Truth Prevails — Page 123
( 123 ) These quotations indicate, very clearly, that the Promised Messiah referred to Hazrat Abu Bakr, and the verse about Khilafat, to set the mind of the Jama’at at rest over anxieties in regard to the future. The assurance is that after the death of the Founder of the Movement, Allah will give the world a manifestation of His power and might, in favour of the Movement, according to the way and method characteristic of Him from the beginning of time. This second manifestation, termed Second Qudrat in Ahmadiyya literature, is also spoken of as Qudrat-i-Thania ; and this can be only the establishment of the Institution of Khilafat – not any Anjuman – since the Anjuman existed for some time in the lifetime of the Promised Messiah, while the second manifestation of the power and might of the Lord God, under discussion here, is something which cannot, and does not, come into play until after the Founder of the Movement has passed away from this world, as the Promised Messiah has very clearly stated in passages quoted above. Of course, without a shadow of doubt, the Promised Son, among the sons of the Promised Messiah, who will be helped by the Holy Spirit ( Ruhul Quds ) will be the manifester of the Qudrat-i-Thania ; but basically he is, first and foremost, his Successor, his Khalifa. So the first manifester of the Qudrat-i- Thania , in the first place, is Hazrat Maulvi Nuruddin, Khalifatul Masih I; and the second manifester of same power and might of the Lord God, is Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II. Mr. Faruqi writes: “The acceptance of Maulana Nuruddin Sahib by the Ahmadiyya Community as the successor to the Promised Messiah, after the death of Hazrat Mirza Ghulam Ahmad, was in reality in obedience to Hazrat Mirza Sahib’s will that my mureeds should keep on working unitedly after me. ” (Truth Triumphs, page 34) In other words, from the instruction by the Promised Messiah, that “after me all should work together”, Mr. Faruqi concedes that the hint was in favour of the establishment of Khilafat, that being the basis under this order why Hazrat Maulana Nuruddin was chosen the supreme head of the Movement, obedience and loyalty to whom was binding on all members of the Movement, old and new. Otherwise to work together would have been possible even under an Anjuman. But the Sadr Anjuman and the Ahmadiyya Community, according to Mr. Faruqi, did not conclude from this sentence that it referred to the succession of the Anjuman, but the succession of the Khalifa. Therefore, having conceded this, Mr. Faruqi has slipped into a position where he has admitted that following the death of the Promised Messiah, the Institution of Khilafat, came to be established; and that the Khilafat of the first Khalifa was the true Khilafat, perfectly in order, in the light of directions by the Promised Messiah in this behalf embodied by him in Al-Wasiyyat. The Anjuman accepted his Khilafat; and the election of one individual person, to be the supreme executive head of the Community, was not found in conflict with the meaning or intent of Al-Wasiyyat.