Izharul Haq No.

Truth About the Split

The purport of Izharul Haq No. 1 was to the effect that the modern age was one of democracy and that this universal fact afforded an indication that the Divine teacher of the age was also to be an exponent of democracy. According to the anonymous author of this tract, this was what had happened. The Promised Messiah (as) used to consult his friends in all matters except those in which he acted under the special direction of Divine revelation. He also declared that one of the purposes for which he had been sent by God was to reduce to due proportion the excessive dignity which had been attributed to mere men. And when he was informed by God of his approaching death he wrote out a will, and therein solved the question of his succession by laying down that after him there would be democracy, and the management of affairs of the Community would be vested in an

Anjuman. It was a pity, however, that the Community turned a deaf ear to his words and fell into saintworship, and forgot altogether his injunctions about democratising the management of the Community. There were in the Community many who had entered into the Bai‘at under constraint; and as a matter of fact the person to whom Bai‘at had been sworn (viz. Hadrat Maulana Nuruddin Khalifatul Masih I (ra) ) was not the person most fitted in the Community to receive such Bai‘at. The people who were ultimately responsible for this state of affairs were the officers of Sadr Anjuman Ahmadiyya, who had after the death of the Promised Messiah (as) thrown the Community into the mire of saint-worship. The result had been that various means were being devised to secure possession of the Khilafat, and a special society of Ansarullah had been formed with the object of frustrating the efforts of all the leading members of the Community. The ostensible duty of the Ansarullah was to propagate the faith, but their real purpose was to advertise the leading members of the Community as a set of hypocrites. Men like Maulawi Ghulam Husain Sahib of Peshawar, Mir Hamid Shah Sahib of Sialkot, Maulawi Muhammad Ali Sahib, Khwaja Kamaluddin Sahib, Shaikh Rahmatullah Sahib, Doctor Sayyid Muhammad Husain Shah Sahib and

Doctor Mirza Ya‘qub Baig Sahib were being held up to opprobrium. The Promised Messiah (as) had declared in clear words that after him the Anjuman would be his successor not an individual person. He had written distinctly that after him the Sadr Anjuman would have the last word in all matters. But now every one could see the present attitude of the Community—how they received with implicit obedience every word of a Ghair Ma’mur (one not Divinely commissioned—a term which this anonymous writer applied to Hadrat Khalifatul Masih I (ra) ). The Khalifa had refused to receive the Paigham-e-Sulh, and had thus alienated from it the sympathy of the Community. (Hadrat Khalifatul Masih (ra) tired of the continued duplicity of the Paigham-e-Sulh. had directed that it should no longer be sent to him, and when the managers of the paper persisted in sending the paper to his address, Hadrat Khalifatul Masih (ra) declined to receive it from the Post Office.) When, therefore, this man regarded by the Community as the most learned in the knowledge of the Holy Qur’an, (i.e. Hadrat Khalifatul Masih (ra) ) treats leading members of the Community with such indignity, and only in order to display his pontifical authority, what can the leading members expect from young men lacking in experience and immature of understanding? How long will the leading members of the Community see these things and hold their peace? Ahmadis! turn away your eyes from the other Pirzadas and attend instead to Pirzadas in your own home.

Izharul Haq No. 2

The substance of the tract Izharul Haq No. 2 was as follows: There were no intrigues in the Ahmadiyya Community. Servility to a Ghair Ma’mur (i.e. oath of Bai‘at at the hand of Hadrat Khalifatul Masih (ra) ) has reduced us to this condition. In the time of the Holy Prophet (sa) and in that of the Promised Messiah (as), the Muslim Community were free to express their opinion. Now there was much repression. False reports carried to the Khalifa were causing no end of trouble to our brethren. If this state of things continued for some time there would soon be nothing to distinguish between an Ahmadi saint-worshipper and a non-Ahmadi saint-worshipper. A new reformer was not likely to appear until at last one hundred years after the time of the Promised Messiah (as). Those who held and spread a contrary opinion did so out of personal interests. The welfare of the Community lay in having all its affairs managed on democratic principles.

The tract then went on to trace thus the history of dissensions in the Community. On the death of the Promised Messiah (as) and in the excitement which naturally followed, the Community turned their backs on the instructions of the Promised Messiah (as) and elected Maulawi Nuruddin as their Khalifa. But it was on every body’s lips at the time, that after Maulawi Nuruddin, only Maulawi Muhammad Ali could be Khalifa. There were, however, envious people who, when they saw this, at once began their intrigues through the help of Hadrat Ummul Mu’minin. They got her to write to the Khalifa that she had sworn Bai‘at at his hands, but would not swear it at the hands of any person of mean descent. The Khalifa replied to her in soothing words and satisfied her for the moment. After this, efforts both fair and foul began to be made to interfere in the work of the Anjuman and to make the situation uncomfortable for Maulawi Muhammad Ali. Then trouble was created through Mir Muhammad Ishaq. (This refers to the questions submitted by him to Hadrat Khalifatul Masih I (ra) of which an account has been given above.) An agitation was started against members of the Anjuman. Mirza Mahmud Ahmad was put up as a candidate for the Khilafat, and it was declared publicly that members of the Anjuman were hostile to the family of the Promised Messiah (as)—a statement which had not the least basis in fact. Members of the family of the Promised Messiah (as) were a burden upon the finances of the Community and were busy making attacks upon the Anjuman and upon its members. Charge after charge had been brought against Maulawi Muhammad Ali. When a proposal was submitted to the Khalifa for the publication of the Paigham-e-Sulh, immediately a request was made for permission to publish the Al-Fadl, a request which the Khalifa was obliged to grant for fear of trouble.

The tract continues: The authorities of the Paigham-e-Sulh have nothing to do with the contents of the present tracts nor are they aware of their existence. When the Cawnpore mosque controversy began the authorities of the Paigham-e-Sulh sent Khalifa Rajabuddin to Qadian with a copy of the Tribune, and obtained instructions from the Khalifatul Masih (ra) . If, however, at the time of their publication any departure had been made from those instructions, the right course for the Khalifa was to publish a contradiction in the columns of the Paigham-e-Sulh, and not to become offended with the authorities of the paper. The Khalifa in fact discontinued receiving the paper not because of any difference of opinion as to the mosque controversy but because of some minor matters which gave him offence. Ye Brethren! Is it not a matter of surprise that a person learned in the Holy Qur’an (meaning Hadrat Khalifatul Masih I (ra) ) should thus seek to humiliate the editor of the Paigham-e-Sulh and other people connected with the paper—both by oral propaganda and through articles in the Al-Fadl? Is this the justice inculcated by Islam? The abuse that has been heaped upon the Paigham-e- Sulh by the Al-Haq of Delhi has not been replied to by the Qadian party. The latter therefore stands charged with being a party to the same.

The tract then proceeds to indulge in a series of personal attacks which it would be difficult for readers living far away from Qadian to follow without laborious explanations. The substance of these charges is that members of the Promised Messiah’s (as) family have been fomenting discord in the Community and bringing into disgrace its leading members. The tract invites the Community to strive and save the Movement from the impending disaster and to put themselves into communication with the writer.