Conspiracies Against the First Khilafat
In the eyes of Hazrat Khalifatul Masih I, as well, Qudrat-i-Thania
meant the Institution of Khilafat in the Ahmadiyya Jama'at. During the period of his Khilafat an anonymous tract, "Izharul Haq", was published by someone in Lahore; it was widely distributed in various places. Following this, Babu Manzur Elahi, and Syed Inamullah Shah, manager of the Paigham-i-Sulha, expressed agreement with the views embodied in this tract; and in an open letter addressed to "Ansarullah", held this organisation to blame. Naturally, then, the Ansarullah replied by bringing out a similar tract entitled Khilafat-i-Ahmadiyya. This tract was published on November 23, 1913. In the appendix of this tract we read:
"If we fail to express our thanks to Hazrat Khalifatul Masih I, it would be the height of ingratitude on our part. In spite of his old age, and great pressure of his duties as head of the Movement, he read the MS of this tract then gave permission for it to be published with a kind promise of prayer in furtherance of the aim and purpose of the tract."
In "Izharul Haq
" the point was argued that Qudrat-i-Thania
could not mean the Institution of Khilafat, since the Khalifa, in any case, would be a human being, with a limited span of life, while the Promised Messiah had stated that the Qudrat-i-Thania
would stay with the Jama'at for ever. One answer given in Khilafat-i-Ahmadiyya was that this expression stood for a chain of successive Khalifas, which was the interpretation given by the Promised Messiah himself. To support this view a quotation was given from Al-Wasiyyat, where the manifestation of two powers is mentioned, with a specific reference to Hazrat Abu Bakr, as an instance of how Qudrat-i-Thania
worked after the death of the Holy Prophet, to promote the emergence of Hazrat Abu Bakr as the first Khalifa.
And now we give the same answer to Mr. Faruqi, which Hazrat Khalifatul Masih I gave to the question in his clearance of the contents of "Khilafat-i-Ahmadiyya"
for publication. The basis of the objection in "Izharul Haq"
was that Qudrat-i-Thania
had been visualised in Al-Wasiyyat
as everlasting, while a Khalifa, being a human being had only a limited span of life. The answer given in Khilafat-i-Ahmadiyya, page 17. was that the Promised Messiah had himself written "And after me, there would be other personalities who would be manifesters of the Qudrat-i-Thania."
So we perceive here, beyond any shadow of doubt that Qudrat-i-Thania
cannot be interpreted as the combined will and purpose of a body of men, in the sense of a democratic purpose. Basically, and essentially, the repositories of the will and purpose are individual bearers of fundamental qualities indispensible for the role, with respect to which point, the Promised Messiah himself had written that they would be the Khalifas
In another tract, "Izharul Haq II
", thirty holes where picked in the Khilafat of Hazrat Khalifatul Masih I. The reply to this was "lzhar-i-Haqiqat
", which said, among other things, that these were the plots and conspiracies beginning to be hatched against the Institution of Khilafat, in the days of Hazrat Khalifatul Masih I himself.
At that time Maulvi Mohammad Ali had disliked this stuff published in the Paigham-i-Sulha
; and he had written that it contained expressions derogatory for the eminent position of the Khalifa. For instance, he wrote:
"As Secretary of the Sadr Anjuman-i-Ahmadiyya on the basis of my experience for five years, I can say that in whatsoever affairs he issued an order, there was none to disobey, or deny. On all occasions, he entrusted matters to the consultation and emergent view of competent friends."
So the position of Maulvi Mohammad Ali himself, on points and affairs involved was that in regard to the authority and control of Hazrat Khalifatul Masih I, was such that no one could dream of denial and disobedience (vide Zamima Khilafat-i-Ahmadiyya, page 17).
It is also interesting to note here that in regard to Hazrat Khalifatul Masih I, the author of "Izharul Haq
", had the insolence to write:
"For Maulvi Nuruddin I have respect in my heart. But it is regrettable that a moahadd
(one who does not tolerate infringement of the Unity of God) of his stature, full in the teeth of the teachings of his Imam, in a capable Community, he is sowing the seed of the worship of Pirs." (Tract entitled `Ba'z Khas Karname
', by Hazrat Maulvi Mohammad Ismail)
Note: The tract entitled `Ba'z Khas Karname
' bears the entire text of `Izharul Haq
'. (The above passage we have taken for reproduction).
This same also happens to be the objection which our friends of the Lahore Section repeat time after time against the Qadian (now Rabwah) Section.
In `Izharul Haq
' No. 2, we read:
"Due to the negligence of venerable members of the Sadr Anjuman, the entire membership of the Movement found itself constrained to tender a pledge of bai'at
to Maulvi Nurruddin; and in the grief and confusion over the death of the Founder, the guidance he had embodied in his last will and testament (Al-Wasiyyat
) has been thrown behind the back."
The author of this tract, who claims that there is respect in his heart for Hazrat Maulvi Nuruddin, pens down another insult:
"A man who is a great scholar of the Holy Quran, and the Hadith, with a rich experience, on which Shar'ie
basis did he fly into a rage? The accused is not told what crime he has committed. He has not been charge-sheeted in an arbitrary and biggoted judgement, characteristic of the Sikh rule, the Editor of the Paigham-i-Sulha, and other people connected with the journal, are being brought into disgrace by means of verbal pronouncements, and stuff sent into print in the Al-Fazl. Is this the sense of fairness and justice being engendered in the heart of the Ahmadiyya Community?"
In another place the worthy gentleman says:
"Worship of the Pir, in a period of bare five years, has deprived the Community of moral courage."
We need not waste our time over these two tracts. The fullest answer to all points raised has been given in `Ba'z Khas Karname'. But it is even more deplorable that Maulvi Mohammad Ali adopted the same method of anonymous pamphleteering against Hazrat Khalifatul Masih II. He also attacked us on the point of Pir
Worship, which, however, is no wore than a sign of frustration at his own failure, and at the brilliant success gained by Hazrat Khalifatul Masih II.
Mr. Faruqi has reproduced one sentence from the address of Hazrat Khalifatul Masih II, in the Annual Gathering at Rabwah in 1956:
"Mian Sahib even went to the point of such arrogant boastfulness as to claim that even where anyone raised a justifiable question against him, even he would draw the wrath of heaven upon himself." (Truth Triumphs, page 42).
"Mirza Mahmud Ahmad went so far as to say that even a person who criticised him justly would be punished." (Truth Triumps, page 42).
The intention of Hazrat Khalifatul Masih II was only to bring out, that the tendency to raise questions and objections, was not always a very good and useful tendency, since in many cases it becomes an unreasonable habit; and that, as such, it needed to be carefully kept under control; and this is a point where even Maulvi Mohammad Ali agrees with him. After a long experience as head of the Lahore Section, in 1937 he advised his followers:
"Allah... in the absence of a man, forbade that anything should be said against him, even what was true." (Paigham-i-Sulha, April 27, 1937)
Again he says:
"Get rid of the disease of finding faults in other people. Seek the shelter of God against it. Pull yourself back from things which tend to weaken the Jama'at. There just is not a thing that is faultless. If you remain intent on this, you will not be able to accomplish anything."
"If you decide that your aim is to find faults in others, your real work will come to an end. Therefore, avoid criticising others, and learn to repudiate everything harmful for the community."
But curiously enough, just the things which our friends of the Lahore Section have been condemning in us as blind worship of pirs, at other times become identically just the kind of things which we find Maulvi Mohammad Ali trying to cultivate in his own people. For instance:
"The basis of organisation is just one thing: Listen, and obey. Unless this spirit is cultivated; unless all train themselves that they respond unitedly, and immediately, when the gesture comes unless all rise to the same level and quality of obedience, progress is almost impossible." (Khutba, Paigham-i-Sulha, Feb. 27, 1937).
And then the Paigham-i-Sulha
"Unless the reins are held by a leader to whom the people are pledged to make financial, intellectual, and all other kinds of sacrifices, permanent and lasting progress is not possible. This will come only when the control of the entire affairs of the Community is vested in one man whom all are pledged to obey. All individual members should jump into action when he gives the signal. All eyes should remain rivetted on his lips. The moment they move to give a command, all should hasten to carry it out." (Paigham-i-Sulha, February 7, 1937).
If Hazrat Khalifatul Masih gave this training to his followers, our friends of the Lahore Section took it as the worship of a pir, as blind hero worship. But, after an experience of 33 years, they learnt that this was essential for progress in every field; and they tried to vest the qualities of this kind of leadership in Maulvi Mohammad Ali. We need not go into the question how far they have succeeded in this. But we hope they would allow us to say that the name for a leader of this type, in terms of the Islamic teaching, is `Khalifa'.