In the part (1) of this article, we have seen that,
according to Mirza Qadyani’s concept, ‘nabuwwat’ is a compulsory ultimate
outcome of pious deeds and as such can be attained by any person who performs
pious deeds up to a certain level. We have also seen this concept of ‘nabuwwat’
propounded by Mirza Qadyani is contradictory to Quran which states that ‘nabuwwat/resalat’ is a
‘fazl’ which is NOT ultimate compulsory outcome of pious deeds committed by any
person and as such ‘nabuwwat/resalat’ cannot be claimed as of right by a person
performing even the most pious deeds of the highest level among his
people.
Now we would see why ‘nabuwwat/resalat’ is not
compulsory ultimate outcome of pious deeds.
First, we need to understand the implications of
concept that ‘nabuwwat/resalat’ is compulsory ultimate outcome of pious deeds. One
of the most important implication of this concept is that the person, in the
beginning, is not pious upto the required level of ‘nabuwwat/resalat’; he would
be committing many sins in various stages of his life. But ultimately he
reaches a stage where he avoids sins and performs pious deeds to such an extent
that he is granted ‘nabuwwat/resalat’; after attaining the stage of ‘nabuwwat’,
he does not perform any sin. This is the Qadyani concept of ‘nabuwwat/resalat’.
But this Qadyani concept of ‘nabuwwat’ implies that such a person who reaches
the status of so called ‘nabuwwat’ after passing through many life stages full
of sins cannot become a role model/ worthy of being followed by the people in
all stages of his life. Suppose if such a so called ‘nabi’, reaches at the
stage of so called ‘nabuwwat’ in his middle age, he will not be role model for
the young people who will have a very good excuse NOT to follow such a so
called nabi in the young age, because, in the young age, such so called ‘nabi’ would
himself be committing sins.
Because Allah has sent ‘rusul’/ ‘nabis’ to be obeyed in
all stages of their life (And We
did not send any messenger except to be obeyed by permission of Allah
(al-nisa-64), that
is why Allah has saved all ‘Nabis’/ ‘rusul’ from sins in all stages of their
life; because a ‘nabi’/ ‘rasool’ is made role model/ worthy of being followed
in all stages of his life, a ‘nabi’/ ‘rasool’ is always by birth a ‘nabi’/ ‘rasool’
(plz see my article “ Prophethood-always
by birth”); that is why ‘nabuwwat’/ ‘resalat’ has not been made something a
natural and compulsory ultimate outcome of pious deeds.
A person is tried by Allah in this world either
through ‘sher’/ bad things/situations or through ‘khair’/ good
things/situations. If a person involved in bad things/ ‘sher’ proves his disliking
for those bad things/ ‘sher’, he is declared successful and absolved of those bad
things. If a person involved in ‘khair’/ good things, proves his liking and
worth for those good things/ ‘khair’, he is declared successful and worthy of
those good things. ‘Nabis’ / ‘rusul’ are the persons which are tried through ‘khair’/
good things and they have to prove their worth for such ‘khair’/ good things in
order to be declared successful. It may be noted that a ‘nabi’/ ‘rasool’ is already
successful in his worldly trial in the knowledge of Allah; that is why a ‘rasool’/
‘nabi’ is made by birth a prophet, and in his life he proves his capability to
avoid sins in all stages of his life. Therefore when we say that ‘nabis’/ ‘rusul’
are saved from sins in all stages of their life, we mean to say that ‘nabis’/ ‘rusul’
have the capability to avoid sins in all stages of their life. That is why they
are made role model/ worthy of being followed by the people in all stages of
their life; that is why they are made ‘nabis’/ ‘rusul’ by birth.
Therefore we may conclude that qadyani concept of ‘nabuwwat’
is not only contradictory to Quran but also does not fulfill the requirements
of ‘nabuwwat/ rasalat’.
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