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Book: Truth Prevails
Truth Prevails
Qazi Mohammad Nazir
Preface
Foreword
Chapter I
Chapter II
Chapter III
Chapter IV
Chapter V
Chapter VI
Khilafat and Anjuman
    Wrong Statements of Mr. Faruqi in regard to the Khilafat  
    Request put up before Hazrat Maulvi Nuruddin  
    Conspiracies Against the First Khilafat  
    An Important Event  
    A Glorious Pronouncement  
    Meaning of the Passage from Sirrul Khalifa  
    Meaning of the first Khutba of Hazrat Abu Bakr  
    Method for Election of the Khalifa  
Chapter VII
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Read the letter by Maha Dabbous written after her experience in the Lahori Sect.
 

Method for Election of the Khalifa

The simple and easy way for the election of the Khalifa suggested by Islam has been described by Ibni Khaldun as follows:

"After it is conceded that the selection of Imam, in a collective procedure, the burden of the implied duty falls on those considered capable for discharging the obligation, while the mass of the body politic would be expected to accept the choice made, and proceed to render allegience and obedience to the Khalifa, the moment he emerges from the deliberations, since the Commandment from Allah stands: `Obey Allah and the Apostle, and those in positions of authority over you.'"

In his Al-Khilafa, the learned editor of Al-Minar of Egypt has supported this view. He has quoted from Allama Sa'eeduddin Taftazani, out of Sharhil Maqasid, wherein he agrees with the authorities on the subject to hold that capable people in this behalf would be the Ulama, and the prominent people in the body politic. (Al-Khilafa, page 11)

In the procedure laid down for the purpose in the Ahmadiyya Movement, these statements have been kept in view. It is true that Hazrat Khalifatul Masih II, in his Lecture entitled "Khilafat-i-Haqqa Islamia ", has also referred to the simple procedure in practice for the selection, or election, of the Pope. But in the same Lecture there is also due notice taken of the view expressed by the learned editor of Al-Minar, as well as the foundation on which Allama Rashid Raza has taken this stand. From the reference to the procedure for selecting or electing the Pope. Mr. Faruqi tries to conclude that this is the true interpretation of a dream in sleep the Promised Messiah had seen, that Mahmud had brought with him into the house, an Englishman which word Mr. Faruqi takes to mean the Dajjal. Similarly he refers to an Ilham of the Promised Messiah, namely, (we shall send it back to the Christians) Tazkira page 766; and he concludes that this, too, seems to have been intended to warn against the cunning of the Khalifa at Qadian, and the Jama'at going astray in his hands. He says the pronoun "ha" is feminine, which indicates a body of men characterised by a feminine gait, accepting a similarity with the Christians in ordinary life and social culture. (Truth Triumphs, Page 45, 46)

These are only so many more wrong statements by Mr. Faruqi; so many more distortion of texts, to give a measure of seeming plausibility to the meaning and conclusions he wants to extract from them. In the dream under reference, he quietly adds "Dajjal ", after the word "Angrez ", Britisher; our home, or our house, he interprets to mean the Ahmadiyya Community, which is not the meaning in which the Promised Messiah took this expression. Nor does the pronoun "ha " stand for the Ahmadiyya Movement. This Ilham stands in Tazkira, page 284, in its complete form. It has been interpreted by the Promised Messiah himself in Tazkira 292 as follows:

"The Christians have changed the reality, so We shall throw disgrace and defeat back on them; and Athum shall be thrown into a consuming fire."

This plain translation, and interpretation, given by the Promised Messiah, positively bears out that he took it to be referring to Abdullah Athum, a Christian missionary, with respect to whom the Promised Messiah had prophesised that he would die within a period of fifteen months, if he failed to show a reformation in himself, on the low anti-Islamic front, where he was strutting as a hero. However, since in his mind and manner he did accept a reformation in the language he had been employing when he referred to Islam, or the Holy Prophet Mohammad, this having been his main fault, which had drawn the wrath of heaven on him, he did not die within fifteen months. His friends took this fact as a great triumph of Christianity against Islam, and did their best to exploit it fully in favour of Christianity. Therefore, the Promised Messiah called upon Athum to testify publicly whether or not he had accepted a reformation, to mitigate his original guilt. But he hid the truth, by failing to testify, as called upon. At this stage Allah said to the Promised Messiah in the Ilham here under reference, that the disgrace and defeat the Christians were doing their best to throw on Islam, would be flung back on them, and that the culprit, Abdullah Athum, would be thrown into the fires of Hell. Another prophecy in regard to him was made by the Promised Messiah, and he died as foretold, bringing the Ilham under reference to a fuller and proper fulfillment.

This is a most glaring example of an almost inhuman lack of the moral sense in Mr. Faruqi, intent on his genius for distortion, and for lifting Ilhams and passages out of their proper text to misapply them, in crazy attempts, to throw discredit on Hazrat Khalifatul Masih II.

Hazrat Khalifatul Masih II has set up a procedure for the election of a Khalifa, which has barred the door against certain harmful possibilities. This is a matter of solid service to the world of Islam; it seems to have made the heart of Mr. Faruqi burn with an insensate jealousy. He has indulged in some sniping over the reference made by Hazrat Khalifatul Masih to the method in practice for the election of the Pope, but he has had nothing to say in regard to the Muslim Foqaha on this subject. He writes:

"Accordingly Mirza Mahmud Ahmad gave a ruling. In the future, the previous system is to be done away with in which more than five hundred Ahmadi delegates were to come from Multan, Karachi, Hyderabad, Quetta and Peshawar, and so on, and elect the successor to the Khalifa. But now the various secretaries of the departments of the Sadr Anjuman Ahmadiyya, along with serving Vakils (sort of advocates) and prominent representatives, if they happen to be present will elect the Successor to the Khalifa; after which a proclamation would be made to the community who would do obedience to him." (Truth Triumphs, page 45)

This passage Mr. Faruqi has taken from Khilafat-i-Haqqa, page 56. But, as usual with him, he has resorted to interpolation. The correct wording of the passage is:

"Therefore, on the pattern of the Islamic procedure, which I shall set down later, for the future in regard to the election of the Khalifa, I abrogate the provision that the election would be done by the Shura, and lay down, instead, that in future whenever the time comes for a new Khalifa to be elected, the Nazirs and members of the Sadr Anjuman Ahmadiyya; the Vokala of the Tehrik-i-Jadid; the living members of the House of the Promised Messiah: (at the time of revision, under suggestion from some friends) the Sahaba of the Promised Messiah, to whom certificates of Sahabiat would be issued by the Sadr Anjuman, after due inquiry; Principal of the Jamiatul Mobashirin; Principal of Jami'a Ahmadiyya; the Mufti of the Ahmadiyya Movement; the Amirs of the Local Jama'ats in Sindh and the Punjab; and the Amir of the Jama'at in East Pakistan, would carry out the Election."

"Similarly, (when revising this document) I add: those who have twice been elected as Amir of some local Jama'at, at the time of an election, though they may not happen to be Amir of any local Jama'at : those who may have served in some foreign mission for a period of at least one year, free of any blot in the eyes of the Centre (List of such missionaries to be maintained and publisbed by Tahrik-i-Jadid; missionaries who have worked for at least one year as Raisut-Tabligh for any district or provincel; List to be the responsibility of the Sadr Anjuman Ahmadiyya) provided they arrive in time. Secretary of the Shura would flash the news all over the country. After this, those who fail to reach, would fail to their own disadvantage, the procedure not to be held up, to wait for them." (Khilafat-i-Haqqa, published by Al-Shirkatul Islamia, Ltd., Rabwah, page 15, 16)

Now I have the reader free to draw his own conclusions in regard to the reliability of Mr. Faruqi, when he is reproducing a passage in the course of his argument in any discussion; and also leave the reader to judge whether the procedure laid down by Hazrat Khalifatul Masih II is in accord with the lines in this respect taken by the Foqaha of the Ummat, or not in such accord.

Further, in this connection, it is to be carefully noted that Hazrat Khalifatul Masih II did not, in any way, impose this procedure on the membership of the Movement, in some arbitrary manner. The draft was put before the of Shura of 1957. After due deliberation, it was approved in the form of a resolution unanimously passed, and submitted for the final approval or rejection by the Khalifa. (Report Majlis-i-Mushawarat, 1957, pages 9 to 16)

Nor, in truth or justice, is there any reasonable ground for Mr. Faruqi when he says:

"Thus Mirza Mahmud Ahmad managed for his eldest son to succeed him after his death; and Qadian or Rabwah became another seat of professional Pirs scattered all over the country." (Truth Triumphs, page 49)

As a matter of principle, it is not possible for anyone to find fault with the procedure laid down by Hazrat Khalifatul Masih II, in regard to the election of the Khalifa. It has closed the door against many kinds of dangers. Under the procedure laid down, which does not offend the Sharia, if a son of the Khalifa, or someone else, who is not irrelevant to the spirit and the principle of the procedure, comes to be elected.

The son of a Khalifa, after his father's death, if found suitable, and gets elected under the rules, cannot be debarred from the duties and the prerogatives of the office. Mr. Faruqi has likened Hazrat Khalifatul Masih to Yazid. But it has to be remembered that Yazid, was openly appointed by his father as an heir to the Khilafat after him, and his father had taken bai'at from people in his favour. It would be the height of injustice to say that Hazrat Khalifatul Masih II, in discharging the duties of his office had any resemblance to Yazid, who usurped supreme authority for himself, without any mandate from an electorate.


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