By 2022, there doesn’t seem to be any #Ahmadis in Turkey. We have found a mission house, however, this is most likely a single Ahmadi who is allowing the Jamaat to use his address.
The Ahmadiyya Movement was always against the Ottoman empire and refused to accept their khilafat. We are building this essay up, and have thus posted a reference in the below from Al-Hakam. The 2nd Khalifa wrote “Turkey ka Mustaqbil aur Musalmanon ka Farz”, which was published in Al Fazl, 27 September 1919. This article was later translated into English as The Future of Turkey and published in The Moslem World, Vol. 10, pp. 274-281. The same article seems to have been published in the ROR of Oct-Nov-1919, dated as 9-16-1919. It is also reported that Syed Zain-ul-Abidin has translated this into Arabic. The future of Turkey is mentioned in the June-1920 edition of the ROR. By 1921, via the ROR of Dec., Ahmadi’s claimed that MGA predicted the dismemberment of the Turkish empire (Ottoman Empire).
Last Updated on 20th March 2022
Ata-ul-Haye Nasir, Al Hakam
History bears witness that Hazrat Musleh-e-Maudra rendered great services to the Muslim Ummah. He always advocated for peace and autonomy of the Arab Muslim countries and played a pivotal role in the Kashmir Movement.
This article seeks to present some glimpses of such services.
Treaty of Darin
In 1915, the ruler of Nejd signed the Treaty of Darin with the British government, which meant that he would not hinder any military operations against the Muslim states of the region. In return he was granted weapons and financial aid.
Sharif Hussein Ibn Ali of the Hijaz was also granted financial aid on the condition of assisting the British against the Ottomans. It not only threatened the autonomy of these two Arab states, but also initiated their conflict with the other Muslim states.
Therefore, Hazrat Musleh-e-Maudra wrote to Lord Chelmsford, the Viceroy of India, that such grants to the Hijaz and Nejd would lead to an uprising from other Muslim states and Muslims would never tolerate the suzerainty of the British government on Arab lands. (Islamic Caliphate – The Missing Chapters, pp. 50-51)
A few years later, when World War I ended, Turkey was in a miserable state and Muslims of the subcontinent were anxious about its future.
On 21 September 1919, an All India Muslim Conference was held, to which Hazrat Musleh-e-Maudra was also invited, but he could not attend. So, he sent a detailed article, titled Turkey ka Mustaqbil aur Musalmanon ka Farz, which was published in Al Fazl, 27 September 1919.
This article was later translated into English as The Future of Turkey and published in The Moslem World, Vol. 10, pp. 274-281.
“The question of the future of Turkey can not fail to possess an interest for every one who calls himself a Mussalman. This is at once natural and a fact. And so long as such sympathy and friendliness do not conflict with the commands of religion, such a sentiment is both a duty and a necessity. […]
“There is no doubt that the whole Islamic world has been looking upon the future of the Turks with doubt and misgivings and there is no doubt that the complete extinction of the empire or any curtailment of its independence will deeply wound the Moslem feeling.” (The Moslem World, Vol. 10, p. 274)
Huzoorra also suggested to the Muslims a scheme to protect Turkey from the upcoming dangers.
The following year, the Indian Muslims decided to hold a conference about Turkey’s issue, on 1 and 2 June 1920 in Allahabad. Upon the request of Maulvi Abdul Bari Sahib Farangi Mahali, Hazrat Musleh-e-Maudra wrote an article, titled “The Agreement of Turkey and Muslims’ Future Plan”.
Huzoorra stated that the Muslims were presenting many suggestions, including migration, jihad-e-am [open warfare] and civil disobedience etc., but all these suggestions were invalid and not applicable and he advised Muslims to devise a practical plan. (Al Fazl, 7 June 1920, pp. 3-8)
Address to Lord Reading
Huzoorra not only guided the Muslims on the issue of Turkey, but also called the attention of the British government towards this issue and the Hijaz as well. He sent a delegation of Ahmadis to present an address to Lord Reading, Viceroy of India, on 23 June 1921, in which he discussed the issue of Turkey and advocated the autonomy of the Hijaz and the greater interests of the Muslims.
“Though, religiously, we do not consider the Sultan of Turkey as a Khalifa and for this reason we are facing the opposition of our countrymen, we deem it necessary to state that we have sympathy for Turkey’s government during this [ongoing] trouble. The reason for this is that in our view, it has not been treated as it should have been […] The matter of real importance is that the autonomy of the Hijaz should not be hindered in any way.” (Al Fazl, 4 July 1921, p. 6)
The viceroy replied to the address, which, according to The Leader of Allahabad, was seen to have touched upon “some of the burning issues of the day”. (“Viceroy’s Reply to the Ahmadiyya Community”, The Leader, 26 June 1921)
Syria’s Freedom Movement
Then comes the issue of Syria, which was occupied by France post-World War I and took France three years – from 1920 to 1923 – to gain full control over. Though many insurgencies broke out from time to time, but the freedom movement started in 1925.
Then, between 18 and 21 October 1925, Damascus was heavily attacked for more than 57 hours.
During his Friday Sermon of 13 November 1925, after narrating the Promised Messiah’sas revelation “Balaa-e-Dimashq” (Calamity of Damascus), Hazrat Musleh-e-Maudra stated:
“This is an act of great oppression upon the people of Damascus, who were already helpless […] In my view, it is the Syrians’ right to get independence. It is their own country, so their leaders should also be their own […]
“They are being oppressed and I have sympathy for those oppressed people […] I also pray for those who strived and got killed for the freedom and independence of the nation. I also pray for those who are alive and striving for this cause, that may they be saved from destruction and be successful.
“As it is our duty to have sympathy for everyone, I also pray for the European people that may Allah open their eyes, so they may do justice, avoid oppression and establish freedom and independence instead of suppressing it.” (Al Fazl, 21 November 1925, pp. 8-10)
The early years of the Kashmir Movement
Hazrat Musleh-e-Maudra was desirous of the freedom of Kashmir’s oppressed Muslims. He wrote an article, titled The Condition of Muslims in Kashmir and Jammu State, outlining the importance of Kashmir and the demands of Kashmiri Muslims. He added that the issue of Kashmir could be solved if all the Muslims strived with unity. (Al Fazl, 16 June 1931, pp. 3-4)
A famous leader of the Freedom Movement, Mufti Ziauddin Sahib, wrote in his Persian poetic booklet that in the beginning of the Freedom Movement, many letters were sent to the prominent leaders of India, including Allama Iqbal, Sheikh Sadiq Hasan, Khawaja Hasan Nizami and Hazrat Musleh-e-Maudra, who were all requested to offer their help. All of them, excluding Hazrat Musleh-e-Maudra, responded by asking why he had got involved in such a dangerous act. Huzoorra, however, sent a heavy amount for this cause. (Noha-e-Kashmir, pp. 12-13, published by Punjab National Press Lahore in 1963)
On 13 July 1931, many Kashmiri Muslims were killed and many suffered severe injuries as a result of the inhuman treatment by the local police. Huzoorra sent a telegram to the viceroy of India, notifying him of the situation and informed him of how the Muslims of Kashmir were being oppressed. (Al Fazl, 18 July 1931, p. 1 & 12)
In regard to the reaction from the Muslim leaders, Suhail-ul-Rehman Lone states:
“Barely a week after the July 13 massacre, several leaders […] laid the foundation of the Kashmir Committee (subsequently known as the All India Kashmir Committee) in Simla which aimed at speaking on the behalf of Kashmiri Muslims. The founding members of the Committee included Fazl Hussain, Khawaja Hassan Nizami, Mirza Bashir-ud-Din […] The members chose Mirza Bashir-ud-Din as the president of the Committee and his personal assistant, Moulvi Abdul Rahim Dard as the Secretary. Immediately after its formation it began to pressurize the Maharaja and the Government of India to appoint an enquiry committee in order to bring forth the facts about the central jail incident. It decided to celebrate the Kashmir Day on August 14.” (Indian National Movement And The Freedom Struggle Of Jammu And Kashmir [1931-1947 A.D.], pp. 63-64)
Huzoorra wrote an article on 6 August 1931, in which he advised all to celebrate Kashmir Day with full zeal and passion.
Ravinderjit Kaur, in her book, Political Awakening In Kashmir, has also stated details of the early days and activities of this committee. She wrote:
“The All India Kashmir Committee was formed on July 25, 1931 at Simla. The members of this Committee were: Sir Sheikh Mohammad Iqbal, Nawab Sir Zulfiqar Ali Khan, Khawaja Hassan Nizami, Nawab Ibrahim Ali Khan of Khanjpura, Mirza Bashir-ud-Din Mahmood Ahmad, the President of the Committee […] and Maulvi Abdur Rahim Dard who was the Secretary of the Committee.
“The dynamic forces behind the Kashmir Committee were Sheikh Mohammad Iqbal and Mirza Bashir-ud-Din Mahmood Ahmad.” (Political Awakening In Kashmir, p. 156)
In June and July 1931, Huzoorra wrote detailed articles in regard to the Kashmir Movement and gave valuable guidance to the Muslim leaders. He also wrote many special messages and letters addressed to the Muslims of Kashmir, which greatly uplifted them and created a new passion for freedom.
Huzoorra initiated a scholarship fund for Kashmiri Muslim students and also established the Kashmir Relief Fund for helping the oppressed Muslims of Kashmir.
In regard to this, Adil Hussain Khan states:
“On May 23, 1932, Mirza Mahmud Ahmad — this time on behalf of Jama’at-i Ahmadiyya — established a new scholarship fund for Muslim students studying in Kashmir […] Mahmud Ahmad appropriated funds to the Kashmiri cause from every accessible channel including Jama’at-i Ahmadiyya. As Khalifat al-masih II, he established the Kashmir Relief Fund, a mandatory charitable donation (chanda) levied upon each wage-earning Ahmadi within his Jama’at.” (From Sufism to Ahmadiyya: A Muslim Minority Movement in South Asia, published by Indiana University Press, p. 102)
In mid-1932, when Sheikh Muhammad Abdullah and other Kashmiri leaders were facing imprisonment, Huzoorra cautioned the Kashmiri people by stating that if their leaders did not get freed soon and meanwhile, the Assembly’s elections were held, it would be their duty to nominate those contestants who had an interest in the national cause. Huzoorra advised not to boycott the elections.
Though Sheikh Abdullah Sahib was freed, still many leaders were in prison, so he thought about compromising with the state. Huzoorra, however, emphasised upon contesting the elections. So, the “Muslim Conference” nominated its contestants and all of them won.
While the Kashmir Movement was achieving great success, the opponents of Jamaat-e-Ahmadiyya started a campaign against Huzoorra, without thinking about the interest of the Kashmiri Muslims, and demanded that the president of the All India Kashmir Committee should not be an Ahmadi.
Observing this situation, Huzoorra called a session of the Kashmir Committee on 7 May 1933 and during the meeting, resigned from the presidency. This was a big loss to the Kashmir cause, but Huzoorra did not stop his efforts for the Kashmiri Muslims.
A newspaper, Siasat, wrote on 18 May 1933:
“At the time, when the condition of Kashmir was critical, those who chose Hazrat Mirza Sahib, despite doctrinal differences, made a perfect choice. Had they not chosen Mirza Sahib because of the differences in their beliefs, this movement would have ended in utter failure and would have resulted in a major loss for the Muslim Ummah.”
Sheikh Abdul Hamid Sahib, Advocate Jammu stated that the Muslims of Kashmir succeeded in getting their rights to an extent, with the help of the great services of Huzoorra, his Jamaat members and the Kashmir Committee. (Tarikh-e-Ahmadiyyat, Vol. 5, p. 656)
Following Huzoor’sra resignation, the new president, Allama Iqbal, also resigned on 20 June 1933, by stating that the Ahmadi members of the committee would not be loyal to anyone other than their imam (Huzoorra).
Then, Allama Iqbal suggested his close friends to hold a public jalsa [gathering], which was then held in Lahore on 2 July 1933. The dissolution of the old committee was announced there and a new committee was formed, which also could not last long.
Then, on 3 September 1933, some prominent leaders had a meeting in Lahore – chaired by Hazrat Musleh-e-Maudra – in which keeping the unity intact was discussed. It was decided to revive the old committee and for the presidency to be offered to Allama Iqbal, but he refused.
So, a new committee, namely “All India Kashmir Association” was formed under the presidency of Syed Habib Sahib, Editor Siasat, which had 45 members, including Huzoorra. Its activities started on 28 March 1934 and it continued work for nearly four years, striving hard for the Kashmir cause.
Abdul Majid Salik Sahib writes:
“Sheikh Muhammad Abdullah (Sher-i-Kashmir) and other workers used to keep open contact with Mirza Mahmud Ahmad Sahib and some of his workers […] The only reason for their contact was the fact that Mirza Sahib had many resources and he was helping the Kashmir Movement in many respects and workers of Kashmir Movement were naturally obliged to him.” (Zikr-e-lqbal, p. 188)
London Conference of 1939 on the Palestine issue
From 7 February to 17 March 1939, the British government organised a conference of the Arab countries in relation to the issue of Palestine. At that time, Maulana Jalaluddin Shams Sahib invited the viceroy of Mecca and representatives of Palestine, Iraq and Yemen at a party, in which 200 guests participated, including Prince Faisal and many other dignitaries.
Hazrat Musleh-e-Maudra sent a message through telegram, which was read out in both English and Arabic. Huzoorra stated:
“Extend welcome on my behalf to His Royal Highness, Amir Faisal, and delegations of the Palestine Conference and tell them that Jamaat-e-Ahmadiyya is fully in their support and prays that Allah the Almighty may grant them success.” (Al Fazl, 16 March 1939, p. 2)
The chaos in Iraq
During World War II, Iraq had to face a new issue when Sheikh Rasheed Ali Jilani and like-minded people initiated chaos in the country, which endangered the sacred places of the Muslim world. At that juncture, on 25 May 1941, Huzoorra delivered a speech, titled Comments on Iraq’s Situation on the All India Radio Station Lahore. He stated:
“Iraq’s current chaos is becoming a cause of concern among the Muslims around the world, and the Indians as well […]
“In Iraq, there are sacred places of the holy personages of both Shia and Sunni Muslims […] Its peace is the wish of every Muslim. Today, that peace is at risk […]
“As a result of this fitna, Turkey has been besieged, war is at Iran’s doorstep, Syria has become the pathway for war, Iraq has become the centre of the war, Afghanistan is nearing a war and most of all, war has reached the boundaries of those places that are dearer to us more than our homelands, lives and dignities […]
“In these circumstances, it is the duty of every Muslim to strive for quashing this fitna at the outset. There is still time to push away the war.” (Al Fazl, 27 May 1941, pp. 1-2)
WWII and a threat to the Hijaz
During the Second World War, the Middle East was under severe pressure and there was a big threat to the sacred land of the Hijaz. At that critical juncture, in his Friday Sermon of 26 June 1942, Huzoorra stated:
“Now the war has reached such a dangerous point that Islam’s sacred places have become vulnerable. No matter how much we disagree with the belief of Egyptians, no matter how much we disagree with their justification and interpretation of Islam, we cannot deny that they are the followers of our God, our Rasul [the Holy Prophetsa] and our book [the Holy Quran]. […] So, Egypt’s suffering and destruction should bring grief to every Muslim, no matter which sect they belong to.” (Al Fazl, 3 July 1942, pp. 2-3)
The newspaper, Zamzam, on 19 July 1942, wrote:
“Under the current circumstances, the Khalifa Sahib has shown such righteous indignation for Islam with reference to Egypt and the Holy Land of the Hijaz that we are greatly indebted to him, and by expressing his concern, he has rightly represented the feelings of Muslims.”
All Jammu and Kashmir Welfare Association
In 1944, under the guidance of Huzoorra, the All Jammu and Kashmir Welfare Association was established for uniting Muslims and conveying their voice to the government.
A delicate time for the Muslim World and establishment of Israel
Hazrat Musleh-e-Maudra saw a vision, in which he was foretold by Allah that a delicate time was coming for Islam and Muslims needed to unite for tackling that issue. Huzoorra wrote an article, titled Al-Inzaar (The Warning), wherein he stated his vision in detail and advised the Muslims in regard to this. (Al Fazl, 28 August 1946)
During his Friday Sermon of 30 August 1946, Huzoorra instructed the Jamaat to specially pray for the Muslim World.
Two years later, when Israel was established on 14 May 1948, the conspiracies regarding Palestine emerged openly and at that time, Hazrat Musleh-e-Maudra tried to awaken the Muslim Ummah. Huzoorra wrote a masterpiece, titled Al-Kufru Millatun Wahidah (kufr is a nation united) and called on all Muslims to unite as one to deal with that issue.
“The day which was prophesied by the Holy Quran and ahadith hundreds of years ago; the day which was prophesied in the Torah and Gospels; the day which was told to be painful and dangerous for the Muslims has seemingly arrived. Jews are being inhabited in Palestine.
“America and Russia […] seem to be on the same page. And strangely, they both were united on the Kashmir issue as well […] It is strange that the disputes of Palestine and Kashmir have emerged at the same time […]
“So, I draw the Muslims’ attention towards this matter that they should understand this delicate time and remember that today, the saying of the Holy Prophetsa:
اَلْكُفْرُ مِلَّةٌ وَّاحِدَةٌ
“[kufr is one nation] is being fulfilled to the letter.” (Al Fazl, 21 May 1948, pp. 3-4)
This article had a great impact in Syria, Lebanon, Jordan and other Arab countries. Syrian radio stations aired its summary and many Arabic newspapers published its excerpts, including Al-Yaum, Al-Akhbar, Al-Nasr and Al-Urdan.
On 12 December 1948, Hazrat Musleh-e-Maudra delivered a lecture at Law College Lahore, titled The Status and Future of the Islamic World in Light of the Current Situation. Huzoorra stated:
“In my view, the Islamic world’s future is completely safe, provided we act upon those ways of success which the Holy Quran has fixed for us […] Islamic countries should dispel their internal enmities and create a passion of sacrifice for each other. The people of the Islamic countries should travel extensively to each others’ countries […]
“Islamic countries should make trade relations with each other. We should help those countries where Muslims are comparatively more underdeveloped, for example Western and Eastern Africa etc., by establishing relief organisations. The Holy Quran has declared tabligh as the best way for Islam’s progress. We should pay attention to this.” (Al Fazl, 14 December 1948, p. 2)
Beirut’s newspaper, Al-Yaum, published an introductory article about Hazrat Musleh-e-Maudra, in which it stated:
وقد لعب هذا الزعيم الديني المسلم دورًا هامًا فی كشمير و فی تأسيس دولة باكستان
“This Muslim religious leader has played an important role for Kashmir and the formation of Pakistan.” (Al-Yaum, 22 December 1949)
Freedom of Tunisia and Morocco
For a long time, the Muslims of Tunisia and Morocco were striving for independence and it was announced that on 21 November 1952, the Muslims of the whole world should hold Tunisia and Morocco Day.
Hazrat Musleh-e-Maudra, expressing his love for the Muslim Ummah, instructed the Jamaat to pray and hold gatherings in favour of the oppressed Islamic countries’ independence. Foreign Minister of Pakistan, Sir Zafrulla Khan Sahibra raised his voice in the United Nations. Finally, both these countries got independence in 1956.
These were only a few of those great services for the Muslim world rendered by Hazrat Musleh-e-Maudra, which depicts his love for the Muslim Ummah and desire to see its progress and prosperity.
By 1921, via the ROR of Dec., Ahmadi’s claimed that MGA predicted the dismemberment of the Turkish empire (Ottoman Empire).
The Review of Religions, October and November 1919
The future of Turkey, which forms the first article of this issue, has also been translated into Arabic by Syed Zain-ul-Abideen Wali Ullah Shah for distribution in Egypt, Syria, Mesopotamia and other Muslim countries. The pamphlet is to be printed in Egypt.
The annual gathering of the Ahmadiyya community will Insha-Allah take place on the 26, 27, 28 and 29 December 1919. It is expected that there will be a gathering of Ahmadi ladies also, as usual.
Chaudhary Abul Hasham Khan M A, Assistant Inspector of schools Dacca Division, Bengal, has come to Qadian on long leave ans is nowadays engaged in translating Hazrat Khalifatul Masih’sra reply to Mr Muhammad Ali’s pamphlet entitled The “Split”.
Students from Ceylon, Mauritius and Nigeria are making satisfactory progress in their studies and we are glad to say that Mr Abdur Rahim Smith of Nigeria who arrived at Qadian on the 6th September 1919, can now express himself in Urdu fairly well.
Our missionaries in England are actively engaged in their propagation work. They are receiving visitors daily who inquire from them about Islam and the Ahmadiyya Movement and we are glad to say that they are generally favourably impressed. These visitors are not only Englishmen, but also men and women coming from foreign countries. Lately, they had two visitors, a gentleman and a lady, from Brazil and two from Italy. Among the visitors are also men from Arabia, Egypt and other Muslim countries. New converts also visit them as frequently as possible.
Lectures are delivered every Sunday at the Ahmadiyya Lecture Hall and many seekers after truth have begun to take a keen interest in Islam as represented by the Ahmadiyya Movement. Following is a list of the subjects on which our Missionaries have delivered lectures between 8 August to 8 October, 1919.
1. Are you Christian?
2. Love of God
3. Muhammad, the perfect ideal
4. Need of the Holy Quran
5. Islamic prayer
6. Word of God
7. Children of God
9. The philosophy of sacrifice
The above lectures were delivered in London. Lectures were also delivered at Hastings and Folkestone by Qazi Abdullah BA, BT, Chaudhary Fateh Muhammad Sayal MA and Mr Muhammad Sagar Chand, Bar-at-Law, some of the subjects they covered were, “certainly of faith”, “prayer”, “Islam” and “revelation”. These lectures are generally followed by a discussion.
Propagation work is also being conducted by distributing literature. A new pamphlet entitled “A Call to Truth” has been published and is being freely distributed. A curious incident took place while our brother, Mufti Muhammad Sadiq, offered a copy to a number of old men sitting in a railway train. One of them had a short discussion with the learned Mufti, and was soon silenced. Then another of the party remarked, “Do you not then believe in the Atonement?”. “I cannot believe in it as you do,” replied the Mufti. “Oh! what is the use of talking with you then?” said the old man. Then the learned Mufti explained to him that it was vain to believe in Atonement and that it served no useful purpose at all. “You are doing harm to the world,” exclaimed the old gentleman and with these words, he tore up the pamphlet and threw it away. That act was well worthy of such a gentleman.
A good deal of propagation work is being done by means of correspondence which is carried on not only with persons living in England, but also with those living in foreign countries, such as Denmark, Norway, Honduras, Persia, Africa, America &c.
We thank God that the propagation work is making satisfactory progress and many persons have begun to feel great interest in Islam. There are said to be a large number of men who have become Muslims at heart, though they have not yet openly declared their faith. There are others who have declared their faith in the truth of the Holy Prophet (may peace and the blessings of God be upon him) and even in the truth of Ahmad, the Promised Messiah and have also adopted Muslim names but have not yet formally joined the Ahmadiyya Movement by signing the form of Bai‘at (initiation into the Ahmadiyya movement).
Among these, may be mentioned the name of Miss Reynold who, during the period under report, declared her faith in the truth of the Holy Prophetsa and the Promised Messiahas and was given the Muslim name of Saeedah.
The following is a list of the gentlemen and ladies who have embraced Islam and joined the Ahmadiyya movement during the period under report:
1. An Arab gentleman, named Abdullah Hasan, who is the proprietor of a hotel in London.
2. An Egyptian gentleman, named Hasan Gauhar.
3. An Indian student, named Ali Muhammad.
4. An English lady, whose Christian name was Lilion, embraced Islam in August last. She knows something of Arabic and when she signed the Bai‘at form, she expressed her determination to remain true to her word and said, pointing to her lips, “my profession of faith is not from this,” – meaning, it is not merely a lip-profession, and then pointing to her heart, she said, “but it is from this,” i.e., “my faith is sincere and true”.
5. A British lady named Anne May who was given the Muslim name of Ayesha.
6. An Arab named Haji Ali Musa.
7. An Arab named Haji Hasan Ali.
8. George Samuel Bailey MD, who has been given the Muslim name of Ahmad.
9. Mr F William, who has been given the Muslim name Mahmud.
10. A Nigerian prince, Mr Thomas, who has been given the Muslim name Ahmad Ibrahim. Mr Thomas is the son of a Nigerian Muslim Chief. He had been Christian for some years but now, thanks to the efforts of our preachers in London, has re-embraced Islam and has become a member of the Ahmadiyya community. His coming in contact with our missionaries in England is, he says, in fulfilment of a vision which his father had seen years ago and which he had told him when he was yet a child.
11. An English lady named L Wilson, who has been given the Muslim name Fakhira.
12. A learned Jew of Russian descent named Solomon Faith. He had embraced Christianity and even acted as a Christian preacher. About three years ago, our brother Qazi Abdullah met him at Hyde Park and as a result of our brother’s preaching, his faith in Christianity was shaken and he gave up that faith. At last a vision led him to the acceptance of Islam. He saw himself on a rock and was in imminent danger of being drowned. Just then he saw a holy figure clad in an eastern dress holding out his hand from another rock and beckoning him to lay hold of a rope. Having seen this dream he came to our missionaries at 4 star street and related to them his dream. They told him that the rope which could rescue him from the storm was the one spoken of in the Holy Quran as ÍÈä Çääç “The rope of God”. Then they showed him a photo of the Promised Messiah, upon this he said, “this photo does bear resemblance to the holy man whom I he saw in the dream, but he was a different man.” Then they showed him the photo of Hazrat Mirza Bashirudin Mahmud Ahmad, son and second successor of the Promised Messiah and the present Head of the Ahmadiyya Community. At seeing this [photo] he declared, “this is indeed the photo of the holy man who stretched out his hand from the other rock and beckoned me to lay hold of the rope.” The dream had made him restless and he had in vain rummaged the pages of the Bible for some passage which might give him some consolation, but when he read in the Holy Quran the verse which says, “lay hold of the rope of Allah all together” and when he saw the actual image of the holy man who had beckoned him with his hand to lay hold of the rope, he was convinced of the truth of Islam and signed the Bai‘at form which begins with the words, “Today I enter the Ahmadiyya Movement and repent of all my sins at the hand of Mahmud.”
He is a learned Jew and knows Hebrew, Yiddish, Russian, German, Lettish, Finnish, Flemish and English. He is now inspired with a zeal to preach the truth to other people. May God help him!
13. Mr W J Sarsh who has been given Yahya as his Muslim name.
14. A Scotch lady named Mrs S Roberts. She has been named Majidah.
15. Yoosaf Ammad
16. Abdullah Ibrahim
17. Abdullah Adham
18. Ali Adam
19. Farih Abdulla
20. A. Muhammad
11. Muhammad Farih
22. Muhammad Ali
The last named eight gentlemen who joined the Ahmadiyya Movement on the 5 October come from Arabia and Somaliland.
23. A respectable Englishman of good family whose name has not yet been disclosed.
Twenty-three converts in two months’ time is a good number and we congratulate our brethren in England on their success. Of these twenty-three persons, four are British gentlemen, 4 are British ladies, 1 Russian Jew, 1 Nigerian, 1 Indian, 1 Egyptian and 11 Arabs and Somalis. It is also gratifying to learn that among this number, there is a Doctor of Medicine, a Jewish Scholar, a Nigerian prince, and the rest are also mostly educated and of good social position.
Some of the converts and even some Christians have begun to learn the Holy Quran. They have also begun to make weekly contributions to the mission funds.
Our brother, Mufti Muhammad Sadiq also acted as a political delegate of the Ahmadiyya community to represent the views of the community on the Indian Reform Scheme before the Parliamentary Committee for Indian Reforms. His Memorandum on the Reform Scheme which he laid before the members of the Committee was published in our last issue.
English papers have published in their columns the substance of this memorandum with a photo of our brother and a brief account of the Ahmadiyya Community. While attending one of the sittings of the Committee in the House of Lords, our brother met Sir Michael O’Dwyer, late Lieutenant Governor of the Punjab, who happened to be sitting close to him. Without recognising the late Lieutenant Governor, he delivered his message to him and the latter listened to him with close attention and showed great respect for him. Afterwards our brother learnt that the gentleman to whom he had been preaching was Sir Michael O’Dwyer who had only recently come from the Punjab.
[The fact that] the people of London have now become well acquainted with the message which our brothers have gone there to deliver is clear from an incident which occurred on the day of the Victory Celebrations. Our brother Mufti Muhammad Sadiq, as a representative of a loyal community, thought it his duty to share with the Londoners their rejoicings at the victory and joined a victory procession with a green flag in his hand. His green turban soon attracted notice and a party of spectators who were watching the procession from a roof, in order to convey to him the pleasure they had felt by his presence in the procession, took a brass horn and sounded through it the words:
“Allah is Great, and Muhammad is His Apostle”
Our brother made a courteous acknowledgment and passed on with the procession.
Brother Qazi Abdullah who has worked as an Ahmadi preacher in England for about 4 years, and Mr Muhammad Sagar Chand who declared his faith in Islam not long ago and who has done good missionary work at Hastings and Folkestone have come back to India. Brother Mufti Muhammad Sadiq will shortly proceed to another country to deliver the message of Ahmad to another people. May God grant him success! We congratulate our esteemed brothers and friends, Qazi Abdullah and Mufti Muhammad Sadiq on the success with which, through God’s grace, their work in England has been crowned.
Ahmadi preachers are working as usual in different parts of India. Meetings have also been held in different places and there have also been controversies with non-Ahmadi maulvis and others. Propagation secretaries have also been appointed in a large number of towns and villages whose duty it will be to make arrangements for preaching through the members of the Ahmadiyya Community in their respective districts, to superintend the work of these honorary preachers, devise and carry out different plans for the dissemination of Ahmadiyya doctrine and send regular reports of their work to the Secretary for propagation at Qadian. Arrangements have also been made to establish Libraries and Reading-rooms in different towns.
Among honorary workers, the name of Seith Abdullah Allah Din of Sikandrabad deserves special mention. He is filled with great zeal for the propagation of the truth taught by the Ahmadiyya Community and has spent thousands of rupees in publishing and distributing Ahmadiyya literature. He has only recently succeeded in winning over a learned Imam of Sikandrabad whom he now wishes to employ as an Ahmadi preacher and has asked him to prepare himself for that purpose. It is gratifying to learn that many a seeker after truth has benefited by the literature published by our brother and Ahmadi preachers are making the best use of his publications. They are mostly English and Gujrati translations of the writings of the Promised Messiah.
Among those who have been led to the acceptance of truth by a perusal of Seith Abdulla’s publications, is the name of Sulaiman Ismail Jamoter of Cutch Jakhao, who is a big business man and is the owner of several vessels sailing to Bombay, Karachi, Malabar, Colombo, Arabia &c. He is now a devoted adherent of the Ahmadiyya movement and proposes to hand over his whole business to his younger brother so that he may be able to devote himself wholly to the propagation of truth.
The records in the office of the Secretary to Hazrat Khalifatul Masih for propagation, show that since the 1 January 1919, 1640 new men have joined the Ahmadiyya Movement by entering into the Bai‘at of Hazrat Khalifatul Masih but the figures are not complete, as most of those who enter into the Bai‘at by coming to Qadian are not included in the above number. The above figure represents mostly those who send written applications for admission into the Ahmadiyya movement.
The secretary of the Colombo Ahmadiyya Association reports:
“Opposition to us has become very bitter again, owing to malicious letters appearing in a local non-Ahmadi paper and the continued preaching by a South Indian, thousands flocking to hear him. He has preached in four centers and now last of all is expected in Slave Island. We are not afraid. Allah is our Helper.”
This bitterness of opposition on the part of the non-Ahmadi public of Ceylon and the activities of the South Indian preacher who is going about delivering lectures against the Ahmadiyya movement is a proof that our brethren there are working zealously to convey to their fellow-islanders the message of the Promised Messiah. Enemies of truth always do their worst to destroy heavenly movements and so are our opponents in Ceylon doing. But all their efforts are doomed to failure and we pray that God may help our brethren in the island and enable them to make Ceylon an Ahmadi Island.
Links and Related Essay’s
#ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadiyyat #trueislam #ahmadianswers #ahmadiyyamuslimcommunity #ahmadiyya_creatives #ahmadiyyatthetrueislam #ahmadiyyatzindabad #ahmadiyyatrueislam #ahmadiyyamuslim #mirzaghulamahmad #qadiani #qadianism