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172 With Love to Muhammad sa the Khātam-un-Nabiyyīn
actual quotation. Here is the actual extract which offers a
wonderful explanation of the concept of burūz and is a complete
response to any criticism of this concept and it affords no
contradictions whatsoever:
If this concept of burūz was not true, then why were
the companions of the Promised One designated as
companions ra of the Holy Prophet sa in the following
verse:
177
وَّاٰخَرِيْنَ‏ مِنهْ‏ ‏ُمْ‏
One has to deny this verse before he denies the
concept of burūz. People, who think in physical
terms, sometimes link the Promised One with the
progeny of Hasan ra , sometimes to Husain ra , and
sometimes to ‘Abbās ra . But what the Holy Prophet sa
really meant was that the Promised One would be his
heir, just like a son, i.e., he would inherit his name,
his character, his knowledge, his spirituality, and
would reflect his very image. He will acquire nothing
on his own but will acquire everything from the Holy
Prophet sa , and will so lose himself in him sa as to
reflect his sa very image. Just as he would acquire—by
way of zill—his name, character and knowledge, so
177
[God has raised a Messenger, i.e., the Holy Prophet sa , among the
unlettered people...] And among others from among them who have not yet
joined them.—Al-Jumu‘ah, 62:4. When Abu Hurairah ra questioned the Holy
Prophet sa how he could be raised amongst the aakhareena, or those who have
not yet joined them, he put his hand on Salman Farsi ra and replied, “If Faith
ascended to the Pleides, even then a man from these people [i.e., the
Persians] would bring it back.” – Sahīh Bukhārī, Kitābut Tafsīr or Book of
Commentary [Publishers]