If it is asked that if the Messiah and I have attained to this rank then what rank is left for our lord and master, the best of the Messengers, Khatam-ul-Anbiya’, Muhammad, the chosen one [peace and blessings of Allah be on him] the answer is that it is a high and exalted rank which is special to him, the appreciation of which is not possible for anyone else, let alone that any one else should be able to achieve it....
The degrees of nearness to God and love of God from the point of view of spiritual rank are of three types. The lowest degree, and even that is very high, is that the fire of Divine love should warm the heart possibly to such a degree that the warmed heart might acquire the qualities of fire, but that it should lack the brightness of the fire. When the flame of God's love falls upon this degree of love the warmth generated by that flame in the soul is described as contentment and satisfaction and is sometimes named an angel.
The second degree of love is where the fire of Divine love, which is generated by the union of two loves, warms the heart to such a degree that it produces a brightness which is not inflammatory. It is described as Ruh-ul-Qudus—the Holy Spirit.
The third degree of love is where a burning flame of Divine love falls on the eager ribbon of human love and sets it afire and, assuming control of all its particles, makes it a complete and perfect manifestation of itself. In this condition the fire of Divine love not only bestows a brightness upon the human heart, but simultaneously the whole being is set on fire and its flames illumine the surroundings like the bright day, and no darkness is left and the whole of the being is converted into fire with all its full qualities. This condition which is created by the union of the two loves like a flaming fire is known as Ruhul-Amin, the Spirit of Security, for it bestows security against every darkness and is free from every opaqueness. It is also called the strong faculty, for it is the most powerful revelation, stronger than which cannot be imagined. It is also called the high horizon, inasmuch as it is the manifestation of the highest form of revelation. It is also described as: He saw what he saw; for an appreciation of this condition is beyond the imagination or thinking of the whole of creation. This condition has been bestowed upon only one human being who is the perfect man with whom the whole human system has come to an end and the circle of human capacities has been perfected. In truth, he is the highest point of the extended line of God's creation which is the ultimate of all grades of exaltation.
Divine Wisdom having started the creation from the lowest point carried it to this highest point, the name of which is Muhammad [peace and blessings of Allah be on him] and the meaning of which is greatly praised, that is to say, the manifestation of perfect excellences. As by his nature the station of this Prophetsa was at the highest, so externally also he was bestowed revelation and love at the highest level. This is the high station which neither Jesus nor I can reach; its name is the station of getting together and the station of perfect Unity. The previous Prophets who have prophesied the advent of the Holy Prophet [peace and blessings of Allah be on him] have mentioned this station. As the station of Jesus and myself is such that metaphorically it can be described as sonship, in the same way, the station of the Holy Prophet [peace and blessings of Allah be on him] is so grand that past Prophets have metaphorically described the appearance of the Holy Prophet [peace and blessings of Allah be on him] as the appearance of God Almighty and his coming has been described as the coming of God Almighty.
[Taudih-e-Maram, Ruhani Khaza’in, Vol. 3, pp. 62-64]
It is not only Jesus who has described the advent of the Holy Prophet [peace and blessings of Allah be on him] as the appearance of God Almighty, but other Prophets in their own prophecies have used similar terms and have metaphorically described his advent as the appearance of God Almighty, and because of his being the perfect manifestation of God, have called him God. In Psalms of David it is said:
Thou art fairer than the children of men; Grace is poured into thy lips; Therefore God hath blessed thee forever (i.e., You have been granted the station of Khatam-ul- Anbiya’).
Gird thy sword upon Thy thigh, O most mighty; with thy glory and with thy majesty.
And in thy majesty ride prosperously, because of truth and meekness and righteousness; and thy right hand shall teach thee terrible things.
Thine arrows are sharp in the heart of the King's enemies; whereby the people fall under thee. Thy throne, O God, is forever and ever: the sceptre of thy kingdom is a right sceptre.
Thou lovest righteousness and hatest wickedness: therefore, God, thy God, hath anointed thee with the oil of gladness above thy fellows. (Psalms 45)
The words: “Thy throne, O God, is forever and ever: the sceptre of Thy Kingdom is a right sceptre;” are metaphorical; the purpose being to display the spiritual glory of the Holy Prophet [peace and blessings of Allah be on him]. A similar statement appears in Isaiah, where it is written:
Behold My servant whom I uphold; Mine elect in whom My soul delighteth: I have put My Spirit upon him; he shall bring forth Judgement in the Gentiles.
He shall not cry, nor lift up, nor cause his voice to be heard in the street.
A bruised reed shall he not break and the smoking flax shall he not quench: he shall bring forth Judgement unto truth.
He shall not fail nor be discouraged till he have set Judgement in the earth: and the isles shall wait for his law.... The Lord shall go forth as a mighty man, He shall stir up jealousy like a man of war. Isaiah 42:1-4, 13
The words: ‘The Lord shall go forth as a mighty man,’ are a metaphorical description of the awe-striking advent of the Holy Prophet [peace and blessings of Allah be on him]. (See Isaiah, Chapter 42). Many other Prophets have used this metaphor in their prophecies concerning the Holy Prophet [peace and blessings of Allah be on him].
[Taudih-e-Maram, Ruhani Khaza’in, Vol. 3, pp. 65-67 footnote]
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