Hazrat Khalifatul Masih II: Yusuf II

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Tash-heezul-Azhan, 14 March 1915

Hazrat Qazi Muhammad Zahuruddin Akmal (1881-1966), Former Editor of Al Fazl and famous poet

[Hazrat Mirza Bashiruddin Mahmud Ahmadra was elected as Khalifatul Masih II] on 14 March 1914. The Ahmadiyya Jamaat has a special relevance to the number 14 and this relevance is not based on any poetic idea but on actual events.

In the ummah of Muhammadsa, [the Promised Messiahas] became the 14th successor of the 14th Islamic century. He was blessed by Allah the Almighty with the station of prophethood in order to establish a complete resemblance with the Mosaic era. Consequently, the following prophetic words of the verse were fulfilled:

وَ‭ ‬لَقَدۡ‭ ‬نَصَرَكُمُ‭ ‬اللّٰهُ‭ ‬بِبَدۡرٍ‭ ‬وَّ‭ ‬اَنۡتُمۡ‭ ‬اَذِلَّةٌ

[“And Allah had already helped you at Badr when you were weak.” (Surah Al-e-Imran, Ch.3: V.124)]

That is, Allah the Almighty distinctively helped the ummah of Muhammadsa when they were in a state of weakness at Badr. In the same way, for the second time in Badr (in the 14th century AH), when Islam was to become weak as foretold in a hadith, it had to be supported through the hands of that glorious man, whose heart reflected the sun of the prophethood of Muhammadsa

In other words, the status of other mujaddids [reformers] and ma‘murin [appointed ones] in comparison to him was like the the moon in the days before the full moon of 14th night. He, who was a manifestation of the light of this [the Holy Prophet’ssa] sun, was one of a kind, as is the full moon of the 14th night. The light of prophethood was spread in the darkened world through him and Islam and followers of Islam were blessed with that light. Hence, all of it came to pass.

Then, the month of March also has a special significance in Jamaat. Spring season comes in March and many eyes have witnessed the following:

پهر‭ ‬بہار‭ ‬آئی ‬خدا‭ ‬كی ‬بات‭ ‬پهر‭ ‬پوری ‬هوئی

[The spring comes again and God’s word is once again fulfilled.]

In order to remind about this spring, my master, leader and chief, the Promised Messiahas issued The Green Announcement because the land in which the seed of faith was sown, the spring of various kinds of flowers was destined in it at the time of this awaited one, whose qualities are mentioned in The Green Announcement

Moreover, all of God’s revelations that were sent [to the Promised Messiahas] in the spring season are a description of the future successes and events of the Jamaat …

[The Promised Messiahas received the following revelation] on 27 March 1907:

اِنْقَلَبَ‭ ‬عَلٰی ‬عَقِبَيْهِ

[“He turned back on his heels.”]

لَقَدْ‭ ‬اٰثَرَكَ‭ ‬اللّٰهُ‭ ‬عَلَيْنَا

[“Allah has indeed exalted you above us.”]

We witnessed [the fulfilment of] these revelations in the time of the Promised Messiahas. Then, we observed a rebellion and a solid man turn back on his heels according to a vision under divine providence. We also heard the voices of those who said, “Allah has indeed exalted you above us.” Everyone knows that this was said to Prophet Josephas. The Promised Messiahas was also Joseph. Moreover, he also gave the news of another Yusuf [Joseph]. Thus, blessed are those who say to this Joseph:

لَقَدْ‭ ‬اٰثَرَكَ‭ ‬اللّٰهُ‭ ‬عَلَيْنَا

I have not made up the said details. In a letter dated 29 Rabi‘ al-Awal 1306 AH [4 December 1888] to Hazrat Maulana Nuruddin Sahibra, the Promised Messiahas wrote:

“I received the following revelation concerning some Muslims:

اَحَسِبَ النَّاسُ اَنۡ يُّتۡرَكُوۡۤا اَنۡ يَّقُوۡلُوۡۤا اٰمَنَّا وَ هُمۡ لَا يُفۡتَنُوۡنَ۔ قَالُوۡا تَاللّٰهِ تَفۡتَؤُا تَذۡكُرُ يُوۡسُفَ حَتّٰي تَكُوۡنَ حَرَضًا اَوۡ تَكُوۡنَ مِنَ الۡهٰلِكِيۡنَ۔ شَاهَتِ الْوُجُوْهُ فَتَوَلَّ عَنْهُمْ حَتَّي حِيْنٍ۔ اِنَّ الصَّابِرِيْنَ يُوَفَّي اَجۡرُهُمۡ بِغَيۡرِ حِسَابٍ۔

[‘Do people imagine that they might be left to say: “We have believed” and they should not be tried? They said: “By Allah, it seems you will not stop worrying about Yusuf (Joseph), till you make yourself ill or you expire.” Turn away from such till the time arrives. For those who were steadfast there is a reward without end.’]

“In this revelation, God has set forth clearly that Bashir’s death was a necessary trial for people. Those who were weak lost hope of the appearance of the Musleh-e-Maud and they said, ‘You will continue to talk about this Joseph till you will reach at the brink of death, or expire.’ So God directed me to turn away from such people till the promised time arrives and promised a limitless reward for those who were steadfast at the time of Bashir’s death. These are God’s doings and are surprising in the eyes of the shortsighted.”

Moreover, the Promised Messiahas also said:

“As the deceased son [first Bashir] had a strong relationship with the promised son and was a forerunner of the second, both of them were therefore mentioned so interrelatedly in the divinely revealed words, which were published in the announcement of 20 February 1886, that they both seemed as one. 

“The second son is named Bashir in another revelation. Hence, [God] said, ‘You will be blessed with the second Bashir.’ This is the same Bashir whose other name is Mahmud. Regarding him, [God] said, ‘He will be a person of high resolve and will be like you in beauty and benevolence. God is the Almighty and creates whatever He wills.’”

Now take a look, that after Bashir Awal [the first], the second son is called Musleh-e-Maud and is given the title of Yusuf (Joseph). Then, after saying that the name of this second son is Bashir, it is explained at the same time that this is the Bashir whose second name is Mahmud. His sign is then told that he would be a person of high resolve and would be like him [the Promised Messiahas] in beauty and benevolence. This revelation is mentioned in the announcement of 10 July and is considered by the muba‘ieen [those took the Khalifa’s bai‘at] and ghair muba‘ieen [those who did not take bai‘at at the hand of the second Khalifa] to be in favour of Hazrat Mahmud[ra]

Hence, according to the above explanation, the second Bashir is Musleh-e-Maud and at the same time, Yusuf as well. I will also write some similarities which were present between him and Prophet Josephas in view of Maulvi Hakim Qutbuddin Sahib.

He [Maulvi Hakim Qutbuddin Sahib] first shed light on the matter that the greatest messengers and reformers appear at the turn of every thousand years. After they pass away, the series of successors and descendants continues, as explained in the following verse of the Holy Quran:

يُدَبِّرُ‭ ‬الۡاَمۡرَ‭ ‬مِنَ‭ ‬السَّمَآءِ‭ ‬اِلَي‭ ‬الۡاَرۡضِ‭ ‬ثُمَّ‭ ‬يَعۡرُجُ‭ ‬اِلَيۡهِ‭ ‬فِيۡ‭ ‬يَوۡمٍ‭ ‬كَانَ‭ ‬مِقۡدَارُهٗۤ‭ ‬اَلۡفَ‭ ‬سَنَةٍ‭ ‬مِّمَّا‭ ‬تَعُدُّوۡنَ

[“He will plan the Divine Ordinance from the Heaven unto the earth, then shall it go up to Him in a day the duration of which is a thousand years according to what you reckon.” (Surah al-Sajdah, Ch.32: V.6)]

The hadith:

لَوْ‭ ‬كَانَ‭ ‬الْاِيْمَانُ‭ ‬مُعَلَّقًا‭ ‬بِالثَّرَيَّا‭ ‬لَنَا‭ ‬لَهُ‭ ‬رِجُلٌ‭ ‬مِّنْ‭ ‬اَبْنَاءِ‭ ‬فَارس

[If faith was to ascend to the Pleiades, man of Persian descent would bring it back] also points out that the messenger and greatest mujaddid of all times, who was to be sent in the last thousand years, would be of Persian descent.

According to this divine rule, Prophet Adamas was the first one to appear and after him, the work of tabligh was continued by his descendants. 

Then, the era of Prophet Noahas came in the second age and after him, his followers dominated and the succession of tabligh continued through them. 

In the third age, Prophet Abrahamas and then his descendants carried out the work of tabligh. For example, Prophet Ishmaelas, Isaacas, Jacobas and Josephas and in the fourth age, Prophet Mosesas was sent. After him, the succession of khilafat continued through his followers. 

The fifth age was of Prophet Davidas, whose descendants continued to spread his message. For example, Prophet Solomonas and then Prophet Jesusas at the end. 

The sixth age was that of Hazrat Khatamun-Nabiyyin (seal of all the prophets), the Holy Prophetsa. After he passed away, the succession of Khilafat was continued through his companions. Then, as the Holy Prophetsa was the most superior to all other prophets, he was blessed twice and was to be sent again [as a reflection of his previous appearance], as mentioned in this verse:

وَّ‭ ‬اٰخَرِيۡنَ‭ ‬مِنۡهُمۡ‭ ‬لَمَّا‭ ‬يَلۡحَقُوۡا‭ ‬بِهِمۡ

[And among others from among them who have not yet joined them. (Surah al-Jumuah, Ch.62: V.4)] and the following hadith further clarifies this:

المهدی منی، اجلی الجبهة، و ينزل اخي عيسٰی ابن مريم علی جبل افيق عليه برنس

[“The Mahdi is from me (the Holy Prophetsa). He will have a broad forehead. My brother, Isa ibn-e-Maryam, will descend on the mount Afeeq and upon him will be a cloak (referring to his high status).”] 

Moreover, the age of this world is seven thousand years and it is mentioned in a hadith that a person saw the Holy Prophetsa on a pulpit, which had seven steps and he was standing on the last one. His first advent took place in the fifth millennium. The hadith of standing on the seventh step can only be valid if he is sent again in the seventh millennium. 

Hence, the Holy Prophetsa was sent again and the prophecies he made came true; for example, that if his ummah remained righteous, it would one day be given a thousand years of respite. The Promised Messiah and the antichrist are signs of the Judgement Day and after a thousand years, signs will appears one after the other, similar to how pearls fall on each other from a broken necklace. 

Thus, the Promised [Messiah] came with these signs. As he shares a resemblance with Prophet Mosesas, a righteous man like Joshua stood up and took on the responsibility of the Jamaat; since this age was also closely linked with his descendants, Khilafat was granted to the one who is also called Musleh-e-Maud in the prophecies of the Promised Messiahas. As he is also Yusuf, he has the following similarities with Prophet Josephas:

1. Prophet Josephas was one of the descendants of Prophet Abrahamas. Similarly, Hazrat Mahmud[ra] is also one of the descendants of that messenger, who was called Abraham by Allah the Almighty in His revelation and gave him the following glad tidings:

اُنْظُرْ‭ ‬اِلٰي‭ ‬يُوْسُفَ‭ ‬وَ‭ ‬اِقْبَالِه۔‭ ‬لَا‭ ‬تَثۡرِيۡبَ‭ ‬عَلَيۡكُمُ‭ ‬الۡيَوۡمَ‭ ‬اِنَّا‭ ‬كُنَّا‭ ‬خٰطِئِيۡنَ

[“Look at Joseph and his glory. No blame shall lie on you this day. We have indeed been sinners.”]

The Promised Messiahas received another revelation shortly before he passed away:

اِنِّيۡ‭ ‬لَاَجِدُ‭ ‬رِيۡحَ‭ ‬يُوۡسُفَ‭ ‬لَوۡ‭ ‬لَاۤ‭ ‬اَنۡ‭ ‬تُفَنِّدُوۡنِ

[“Surely, I feel the scent of Joseph, even though you take me to be a dotard.”]

Hence, this Joseph [Hazrat Musleh-e-Maudra] rose to glory at his appointed time and as was his destiny, his brothers opposed him and some of them repented later on. They also heard:

لَا‭ ‬تَثۡرِيۡبَ‭ ‬عَلَيۡكُمُ

2. Prophet Josephas was around 17 years old or even younger when he began to witness divine dreams. One of his visions was that his brothers’ bundles of wheat had fallen in the field, while his bundle kept standing. When the brothers heard about it, they said, “You want to rule over us.” Likewise, Hazrat Mian Sahib[ra] receives divine visions and some of them were mentioned in his speech of Jalsa Salana. In one of his visions, the height of [Yusuf-e-Sani] was compared with that of Maulvi Muhammad Ali Sahib, but he remained taller and higher than him in every respect.

3. Those who envied Prophet Josephas were not his maternal brothers, but from his father’s side. In the same way, the “brothers” of the Promised Messiahas envied this Joseph [Hazrat Musleh-e-Maudra].

4. Prophet Josephas was an epitome of beauty and elegance. In the same way, this Joseph was compared to the Promised Messiahas in beauty and benevolence. The recognition of this matter is clearly associated with truth and love. To elaborate, the beauty of Prophet Josephas remained hidden from his brothers and the camel driver, but not from Prophet Jacobas and other companions. Likewise, the beauty of Hazrat Muhammadsa Mustafa was disliked by Abu Jahl etc., who got ready to expel him from Mecca, but there were also those who left their homelands and relatives for the sake of his beauty and sacrificed everything for him.

5. At around the age of 25, Prophet Josephas requested [the king]:

اجۡعَلۡنِيۡ‭ ‬عَلٰي‭ ‬خَزَآئِنِ‭ ‬الۡاَرۡضِ

[“Appoint me over the treasures of the land” (Surah Yusuf, Ch.12: V.56)] and began to keep the treasure. He did not do so for himself but for the purpose of training his follow citizens and the rest of mankind. He nourished them well and saved them from starvation during famine. 

In the same way, our Joseph took over the management of Bait-ul-Mal [financial department] of Jamaat-e-Ahmadiyya at the age of 25. He trained a group of missionaries and started the work of spreading Islam at a time of scarcity of manpower and thus sowed the seed of Ahmadiyyat in Syria, Egypt, England and other countries of the world.

6. At the age of 26, Prophet Josephas had two sons. Likewise, Allah the Almighty blessed the second Yusuf with two children around the same age.

7. Prophet Josephas was granted prophethood around the age of 26. Our Yusuf sat on the throne of Khilafat when he was 26 [sic] years old and he too is receiving a fair share from news of the unseen, divine visions and revelations.

8. As the brothers accepted to obey Prophet Jospehas, many have [obeyed the second Yusuf] and several from the remaining brothers are showing the example of خَرُّوۡا‭ ‬لَهٗ‭ ‬سُجَّدًا [they all fell down prostrate before God for him]. Through the works of our Joseph, the rank and status of his parents is elevating and the following words are being fulfilled:

وَ‭ ‬رَفَعَ‭ ‬اَبَوَيۡهِ‭ ‬عَلَي‭ ‬الۡعَرۡشِ

[“And he raised his parents upon the throne.”]

9. As Allah the Almighty taught Prophet Josephas the knowledge of ta‘wil al-ahadith [interpretations of narrated matters], so has God granted divine knowledge to Hazrat Sahibzada Sahib[ra], the Yusuf of the Promised Messiahas. He presents such pearls of divine wisdom from Ahsan al-Hadith, the Holy Quran and ahadith of the Holy Prophetsa that [every one begins to say]:

سُبْحَانَ‭ ‬اللّٰهِ‭ ‬وَ‭ ‬بِحَمْدِهٖ

[Holy is Allah, and worthy of all praise.]…

(Translated by Al Hakam from the original Urdu in the 14 March 1915 issue of Tash-heezul-Azhan)

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