'Al-insan al-kamil' and 'Khatam e Nabuwwat' (3)

  

The third extract states as under:

قرآن کی رو سے نبوت محمد عربی صلی اللہ علیہ وسلم پر ختم ہو گئی ہے۔ اِس کے معنی یہ ہیں کہ اب نہ کسی کے ل

 وحی و الہام اور مشاہدہ غیب کا کوئی امکان ہے اور نہ اِس بنا پر کوئی عصمت و حفاظت اب کسی کو حاصل ہو سکتی ہے۔ ختم نبوت کے یہ معنی خود نبی صلی اللہ علیہ وسلم نے بالصراحت بیان فرمائے ہیں۔ آپ کا ارشاد ہے:

لم يبق من النبوة الا المبشرات قالوا: وما المبشرات؟ قال: الرؤيا الصالحة.(بخاری، رقم ٦٩٩٠)
''نبوت میں سے صرف مبشرات باقی رہ گئے ہیں۔ لوگوں نے پوچھا: یہ مبشرات کیا ہیں ؟ نبی صلی اللہ علیہ وسلم نے فرمایا: اچھا خواب۔ ٢٣

اہل تصوف کے دین میں یہ سب چیزیں اب بھی حاصل ہو سکتی ہیں۔ اُن کے نزدیک وحی اب بھی آتی ہے، فرشتے اب بھی اترتے ہیں، عالم غیب کا مشاہدہ اب بھی ہوتا ہے اور اُن کے اکابر اللہ کی ہدایت اب بھی وہیں سے پاتے ہیں جہاں سے جبریل امین اُسے پاتے اور جہاں سے یہ کبھی اللہ کے نبیوں نے پائی تھی۔ غزالی کہتے ہیں:

من اول الطريقة تبتدئ المشاهدات والمکاشفات حتٰی انهم فی يقظتهم يشاهدون الملٰئکة وارواح الانبياء ويسمعون منهم اصواتاً ويقتبسون منهم فوائد.(المنقذ من الضلال٥٠)
''اِس راہ کے مسافروں کو مکاشفات و مشاہدات کی نعمت ابتدا ہی میں حاصل ہو جاتی ہے، یہاں تک کہ وہ بیداری کی حالت میں نبیوں کی ارواح اور فرشتوں کا مشاہدہ کرتے، اُن کی آوازیں سنتے اور اُن سے فائدے حاصل کرتے ہیں۔''

 صاحب ''عبقات'' اُس ہستی کے بارے میں جو اُن کے نزدیک مقامات وہبیہ میں پہلے مقام ٢٤ پر فائز ہوتی ہے، لکھتے ہیں:

فهو وجيه معصوم صاحب ذوق حکيم، ثم ان مما يقتضی تربية اللّٰه اياه ان يلقی عليه علوماً نافعة فی قيامه بمنصبه فهذا الالقاء يسمّٰی تفهيمًا. وان مما يقتضی تيقظ روحه وعصمته الا يختلط بعلومه شیء مغاير لما تلقاه من الغيب. ولذٰلك کانت الحکمة کلها حقًا لا ياتيه الباطل من بين يديه ولا من خلفه. ولما کان التفهيم من اعلیٰ اقسامها فلا بعد ان يسمی بالوحی الباطن . (اشاره ٤، عبقه ١١)
''چنانچہ یہ ہستی صاحب وجاہت، معصوم، صاحب ذوق اور صاحب حکمت ہوتی ہے۔ پھر اللہ تعالیٰ اِس کی تربیت کے پیش نظر اِس پر وہ علوم القا فرماتے ہیں جو اِس کے منصب کی ذمہ داریوں کو پورا کرنے میں اِس کے لیے نافع ہوتے ہیں۔ اِس القا کو تفہیم بھی کہتے ہیں۔ پھر اِس کی عصمت اور اِس کی روح کی بیداری کا ایک تقاضا یہ بھی ہوتا ہے کہ اِس نے جو کچھ غیب سے پایا ہے، اُس میںکسی دوسری چیز کی آمیزش نہ ہو۔ یہی وجہ ہے کہ اِس کی حکمت تمام تر حق ہوتی ہے جس میں باطل نہ آگے سے کوئی راہ پا سکتا ہے، نہ پیچھے سے۔ اور یہ تفہیم چونکہ اِس حکمت کی سب سے اعلیٰ قسم ہے، اِس وجہ سے اِسے 

اگر 'وحی باطن'سے تعبیر کیا جائے تو یہ کوئی بعید تعبیر نہ ہو گی۔''

The mis-understanding reflected out of these above stated paragraphs may be appreciated through the succeeding lines.

In the part (2) of this article, we have seen that there is a difference between ‘nabuwwat’ and ‘muqamat’/kamalat’ of ‘nabuwwat’. If ‘muqamat’/ ‘kamalat’ relating to ‘nabuwwat’ still exist, it does not mean ‘nabuwwat’ also still continues. There is a famous saying of our Nabi (saw) which states that “our Nabi’s (saw) ummah’s ulema/scholars would be equal to prophets from ‘Bani Israel’ in spiritual levels/ ‘muqamat’ except the spiritual level of ‘Prophet-hood”. This saying of our Nabi (saw) clearly differentiates between the spiritual level of Prophet-hood and other spiritual levels/ ‘muqamat’ associated with Prophet-hood. This fact has been elaborated in my article ‘Titles of ‘Nabuwwat’ and ‘Resalat’. In fact ‘nabuwwat’ and ‘resalat’ is relating to three major spiritual levels/ ‘muqamat’ mentioned in Quran. These three ‘muqamat’ are  ‘salehiat’, ‘shahadat’, and ‘siddiquiat’  which can be achieved by any Muslim through hidden and apparent virtues/ ‘kamalat’ like pertaining to mumin, mutahir, muhsin, mutawakkal, aabid, zahid, munfiq etc. mentioned in Quran.

Apart from these spiritual levels/ ‘muqamat’, ‘nabuwwat’ is a spiritual level/ ‘muqam’ in itself too. This spiritual level/ ‘muqam’ of ‘nabuwwat’ is not cultivable like other spiritual levels/ ‘muqamat’ pertaining to ‘nabuwwat’ (i.e. spiritual levels of ‘salehiat’, ‘shahadat’ and ‘siddiquiat’). The saying of our Nabi (saw) quoted above (in urdu) is relating to uncultivable spiritual level/ ‘muqam’ of ‘nabuwwat’. This uncultivable spiritual level/ ‘muqam’ of ‘nabuwwat’ has many manifestations like ‘wahi by Gabriel’, revelation of ‘kitab’, and ‘mubashrat’.  This uncultivable spiritual level/ ‘muqam’ of ‘nabuwwat’ has been closed after coming of our Nabi (saw); out of many manifestations of this spiritual level, only ‘mubashrat’ still continue. This fact has been described by our Nabi (saw) in the above quoted hadith (in urdu).

From the foregoing, we cannot conclude that all types of ‘wahi’ have been discontinued. ‘Wahi’, in fact, has many types. Only prophetic ‘wahi’ has been discontinued after our Nabi (saw); non-prophetic ‘wahi’ and ‘wahi’ generated by persons are still continuing.  Prophetic and non-prophetic ‘wahi’ are generated by Allah through angel; but ‘wahi’ by a person is not generated by Allah.  This fact has been elaborated in my article ‘Wahi, Intuition, and their Implications’ and is reiterated in the succeeding lines.

Wahi is Allah’s system of communication with His creatures. Wahi is Allah’s message to His creatures; Allah sends wahi down to honey bees (al-nahl-68); Allah sends down wahi to skies (Hamim Sajda-12); Allah sends down wahi to the earth (al-zalzalah-5). Similarly Allah initiates wahi to humans; Allah sent wahi to Hazrat Esa’s (as) companions (al-maida-111); Allah sent wahi to Hazrat Musa’s (as) mother (al-qasas-7; Taha-38). Similarly, Allah sent down wahi to His Messengers (Yusuf-109; al-nahl-43; al-anbia-7,25). But it may be noted that Hazrat Esa’s companions and Hazrat Musa’s mother were not Prophets but even then wahi was sent upon them; it means wahi has two types in respect of its recipients; first, that is sent down to non-Prophets, and second, that is sent down to Prophets (as). It may also be noted that wahi is sent down to all Messengers (as) but it is not sent down to all non-Prophets (al-anam-93); in other words, wahi is sent down to only selected humans.

Wahi is initiated by Allah through an Angel; in fact sending down an Angel carrying Allah’s message is called ‘wahi’ (al-shura-52). This verse (al-shura-52) states “We made “wahi” to you  [Muhammad (saw)] an Angel (Hazrat Gabriel) with Our command”. It means sending down an Angel by Allah is called wahi; but sent down Angel must have Allah’s message to reveal onto the subject person/creature. Sending down an Angel for a purpose other than revealing Allah’s message is not called wahi; Angels are sent down to people for many various purposes other than revealing Allah’s message.

There is another type of 'wahi' which is directly revealed to a Rasool without mediation of Hazrat Gabrael. Sura al-shura-51 describes three methods of Allah's communication with mankind;i. through 'wahi';ii. from behind a veil; iii. and through an angel. We have seen above sending down an angel with a message is called 'wahi'; this type of 'wahi' has been described in the third method in this verse-51; this method is associated with both a 'Rasool' and a Nabi as well as with non-prophet. The first method is associated with 'Rasool' only; in this method of wahi, revelation is made without Hazrat Gabrael. Sura Jin-26-27 states "He is Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone. Except whom He has approved of Messengers (Rasool).......,". It is clear from these verses that only a 'Rasool' is given such knowledge of unseen, which is earlier confined to Allah only, and such knowledge is NOT  given to anybody including an angel. it means such knowledge/wahi is initiated without an angel.

The two types of wahi- pertaining to Prophets and non-Prophets- are different not only in respect of recipients but also in respect of form and medium through which these are initiated.

Wahi to a Rasool is initiated through Hazrat Gabriel (as) or directly by Allah;when in the form of Book,  it is revealed through Gabrael (as) in the form of Allah's words [it is the basic identity of a Rasool that he is given Book/'saheefa'(ale-Imran-184)]; when directly from Allah without any Angel, it is revealed in the form of Allah's Idea translated into words by the Rasool himself.

Wahi to a 'Nabi' is initiated through Hazrat Gabrael and in the form of Allah's Idea translated into words by Hazrat Gabrael or by the 'Nabi' himself; A Nabi may also be given a portion of a Book to be revealed completely to a Rasool, but this partial Book is revealed not in the form of Allah's words; rather it is revealed in the form of Allah's Idea translated into words by Gabriel or by Nabi himself (al-Imran-81). ( for detail plz see my article " Universality of Resalat, Ummah and Qadyaniat"). Wahi to non-Prophets is sent down by Angels other than Hazrat Gabriel (as).

All prophets received wahi through Gabrael (as) or directly from Allah without mediation of any Angel. Sura al-nisa-163 states that “Indeed, We have revealed to you [ Muhammad(saw)] as We revealed to Noah and the prophets after him”. It means all forms and methods of revelation applied to all previous Prophets combined were also applied to Muhammad (saw). These forms of revelation have two types; first in the form of Allah’s words (e.g. Quran; and other revealed Books); and second, in the form of Allah’s idea translated into words either by Hazrat Gabriel (e.g. “hadith –e-Qudsi”) or translated by the Messenger or Nabi (as) himself (e.g. common hadith). These both forms were initiated through Hazrat Gabriel (as) OR directly by Allah. The Sura al-shuaara-193 and al-nahl-102 state about Quran that it has been revealed through Hazrat Gabriel (Ruhul Amin and Ruhul Quds). Similarly, the Sura al-anaam-50 describes about Muhammad (saw) “say……I only follow what is revealed to me." It means Quran and Sunnah both are based on wahi; and wahi was revealed through Hazrat Gabrael ( there is no single rawayat which say that wahi was revealed through an angel other than Hazrat Gabrael), or directly by Allah, as al-Shura-51 mentions/implies. In other words, all other Prophets received revelation through Hazrat Gabriel (as)or directly from Allah because all other Messengers and Nabis received revelation in the way Muhammad (saw) received (Nisa-163).

Some other verses also endorse this fact that all prophets received revelation through Gabriel (as). It may be noted that words “alruh/ruhul Quds/ruhul Amin” are always used in Quran for Hazrat Gabriel (as) (the instances are Ghafir-15; Sura Nahl-2,102; Sura Qadr-4;Sura Niba-38; Sura Maarij-4;Sura Shuara-193 and in Sura bni Israel-85). Whereas the word “ruh” may be used for Angels other than Hazrat Gabriel (as)[e.g. Maryam-17].

Sura Ghafir-15 states “He sends His Spirit (alruh) by His command to whichever of His servants He wants to warn them of the Day of Judgment”. . Sura Nahl-2 states “He sends down the angels with the Spirit (alruh) by His Command to whom of His slaves He pleases…...”(sending of “alruh” is for revelation, and other angels for other purposes). Breifly speaking, we can conclude that all Prophets received revelation through Hazrat Gabriel (as) or directly from Allah.

It becomes clear from foregoing that whatever is the form of revelation a Prophet received, he received revelation only through Hazrat Gabriel (as) or directly from Allah.

Non-Prophets receive revelation through Angels other than Gabriel. Sura Maryam-17 states about Hazrat Maryam (as) “And she took, in seclusion from them, a screen. Then We sent to her Our Angel (ruh), and he represented himself to her as a well-proportioned man”. This angel came down to Maryam for revealing to her Allah’s message which has been described in the same Sura in verse 19 which states “he(angel) said, "I am only the messenger of your Lord to give you [news of] a pure boy”. In this verse, word “ruh” has been used which is used for angel other than Gabriel (as).

Another difference between Prophetic wahi and non-Prophetic wahi is that Prophetic wahi is to be compulsorily complied with by the ummah of the Messenger. But non-Prophetic wahi is only for personal guidance of the person receiving wahi; Hazrat Isa’s companions and Hazrat Musa’s mother received wahi for their personal guidance; it means non-Prophetic wahi is to be complied with only by the person receiving that wahi; other people are not bound to believe in or comply with such wahi. A person receiving non-Prophetic wahi, after coming of Muhammad (saw), has to test rightness or wrongness of that wahi on the basis of Quran and Sunnah. The Quran says “And indeed do the devils make revelation/wahi to their allies [among men] to dispute with you. And if you were to obey them, indeed, you would be surely polytheists” (anam-121). Similarly Quran says “And thus We have made for every prophet an enemy - devils from mankind and jinn, making revelation/wahi to one another of decorative speech in delusion. But if your Lord had willed, they would not have done it, so leave them and that which they invent” (anam-112). From these verses it is clear that devils from Jinn and mankind can also make revelation/wahi to humans; therefore, after coming of Muhammad (saw), recipient of non-Prophetic wahi (who is not as much protected by Allah as the Prophet Muhammad (saw) is) has to accept or reject such wahi on the basis of Quran and Sunnah; any such wahi which is not in consonance with Quran and Sunnah is not a wahi from Allah and has to be rejected outrightly.

In contrast to wahi, Intuition (ilham) has nothing to do with Angels or Allah’s message. In fact, intuition consists of intellectual faculties naturally and inherently built in mankind. Sura al-shams-8 reveals about mankind “Then He (Allah) inspired (ilham) into him (mankind) what is wrong for him and what is right for him”. This human ability to know what is wrong for him and what is right for him is called intuition and it is inherently present in each and every man; every person can use this ability without any special message received from Allah or without any special angel sent down to him by Allah. In other words, intuition is a ability common to all mankind; it is not confined to certain people. Intuition has nothing to do with past, present or future news; nor is it related to special knowledge of things. It is related to knowledge of things only to the extent of human ability to differentiate between the right deed and the wrong deed in the situation presented to him.

From the foregoing we may conclude that our sufis did not entertain any beliefs repugnant to belief of ‘ Khatam e Nabuwwat’. In fact it is sheer mis-understanding of their writings, which has led to such a  belief. A true sufi always ascertains the validity of his knowledge in the light of Quran and Sunnah. One may disagree with the philosophical views held by our sufis; but such philosophical theories expounded by our sufis should not be held as their religious fundamentals. Whatever philosophical and religious views expounded and propagated by our sufis, they cannot be blamed of nurturing any views repugnant to belief of ‘Khatam e Nabuwwat’.

Al-insan al-kamil and Khatam e Nabuwwat (2)

          

ii.  The second extract states:

 نبوت کا مقام اور اُس کے کمالات اُسی طرح باقی ہیں اور یہ اب بھی حاصل ہو سکتے ہیں۔ ''فتوحات'' ٣٠ میں ہے
 

The mis-understanding shrouded around this extract also has its roots in the mis-conception of Principle of ‘Insan e kamil’/ 'Reality of Muhammad'. We have seen in part (1) that in fact, ‘Insan e Kamil’/ 'Reality of Muhammad' is a Natural system/ Principle through which Divine knowledge is transmitted to all prophets, saints and people. In this way, prophets, saints and people belonging to various periods are ‘manifestation of Insan e Kamil’ in their respective periods to the extent they receive Divine knowledge from the ‘Insan e Kamil’/ 'Reality of Muhammad'. 

Ibne Arbi attaches another connotation to this concept of ‘Insan e Kamil’. To him, ‘Insan e Kamil’/ 'Reality of Muhammad' is not only the perfect means through which Divine knowledge is transmitted perfectly but also  perfect means through which Divine ‘Rehmah’  is transmitted perfectly. In this way ‘Insan e Kamil’/ 'Reality of Muhammad' is the Principle through which Divinity achieves perfect Self-manifestation. Similarly Divinity achieves Self-manifestation through all prophets, saints and people to the extent of Divine ‘Rehmah’ they receive through ‘Insan e Kamil’/ 'Reality of Muhammd'.  
There is difference between the person of our Nabi (saww) and the 'Reality of Muhammad'/ 'insan e Kamil'; the person of our Nabi (saww) receives and exhibit complete Divine ‘Rehmah’ received and exhibited by ‘Insan e Kamil’/ 'Reality of Muhammd' and as such person of our Nabi |(saww) has become perfect manifestation of Divine 'Rehmah'. All other Prophets/saints/people receive and exhibit some of the 'Divine Rehma' assigned to the 'Reality of Muhammad'/ 'Insan e Kamil'. Divine 'Rehma' received and exhibited by the person of our Nabi (saww) is equal to sum of Divine ‘Rehmah’ transmitted/exhibited by other prophets/saints/people. In other words, virtues (kamalat) and spiritual levels (muqamat) associated with ‘Insan e Kamil’/ 'Reality of Muhammad' are achieved by all prophets/saints/people but the sum of all ‘kamalat’ and ‘muqamat’ achieved  by all prophets, saints and people are equal to those ones attained by the person of our Nabi (saww). If a saint achieves some of the ‘kamalat’ and ‘muqamat’ associated with ‘Insan e Kamil’/ Reality of Muhammad, it does not mean that ‘nabuwwat’ still can be granted to any person/saint after coming of our Nabi (saww); it only means that some of the ‘muqamat’ and ‘kamalat’  associated with ‘Insan e Kamil’/ 'Reality of Muhammad' are granted to a saint as the Principle/ system of Self-manifestation devised by Divinity just like all ‘muqamat’/ ‘kamalat’ associated with ‘Insan e Kamil’/ 'Reality of Muhammad' are granted to the person of our Nabi (saww) as the Principle/system for Divine perfect Self-manifestation.

Therefore when the above quoted extract state:
           "نبوت کا مقام اور اُس کے کمالات اُسی طرح باقی ہیں اور
  یہ اب بھی حاصل ہو سکتے ہیں"۔                                                                             

It only means that ‘muqamat’/ ‘kamalat’ associated with 'Reality of Muhammad'/ ‘Insan e Kamil’ can be granted partially to any saint/person as the Principle/system of Divine Self-manifestation just like such ‘muqamat’/ ‘kamalat’ are granted to the person of our Nabi (saww) as the Principle of Divine perfect Self-manifestation. It DOES NOT mean that process of granting of ‘Nabuwwat’ is continuing after coming of our Nabi (saww).

It may be noted that there is a difference between ‘nabuwwat’ and ‘muqamat’/kamalat’ of ‘nabuwwat’. If ‘muqamat’/ ‘kamalat’ relating to ‘nabuwwat’ still exist, it does not mean ‘nabuwwat’ also still continues. There is a famous saying of our Nabi (saw) which states that “ our Nabi’s (saw) ummah’s ulema/scholars would be equal to prophets from ‘Bani Israel’ in spiritual levels/ ‘muqamat’ except the spiritual level of ‘Prophet-hood”. This saying of our Nabi (saw) clearly differentiates between the spiritual level of Prophet-hood and other spiritual levels/ ‘muqamat’ associated with Prophet-hood. This fact has been elaborated in my article ‘Titles of ‘Nabuwwat’ and ‘Resalat’ and is recapitulated in the succeeding lines.

 Various spiritual levels mentioned in Quran can be broadly divided into five levels i.e. saleh, shaheed, siddique, Nabi, and rasool; the first three are cultivable (based on person’s efforts) and the last two are divine (based on Allah’s will) but granted to ones standing on the top at first three levels. All these levels are vertical. All these levels are associated with degrees of accomplishments attained in respect of various virtues/ ‘kamalat’ mentioned in Quran and sunnah; some virtues/ ‘kamalat’ are relating to apparent deeds e.g. virtues pertaining to Aabid, Zahid, Aalim, Zakir, munfiq, muttaqi, khasheh; some virtues/ ‘kamalat’ are relating to hidden deeds e.g. virtues pertaining to mumin, sabir, mutahhir, muhsin, mutawakkil. 

The first level of major spiritual elevation/ ‘muqam’ is pertaining to ‘saleheen’. When a person has attained a certain degree of apparent and hidden virtues/ ‘kamalat’, as contained in Quran and sunnah, he is graced with first level of spiritual elevation/ ‘muqam’ i.e. level of saleheen. Saleheen are those people who do their deeds for Allah’s sake (following Nabi (saw).

The second level of major spiritual elevation/ ‘muqam’ is relating to ‘shaheed’. A shaheed is always a ‘saleh’ as well, and has attained apparent and hidden virtues/ ‘kamalat’ which are qualification for a saleh. But a shaheed is different from saleh in the sense that a shaheed always does the job of ‘ amr bilmaroof wa nahi anel munkar’- he always commands for good things and forbids from bad things. When a ‘saleh’ attains a certain degree in the job of commanding for the good and forbidding from the bad, he is graced with the level/ ‘muqam’ of ‘shahadat’.

The third major level of spiritual elevation/ ‘muqam’ is associated with ‘siddique’. A ‘siddique’ is always a saleh and shaheed as well and has attained apparent and hidden virtues/ ‘kamalat’ which are qualifications for a saleh or shaheed. A siddique is different from ‘saleh’ and ‘shaheed’ in the sense that a ‘siddique’ testifies intellectually what is mentioned in the revealed knowledge (Quran and Sunnah). When a shaheed obtains a certain degree in the job of testifying the revealed knowledge intellectually, he is bestowed with level/ ‘muqam’ of ‘siddiqiat’.

As for as titles of ‘nabuwwat’ and ‘resalat’ are concerned, these titles are not attainable on the basis of good deeds; these are divine in their nature. But, of course, 'Nabis' and 'rasool' are only the best persons occupying the top most positions at all first three levels/ ‘muqamat’.  In other words, every Nabi and every Rasool is also a saleh, a shaheed and a siddique.

As mentioned earlier, ‘nabuwwat’ and ‘resalat’ are not cultivable titles; these titles cannot be claimed by anyone on the basis of his good deeds. These are divine titles and Allah bestows these titles to whom HE likes. Now the question arises if grant of these titles is totally Allah’s Sweet Will, why holders of these titles are superiors to others who have attained levels of ‘saleheen’, ‘shaheed’, and ‘siddiqueen’ on the basis of good deeds. In fact   Nabuwwat and Resalat can be called more appropriately as titles. The spiritual level/ ‘muqam’ of every ‘Nabi’ and ‘Rasool’ is determined by his levels/ ‘muqamat’ attained as a saleh, shaheed and siddique; the higher levels as a saleh, shaheed and siddique he attains, the greater spiritual level/ ‘muqam’ he possesses as a Nabi or Rasool. In fact, Allah appoints only such person as a ‘Nabi’ or a ‘Rasool’ who occupies top most positions among his nation or ummah in respect of virtues/ ‘kamalat’ pertaining to saleheen, shuhuda and siddiqueen. Because Allah knows through His knowledge which soul will attain such top most positions after coming into world, He appoints such soul a Nabi or Rasool even before his coming into this world.    

'Nabuwwat' or 'Resalat' is also a spiritual level in itself, but that spiritual level is the same in case of all prophets, as has been mentioned in Quran (al-baqra-136). The real difference among the spiritual levels/ ‘muqamat’ of prophets is determined by the spiritual levels/ ‘muqamat’ attained by them as 'saleh', 'shaheed' and 'siddique', as has been mentioned in Quran (al-baqra-253) through hidden and apparent virtues/ ‘kamalat’ afore- mentioned. Except the spiritual level/ ‘muqam’ of ‘nabuwwat’ or resalat’,  all these spiritual levels/ ‘muqamat’- i.e. saleh, shaheed and siddique- and all hidden and apparent virtues/ ‘kamalat’-e.g. mumin, mutawakkal, abid, zahid etc mentioned already- associated with ‘nabuwwat’ or ‘resalat’ are cultivable and as such are still open to be attained by every person. But it does not mean that ‘nabuwwat’ is still open; the spiritual level of ‘nabuwwat’ is closed for ever now after the coming of Muhammad (saw). But other spiritual levels/ 'muqamat' along with virtues/ 'kamalat' on the basis of which such 'muqamat' are attained, are still open. It is  on the basis of these 'muqamat' that spiritual level/ 'muqam' of a Prophet is determined; in this way 'muqamat'/spiritual levels and virtues/' 'kamalat' associated with a Prophet, except the 'muqam'/spiritual level of Prophet-hood itself, are still open and can be achieved by any person from Ummah. This is what is meant by the above quoted extract (continued).

'Al-insan al-kamil' and 'khatam e nabuwwat' (1)

           

A group associated with Mr. Javed Ghamdi is nurturing viewpoint that  great Sufis in our past history were entertaining views repugnant to belief of ‘khatam e nabuwwat’. In support of their views, this tiny group is putting forth the proofs from writings of those great Sufis. In the succeeding lines, we will analyze all those so called proofs extracted from writings of our great Sufis and see how much they have been misunderstood by the afore-mentioned group. As so called proofs have been extracted from Urdu writings, the author will reproduce these extracts verbatim where required.

i          The first extract states:                            ۔ عبد الکریم الجیلی ٢٨نے لکھا
:

ان الانسان الکامل هو القطب الذی تدور عليه افلاک الوجود من اوله الٰی اٰخره وهو واحد منذکان الوجود الی ابد الاٰبدين، ثم له تنوع فی ملابس و يظهر فی کنائس فيسمی به باعتبار لباس، ولا يسمی به باعتبار لباس اٰخر، فاسمه الاصلی الذی هو له محمد وکنيته ابو القاسم ووصفه عبداللّٰه ولقبه شمس الدين، ثم له باعتبار ملابس اخری اسامی وله فی کل زمان اسم ما يليق بلباسه فی ذلك الزمان. فقد اجتمعت به صلی اللّٰه عليه وسلم وهو فی صورة شيخی شرف الدين اسمٰعيل الجبرتی وکنت اعلم انه النبی صلی اللّٰه عليه وسلم وکنت اعلم انه الشيخ. (ورقه ٤٦ اب ٢٩ )
''انسان کامل وہ مدار ہے جس پر اول سے آخر تک وجود کے سارے افلاک گردش کرتے ہیں، اور جب وجود کی ابتدا ہوئی، اُس وقت سے لے کر ابدالآباد تک وہ ایک ہی ہے، پھر اُس کی گوناگوں صورتیں ہیں اور وہ یہودونصاریٰ کی عبادت گاہوں میں ظاہر ہوتا ہے۔ چنانچہ اُس کی ایک صورت کے لحاظ سے اُس کا ایک نام رکھا جاتا ہے، جبکہ دوسری صورت کے لحاظ سے اُس کا وہ نام نہیں رکھا جاتا۔ اُس کا اصلی نام محمد ہے۔ اُس کی کنیت ابو القاسم، وصف عبد اللہ اور لقب شمس الدین ہے ؛ پھر دوسری صورتوں کے لحاظ سے اُس کے دوسرے نام ہیں، اور ہر زمانہ میں جو صورت وہ اختیار کرتا ہے، اُس کے لحاظ سے اُس کا ایک نام ہوتا ہے۔ میں نے اُسے اپنے شیخ شرف الدین اسمٰعیل الجبرتی کی صورت میں اِس طرح دیکھا کہ مجھے یہ بات بھی معلوم تھی کہ وہ نبی صلی اللہ علیہ وسلم ہیں اور میں یہ 

This para has been quoted by Mr. Ghamdi group out of context. Actually the contents contained in this para have their context in the concept of ‘Insan e Kamil’; a concept propounded by Ibne Arbi. Abdul Karim al-Jili, whose writing has been quoted above, is one of the exponents of Ibne Arbi’s philosophy. In order to put above quoted extract in the proper context, the concept of ‘Insan e Kamil’, as propounded by Ibne Arbi and explained by Abdul Karim Al-Jili, needs to be understood properly. This concept of ‘Insan e Kamil’ is actually a logical outcome of ‘Theory of Wahdatul Wajood’ expounded by Ibne Arbi. According to Ibne Arbi’s theory, existence is only one i.e. the Creator who is present everywhere in this universe, and there is no room for any other existence in this universe because two entities cannot exist at the same place. Therefore he concludes this universe exists within  the Creator’s existence. The Creator is infinite/ undetermined but universe is finite/ determined. Where the Creator’s existence becomes finite/ determined, it no longer remains the Creator’s infinite/undetermined existence, rather it becomes creation. In other words, in one way this universe is the Creator’s reflection/existence; but, in other way, this universe is creation. Ibne Arbi justifies this pattern of existence on the basis of our Nabi’s (saw) saying that “ Allah was a hidden treasure. When HE desired to be known, He created this universe/creation”. According to Ibe Arbi, God knows Himself through this universe and makes Himself known through this universe. In other words, God knows Himself as a subject through Himself as an object. Obviously, this process of knowing and being known is to be carried out by conscious beings/ creation through knowledge and self-realization. But every conscious being’s/human being’s knowledge and self-realization about God’s objective is not perfect; human beings stand at various levels of knowledge and self-realization about Ultimate Reality/ God. God cannot know Himself perfectly through human beings having imperfect knowledge and self-realization about God. That is why Ibne Arbi has taken resort to concept of ‘Insan e Kamil’; ‘Insan e Kamil’/ Reality of Muhammad (saw) is an entity which is paragon of all Names of Allah and as such Divine knowledge is perfectly transmitted to that entity and that entity further transmits such divine knowledge to other prophets, saints and people.  In other words, ‘Insan e Kamil’ is a perfect eye through which God knows Himself perfectly. 

 It may be noted that according to philosophy of 'Insan e Kamil', there is difference between the person of our Nabi (saww) and 'The Reality of Muhammad i.e. 'Insan e Kamil'. The person of our Nabi (saww) is only one manifestation of 'Reality of Muhammad/ 'Insan e Kamil', but the person of our Nabi (saww) has been elevated to embrace  all attributes/Divine Names assigned to 'The Reality of Muhammad/ 'Insan e Kamil', and as such the person of our Nabi (saww) has become perfect person through which Allah knows Himself perfectly.

 Other prophets, saints, and people may comprise of some of Divine Names assigned to 'Insan e Kamil'/ 'Reality of Muhammad' but the person of our Nabi (saww) has all the Divine Names assigned to the entity of 'Insan e Kamil'/ 'Reality of Muhammad', and as such has all Divine Names bestowed upon all prophets, saints and people combined. In other words, the person of our Nabi (saww) is the perfect manifestation of the entity of 'Reality of Muhammad'/ 'Insan e Kamil' whereas other prophets/saints/people are imperfect manifestation of 'Reality of Muhammad'/ 'Insan e Kamil'.  The entity of Reality of Muhammad/ Insan e Kamil is called Reality of Muhammad/ Insan e Kamil, because the person of our Nabi (s.a.w.w) is the perfect manifestation of all attributes/ Divine Names assigned to this entity. That is why oftenly the words "our Nabi (s.a.w.w)" and words "Insan e Kamil/ Reality of Muhammd" are used as alternative words; but, in fact, person of our Nabi (s.a.w.w) and Reality of Muhammad/ Insan e Kamil are two different entities.

 In fact, ‘Insan e Kamil’/ Reality of Muhammad is a Natural system/ Principle through which Divine knowledge is transmitted to all  prophets, saints, and people. In this way, prophets, saints, and people belonging to various periods are manifestation of ‘Insan e Kamil’-for the respective periods- to the extent they receive Divine knowledge from the ‘Insan e Kamil’/ 'Reality of Muhammad' and transmit that Divine knowledge to others.  Other prophets, saints and people may be 'Insan e Kamil' for their respective periods, to the extent they recieve partial Divine knowledge from the 'Insan e Kamil/ Reality of Muhammad'; but our Nabi (s.a.w.w) is 'Insan e Kamil' for all periods, and our Nabi s.a.w.w. is embodiment of whole knowledge attributed to Reality of Muhammad/ Insan e Kamil.
 [The person of 'Insan e kamil' is different from a common person in that ‘insane e kamil’ receives Divine knowledge through ‘wahi’ and transmits such knowledge through wahi; a person can also make wahi to others (for details see my article “Wahi, Intuition and their Implications”. But a common person acquires knowledge through learning and transmits through teaching]. 

Now we turn to the first extract quoted above.   When Abdul Karim Jili says about ‘Insan e Kamil’:

،" اور ہر زمانہ میں جو صورت وہ اختیار کرتا ہے، اُس کے لحاظ سے اُس کا ایک نام ہوتا ہے۔ میں نے اُسے اپنے شیخ شرف الدین اسمٰعیل الجبرتی کی صورت میں اِس طرح دیکھا کہ مجھے یہ بات بھی معلوم تھی کہ وہ نبی صلی اللہ علیہ وسلم ہیں اور میں یہ بھی جانتا تھا کہ وہ میرے شیخ ہیں۔''

He does not mean that our Nabi (saww)' had been incarnated in the form of his sheikh. Actually Jili is not referring to the person of our Nabi (saww); rather he is referring to the 'Reality of Muhammad'. Jili is saying that his shaikh was manifestation of 'Reality of Muhammad'; he is not saying that his shaikh is the person of Muhammad (saww). Jili is not equating his shaikh with the person of our Nabi (saww) because concept of ‘Insan e kamil’ does not equate any saint and even any prophet to our Nabi (s.a.w.w). This concept of ‘Insan e Kamil’ states that knowledge of our Nabi (Saww) is equal to sum of knowledge of all other prophets, saints and people. Therefore this above stated statement only means Jili’s sheikh was a (imperfect) manifestation of 'Reality of Muhammad' and as such he was ‘Insan e kamil’ of his age (it means he was perfect manifestation of attributes to the extent of attributes he received from Reality of Muhammad saww; but he was not perfect manifestation of all attributes assigned to Reality of Muhammad saww because he had not been granted all attributes assigned to Reality of Muhammad saww. It may also mean, in his age,  he had acquired  attributes and knowledge attributed to Reality of Muhammad/ Insan e kamil more than other people of his age did; but he was not perfect manifestation of knowledge and attributes associated with Reality of Muhammad/ Insan e Kamil). As the entity of 'Reality of Muhammad'/ 'Insan e Kamil' is a Principle of receiving and transmitting Divine Knowledge, Jili's Shaikh was also the Natural Principle of receiving and transmitting Divine knowledge but, of course, only to the extent he received knowledge from 'The Reality of Muhammad'/ 'Insan e kamil'. As already mentioned, Jili's shaikh, who can be manifestation of only some of the Divine Names assigned to the 'Reality of Muhammad'/ 'Insan e Kamil', is not equal to our Nabi (saww) who is embodiment of all attributes/ Divine Names assigned to 'Reality of Muhammad'/ 'Insan e Kamil'.  Jili's view is quite different from that of 'Qadyanis'; Qadyanis dare equalize Mirza Qadyani to the person of our Nabi (saww). 'Qadyaniat' is, in fact, distorted form of this concept of 'Reality of Muhammad'/ 'Insan e Kamil'. (CONTINUED).