposes mirza's claim of Resalat. The books presented by mirza Qadyani show an average standard of writing and comprehensiveness; these books can not be considered as words of Allah, even in the wildest imagination. Comparing Quran's standard of writing and comprehensiveness with that of mirza's books, we find no match. Therefore mirza's claim to be Rasool is no more than a blatant lie. Similarly, as mentioned above, Mirza's claim to be a Nabi is also wrong because last prophet cannot be a Nabi alone but Qadyanis believe that Mirza is the last Nabi. (Aik Ghalti ka azala, p-10 by mirza Qadyani.
(NOTE: Mirza belives that 'Nabuwwat' and 'Rasalat' is the same thing).

Universality of Resalat, Ummah and Qadyaniat

Many scholars opine that all Messengers coming before Muhammad (saw) were sent to a particular nation, and no messenger’s ‘resalat’ was universally applicable. Let us analyze this believe in the light of Quran and Sunnah. Thereafter, we would throw light on concept of Ummah and tenability of Qadyani claim of Prophethood in the backdrop of concept of 'Resalat' and Ummah.

Quran mentions about Hazrat Noah’s (as) pray as “And Noah said, "My Lord, do not leave upon the earth from among the disbelievers an inhabitant (Nuh-26). It shows that Hazrat Noah’s ‘resalat’ was universal. Hazrat Noah (as) could not pray for destruction of disbelivers on the whole earth, if his ‘resalat’ had not applied to whole earth.

About Hazrat Musa (as) Quran states “Go to Pharaoh. Indeed, he has transgressed. And say to him, 'Would you [be willing to] purify yourself. And let me guide you to your Lord so you would fear [Him] (al-naziat-17-19)?

“And We had already tried before them the people of Pharaoh, and there came to them a noble messenger, [Saying], "Render to me the servants of Allah. Indeed, I am to you a trustworthy messenger," (al-dukhan-17,18).

It is clear from these verses that Hazrat Musa was a messenger to people of Pharaoh, and he was commanded to preach Pharaoh; we know that people of Pharaoh were non-Israeli; it means Hazrat Musa’s ‘resalat’ applied to non-israelis as well. In other words, the idea that hazrat Musa’s ‘resalat’ applied only to Israelis is not correct.

Regarding Hazrat Isa (as) Quran states “And when Allah will say, "O Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besides Allah ?'" He will say…..” (al-maidah-116).

“I said not to them except what You commanded me - to worship Allah , my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness” (al-maidah-117).

In verse 116, Allah is asking Hazrat Isa (as) about the whole mankind whether he commanded them to take him and his mother as deities.

In verse 117, Hazrat Isa (as) is replying about the whole mankind that he commanded them to worship Allah.

It transpires that Hazrat Isa’s (as) ‘resalat’ was universal; if it had not been the case, Hazrat Isa (as) would not be questioned about the whole mankind.

In the above lines we have seen that Hazrat Noah,Hazrat Musa and hazrat Isa (as) all had ‘resalat’ universally applied to mankind; but it does not mean that all Messengers had universal ‘resalat’. Many a messengers like hazrat Saleh, hazrat Hud, Hazrat Shuaib, Hazrat Younus (as) did not have universal ‘resalat’; their resalat was applicable to only their respective nation ( and may be also applicable to the nation among whom they settled down after their own nation was destroyed).

In the Quran, at many places mention has been made about sending a Mesenger (rasool) to an ‘ummah’(al-nahl-36; al-muminoon-44,52; ghafir-5); nowhere mention has been made about sending a ‘Nabi’ to an ummah. This fact reflects that constitution of ummah is related to Messengers (rasool); it is not related to ‘Nabis’. In other words, a Messenger (rasool) constitutes an ummah, but a ‘Nabi’(if he is not a Rasool also) does not.However a Nabi is sent to a nation; the difference between a nation and an ummah is related to the title of prophet who is sent to the people;ummah (which may consist of more than one nations) is relating to a prophet who is a 'Rasool', and a Nabi is sent to a nation only. In other words, a 'Rasool' is sent to an ummah which may consist of more than one nations, whereas a 'Nabi' (if he is not a rasool too) is sent to a nation only.

A Rasool may be sent in ummah of a previous Rasool, but when he reveals his resalat and constitutes a new ummah, he no longer remains an 'ummati'; because an 'ummati' has to follow all aspects of 'resalat' of his Rasool, but a Rasool having his own different resalat can't follow all aspects of another Rasool's resalat. Therefore every Rasool ceases to be ummati of another Rasool. This fact contradicts Qadyani claim that mirza is an 'ummati Rasool'

There are other differences as well between 'Rasool' and 'Nabi'. The last prophet has to be a Messenger (rasool); the last prophet can not be a 'Nabi' only ( but a Nabi who is also a Rasool can be the last prophet); because after Nabi(s), it is compulsory that a 'rasool' is sent. Al-imran-81 states that " And when Allah took the covenant of the 'Nabis', [saying], "Whatever I give you of Book and wisdom, afterward there will come to you a messenger (Rasool) confirming what is with you, you [must] believe in him and support him...".

From this above quoted verse(al-Imran-81) , a few points are evident: i. whenever one or more Nabis (as) are sent to a nation, a 'Rasool' is essentially sent after such 'Nabis'; ii. it means that the last prophet has to be a 'Rasool' or a Rasool and Nabi combined; but the last prophet can not be a Nabi only; the Nabis are given only a part of the Book which is given completely to the 'Rasool' of whose ummah such Nabis belong to (that is why the Rasool testifies that is revealed to all preceding Nabis individually and belonging to his ummah); after coming of the 'Rasool', Nabis belonging to his ummah start commanding people according to the Book revealed to the 'Rasool'. The Quran states "Indeed, We sent down the Torah, in which was guidance and light. The 'Nabis' who submitted [to Allah] judged by it for the Jews..." (al-maidah-44).

Another implication of the fact that the last prophet has to be a 'Rasool', is that Qadyani belief about Mirza Qadyani's Nabuwwat is proved to be false and contradictory to Quran- Qadyanis claim that mirza is a last 'Nabi'(Aik Ghalti ka azala, p-10 by mirza Qadyani).

Another difference between a 'rasool' (messenger) and a Nabi(as) is that a 'rasool' receives revelation directly from Allah without mediation of hazrat Gabrael, or/and through Hazrat Gabrael in the form of Allah's words -a book; when received directly, revelation is expressed in words of Rasool. It is the basic identity of a Rasool that he is given Book/'saheefa'(ale-Imran-184)); whereas a Nabi (as) receives revelation through Hazrat Gabrael in the form of Allah's Idea translated into words by Hazrat Gabrael or by the Nabi(as) himself (for detail plz see my article "Wahi, Intuition and their Implications" on this same blog).In other words, a complete Book is always revealed to a 'rasool' in the form of Allah's words, and all Nabis(as)coming before or after that 'rasool' and belonging to that rasool's ummah, receive revelation asto that Book in the form of Allah's Idea translated into words by Hazrat Gabrael or by the concerned Nabi(as).

This fact that a Rasool is given revelation in the form of Allah's words -i.e. a Book- also exposes mirza's claim of Resalat. The books presented by mirza Qadyani show an average standard of writing and comprehensiveness; these books can not be considered as words of Allah, even in the wildest imagination. Comparing Quran's standard of writing and comprehensiveness with that of mirza's books, we find no match. Therefore mirza's claim to be Rasool is no more than a blatant lie. (it may be noted that Mirza qadyani's books are not claimed by qadyanis as words of Allah; though they are claimed to be based on revelation).

Ummah may be defined as peoples to whom a messenger’s ‘resalat’ applies. According to Quran, every Ummah has only one Messenger (rasool):

“And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah (Alone), and avoid (or keep away from) Taghut -all false deities” ….(al-nahl-36).

“Then We sent Our messengers in succession. Every time there came to a ummah its messenger, they denied him” (muminoon-44).

In both verses quoted above, singular form, not plural form, of word ‘messenger’ has been used with reference to an ummah; it shows that for every ummah, there is only one Messenger (rasool).

From muminoon-44, quoted above, it is also clear that a Messenger’s ummah does not necessarily consist of Muslims only; a Messenger’s ummah also includes people not having faith in him. Sura Ra’d-30 states about Muhammad (saw) “Thus have We sent you to a ummah before which [other] ummahs have passed on….”. There is no denying fact that Muhammad (saw) has been sent to whole mankind (aaraf-158). It means the ummah to whom Muhammad (saw) has been sent, is whole mankind- both Muslims and non-Muslims; the Muslims among this ummah are called Muslim Ummah.

From above quoted both verses, it is also proved that no ummah can have more than one messenger (rasool). The coming of a messenger (rasool) means a new ummah has come into being. For Muhammad’s (saw) ummah, no other Messenger can be sent; sending of another Messenger would mean a new ummah which would not be included in the Muhammad’s (saw) ummah. Since whole mankind-both Muslims and non-Muslims,to be born till the last day of this world- are included in Muhammad’s (saw) ummah, no other Messenger can be sent among Muhammad’s (saw) ummah.

These verses clearly refute Qadyanis’ claim that Mirza Qadyani was a Messenger (Rasool). Al-imran-81 establishes that the last prophet has to be a 'Rasool'; the last prophet can not be a Nabi only because a Rasool is bound to come after Nabi or Nabis. Therefore Qadyanis' claim that Mirza is a Nabi is also baseless and incorrect.