Persecution in the time of Elects of Allah

When a Khalifa in the person of Hadhrat Adam (as) was sent by Allah, the angels showed their obedience and only Satan, the accursed “refused and acted with arrogance” (2:31-35). Likewise, whenever a Messenger of Allah appears in the world, only a few lucky souls will display their angelic nature and enlist themselves to follow the new Messenger and help the cause of Allah. On the other hand, inebriated with devilish instincts, most people of the time will usually reject the Message of Allah.

When Hadhrat Ahmad (as) appeared at the turn of the 14^th century as the Khalifa of Allah and Mujaddid of the Era, he was vehemently opposed by the people. Reflecting on this phenomenon of opposition, he observed: “Whenever a Servant of God appeared at the turn of every century as a Reformer, the ignorant people vehemently opposed him and strongly detested any attempt to correct the errors which had become a part of their habit and custom”. (Lecture Sialkot, p.10). People thus become habituated to their old ways and refuse to consider the claims of the new Messenger in the light of spiritual requirements of the age. They accuse the Messenger and his disciples of drifting away, and deviating from, the old path and creating a new faith.

The members of the Jamaat of the Promised Massih (as) witnessed all these kinds of persecutions in their own life when they initially joined the Jamaat. They were accused of not having real faith in the spiritual message of Islam and the Holy Prophet Muhammad (sa) and of creating new divisions within the wider Muslim community and of forming a new religion. In every day life of ordinary believers, the trials took different forms and manifestations. Husbands were forcibly separated from their wives and children because they joined the new Jamaat, following the call of their heart and spiritual conscience. Even the judicial institutions of the country witnessed and testified to the struggles mounted by the new disciples in the pursuit of their human dignity and basic rights in the face of such deprivation of conjugal rights by the ignorant masses and their brain-less leaders.

The Holy Qur’an records many such incidents in the ebb and flow of history and from the life of Prophets, including the life of the Holy Prophet Muhammad (sa). The arrogant lot who contemptuously reject the Message will invariably seek to harm and hurt and persecute the followers of the new Messenger. Inevitably, the disciples of Prophets have to endure great hardships and life-altering trials at the hands of their senseless opponents. Allah’s eventual treatment of such arrogance and hubris is also a well known lesson in history: the arrogant shall bite the dust and the Messenger and his disciples shall prevail over the world with help and succor of Allah. 

'Khalifa': Different Types and Ranks

According to the Holy Qur’an, only a person appointed by Allah Himself and enjoys His converse on a sustained basis and receiving revelations from the Holy Throne can be considered a Khalifatullah or the Caliph of Allah. With regard to Hadhrat Adam (as), the Holy Book states: “I am going to place My Khalifah in the earth”. [2:31]. 

Like wise, with regard to Hadhrat David (as), the Holy Book states: ‘O David, We have made you a Khalifah in the earth’ [38:27]. And in both cases, it is patently obvious that the servants of God being addressed invariably enjoyed Divine converse and were appointed by Allah Himself as His Messengers or Khulafa.

Apart from the two Messengers of Allah who were described as the Khalifah of Allah, the Holy Qur’an also speaks about another type of Khalifas. It refers to the subordinate Prophets who are Khalifas of another and a greater prophet such as the Israelite Prophets who all were the Khalifas of Moses. 

The Holy Qur’an states: “Allah has promised to those among you who believe and do good works that He will, surely, make them SUCCESSORS in the earth, as He made Successors from among those who were before them; and that He will, surely establish for them their religion which He has chosen for them; and exchange security and peace after their fear; They will worship Me, and they will not associate anything with Me. Then whoso disbelieves after that, they will be the rebellious”. (24:56).

According to Hadhrat Ahmad (as), the phrase ‘as He made Successors from among those who were before them’ is a clear reference to the Khalifas of Moses who were all Prophets.

‘Let no believer ever suffer the fate of Balaam’

The Holy Qur’an reminds every believer: “Do men think that they will be left alone because they say, ‘We believe,’ and that they will not be put to trial?” (29:3). The biggest test of faith is the recognition of Allah’s Messengers and of the Imam of the Age whenever they come. The first paragraph of Hadhrat Ahmad’s (as) book, The Need for the Imam reads: “Now, then, let it be clear that an authentic Hadith testifies that he who does not recognize the Imam of his time, dies the death of ignorance. This Hadith is enough to make the heart of a righteous man seek after the Imam of the Age, for to die in ignorance is such a great misfortune that no evil or ill luck lies outside its scope. Therefore, in keeping with this testament of the Holy Prophet (sa), it becomes incumbent upon every seeker after truth to persist in his quest for the true Imam”.  [The Need for the Imam, pp.1-2]  

When a Khalifa in the person of Hadhrat Adam (as) was sent by Allah, even the angels showed their obedience and only Satan, the accursed “refused and acted with arrogance” (2:31-35). Likewise, as Hadhrat Ahmad (as) noted: “Whenever a Servant of God appeared at the turn of every century as a Reformer, the ignorant people vehemently opposed him and strongly detested any attempt to correct the errors which had become a part of their habit and custom”. (Lecture Sialkot, p.10) Hadhrat Ahmad (as) further stated: “See, a Mujaddid comes at the turn of every century. This is also a form of trial from Allah, the Most High. Now also a trial for Muslims is taking place. Allah, the Most High has sent a divinely raised one.” (Malfuzat, vol.10, p.250). Hence, Ahmadis today face a great test of faith: the choice is to accept the Messenger of Allah and be blessed or to reject him and go astray from the way of Allah.

The Holy Prophet of Islam (sa) is on record, saying that ‘if a few among the rabbis (Jewish scholars of his time) believed in me, the entire race would have believed in me’. Like the present Ahmadiyya Khalifa, the rabbis were also “godly people and those learned in the Law” (5:45). It is a great irony of religious history and spiritual philosophy that the great scholars of the Jews did not accept the Messenger of Allah when he came. As Hadhrat Ahmad (as) noted: “But when the Promised Prophet (sa) did appear, self conceit and prejudice doomed most of these rabbis, and their hearts turned black. Some fortunate ones, however, became Muslims and their Islam was indeed praiseworthy. This should lead us to fear God and to be very careful and be cautious. Pray God, let no believer ever suffer the fate of Balaam. My Lord! Please save this Umma from all mischief, and safeguard it against the evil of Jews. Amen, repeats Amen” [The Need for the Imam, p.9]  

The Ahmadiyya Khalifa has the historic opportunity to examine the issue anew and rectify a mistake committed by his predecessor in office by relying on an advice rendered by his Amir. In light of the Divine Plan that Allah has revealed by sending a Messenger of His in our times and in the larger interest of Islamic spirituality, there is a critical need to reexamine the statements of various Khulafa regarding the meaning of Second Manifestation of Divine Power and the coming of Mujaddidin in future.

It may be noted that the current Ahmadiyya doctrine on the question of Mujaddidin was fashioned in the 1970’s, during the time of the Third Khalifa Hadhrat Mirza Nazir Ahmad Sahib when the issue was merely theoretical. Given the prophecy of the Holy Prophet (sa) and the writings of Hadhrat Ahmad (as) which authenticated the veracity and validity of the prophecy, there was great excitement in the Jamaat about the possibility of the coming of a new Mujaddid in the near future, though no one had made any such claim at that point of time. Already, the Jamaat had witnessed the experience of Hadhrat Mirza Basheeruddin Mahmud Ahmad (ra), an elected Khalifa being raised by Allah to be the position of Musleh Maoud, a  spiritual status which was bestowed upon him based on the revelations vouchsafed to Hadhrat Ahmad (as) by Allah, the Most High. This is the background of the current doctrine: If ever divine guidance comes, Allah’s choice is restricted to the Khalifas elected by people being elevated with true revelation.

 It is possible to look at what the Khalifas have told the Jamaat at various occasions in the past as serving the purpose of the Jamaat and its unity at a time when the issue was merely hypothetical and the time of a new Messenger of Allah was still in the womb of future. But now that a new Messenger of Allah has come and believers have started recognizing him, it is only fair to point out that the Ahmadiyya Khalifa needs to utilize the opportunity and reexamine the prevailing doctrine in the light of the present age and adjust it in accordance with the requirements of the new circumstances as well.

A Divine Reformer after Hadhrat Ahmad

Allah’s Covenant with the Prophets is very clearly stated in the Holy Qur'an: 

“And remember the time when Allah took the covenant from the people through the  Prophets, saying ‘Whatever I give you of the Book and Wisdom and then there comes to you a Messenger fulfilling that which is with you, you shall believe in him and help him’. And He said, ‘Do you agree, and do you accept the responsibility which I lay upon you in this matter?’ They said, “We agree” He said “Then bear witness, and I am with you among the witnesses”. (3:82).

‘Surely, there will come to you guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve’. (2: 39)

Every Ahmadi Muslim believe that Hadhrat Ahmad (as) is a Messenger of Allah/ Divine Reformer appointed by Allah (swa). So, it is only reasonable to assume that such a divine covenant has been taken from Hadhrat Ahmad (as) as well. In fact, the Promised Massih (as) who wrote over 80 books, made several statements regarding the coming of divinely guided people in his Jamaat in future. For, Hadhrat Ahmad (as) did not come to discard, but to renew the message of the Holy Prophet (sa). In fact, that is what he did through all his teachings and that is why he said that Massihs will come after him. He even specifically declared that there is nothing abnormal or unusual about the spiritual situation if a Mujaddid follows him in the next century.

Qudrat-e-Saniya and Ahmadiyya Khilafat

There is a radical disconnect between the profound teachings of Hadhrat Ahmad (as) on the question of future divine guidance and the current official doctrine of the Ahmadiyya Muslim Community. While ordinary Ahmadis continue to believe that the teachings of Hadhrat Ahmad (as) regarding the coming of Mujaddidin and other Messengers of Allah are correct, the Community has already officially disowned the validity of arguments that support the coming of Mujaddidin in future. 

Most certainly, we cannot blame Hadhrat Ahmad (as) for how his disciples have come to understand and interpret his teachings. This point is glaringly visible in the meaning and interpretation being attributed to the concept of Qudrat-e-Saniya or the Second Manifestation of Divine Power under the mainstream Community’s system of Khilafat.

According to Hadhrat Ahmad (as), Allah manifests two kinds of His power in support of the cause of truth and His religion. First, when a Messenger of Allah is around, he receives Divine help and extraordinary support in the promotion of his noble purpose: calling mankind to the path of Allah. Secondly, when the Messenger completes his earthly mission and returns to the Lord, He shows the other manifestation of Divine Power by raising noble souls in order to continue with the unfinished task of the Messenger. In his testamentary declaration, Al Wassiyat, Hadhrat Ahmad (as) clearly mentioned that the different manifestations of Divine Power in support of the cause of truth have appeared all through spiritual history and he had no doubt about the enduring character of the Islamic Khilafat, which would continue to exist till the Day of Judgement.

Hazrat Ahmad on 'Islamic Khilafat'

The Holy Qur’an states: ‘Allah has promised to those among you who believe and do good works that He will, surely, make them Successors in the earth, as He made Successors from among those who were before them; and that He will, surely establish for them their religion which He has chosen for them; and exchange security and peace after their fear; They will worship Me, and they will not associate anything with Me. Then whoso disbelieves after that, they will be the rebellious’---Chapter 24; Verse 56.

Reflecting on this Qur’anic promise, the Promised Massih Hazrat Mirza Ghulam Ahmad (as) of Qadian states:

 

“If a person reflects upon these verses, he will realize that God Almighty has clearly promised the Muslims a permanent Khilafat. If this Khilafat were not permanent there would have been no sense in describing it as resembling the Khilafat of the Mosaic dispensation…

 

He who limits it to thirty years, foolishly overlooks the true purpose of Khilafat, and does not realize that God Almighty did not design that the blessings of Khilafat be limited to thirty years after the death of the Holy Prophet (sa) and that thereafter, the world may go to ruin…

 

There are many other verses in the Holy Qur’an, which give glad tidings of a permanent Khilafat among the Muslims, and there are also several Ahadith to the same effect…” [Shahadathul Qur’an, Ruhani Khazain, Vol. 6, pp.339-352]

The noble prophecy of the Holy Prophet Muhammad (sa) in this regard is clear and unmistakable: “God will continue to raise among these people, in the beginning of each century a man who would teach them the spirit of Islam and thus, in a manner renew the days of the Prophet”. It was to preserve the spirit of the Holy Book that the Holy Prophet of Islam (sa) was given the glad tiding of a wonderful arrangement of Elects of Allah being raised in every century.

 

Hazrat Ahmad (as) fully believed in the authenticity of this Hadith and projected it in support of his famous claim as the Mujaddid of the Fourteenth Century. Even in his testamentary declaration, Al Wassiyyat, he wrote:

‘Had the world opened its eyes it would have seen that I appeared at the beginning of a century. Nearly one fourth of the fourteenth century has elapsed…’ (p.7).  He truly believed that for the development of high qualities among believers and the achievement of salvation for everyone, the Beneficent Lord has made ‘the arrangement in every century so that His creatures should not fail in any age to attain the stage of absolute certainty.’

 

According to Hazrat Ahmad (as), “[t]he principal quality of Islam is that its blessings always accompany it. It does not speak only of the past but offers present blessings as well. The world is always in need of blessings and heavenly signs. It is not as if it needed them in the past and does not need them now...

A weak and helpless human being who is born like a blind is in need of knowing something of the heavenly kingdom and needs to see some sign of the existence and power of God in Whom he believes. The signs of a past age cannot suffice for a subsequent age, for hearing is not the same as seeing and, by the passage of time, past events become like stories. Every new century, in a manner of speaking, starts a new world. Therefore, the God of Islam, Who is the True God, manifests new signs for the new world.

 

At the beginning of each century, especially at the beginning of a century which has strayed far away from faith and integrity and is enveloped in many darknesses, He raises a substitute Prophet in the mirror of whose nature is exhibited the form of a Prophet. Such a one demonstrates to the world the excellences of the Prophet whose follower he is and convicts all opponents through the truth and the display of reality and the frustration of falsehood”. (A’ina-e-Kamalat-e-Islam, Ruhani Khazain, Vol.5, pp.245-247)

Hazrat Ahmad (as) thus had a broad understanding of religious history and a profound sense of spiritual phenomena. He did not reduce the concept of Islamic Khilafat solely to the category of leaders being elected by the assembly of people. For the Promised Massih (as), the Islamic Khilafat consisted of not only the four righteous Khulafa who were elected by people to preside over the Muslim community at a time when no divinely ordained Mujaddid was around. For him, Islamic Khilafat also included the divinely ordained Mujaddidin who were raised at the turn of every century of Islam. Hence, the raising of a Mujaddid at the turn of a new era is a Divine promise that will continue to be of relevance to the believers even beyond our times till the Day of Judgement appears by the will of God  [Allah knows Best].

Khalifatullah and Khalifatul Massih

Historically, the institution of Khilafat emerged within the early Muslim community with the election of Hadhrat Abu Baker Siddiq (ra) as Khalifatul Rasul after the death of the Holy Prophet Muhammad (sa). In the history of Islam, there has been three types of Khulafa. Like, mentioned above, the early Khulafa/Caliphs who upheld the faith and its values with sincere and complete devotion after having been taught by the Holy Prophet (sa) himself and they having spent their lives as his companions during the lifetime of the Holy Prophet (sa). These caliphs- Hadhrat Abu Baker Siddiq (ra), Hadhrat Umar (ra), Hadhrat Uthman (ra) and Hadhrat Ali (ra)- are collectively known as the rightly-guided caliphs-Khulafa-ur-Rashidun. 

The second type of Khulafa are those who came after these pious caliphs. Those who came after the Khulafa-ur-Rashidun were also leaders of the Muslim Ummah, having sovereignty and political authority over the nation. While many of them practiced their religion as they understood their faith, but the Ummah in general do not consider them to be spiritual models, to be emulated like the early exemplars. They were a manifestation of the material glory of the Ummah as a political and religious community as against the other-worldly preoccupations of true saints and believers. 

The third type of Khulafa are the Divine Reformers or Mujaddidin who appeared in different lands of Islam at different points of time, in the history of Islam. They were the spiritual deputies of the Holy Prophets (sa) who were Divinely-raised, with revelations, inspirations, visions and dreams to guide the Ummah and to be the practical models of a living Islam in their respective communities. As per the Islamic tradition, Allah (swa) will raise a Mujaddid at the turn of every century to preserve the true spirit of Holy Qur'an and the Islamic teachings among the believers and this Divine scheme will continue to serve the spiritual purpose till the Day of Judgement. As these men are Divinely-ordained, they are also known as Khalifatullah or the Vicegerent of Allah. Hence, one of the titles of the Promised Massih (as) is as Khalifatullah.