He possesses qualities, which are not common among the ordinary people. This thought and belief which reason attests to. The belief in his being a chosen one in itself evidences his mission as his mission is the evidence of his being a chosen one. As we know one who is vested with the office of prophet hood should have distinct distinction from among others through either those of moral, knowledge, conduct and behavior - each at its zenith.
If he too stands at the same level in the same class with the same grade quite equal with others, then what superiority goes to him or what prominence and preference does he have over others? In such a case why should others obey him and why should he give orders? God does not impose not one upon others if he is not better than them. Of course, the Prophet is not a super human nor is he a being other than human. But, indeed, he is a man superior to other men, a distinguished one, a perfect one and a man in its complete sense.
This factor remained open to all throughout his life - private and public. His generous behavior, exalted moral, a charitable character and the human virtue had already set him at a station higher than that in which lurked everyone else. He was not yet a prophet. We are not going here to compare his moral with that of others.
The writer too Mr. Abdul Aziz, whom we shall refer to hereafter as the writer, holds the same opinion. The terms used by him such as ‘paragon of the desired perfection’, ‘chosen one by Divine’, ‘a real leader’; reflect the same sense. This statement: ‘The consummate perfection which the Prophet left behind gives reason to this thought that he should be above a common man’, brought forward this conjecture after his becoming a prophet and before his death. Appointment to the office of prophet hood is subject to better decency and wider ability. All it shows was that the Prophet was not a common man.