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).