Three stages of the relationship with Allah

Zafir Ahmad, Ahmadiyya Archive & Research Centre

Introduction

The connection between humans and Allah is a topic that forms the foundation of religion. Humanity is created to recognise its Creator and to establish an extraordinary relationship according to its capabilities. In my article, I will address the following questions:

1. What types of relationships exist between the Creator and the created?
2. Why, throughout all of humanity, was there only one person who was a perfect human being and the perfect reflection of God?

The Promised Messiah^as has dealt with these topics in detail. In this article, I will analyse the statements of the Promised Messiah^as, simplify them, and illustrate them with some examples.

The first stage

The Promised Messiah, Hazrat Mirza Ghulam Ahmad^as, has elaborately explained the stages of the relationship between God and humanity in his work Surma-e-Chashm-e-Arya. These three stages can only be attained by a person who accepts Allah’s message and obeys the Prophet^sa. The Promised Messiah^as has explained these three forms of relationship through three analogies to make them tangibly comprehensible for us humans.

In the first analogy of the relationship between a human and Allah, the Promised Messiah^as gave the example of a servant engaged in dutiful service to his master. This relationship was termed by the Promised Messiah^as as “kkadim awr makhdoom” (servant and master). This means that the servant enters into a covenant with the master. He expresses his willingness to serve his master. He accepts his duties as a servant and strives to make his master happy or to fulfil his tasks.

The Promised Messiah^as said:

’’جاننا چاہئے کہ قرب الہی کی تین قسمیں تین قسم کی تشبیہ پر موقوف ہیں جن کی تفصیل سے مراتب ثلاثہ قرب کی حقیقت معلوم ہوتی ہے۔ اوّل قسم قرب کی خادم اور مخدوم کے تشبہ سے مناسبت رکھتی ہے جیسا کہ اللہ تعالیٰ نے فرمایا ہے وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلهِ یعنی مومن جن کو دوسرے لفظوں میں بندہ فرماں بردار کہہ سکتے ہیں سب چیز سے زیادہ اپنے مولی سے محبت رکھتے ہیں۔‘‘

“It should be understood that divine closeness (qurb-e-ilahi) is of three kinds, each corresponding to a particular analogy. Through the explanation of these, the reality of the three stages of closeness becomes clear. The first kind of closeness corresponds to the analogy of a servant and his master, as Allah the Exalted has said: ‘وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلّٰهِ’ – meaning that the believers, who may also be described as obedient servants, love their Lord more than anything else.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 252, footnote)

This first stage is a fundamental level of closeness to Allah. At this stage, the condition of the human heart is such that the fire of divine love warms its heart. This means that it is constantly motivated to improve and to increase in its love for God. This is the level where the servant of Allah, by obeying Allah, experiences inner peace. (Also see, Taudih-e-Maram, Ruhani Khazain, Vol. 3, pp. 63-64)

At this level, the servant begins to follow Allah’s message. The more he adheres to and implements Allah’s commandments and message, the more he feels the warmth of the relationship. The essence of this relationship is the servant’s profound love for Allah, born of obedience and devotion.

Regarding the role of the khadim, the Promised Messiah^as writes about certain qualities. He is obedient to Allah and serves Him with complete devotion. The khadim is a “banda-e-farmanbardar” (obedient servant) who follows God’s commandments and seeks His pleasure. This obedience is not mechanical but is motivated by love and sincerity.

The khadim also possesses the following qualities: Ikhlas (sincerity), safa (purity), and wafa (loyalty). The khadim develops a deep love for God, which is nourished by the perception of Allah’s mercies, favour, and perfections. This love leads to sincerity, purity, and loyalty, which purify his heart and refine his intentions.

Through his love and service, the khadim becomes aligned with his Lord in essence and behaviour. The Promised Messiah^as described this as “Hum-tabiy‘at wa hum-tareeq”. This term means “aligned in character and conduct” and describes the state in which the believer is so transformed by his love for God that his inner character (tabiy‘at) and outer actions (tareeq) reflect the divine will. This alignment is not a state of equality with God but a harmony. The Promised Messiah^as explains this as follows:

’’سو ایسا خادم جو ہم رنگ اور ہم طبیعت مخدوم ہو رہا ہے طبعی طور پر ان سب باتوں سے متنفر ہو جاتا ہے جو اس کے مخدوم کو بری معلوم ہوتی ہیں وہ نافرمانی کو اس جہت سے نہیں چھوڑتا کہ اس پر سزا مترتب ہوگی اور تعمیل حکم اس وجہ سے نہیں کرتا کہ اس سے انعام ملے گا۔‘‘

“Such a servant, who has come to resemble his master in nature and temperament, naturally becomes averse to all that his master finds displeasing. He refrains from disobedience not out of fear of punishment, nor does he obey merely in hope of reward.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 255, footnote)

He begins to reflect divine virtues such as mercy and justice in his life. His role is not passive but requires conscious effort to purify his heart and align his actions with God.

The role of the makhdoom (the one who is served) as God is that He bestows continuous graces (ihsaanat-e-mutawatirah) and numerous blessings (in‘amat-e-mutakathirah), which inspire the heart of the khadim to love. These graces are both material, such as sustenance and protection, and spiritual, such as revelation and guidance.

The makhdoom (the one who is served, i.e., Allah) possesses in His essence perfections (kamaalat-e-zatiyyah), such as infinite wisdom, mercy, power, and justice. These perfections are the goal that the khadim seeks to reflect through his love and emulation. The makhdoom is the ultimate object of the khadim’s love.

The makhdoom provides the commandments and the path that the khadim must follow. He is also the one who evaluates the sincerity and devotion of the khadim and rewards him accordingly. Thus, the makhdoom is the source of inspiration and guidance for the khadim. His perfections and graces are the driving force that motivates the khadim to draw closer to God and embody His virtues.

The relationship between khadim and makhdoom is not a one-sided submission but a dynamic interaction based on love and mutual connection. The khadim offers his devotion and obedience, while the makhdoom grants His graces and guidance. This relationship leads to a transformation of the khadim, who increasingly reflects the virtues of the makhdoom.

This ultimately leads to “hum-taba‘ wa hum-tareeq”, meaning that he aligns with the makhdoom in essence (character) and behaviour (actions).

This is not a state of equality but of harmony, in which the khadim manifests divine attributes in a reflected form. Simply explained, this state is guided by his inner motivation, such as love and conviction. In every situation, he seeks to answer the question: What would God want in this situation? and acts accordingly as Allah would desire.

This stage of closeness can be rationally compared to the psychology of motivation. A person who acts out of intrinsic motivation (e.g., love or conviction) is more effective and authentic than someone who acts out of extrinsic motivation (e.g., reward or punishment). (Organizational Psychology Review, 2021, Vol. 11(3), pp. 240-273, selfdeterminationtheory.org)

The second stage

Now we come to the second form of the relationship between a human and God. In this analogy, the Promised Messiah^as describes the spiritual bond as a relationship between a father and a son.

The Promised Messiah^as said:

’’قرب کی دوسری قسم ولد اور والد کے تشبہ سے مناسبت رکھتی ہے جیسا کہ اللہ تعالیٰ نے فرمایا ہے فَاذْكُرُوا اللهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا یعنی اپنے اللہ جل شانہ کو ایسے دلی جوش محبت سے یاد کرو جیسا باپوں کو یاد کیا جاتا ہے۔‘‘

“The second type of closeness corresponds to the analogy between a father and his son, as God, the Exalted, has said: ‘فَاذْكُرُوا اللهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا’. That is, remember Allah, the Exalted, with the same deep love with which one thinks of fathers.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 259, footnote)

This stage of closeness is more intense than the first, as it describes a deeper, almost innate connection to God. The love of a son for his father is not only shaped by gratitude or duty but by a natural, unbreakable bond. Similarly, at this stage, the believer develops a love for God that is so profound that it becomes a part of his essence. This love is free from any artificiality and appears “madar-zad” (innate), as if the believer were naturally connected to God.

The believer reflects the divine attributes in his behaviour, qualities, and way of thinking, much like a son bears the traits of his father in his appearance and character. This similarity is not superficial but deeply rooted, so that the believer intuitively understands and follows God’s will.

Here, the term “ta‘alluq-e-madar-zad” (innate connection) used by the Promised Messiah^as is very significant. Through this term, we can also understand the difference between the first and second stages.

The Promised Messiah^as said:

’’اس درجہ اور قرب اول کے درجہ میں فرق یہ ہے کہ قرب اول کا درجہ جو خادم اور مخدوم سے تشبیہہ رکھتا ہے وہ بھی اگر چہ اپنے کمال کے رو سے اس درجہ ثانیہ سے نہایت مشابہ ہے لیکن یہ درجہ اپنی نہایت صفائی کی وجہ سے تعلق مادر زاد کے قائم مقام ہو گیا ہے۔‘‘

“The difference between this rank and the rank of the first closeness lies in the fact that the rank of the first closeness, which is compared to the relationship between servant and master, is indeed very similar to this second rank in its perfection. However, this rank, due to its absolute purity, has taken the place of an innate connection.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 260, footnote)

The Promised Messiah^as uses “madar-zad” to emphasise the intensity and purity of love in the second stage of divine closeness. While the first stage (servant and master) is based on conscious obedience and love, the second stage is characterised by a deeper, almost instinctive connection. The believer feels a spiritual closeness to God that is as natural as the biological and emotional bond between a son and his father. The term “ta‘alluq-e-madar-zad” underscores that this connection is not learned or forced but is experienced as an innate quality.

The use of “madar-zad” is rationally understandable when considering attachment theory in psychology. The relationship between a child and their parents is often so profound that it is perceived as part of the child’s identity. Similarly, in the second stage of divine closeness, the love for God is so deeply internalised that it appears as a natural component of the believer’s soul. This distinguishes the second stage from the first, where love is still developed through conscious effort and gratitude for divine graces.

The Promised Messiah^as said:

’’اور جیسے بیٹا اپنے باپ کا حلیہ اور نقوش نمایاں طور پر اپنے چہرہ پر ظاہر رکھتا ہے اور اس کی رفتار اور کردار اور خو اور بو بصفائی تام اس میں پائی جاتی ہے علی لھذا القیاس یہی حال اس میں ہوتا ہے۔‘‘

“And just as a son clearly bears the features and traits of his father in his face, and his behaviour, character, habits, and essence are found in him in perfect purity – so it is in this case.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 260, footnote)

This quote emphasises the visible manifestation of divine attributes in believers, similar to the physical and character resemblance of a son to his father. The terms “huliyah” (features), “nukush” (traits), “raftaar” (movements), and “kirdaar” (character) refer to the comprehensive manner in which the believer reflects God. The “complete purity” (safai-e-taamm) underscores that this resemblance is free from imperfections and is enabled by pure love for God.

The Promised Messiah^as said:

’’تب جس قدر جوش محبت اور پیوند شدید اپنے محبوب سے ہے وہ سب سب حقیقت میں مادر زاد معلوم ہوتا ہے اور ایسا طبیعت سے ہمرنگ اور اس کی جز ہو جاتا ہے کہ سعی اور کوشش کا ذریعہ ہرگز یاد نہیں رہتا۔‘‘

“Then the entire intensity of love and the strong bond with the Beloved truly appear as innate, becoming so unified with one’s nature and a part of it that the means of effort and striving are no longer remembered at all.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 259, footnote)

This quote highlights that the love for God at this stage is so profound that it is no longer perceived as the result of conscious effort. It becomes a natural component of the believer, much like the love of a son for his father does not arise through conscious effort but is an integral part of his existence. The term “pewand-e-shadid” (strong bond) emphasises the unbreakable nature of this connection.

This father-son relationship has been taken literally by Christians. They believe that the Prophet Jesus^as became a god because he is His son. Therefore, this analogy, as explained by the Promised Messiah^as, can be used to enlighten Christians. Anyone who has reached this stage of the relationship can, in a metaphorical sense, attribute this relationship as an analogy.

The third stage

The third stage of divine closeness represents the highest degree of spiritual perfection, where the believer becomes a pure mirror, reflecting the divine attributes with complete clarity. This stage is embodied by the Prophets of Allah. However, this form was most evidently manifested to the highest degree through the Prophet Muhammad^sa.

The Promised Messiah^as said: 

’’تیسری قسم کا قرب ایک ہی شخص کی صورت اور اس کے عکس سے مشابہت ہے یعنی جیسے ایک شخص آئینہ صاف و وسیع میں اپنی شکل دیکھتا ہے تو تمام شکل اس رکھتا کی معہ اپنے تمام نقوش کے جو اس میں موجود ہیں عکسی طور پر اس آئینہ میں دکھائی دیتی ہے ایسا ہی اس قسم ثالث قرب میں تمام صفات الہیہ صاحب قرب کے وجود میں یہ تما متر صفائی منعکس ہو جاتی ہیں۔‘‘

“The third type of closeness resembles the relationship between a person’s face and its reflection. Just as a person sees their complete image with all details in a pure and expansive mirror, so too, in this third type of closeness, all divine attributes are reflected with absolute purity in the essence of the one who attains this closeness.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 261, footnote)

This stage of divine closeness represents the highest degree of spiritual perfection. Here, the perfect human becomes a pure mirror, reflecting the divine attributes in their entirety and with absolute clarity. In contrast to the first stage (servant-master), which is based on obedience and love, and the second stage (father-son), which emphasises an innate connection, the third stage describes a perfect unity in which the human almost becomes a medium of divine manifestation.

The mirror here is not merely a passive object but an active vessel that projects the divine attributes into creation.

The Promised Messiah^as emphasises that this reflection occurs with “safai-e-taamm” (complete purity), meaning that no trace of egoism, worldly desires, or imperfections remains in the human. The perfect human at this stage is free from any “hijab” (veil) between themselves and God, as well as between themselves and creation. This dual connection is further clarified by the following quote:

’’اسی کی طرف اشارہ ہے جو اللہ تعالیٰ نے فرمایا ہے ثُمَّ دَنَا فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى۔ پھر نزدیک ہوا (یعنی اللہ تعالیٰ سے) پھر نیچے کی طرف اُترا (یعنی مخلوق کی طرف تبلیغ احکام کے لئے نزول کیا)۔‘‘

“This is indicated by what God, the Exalted, has said: ‘ثُمَّ دَنَا فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى’. That is, he drew near to God, the Exalted, and then descended to bring the commandments to creation.”(Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 264, footnote)

This quote refers to the Heavenly Journey (Mi’raj) of the Holy Prophet Muhammad^sa, which serves as a symbol of the highest stage of divine closeness. The expression “qaba qawsayn” (two bow-lengths) or “aw adna” (even closer) describes the unimaginable closeness that the Prophet Muhammad^sa achieved with God. At the same time, the term “tadalla” (he descended) emphasises his role as a mediator who brings divine commandments to humanity. The perfect human at this stage is thus a “two-sided mirror” (ainah-e-zu-jihatayn), as named by the Promised Messiah^as, which on one hand receives the divine attributes and on the other hand passes these attributes on to creation according to its needs.

The term ainah-e-zu-jihatayn (two-sided mirror) is very important for a proper understanding of this stage. The term “ainah-e-zu-jihatayn” (mirror with two directions) deepens this metaphor by highlighting the dual function of the perfect human: he receives the divine light and simultaneously transmits it to creation.

The Promised Messiah^as describes this as follows:

’’وہ آئینہ ذوجہتین ہونے کی وجہ سے ایک جہت سے صورت الٰہیہ بطور ظلّی حاصل کرتا ہے اور دوسری جہت سے وہ تمام فیض حسبِ استعداد و طبائع مختلفہ اپنے مقابلین کو پہنچاتا ہے اسی کی طرف اشارہ ہے جو اللہ تعالیٰ نے فرمایا ہے ثُمَّ دَنَا فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى۔‘‘

“And this mirror, which has two directions (ainah-e-zu-jihatayn), receives the divine form in pure form from one side and, from the other side, passes on the entire blessing (faiz) to its recipients according to their capacities and natures. This is indicated by what God, the Exalted, has said: ‘ثُمَّ دَنَا فَتَدَلَّى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى’. [Muhammad^[sa] approached closer to Allah, and Allah leaned down towards him, So that it became as it were a case of one chord serving two bows or closer still. Surah an-Najm, Ch. 53: V.9-10]” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 263, footnote)

The concept of the “ainah-e-zu-jihatayn” describes the unique role of the perfect human, particularly the Holy Prophet Muhammad^sa, as a two-sided mirror that fulfils two functions:

From one side (jihat), the two-sided mirror receives the divine form (aurat-e-ilahiyya) in a shadowy form. This means that the perfect human does not possess the divine attributes such as mercy, wisdom, power, and love in their absolute essence but as a reflected manifestation, mirrored in their soul through divine grace. The shadowy nature (zilli) emphasises that these attributes are a reflection of the divine reality, preserving the uniqueness of God (Ahadiyyat).

From the other side, the mirror passes on the received blessing (faiz) to creation, adapted to the capacities and natures of the recipients. This means that the perfect human conveys the divine attributes in a form accessible to humanity, such as through teachings, actions, or divine revelations.

The metaphor of the mirror is particularly powerful, as it conveys the idea of complete self-effacement (fana). The perfect human obliterates his own ego and becomes a pure medium that reflects God’s light unadulterated. This is the state in which the Holy Prophet^sa is described as “mazhir-e-tamm-e-uluhiyyat” (perfect manifestation of divinity).

An illustrative example of a prism

To help illustrate this concept, consider the example of a prism. This analogy is not from the Promised Messiah^as, but is offered here simply to make the idea easier to grasp.

A prism is a transparent glass object that takes in white light and splits it into its hidden colours: red, orange, yellow, green, blue, indigo, and violet. Although many colours become visible, the original light, in truth, remains one – the white light is not destroyed; rather, its hidden diversity is merely made visible.

The prism of the perfect human serves to make divine unity accessible to creation. Without this prism, the infinite reality of God would be difficult for limited human perception to grasp, much like white light without a prism appears as unified light with its colours hidden. The perfect human makes the “colours” of divine attributes visible by translating them into actions, teachings, and virtues that inspire and guide humanity.

The Promised Messiah^as emphasises that the perfect human is not a second God, as this would contradict the uniqueness of God (Ahadiyyat). The prism does not break the light into independent parts but merely reveals its diverse aspects. Similarly, the perfect human manifests the divine attributes “ba-tawr-e-zilli” (in a shadowy form), as named by the Promised Messiah^as, meaning he is a reflective medium, not the source itself. This humility and servitude (‘ubudiyyat) of the Prophet Muhammad^sa ensure that the unity of God remains uncompromised.

By following and emulating the Holy Prophet Muhammad^sa, believers are granted a reflected (zilli) share of this perfection. Other Prophets, according to their rank, were also granted a share of this station. Yet the fullest and most complete manifestation of the divine attributes among humankind was in the person of the Holy Prophet Muhammad^sa. Regarding this, the Promised Messiah^as says:

’’پاک وجود جو روح الحق اور نور بھی کہلاتا ہے یعنی حضرت محمد مصطفی صلی اللہ علیہ وسلم اس کا پاک اثر بجذ بات قدسیہ و توجہات باطنیہ ہر ایک دل کو خیر اور نیکی کی طرف بلاتا ہے۔ جس قدر کوئی اس سے محبت اور مناسبت پیدا کرتا ہے اسی قدر وہ ایمانی قوت پاتا ہے اور نورانیت اس کے دل میں پھیلتی ہے یاں تک کہ وہ اس کے رنگ میں آ جاتا ہے۔‘‘

This quote emphasises that love and emulation of the Holy Prophet Muhammad^sa enable believers to reflect divine virtues. The expression “rang mein aa jaata hai” (coloured in their essence) means that believers, by following the Sunnah, manifest the “colours” of the divine prism – the virtues – in their lives. This transformation strengthens their faith and brings them closer to God, while the unity of God remains untouched, as the virtues are understood as shadowy reflections (zilli).

Thus, Prophets and the followers of Prophets who adhered to their teachings have had a share in this stage. However, in this third stage, the Prophet Muhammad^sa was the most perfect of all humans. These are the three spiritual ranks in the relationship with Allah. Finally, the question arises: why has only one person reached the pinnacle of this highest point of spirituality? The Promised Messiah^as has also provided an answer to this question.

Only one person has reached the highest level

Since the emergence of Homo sapiens 300,000 years ago, it is estimated that more than 117.4 billion people have lived on this earth. Among them was a person named Hazrat Muhammad bin Abdullah^sa, the last law-giving Prophet of Allah, who reached the pinnacle of spirituality. Before him, religious history saw a great number of monumental Prophets such as Hazrat Musa^as or Hazrat Ibrahim^as. Each of these Prophets had an individual relationship with Allah. However, only Hazrat Muhammad al-Mustafa^sa was the person who displayed the highest moral qualities and attained the highest spiritual ranks. Understanding this unique role of the Prophet Muhammad^sa requires a profound understanding of the divine order.

We know that the “Tawhid” of Allah is the foundation of all divine revelation. The religious structures created in this way place Allah’s Tawhid at the centre. The order of humanity that Allah has created on this earth shows us the diversity among people. Not every person is born with the same circumstances or abilities. There is an order among people. For example, an ordinary person does not have the same authority as a president. Nor does a doctor have the same authority as a general. Because the concept of Tawhid emphasises the uniqueness of God, there can only be one person who fully reflects and represents God for humanity until the earth ceases to exist.

The Promised Messiah^as explains that God, due to His uniqueness (Wahdat), prefers a unified order in His creation. This order is not chaotic but follows a clear principle that shapes both the material and spiritual worlds.

The Promised Messiah^as said: 

’’عادت اللہ یا تم یوں ہی سمجھ لو کہ اس کا قانون قدرت جو اس کی صفت وحدت کے مناسب حال ہے یہی ہے کہ وہ بوجہ واحد ہونے کے اپنے افعال خالقیت میں رعایت وحدت کو دوست رکھتا ہے۔‘‘

“It is the custom of God, or you may simply understand it as His law of nature, which corresponds to His attribute of unity, that, because of His uniqueness, He prefers unity in His creative actions.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 237, footnote)

This means that God, because He is unique, designs everything He creates in a harmonious and orderly manner. This order is like a ladder, extending from the lowest to the highest levels. To illustrate this, the Promised Messiah^as describes creation as a “straight line”:

’’گویا وہ ایک خط مستقیم ممتد محدود ہے جس کی دونوں طرفوں میں سے ایک طرف ارتفاع اور دوسری طرف انحضاض ہے۔‘‘

“The entire creation is like a straight, limited line, one side of which represents ascent and the other descent.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 238, footnote)

This “straight line” has two ends: “ascent” (irtifa‘), representing the highest perfection, and “descent” (inhidad), representing the lowest level. Everything in creation—from stones to humans—is arranged in this hierarchy. Within this order, humanity holds a special position. For humans have been given a particular distinction over other creatures. This position of humanity is referred to as “ashraf-ul-makhluqat” (the crown of creation).

The Promised Messiah^as said: 

’’ایک موٹی سمجھ کا آدمی بھی میرے ساتھ اتفاق رائے کر سکتا ہے کہ انسان اشرف المخلوقات ہے۔‘‘

“Even a simple-minded person would agree with me that humanity is the crown of creation.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 239, footnote)

Humanity is the highest creation (ashraf-ul-makhluqat), but not all humans are equal. There are differences in their abilities and spiritual potential. These differences form a further hierarchy within humanity, which is also arranged like a straight line. At the upper end of this line stands the person with the highest spiritual perfection, while at the lower end are those who scarcely rise above animal instincts.

The Promised Messiah^as said: 

’’اگر کمی بیشی کے لحاظ سے ان کو ایک با ترتیب سلسلہ میں مرتب کریں تو بلا شبہ اس سے ایک اسی خط مستقیم ممتد محدود کی صورت نکل آئے گی۔‘‘

“If one arranges them according to their differences in an ordered sequence, it undoubtedly takes the form of a straight, limited line.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 239, footnote)

To explain the spiritual hierarchy, the Promised Messiah^as draws a parallel with the material world. In the material creation, the range extends from a tiny particle to the sun, which is considered the highest manifestation.

The Promised Messiah^as said: 

’’خدائے تعالیٰ نے چھوٹے سے چھوٹے جسم سے جو ایک ذرہ ہے لے کر ایک بڑے سے بڑے جسم تک جو آفتاب ہے اپنی صفت خالقیت کو تمام کیا ہے۔‘‘

“God has perfected His creative attribute from the smallest entity, a particle, to the largest entity, the sun.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 240, footnote)

Likewise, in the spiritual world, there is a “spiritual sun” (ruhani aftab) that represents the highest point of perfection:

The Promised Messiah^as said: 

’’ایسا ہی روحانی آفتاب بھی کوئی ہوگا جس کا وجود خط مستقیم مثالی میں ارتفاع کے اخیر نقطہ پر واقع ہوا۔‘‘

“Likewise, there must have been a ‘spiritual sun’ whose existence lies at the highest point of ascent on this ideal straight line.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 244, footnote)

This analogy explains the comparison between the physical and spiritual worlds. In the material world, the Earth, there exists a sun. In the spiritual world, there is also a sun. This spiritual sun was the Prophet Muhammad^sa. In other words, the Prophet Muhammad^sa is considered the most perfect human.

It should also be clarified here that the appointment and selection of the perfect human is solely Allah’s prerogative. Therefore, Allah revealed in His messages, which the Prophets delivered to their people, the glad tidings that a perfect human would be born.

The Promised Messiah^as said: 

’’کتب الہامی ذریعہ ہیں جن میں خود خدائے تعالیٰ نے پیش از ظہور بلکہ ہزار ہا برس پہلے اس انسان کامل کا پتہ ونشان بیان کر دیا ہے۔‘‘

“Holy scriptures are the means through which God Himself, long before his appearance, indeed thousands of years prior, described the signs of this perfect human.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, p. 246, footnote)

God’s creation is not arbitrary. Just as the sun is the only one that occupies the highest level in the material world, so is the Prophet Muhammad^sa the only “spiritual sun” that attains the highest spiritual level.