Prophets of God do not live forever. Like all human beings, they are born, they live, and they die. Yet the mission entrusted to them, to convey God’s message and fill the earth with divine grace and blessings, extends far beyond the span of their earthly lives.
It is in light of this that the most Benevolent God elongates the lives and missions of his messengers through the institution of Khilafat, “so that the world may never be deprived of the blessings of Messengership in any age.” (Testimony of the Holy Quran, p. 91)
The Holy Prophet (sa) was reported to have said:
مَا كَانَتْ نُبُوَّةٌ قَطُّ إِلَّا تَبِعَتْهَا خِلَافَةٌ
“There has never been a prophethood which was not succeeded by Khilafat.” (Al-Jami‘ as-Saghir by Jalal al-Din al-Suyuti, al-Juz’ II, Egypt: 1306 AH, p. 126)
By definition, the Promised Messiah (as) was a prophet of God. This was his claim and this was the title bestowed upon him by the Almighty God in various very specific revelations vouchsafed unto him. For example, Allah refers to him saying:
يا أحمدُ جُعلتَ مرسلاً
“Oh Ahmad, you have been made a Messenger.” (Tadhkirah [Eng], 2018, p. 662)
At another place, Allah clears the allegation of the opponents, saying:
سيقول العدوُّ لستَ مرسلاً. سنأخُذهٗ من مارِنٍ أو خُرطوم
“The enemy will say: ‘You are not from God’. We shall seize him from his snout, that is, will close all his avenues with conclusive arguments.” (Ibid., p. 530)
Now, if the prophethood of the Promised Messiah (as) is established, then following the continuous practice of God, what should naturally come after his prophethood is the institution of Khilafat. However, the disagreement surrounding this question became central to the events following the demise of the Promised Messiah (as).
The testimony of a century
The Ahmadiyya Anjuman Ishaat-e-Islam Lahore (known as the Lahori Jamaat) broke off from the Ahmadiyya Muslim Community on the basis of Khilafat, among other reasons. According to them, the Anjuman founded by the Promised Messiah (as) in 1905 is his rightful successor and the community should be run by this board in a democratic manner – rather than concentrating the entire decision-making power in the hands of a single person i.e. the Khalifa.
As already said above, prophethood is to be followed by Khilafat. This has been the practice of God since the beginning. Therefore, in order to undermine the very need for Khilafat, these people tried to strip the Promised Messiah (as) of his prophethood. That is, once proven that the Promised Messiah (as) was not a prophet, the need for him to be succeeded by Khilafat also falls automatically. That is exactly what they did… or at least, tried to do.
Also, since those who spearheaded this ideology are the major stakeholders of the said Anjuman, their dissension automatically meant a very “huge blow” upon the face of the newly developing Jamaat. Thus, they left Qadian with almost every valuable asset of the Jamaat with the most taunting words ever:
اب یہاں الو بولیں گے
“Now, owls will [occupy and] hoot in this place.” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 125)
They meant by these words that Qadian would become desolate, and no new faces would join the Jamaat. In fact, those who are already there will soon go to join the Lahori faction.
As if that wasn’t enough, one of them even boldly said:
“You will see that in ten years’ time, these places will be occupied by Christians and all these properties will be taken from the hands of Ahmadis.” (Mein hi Musleh-e-Maud ki Peshgoi ka Misdaaq hun, Anwar-ul-Ulum, Vol. 17, pp. 206)
That was 1914. More than a century has passed since then, and the respective conditions of both the Qadian and the Lahori Jamaat are evident for all to observe. Indeed, many readers may never have seen a mosque of the Lahori Jamaat, much less met one of its members. On the other hand, the Ahmadiyya Khilafat stands strong with the support of Allah the Almighty to this day.
Aside from the issue of Khilafat, one of the most distinguishing features of the Lahori dissidents is their strong advocacy for integration with the non-Ahmadis. They maintain that by praying alongside them, engaging in matrimony with them, and refraining from hurting their feelings by describing the Promised Messiah (as) as a prophet, non-Ahmadis would be more receptive to the pristine teachings of the Promised Messiah (as). In their view, this approach would open a broader frontier for the more rapid dissemination of his message.
The problem with this position, however, is that acknowledging the Promised Messiah’s (as) teachings as beneficial is not the same as actually believing in him. Moreover, if the Promised Messiah (as) is not regarded as a prophet, then what is the need to believe in him? If he were merely a waliyy (saint) and reformer, like every other waliyy across the world, why does it become necessary for the entire world to believe in him?
We know that belief in all prophets sent by Allah is an integral, indispensable pillar of faith, but belief in reformers and saints is not. Whereas belief or disbelief in saints is not a prerequisite of faith whatsoever, one who disbelieves in even a single prophet stands at risk of losing his faith. And this is where most people get it wrong.
Maximising the blessings of Khilafat: A fresh reading of ayat-e-istikhlaf
Ayat-e-Istikhlaf (Ch.24: V.56) is generally understood to deal with the subject of Khilafat – the prophecy, the promise, the conditions and the importance. However, the story starts five verses prior, at the beginning of the ruku’ and continues a verse after.
The first verse of the ruku’ begins with a testimony in favour of true believers that their only response to divine and prophetic guidance is “We hear and we obey”, and the verse ends with a promise of prosperity for such people.
In the second verse, Allah promises success for those who obey Him and His Messenger. The third verse warns against unnecessary swearing and draws attention towards obedience, while also reminding believers that Allah is well aware of everyone’s deeds.
The verse which immediately precedes ayat-e-istikhlaf mentions clearly the benefit of obedience to the prophet – “you will be rightly guided”. And it also relieves the prophet of the burden of responsibility if people choose disobedience.
Having laid down this foundation of complete and undisputed obedience to prophethood, Allah the Almighty then brings in the subject of Khilafat, reminding us that Khilafat is nought but an inseparable continuation of prophethood.
The message in these verses is clear. By repeating the word “obedience” throughout the ruku’, Allah the Almighty informs us that if you are sincere in your obedience to the prophet sent to you, then you are given the glad tidings of the continuation of his blessings in the form of Khilafat.
In other words, the true followers of a prophet are those who remain attached to Khilafat; those who refuse to do so will be cut off and historically they have been.
The Promised Messiah’s will
The Promised Messiah (as) himself made it clear in his book, The Will, that just like the Holy Prophet (sa) was succeeded by Hazrat Abu Bakr (ra) and other Khulafa, he would also be succeeded by Khilafat, which he refers to as the “second manifestation” of divine power.
He further clarifies:
“[…] And that second Manifestation cannot come unless I depart. But when I depart, God will send that second Manifestation for you which shall always stay with you just as promised by God in Barahin-e-Ahmadiyya.” (The Will, pp. 7-8)
Throughout the hundred-year history of the Jamaat, Allah the Almighty has continued to extend His mighty hands in support of the Jamaat, fulfilling to the letter the prophecy of His prophet, the Promised Messiah (as), while simultaneously manifesting to the world which of the two factions is the true follower of His messenger.
The Lahori faction still exists to this day, albeit barely. While the Ahmadiyya Muslim Community, under the leadership of Khilafat – established by Allah the Almighty himself – continues to present and spread the pristine message of Islam to all the corners of the earth, showing to the entire world what the “second manifestation” looks like.
It does not go without saying that the Sadr Anjuman, which the Lahori Jamaat presents as the true understanding of “second manifestation” was established during the very lifetime of the Promised Messiah (as) in 1905 and its establishment has also been clearly noted in the very book, The Will. The institution of Khilafat, however, was only established after the demise of the Promised Messiah (as).
Conclusion
The current Khalifa of the Ahmadiyya Muslim Community, Hazrat Mirza Masroor Ahmad (aa) once said:
“There is no country in the world where my imagination does not take me; praying for the Ahmadis living there while awake or even when asleep.” (Friday Sermon, 6 June 2014)
This sums up the entire discourse. Which other leader in the world is morally bound to keep a personal connection with each member of his community? This is the “secret sauce” of the success of the Ahmadiyya Muslim Community for those who are curious. Allah the Almighty says at the end of ayat-e-stikhlaf:
وَمَنۡ کَفَرَ بَعۡدَ ذٰلِکَ فَاُولٰٓئِکَ ھُمُ الۡفٰسِقُوۡنَ
“Then whoso is ungrateful after that, they will be the rebellious.” (Surah an-Nur, Ch.24: V. 56)
In the end, “Allah has decreed: ‘Most surely I will prevail, I and My Messengers.’ Verily, Allah is Powerful, Mighty. […] Hearken ye O people! It is Allah’s party who will be successful.” (Surah al-Mujadalah, Ch.58: V. 22-23)