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If
Hazrat Mirza had indeed claimed to be a prophet, he would
not have called himself a buroozi nabi (image or
manifestation of a prophet) because, according to the
spiritual savants of Islam, being a burooz implies
a complete negation of one's own existence. He wrote: ``All prophets have believed that
the burooz is a full picture of its original, so
much so that even the name becomes one.''
(Ayk
Ghalati Ka Izala)
``The Sufis believe that
the nature, disposition and moral qualities of a person
from the past come again in another. In their
terminology, they say that so and so is in the footsteps
(qadam) of Adam, or the footsteps of Noah. Some
also call this as burooz.''
(Mulfuzat,
Part I, p. 239)
``It is customary with
Muslim religious scholars that they call burooz as
qadam [footsteps], and say, such and such a person
is in the footsteps of Moses, such and such is in the
footsteps of Abraham.''
(Lujjat
an-Nur, p. 1)
``The whole Muslim nation
is agreed that a non-prophet takes the place of a prophet
as a burooz [image]. This is the meaning of the
hadith: Ulama ummati ka-anbiya Bani Israil, that
is, the savants from among my followers are the likes of
the prophets. See that the Holy Prophet, peace and the
blessings of God be upon him, has likened the godly
savants to prophets.''
(Ayyam
as-Sulh, p. 163)
``Being a burooz
implies the negation of its own existence. Hence
prophethood and apostleship by way of burooz does
not infringe the seal of the finality of prophethood.''
(Ayk
Ghalati Ka Izala)
``As a person's face is
seen in the mirror, though that face has its own
independent existence; this is called burooz.''
(Tafsir
Surah Fatiha, p. 330)
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