TRUTH PREVAILS by Qazi Mohammad Nazir TRUTH PREVAILS BY Qazi Mohammad Nazir Nazir Isha’at Literature-wa-Tasnif Sadr Anjuman Ahmadiyya Pakistan R A B W A H Published by Nazir Isha’at Literature-wa-Tasnif R A B W A H CONTENTS Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i Chapter I Nabuwwat (Prophethood) of the Promised Messiah and Change in Maulvi Mohammad Ali's Belief. . . . . . . . . . . . . . . . . . . . . . 1 Two Misstatements by Mr. Faruqi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 Maulvi Mohammad Ali’s Testimony in the Law-Court . . . . . . . . . . . . . . . 4 Some More Differences between Maulvi Mohammad Ali and the Promised Messiah. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 Chapter II Tafsir of Khataman Nabiyeen by Mr. Faruqi . . . . . . . . . . . . . . . . . . . . . . . 20 Tafsir of the Term by the Promised Messiah . . . . . . . . . . . . . . . . . . . . . . . 20 Brief Solution of Ahadith which Seem to Indicate a Break in Nabuwwat . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22 Solution of Reports in Hadith Taken as a Bar against the Advent of a Prophet after the Holy Prophet Mohammad. . . . . . . . . 24 Chapter III Gradual and Phased Revealment on the Promised Messiah in regard to His Nabuwwat . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38 Amendment in the Definition of Nabuwwat. . . . . . . . . . . . . . . . . . . . . . . 40 Denial by the Promised Messiah of the view that he was only a Mohaddath . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44 Zilli Nabuwwat also is Nabuwwat. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47 Further proof of an Amendment in the Definition of Nabuwwat. . . . . . 49 Clear Admission on the part of the Promised Messiah of Modification in his Concept of Nabuwwat . . . . . . . . . . . . . . . . . . 51 Refutation of the Excuse put forth by the Lahore Section . . . . . . . . . . . . 54 A Gradual Revealment in regard to Nabuwwat is not open to any Objection . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55 Varieties of the Wahyi of Nabuwwat. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63 Question of Kufr and Iman . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65 Chapter IV Prophecy in Regard to Ismohu Ahmad. . . . . . . . . . . . . . . . . . . . . . . . . . . . 69 Unjustified Harshness of Mr. Faruqi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73 Mr. Faruqi’s denial of the Attribute of Ahmad as Applicable to the Holy Prophet Mohammad . . . . . . . . . . . . . . . . . . . . . . . . . . . . 75 Chapter V Prophecy Concerning the Muslih Mau’ud. . . . . . . . . . . . . . . . . . . . . . . . 77 Element of Concealment in Prophecies . . . . . . . . . . . . . . . . . . . . . . . . . . 81 A Dangerous Interpolation by Mr. Faruqi. . . . . . . . . . . . . . . . . . . . . . . . 82 Mr. Faruqi’s Genius for Mixing Up Thread Ends . . . . . . . . . . . . . . . . . . 85 Identification of the Muslih Mau’ud. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86 Wrong Statements by Mr. Faruqi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88 Mojaddid-i-Ahmadiyyat. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93 Heartless Attack by Mr. Faruqi on the Illness of Hazrat Khalifatul Masih II. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95 Dirty Allegations by Mr. Faruqi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98 The Fraud of Mobahila. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99 Hazrat Khalifatul Masih’s Challenge for Mobahila . . . . . . . . . . . . . . . . 100 Another Wrong Statement by Mr. Faruqi. . . . . . . . . . . . . . . . . . . . . . . 100 Acquittal from Allegations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 103 The Promised Joseph . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105 Ejection of the Yazidis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111 Mischievous Note. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115 Another Wrong Exposition. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116 Mahmud in Heaven . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117 Another Ro'ya about Hazrat Mahmud. . . . . . . . . . . . . . . . . . . . . . . . . . 117 Another Dream. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118 Chapter VI Khilafat and Anjuman . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119 Wrong Statements of Mr. Faruqi in regard to the Khilafat. . . . . . . . . . 120 Request put up before Hazrat Maulvi Nuruddin. . . . . . . . . . . . . . . . . . 125 Conspiracies Against the First Khilafat. . . . . . . . . . . . . . . . . . . . . . . . . . 127 Important Event . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131 A Glorious Pronouncement. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 133 Another Important Event . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 134 Meaning of the Passage from Sirrul Khalifa. . . . . . . . . . . . . . . . . . . . . . 135 Meaning of the first Khutba of Hazrat Abu Bakr. . . . . . . . . . . . . . . . . . 138 Expulsion of Sheikh Misri . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 139 So-called Haqiqat Pasand Party. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 139 Method for Election of the Khalifa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140 Chapter VII Allegation Against Hazrat Khalifatul Masih II that He Changed His Belief . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144 Statement of Hazrat Khalifatul Masih II before The Inquiry Commission. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149 The Ahmadiyya Anjuman Ishaat-i-Islam, Lahore, has recently published a book, TRUTH TRIUMPHS, by Al-Hajj Mumtaz Ahmad Faruqi, S.K., B.Sc, E.E., which also brings into discussion points under dispute between the two Sections of the Ahmadiyya Movement, with dirty personal attacks on Hazrat Khalifatul Masih II, Muslih Mau’ud, which embody a shocking violation of the Islamic sense of decency and morals, in social intercourse between human beings. THE TRUTH PREVAILS comprises a sober and serious reply from our side. We hope and trust this reply would enable the reader to grasp the true nature of the differences between the two Sections, and the background in which these differences have their roots. Manager, Nazarat Isha’at-i-Literature-wa-Tasnif Sadr Anjuman Ahmadiyya Rabwah F O R E W O R D Title of the book under reference is (THE) TRUTH TRIUMPHS. It is directed against us, the Qadian (now Rabwah) Section. Of course, the truth always triumphs. But the victory claimed by the Lahore section, against Hazrat Khalifatul Masih II, will be obvious from a perusal of the following: 1. After his acceptance of the Khilafat of Hazrat Maulvi Nuruddin, for six years, Maulvi Mohammad Ali made an astounding discovery. He said no Khalifa was needed to hold membership of the Movement together, or to control and direct the activities of the Movement. Immediately before the death of Hazrat Khalifatul Masih I, he had a leaflet printed. But he kept it secret, nicely packed up into bundles, ready for dispatch to various addresses at the opportune moment. The title of this leaflet was A VERY IMPORTANT ANNOUNCEMENT. Its purport, and purpose, was that the institution of Khilafat was not needed in the affairs of the Movement, since the guidance and control of the Anjuman was enough, for all possible purposes. He conceded, however, that from deference for the last Will and Testament of Hazrat Khalifatul Masih I, and for accepting bai’at (pledge of loyalty) from those wanting to join the Movement, an Amir could be appointed. He should have no authority over the Anjuman or the general body of the Movement. His functions and duties should be precisely limited and conditional. The aim of the leaflet was to arouse a general feeling to cultivate a view that the membership of the Movement should not allow itself to be persuaded that an elected Khalifa with an overall supreme authority in the affairs of the Movement was essential, altogether indispensible. Following the death of Hazrat Khalifatul Masih I, the leaflet was distributed without delay. It was broadcast everywhere among members of the Movement in defiance of the wishes expressed by the first Khalifa in his last Will and Testament in regard to the Khalifa to be elected after his demise. In the midst of people present around him in his illness, Hazrat Khalifatul Masih I had his Will read aloud thrice over by Maulvi Muhammad Ali himself, asking him each time he finished his reading if there was anything important not covered by this all important document at that juncture. Each time Maulvi Muhammad Ali had replied that nothing had been missed. However it is painful to remember that the moment the eyes of the Khalifa closed in death, Maulvi Mohammad Ali, to all practical intents and purposes, tore up this Will and scattered the pieces to the winds. ( i ) ( ii ) The general body of the membership of the Movement, however, ignored this leaflet, with the exception of only a few in the immediate circle of Maulvi Mohammad Ali’s own friends. The rest, by far the larger body of Ahmadies, assembled at Qadian on the occasion and took bai’at at the hands of Sahibzada Mirza Bashiruddin Mahmud Ahmad, as Khalifatul Masih II. This was the first victory gained by the Truth, that Maulvi Mohammad Ali failed to uproot the institution of Khilafat from the subsequent history of the Ahmadiyya Movement. A short time later, Maulvi Mohammad Ali moved out of Qadian and fulfilling an earlier Ilham of the Promised Messiah (Revelation received in direct communication from Allah), namely, Inni ma’aka, wa ma’a ahlika. “I am with you, and with those who are of your family,” was fulfilled. Because with the help of God, Mirza Bashiruddin Mahmud Ahmad, whom his opponents ironically called ‘a mere child’ dominated these ‘elders’ in their efforts. 2.At the early commencement of the struggle between the two sections of the movement, which now ensued the Lahori Section wrote in the Paigham-i- Sulha, a weekly in their hands: “By this time, hardly one twentieth part of the membership of the Movement has accepted him (Sahibzada Mirza Mahmud Ahmad) as Khalifa.” (Paigham-i-Sulha, May 5, 1914, Page 5, Column 3) In fact they went so far as to write, in the same Weekly of April 19, 1914, “With regret one notes it is being said that two thousand disciples of the Promised Messiah have accepted his Khilafat. But the number of people, with any awareness of the context prevailing in Qadian, on the question of the Khilafat, who have come out in support of Khilafat, is so low that not to speak of forty supporters, the number hardly runs to a poor, insignificant ten”. But only a few days afterwards, as Ahmadies in places outside Qadian also took Bai’at at the hands of Hazrat Khalifatul Masih II, the Asr-i-Jadid wrote: “The group, agreeing with Khawaja Kamal-ud-Din, which desires to work hand in hand with the general Muslims outside the Movement and which includes many Ahmadies in Lahore, has failed in its attempt; the Section accepting Mirza Mahmud Ahmad as Khalifa has defeated the opposition group in most places.” (Al-Haq, Delhi, May 22, 1914, page 2, Column 1) As this position began to emerge clearly, however, those who had taken up a position in denial of the need for a Khalifa, now came out with a view that numerical majority over a question of this kind, had little value (Paigham-i-Sulha, January 24, 1945), even though the due weight of this majority lies recognised in prohecies of the Promised Messiah himself that God would steadily increase the numerical strength of his sincere and devoted followers, and that He would bless this emerging majority (Ishtihar, February ( iii ) 20, 1886). In short, the Section which came to be known as the Lahore Section began to feel very soon that the Second Khilafat has struck firm root in the Ahmadiyya Movement. To review their position in the light of this conclusion, they called a meeting of their thinking people to chalk out a policy and a programme with this all important factor in mind. After a good deal of deliberation it was decided that a deputation should be sent to Qadian to put a proposal before Sahibzada Mirza Mahmud Ahmad that they were prepared to accept him as Amir provided he agreed that the old Ahmadies, i.e. the standing membership of the Movement at the time when Hazrat Khalifatul Masih I passed away, need not yield a fresh pledge of bai’at to him; and he would not interfere with the overall supreme authority of the Anjuman, in any way or any connection. Both points, evidently, could not be acceptable for Hazrat Khalifatul Masih II or the large body of membership of the Movement which by this time had flocked to him since no such condition was stipulated when Hazrat Khalifatul Masih I was elected to this office, by unanimous vote, with an overall supreme authority and control. This decision, on the part of the Lahore Section, was a clear indication that, the questions of Prophethood of the Promised Messiah, and kufr or Islam of those who did not accept him, were not held to be of such supreme importance as later on they came to be held by those people in rejecting the Khilafat of the Khalifatul Masih II together with the institution of Khilafat itself and these questions began to develop in an ever widening gulf. Because by rejecting the institution of Khilafat they rejected the Prophethood of the Promised Messiah too. The following resolutions were passed by the Lahore Section on this occasion: (1) Since, in conformity with the last Will and Testament of the Promised Messiah, with the unanimous vote of only forty righteous members of the Movement, Elders could be elected to accept the bai’at of fresh converts wishing to join the Movement; and since it is our considered view that in places with a solid membership of the Movement, it is desirable that such Elders be elected for the purpose so that an increase in the numerical strength of the Movement be facilitated and converts enabled to enter the fold without let or hindrance. These Elders would be authorised to accept the initiation pledges of the fresh converts. (2) Election of the Sahibzada is held to be valid, to this extent that he be taken to be duly authorised to accept pledges of bai’at from new comers in the fold, i.e. to accept them into the general membership of the Movement. But he would not have the authority to call the already existing membership to take fresh bai’at, at his hand, there being no discernible need for anything of this kind to be done. We are ready to accept him as our Amir in this capacity. We are not prepared to accept him as Amir, authorised to insist on a fresh bai’at, on the part of the already existing membership, since there is no need for such a bai’at. Nor would he be considered entitled to ( iv ) interfere in any way with the rights and previliges, and the prerogatives, of the Sadr Anjuman Ahmadiyya vested in that body by the Promised Messiah himself, holding that the Anjuman would be considered to have succeeded him as the overall supreme authority in the affairs of the Movement. A deputation comprising the following gentlemen should wait on Sahibzada Mahmud Ahmad to place these resolutions before him, requesting his agreement on the points involved, to ensure joint endeavour on the part of all Ahmadies, for all times to come. At the end was a list of the names of those included in this deputation (Paigham-i-Sulha, March 24, 1914, under title Proceedings of the Shura, page jim, column1). Since Maulvi Mohammad Ali, and his friends had unconditionally taken bai’at at the hands of Hazrat Khalifatul Masih I, accepting him as entitled to an unquestioned obedience in all affairs of the Movement there was, evidently, no reason why Hazrat Khalifatul Masih II should have agreed to the imposition of these limitations on the sacred office, to which Providence had called him. In despair over the failure of the cunning and the covert attack on the authority of the duly elected Khalifa, the Lahore Section now set up a front for opposition in the guise of questions relating to the Prophethood of the Promised Messiah, and the kufr or Islam of those who failed to yield belief in the Promised Messiah’s claims of being the Mehdi and Masih expected by Muslims all over the world, turning both questions into a basis for rejecting the Khilafat of Hazrat Khalifatul Masih II and the supreme authority in the affairs of the Movement now vested in him. (3) When members of the Lahore Section sat down to ponder why they were not making any progress, some consoled themselves by arguing that the obstacle lies in the Qadian Section’s view that the Promised Messiah was a Prophet, Nabi, and their belief that those not yielding faith to him were kafirs, really, not Muslims; that these two points had injected a virulent poison into the mind of the general public, outside the fold of the Movement. In point of fact, his view has no real basis; one of their own well known speakers, a chairman of their Anjuman, clearly explained: “Thirtyseven years have passed since the day we started our work here in Lahore; but it is discouraging to note that, so far, we have failed to emerge out of the four walls, hemming us in… Spirited discussions take place as to what are the causes of the disappointing stalemate, wherein we find ourselves bogged down. Some of us argue that the Qadian Section’s view that the Promised Messiah was a Prophet, and those who rejected this claim were kafirs, not Muslims, really speaking, has filled the public mind with a strong poison against the Ahmadiyya Movement, creating a gulf not easy to