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The Haqiqat Pasand Party founded in 1956 by Chaudhry Ghulam Rasool

Founded in 1956 by Chaudhry Ghulam Rasool, this was an offshoot of the Qadianis that focused on publishing books about the character of Mirza Mahmud Ahmad and the ‘tyranny’ of the Khilafat.  They published a book called Tarikh-e-Mahmudiat. In this they collected eye-witness accounts of twenty-eight Qadiani men and women who left Qadianism because of Mirza Mahmud’s immorality. All the narrations in the book are given on oath before Allah that they are not lies. Evidences therein prove that Mirza Mahmud was a very immoral person. Although Mirza Mahmud was alive those days when the book was published he dared not disprove any of those acts of his, to the extent that when they were repeated in subsequent writings none of his progeny challenged them.

Chaudhry Ghulam Rasool sahib of village # 35 near Sargodha had only 10th grade/ high school education when he questioned Qadiani Khalifa 2 Mirza Mehmud Ahmad. He had to leave comfort of family, support of relatives and security of jamaat in Rabwah. He faced extreme economic hardships. It is amazing how he survived. It only proves Allah SWT is great protector to those who stand for right cause in His service. Besides getting degrees of higher level in formal education (mentioned in first post in this thread) he authored numerous books. Some of them are:

Four volume book on life of Holy Prophet Muhammad SAWS ‘Syed Al-Bashar’

Good size book on History of Islam ‘Tarikh-i-Islam’

Book on Comparative Study of Religions ‘Mazahib-i-Alam Ka Itaqabli Jaiza’

Book on Economic System of Islam ‘Islam Ka Muashi Nizam’

Book on Political System of Islam ‘Islam Ka Siyasi Nizam’

Book on Social System of Islam ‘Islam Ka Imrani Nizam’.

And many more as text books etc.

His next project is on Dictionary of Holy Quran in Urdu.

Professor Ghulam Rasool sahib has two sons. Older one recently earned his Ph.D in parasitology from University of Calgary, Canada. Younger one is doing his MS in Computer Science here in USA. Similarly, his daughters are physicians in Pakistan and USA.

Professor Chaudhary Ghulam Rasool sahib, M.A. (Arabic), M.A. (Islamic Studies), L.L.B. of Chak #35, Sargodha, Pakistan was the first person to question QK2. The HPP movements started with a single sentence, in a personal letter, that Professor C.G. Rasool sahib wrote to QK2 in reply to his (QK2) Friday sermon and in defense of Maulana Noor Ud Din sahib. Later Professor sahib got so much on the nerves of QK2 that even in last speech of his life on Annual Jalsa, in 1956 (available on Qadiani Jamaat official website ‘Khilafat-e-Haqa-Islamia’) QK2 mentioned Professor sahib name 3 times. Professor sahib is also mentioned in ‘Tarikh-I-Ahmadiyyat’ (History of Qadiani Jamaat), volume 19, authored by their historian Doost Muhammad Shahid.

Malik Aziz-ur-Rehman’s niece,  Prof. Chaudhry Ghulam Rasool’s sister in-law Fauzia Faizi (daughter of Faiz-ur-Rehman)

The Haqiqat Pasand Party was also mentioned in 1965 by Ahmadi authors

Although the Qadiani organisation had always been very authoritarian since the Organisations in 1914, the post-independence atmosphere in Pakistan was one in which the old deference to authority was being replaced by a confident class that wanted answers. This movement was coinciding with a global revolution in thinking – something that led to Vatican II. With the paralysis of Mirza Mahmud Ahmad as a result of an assassin’s attack, the Qadiani organisation never understood the need for re-calibration, thus developing many cult-like tendencies.

Link to an old letter from a Qadiani scholar to one of the Party’s leaders: Letter from Abul Ata

In October 2010, Chaudhry Ghulam Rasool declared that he was a part of ‘mainstream Islam’ and that he did not believe that it was necessary for a Muslim to accept any of the claims of Mirza Ghulam Ahmad. Since his offshoot was from the Qadiani branch, this is essentially repudiation of the Ahmadiyya.

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Additional Links

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1956 speech by Mirza Mahmud Ahmad entitled Khilafat-i Haqqa Islamia

Its really hard to trust Ahmadiyya sources. The Khalifa wasn’t able to walk much of the early part of the 1950’s. Rashid Ahmad, the first African-American Ahmadiyya missionary tells us from his memories that the Khalifa suffered from gout and was thus unable to walk around Rabwah. Then, in the 1954, they claim that the Khalifa was stabbed in the neck and then was forced to visit Europe as he seeked treatment. Ahmadiyya sources tell us that even though the knife had been removed, there was still a small piece of the knife that was almost touching the Khalifa’s neck bones. It is hard to trust this information by Ahmadiyya sources. On the other hand, Ahmadiyya sources claim that the Khalifa was having a great time in Europe. See the below. Nevertheless, the Khalifa returned to Pakistan in 1955 and made his final public appearance in 1956. The next 9 years of his life were spent in pain and agony. The Khalifa appointed his eldest son, Mirza Nasir Ahmad to lead all the Friday sermons and to manage the day-to-day operations of the Ahmadiyya Movement. In this famous final speech by the Khalifa, he ex-communicated the sons of Noorudin. These were the brothers of Amtul Hai.

You can read the 1956 speech by Mirza Mahmud Ahmad entitled Khilafat-i Haqqa Islamia at this link.

Some quotes

Page 2, top lines: “though Pope and the Papal system has become corrupt, we must not let this make us think why is a resemblance being given with them [in khilafat verse of the Quran]”

Page 2: “Look at the Christians. Even if their khilafat is false, they have continued it for 1900 years. But the misfortune of the Muslims is that the khilafat of the Promised Messiah has only existed for 48 years and many cats are dreaming of the meat they can feed on, and are planning to destroy the khilafat.”

Page 4:
“So I give glad news to a person whom Allah Ta`ala makes third Khalifa, if he has belief in Allah Ta`ala, then what are Mannan [Abdul Mannan Omar son of Maulana Noor Ud Din], Wahaab [Abdul Wahaab Omar son of Maulana Noor Ud Din], and Paighamis [LAM elders]? And if world governments will oppose him, they will destroyed (Shout Takbeer).”

Page 5 (within 1st para): “I have constituted a committee to consider the Christian way of election … Their way is very simple. A small group from among their leading learned men elects the Pope, and the rest of the Christian world accepts it.”

“At this time Shaitan has chosen the sons of Hazrat Khalifa 1, just as at the time of Adam he chose the tree of life …” (p. 5). On the same page he says that the sons of Khalifa 1, and their sons also,  are expelled from the Jamaat.

“Therefore, on the pattern of the Islamic procedure, which I shall set down later, for the future in regard to the election of the Khalifa, I abrogate the provision that the election would be done by the Shura, and lay down, instead, that in future whenever the time comes for a new Khalifa to be elected, the Nazirs and members of the Sadr Anjuman Ahmadiyya; the Vokala of the Tehrik-i-Jadid; the living members of the House of the Promised Messiah: (at the time of revision, under suggestion from some friends) the Sahaba of the Promised Messiah, to whom certificates of Sahabiat would be issued by the Sadr Anjuman, after due inquiry; Principal of the Jamiatul Mobashirin; Principal of Jami’a Ahmadiyya; the Mufti of the Ahmadiyya Movement; the Amirs of the Local Jama’ats in Sindh and the Punjab; and the Amir of the Jama’at in East Pakistan, would carry out the Election.”

“Similarly, (when revising this document) I add: those who have twice been elected as Amir of some local Jama’at, at the time of an election, though they may not happen to be Amir of any local Jama’at : those who may have served in some foreign mission for a period of at least one year, free of any blot in the eyes of the Centre (List of such missionaries to be maintained and publisbed by Tahrik-i-Jadid; missionaries who have worked for at least one year as Raisut-Tabligh for any district or provincel; List to be the responsibility of the Sadr Anjuman Ahmadiyya) provided they arrive in time. Secretary of the Shura would flash the news all over the country. After this, those who fail to reach, would fail to their own disadvantage, the procedure not to be held up, to wait for them.” (Khilafat-i-Haqqa, published by Al-Shirkatul Islamia, Ltd., Rabwah, page 15, 16)

See also
“Tarikh-e-Ahmadiyyat” Vol 19 for further details.

Links and Related Essays

Hakeem Noor-ud-Deen – Khalifatul Masih I – The Way of the Righteous

The Establishment of Lajna Ima’illah and the Sacrifices of Early Ahmadi Muslim Women

The Establishment of Lajna Ima’illah and the Sacrifices of Early Ahmadi Muslim Women

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“Truth Triumphs” by Mumtaz Ahmad Faruqi, published on September 1st, 1965

While Mirza Basheer ud Din Mahmud was close to death, in September of 1965, the Lahori-Ahmadi’s attacked him viciously via a brother-in-law of Muhammad Ali, Mumtaz Ahmad Faruqi. The book is called “Truth Triumphs”, it is currently on the Lahori-Ahmadi website here. However, the appendix has been deleted by the Lahori-Ahmadi’s, since it was embarrassing. About a year later, the Qadiani-Ahmadi’s responded with “Truth Prevails”, which was ordered by Mirza Nasir Ahmad via Qazi Muhammad Nazeer, (the Principal of the Jamia-Ahmadiyya at Rabwah) it was published on 10-4-1966 (See page xiv). Mumtaz Ahmad Faruqi was the brother of Nasir Ahmad Faruqi, who wrote Muhammad Ali’s famous autobiography, “Mujahid i Kabir”. In this book, Mumtaz Ahmad Faruqi exposed a sexual harassment issue that a young Mirza Basheer ud Din Mahmud Ahmad was accused of in 1906 and subsequently fraudulently acquitted. He exposed the agonizing death of the Khalifa.

“A clear proof of the truth of Hazrat Mirza Sahib’s above statement is that although the Prophet’s saying that there shall be no prophet after me, has been mentioned about forty times, in one way or another, in the books of Traditions, yet Khalifa (Mahmud Ahmad Sahib) goes against it, and accepts Mirza Ghulam Ahmad as a fullfledged prophet.” (Truth Triumphs, page 5)(Via Qazi Muhammad Nazeer, online english edition).
“The meaning of Ahmad is one who praises very much. Another possible meaning is one who deserves excessive praise. It is a jamali name of the Holy Prophet Mohammad and since Hazrat Isa also was a manifestor of the jamali attribute, it was necessary that it should be used in the glad tiding given.” “The name Ahmad means ‘one who gives praises (of God) a lot’, or it may signify ‘one who deserves lot of praises’. This is a name of the Holy Prophet Mohammad, peace and the blessings of Allah be upon him, denoting the beauty aspect of his life. Since the teachings of Jesus Christ are lenient and showing beauty, hence this particular name ‘Ahmad’ is referred to in his prophecy.” (Truth Triumphs, page 22-23)(Via Qazi Muhammad Nazeer, online english edition).
“Ahmad is just as much a name of the Holy Prophet as Mohammad is, it is not an attributive name, as some allege.” (Truth Triumphs, page 26)(Via Qazi Muhammad Nazeer, online english edition).
“In 1886 A.D., Hazrat Mirza Ghulam Ahmad Sahib was given the glad tidings by Allah about a boy in his progeny, who would possess both worldly and outward rank and power as well as spiritual greatness and holiness. So in a ‘Notice’ published on 20th February, 1886, Hazrat Mirza Sahib proclaimed this prophecy to the world, and gave one most important and mysterious sign of his identification that he would ‘increase three into four’. The exact time of birth of this great promised boy is known only to God, as without His Divine Communication, nobody can say for certain. It may be that this boy would be born in this very generation; or the fact of his ‘increasing three into four’ may mean that he would appear in the fourth generation. It can also be that he may not be a physical son but a ‘spiritual son’, however Hazrat Mirza Ghulam Ahmad Sahib, like other such appointees from Allah naturally longed for this promise of Allah to be fullfilled in all its glory as soon as possible. So in the interpretation of this promise of Allah, he used his own personal judgement, and applied it to some of his own boys, which later on proved to be incorrect.”(Truth Triumphs, page 30)(Via Qazi Muhammad Nazeer, online english edition).
“So the people, especially the Muslims in foreign countries, should be on their guard, and be warned that when the missionaries of the Rabwah Ahmadiyya Community preach about ‘Ahmad’ the Prophet, they are deceptively and erroneously attributing the qualifications to Hazrat Ghulam Ahmad, the Promised Messiah, who never made any such claim.” (Truth Triumphs, page 30)(Via Qazi Muhammad Nazeer, online english edition).
“Then again at page 40 of the same book, Tiryaqul Qulub, in the 25th Sign, Hazrat Mirza Sahib considers the birth of Mubarak Ahmad as a fulfilment of this promise. But the death of Mubarak Ahmad in September 1907, disillusioned Hazrat Mirza Sahib, for he wrote in his Notice Tabsira dated 15th November, 1907. ‘When Mubarak Ahmad died, then Allah sent another Ilham to me: We give you good news of another gracious son who will take the place of Mubarak Ahmad (both physically and spiritually).’” (Truth Triumphs, page 31)(Via Qazi Muhammad Nazeer, online english edition).
“Hazrat Mirza Ghulam Ahmad made an error of interpretation in the understanding of these Ilham and prophecies.” (Truth Triumphs, page 32)(Via Qazi Muhammad Nazeer, online english edition).
“And then, in between these Ilhams, by putting an Ilhami prayer on the lips of the Promised Messiah, a subtle hint was also given that the offspring present at the time was not pure and righteous, as implied in the Ilham ‘O Lord, bestow on me pure and righteous offspring’. From Tazkira, page 738, it is clear that after this Ilhami prayer, the Promised Messiah had no more children.” (Translation from Urdu passage.) “Then during this period one Divinely inspired prayer came on the tongue of Hazrat Mirza Sahib which delicately pointed to the fact that the present sons (of Mirza Sahib) do not come up to that high standard; for the wording of the prayer said: ‘O my Lord! grant me godly offspring!’ (Tazkira, page 738) After this prayer no more children were born to Hazrat Mirza Ghulam Ahmad.”
(Truth Triumphs, page 32) Passage from English Edition)(Via Qazi Muhammad Nazeer, online english edition).

“Hazrat Mirza Sahib indicates in his book Tazkirat al-Shahadatain as to when that victory of faith and religion will come… And three hundred years from today will not have passed, when those Muslims and Christians who are awaiting the second advent of Jesus Christ, will become utterly disappointed and will forsake the idea. Then there would be only one predominant religion, and one guide (The Holy Prophet Mohammad). I have come to sow the seeds and I have done it. Now the plants will grow and flourish and there is none who can prevent this.” (Truth Triumphs, Page 33)(Via Qazi Muhammad Nazeer, online english edition).
“Hazrat Mirza Sahib, on getting indications from God, that the time of his death is drawing nigh, wrote his last will in the shape of a pamphlet entitled Al-Wasiyyat. In this he announced the
establishment of an ‘heavenly burial-ground’ for the righteous mureeds of his community. One of the conditions was that such persons must give at least one tenth (and at the most one third) of
their property and wealth in the way of Allah. To handle such donations, and to conduct other community works, Hazrat Mirza Sahib organised a Sadar Anjuman-i-Ahmadiyya, and made this
central organisation the true successor of God’s Caliph on earth (i.e. Mirza Sahib himself). In fact at one occasion later on, he gave the following statement which is a ‘magna carta’ of the Ahmadiyya Community:

‘My ruling is this, that on whatever matter Anjuman takes a decision and the majority is in its favour, then the decision should be considered right, and should be given effect to. However, I would like to add this much, that in certain religious matters which intimately concern our communal organisation, I would be informed about it. I am confident that this Anjuman
will not go against my wishes. But I am mentioning this as a matter of precaution that it is possible that such matter may be of a nature about which God has some special design. This condition, however, is confined to my life-time only. After me all the decisions of this Anjuman, shall be considered final and sufficient.’” (Truth Triumphs, Page 33)(Via Qazi Muhammad Nazeer, online english edition).
“Let it be clear that, in the entire body of the writings of the Promised Messiah, Mirza Ghulam Ahmad, and his Ilhams. there is no mention, at all, of the establishment of Khilafat, after he had
passed away from this world.” (Truth Triumphs page 34)(Via Qazi Muhammad Nazeer, online english edition).
“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)(Via Qazi Muhammad Nazeer, online english edition).
“From the Islamic point of view, the Promised Messiah who was also the Mojadded of the 14th century Hijra, could be accepted as a caliph. Now to have caliph to the caliph is meaningless. Although Maulana Nuruddin was called in common parlance Khalifatul Masih and many Ahmadies pledged themselves with him. But those who had taken pledges at the hand of Hazrat Mirza Ghulam Ahmad were under no obligation to take another pledge.” (Truth Triumphs,
page 35)(Via Qazi Muhammad Nazeer, online english edition).
“Thousands of Muslim savants and spiritual leaders have advanced this argument before the infidels, and no Christian or Jew has yet come forward to identify, or point out, one such person, who having fabricated a claim to be an ‘Appointee of Allah’ (as per prophecy), had then passed twenty three years of his remaining life.” (Truth Triumphs, page 37)(Via Qazi Muhammad Nazeer, online english edition).
“Nervous prostration like the loss of memory and emotional outbursts (like at the mention of holy names, places and events) are more or less, prevalent. Some days the symptoms dwindle, but again they intensify; and so the trouble goes on. Because of remaining in prostrate position, there is tension followed by numbness in the leg muscles. All possible efforts to make his holiness walk a little, have failed all along.” (Truth Triumphs, page 38)(Via Qazi Muhammad Nazeer, online english edition).
“Although Khalifa Mahmud Ahmad says that after the ‘Claim’ by a person to some spiritual rank, there is always a barrage of criticism and fault-finding by newly made enemies; but in reality, in spite of the fact that accusers are busy finding faults and criticising; God, through Revelation and Divine aid, always shows and proves His Messenger to be innocent of the charges levied.” (Truth Triumphs, page 41)(Via Qazi Muhammad Nazeer, online english edition).
“So much so that in 1956 A. D. quite a number of his mureeds got so disgusted that they openly announced their separation from the Qadiani Community.” (Truth Triumphs, page 41, 42)(Via Qazi Muhammad Nazeer, online english edition).
“Mian Sahib even went to the point of such arrogant boastfulness as to claim that even where anyone raised a justifiable question against him, even he would draw the wrath of heaven upon himself.” (Truth Triumphs, page 42)(Via Qazi Muhammad Nazeer, online english edition).

“Mirza Mahmud Ahmad went so far as to say that even a person who criticised him justly would be punished.” (Truth Triumps, page 42)(Via Qazi Muhammad Nazeer, online english edition).
“According to the Promised Messiah ‘Khilafa’ (he seems to mean ‘Khalifas’) are of two kinds. One kind is that which falls under the verse of ‘Succession’, and the second kind falls outside this
sphere. At page 20 of his book Sirrul Khalifa, he mentions the caliphate of Hazrat Ali (the fourth Khalifa after the Holy Prophet) during which there was hardly any peace in the land; and Hazrat Ali (may Allah be pleased with him) was put into great trouble and difficulties by the people of his time. Muslim community was split into sections and the doors of bickering and unrest were opened. Therefore, Hazrat Ali was, no doubt, a Khalifa, but it could not be according to the verse of ‘Succession’. Since the selection of Khalifa could not be attributed to God, therefore the question that he cannot be deposed, does not arise.” (Truth Triumphs, page 43)(Via Qazi Muhammad Nazeer, online english edition).
“O Muslims, I am only another member of the same community as you are. I will follow the spiritual laws as laid down; and I can’t introduce anything new into it. If I follow correctly the spiritual laws then you must obey me; but if I go astray from that path, then you must put me right.” (Truth Triumphs, page 34, 44)(Via Qazi Muhammad Nazeer, online english edition).
“Accordingly Mirza Mahmud Ahmad gave a ruling. In the future, the previous system is to be done away with in which more than five hundred Ahmadi delegates were to come from Multan, Karachi,
Hyderabad, Quetta and Peshawar, and so on, and elect the successor to the Khalifa. But now the various secretaries of the departments of the Sadr Anjuman Ahmadiyya, along with serving Vakils (sort of advocates) and prominent representatives, if they happen to be present will elect the Successor to the Khalifa; after which a proclamation would be made to the community who would do obedience to him.” (Truth Triumphs, page 45)(Via Qazi Muhammad Nazeer, online english edition).
“After Hazrat Mirza Ghulam Ahmad had proclaimed himself as the Mojaddid of the century, some time passed before he was permitted by Allah to form a community and take bai’at, (Pledge of initiation and loyalty). The Ilham from God said, ‘Put your faith in God, and before Our eyes, under Our orders, prepare a boat (meaning a community thereby).’ In somewhat similar words, the Prophet Noah (on whom be peace) was also addressed by God, as mentioned in the Holy Quran. After this, Hazrat Mirza Sahib used to pray for Divine Aid, and for the gift of spiritual successors, like the Quranic prayer, ‘O my Lord! leave me not alone; and Thou art the best of inheritors!’ In answer to his prayers, he was given the glad tidings of a Muslih Mau’ud (Promised Reformer) from his descendants, to guide his community.” (Truth Triumphs, page 46)(Via Qazi Muhammad Nazeer, online english edition).
“One such Ilham said: ‘The real disruptive element is already present here.’ (Tazkira, page 108) Then about the coming of Muslih Mau’ud, and his overwhelming his opponents, an Ilham said: ‘And withdraw aside today, O guilty ones!’ (Tazkira, page 624) And then when the guilty ones become known, then they admit: ‘Verily we are the ones to blame.’ (Tazkira, page 651) All these warning notes were clearly pointing to the fact that a mischief mongering son (of Hazrat Mirza
Sahib) would precede the coming of the Muslih Mau’ud.” (Truth Triumphs, page 47)(Via Qazi Muhammad Nazeer, online english edition).
“Then Hazrat Mirza Ghulam Ahmad received another Ilham which means: ‘And do not address Me in favour of those mischievous people for they shall be drowned (put to death)’” (Tazkira, page
607) Now when we open the Holy Quran, we find that Allah had used somewhat similar words to Prophet Noah (xi:37) about his son. Allah had said: ‘Surely he is the doer of other than good deeds.’ (xi . 46) Similarly Hazrat Mirza Ghulam Ahmad was also addressed by God about his son, for he is a man of bad character.” (Tazkira, page 88)(Urdu edition, Truth Triumphs p. 47)(Via Qazi Muhammad Nazeer, online english edition).
“””Then again Hazrat Mirza Sahib received another Ilham about Qadian (the town where he lived): ‘People having natures like Yazid would be born in this town’. (Tazkira, page 181). Now Yazid (son of Mu’awiya) was the second Khalifa of the Omayyad Dynasty, with capital at Damascus (Syria). He was istrumental in introducing a secular and absolute monarchy amongst the Muslims, and was guilty of killing Hazrat Imam Hussain (grandson of the Holy Prophet). So the Ilham refers to a time when a Khalifa like Yazid would appear amongst the Ahmadiyya community, who would of
course claim to be a Holy one, but would actually be a worldly person. Then circumstances would arise which would cause this Yazid-like Khalifa and his followers to be driven out of Qadian. This
is corroborated by another Ilham of Hazrat Mirza Sahib saying: ‘The Evil Spirits of Damascus’ so that just like Yazid was the evil spirit of Damascus, so would a similar evil spirit be born in Qadian. (Truth Triumphs page 47, 48)(Via Qazi Muhammad Nazeer, online english edition).
“””The Promised Messiah writes at one place that he was praying to God about his community and Qadian, when the Ilham came: ‘They have gone astray from the (main current and) fashion – and they will be decimated (because of it)’ (Tazkira, page 512) So that the way in which the followers of Mirza Mahmud Ahmad were disrupted and driven out of Qadian (at the time of the Partition of the country) is now a part of history. Mirza Mahmud Ahmad himself had to don a burqa (a white shroud and veil) like a Muslim woman, and thus saved his life in flight.” (Truth Triumphs, page 48)(Via Qazi Muhammad Nazeer, online english edition).
“Then I saw Mian Mahmud Ahmad. There was an Englishman with him. He entered our home. At first he took his stand where the pitchers of drinking water are kept; then he advanced towards the room in the upper storey where I do my work. It appeared as though he desired to go in there, and carry out a search.” (Tazkira, page 597, as quoted in Truth Triumphs, page 48)(Via Qazi Muhammad Nazeer, online english edition).
“Now it is evident that, in view of these warning Ilhams and visions, Hazrat Mirza Sahib, with forehead on the ground, must have been crying aloud that these bitter ordainments be, put off, and that the Lord turn to him with grace and mercy.” (Truth Triumphs, page 48, 49)(Via Qazi Muhammad Nazeer, online english edition).
“To all these prayers and cryings, God did assure Hazrat Mirza Ghulam Ahmad that although his son (Mirza Mahmud Ahmad) would be instrumental in doing lots of spiritual damage to the Ahmadiyya Community, yet God in His grace would create conditions under which much of the damage would be repaired. To this the following Ilhams bear testimony: ‘Verily, with me is my Lord who will guide me. God would set right my Community through His grace. We will revert it (your community) back to your ways, and will save it like we did the Israelites (from the cruelties of the Pharoah’ (Tazkira, 94, 283, 764)” (Truth Triumphs, page 49)(Via Qazi Muhammad Nazeer, online english edition).

“Thus Mirza Mahmud Ahmad managed for his eldest son to succeed him after his death; and Qadian or Rabwah became another seat of professional Pirs scattered all over the country.” (Truth Triumphs, page 49)(Via Qazi Muhammad Nazeer, online english edition).
‘…That the Almighty God made the Holy Prophet Muhammad as the last of the prophets, and terminated all types of prophethood with him… and his attributes reached such excellence that no Mojaddid could be appointed unless he bears a seal of the Prophet’s obedience.’” (Truth Triumphs, page 50, 51)(Via Qazi Muhammad Nazeer, online english edition).
“When Mirza Mahmud Ahmad declared the non-Ahmadies as kafir he was questioned that since only a person who denies a prophet can be called a kafir, then does Mirza Mahmud Ahmad regard the Promised Messiah (Mirza Ghulam Ahmad) as a prophet? On this Mirza Mahmud Ahmad, contrary to all his previous writings, declared that the Promised Messiah was a prophet. This is the second change Mirza Mahmud Ahmad has made in his beliefs.” (Truth Triumphs, page 51)(Via Qazi Muhammad Nazeer, online english edition).
“Can such a person who does not understand his own prophethood, call others kafirs (infidels) if they dont accept him as a prophet? Further, what kind of a prophet is he who does not own to his own prophethood?” (Truth Triumphs, page 54)(Via Qazi Muhammad Nazeer, online english edition).
“The readers may please compare the reply given by Mirza Mahmud Ahmad with his previous statements in his books as quoted against item (i) and (ii) above. This then is the third change that Mirza Mahmud Ahmad has made in his beliefs.” (Truth Triumphs, page 54)(Via Qazi Muhammad Nazeer, online english edition).

Links and Related Essay’s

Click to access Truth_Prevails.pdf

Click to access truthtriumphs.pdf

Click to access truthtriumphs.pdf

Click to access talimul.pdf

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian

Who is Lieutenant General Mahmood ul-Hassan, a Qadiani? Zia’s doctor? (1925-2019)

He emerged under Zia ul Haq in the early 1980’s and became one of Pakistan’s most eminent surgeons and a former head of Pakistan Army’s surgical establishment (1977–1988), Lt-Gen Mahmood-ul-Hassan died in Rawalpindi on Jan 26 2019. He was buried the same day in a graveyard at Tarnol in the suburbs of the capital. In 1983, he removed Zia’s gall bladder. In 1988 he retired, right after Zia died, he retired as Director General Surgery Pakistan Armed Forces and Head of Surgical Division at Army Medical College with which he is still affiliated as Prof. Emeritus. In 2004, after he retired, he proved that he was a Qadiani by showing up on their Satellite TV channel MTA. You can see him here reading out his poetry. Apart from being a well-known surgeon, he also got recognition as a noted poet and so far six of his poetry books have been published. He was fond of poetry and got recognition as a poet while he was still in School (See “Hadees-e-Arzoo Mandi: An autobiography” by Lt. Gen. Mahmud-ul-Hassan—A review by the grandson of Mahmood ul Hassan,Shaukat Ali Jawaid).). He was listed as a Lt. General in a famous list of Ahmadi officers in the Paksitani military as of 1987. He isn’t listed by his name, a slot occupied by an outward Ahmadi for Lt. General is considered to be his.

His children
He leaves behind three children. His son, former Professor of Surgery at Rawalpindi Medical
University, is currently working at Dubai, United Arab Emirates (UAE). His daughter is an
Assistant Professor of Psychiatry at Rawalpindi Medical University (RMU), and her husband
Professor Fareed Minhas, an eminent Psychiatrist retired as head of the Institute of Psychiatry at the RMU. The department progressed a lot under his leadership. Another daughter, Col. Sabahat is retired from the Army Medical Corps and runs a Cosmetology clinic.

The famous Ahmadi Generals
The first ever Ahmadi General was General Nazir Ahmad (1947), he was mentioned in the famous list of 199 Ahmadi officers that was presented to the boundary commission in 1947. Colonel Mirza Daud Ahmad was also mentioned in the list, he is a grandson of MGA. After him came General Abdul Ali Malik and General Akhtar Hussain Malik (these 2 are brothers), Zafar Ahmad Chaudhry, Major General Iftikhar Janjua, Major General Ijaz Amjad, Brigadier General Ijaz Ahmad Khan, Brigadier General Waqiuz Zaman, the Lahori-Ahmadi Major General Abdul Saeed Khan, and we are still adding to the list. There were also those were super trusted by the colonist back in 1947, they were Major Malik Habib-ullah (who died at the age of a 100) (from Dhulmial), Captain Nizam ud Din (he was the father of Brigadier General Mohammad Iqbal Khan) and Captain Umar Hayat (father of Commander Yousaf), Major-General Nasir Ahmad Chaudhry is another. In terms of Medical Doctors, Dr. Major Shah Nawaz, Commander Dr. Abdul Latif (ww-2 era) were some of the first. During Zia’s era, Lt-Gen Mahmood-ul-Hassan and his protege Major General Dr. Mahmood ul Hassan Noori who was probably the last Qadiani to make it to the rank of General.

Famous Ahmadi officer’s who almost made General
Major Syed Maqbool Ahmad was a colleague of Zia and one of the founders of ISI.

Nasir Ahmad Faruqi (a Lahori-Ahmadi)
He was the principal secretary for Ayub Khan from 1959 to 1969 as well as Chief Election Commissioner of Pakistan for the 1965 election, which was totally rigged. The elections in Pakistan were under his control in 1970 also.

He was born on July 17th 1925 in Amin Abad in District Gujranwala in a poor family. His father was a Clerk in a civil department but was very intelligent. When his father was transferred to Dikshai Cantonment near Shimla, Mahmudul Hassan was admitted to Middle School there. The Headmaster and his Deputy, Mahmudul Hassan writes were very brilliant teachers. During holidays, the Headmaster asked the students to daily write a letter to him in English. One of the Essays I wrote, he says, was “Walk through Hills” wherein I used some very difficult words with the help of Dictionary. Headmaster Aadat Ram was very pleased after looking at my writings but then said “Never use difficult words in writing because there will be more chances of mistakes”. Hence the message for everyone, always use simple words and simple easy to understand English to minimize the chances of any mistakes. While he was studying in this school, Mahmudul Hassan’s father was shifted from civil cadre to Military Cadre with the rank of Subedar Clerk (See “Hadees-e-Arzoo Mandi: An autobiography” by Lt. Gen. Mahmud-ul-Hassan—A review by the grandson of Mahmood ul Hassan,Shaukat Ali Jawaid).

He graduates from the Islamia High School Ferozepur in First Division with very high marks. He then went to the Islamia College and got admitted there in FSc Pre-medical.

His student days at King Edward Medical College from where he graduated in 1947 six months before the independence of Pakistan.

1947, Aug–Dec 
He worked at the Mayo Hospital during partition of the sub-continent and managing victims who came from East Punjab and other parts of India, many interesting incidents in his professional life, his professional career in Army besides important patients he had the opportunity to operate upon and all this has many lessons to learn for the reader.

He then joined the Pak Army Medical Corps (PAMC) later known as Army Medical College (AMC). He was posted in Field Ambulance Tararkhel, Azad Jammu and Kashmir (AJK).
There was a small operation theatre where he operated to his heart‟s content, even though he
was not a classified surgeon. A year later he was posted to Combined Military Hospital (CMH)
Lahore. Seeing his surgical prowess, the ADMS Col M N Mahmud appointed him as a graded
surgeon, even though grading was exclusively performed in CMH Rawalpindi. Few months later, he became the surgeon in CMH Lahore, as well as the Director of Artificial Limb Centre. At a
very young age and after a short span of service he was promoted to the rank of Major. At that
time, there were only five senior surgical specialists in Armed Forces. He was inundated with
work, but chose to do more and more; he apprenticed with Prof Samee who was a visiting gynaecologist from KEMC and learnt the art and science of gynaecological surgery, and started filling in for the gynaecologist when she was on leave (see his obituary). He had earned the rank of Major at a very young age.

He was engaged in January 1953 and got married in October 1956. Went to United States in 1955 and learnt general surgery, plastic surgery at Brook General Army Hospital. He also served in Naval Hospital in Karachi for some time. He is full of praise for Lt. Gen. Shaukat Hassan who was Director of Surgery in Army.

In 1961, he was sent to the United Kingdom (UK) for further specialist training. He passed the Fellowship of the Royal Colleges of Surgeons (FRCS) exam. He was heard telling his personal assistance (PA), not to forget to print MS qualification on his writing pad, as he had worked much harder for it.

He returned from the UK in December 1962 and was posted to CMH Lahore, the second largest Military Hospital in Pakistan. He was promoted to the rank of Lt. Col. During the 1965 war, he was the only surgeon in the hospital. He held the fort with dedication, and worked day and night performing surgery on the wounded soldiers. He was later joined by a couple of surgeons from Mayo hospital. During a black out, a trolley carrying a patient ran over his foot, fracturing his metatarsal bones. He never reported sick and continued to work with a hugely swollen and painful foot.

In 1971, Col Mahmud Ul Hassan was posted to CMH Rawalpindi and the Armed Forces
Medical College, now know as Armed Forces Post Graduate Medical institute (AFGMI). When
FCPS courses were started at the Armed Forces Medical (AFM) College, besides teaching surgery he was made in charge of teaching clinical Anatomy to the FCPS Part 1 students. at that time, he was also posted at AFM College/ Military Hospital (MH) Rawalpindi and was the in charge of the Fellow of College of Physicians and Surgeons Pakistan (FCPS) Part 1 course. During the FCPS courses, the officers (students) were asked to fill feedback forms regarding the assessment/performance of the teachers, and Col. Mahmud ul Hassan was voted the best teacher in clinical/ surgical Anatomy. He excelled in teaching, building clear concepts, and incorporating poetry into his lessons to illustrate and enhance understanding. He was an orator par excellence and mesmerized his audience. During the 1971 war, he again remained busy day and night, performing emergency surgeries on injured soldiers evacuated from the front lines. Even in 1971, there were not many surgical specialists in the Armed Forces.

Bhutto would not allow him to make the rank of Brigadier General.

In 1976, when the Army Medical College was established, he taught clinical Anatomy and
Surgery. He later on became the Head of Department of Surgery. Even when he attained the
higher ranks of Major General and Lt. General, he continued as Head of the undergraduate surgical courses in addition to the post graduate teaching. After his retirement, he remained on the honorary teaching panel. Lt. Gen Ayub Khan was the Principal of the Army Medical College. He ordered that Lt. Gen Mahmud ul Hassan will remain the de facto Head of the Surgical Departments, even though there were others on papers as the Head of Surgery.

He is promoted to Major-General by Zia. After sometime I was made Director of Surgery and since Principal of Army Medical College. Zia trusted him so much, he made him Director of Surgery as well as Head of the Surgical Division which was a prize and no one else have ever held these two coveted positions simultaneously. This had earlier happened just once when Prime Minister Z.A.Bhutto had offered this status to General Malik Shaukat Hassan.

He removed Zia’s gall bladder.

Even after Ord-XX, Lieutenant General Mahmood ul-Hassan remained loyal to Zia and continued working in the Army.

He retired from the Pakistan Army in July 1988. Right after Zia ul Haq died. He retired as Director General Surgery Pakistan Armed Forces and Head of Surgical Division at Army Medical College with which he is still affiliated as Prof. Emeritus.

He made videos with MTA-Pakistan wherein he recited his poetry, however, he never discusses his life and Zia ul Haq.

He lost his wife due to complications of diabetes mellitus. He remained in emotional turmoil, and became a recluse, not attending gatherings of his interest like mushairas. He suffered from cancer of larynx and after a brief illness passed away in 2019.

His picture showed up in the Qadiani-Ahmadi centenary edition of Al-fazl, 100 years of Al-Fazl.  centenary-edition-2014 (dragged)

2019, Jan 26
He dies in Rawalpindi on Jan 26 2019. He was buried the same day in a graveyard at Tarnol in the suburbs of the capital. See here on twitter also, #ahmadis celebrated him as a Qadiani.



Left: Brig. (R) Muhammad Salim S.I. (M), Ph. D., D.Sc. A leading anesthesiologist and one of the pioneers of Acupuncture research and practice in Pakistan.
Right: Lt. Gen (R) Dr. Mahmood-ul-Hasan, Ex. Director General Surgery, Pakistan Armed Forces and Emeritus Professor of Surgery at Army Medical College and Armed Forces Postgraduate Medical institute, Rawalpindi.
Ex. Honorary Physician to the President of Pakistan.
A prolific poet with 4 books to his credit


Another Pic

Links and Related Essay’s

Hadees-e-Arzoo Mandi: An autobiography by Lt. Gen. Mahmud-ul-Hassan, A review by the grandson of Mahmood ul Hassan,Shaukat Ali Jawaid).

Kashif N Chaudhry


Major Gen. Iftikhar Janjua Shaheed, only Pakistani general to have laid his life during military combat was an Ahmadi Muslim. 


Kashif N Chaudhry


Pakistan’s 1st Chief of Air Staff & leading general in Pakistan Air Force, Air Marshal Zafar Ahmad Chaudhry, was also Ahmadi. 



#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian #drabdussalam #abdussalam #salamonnetflix #drsalam #zia #ziaulhaq #ordxx

Ahmadiyya persecution rates from 1954 to May 29th 1974—barely 5 Ahmadi’s were killed

Ahmadi’s are lying when they claim that they are being persecuted. The stats prove the opposite. Most Ahmadi’s don’t read and do research, they simply believe whatever it is that their mullahs tell them. In the first 50 years of Ahmadiyya, not a single Ahmadi was murdered for his faith in British-India. There were only 12 Ahmadi’s who were allegedly killed for being Ahmadi in the first 50 years of Ahmadiyya. 4 of these were Ahmadi’s who were doing tabligh in Afghanistan and officially employees of MGA and his sons. In fact, 11 of the 12 were killed in Afghanistan. 1 Ahmadi was killed in Iraq in 1925, however, we have never seen any details. Based on this data, we conclude that only 4 Ahmadi’s were killed for their faith in the first 50 years of Ahmadiyya. We also conclude that there was no persecution at all. Per Ahmadiyya sources 15 additional Ahmadi’s were killed for their faith from 1940 to August of 1947. Of these 15, 11 murders happened in Indonesia, the entire case is totally unknown, we have no idea what this could have been about. There is another single murder from Albania, which also seems dubious. That leaves 3 cases, of those 4, 2 of them happened to Hazrat Haji Meeran Buksh Sahib and his wife, the details of this incident are also totally unknown, we have no way of verifying why he was killed along with his wife in Ambala. The last one was from Swabi, in modern day Pakistan, again, there are no details at all. We can easily conclude that in British India, in the first 60 years of Ahmadiyya, barely a few Ahmadi’s were murdered for their faith, we count 4-5, and those were Ahmadi’s who were conducting tabligh and were killed by Muslims.

Sep-1947 to Jan 1954
Per Ahmadiyya sources, roughly 57 Ahmadi’s were killed for their faith in this time frame. However, the of these 57, 26 were killed in and around Qadian during the partition, most of these killers weren’t Muslims at all, but Sikh’s and Hindus. The Khalifa fled Qadian for Lahore on 9-11-1947 and left Ahmadi’s to die. When the Khalifa arrived in Lahore, he immediately asked Ahmadi’s in Pakistan to give at least 50% of their money to his Jamaat. This immediately proves that the biggest killers of Ahmadi’s by 1947 were Sikh’s and Hindu’s. Furthermore, these Ahmadi’s were only killed because they looked like Muslims to the Sikh’s and Hindu’s. Roughly 500,000 Muslims died and 500,000 Sikhs and Hindu’s. 14 Ahmadi’s seem to have been killed in India, in Jammu and Kashmir, we are unclear as to how many of these were killed during military service. We have to assume that the 3 deaths in Jammu may have been based on Ahmadi’s looking like Muslims and the other 11 were Ahmadi’s who were serving in the Furqan Force or some other military wing of Pakistan. 6 additional Ahmadi’s seem to have been killed in Indonesia, on the same day, again, there is no data on this at all. That leaves 11. Of the final 11, 6 were killed during the Lahore-riots of 1953, that leaves 5. We conclude that only 16 Ahmadi’s were killed for their faith from Sept-1947 to Jan-1954. From 1889 to 1954 we estimate a total of barely 20 Ahmadi’s who were killed directly as a result of aggressive tabligh work. The Munir inquiry concluded the same, it was the fault of Ahmadi’s and their aggressive tabligh tactics. Newly found, internal British government reports show that up to 200 Ahmadi’s were in fact murdered in and around Qadian in September–Nov of 1947.

January 1954 to May 29th, 1974
Per Ahmadiyya records, 10 Ahmadi’s were killed for their religion in this 20 years period. This is the most peaceful period in Ahmadiyya history in Pakistan. 3 of these killings were in Afghanistan, and thus sketchy in terms of details. 2 are from Bangladesh, which was East Pakistan in those days. The remaining 5 are from West Pakistan. We were not able to confirm any of these. We have concluded that from 1889 to May 20th, 1974, barely 30-40 Ahmadi’s were killed for their faith.


Jun 29, 1956 Dr. Mohammad Ahmad Khan Sahib Kohat Pakistan
Feb 1956 Dawood Jan Sahib Kabul Afghanistan
1957 Haji Fazal Mohammad Khan Sahib Afghanistan
1957 Son of Haji Fazal Mohammad Khan Sahib Afghanistan
Nov 03, 1963 Usman Ghani Sahib Bangladesh
Nov 03, 1963 Abdur Rahim Sahib Bangladesh
Feb 11, 1966 Rustam Khan Khattak Sahib Mardan, NWFP Pakistan
Dec 21, 1966 Abdul Haq Noor Sahib Krundi, Sindh Pakistan
Oct –, 1967 Master Ghulam Hussain Sahib Thor Nala, Gilgit Pakistan
Jun 13, 1969 Chaudhry Habibullah Sahib Qaboola, Pakpattan Pakistan


Links and Related Essay’s

#ahmadiyyapersecutionisfake #thereisnoahmadiyyapersecution
#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #ahmadiyyat #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #drsalam #AhmadiMosqueattack #AhmadiyyaPersecution #Sialkot #Mosqueattack


Who is Khwaja Nazir Ahmad (1897–1970)?

Khwaja Nazir Ahmad was the son of the famous Lahori-Ahmadi and MGA’s personal lawyer, Khwaja Kamal ud Din. He wrote the famous, “Jesus in Heaven on Earth” (1952) which was published from the Woking, UK and Lahore, Pakistan. It immediately banned by the governor of the Punjab in April of 1953, the Lahori-Ahmadi’s then won a court case and got it re-published in Pakistan in 1956 (see the foreward). Khwaja Nazir Ahmad’s uncle was Khwaja Jamal ud Din, who worked in Jammu on behalf of the British government from at least1905 to the 1930’s. In the 1990’s, a famous professor (Pappas) accused Ahmadi’s and specifically Khwaja Nazir Ahmad  and his famous book of academic dishonesty. Academic reception of all Ahmadi’s who conducted research works has been highly critical – academics dismissing these claims includes Günter GrönboldWilhelm SchneemelcherNorbert KlattPer Beskow, and Gerald O’Collins.[12]

In 1953, in court, the Lahori-Ahmadi, Khwaja Nazir Ahmad confirms that Allama Muhammad Iqbal joined Ahmadiyya formally in 1897 (See “Dr. Sir Muhammad Iqbal and the Ahmadiyya Movement” by Hafiz Sher Muhammad {A Lahori-Ahmadi}, see page 9).

Links and Related Essays

Click to access jesusinheavenonearth.pdf

Heroes of Kashmir : Molvi Muhammad Abdullah Vakil

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian
#yuzasaf #rozabal #jesusinindia

Who is Yusuf Shah, the head imam (Mirwaiz) of the Kashmir Valley in 1931 and his interactions with Ahmadi’s

Mirwaiz Muhammad Yusuf Shah (19 February 1894 – 12 December 1968) was a mirwaiz of Kashmir. He also served as a President of Azad Kashmir. The Mirwaiz was a title given to the head Islamic imam of Kashmir going back at least 500 years. Yusuf Shah was born on 13 Shaban 1311 Hijri (19 February 1894) at Rajauri to Ghulam Rasool Shah.[1] In 1925, Shah started his education with Darul Uloom Deoband, where he was taught the ahadith by Anwar Shah Kashmiri. In 1931, he succeeded Attiqullah as the mirwaiz of Kashmir. In 1968 when he died, he was succeeded by his nephew Mirwaiz Maulvi Farooq who had been his deputy since 1961.[2]

1931, April 3rd
His uncle, the Mirwaiz Maulana Ahmad-ullah passes away, he was the Mirwaiz of Kashmir for many years. Ahmad-ullah had always been pro-Mahajara rule. Yusuf Shah is chosen as the next Mirwaiz, he is not Pro-Maharaja.

1931, 25 July
Without the support of Yusuf Shah, the Lahore based All-India Muslim Kashmir Conference held a meeting in Shimla at the house of Sir Muhammad Zulfiqar ‘Ali Khan(Who was the brother-in-law of the Khalifa), to determine their course of action. Many notable dignitaries were present, including Sir Muhammad Iqbal, Sir Mian Fazl-i Husain, (the Nawab of Malerkotla) Sir Muhammad Zulfiqar ‘Ali Khan(Who was the brother-in-law of the Khalifa), (Shams a l-‘Ulama) Khwaja Hasan Nizami of Delhi, Khan Bahadur Shaykh Rahim Bakhsh, and several other Nawabs, a Deobandi professor, and high ranking administrators from both the Siyasat and Muslim Outlook newspapers. On Iqbal’s nomination, the members unanimously agreed that Mirza Bashir al-Din Mahmud Ahmad should become president, with ‘Abd al-Rahim Dard as his secretary, of what they called the All-India Kashmir Committee (AIKC)(see Dost Muhammad Shahid, Tarikh-i Ahmadiyya, Vol. 5, pp. 415-416, has his account of the committee’s formation and pp. 419-421, has the full list of members)(See Khan “The construction of the Ahmadiyya Identity”).

1931, Oct and November
IOR R/1/1/2164 in Fortnightly Report for the second half of October 1931 from the Resident of
Kashmir, F.9-C/30 (3 November 1931); see also IOR R/1/1/2531 in File No. 91 -Political (17 January 1934), in which a warning was sent to B. J. Glancy of the Glancy Commission cautioning that Shaykh ‘Abdullah is an Ahmadi even though he may say that he is not. The conclusion expressed in the file was that the authenticity of the source was dubious and likely to be linked to the opposition (i.e. the Ahrar), who were threatening to publish the fraudulent letter when ‘it suits them ’, as was repeatedly the case throughout Shaykh ‘Abdullah’s career. It is surprising that his affiliations with Jama‘at-i Ahmadiyya were persistently an issue with the Darbar as late as 1934, even though both Ahmadi officials and Shaykh ‘Abdullah himself consistently denied his religious commitment to the community(See Khan “The construction of the Ahmadiyya Identity”).

After totally falling out with the Qadiani’s, Yusuf Shah along with Sheikh Abdullah and Chaudhry Ghulam Abbas founded the All Jammu and Kashmir Muslim Conference to oppose the king Maharaja Hari Singh‘s rule.[3] However, after a year, conflicts occurred between Abdullah and Yusuf Shah. In order to expand the group, Abdullah wanted to allow people of other religions to join it. This was opposed by Yusuf Shah who felt that he was “betraying the cause of the Muslims”. On 30 January 1932, Mirwaiz Yusuf Shah delivered a sermon at Khanqah-e-Naqshbandia in which he accused Shaikh Abdullah of being a Qadiani. Everyone knew that I (Shaikh Abdullah) was a Sunni, of the Hanafi sect. This event took place in the dead of winter when most Kashmiris do not leave their houses without their kartgris [braziers]. During the altercations which followed his allegation, these kangris were freely used as trajectories, injuring a number of people (Sheikh Abdullah, Flames of the Chinar, p. 39).

Consequently, Abdullah founded the Jammu & Kashmir National Conference. However the Muslims of Kashmir felt that it was a representative body of the Indian National Congress.[3]

As a result, under the leadership of Yusuf Shah, Muslim Conference entered into an alliance with the All India Muslim League and in July 1947, the party passed a resolution demanding the accession of the state of Jammu and Kashmir to Pakistan based on “geographic, economic, linguistic, cultural and religious conditions”.[3]

August of 1947
Yusuf Shah went to exile in Azad Kashmir.[4] He has also been the president of Azad Kashmir twice, once in 1952 and another in 1956.[1] He also served in the ministry of education.[4]

On 12 December 1968 (17 Ramzan), Yusuf Shah died at Rawalpindi.[4]


Links and Related Essays

House of Mirwaiz

Mirwaiz Yousuf Shah : His Life And Times

A Brief History of The Lahori-Ahmadi Mission (Germany) (1922-2017)

We found this data online.  This is the history of the Lahori-Ahmadi mission in Germany since 1922.

Compiled by Nasir Ahmad B.A., LL.B.

01. Hazrat Maulana Sadr-ud-Din, Founder and Imam (1922)
02. Maulana Abdul Majid, Asstt. Imam (1921)
03. Maulana Fazal Karim Durrani, Imam (1925)
04. Dr. S. Muhammad Abdullah, Imam (1928)
05. Dr. Mirza Aziz-ur-Rahman, Asstt. Imam (1933)
06. Dr. Nazir-ul-Islam, Asstt. Imam (1938)
07. Mrs. Amina Mosler, Caretaker (1937)
08. Bro. Muhammad Aman Hobohm, Imam (1949)
09. Mr. Abdul Aziz Khan, Acting Imam (February 1959)
10. Maulana Muhammad Yahya Butt, Imam (Nov.1959)
11. Ch. Saeed Ahmad, Imam (1989)
12. Ch. Riaz Ahmad, Imam (2004)
13. Mr. Amir Aziz, Imam (2016)

Before I proceed to give a brief history about how the Berlin Muslim Mission and the Mosque came into existence, it is necessary to give a brief historical background of the need to propagate Islam in Germany. This will enable the reader to assess the prospects available for the propagation of Islam on the eve of the birth of the Berlin Mission. It will also give a review of the individual efforts which were going on in the country and how the Ahmadiyya Movement, Lahore, organised the propagation of Islam in Germany through the Berlin Muslim Mission.

It was in May 1922, that a well-known English daily of India, the Mohammadan, published an article captioned “The Need for the Propagation of Islam in Germany”. Here we quote some of the ideas of the writer of this article:

“Among all the countries of Europe, there does not appear to be as much scope for the propagation of Islam as there is in Germany. She suffered defeat in the War (that is, the First World War), and now she is seriously thinking of re-building her future course in order to usher in a new era of peace and prosperity. Everyone here is convinced that rebirth is not possible without following true religion. Christianity has met with complete failure. Germany is in a much better position to reach to the core of the veritable reality underlying false and baseless propaganda…. Germany is the centre of Europe and to achieve success here will have very healthy influence on the neighbouring countries…

Many people cast a disdainful eye and mock at me because of my assessment of the situation. Many more would consider the present times ill-suited to embark on such a venture….

The writer has pondered over all the pros and cons of this Mission. He is not oblivious of the state of affairs prevalent in the motherland. In spite of sitting so far away from India, he is very well aware of what is going on there. But, he is confident that this venture will not adversely affect the Indian struggle for independence. Instead, it will have a wholesome effect. It will serve as a great impetus to the Caliphate Movement in achieving its real objective and would definitely tend to remove the heinous accusations of bloodshed and destruction levelled against Islam … I am writing my observations after studying current events in Germany. And thus I feel that I would be disloyal to Islam if I did not inform the Indian Muslims of this great opportunity for propagating Islam in this country.”

These ideas very explicitly plead that:

1. Germany was the most appropriate country in Europe for the propagation of Islam.

2. Through the propagation of Islam in Europe, the effect of the propaganda perpetrated against Islam could be neutralised and this could have a direct influence on the struggle for independence of the Muslims in India.

3. The preaching and propagation of Islam was the dire need of the hour in Europe, and especially in Germany.

Here I must give a brief introduction of the writer of the article, Professor Abdus Sattar Kheri, and his brother, Professor Abdul Jabbar. The Kheri brothers will be mentioned frequently in this report; firstly, for the initial interest they showed in the setting up of the Berlin Muslim Mission, and secondly, for the hostility they later developed towards it.

Professor Abdul Jabbar, in his individual capacity, cherished hopes for the propagation of Islam even before the Berlin Muslim Mission was set up. It was in February 1920 that he happened to meet a German Muslim, Dr. Khalid Banning, and seriously pondered on the prospects of setting up a mission in Berlin. Meanwhile, he got some letters written to Woking by a German lady, strongly suggesting for the opening of a mission in Berlin on the pattern of the Woking Muslim Mission in England. At that time Maulana Mustafa Khan was the Imam of the Mosque at Woking. Then Professor Abdul Jabbar worked out a plan to set up a mission in Berlin with the assistance of the German lady. He sent this plan to Woking and from there it reached Lahore. The Ahmadiyya Anjuman Isha‘at-i Islam, Lahore carefully considered the scope and feasibility of the plan and accepted it. Hazrat Maulana Muhammad Ali, the then Head of the Lahore Section, made a special appeal for donations during the Annual Conference in December 1921 for the opening of missions both in America and Germany.

In March 1922, the Anjuman decided to send Hazrat Maulana Sadr-ud-Din and Maulvi Abdul Majid M.A. (of Hyderabad Deccan), a teacher in the Muslim High School, Lahore, to Germany. Later on Maulvi Abdul Majid was appointed Imam of the Mosque at Woking (England).

Maulvi Abdul Majid left for Germany with Mian Ghulam Abbas on June 7, 1922. The latter stayed on in England for higher Studies in Audit and Accounts. Later he rose to the status of first Auditor General of Pakistan. After retirement he was given an assignment at the UNO. For initial eight or nine months, Maulvi Abdul Majid worked in Germany single-handedly. During this period, Hazrat Khwaja Kamal-ud-Din (Founder of the Woking Muslim Mission, England) visited Berlin in July/August 1922 in order to assess the situation for the setting up of the Mission. He sent to the Central Anjuman in Lahore his detailed report which also contained a proposal for the construction of a mosque. The following is an extract from his report:

“As compared to England, there is far greater educational taste and liking over here…. Educational institutions of this country are well-known throughout the world for their high standard of knowledge and research. Keeping in view the advanced knowledge in the fields of economics, philosophy of ethics, philosophy of civilisation and culture and various other fields, we have to establish that teachings of Islam not only provide basic guidance about these fields of knowledge, but it is much more sublime.”

According to Hazrat Khwaja, the effective way to approach the students in this country was through lectures and discussions. Meanwhile, Maulana Sadr-ud-Din arrived in Berlin and the search for a suitable site for constructing the Mission House and the Mosque was started. From October 1922 onward, Hazrat Maulana Muhammad Ali started his fund-raising campaign for the Berlin Mosque through lectures and appeals published in the weekly Paigham-i Sulh, LahoreMeanwhile Maulana Sadr-ud-Din and Maulvi Abdul Majid carried on their Islamic activities from Gotesbacht Street, 5/111 Garbortenberg, Berlin.

On the other hand, the Kheri brothers, who had so far been persuading the Ahmadiyya Anjuman Isha‘at-i Islam, Lahore to set up a mission in Berlin on the pattern of that in Woking for the preaching of Islam in Germany, took up cudgels from December 1922 to oppose the project tooth and nail. Their third brother, Abdul Ghaffar Kheri, through the daily Khilafat, Bombay and Ahl-i Hadith, Amritsar and Delhi, expressed resentment and accused the Ahmadiyya Anjuman in Lahore of foiling the efforts of their brother, Professor Abdul Jabbar Kheri by setting up of a mission themselves. So, he tried to mislead the Muslims by writing:

“Any assistance given to this Ahmadiyya sect which has made an appeal for a mosque, would result in discord and division among the Muslims because this sect would present Islam according to its own faith and ideology.”

Likewise, Mr. Abdul Ghaffar Kheri published articles against the Mission in the daily Zamindar of Lahore. Not content with this, Mr. Rashid-ul-Kheri even went to the extent of labelling the proposed mosque as Masjid-i Zarrar, which meant that this mosque was being built to cause disruption among the Muslims. With scant regard for this opposition, Maulana Sadr-ud-Din and Maulvi Abdul Majid continued their search for a suitable site. They also met the Muslim ambassadors and delegates in Berlin in this connection. The Ambassador of Turkey highly encouraged the Maulana and assured him of all possible help for the construction and continued to support him up to the stage of the completion of the Mosque.

In January 1923, the Maulana also met the Ambassador of Turkey in Rome in this connection. The meeting proved to be fruitful in many respects. At the time of the meeting, the English translation of the Holy Quran by Maulana Muhammad Ali was lying on the table. In the course of conversation, the Ambassador spoke highly of the English translation and also lauded the work being done in England through the Woking Muslim Mission.

During this period, Maulana Sadr-ud-Din and Maulvi Abdul Majid started learning the German language from a new German Muslim , Mr. Muhammad Brokash. The missionary work continued from the temporary office in Garborstenberg. In May 1923, tarawih prayers were offered at this place during the month of Ramadan.

The Eid al-Fitr prayer was offered at the mosque in Winsterdof, which was ninety minutes journey from Berlin by rail. This mosque was built by the German Government for prisoners of war. It could accommodate as many as 3000 people The Imam of this mosque, Hafiz Shukari Amandi, strongly favoured the construction of the proposed mosque in Berlin. The Imam delivered the sermon in Turkish. Most of the people who offered prayers were from Bokhara and Turkey.

In July 1923, a two-acre parcel of land belonging to the local Municipal Committee was purchased. The land was situated in a posh area. Its importance can be judged from the fact that the construction of a church was first proposed on this land, but as God Almighty would have it, the proposal could not materialise and the same land was purchased for the construction of the Mosque. It was Hazrat Maulana Sadr-ud-Din’s earnest desire to construct the Mosque on this particular piece of land and he strove hard for it so that the Mosque and the Mission could benefit from the importance of the site. The site was surrounded on three sides by roads, while there were lush green gardens on its fourth side. The land was, in all respects, best-suited and ideal for the Mosque.

Hazrat Maulana Sadr-ud-Din now started to think about the construction plan for the Mission House and the Mosque. Keeping in view the Mogul architecture exhibited by the Taj Mahal at Agra and the Badshahi Mosque in Lahore, work on the plan made steady progress. At this juncture, Maulana Sadr-ud-Din met a Russian scholar, Mr. Lutfe Bey.

The building plan of the mosque was completed in September 1923 and was sent to Lahore so that Hazrat Maulana Muhammad Ali could bless it with his formal approval.

Earlier, in October of the same year, the Maulana had delivered a comprehensive and thought-provoking lecture on “Philosophy of Islam” at a convention held at Darum Straat presided over by a renowned German philosopher, Count Newling.

In November 1924, preparations for the stone-laying ceremony of the Mosque were in progress. The Ambassador of Turkey was to be the chief guest. An unknown Egyptian student, on the instigation of the Kheri Brothers, created mischief by accusing Hazrat Maulana Sadr-ud-Din, through a handbill, of being a spy of the British Government. The Ambassador of Turkey therefore expressed his inability to preside over the ceremony. It had to be postponed, but the construction work on the Mosque continued without interruption.

In order to counteract this malicious insinuation, a meeting was held at the temporary Mission House in which it was resolved to send a delegation to His Excellency Sami Pasha, the Turkish Ambassador. But afterwards, Dr. Abdul Hassan Mansur, who was a scholar in the Turkish, Russian and English languages, was deputed to wait upon the said Ambassador. He apprised His Excellency of the true facts underlying the false propaganda regarding the Berlin Mosque and dispelled the latter’s reservations. Dr. Nasirbuk of the Turkish Club, too, played an important role in clearing the baseless doubts lurking in the mind of the Turkish Ambassador.

The efforts for the propagation of Islam through the Woking Muslim Mission and then by the Berlin Muslim Mission, coupled with the construction of a grand mosque in Berlin, went a long way in highlighting the services rendered to Islam by the Ahmadiyya Anjuman Isha‘at-i Islam, Lahore. The Muslim Outlook, of Lahore in its issue of February 4, 1925, published a lengthy editorial note in appreciation of the services rendered by the Anjuman. Some excerpts from it are reproduced below:

“Besides this, another Anjuman which is working fervently on a higher scale is the Ahmadiyya Anjuman Isha‘at-i Islam, Lahore which is associated with the Ahmadiyya Sect…. But there is not a single instance to our knowledge that a resolution passed by Jami‘at-i ‘Ulama Hind brought a non-Muslim into the fold of Islam, whereas, on the other side, the marvellous English rendering of the Holy Quran done and published by the President of the Ahmadiyya Anjuman Isha‘at-i Islam has gone so far as to open the doors of Islam to many of the non-Muslim critics and atheists.

Muslims firmly believe that Islam was never spread by the sword nor will it ever be done so. Hence if Islam is to be propagated throughout the world, it would be better if it is propagated with potential reasoning and publishing of veritable truths which should be free from sectarianism …. We can say with courage that Islam should have a strong appeal for the English people who are practical men…. The mental outlook and the character of the English people, as also of their maternal brothers, the Germans, are such that they are disposed to accept Islam… and the Islamic Centres at Woking (London) and Berlin (we dislike the word “Mission” because its meanings are synonymous with hypocrisy), vindicate the truth in this respect. Both these centres have been set up by the Ahmadiyya Anjuman Isha‘at-i Islam by dint of all those workers of the Anjuman who are working in the West selflessly and with Islamic zeal. They do not propagate sectarianism but present the very Islam which the Holy Quran has epitomised. In all reality, therefore, this Anjuman is doing a great service for the religion in this age which many other associations and institutions would not have even thought of so far.”

The construction work of the Mosque was in progress. Hazrat Maulana Sadr-ud-Din received invitations to deliver lectures on various aspects of Islam from different organisations. In February and March 1925, two very remarkable lectures were delivered near Berlin in the village of Postram on the subjects, “Islam and Christianity” and “Equality and Democracy in Islam”. The new German Muslim, Dr. Griffelt, and Dr. Zakir Hussain of Jami‘ah Milliyyah, Aligarh took active part in the discussions of these meetings. Detailed reports of these lectures, with photographs of the Berlin Mosque, were published in the local newspapers.

In April 1925, a reception was arranged in honour of a well-known Muslim preacher, Professor Barkat Ullah so that the effects of the vicious propaganda launched by the Kheri brothers and other opponents against the Mission and the Mosque could be dispelled. The said Professor was well-versed in the Arabic, Persian, Turkish and German languages. He had toured China, Japan and America a number of times. Hazrat Maulana Sadr-ud-Din had been introduced to him in Switzerland during the Lausanne Conference. This conference was attended by many German Muslims such as Dr. Khalid Banning, Dr. Hamid Marcus, Dr. Griffelt, Dr. Muhammad Brackish and also by Dr. Mumtaz Ali Khan Bhatti. The latter used to publish a magazine in Persian and German. Because of this conference, the construction of the Mosque and the activities of the Mission were amply highlighted in the Press.

The cost of the construction of the Mosque rose higher than the original estimate and it was becoming hard to meet the excess through donations. Hence urgent payments were made by disposing off a portion of the land.

Before the construction of the Mosque was completed, a top-ranking Geman scholar, Dr. Hamid Marcus had embraced Islam. He had a good command over the English language. The well-known poet and philosopher of Indo-Pakistan fame Dr. Muhammad Iqbal had also spoken highly of this German scholar.

In April 1925 main work of the Mosque was nearing completion. By now the vile propaganda of the opponents had completely failed. False and malicious reports sent to the Government were thoroughly examined through its embassy in Calcutta and were found to be baseless and malicious. Finally suspicion created in the minds of the Government authorities was dispelled. The German Government consequently issued orders for the deportation of the Egyptian student. A German citizen was issued stern warning and action was taken against other miscreants. All this on the part of the Government went a long way in removing many of the hurdles and created a wholesome atmosphere in favour of the Mission.

By the grace of Allah, the auspicious moment arrived. The opening ceremony of the Berlin Mosque was held on April 26, 1925. The event started with the recitation from the Holy Quran by Khwaja Abdul Hamid, a student of the Berlin University. Hazrat Maulana Sadr-ud-Din delivered a brief speech in German. The Russian Muslim scholar, Luferbe Qasmi, threw light on the Ahmadiyya Movement in Turkish. He had already witnessed the activities of the Woking Muslim Mission in London and was convinced that the name of Islam was being raised high in England through the Mission. Dr. Idris Bokhari then stressed upon the importance of “Islamic Brotherhood” in Turkish. Another learned brother from Iran Hassan Bey, speaking in Persian, condemned sectarianism as a curse and laid stress on the necessity of strengthening bonds of mutual tolerance and brotherhood. Professor Abdul Hakim of Hyderabad Deccan read out a beautiful poem. An Iranian Prince explained Islamic teachings in German. At the end, Hazrat Maulana paid tribute to the honesty and integrity of the German architects and contractors. Thus the historic event came to an end with prayers. The Turkish Ambassador and his staff took a keen interest and actively participated in organising the opening ceremony.

It was Eid al-Fitr on the following Friday, but it was feared that Mr. Abdul Jabbar Kheri would try to forcibly lead the prayer which would result in disorder and disturb the atmosphere of cohesion created among the Muslims with the setting up of the Mission and the construction of the Mosque. Hence, the Turkish Ambassador and other well-wishers mutually agreed that the Eid congregation should be held at the Turkish Embassy. The Police appreciated the wise step and Mr. Abdul Jabbar’s entry into the Mosque was forbidden. Thus by the Grace of Allah and with the co-operation of the Turkish Embassy and other right-thinking Muslims, an untoward event was averted and the sanctity of the mosque was preserved. After this, detailed information and photographs relating to the Mosque started appearing in the local press and cinemas.

An outstanding personality of Turkey, the Hon’ble Amir Shakieb Arsalan, on returning home made a vigorous public speech introducing the Berlin Muslim Mission and lauded its efforts directed towards the propagation of Islam. On the front page of the daily Tawhid-i Afkar of Istanbul, Turkey appeared details of the activities of the Mission along with photographs of the Mosque and an introduction of the Ahmadiyya Anjuman Isha‘at-i Islam, Lahore. The achievements made by Maulana Sadr-ud-Din in the field of preaching Islam in England were also greatly appreciated. A copy of this newspaper was left by a Turkish brother in the Mission House in the absence of the Imam. On this paper he wrote the following three lines in his own hand:

1. Sadaqa al-laahul ‘Azim (Allah, the Great, spoke the truth).
2. Innamal mu’minuna ikhwatun (The believers are brothers).
3. Ma‘bad Islamia wa jami’ul akhwand nazar (I greet the Islamic house of worship and all the brothers). 

Ahmadiyya Berlin dar Hindustan nazar (I greet all the brother Ahmadis in Berlin and India). 1343 Hijrah (The words of the couplet probably represent alphabetical calculation of the year of the completion of the Mosque).

Towards the end of May 1925, the Maulana left Berlin for his homeland. On the eve of his departure, the German Muslim Society gave a farewell party in his honour. On his way back, he met Hakim Muhammad Ajmal Khan in Paris and apprised him of the activities of the Mission and the Mosque and sought his help in raising funds for them. Maulana Sadr-ud-Din was accorded a rousing welcome on his arrival at the Lahore railway station. A reception was also arranged at the Ahmadiyya Buildings. Maulana Muhammad Ali, Sheikh Niaz Ahmad (Barrister-at-Law) and Syed Sardar Shah (Ex-Professor, Veterinary College, Lahore) addressed the gathering. The excitement of the German Muslim converts on the construction of the Mosque was inspiring. An old lady, named Gardowas, who had embraced Islam, saw in a dream that the Mosque had been completed and light was being diffused from it in all directions. She particularly appealed to the womenfolk to fervently take part in this sacred task. Maulana Muhammad Ali, in his appeal in Lahore, made a special mention of the letter written by this German lady.

The daily Shafaq-i Surkh of Tehran carried an editorial note on the efforts made by the Ahmadiyya Anjuman Isha‘at-i Islam, Lahore, for the preaching of Islam. The translation of some of its excerpts is given below:

“The centre of the “Anjuman Isha’at-i Islam” is in Lahore (India) and for the propagation of Islam its branches are spread over India, Burma and other Eastern countries. The Anjuman is making strides day by day…. The Anjuman has appointed many of its preachers in Europe and America for the propagation of Islam. All those who are associated with the Anjuman and its supporters are mostly religious people of the Ahmadiyya ideology. It is the result of their high spirit and enthusiasm that a mosque at Woking (near London) has become vibrant centre for the preaching of Islam whose photographs and activities are published in the English papers. Now under the auspices of the same Anjuman, a mosque has been built in the city of Berlin, which is so grand that it is considered among the best worship places in Berlin. Five million liras have been spent on its construction so far.

The first and foremost task of this Anjuman is to set up mosques and places of worship in the capital cities of America and Europe for the propagation of Islam.”

Quarterly Magazine in German, Muslimisch Revue:

In January 1924, Hazrat Maulana Sadr-ud-Din started the publication of a quarterly magazine in German called Muslimisch Revue in the style of The Islamic Review, the monthly magazine of the Woking Muslim Mission, England. Most of the articles were contributed by newly converted German Muslim scholars such as Dr. Hamid Marcus, Dr. Khalid Banning and Dr. Arif Griffelt. The magazine also featured translations of articles written by Hazrat Maulana Muhammad Ali and Maulvi Abdul Majid. The periodical soon became popular not only in Germany but also in Yugoslavia, Hungary, Albania and other neighbouring countries. Its articles, translated into Croatian and other local languages, carried the message of Islam to a wider section of people in the region. More than half of the German Muslim converts entered the fold of Islam after reading its articles. Due to certain financial difficulties its publication remained suspended for two years, but by the efforts of Dr. S. Muhammad Abdullah it was re-started in 1929 and it continued its publication till 1939, when the Second World War began and it had to be stopped.

Structural Details about the Mosque:

Length 46.5 feet
Breadth 46.5 feet
Height of main gate 30 feet
Dome 75 feet
2 minarets 90 feet
Two minarets flanked on both sides of the Mosque 25 feet
Four feet wide gallery all around the main floor of the Mosque

The main structure of the Mosque was nearing completion, but still some work remained to be done on the minarets, the dome and other ornamental works to enhance the beauty of the Mosque. At this stage, Hazrat Maulana Sadr-ud-Din sent the following telegraphic message to the Jama‘at:

“Our Community should be proud of this remarkable achievement. I congratulate you all – the old and the young, the rich and the poor – for it is due to your concerted efforts, sacrifices and fervent prayers, that such a milestone has been accomplished about which some had doubts and at times, insurmountable difficulties created dismay and hopelessness. But by the grace of Almighty Allah, the major task of the plan has been accomplished today. All of us should be grateful to Allah for blessing our humble efforts in His cause.”

In this connection, the following letter of the Maulana from Berlin was read out on December 27, 1924, on the occasion of the Annual Conference in Lahore:

“The purpose of this Mosque is not only to serve Muslims as a house of worship but also to invite non-Muslims of Berlin to attend its lectures and sermons. Thus, it was essential to plan quite a spacious mosque. All praise be to Allah that the plan has been accomplished and a very suitable and beautiful Mosque has been built in Berlin. It is ideal as far as its size, structural beauty and location is concerned.”

As has already been mentioned, the initial estimate of the construction of the Berlin Mosque was fifty to sixty thousand Rupees, but afterwards, due to unforeseen circumstances, the cost rose to one hundred thousand Rupees. So, in early 1924, when the minarets of the Mosque had not yet been completed, Hazrat Maulana Muhammad Ali sent a message to Maulana Sadr-ud-Din to postpone the work on the minarets for the time being. Meanwhile, vigorous efforts were made to raise funds for the Berlin Mosque. Special appeals by Hazrat Maulana Muhammad Ali were sent to the members of the Jama‘at throughout India.

At the Annual Conference held in Lahore in December 1924, special efforts were made to collect funds for the Mosque. In his speech on the first day of the Conference – which was for ladies – Hazrat Maulana Muhammad Ali mentioned with much concern that the work on the minarets of the Berlin Mosque had to be suspended due to shortage of funds. In his passionate speech he addressed the ladies in these words:

“Many of our sisters in the Jama‘at may think that the fact that their husbands or elders take part in religious service also suffices for them. But this is not correct. Just as the good deeds of the husband will not be of any use to the wife, similarly his voluntary contributions will not be of any good to the wife. In the Holy Quran where there is a mention of the alms-giving men, the women who give alms are also mentioned …. Allah has imposed the duty of religious service on women as well as on men. The women of our Jama‘at should bear in mind that no matter how much their husbands serve the religion, if they do not take any part in it themselves they are as unfortunate as any other woman who does not help.”

As a result of this appeal, all the women present took off their jewellery and presented them for the propagation of Islam and their men-folk contributed the rest of the required sum of money. And thus completion of the remaining work of the Berlin Mosque became possible.

The names of the ladies and gentlemen who made generous contributions towards the construction of the Berlin Mosque on this occasion are mentioned below as a matter of record for future generations to know how zealous their elders were in serving the cause of Islam.

Contribution by Ladies:

Major contribution in the form of ornaments and cash came from the following ladies of Lahore and they also made special efforts in collecting funds for this noble cause:

Mrs. Maulana Muhammad Ali, Mother and wife of Dr. Mirza Yakub Beg, Mrs. Dr. Syed Muhammad Hussain Shah, Mrs. Dr. Ghulam Muhammad, Mrs. Dr. Syed Tufail Hussain Shah, Mrs. K. S. Babu Manzoor Ilahi, Mrs. Ch. Zahoor Ahmad and Mrs. Khwaja Jalal-ud-Din. The total value of the collection made on this occasion was Rs. 7300.00, of which Rs. 2500 was received in cash while Rs. 4800 was in the form of jewellery

In this regard the following ladies from other parts of the country also made significant contributions: Mrs. Ch. Muhammad Ismail (Revenue Officer), his daughter and sister-in-law (Montgomery), Mrs. Dr. Jalal-ud-Din (Gojra), Mrs. Sh. Maula Bakhsh (Sialkot), Master Muhammad Ismail (Sialkot), Mrs. Qazi Samiullah (Sargodha), Mrs. Sh. Abdul Wahid (Police Officer) (Abuhr), Daughter of Munshi Muhammad Bakhsh (Chak No. 355, Sargodha), Mrs. Sh. Maqbul Ilahi (Sheikhupura), Mrs. Syed Ahmad Hussain Shah (Hoshiarpur), Mrs. Babu Dilawar Khan (Peshawar) and Mrs. Mistri Yakub Ali (Jammu).

The ladies of the following Jama‘ats contributed collectively towards the fund: Lyallpur, Chak No. 81 (Sargodha), Qasur, Lahore Cantt., Gujrat, Chak 2 and 4 L (Okara), Mardan, Kunjah, Wazirabad and Charsaddah. A non-Ahmadi lady sister of Muhammad Umar Barumi from Atman Zai contributed Rs. 400.00.

Contribution by Men:

Collections made through the sale of one-rupee coupons and other means was Rs. 8600.00. In this connection the services of the following members deserve appreciation: Mian Muhammad Zaman (Charsaddah), Ch. Muhammad Ismail, (Revenue Officer, Associate member, Montgomery), Mian Muhammad Siddiq, Police Officer (Indore), Dr. Ismat Ullah (Darband), Maulvi Aziz Bakhsh and Sh. Fazal Ilahi (Jhang), Ch. Allah Ditta (Srinagar), Mr. Fazal Haq (Peshawar Cantt.), Master Inamullah Khan (Fort Sandeman), Sh. Maula Bakhsh, shoe merchant (Sialkot), Maulvi Alam Din, Advocate (Sheikhupura), Dr. Jalal-ud-Din (Gojra), Ch. Muhammad Hussain Numberdar (Chak 81 S., Sargodha), Sheikh Mian Maula Bakhsh, mill-owner (Lyallpur), Dr. Hassan Ali (Kunjah), Sh. Niaz Ahmad (Wazirabad) and Headmaster Muslim High School, Lahore.

Collections made by delegates sent to various parts of the country: Qazi Sami Ullah (Rs.5501), Mehr Khan Muhammad Khan, Inspector police (Rs. 100), Sh. Abdul Wahid, Sub-Inspector police (Rs.2400), Malik Ghulam Muhammad, Central Flour Mills, Qasur (Rs.500).

Contributions made by non-Ahmadi supporters: Nawab Ahmad Yar, Rais Luddon (Rs.1000), Ch. Shahab-ud-Din, Rais Lahore (Rs. 1000), Sardar Mir Dost Muhammad Mazari, Jahaniyan, Distt. Dera Ghazi Khan (Rs.800), Hon’ble Sir Muzammil Khan, Rais, Distt. Aligarh (Rs.500).

Maulana Fazal Karim Durrani:

Maulana Fazal Karim Durrani belonged to the district of Hoshiarpur. He did his B.A. at Islamia College, Lahore. He joined the Ahmadiyya Anjuman Isha‘at Islam, Lahore in 1920 and was sent to Trinidad as a missionary in the same year. On his way he stayed at Woking (England) for two months. He served as a missionary in Trinidad till the end of 1924. Afterwards he spent a few months in New York with the object of setting up a mission, but he did not succeed. He was then sent to Berlin.

In May 1925, he took charge of the Berlin Muslim Mission after Maulana Sadr-ud-Din returned to Lahore, India. Meetings of the German Muslim Society were held regularly, in which Dr. Hamid Marcus and other new German Muslims gave learned discourses on various aspects of Islam and the life of the Holy Prophet Muhammad (pbuh). Some of the topics were “Materialism and Spirituality”, “The Importance of the Excellent Example of the Holy Prophet in the Present Age” etc.

The Mission House in Berlin was not yet complete when a notice was issued by the City Corporation to complete the construction work. Thus further funds were immediately required for this urgent work. As a result, Maulana Muhammad Ali again made the following fervent appeal in the Paigham-i Sulh of November 1925: 

“Rise for the Berlin Mosque
An Appeal for Forty Thousand Rupees at the Annual Conference:

The problems of the Berlin Mosque are not yet over. A further sum of around twenty thousand German Marks is needed, partly because the work has been extended and partly because costs have increased . . . The bare fact is that a sum of twenty to twenty-one thousand Marks is required. It was felt that the snowfall and heavy rains of the winter would damage the Mosque so the work has already been started. Maulana Sadr-ud-Din returned from Germany in a very weak state and it would have been advisable for him to remain at work in one place for some time so that he could benefit from the comforts of his home. But I have been forced to send him on a tour for the collection of funds. He was able to collect a sum of around Rs.2500-3000 in a few days time but he fell ill again. I was most concerned when I saw his condition but there was no option other than to send him on another tour. So he left again yesterday. My own health is such that it does not permit me to leave the house. I hope and believe that on reading these few lines of my fervent appeal our members will extend a helping hand to Maulana Sadr-ud-Din without any delay. Individuals should also make efforts on their own, and each Jama‘at should distribute this letter among their members when they get together on Fridays.”

For this purpose, a special list of the persons, to whom this letter was to be sent, was prepared, so that the required sum of money could be collected as soon as possible.

Meanwhile, Maulana Sadr-ud-Din, Dr. Syed Muhammad Hussain Shah and Dr. Mirza Yaqub Beg continued to tour various parts of the country for the collection of funds to cover the cost of the immediate construction work at the Berlin Mosque and other expenses. As a result of their efforts, the Begum of the state of Bhopal donated a sum of five thousand Rupees. Strong appeals by Dr. Syed Muhammad Hussain Shah were also published in the weekly Paigham-i Sulh.

As a result of the activities of the Berlin Muslim Mission, the message of Islam was effectively conveyed to the intellectual circles in Germany and, one by one, people entered the fold of Islam. The Hiedel University of Germany is almost as famous as the University of Cambridge in England. One of its learned directors, Hans Loba, accepted Islam.

Maulana Fazal Karim Durrani kept receiving invitations from different quarters to deliver lectures about the Ahmadiyya Movement which were followed by question-answer discussions. Afterwards, he wrote a series of articles on the Ahmadiyya Movement in the Muslimisch Revue. These were later published in English in the form of a book entitled The Ahmadiyya Movement. Two thousand copies of this book were printed in December 1926.

The services of the Berlin Mission and the Ahmadiyya Anjuman Isha‘at-i Islam, Lahore, for the cause of Islam were being appreciated in Muslim countries. In one of its editorial notes in December 1928, the daily Iqdam of Tehran, the following tributes were paid to the Berlin Mission:

“The Ahmadiyya Anjuman Isha‘at Islam, Lahore has constructed a magnificent mosque in the city of Berlin, Germany, which holds an eminent position among the buildings of the city. It was constructed two or three years ago and the work of preaching and propagating the teachings of Islam is done here. More than a hundred people from different walks of life have entered the fold of Islam, of which the most famous is Dr. Hamid Marcus. An Islamic periodical, Muslimisch Revue, is also published in German.”

One million zealous Slav Muslims were living in Yugoslavia. Due to the endeavours of the Mission, they started getting Croatian translation of the articles of the Muslimisch Revue and excerpts from the English translation and commentary of the Holy Quran by Maulana Muhammad Ali.

In June 1927, Maulana Fazal Karim Durrani expressed his thought-provoking views in an article entitled “Islam in Europe” on the method to be employed in propagating Islam in Europe and the need of understanding intellectual inclinations of the European people. Some excerpts from it are given below:

“In political terms, we, in the East, may describe Europe as a continent which is determined to keep the rest of the continents under its control, but when a person becomes acquainted with the various nations of Europe he comes to the conclusion that people of different races and nations live here: united Europe has no existence. So the methods which were successfully employed for the propagation of Islam in England cannot necessarily be successful here.

We must bear in mind that of all the nations of Europe, this nation has the firmest belief in Christianity. Although they believe that the Gospels are not authentic nor are they the Word of God and that the beliefs of the Church are irrational, yet in order to make others accept Christianity, they have presented it in a completely different garb – a garb of fine example and high ideals. The German nation is the leader of these high ideals in this age. Their research work and advancement in knowledge in various fields soon become the property of the whole world. Thus, in order to meet this challenge it is necessary to be familiar with the new thoughts and outlook of the German nation.”

In August 1927, Maulana Durrani, in his reports sent to Lahore, expressed his views on two important aspects of the Ahmadiyya Movement:

1. Why did the Reformer of the Age Appear in India?
2. The Propagation of Islam and the Ahmadiyya Movement.

He highlighted different aspects of the preaching of Islam in Europe with special emphasis on the importance of the following points:

  • The need for moral and intellectual unity in the Islamic world.
  • To prove the excellence of Islam in the religious world.
  • Exposition of the distinguishing features of the world-wide Islamic brotherhood.
  • The fundamental principles of Islam and their comparison with other religions.

During the same period, Maulana Durrani wrote strong and pithy articles in the Muslimisch Revue in reply to the objections raised against Islam by a well-known German scholar and Minister of Education, Prof. Pecker.

Translation of the Holy Quran into German:

In 1926, on the suggestion of Malik Ghulam Muhammad of Qasur, a respected elder of the Jama‘at, the Anjuman agreed to undertake translation of the Holy Quran into German language. Keeping in view the importance of the project and huge expenses to be incurred, Hazrat Maulana Muhammad Ali published the following appeal in the weekly Paigham-i Sulh:

“I am fully conscious of the fact that there are already a great many burdens on this small Jama’at. But I also believe that Divine assistance is only granted when some difficult task is undertaken. So I am happy that through the fervent encouragement of a respected friend of ours, a concerted move to get the Holy Quran translated into German has begun. The establishment of a mission in Germany, the publication of a quarterly magazine and the construction of a mosque at the cost of around a hundred thousand Rupees – all these have been possible due to His special grace and blessings. When our Jama’at started this work, Allah, Most High, opened the doors of His Help in many ways. Obviously all that has been done over there so far is incomplete until we provide those people with the Holy Quran in their own language.”

Hence, efforts were made to find a suitable person for the translation work. Finally Dr. Abul Hassan Mansoor, Ph.D., of the Berlin University was selected. He was editor of a magazine, Deutsch Muslimisch Girschaft, published from Berlin. He arrived in Lahore in March 1928.

Hazrat Maulana Sadr-ud-Din used to prepare translation and commentary of the Holy Quran in English. Then Dr. Mansoor would translate them into German. In this manner the translation of the Holy Qur’an in German was completed under the supervision of Hazrat Maulana Sadr-ud-Din in February 1934. While the translation work was being done, Syed Mustafa Ahmad, a zealous member of the Jama’at, donated four hundred Rupees every month for the translation work, for a period of two years. In this manner, in all, he donated a sum of ten thousand Rupees. Some financial difficulties were encountered during the last stages of the work. However, Maulana Sadr-ud-Din’s appeal and generous contributions of certain members of the Jama`at enabled him to get it published in Berlin.

Members of the Jama‘at contributed generously towards the German translation of the Holy Qur’an. Several people outside the Jama‘at also gave financial support towards this important religious publication, among which a donation of Rs. 500 by the Princess of Manavar is worthy of mention.

In connection with the printing of the German translation, Maulana Sadr-ud-Din went to Berlin again in April 1937. He completed all the arrangements for the printing in a period of nine months and returned in December 1937. The supervision of proof reading and printing was done very diligently by Dr. Sheikh Muhammad Abdullah. At the end of 1937, for about six months, during the absence of Dr. Abdullah, Dr. Nazeer-ul-Islam served as Acting Imam of the Mosque and also looked after the proof-reading and printing of the Translation. Finally, in June 1939, by the Grace and Mercy of Allah, this Translation was printed at a cost of Rs. 15,000 and came out of press in August 1939.

The Translation was greatly appreciated in German circles. One German scholar expressed his opinion in the following words:

“This Translation has not only fulfilled a long-felt educational and religious need but it has also ensured that its dissemination will greatly spread and popularise the knowledge of the Quran and the teachings of Islam.”

Unfortunately, only a month after the publication of this Translation, on September 3, 1939, the Second World War broke out and the bombing of Berlin by the planes of the Allied forces not only damaged the dome and minarets of the Mosque but also destroyed the entire stock of the German translation of the Holy Quran, except for a few copies. After almost twenty-five years, in 1965, two thousand copies of its off-set edition were published in Pakistan. A sum of Rs. 20,000 was donated for it by a generous lady of Multan. Mrs. Sheikh Ataullah. The stock of this edition was also soon exhausted. In 1982, a famous German publishing firm, Sea Benztryn, decided to reprint the German Translation of the Quran. For this purpose, it obtained the opinions of several scholars of the Al-Azhar University and also of some German scholars about the authenticity and the standard of the translation and commentary and received their satisfactory opinion on all counts. Then the firm contacted the Central Ahmadiyya Anjuman in Lahore through the Imam of the Berlin Mosque, Maulana Yahya Butt to obtain its formal approval. Unfortunately, for certain reasons, agreement could not be reached.

Sadly, Maulana Fazal Karim Durrani spent fairly large sums of money on the Mosque without the prior consent of the Central Anjuman. When the Anjuman questioned his unilateral decision, he decided to return home and, without awaiting the arrival of funds from the Anjuman, on May 16, 1928, he mortgaged the Mission House and the courtyard of the Mosque for sixteen thousand German Marks with the Theoranx Lands High Perthen Bank. Afterwards, he became annoyed and published several articles in the newspaper, Paisa Akhbar of Lahore, under the title “Letters from Germany” presenting uterly wrong and misleading information about his unwise act and tried to defame the Anjuman. Maulana Dost Muhammad, editor of the weekly paper Paigham-i Sulh, replied to it under the title Kashaf al-Ghita in its issues of the 8th, 12th, 15th and 19th of June, 1928. The dispute was taken to the court and finally, in February 1933, Maulana Durrani admitted his mistake and subitted his written apology.

In October 1928, Maulana Durrani returned to Lahore and joined the editorial staff of the Muslim Outlook. Then he started a monthly by the name of Muslim India. In 1928, he wrote a throught-provoking book, The Future of Islam in India. In 1930, he founded Tablighi Literature Society and published a weekly called The Truth. During the same period Quaid-i ‘Azam Muhammad Ali Jinnah came to Lahore. A meeting was arranged to resolve the differences between him and Dr. Sir Muhammad Iqbal. Maulana Durrani played a pivotal role in removing the misunderstandings which had existed between the two since 1928. (Creation of Pakistan by Justice Shamim Hussain Qadri, published by the Army Book Club,1983, p.90.)

After this, in 1937, Maulana Durrani published a booklet of 16 pages entitled Muslim National Ideal. The well-known writer and research scholar, K.K.Aziz in his book, A History of the Idea of Pakistan, (1987) has devoted six pages to Maulana Durrani’s contribution in expounding the idea of Pakistan. He has even remarked that Maulana Durrani’s book, The Future of Islam in India, influenced the thinking of the Quaid-i Azam Muhammad Ali Jinnah and Dr. Sir Muhammad Iqbal. The latter, in his Allahabad Address of 1930, expounded the same ideas which were expressed by Maulana Durrani in his book in 1929. (pp.160-167)

While commending the ideas of Maulana Durrani, the author, K.K. Aziz, paid tribute to him in the following words:

“The Muslim League and the Muslim Conference . . . neither supported Durrani Sahib’s views nor did they adopt them, one possible reason for which was that he belonged to the Ahmadiyya Jama‘at (Lahore). In today’s Pakistan, these views would be considered as the views of a non-Muslim because, constitutionally, the members of the Ahmadiyya Movement have been thrown out of the fold of Islam … But, he (Mr.Durrani) most successfully directed the attention of the people towards the need of saving Muslims from the domination of the Hindus … This was a great service to the Muslims of India. It must be said with deep regret that his service has not been acknowledged at all.”

As has been mentioned earlier, the Mission incurred a debt of twenty thousand German Marks during the tenure of Maulana Durrani. To take his place, Dr. Sheikh Muhammad Abdullah set off for Berlin on March 28, 1928. In January 1930, various efforts were undertaken to pay off the mortgage against the Berlin Mosque. In September 1930, Dr. K.A. Khan, a devoted member of the Jama‘at made 88 shares of Rs.125 each, that is, the sum of money for which the Berlin Mosque was mortgaged, and appealed to the people to buy these shares. After hard struggle and great monetary sacrifices of the members and supporters of the Jama`at for nearly two years, and the tireless efforts of Dr. Sheikh Muhammad Abdullah, the mortgage was finally paid off in November 1932.

Dr. S. Muhammad Abdullah:

Dr. Sheikh Muhammad Abdullah was born on November 2, 1898 in the town of Rasoolnagar, District Gujranwala. He passed his Matriculation with flying colours from the Government High School, Lyallpur. At this stage, his parents moved to Sialkot. He passed his B.Sc examination at the Forman Christian College, Lahore and came first in the whole of the Punjab. In 1922, he passed his M.Sc examination at the same college. He taught at the Islamia College, Lahore for some time. Then in April 1927 he was appointed as the Joint Secretary of the Central Anjuman. He left for Berlin in March 1928. He completed his doctorate at the Berlin University in 1932. In 1935, his thesis was printed in the periodicals of the Chemical Societies of Berlin and Calcutta. On the outbreak of the Second World War, he returned to Lahore and was appointed as the General Secretary of the Central Anjuman. In October 1946 he was appointed as the Imam of the Shah Jehan Mosque in Woking, where he died in May 1956.

The German Muslim Society was formed on March 22, 1930. Its officers were:

President: Dr. Hamid Marcus
General Secretary: Professor Dr. Sheikh Muhammad Abdullah (M.Sc., Ph.D)
Assistant Secretary: Mr. Umar Shoebert
Muslim Members: Muhammad Tufail Ahmad (Engineer)
Dr. Abul Hassan Mansur Ph.D.
Non-Muslim Members: Mrs. Rodgez
Mr.George Gotsegh

After arriving in Berlin, Dr. Muhammad Abdullah organised the Islamic activities of the Mission and reactivated the German Muslim Society which played an effective role in making the activities of the Mission known to Berlin’s educated circles. In the meetings arranged by this Society, Dr. Hamid Marcus and other new German Muslims delivered scholarly discourses on various topics. From time to time, Professor Mirza Hassan, a lecturer of Persian in the Berlin University, Dr. Mumtaz Ali Khan Bhatti and Dr. Abul Hassan Mansur also delivered talks and took part in the discussions. Some of the subjects which were discussed at these meetings were: 

  • Islam and War
  • The Treatment of Prisoners and Slaves
  • The Killing of Apostates
  • The Relationship between Man and Woman
  • Fighting in the Way of Allah (Jihad fi sabil al-Allah)
  • The Teachings of the Holy Quran and the Bible

Apart from this, on Fridays and Sundays, there was an arrangement for explaining the meaning of the Holy Quran to the new German Muslims and teaching them how to offer their ritual prayers. In January 1931, a well-known Egyptian periodical, Al-Lataif al-Musawwara published pictures of Hazrat Maulana Muhammad Ali, the Mosque in Berlin and Babu Manzoor Ilahi, incharge of Foreign Correspondence Department at the Central Anjuman in Lahore along with the following remarks of the well-known scholar, Amir Shakieb Arsalan:

“This is a Mission of the Jama‘at Ahmadiyya, Lahore, which has established a centre for its preaching in Germany. The Lahore Jama‘at is distinct from the Qadian Jama‘at.”

Later on in the year 1931, the German Muslim Society arranged a tea party in honour of Allama Shakieb Arsalan on his visit to the Mosque. Among the distinguished guests who attended the party were the Afghan and Iranian ambassadors and the Minister of Education, Berlin, who appreciated the activities of the Jama‘at for the propagation of Islam. This year, for the first time, an hour-long programme about Eid al-Fitr was broadcast on radio all over Germany. On this occasion, a Ph.D. student at the Munich University accepted Islam; she was given the Islamic name Safia. In June, Dr. Abdullah delivered lectures at the Theosophical Society and the American Church. In July, a meeting was held to celebrate the birthday of the Holy Prophet Muhammad. In September, Dr. Abdullah attended the meeting of the executive committee of World Religions Conference at Geneva. The objective of the Conference was to arrange a special convention in 1932 on the subject, “The Spiritual Power of Religion can produce True Happiness and Peace in the World”. The special feature of the Conference was that participants who could not attend it, would have their papers on the subject read out. Dr. Abdullah proposed the names of Hazrat Maulana Muhammad Ali and Dr. Sir Muhammad Iqbal. On his way back, Dr. Abdullah met Allama Shakieb Arsalan.

This year, the Princes of Hyderabad Deccan were the guests of honour on the occasion of Eid al-Adha.

In July 1932, the German Muslim Society held a reception in honour of Dr. Mirza Aziz-ur-Rahman who obtained doctorate from the Berlin University. On this occasion, Dr. Hamid Marcus delivered a very illuminating lecture on “The Message of the Arabian Prophet Muhammad (SAW) for the People of Europe”, in both German and English.

On 15th September, Dr. Sheikh Muhammad Abdullah delivered a remarkable lecture on the subject, “Women in Islam”, at the Mission House. Entry was by ticket. Besides a large audience, the lecture was also attended by representatives of the local newspapers. The following report about the lecture was published in the local press:

“The Western woman has always wanted to know more about the Eastern woman. In order to fulfil this need, Dr. Sheikh Muhammad Abdullah, the Imam of the Berlin Mosque (who was also a professor in Lahore for five years) delivered an enlightened lecture, well-supported by logical arguments, in compliance with the wishes of the Ladies’ Organisation of Berlin. He began with the verses of the chapter, An-Nisa (The Women) of the Qur’an. The learned doctor explained that Islam gives married life precedence over celibacy and the Holy Prophet Muhammad (SAW) has declared the nikah or marriage to be a Sunnah (Practice of the Holy Prophet Muhammad). Then he emphasised that polygamy is conditional and is allowed only for specific reasons. He also cleared various misconceptions which prevail about pardah (or seclusion of woman), divorce etc. A large audience was present and the lecture was greatly appreciated.”

The greatest success was achieved at the end of the year when the members of an aristocratic house of Austria, the Baron Umar Ehrenfels and his wife entered the fold of Islam. The Baron’s father was a Professor in the Berlin University. He himself was a journalist and lived in Hungary. By this time, a hundred people had accepted Islam and the following booklets had been published in the German language: 

  • The Muslim Prayer with translation by Hazrat Maulana Sadr-ud-Din.
  • A Brief Biography of the Holy Prophet Muhammad by Dr. Sheikh Muhammad Abdullah. (The expenses were borne by Mr. Muhammad Aslam Khan (5000 copies).
  • The Position of Women in Islam by Dr. Sheikh Muhammad Abdullah (5000 copies).

On the occasion of the Annual Conference of the Central Ahmadiyya Anjuman in Lahore in 1932, the Austrian Muslim, Baron Umar Ehrenfels, who had accepted Islam at the hand of Dr. Sheikh Muhammad Abdullah in the beginning of the year, came to Lahore. He was accorded a splendid welcome at the Lahore Railway Station on December 24. The following people were present at the Railway Station:

01. Justice Sir Abdul Qadir (Judge of the Lahore High Court)
02. Nawab Shah Nawaz Khan of Mamdot
03. Khan Bahadur Fazal Elahi (Director, Information Bureau)
04. Mian Abdul Aziz (Deputy Director, Agriculture)
05. Dr. Abul Hassan Mansur
06. Chaudhry Fateh Sher Khan (Municipal Commissioner and Honorary Magistrate)
07. Maulana Ghulam Mohy-ud-Din Qasuri (Advocate and Secretary of the Anjuman Hamayat-i Islam, Lahore)
08. Hazrat Maulana Muhammad Ali
09. Syed Abdul Qadir (Professor, Islamia College, Lahore)
10. Mr. Fazal Haq (Professor, Government College, Lahore)
11. Chaudhry Rahim Bakhsh (Vice Principal, Law College, Lahore)
12. Khan Bahadur Chaudhry Rahim Bakhsh (Retired Session Judge)
13. Representatives of newspapers

The honoured guest, accompanied by Dr. Sheikh Muhammad Abdullah and Mian Ghulam Rasool Tamim, were taken to the Ahmadiyya Buildings in a motorcade. The honoured guest accompanied by Dr. Sheikh Muhammad Abdullah and Mian Ghulam Rasool Tamim, arrived in was taken to the Ahmadiyya Buildings in a motor car.,

A short while after the arrival at the Ahmadiyya Buildings, the proceedings of the first session of the Conference were begun under the presidentship of Nawab Shah Nawaz Khan of Mamdot. After recitation from the Holy Quran, the well-known poet Abul ‘Asar Hafeez Jalindhari. recited, in his characteristic lyrical style, his poem entitled “Welcome” (Khair Maqdam). His collection of poems Shahnama-i Islam, is a popular poetry book which highlights the glory of the Holy Prophet Muhammad and the golden deeds of the early Muslim stalwarts.

In the prelude, he said that he had composed the poem the night before in great haste while tears were streaming from his eyes.

The Poem “Welcome” (Khair Maqdam):

The English translation of the Urdu poem is as follows:

Congratulations to you for entering the fold of Islam.
Congratulations on getting a new life after imbibing the intoxicating drink of Unity.

You are in intense love with this poor nation,
Love for its brotherhood has driven you to traverse oceans to arrive here.

I admire very much the depth of your sincerity,
But when I look at my own state, I feel ashamed.

You have grown up in the atmosphere of freedom,
Whilst we have been enmeshed in the tribulations of slavery for a long time.

Alas! We have accepted this bitter state of life as our fate,
We have forgotten the sweet memories of our forefathers.

We have forsaken the life of struggle and sacrifice in the way of Allah, and
We have gone against our ancient vows to accept martyrdom and to fight for the cause of Allah.

Our calls to prayer, our congregational prayers and our supplications,
Are just outward rituals and gestures of show.

With our tongues we deliver sermons and forceful speeches,
But in fact our self-esteem has gone into slumber.

There is no trace of love left in our hearts for the Holy Prophet Muhammad,
No zeal of faith, no pious gatherings, no people drunk with the love of Allah.

We have lost the enthusiasm for our faith and are suffering from despondency,
Dear brother! How sad it is to see us in this (abject) condition.

Your visit is a source of great honour for us.
It is also a source of pride and an occasion for celebrations.

But O friend! Please keep away from us,
And do not exhort us about high morals nor seek to instil in us a sense of freedom.

I am afraid your message may re-awaken in us our lost pride,
And your name may fail to remind us of the lofty character of the great ‘Umar.

The name of ‘Umar reminds us of the fearless soldiers of Islam,
It reminds us of those righteous champions who unsheathed their swords (in defence of Islam).

The images of those dauntless people come before our eyes,
Whose very names caused the hearts of lion-hearted (enemies) to quiver.

Events written in the pages of history about victorious soldiers with swords enliven in our hearts memories
Of those who were defenders of noble people and slayers of evil ones.

Those were the people who offered prayers in the mosques
But they were also soldiers who were victorious on the battlefields.

The name of Hazrat ‘Umar may serve as a whip to awaken our self-esteem,
But self-esteem has lost its value in these precarious times.

I am afraid I have spoken the truth openly,
But you are my dear brother and I welcome you with a very warm heart.

When the recitation of the poem started, all those present were mesmerised by it and seemed to be transported into another world. There was complete silence all around, which was occasionally broken unintentionally by voices raised in adulation. Hazrat Maulana Sadr-ud-Din, seated on the stage, swayed in appreciation, while tears streamed from Sir Abdul Qadir’s eyes. The enchantment of the poem broke through the barriers of language, so that the Baron Umar also appeared to be impressed. Then Address of Welcome was delivered by the editor of The Light, Maulana Muhammad Yakub Khan.

On December 25, 1932, in the third session of the day, which was presided over by Sir Abdul Qadir, the honoured guest, Baron Umar Ehrenfels gave a brief history of the city of Berlin and described the background of its importance as the birth-place and nucleus of the Protestant faith. During his speech he mentioned that he had learnt about the Berlin Muslim Mission from the Grand Mufti of Yugoslavia, while travelling through the country.

The Young Men’s Ahmadiyya Association, Lahore, arranged a tea-party in honour of the learned Austrian Muslim in the Habibia Hall of Islamia College, Lahore, on the evening of December 26. It was presided by Dr. Allah Bakhsh. The address of welcome was delivered by Dr. Aizad Bakhsh Sheikh M.A. Hakeem Ahmad Shuja, B.A. (Aligarh), Assistant Secretary of the Punjab Council, recited his poem entitled Tariq bin Ziyad” (The Conqueror of Spain).

Baron Umar was extended invitations by all the important organisations and elites of Lahore. After fulfilling his engagements in Lahore, he toured Delhi, Aligarh, Hyderabad and other big cities of India, in the company of Dr. Sheikh Muhammad Abdullah. He was accorded warm welcome and great honour at many functions. In May 1933, Baron Umar returned to his homeland and established the Vienna Muslim Mission in Vienna – the capital of Austria, of which he remained in charge for some time.

Dr. Mirza Aziz-ur-Rahman:

In the absence of Dr. Sheikh Muhammad Abdullah, Dr. Aziz-ur-Rahman carried on the activities of the Mission. Reports sent by him in Urdu appeared regularly in the weekly organ of the Central Anjuman, Paigham-i Sulh. Dr. Aziz-ur-Rahman was a highly qualified talented young man of our Jama‘at. He was the son of Hazrat Mirza Hakim Khuda Bakhsh, a learned disciple of the Founder of the Ahmadiyya Movement in Islam. Hazrat Khuda Bakhsh is well-known for his extremely comprehensive research work, Asl-i Musaffah in two volumes, which contain details about the advent of the Promised Messiah and the prophecies and signs foretold about the last age, in the light of the Holy Quran and the Tradition of the Holy Prophet Muhammad. The Founder of the Ahmadiyya Movement, Hazrat Mirza Ghulam Ahmad, planned to send a delegation to Syria and Palestine to investigate the events which followed the crucifixion of Jesus Christ. Hakim Khuda Bakhsh was selected as the leader of that delegation.

Dr. Mirza Aziz-ur-Rahman did his B.Sc. in Chemistry at the Islamia College, Lahore and his M.Sc at the Aligarh University. Afterwards, he completed his Ph.D at the Berlin University. Just about that time, the President of the German Sufi Society, Allama Kazim Zada, visited the Berlin Mosque and appreciated the activities of the Mission. The same year, in July, a meeting was organised to celebrate the Birthday of the Holy Prophet Muhammad under the auspices of the German Muslim Society. For the first time, the Mosque and the Mission House were illuminated with candles in the traditional fashion. Meanwhile, the dars (lessons) of the Holy Qur’an continued on a regular basis.

Dr. Sheikh Muhammad Abdullah returned to Berlin in September 1933. In order to promote the bonds of unity love and fraternity among Muslim brothers living in Gernmany, Eid-ul-Fitr celebrations were held jointly under the auspices of Mu`tamar-i Islami. In Jauary 1934, for the first time, the Imam of the Berlin Mosque performed the marriage ceremondy of a German couple, who had already embraced Islam at his hand. They were named Abdullah Dayer and Fatima Adaresh. Justice Abdul Qadir of the Lahore High Court visited the Berlin Mosque along with his wife and stayed there for a few days. During their stay, a German gentleman accepted Islam and he was named Abdul Qadir.

For the first time in July 1934, the Imam of the Berlin Mosque appealed for funds for the repairs of the Mosque. A very generous response to this appeal came from Sheikh Aziz Ahmad, son of Al-Hajj Sheikh Niaz Ahmad, a wealthy leather merchant of Wazirabad and a devoted companion of the Founder of the Ahmadiyya Movement.. Sheikh Aziz Ahmad had come to Germany to get advanced training in leather tanning. He was the owner of the well-known Punjab Tannery of Wazirabad. During his stay he frequently visited the Berlin Mosque.

In the beginning of this report, the opposition of the Kheri Brothers against the Berlin Mission, especially that of Abdul Jabbar Kheri, was mentioned. They had formed an organisation in Berlin by the name of Jama‘at-i Islamia. Its secretary, Mr. Habib-ur-Rahman, started opposing the Berlin Mission by publishing several articles in the newspapers of Punjab such as daily Zamindar and Ihsan of Lahore. However, when Dr. Muhammad Abdullah sent a legal notice of defamation to the writer, he stopped his malicious propaganda.

In August 1934, a press in Lahore printed a beautiful calendar bearing a photograph of the Berlin Mosque with the English caption: “Light out of Darkness”. During the same month, in a meeting organised by the German Muslim Society, Mr. Alan Bosfeld, a German Muslim, delivered a lecture entitled “Islam and National Socialism”. By means of inspiring speeches delivered at the meetings of the German Muslim Society and learned articles published in the periodical Muslimisch Revue, the message of Islam was delivered to wider circle of people and more awareness about it spread in Europe.

In March 1937, Dr. Mirza Aziz-ur-Rahman, who had completed his Ph.D. in Chemistry from the Berlin University, started preparations to return to his homeland. He delivered an extremely scholarly lecture on “The Future of Islam in Europe” in a meeting. On the 23rd March, the German Muslim Society held a farewell party in his honour, at which Dr. Sheikh Muhammad Abdullah, Dr. Devor Stunt, Mr. Abud Ibrahim Iraqi and Professor Tara Chand Roy Dehlavi greatly appreciated his learned contributions and services to the Berlin Mission.

On April 12, 1937, Maulana Sadr-ud-Din left for Berlin in order to finalise arrangement for the publication of the German translation of the Holy Quran.

On May 6, 1937, a reception was hosted by the German Muslim Society in honour of Maulana Sadr-ud-Din, in which Mr.Hikmat Bayar, Dr. Hamid Marcus and Professor Mirza Hassan Mu‘allam praised his services to the religion of Islam. In the same month, the Birthday of the Holy Prophet Muhammad was celebrated in which Hazrat Maulana Sadr-ud-Din explained distinguishing features of the personality of the Holy Prophet Muhammad in a very impressive manner. In the month of July, in a meeting of the German Muslim Society, an excellent lecture on the topic “The Revelations of Prophets” was delivered by Baron Faun Horest, a new German Muslim. He explained how the teachings of the prophets instil a new life into their adherents. In this meeting, Hazrat Maulana Sadr-ud-Din read out some sections of the German translation of the Holy Quran. The participants became inspired at the news of the forth-coming German translation of the Qur’an and highly appreciated it. In September, Dr. Muhammad Abdullah went to India for six months. In his absence, the responsibilities of running the Mission were borne by Professor Dr. Nazeer-ul-Islam, Ph.D.

In October 1937, Baron Foltanec delivered a very interesting and informative lecture about the archaeological relics of Islam at the meeting of the German Muslim Society. On October 17, 1937, Sir Aga Khan came to visit the Berlin Mosque and expressed great pleasure when he saw the German translation of the Holy Qur’an. On October 22, the German Muslim Society called a special meeting to laud the great religious services of Maulana Sadr-ud-Din for the cause of Islam in Germany.

On January 17, 1938, a meeting was held under the presidentship of Sir Abdul Qadir at the Y.M.C.A Hall, Lahore, in which Dr. Sheikh Muhammad Abdullah delivered a splendid lecture on the subject “The Future of Islam in Europe”. On January 20, Dr. Abdullah left for Makkah to perform the Hajj. After discharging this holy duty, he had two meetings with Syed Jamil Daud, the Foreign Secretary of Saudi Arabia, and informed him of the activities of the Berlin Mission. He also had a meeting with Shah Ibn Saud which was arranged by Maulana Ismail Ghaznavi.

In February 1938, the Eid al-Azha sermon was delivered by Dr. Nazeer-ul-Islam. A meeting of the German Muslim Society under the presidentship of Mr. Khalid Zuyler was held in the same month, in which Mr. R. H. Goltmaz, a secretary in the German Government, delivered a remarkable lecture on “The Influence of the Religions of the World on the Nations of the World”. In April 1938, when Dr. Sheikh Muhammad Abdullah returned to Berlin, Dr. Nazeer-ul-Islam returned to his homeland.

On June 22, 1939, by the Grace and Blessings of Allah, the publication of the German translation of the Holy Quran was completed. On this occasion, in a special meeting, new German Muslims and others paid glowing tributes to the religious services rendered by Hazrat Maulana Sadr-ud-Din and Dr. Sheikh Muhammad Abdullah in Germany.

Separate meetings for women were also held at that time under the auspices of the Mission, in which new German Muslim women took an active part. Most of the credit for organising these meetings went to Mrs. Mahmudah Abdullah.

The Second World War:

The German translation of the Holy Quran was published in August 1937. However, in September, unfortunately, the Second World War broke out and Dr. Sheikh Muhammad Abdullah was forced to leave Berlin. He went first to Copenhagen (Denmark) and then returned to his homeland from there.

As the clouds of the Second World War loomed on the horizon, Dr. Sheikh Muhammad Abdullah became anxious about the future of the Mission because, being a British citizen, he would be compelled to leave Germany in case of war. At first, a German doctor and his wife volunteered to look after the Mosque and the Mission House and to bear their expenses, but soon the doctor had to join the armed forces and was killed in action and his wife also left the city. Finally, the responsibility of the Mosque and Mission House was entrusted to an energetic German Muslim lady, Mrs. Amina Mosler . In the past, she, too, had participated in the activities of the Society. She had already founded the Women’s League through which she had done commendable welfare work in various fields of the society. This pious lady faithfully and courageously looked after the Mission during the War and kept the Mosque alive in the most difficult conditions.

The contact between Berlin and the Anjuman at Lahore was severed until the end of the War. At first Germany occupied almost the whole of Europe, but then she was gradually repulsed. The Allied and American aircraft launched vicious air-attacks on Berlin and most of the city was destroyed. The Mission House, the dome and minarets of the Mosque were badly damaged. Mrs. Amina Mosler’s residence was completely destroyed but she and her son stayed in Berlin and obtained help from different quarters in clearing the rubble from the area of the Mosque after the fighting ceased. For a few months Berlin was completely under the control of Russian troops. On Mrs. Amina Mosler’s call for help in cleaning and doing necessary repairs to the Mission House and the Mosque, the Russian representative sent twenty men for the job. But soon this part of Berlin came under the control of the British army. The determination, courage and sincerity with which Mrs. Amina Mosler selflessly worked for the Mosque, throughout this period, are reflected in this report by Reuters which was published on August 12, 1945, in the daily Dawn of Karachi. The Urdu translation of this report was published in the weekly Paigham-i Sulh of August 22, 1945 and is as follows:

Reuters News about the Berlin Mosque:

“Berlin, August 12. Reuters’ correspondent writes from Berlin: The Berlin Mosque, which was built by Indian Muslim missionaries in 1927, has survived the war although it has suffered substantial damage and the dome has also received several blows.

The Mosque is situated in the part of Berlin which is under the occupation of the British Government. The minarets from which the muezzin calls the faithful to prayer are absolutely safe.

Six sincere and dedicated women have managed to repair the Mosque after five weeks of effort and hard work so that the Mosque is now fit for the offering of prayers. Amina Mosler a middle-aged German Muslim lady who has been looking after the Mosque during this time said:

‘The Mosque suffered little damage from the bombing and until the end of April when the fighting in the market-places and streets of Berlin started it was in a quite satisfactory condition. Then the men of the S.S dug a trench in the garden of the Mosque and the Russian soldiers kept launching attacks from the graveyard of Wilmersdorfen. Many of the bombs hit the Mosque. When the fighting ceased, the corpses of fourteen men of the S.S lay in the Mosque.’

Amina described how she was engaged in the repair of the Mosque for five weeks and said:

‘The greatest constraint we faced was the lack of capital because the Russian officials froze our bank account and we have not succeeded in drawing any money from the bank so far. During the War, there were six thousand members in our Jama‘at. Most of them went away and only a few hundred remain now. We gather in the Mosque on Saturday evenings and on Sundays because Friday is a working day, and also, due to transportation problems, the people cannot get together on Friday. Until the Mosque was repaired we made arrangements for prayers in a room of our house.

When the fighting around the Mosque stopped we put a huge red flag on the Mosque and wrote in bold letters that the Mosque was the property of British India so we did not have to face any trouble. Our printing press, where we used to publish religious literature, was completely destroyed by the bombing.’

Speaking of the German Muslims, Amina Mosler said:

‘We have lost around a dozen of our young people in this War, most of whom were killed on the Russian Front. I would like to especially mention a pious Muslim, Amin Wolf who was killed in Italy. He wrote a pamphlet only a few days before his death.’

In August 1945, when the news that the Berlin Mosque was safe was heard for the first time through Reuters, the President of the Anjuman in Lahore, Hazrat Maulana Muhammad Ali, made an passionate appeal for funds for the repair of the Mosque in Paigham-i Sulh under the title “Congratulations to the Jama‘at“. Every single word of this appeal reflects the depth of Hazrat Maulana Muhammad Ali’s zeal for the propagation of Islam. The pain and heart-felt anguish with which he pleads the members of the Jama‘at to spend their wealth for the cause of elevating the name of God in the world is worth reading. The English translation of the text of the appeal is given below :

Congratulations to the Jama‘at:

“Berlin has been destroyed – so utterly destroyed that the destruction of London and Warsaw and Stalingrad seem insignificant in comparison. Fire raged from its skies day and night. Hundreds of thousands of tons of bombs were dropped on it in succession for two or three years. At the end of this period, a vengeful nation who had suffered countless losses at the hands of Germany, whose towns and industries and agriculture had been turned into a barren waste by the German forces assailed Berlin and razed its buildings to the ground so that the on-lookers said that London was not ruined; it was Berlin that was destroyed. But today, Reuters’ correspondent reports that in this ravaged city the Berlin Mosque stands alive.

An impoverished Jama‘at erected a House of God in the city of Berlin. This Jama‘at desired no publicity because no body bothered to see what it had constructed? It kept on contributing its wealth for the construction of the House of God and kept praying with humility: ‘O our Lord, accept this humble effort on our behalf.’ I still remember the spectacle. A handful of women was present at the Annual Conference. An appeal came from our missionary in Berlin that there were no funds left for the minarets. When I appealed to that handful of women, Allah opened their hearts and several thousand rupees were collected from the few women of a small Jama‘at. So I congratulate my Jama‘at today that Allah, the Most High, has shown a clear sign that their sacrifice has been accepted and today Reuters’ correspondent has announced to the whole world, something which was beyond our power, that in this devastated city, Allah has saved His House.

And the amazing thing is that the report also tells that although the dome and minarets have suffered some damage, the minaret which the muezzin climbed to call the azaan (the call for prayer) is unscathed. God’s Name was raised from there. God has indeed shown a great sign. Today we are not happy just because of this though it is a very good news that we will not have to spend large sums of money on its reconstruction we are happy because Allah has shown a tremendous sign in saving His House and has given remarkable evidence of His Power and His Existence as He showed the world in the past the sight of Divine protection for Prophet Abraham. The Holy Qur’an says: O fire, be coolness and peace for Abrahma (21:69). He has once again displayed to the world that whom He wants to save, is safeguarded even In a raging fire.

The most surprising part is that when the Russian assault began, the Germans chose this very Mosque to impede the onslaught in that part of the city. Such a spot comes in for the most deadly attack, and so it happened. When the Russian forces captured it, the bodies of fourteen German soldiers lay in the Mosque, but the custodian of the Mosque was safe. This caretaker then revealed that during the War it was the centre for six thousand Muslims. All praise be to Allah. Where are those Muslims, or those who had instigated the Muslims to destroy the Berlin Mosque because it was built by the members of the Ahmadiyya MovementO Muslims! Look at your intentions and look at the will of God. You wanted to destroy it because it was constructed by a Jama‘at which was imbued with the spirit of serving Islam; God showed, by protecting it in the midst of blazing fire, that His Hand is with this Jama‘at, and with the person who entrusted the Jama‘at with this holy mission.

Come, my friends, and prostrate yourselves before God with humility, for having made manifested such a great sign of His Power and His Omnipotence for such sinful and useless people as us. It is His Mercy; we did nothing to deserve it, but there are no bounds to His appreciation. He has awarded so much recognition to such a trifling endeavour. Come, let us, too, thank Him for His mercy in displaying a miraculous sign, by taking a practical step forward. O those, who doubt! Cast out doubts from your hearts on observing this remarkable sign from God, and be assured now that it has become God’s Will that His Name should spread in the world, and if your wealth is spent today in the cause of elevating the Name of God and spreading the Word of God in the world, this defiled wealth will also be purified and gain an eternal life, and nobody can envisage the blessings that God has reserved for those who spend their riches thus. The Qur’an says: No soul knows what refreshment of the eyes is hidden for them (32:17). This sign has been shown to the world in the month of Ramadan so that we are able to appreciate its true significance in this month. The month of Ramadan began on August 10 and on its third day, that is, August 12, an infidel news agency proclaimed this sign to the whole world, and it was for this month that I had asked you to resolve to set up ten more missions in the world and to give between one-tenth to one-third of your accumulated wealth which you are to leave behind in the world to perish for this cause, so that all your riches may gain an eternal and ever-lasting life and that they may be multiplied for you ten times, a thousand times, a hundred thousand times yielding boundless profit in your after-life. God has granted so much appreciation to your first effort; now increase the pace of your steps in the way of God. If you first stood up from a sitting posture, now set your feet into motion. If you had first started walking from a standing position, now break into a run. Bring forth whatever you can so that we can all raise the Name of God in the world, and in the coming year we can establish ten more missions for the propagation of Islam and the spread of the Holy Quran in ten major cities of the world. Your God is with you. You have only to make a resolution, and He will infuse the strength into you.

O affluent people! If you do not bring forth your wealth at my call, remember that you will regret it one day. Give your riches in the way of God; for elevating the Name of God in the world; for conveying the last message of God as a sustenance for the world dying of spiritual hunger; and if all my entreaties do not move your hearts and I am aware of what little power there can be in the voice of a useless and sinful person then my last appeal is that you kneel down before God in this month of Ramadan and pray to Him with tears: ‘O God, make some other arrangements for the ascendancy of your religion!’ He is able to do this, too. And pray for the triumph of the religion of God with so much pain and anguish that your cries may reach the heavens. Only about fifteen days of Ramadan will remain after you get this appeal. These days will also include the last ten blessed days. Do not forget my last request that if you cannot give your wealth, then help me with prayers which reach the heavens.”

Muhammad Ali
7, Ramadan al-Mubarak

For a few years after the end of the Second World War, the Anjuman could not send an Imam from Pakistan. Mrs. Amina Mosler continued to perform the duties of looking after the Mosque and the Mission House. During the War, the duties of the Imam were temporarily performed by Abdul Ghani Usman – a Tartar Muslim. The residence of the Imam was rented out to a German and the income from it was used to meet the expenditures of the Mosque. Meetings of Yugoslavian Muslim volunteers and other gatherings were held at Mrs. Amina Mosler’s house. During this period, around eight thousand Turks, Yugoslavians and Tartars were associated with the Berlin Mosque, of which six thousand were Yugoslavian Muslims. Friday congregational prayers and weekly gatherings on Sundays also took place regularly.

In 1941, the former Mufti of Palestine, Amin al-Hussaini, and the Prime Minister of Iraq fled to Berlin along with their Arab supporters and they, too, attended the Eid congregations.

Muhammad Aman Hobohm:

In May 1949, Muhammad Aman Hobohm ¾ a zealous German Muslim belonging to the northern German city of Leubec, was appointed as the Assistant Imam. Since his youth, he was interested in the comparative study of the teachings, history and culture of other religions. He had just started to form an organisation to promote this object when the Second World War broke out and he could not keep in touch with people. Immediately after the War, he happened to read Hazrat Maulana Muhammad Ali’s booklet, Islam the Religion of Humanity, and this booklet guided him towards the truth of Islam. Then he studied other books by Hazrat Maulana Muhammad Ali and finally he accepted Islam. In October 1947, he joined the Jama‘at after corresponding with Hazrat Maulana Muhammad Ali. Hazrat Maulana Muhammad Ali’s renowned book, The New World Order, was published in October, 1948. When Bro. Muhammad Aman Hobohm read it, he immediately sought permission to translate it into German. In this way, he was engaged in religious service on his own. Then he was selected for the Berlin Mission. For some time he remained under the training of Dr. Sheikh Muhammad Abdullah in Woking, after which, in May 1949, he started his work as the Assistant Imam of the Berlin Mosque.

On May 14, 1949, a special reception was held in Berlin presided over by Dr. Sheikh Muhammad Abdullah, who was at that time in charge of the Woking Muslim Mission and was also responsible for the Berlin Mission. At this function, Bro. Muhammad Aman Hobohm’s appointment as the Assistant Imam was officially announced and he was introduced to the local German Muslims and other notables of the city. The reception was attended by more than two hundred Muslims. Details of the reception were broadcast through the world-renowned news agency, Reuters. A report about the function along with a brief history of the Mosque was also published by Pakistani newspapers.

Bro. Muhammad Aman Hobohm was proficient both in German and English. He also knew Arabic, French and Latin. Hence, during his term he started publication of a magazine called The Orient Post in three languages ¾ Arabic, English and German ¾ but due to financial difficulties it could not be continued for long. For the first time in the history of the Berlin Mosque and Mission, a German Muslim was made the Imam, but in spite of being a German he had to face bitter opposition.

In 1948, some Muslims gathered around a Pakistani journalist, Hafiz Manzar-ud-Din Ahmad. The attitude of this journalist was regrettable in many ways. He had cherished hopes that he would be appointed as the Imam of the Mosque, but when Bro.Muhammad Aman Hobohm became the Assistant Imam, his hopes were shattered and he started to oppose him.. He and his associates started incitinging the people against Imam Hobohm, saying that he was not a true Muslim. As a result of their instigation, he was attacked outside the Mosque one day. However, he kept on performing his duties with utmost courage, steadfastness, sincerity and intelligence. As a result Eid congregations and lectures continued to be regularly arranged with success.

In 1953, Imam Hobohm came to Pakistan and visited all the Jama‘ats. He delivered a wonderful lecture at the Peshawar University. He got married to the daughter of Mr. Azimullah, a renowned advocate of Lahore and the General Secretary of the Anjuman Hamayat Islam. On his return he served the Mission for one more year, after which he was forced to leave the Mission due to its financial constraints and his own domestic circumstances. He entered the Government service in 1954. At present, probably, he is working as the Cultural Attaché of the German Embassy in Saudi Arabia. During the four-year term of Imam Hobohm, eighty-two Germans entered the fold of Islam. On his departure, the responsibility of looking after the Mosque and Mission once again fell upon the shoulders of Mrs. Amina Mosler and that courageous and dedicated lady fulfilled this responsibility with utmost sincerity, devotion and faithfulness for five years.

Mr. Abdul Aziz Khan:

In the beginning of 1959, Mr. Abdul Aziz Khan, a well-known personality of the Mardan district and a respected member of the Jama’at, was designated Imam of the Berlin Mosque. Before Partition, he was the DSP of the CID in Bombay and he also worked as the General Secretary of the Central Anjuman, Lahore for a few years. He stayed in Berlin for a short period of barely nine months, during which the financial condition of the Mission did not improve, in spite of his efforts. The hostile propaganda of Muslims from other countries added to his woes. In these critical circumstances, Maulana Muhammad Yahya Butt was immediately sent to Berlin to take charge of the Mission. Maulana Butt had been working as the Assistant Imam of the Shah Jehan Mosque, Woking since August 1956.

Maulana Muhammad Yahya Butt:

Maulana Muhammad Yahya Butt was born into a religious and educated family of Sialkot on February 24, 1924. After completing his High School education, he joined government service. The religious atmosphere of his childhood left an indelible impact upon his personality and this became more pronounced as he grew older. His grandfather, Mian Muhammad Abdullah was reputed in the city for his conscientiousness and piety. The Founder of the Ahmadiyya Movement was well known in every house of Sialkot. Mian Muhammad Abdullah went to meet him and, impressed by the saintly light on his face and his speech, enquired if he was the Promised Imam whose arrival had been foretold by the Holy Prophet Muhammad (pbuh). Hazrat Mirza replied in the affirmative and was going to give proof of his claim but Mian Muhammad Abdullah said there was no need for that; he only wanted to assure himself that he was the Promised Imam and desired the acceptance of his bai’at.

In 1941, Maulana Butt joined government service in Sialkot. After three years he was transferred to Lahore where he took up his residence at the Delhi Gate. He regularly attended the Fajr prayers at the Ahmadiyya Buildings and Maulana Sadr-ud-Din’s dars of the Holy Quran.

In 1945 when Maulana Muhammad Ali appealed to the young men to dedicate their lives to the propagation of Islam, Maulana Butt left his government job to devote his life to the service of the faith. In1946, he became student of the training class for missionaries. For two years, he acquired knowledge of the Holy Quran, Tradition, Islamic Jurisprudence and the works of Hazrat Mirza Ghulam Ahmad, the Promised Messiah from Hazrat Maulana Abdul Rahman Misri. After completing the training course, he was appointed as the Assistant Editor of the weekly Paigham-i Sulh for some time. In 1951, Maulana Butt passed the examinations of Arabic and Bachelor of Arts at the University of the Punjab. He also served as Hazrat Ameer Maulana Sadr-ud-Din’s personal assistant for some time, and assisted him in writing and printing two of his renowned books, Ghalba-i Quran (The Triumph of the Holy Quran) and Zuroorat-i Hadith (The Importance of the Tradition). In August 1956, the Central Anjuman sent him to Woking, England as the Assistant Imam of the Shah Jehan Mosque. He also delivered the Friday sermons and led the congregational prayers on behalf of the Mission at the Pakistan High Commission, at the request of His Excellency Muhammad. Ikramullah, Pakistan’s High Commissioner in London. Maulana Butt stayed in England for three years during which he also attended the sessions of the World Congress of Faiths. In 1958, he met the Archbishop of Canterbury on the occasion of the Independence Day of India and had an interesting conversation with him.

Sir Aga Khan, the Third, had a long-standing and close association with the Woking Muslim Mission and the Shah Jehan Mosque. On account of this, he said in his will that his memorial service should be held at the Shah Jehan Mosque, Woking. Thus a dignified and solemn service was held at the Mosque. It was attended by Prince Karim Aga Khan, prominent members of the Ismaili community, the ambassadors of many Muslim states and the representative of Queen Elizabeth II. Maulana Butt led the funeral service.

Prayer House, London:

18 Eccleston Square, London was the Prayer House of the Woking Muslim Mission, from where the monthly The Islamic Review was published. Lectures were held on every Sunday. Maulana Butt also had the opportunity to deliver lectures there on several subjects. Some of these were also published in The Islamic Review.

Some of the important topics were: 

  • The need for co-operation amongst religions.
  • The Prophet Muhammad’s treatment of the Jews.
  • The truth about the Ascension of the Holy Prophet and its importance.

Maulana Butt’s article, “The Holy Prophet’s Kind Treatment of the Jews”, was published by the well-known magazine, The Islamic Culture, published from Hyderabad Deccan. In November 1959, Maulana Butt took charge of the Berlin Mission. Since no proper Imam had been sent to Berlin for a long time after Dr. Sheikh Muhammad Abdullah, the headlines of the local newspapers heralded the arrival of Maulana Butt.

The annual reports of the Berlin Mission, which were published in Urdu from time to time, show that Maulana Butt carried out the work of propagating Islam in Germany in a very organised manner and adopted the following means of conveying the teachings of Islam: 

  • Talks were given at the Berlin Mosque after Friday prayers.
  • Lectures were held at the Mission House on every Saturday.
  • German Christian families were sent invitations.
  • Discussions were regularly arranged with Christian students at the Berlin University.
  • The Islamic point of view on different issues was presented at the meetings of The All Churches Religious Organisation.
  • Speeches were made on different topics in the Elphen Gelshey Academy of Berlin.
  • Lectures were delivered at different gatherings organised by Muslim circles.
  • A series of talks was broadcast on Radio Reis, Berlin. This afforded an opportunity to present the Islamic significance of these important Islamic occasions like Lailat al-Qadr (Night of Majesty), the Night of Ascension of the Holy Prophet, and other subjects in German to a wider circle of listeners. Some of the speeches aired on the radio and delivered at meetings were afterwards published in the form of booklets which are as follows:
    • The Islamic Concept of Life after Death
    • The Founder of the Ahmadiyya Movement, his life and Mission.
    • Five Speeches about Islam on Radio Berlin
    • The Basic Principles of Islam
    • A Glance at the Birthday Celebration of the Holy Prophet
    • A Call to the Truth
    • The Status of Jesus Christ ¾ in the Light of the Holy Quran and the Bible
    • The Path to Peace
    • The Message of Islam
    • The Concept of the Advent of Reformers in Islam
  •  Discussions were held with the people visiting the Berlin Mosque and they were provided with literature and other essential information about Islam.

Maulana Muhammad Yahya Butt served as the Imam of the Berlin Mosque for twenty-seven years and four months ¾ a considerably long period of time. Through his efforts, one hundred and seventy-five people entered the fold of Islam, among them were a judge of the Berlin Court and several German scholars. .

The German Information Bulletin published by the German Government in 1962 published brief history of the Mosque and some details about the activities of the Mission and its influence under the title The Beautiful Mosque of Berlin. Some excerpts from it are given below:

“Muslim tourists are awed by the spectacle of the beautiful Mosque in Berlin, the metropolis of ancient Germany. It is the pleasure of every citizen to take every newcomer to the city in his first leisure time to visit this large and most magnificent Mosque. Muslims coming from Muslim states experience a spiritual contentment at this place as, standing shoulder to shoulder, they prostrate themselves before the Almighty. Its foundation stone was laid thirty years ago by a pious person, Maulana Sadr-ud-Din, who succeeded in completing it by his tireless efforts. This Mosque contributes to the repute and prestige of the city. It affords a practical example of the majesty and tolerance of Islam. When Germans visit the Mosque and talk about Christianity and ask the Imam’s opinion about their views and ideas, the astonishing result has been that most of those who come to the Mosque with confused and prejudiced concepts about Islam, bid farewell to Christianity after they have had a talk with the Imam and return to their homes after entering the fold of Islam.”

In the same year, the German Muslim Society was revived after a long time by the efforts of Maulana Butt. A princess of the Iranian royal family was chosen as its first president, but later Maulana Butt was made the president. From 1982 to 1987 Maulana Butt’s daughter Mansura Butt remained its secretary and Syed Tanfus of Tunis was its treasurer. Mansura Butt did her M.Sc. in Economics at the Berlin University and her thesis on the topic, “Interest-free Banking in Pakistan”, was accepted by the University.

When Maulana Butt came to Pakistan in the same year, the Ahmadiyya Anjuman Lahore sent a delegation under him to East Pakistan to elucidate the importance of the propagation of Islam in the West.

Burial Ground for Muslims in Berlin:

During the monarchy, William Caesar had given a piece of land in Berlin to the Turkish Government for the purpose of a graveyard for Muslims. It was under the control of the Turkish Consul General in Berlin: permission from him had to be specially sought in order to bury a dead in the graveyard. On several occasions, bodies of Muslims had to be buried in Christian cemeteries since permission was not granted in time. Hence, at the insistence of the people, Maulana Butt started corresponding with the Mayor of Berlin on this issue, as a result of which the Federal Government allocated a separate piece of government land for the burial of non-Turk Muslim inhabitants, and the difficulty faced by the Muslims for many years was thus removed. In the new graveyard, the relatives of the deceased have to pay the cost of the piece of land for the grave, which is usually covered by the insurance of the deceased. In this context, Maulana Butt drew the Mayor’s attention towards another problem if the relatives of the deceased are unable to pay the cost of the land, what is to be done in that case? The solution that the Mayor found to this problem was that if the Imam of the Berlin Mosque testified that the relatives of the deceased were indeed unable to bear the cost, then they would be exempted from paying the cost of land for a grave.

The Birthday of Jesus Christ:

With the object of promoting an atmosphere of religious tolerance and mutual understanding between the Muslims and Christians, the day of the birth of Jesus Christ was celebrated for the first time in the Berlin Mosque on December 26, 1964. It was presided over by the Mayor of Berlin, Mr. William D. Jamseroy . After the recitation of the Holy Quran the following views about Islamic tolerance were expressed by Mr. Kurt Aberhart, the secretary of the All Churches Religious Organisation:

“I have been invited by the Imam of the Mosque to read a passage from the Bible on the occasion of the birth of Christ. I am thankful to him for this and see it as gesture of tolerance towards Christianity. This attitude is made even more admirable by the fact that Islam has a different belief about Jesus Christ than that of Christianity. Muslims believe that Jesus was only a prophet, equal in status to the other prophets, such as Moses and Elias, mentioned in the Bible, and do not believe that he possessed any Divine attributes. In spite of this, the fact that Jesus and Mary have been mentioned in the Holy Quran more than once is noteworthy. But this still does not provide sufficient reason to celebrate the Birthday of Jesus in a Mosque. In this context, some other things are also thought provoking. For instance, Islam counts Christianity among the religions of the world. I think that the Imam of the Mosque has set for us a good example by organising this gathering and it is my wish that Christianity should reciprocate by showing a much greater degree of tolerance for Islam than has been displayed up to the present time. A good beginning was made by the Protestants and Catholics in the near past. This healthy start should be built upon. In Berlin, through different Churches and the organisations of various Christian factions, we have provided an opportunity to the followers of different religions to get together and try to understand one another’s views. I have mentioned these few facts in order to explain in detail the background of this inter-religious gathering which is being held in a mosque in connection with the birth of Jesus Christ.”

In 1965, the present Pope, John Paul, declared that the Muslims are not infidals but they believe in one God. He instructed the priests to improve their relations with Muslims and to exchange views with them upon religious issues. In order to spread this declaration of the Pope, the All Churches Religious Organisation of Berlin held a special meeting. A brief report about it is given below :

“The All Churches Religious Organisation celebrated its twentieth anniversary. On this occasion, the Secretary of the Organisation, Rev. Aberhart , invited Dr. Benz , a Christian Professor at the University of Bonn to speak. In his speech, the Professor mentioned the Papal announcement made in 1965. Commenting upon this announcement, the Professor highlighted in detail the causes which had forced the Pope to change the long-standing attitude of the Church towards the Muslims. He said that a phenomenal change has appeared in the Muslim world in this century. Such religious organisations have emerged among the Muslims which are producing translations of the Holy Quran and its commentary, and literature about the life of the Prophet Muhammad. These are being disseminated on a large scale in Europe. They are also exerting their influence on the minds of the people by opening missions and sending missionaries to Europe. (By mentioning these facts, the Professor has actually admitted in an indirect manner the positive results of the missionary activity of the Ahmadiyya Movement.) The Professor said that now many Muslim states were heading towards political independence after throwing off the rulership of the Western nations; the Gulf states were beginning to grow in oil wealth. These three facts have forced the Vatican to change its old perspective about Islam and hence the Papal appeal for closer relations with the Muslim World.”

In 1973 Maulana Sadr-ud-Din the founder of the German Muslim Mission ¾ visited Berlin during a month-long tour of South America for missionary and organisational purposes.

In June 1977, Maulana Butt met the Muslim prisoners in the prisons of Berlin at the request of the Minister of the Judiciary of the Government. He spoke with them on different issues and presented a few copies of the German translation of the Holy Quran by Maulana Sadr-ud-Din to the Prison library.

Pope John Paul and Islamic Tolerance:

In September 1978, Maulana Butt met the Cardinal Secretary of Pope John Paul in a religious conference in Rome. One of the objects of this conference was to propagate the Pope’s important announcement of 1965 in which he had directed the priests to modify their past attitude towards the Muslims, to cultivate closer relations with them and to exchange views with them on religious issues. In the conference, the Cardinal Secretary of the Pope, first expressed his views on the subject of religious tolerance. Then, Maulana Butt was invited to present the Islamic outlook on tolerance. The summary of Maulana Butt’s speech in English is given below:

“We welcome this announcement of Pope John Paul about religious tolerance and will like to take this opportunity to state with great pleasure that Islam has been practising religious tolerance for the past fourteen hundred years. Islam does not restrict itself to preaching tolerance only in words; it presents a practical example of tolerance which no religion has taught to this day. Tolerance is not just a policy in Islam; it is declared to be a part of faith to believe that all religions and their founders are from God. It even goes a step further than this to state that not only is it essential to believe in all the messengers of God; if even a single messenger is denied, a Muslim becomes an infidel. This concept of Islamic tolerance not only links the followers of all religions in a spiritual relationship; it also provides a firm basis for bringing them closer and promoting better understanding among them.

“There is so much respect and veneration among the Muslims for Jesus Christ and Mary that even in a remote village of the Muslim World, whose people are not even educated, when the names of these two personalities are mentioned, people bow down their heads in respect. But on the contrary, the state of the Christian World is such that once a student of the Free Berlin University came to the Mission House and we began to talk about Islam and when there was a mention of swine being forbidden in Islam, the student said that he knew that we abhorred the flesh of this animal because it had eaten the body of our Prophet.”

Maulana Butt laid great emphasis on this point before the audiance ¾ the respect of an illiterate Muslim in a remote village for Jesus and Mary in contrast with the extreme ignorance and revulsion of an educated student of the Free Berlin University for the Prophet of Islam.

The effect of this speech was that the Cardinal Secretary of the Pope admitted before the audience the greatmess of the Prophet Muhammad and the errors in Christian literature. The Mufti of Cyprus, Dr. Riffat Mustafa Usalene, was also present at the conference. At the end of the session he expressed his intense happiness and the other Muslim participants also embraced Maulana Butt and commended his courage with which he had presented Islam at the centre of a Catholic Church.

The Reports of German Newspapers:

Some German newspapers and periodicals such as The Velt and Der Tagas Peegal publish reports about the Mosque and the activities of the Mission, from time to time. The latter newspaper appreciated the work of the Mission and its ideals in its issue of July 8, 1979, in the following words:

“Imam Muhammad Yahya Butt comes from Lahore, Pakistan. He has been in charge of the Mission for the last twenty years. Officials of the Berlin Government hold his views on Islamic issues in high esteem and believe them to be authentic. His style of exercising his judgement and reasoning has always been appreciated. Some of the Muslims residing in Berlin uphold those views about the rights of women which have been held by Maulana Maudoodi in Pakistan. But the truth is that the views and exposition which the Pakistani Imam of the Berlin Mosque present here in Germany are logical and practical.”

In 1980, the Imam of the Berlin Mosque was invited to Tehran by the Revolutionary Council of Iran to participate in the celebrations of the anniversary of the Revolution.

On January 14, a documentary film entitled Muslims in Germany was prepared, and shown on television on May 7 of the same year. In this film, the Berlin Mosque and the endeavours of the Mission were briefly introduced and a few new German Muslims were also interviewed, some of whom said that they had obtained information about Islam from the Imam of the Berlin Mosque.

During the same year, a renowned German publishing firm, Zie Benztryn compiled articles written by Jewish, Christian, Zoroastrian, Bahai and Sufi religious leaders and scholars on the subject “What will Happen after Death?” Twenty-four articles were written in all, of which eighteen were by Christian scholars. The Islamic point of view on this subject was presented by the Imam of the Berlin Mosque, Maulana Muhammad Yahya Butt. This was later printed in the form of a book.

And now some excerpts from the reports and comments published in newspapers about the Berlin Mosque and the activities of the Mission, which highlight its work and impact:

“The Imam of the Mosque these days is Muhammad Yahya Butt. He is a Pakistani and is the religious leader of over a thousand Muslims, most of whom are university students from Arab states, Iran, India, Pakistan and Indonesia. The doors of the Berlin Mosque are open to all Muslims, irrespective of the country to which they belong. This Mosque is not just a place of worship for Muslims from foreign lands. Indeed, the Imam of the Mosque makes earnest efforts so that the people of Germany may believe in the message of the Prophet Muhammad and he has been quite successful in this regard. Over seventy new German Muslims are included in his circle…. Every Saturday evening new Muslim brothers and Christian friends meet the Imam at the Mission House and listen to his talk on religious issues. There is a wonderful display of forbearance during the question-answer sessions. It is this very attitude of tolerance of the Imam which is crowning his efforts to preach Islam with an astonishing amount of success. A German is entering the fold of Islam every month.

The citizens of Berlin are well acquainted with this Mosque, located in the 7th and 8th streets of Wilmersdorfen. They must have a strange idea of the Muslim way of worship. However, the reason for this unfamiliarity is not that we, Christians and non-Muslims, do not want to learn about the Muslim way of prayer; it is because in most Muslim countries the teachings of the Prophet Muhammad are not propagated in a broadminded way. In the Arab states, even today, a non-Muslim is not permitted to enter a Mosque. So it is out of question for Christians to come to a mosque to observe how Muslims pray. But Imam Muhammad Yahya Butt has a completely different attitude. He invites Christian friends to visit the Mosque. The Imam is the religious leader of the Muslim community in Berlin. He considers it to be one of his most important duties to remove the misunderstandings and prejudiced ideas about Islam from the minds of Christians.”

The writer ends his long essay by writing:

“This is a good opportunity for the citizens of Berlin to learn and understand the teachings of Islam. Admission to the Mosque is open to all. Christians are allowed to enter the Mosque on Fridays when prayers are being offered, or on Saturday evenings when lectures on different subjects are being delivered from the Holy Quran, or when talks are going on. Great respect is shown towards Christian friends and visitors to the Mosque. One hundred and twenty-five chairs have been laid out in the Mosque for visitors. A person who is anywhere near the Mosque on Friday, the time of the zuhr prayer, and hears the call of the muezzin, he can enter the Mosque without any hesitation passing through its doorway, and will see nothing odd during the prayer in the Mosque. The good that will come out of seeing Muslims pray in the Mosque will be that we will able to deal more tolerantly with those living in our city and our country, whose religion is not Christianity.”

The writer further says:

“Since the last fifteen or sixteen years the Berlin Mosque has become such a centre where not only can the Muslims of different sects gather together and offer prayers, but the Christians can also participate in the meetings held in the Mosque. In this way, this Mosque of Berlin has become a unique model, a living testimony that Islam is the religion of universal principles.

“Muslims have different organisations in Germany today. Some are prejudiced and intolerant, some are extremists and there are some that are imbued with missionary zeal and they attach great importance to themselves at times, but the truth is that in the presence of all these Muslim organisations in Germany, the Berlin Mosque is the only centre in this country which has become the symbol of true loyalty to the spirit of Islam and the only one which demonstrates sincerity and devotion to its cause.”

Visitors to the Mosque:

People keep coming to visit the Mosque. These include tourists, students, teachers, ambassadors of Muslim states, political leaders and heads of states. The names of some of the notable personalities who paid a visit to the Mosque while Maulana Butt was its Imam are listed below: 

  • The President of Somalia, His Excellency, Mr. Adil Abdullah Usman
  • The Foreign Minister of Pakistan. Mr. Zulfiqar Ali Bhutto
  • The Prime Minister of Malaysia, His Excellency Tunku Abdur Rahman
  • Renowned Muslim scholar of the Soviet Union, Al-Hajj Adil Renalov
  • A delegation of the members of the National Assembly of Bangladesh
  • A group of professors of the Al-Azhar University
  • The President of the International Court of Justice, The Hague, Holland, Chaudhri Sir Muhammad Zafarullah Khan

Official Aid for the Berlin Mosque:

The dome and minarets of the Berlin Mosque suffered severe damage during the Second World War. Up to 1951, the Ahmadiyya Anjuman Lahore spent nearly 61,000 German Marks from its own resources on the necessary repairs to the Mosque and the Mission House but the Mosque was still not fit to be used during the winter. It could only be used for a few months in the summer. By Maulana Butt’s efforts the following sums of money were received from the Berlin Corporation and other Government departments for the repairs of the Mosque:

April 21, 1975 215,000 Marks
November 14, 1975 50,000 Marks
1976 60,000 Marks

Who is Qazi Muhammad Zahuruddin Akmal? (1881–1967)

Qazi Muhammad Zahuruddin Akmal was a pawn of Mirza Basheer-ud Din Mahmud before and after his Khilafat, he was never a Qazi (Judge), this was a name that was given to him out of respect.  He was born on March 25, 1881 in Goleki, Pakistan, he was the son of an Maulana Imam ud Din (it is unclear whether he was an Ahmadi or not.  He went to a mission-school in Gujrat, Pakistan for his schooling starting in 1895, by 1897, he matriculated, he then traveled to Qadian and signed the bait form.  He grew up to be a hard-core Qadiani-Ahmadi and was willing to do anything to please the Mirza family.  He was a sickly-man.  He barely matriculated, he never went to college, he was sick all the time!!  In 1906, he moved to Qadian and became an assistant editor of the Al-Badr, he wrote a few books while at Qadian, “Tasdiq ul Maseeh”, “Zahoor Ul Maseeh”, “Zahoor Ul Mahdi”, “Miyar ul Sadiqeen”, “Shahadutal Furqan” and many others.  Shortly thereafter, per Ahmadiyya sources, he was transferred to the editorship of Mirza Basheer ud Din Mahmud Ahmad’s magazine, the Tashhidhul Adhhan.  As soon as the Al-Fazl started, he was then transferred to the editorship of the Al-Fazl.  In fact, Mirza Basheer ud Din Mahmud Ahmad could not have launched this magazine without Qazi Muhammad Zahuruddin Akmal.  He went on to be an editor for the Urdu edition of the Review of Religions.  In 1926, he was the main editor of the Misbah (Ahmadiyya women’s magazine), which lasted 11 years til 1937.  In 1937, Qazi Muhammad Zahuruddin Akmal became the editor of all Ahmadiyya magazines, as management of magazines was centralized.  He seems to have retired in 1948.


1895 to 1906
It seems that he matriculated and then wrote many essays in support of Ahmadiyya in various newspapers of British India.  He wrote many novels also, he seems to have been a novelist.  Ahmadiyya sources tell us that whatever people wanted him to write about, he would do it.  By 1904, he had written 4 novels in total,


–He is hired as an editor of the Al-Badr by Mufti Muhammad Sadiq (who had just became the editor).  He is paid 15 rupees per month and moves to Qadian.  He was offered the same deal by the editor of the Al-Hakam, Shaikh Yacub Ali Irfani, however, he turned it down, citing a conflict of interest.

–He then writes some poetry wherein he calls MGA as greater than Muhammad (saw)(Naozobillah), it gets published in the Ahmadiyya newspaper Al-Badr (See the 1974 NA proceedings page 785 (pdf page 410) and the Al-Badr of Oct. 25th, 1906.  The poem is as follows:

“Mohammad phir uttar aaye hain hum main
Aagay say hain barah kar apni shaan main”

“Muhammad has appeared among us again,
He is in greater glory than before.”

Scan work of Al-Badr

PDF of Al-Badr, Oct. 25, 1906
Albadr 25 Oct 1906[1947]

(See the Al-Badr issue of October 25, 1906 and  ‘Kya Maulvi Muhammad Ali Sahib Sarasar Ghalt Aur Baybuniyad Ilzam Wapas Lain Gay?’ published in August 13, 1944 issue of Al-Fazl).

This poem was quoted in the Al-Fazl many years later
This poem was originally recited in presence of MGA in 1906 and MGA was very happy to hear it and praised with words ‘Jazak-Allah’. Further Al-fazal wrote that this poem written in calligraphic handwriting was presented to HMGA and he took it with him to his home to show it to his family. In AlFazal article a case was built that (elders of LAM including) Maulana Muhammad Ali, Khawaj Kamal ud Din, Shaikh Rehmatullah, Mirza Yaqub Baig, Syed Muhammad Hussain…..held the same opinion, and it was translated from Persian (original language of poem) into Urdu. And that Maulana Muhammad Ali was present in gathering when poem was recited to HMGA.

He writes:

“Mahmud, the brightest star and crown jewel of prophethood – may God the Benevolent protect him – stood up to deliver an address on the topic of shirk [associating partners with God]. I paid particular attention to his speech. How am I to express it in words? It was an ocean of eloquence, flowing with great force. Undoubtedly, to have such sound thoughts at such a young age is no less than a miracle. In my opinion, this also is a sign of the Promised Messiah’sas truthfulness. This makes evident the grand status and beauty of the moral training he received under the guidance of the Promised Messiahas. (He spoke on matters of spiritual excellences in an extraordinary manner.” (Al Hakam, 10 January 1907) (Swaneh Fazle Umar, Vol 1, pp. 121-122)(see here–

According to the Khalifa, Mirza Basheer ud Din Mahmud Ahmad and per his 1922 book Aenas Sadaqat, Qazi Muhammad Zahuruddin Akmal was the de facto editor of the Tashhidhul Adhhan magazine (See “Truth About the Split”, 2007 online english edition).  He also began helping Mirza Basheer ud Din Mahmud Ahmad in editing the Al-Fazl.

March-April time-frame
Qazi Muhammad Zahur-ud-Din published an article in the Tashhidhul Adhhan wherein the Khalifa asserted that MGA was mentioned in the Quran in the famous Chapter 61:6 (Ismuhu Ahmad verse, his name being Ahmad in english)(See “Truth About the Split”, 2007 online english edition).

Mr. Akmal seems to have been a private secretary of the Khalifa, Mirza Basheer ud Din Mahmud Ahmad and corresponded on his behalf with the famous Muhammad Ahsan Amrohi.  Amrohi seemed to be confused about the new beliefs of the Khalifa, he was also very old at this time and most likely vacillating (See “Two sections of the Ahmadiyya Movement” by Muhammad Ali, 1918).  By December of 1916, Muhammad Ahsan Amrohi had totally denounced the Khalifa at Qadian and it is unclear whether he became a Lahori-Ahmadi or a Sunni/Shia.

He seems to have also been an editor of the Review of Religions, it is unclear which version, Urdu or English, it was most likely Urdu (See Hidden Treasures).

He moved to Lahore from Qadian, with the Ahmadiyya entourage.

After living in Lahore for almost 10 years, he finally moved to Rabwah.

He died and is buried at Rabwah in Bahishti Maqbara, his funeral prayers were led by the 3rd Khalifa.

Links and Related Essays

Pakistan National Assembly Proceedings of 1974 against Ahmadis

Musleh-e-Maud: The Prophecy and its Fulfillment

#ahmadiyya #ahmadiyyatrueislam #ahmadiapartheid #Ahmadiyyat #rabwah #qadian #meetthekhalifa #muslimsforpeace #ahmadiyyafactcheckblog #nolifewithoutkhalifa #AhmadiMosqueattack #AhmadiyyaPersecution #Mosqueattack #trueislam #atifmian

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