Concept of 'baroozi'/ zilli Nabuwwat', Qadyaniat and 'Insan e Kamil'

The concepts of ‘baroozi’ and ‘zilli’ nabuwwat are distorted and incompletely understood forms of concept of ‘Insan e Kamil’. The concept of ‘baroozi’ nabuwwat says that Mirza Ghulam Qadyani is a ‘baroozi prophet’/ prophetic projection of our Nabi (saww). According to Qadyanis, in his prophetic projection, Mirza Ghulam Qadyani is a true reflection/ ‘zill’ of our Nabi (saww) and as such Mirza is a zilli prophet. Let us look into these identical concepts (i.e. ‘baroozi’ and ‘zilli’ prophet-hood in the light of concept of ‘Insan e Kamil’/ Reality of Muhammad’.

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 existence; but, in other way, this universe is the 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 imperfect self-realization about God. That is why Ibne Arbi has taken resort to concept of ‘Insan e Kamil’.

‘Insan e Kamil’/ ‘Reality of Muhammad’ 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/ knowledge/ ‘Rehma’ assigned to 'The Reality of Muhammad/ 'Insan e Kamil'. In this way, the person of our Nabi (saww) is the true reflection of all attributes assigned to the entity of ‘Reality of Muhammad’/ ‘Insan e Kamil’.  Other prophets and saints may comprise of some of Divine Names assigned to 'Insan e Kamil'/ 'Reality of Muhammad' but the person of our Nabi (saww) is the embodiment of all attributes/  Divine Names/knowledge/ ‘Rehma’ assigned to the entity of 'Insan e Kamil'/ 'Reality of Muhammad', and as such comprises of all Divine Names bestowed upon all prophets and saints 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 and saints are imperfect manifestation of 'Reality of Muhammad' / 'Insan e Kamil'.

 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 'Reality of Muhammad'/ 'Insan e Kamil' in their respective periods to the extent they receive Divine knowledge from the ‘Insan e Kamil’/ 'Reality of Muhammad'. 

According to Qadyani view, Mirza Ghulam Qadyani also has been granted with such attributes of the ‘Reality of Muhammad’/ ‘Insan e Kamil’, which are relating to ‘nabuwwat’ and as such Mirza is ‘baroozi’/ prophetic projection of our Nabi (saww) who is embodiment of all attributes of the entity of ‘Reality of Muhammad’/ ‘Insan e Kamil’. Qadyani go further and maintain that Mirza Ghulam is not only prophetic projection of our Nabi (saww) but also a true reflection/ ‘zill’ of our Nabi (saww) in respect of all attributes of ‘Reality of Muhammad’/ ‘Insan e Kamil’. In this way, Qadyani are propagating either distorted or incompletely understood concept of ‘Insan e Kamil’/ ‘Reality of Muhammad’.

Form the foregoing it is clear that concept of ‘Reality of Muhammad’/ ‘Insan e Kamil’ does not equalize any prophet/ saint to the person of our Nabi (saww). Qadyani either mis-understood or distorted this concept of ‘ Reality of Muhammad’/ ‘Insan e Kamil’, and dare  equalize Mirza to our Nabi (saww) and declare him(mirza) similar to our Nabi (saww) in all aspects. This concept of ‘zilli’/ ‘baroozi’ prophet-hood is contradictory not only to the concept of entity of ‘Reality of Muhammad’/ ‘Insan e Kamil’ but also contradictory to Quran (plz see for details my article ‘Rebuttal of Qadyaniat’).

Mirza Qadyani tries to seek justification of his concept of ‘baroozi nabuwwat’ from the following verses:

“It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom - although they were before in clear error” (Jummah-2)

“And [to] others of them who have not yet joined them. And He is the Exalted in Might, the Wise” (Jummah-3).

These verses say that the person of our Nabi (saww) has been sent to unlettered people; the person of our Nabi (saww) purifies them, and teaches them the Book and wisdom; the person of our Nabi (saww) does it all to those also who have yet not joined such Muslims ( because they have not yet born or because they have not yet become Muslims).

From these verses, Mirza Ghulam Ahmad Qadyani takes the plea that the person of our Nabi (saww) will purify and teach the Book and the wisdom to the Muslims coming later [coming after apparent life of our Nabi (saww)] through a  Nabi who will be ‘barooz’/ prophetic projection of our Nabi (saww). But Mirza has not taken into account the fact that according to concept of 'Reality of Muhammad'/ 'Insan e Kamil', every prophet/saint assumes attributes of 'Reality of Muhammad'; he does not assume the attributes of the 'person of our Nabi (saww). It means no Nabi may be prophetic projection of our Nabi (saww). If Mirza claims to be prophetic projection of 'Reality of Muhammad', it may be appreciated that the prophetic attribute of 'Reality of Muhammad' is a dormant quality/attribute which comes into play only through a person; such dormant attribute/quality itself cannot purify and teach the Muslims/people.  But the prophet (saww) mentioned in Jummah-2 is the person of prophet (saww) who is purifying and teaching the Muslims; it is not dormant prophetic attribute of 'Reality of Muhammd'; in other words, Mirza cannot be called a 'BAROOZ' of 'Messenger/Rasool' (saww) mentioned in sura Jummah-2, who is purifying and teaching the Muslims. There is difference between the person of our Nabi (saww) and the prophetic attribute of 'Reality of Muhammad"; the person of our Nabi (saww) is not only prophetic projection of 'Reality of Muhammad' but also paragon of all other attributes of 'Reality of Muhammad'; the person of our Nabi (saww) can act on his own, but the prophetic attribute of 'Reality of Muhammad' cannot act on its own.
Furthermore,  Mirza has not taken into account the fact that according to his plea, existence of two separate persons is established- first, the person of our Nabi (saww), and second the person of ‘baroozi’ prophet. But the verses mentioned above state about only one person because the word ‘Rasool’/Messenger is a singular word and that word means the person of our Nabi (saww). Now if Qadyanis claim that person of our Nabi (saww) and the person of so called  ‘baroozi’ prophet may be the one and the same, it will be not only deviation from the concept of 'Reality of Muhammad' but also the greatest joke and the highest insult to human intellect and scientific thinking. A person is the second name of life events he goes through; because every person undergoes different life events, every person is different from the other. Secondly if Mirza’s plea (that Muslims coming after our Nabi’s (saww) apparent life would be purified and taught by a so called ‘baroozi’ prophet) is accepted, it would mean that every generation of Muslims coming after our Nabi (saww) would be taught and purified by a ‘baroozi’ prophet, because the verse 3 states about all generations of Muslims who will later join the Muslims. We know that a prophet has not been sent for every generation of Muslims coming after our Nabi (saww); Mirza himself claimed ‘baroozi’ prophet-hood about thirteen hundred years after our Nabi (saww). Thirdly verse no. 4 of same sura i.e. Sura Jummah mentions that Prophet-hood is Allah's 'fazl' which means a thing which cannot be obtained by a person's efforts. Therefore Mirza's claim to 'baroozi prophet-hood' is a blatant lie.

In fact above mentioned verses mean that our Nabi (saww) has purified and taught not only the Muslims of his age, but he (saww)  will also purify and  teach the Muslims to come. Being ‘Rehmatallilaalemeen’, among the whole creation, our Nabi (saww) is the origin of all that is good and received by the people. Our Nabi’s (saww) teachings are still available in the form of Quran and Sunnah, and are the source of guidance for all human generations to come. It is in this sense that our Nabi (saww) is/will be purifying and teaching all Muslim generations to come.

Moreover, even today, there are some people who are able to get guidance directly from our Nabi (saww) and such people further disseminate such guidance to other people.

From the foregoing, we may conclude that ‘Qadyaniat’ is a distorted and mis-understood form of concept of ‘Reality of Muhammad/ ‘Insan e Kamil’. Misled by contents of this concept of ‘Reality of Muhammad/ ‘Insan e Kamil’, Qadyanis try to seek justifications from the Quran and Sunnah; but, in fact, Qadyanis dismally fail in getting any valid plea from Quran and Sunnah. On the other hand there are hundreds of texts from Quran and Sunnah which contradict Qadyani ideology. 'Reality of Muhammad'/'Insan e Kamil' is a philosophy which is brain-child of Ibn e Arbi. A man-made philosophy may not be taken as religious creed; but Qadyanis have adopted Ibn e Arbi's philosophy in distorted form as their religious fundamental creed.  Qadyaniat cannot be labelled as Divine religion sent down to Mirza Ghulam from the heavens; it is basically the religion which is distorted  form of handi- work of Ibn e Arbi.