Tuesday, July 12, 2011

Fifth Khalifa on Khilafat and Mujaddidiyat

[This is the second and final part of the official response issued by Dr. E. Thahir Sahib of the Jamaat Ul Sahih Al Islam, Kerala (India) in the aftermath of the Friday sermon of the present Ahmadiyya Khalifa Mirza Masroor Ahmad Sahib on the subject of Khilafat and MujaddidiyatThe first part appeared on July 11, 2011 and can be accessed here].   

After stating that each Khalifa is a Mujaddid during his era”, Mirza Masroor Ahmad Sahib says:  “If God so wills, He can give the status of Mujaddid to a Khalifa of the time at the turn of a century, and enable him to declare this”.

So, now he says that at the turn of a century “If Allah so wills” a Mujaddid is raised. Even then, the assembly of the faithful will elect a Khalifa first and then, Allah will have no choice other than to ask the so-elected Khalifa to declare himself as Mujaddid! Why is it that there is no proclamation of Mujaddidiyat from Mirza Masroor Ahmad Sahib in spite of his being ‘qualified’ in terms of the time?  He further states: “Being a Mujaddid does not alter the station of Khilafat; the status of Khilafat comes before that of a Mujaddid”. 

Hadhrat Ahmad (as) says in every century Mujaddidin will come to revive the faith. Now, Mirza Masroor Ahmad Sahib states that the assembly- elected Khulafa has more importance than the divinely sent Mujaddidin. He also stated that every Ahmadiyya Khalifa is also a Mujaddid only to clarify later that “if Allah so wills” at the turn of a century. In short, the divine office of Mujaddidiyat is exclusively reserved for Ahmadiyya Khulafa and nobody outside this circle including common Ahmadis can be Mujaddidin in future.  

Ahmadis usually employ two arguments to oppose the coming of Mujaddidin: Khilafat is on the precept of Nubuwwat and there is no need for “Tayammum” when water is at hand. But then, can the water be utilized even when it is muddy and impure? Has Mirza Masroor Ahmad Sahib any claim to Nubuwwat? Is he a recipient of divine revelations? If there is nothing, is the “water” pure or impure? 

The fact is that the stream of spiritual truth always flowed through the divinely raised Mujaddidin. The history of assembly elected/selected Khulafa is riddled with shades and shadows. The undercurrents of spiritual uncertainties are stamped on them. Hadhrat Usman (ra) was caught by his beard. Muawiya, who did not take Bai’at at the hands of Hadhrat Ali (ra), was also elected Khalifa. Hadhrat Ayesha (ra) herself led the battle against Hadhrat Ali (ra). 

During the time of the election of the Fourth Khalifa in the Ahmadiyya Jamaat, another candidate from the Mirza family was abducted from the place of election and his followers later formed their own “Green Ahmadiyya” sect. All these are dark chapters from the history of assembly-elected Khulafa. On the other hand, the history of Mujaddidin is entirely shaped by spiritually awakened souls. No wonder, AM Muhammad Salim Sahib, editor of the Sathyadoothan, who examined the success of divinely- appointed Mujaddidin and the decline of man-elected Khilafat on the basis of historical evidence had this to say:

When Khilafat turned to materialism, people rushed to Islam through Mujaddidin”. (SathyadoothanDecember 2008, p.32).

Belief and good deeds are the pre-conditions for a model Khilafat system. When they are broken, Khilafat becomes merely a power –centric ruling system or a mere organized community. (SathyadoothanDecember 2008, p.31).

“Can a Mujaddid come?” 

Whoever raised this question in their quest for truth is being labeled as insincere and even as hypocrites and mischief makers and what not. What is the psychology behind this anxiety that keeps the Jamaat leadership off- balance? The power and authority of the Ahmadiyya Khilafat is centered on a single individual and any potential threat to this order has to be frowned upon. The strategy is to keep the organized community of believers under the permanent shadow of a Shirk- worship of the Khalifa who is unquestioningly elevated as “divinely appointed”, regardless of whether he is a recipient of divine favours and revelations.

About the ‘shadow’ of Hadhrat Ahmad (as), Mirza Masroor Ahmad Sahib states: “In short, after the departure of “Khatamul Khulafa” - who is also the “Mujaddid of the Last Millennium”- Mujaddidiyat will appear in the form of his shadows. The institution of Khilafat is his real mirror image and reflection”.

The Khalifa says Ahmadiyya Khilafat is the real reflection of Hadhrat Ahmad (as). But then, what is the record of the Ahmadiyya Khilafat when it asserts that it is the second manifestation of Divine Power?  It was under this Khilafat system that missionaries were given specific targets to convert people into Ahmadiyyat. In contemptuous disregard of all scruples of propriety, honesty and legitimacy, officials scrambled to tell what the chief wanted to hear. 

And then, out- of- the-world Bai’at figures were brandished by the chief with scant regard for facts and prudence. The Khulafa have no qualms about traveling across the world with a battalion of staff and coterie displaying pomp and riches extracted out of the hapless common Ahmadis. If someone asks about Mujaddidiyat, they threaten them into submission through Friday sermons. Now, can these leaders and officials, even if you call them ‘Khalifa’ and Nizam-e-Jamaat’ be the mirror images of the Promised Massih (as)?

Real Reflection and the Lunar-Solar Eclipse

Hadhrat Mirza Ghulam Ahmad (as) of Qadian was certainly not just the Mujaddid of the 14th century. He was also the Imam Mahdi and Massih and the Khalifatullah. As a testimonial of his message and divine mission, there was a solar and lunar eclipse in the month of Ramadan. Just like Hadhrat Ahmad (as) initially claimed to be the Mujaddid, Hadhrat Munir Ahmad Sahib (atba) of Mauritius also claimed to be the Mujaddid of the new century. Later on, he claimed that he is not only the Mujaddid of the 15th century but also the Muhyi-ud-din, Khalifatullah, Al Massih Al Maoud and Amir’ul Mu’mineen. In the Friday Sermon of March 25, 2011, he has brought to the attention of the world a fact of extraordinary interest to seekers after truth: there was indeed a solar and lunar eclipse in November 2003 as an enduring testimonial to the claims of Hadhrat Munir Ahmad Sahib (atba). In the same sermon, he also predicted that in this very age, there shall be a repeat of the heavenly phenomenon- the splitting of the moon into two. Such phenomenon (as) has happened in the times of the Holy Prophet Muhammad (sa) and in my times also, such sign shall be witnessed by my friends and foes alike as a proof of my truthfulness as the Chosen Messenger of Allah of this era, the second Muhammad (sa) whose advent has been prophesised in the Holy Quran in Chapter 62. This prophecy (moon splitting) shall be physical and spiritual, both literal and metaphorical”.    

Has the present Ahmadiyya Khalifa any revelatory claims such as stated above by Munir Ahmad Sahib? Has the Khalifa anything to do with the heavenly phenomenon in Mauritius? The prophecy regarding being “the mirror image and reflection” is fulfilled in whom? Is it on the Ahmadiyya Khilafat and the Khulafa? “There are signs for those who reflect” [Holy Qur’an].

(For other articles discussing the heavenly signs in support of the claims of Hadhrat Munir Ahmad Azim Sahib (atba). click here, and here and here)