Text Box:  I read the article entitled “Khilafath and Mujaddidiyyath”, written by Muhammad Umar Qadian, in the December 2010 issue of the Ahmadiyya organ “Sathyadoothan”. In that article, the writer has tried to indicate, in a subtle manner, that the Ahmadiyya Khilafath is facing some kind of threat or danger. The write-up of the article reads: “The coming of Mujaddids is irrelevant because the Khilafath system established by the Mahdi Massih is thriving”. (Sathyadoothan, p.13). When you argue that the coming of Mujaddids is irrelevant, is it not necessary to clarify who talked about the relevance of Mujaddids and to identify its proponents or explain why the writer feels so at the moment? But the writer does not reveal any of those matters and only indicates to the reader that a threat exists against Khilafath. Then he goes on to mention the two systems that Allah has established to brighten up Islam whenever its light comes under a dark spell. He states: “For this purpose, Allah has established two systems: First, a temporary arrangement and secondly, a permanent system is institutionalized. These are, respectively, the emergence of the Mujaddids or religious revivalists on temporary basis and the Institution of Khilafath, which is a permanent institution. With regard to the temporary arrangement involving the Mujaddids, the Holy Prophet (SA) stated: “At the head of every century, Allah shall send Mujaddids to revive the faith”. (Sathyadoothan, p.13). The sending of Mujaddids at the head of every century is an eternal law and continuous practice of Allah. The Holy Prophet has indeed given glad tidings about it. However, in the opinion of the writer, this is to be taken very lightly as temporary arrangement even as the Khilafath elected by the assembly of believers is the permanent institution! In short, the writer categorically asserts that the Mujaddids send by Allah are temporary guideposts and that the prophecy of the Holy Prophet is irrelevant in this age and that the Khalifa elected by man has become the permanent entity. In Islamic history, did not the Mujaddids make an appearance even when the Khalifas were in existence? If a Mujaddid is not necessary when a Khalifa is in existence, then, why did Allah send a Mujaddid even when a Khalifa is around? Is it not because the Khalifa is incompetent and unsuitable to deal with the spiritual issues? Since Muhammad Umar Qadian insists that the Mujaddid system is a temporary arrangement and the Khalifa is a permanent system, are we to consider Hazrath Ahmad (as) who came as the Mujaddid and Imam Mahdi, a temporary, fading guiding star? Isn’t the coming of a Mujaddid in the 15th Century Hijri, inevitable? The writer states in another place: “as per the prophecy of Hazrath Muhammad (SA) himself, Hazrath Ahmad (AS) was appointed as the Promised Mahdi Massih as a permanent system. After his departure, as per the Holy Qur’an and the glad tidings and warnings of the Holy Prophet (SA), Khilafath emerged as an institution”. It is the Ahmadiyya Khilafath, which was constituted by an assembly that the writer mentions as the emergence of Khilafath after the departure of Hazrath Ahmad (as), is it not? Was that determined by Allah? In the Ahmadiyya publication, “Al Wassiyat”, Hazrath Ahmad (as) states: “Anjuman is the representative of God’s Khalifa. It therefore should keep itself free of worldly taints. All its affairs should be honest and just”. (Malayalam Edition, p.41) From the aforesaid statement, is it not clear that Hazrath Ahmad (as) is God’s Khalifa and that the Anjuman is the representative of God’s Khalifa? Who is the representative here, an individual or the organization? Hazrath Ahmad (as) states: “After me, let a pure and righteous soul of the community accept Bai’at in my name”. (Malayalam Edition, p.9). Here, the statement is only about “a pure and righteous soul”. Does it also say that he should be a Khalifa? It was not stated so precisely because Hazrath Ahmad (as) was the God appointed Khalifa was it? Then, where did the Ahmadiyya Khalifa originate? Al Wassiyyat continues: In the report of the first meeting of Secretaries of the Anjuman Ahmadiyya, which was convened on 29 January 1906, it was stated: “Those who participated: Hazrath Maulvi Nuruddin Sahib, President; Khan Muhammad Ali Khan Sahib, Sahib Sada Mirza Basheeruddin Mahmud Ahmad,….” (Malayalam Edition, p.47). From the above report, it is clear that till the death of Hazrath Ahmad (as), Hazrath Maulvi Nuruddin Sahib was the President of the Anjuman Ahmadiyya and that in the election of leadership following the death of the Massih, Hazrath Maulvi Nuruddin Sahib, who was the President, was given the title of Khalifa. Was it not the decision of the Assembly, seeking to imitate the early Islamic Khilafath, responsible for the institution of Khilafath system in the Ahmadiyya Community? Was Hazrath Ahmad (as) a party to the decision? Hazrath Ahmad (as) visualized the Anjuman Ahmadiyya and its elected President to represent him after his time. Then, were the Ahmadiyya Khalifas appointed by Allah? The writer continues: “It is about this Khilafath system that the Holy Qur’an states: ‘Allah had 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 that He will surely give them in exchange security and peace after their fear”. (Surah Al-Nur, Verse 56) What the writer state as “about this Khilafath system” is clearly with reference to the Ahmadiyya Khilafath. Then, why there is no reference to the Ahmadiyya Khilafath in the Qur’an? Allah appoints only Prophets and Mujaddids as His Khalifas in this world. This fact has been revealed by Allah from the time of Hazrath Adam (as). Allah appointed Hazrath Adam (as) by stating that “I am going to place My Vicegerent (Caliph) in the earth”. (Chapter 2 Verse 31) The kind of Khalifas and their earth that the writer imagines about are not shared by the teachings of the Holy Qur’an. What was the historical background and experience of Khalifas not appointed by Allah? Was not their story full of killings, murders and violent revolts? A Khalifa who did not take the Bai’at at the hands of Hazrath Ali, a Khalifa who resigned after being in that position for six months, Khalifas who persecuted the Mujaddids send by Allah, Khalifas who played with the blood of the Muslims, assembly members who conducted intrigues for becoming Khalifas, those who have abducted Khalifa candidates, those who have given targets to missionaries to convert people into the faith, those who inflate the number of their group members by a thousand fold, those who have clearly deviated from the truth- the earthly Khalifas mentioned by the writer surely include all these types? Another example of the earthly Khalifas is mentioned by the late N. Abdur Rahim Sahib, former editor of the Sathyadoothan, in his book titled, “Khilafath”: “Although the disciples of Hazrath Isa (as) did not get to enjoy power for a period of 300 years, from Peter to the John Paul II, their Khilafath has continued uninterrupted for all these years”. (Khilafath, p.12). Since both the Christian Khilafath and the Ahmadiyya Khilafath are ruling over the earth at the same time, beyond the difference of Christians calling their leader “the Pope” and the Ahmadis calling theirs as “Khalifa”, what is there for the Ahmadiyya Khilafath to project itself on? It becomes crystal clear that the earthly Khalifas mentioned by the Holy Qur’an were only the Prophets and Mujaddids. The writer who argues that the Age of Mujaddids is over and that only Ahmadiyya Khilafath will prevail till the Day of Judgement should heed the words of Hazrath Ahmad (as): “The 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) “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) “There is nothing improper about the appearance of another person so long as the Day of Judgement keeps away its destruction. We do not deny in any manner that pious and righteous men will continue to make their appearance as time goes by. And then, the Day of Judgement will descend suddenly”. (Malfuzat, Vol.7, p.119) Hazrath Ahmad (as) states again: “In every age, Islam manifests the evidence for its spiritual revival in different ways. Mujaddids will come with the power of Allah with intellectual faculties and qualities to reform those who have been completely deviated by Shaitan. God will continue to do this as long as He wants”. (Shahaadathul Qur’an, p.46). Hazrath Ahmad (as) continues: “Another important point found in the Holy Qur’an is the letter RA in ALIF LAM RA. The letter refers to the “permanent institution of Mujaddids”, the coming of Mujaddids and other men of God till the Judgement Day”. (Ruhani Khazain, No.2, Vol.2, p.63). Hazrath Ahmad (as) believed that the doors will always be open for the Massihs to come in future. He states: “I am the one who claims to be the Promised Massih. But I do not claim to be the only one or the first and last Promised Massih. In my view, after my age, 10,000 Promised Massihs shall come. But for this age, I am the only Promised Massih”. (Isaalaye Auhaam, p.197) In his testamentary declaration, Al Wassiyat, the Promised Massih (as) clearly instructed his followers: “And until such a time when one should stand up from among you with the Holy Spirit from the Lord, you should work together and co-operate with one another”. (p. 12, English Edition, 2003). Hazrath Ahmad (as) has only claimed to be the Promised Massih for his age. Did not Hazrath Ahmad (as) say that the doors are open for God’s messengers to come and that 10,000 Massihs will come after him? Did not the writer who lives in Qadian, the place which is known as the depository of the writings of the Promised Massih (as), see the aforesaid statements or did he choose to ignore them even after seeing them? While the founder of the Ahmadiyya Jamaat states that Mujaddids will come in future, Muhammad Umar Qadian is insisting that there is no need for Mujaddids. Remember the words of Hazrath Ahmad (as): “The sign of a true religion is that through its teachings such righteous ones should continue to arise who should arrive at the stage of a Muhaddath to whom God Almighty should speak face to face. The first and foremost sign of the truth of Islam is that at all times it produces such righteous ones with whom God Almighty talks: “Angels descend on them, saying: ‘Fear you not, nor grieve’. (Ha Min Al- Sajdah, 41:31) This alone is the test of a true, living and acceptable religion”. (Hujjat-ul-Islam, Ruhani Khazain, Vol.6, p.43). Hazrath Ahmad (as) wrote again: “We can furnish conclusive proof to every seeker after truth that from the time of our lord and master the Holy Prophet [Peace and blessings of Allah be upon him] up to this day, in every century there have appeared men of God through whom God Almighty has guided other people by the display of heavenly signs. Of these were Sayyid Abdul Qadir Jilani, Abdul Hasan Kharqani, Abu Yazid Bisthami, Junaid Baghdadi, Muhyiuddin Ibnu Arabi, Dhunnun Misri, Muinuddin Chishti Ajmeri, Qutbuddin Bakhtiar Kaki, Fariduddin Pakpatni, Nizamuddin Dehlavi, Shah Waliullah Dehlavi and Sheikh Ahmad Sirhindi ( Allah is pleased with them and they are pleased with Him), Their number exceeded thousands….Islam is the only religion which has progressed through heavenly signs, and its numberless lights and blessings have ever demonstrated the existence of God Almighty as if He is visible close at hand” ( Kitab-ul- Bariyyah, Ruhani Khazain, Vol.13, pp.91-92). In his article titled, “Khilafath-Through the Centuries”, AM Muhammad Saleem, the editor of Sathyadoothan, states: “The history of the faith of Islam and its spiritual culture, both in its development and dissemination, is a different one. It is intertwined with a series of Mujaddids in Islam who emerged in every century”. (Sathyadoothan, December 2008, p.32). Muhammad Saleem states that the development history of Islam itself is linked with the Mujaddids. Was he not referring to the importance of Mujaddids for spiritual guidance? He states again: “When Khilafath turned to materialism, people rushed to Islam through Mujaddids”. (Sathyadoothan, December 2008, p.32). Both the founder of the Ahmadiyya Jamaat and the editor of Sathyadoothan talk about the importance of Mujaddids. The former editor states that both Christian Khilafath and Ahmadiyya Khilafath are in existence in the world. On the other hand, Muhammad Umar Qadian says that the coming of Mujaddids is irrelevant and that only Ahmadiyya Khilafath is permanent from now onwards. Dear editor, if a significant issue relating to the faith of the believers is being propagated with such obvious contradictions, how should the readers assess and evaluate it? In another place, the writer compares Ahmadiyya Khilafath with the Israeli Khilafath which ended with Hazrath Isa (as). If that is the case, then, with the Khilafath of Hazrath Ahmad (as), has everything come to an end here as well? Does it mean that the current Khilafath is a mirror image of “Poppism” (Christian Khilafath)? Another argument is that the existing Khilafath is the second manifestation of Divine Power. On the other hand, Hazrath Ahmad (as) states: “I came from God as a manifestation of His Power. After me, there shall be some persons who will reflect the second manifestation of Divine Power” (Al Wassiyyat, Malayalam Edition, p.9). In the aforesaid statement, “after me, there shall be some persons”, does it not indicate a small number of people? Could it include persons who will come till the Day of Judgement? Was not the time of the Righteous Khalifas- Khulafau-r - Rashideen- who followed the Holy Prophet (sa), very short? Likewise, even if we accept for the sake of argument that the Ahmadiyya Khalifas reflect the second manifestation of Divine Power, only the first three Khalifas can be considered in that category, especially the Second Khalifa who presided over the community for over half a century. By the time of the election of the Fourth Khalifa, weren’t there already internal conflict and groupism and the abduction of a member of the Mirza family so as to prevent him from being a Khalifa candidate? (See The Hindu, June 14, 1982). Does it not indicate the limits of the “some persons” as reflection of the second manifestation of Divine Power? Did Hazrath Ahmad (as) ever say that the second manifestation of Divine Power shall always be Khalifas or that the Khalifas shall continue to rule till the Judgement Day? Did he ever say that Mujaddids cannot appear because of these Khalifas? Did not the Promised Massih (as) prophecy that Mujaddids shall come? In the 1998 November issue of the Sathyadoothan, Muhammad Umar wrote an article entitled “the Coming of Imam Mahdi”. Addressing the Sunnis, Mujahids and others, he rhetorically asked: “Since Mujaddids have appeared for 13 long centuries, how come a Mujaddid cannot appear in the 14th century?” We need to ask the same question back to Muhammad Umar: since a Mujaddid has come in the 14th century, why can’t a Mujaddid appear in the 15th century? It is ironical that the Maulana who strongly argued the case for the continuity of prophethood and of revelations in Ahmadiyya literature and speeches now say that it has no relevance in 15th century. The late Maulana B. Abdullah Sahib HA’s books such as Annubuwwat fil Islam and Annubuwwat fil Qur’an also supplement the aforesaid viewpoint. And yet, do not the writer and Sathyadoothan, the Ahmadiyya organ seem to suggest that we should ignore the 15th century? Both the Holy Prophet (sa) and Hazrath Ahmad (as) have emphasized the permanent institution of Mujaddids. When we compare it with the temporary arrangement of assembly-elected Ahmadiyya Khalifas, can someone deny the inevitability of the coming of a Mujaddid in the 15th century? Can the editor of the Sathyadoothan approve of the arguments and perspective of Muhammad Umar Qadian who tried to overturn a system of Allah? Let me quote what you, as the editor of Sathyadoothan, have written in your article “Khilafath- through the centuries”: “Belief and good deeds are the pre-conditions for a model Khilafath system. When they are broken, Khilafath becomes merely a power –centric ruling system or a mere organized community”. (Sathyadoothan, December 2008, p.31). Truth, justice and good deeds- are they the guiding stars of the Ahmadiyya Jamaat today? Reflect over the functioning of the Ahmadiyya Khilafath. Dictatorial attitudes and unjust decisions are daily occurrences, aren’t they? Or, what is left of the Jamaat of the Promised Massih (as) is, what you would call, “a mere organized community”? I humbly appeal to the believers to search for answers to these issues. E. Thahir, Kannur, General Secretary, Jamaat Ul Sahih Al Islam, Kerala. Issued by R Jamaluddin Raother, Amir, Jamaat Ul Sahih Al Islam, Kerala. Visit us @: http://www.jamaat-ul-sahih-al-islam.com/malayalam2011/malayalam_index.htm (Updated March 2011)

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