The Lahore Ahmadiyya Movement Blog

Importance of Sadr Anjuman Ahmadiyya

In Al-Hakam of 10th September 1907 there is an article on the front page which shows the important position held by the Sadr Anjuman Ahmadiyya as created by Hazrat Mirza Ghulam Ahmad. It is written by the Editor, Shaikh Yaqub Ali Turab, later a staunch supporter of Mirza Mahmud Ahmad. I quote most of it below:

“Today, not for the first time, but for several years I have been urging that the organised Ahmadi community, just as it is bound in a spiritual relationship, should also be united in a physical sense. It was not me who felt this need but it was felt by the Promised Messiah the very day he announced the arrangements of taking the bai`at by the order of Allah. For the attainment of the benefits that God intends should come through the founding of this Movement, it is necessary to have an organised system.  Many a time, moves were proposed for this, and they had some effect. Ultimately, this tree was planted in the form of the Sadr Anjuman Ahmadiyya by order of the Promised Messiah.

By its nature, the Sadr Anjuman Ahmadiyya requires that there should be associated with it other Anjumans as its subordinates. For this the Secretary of the Sadr Anjuman Ahmadiyya [Note:  This was Maulana Muhammad Ali] has made regular proposals, and done so several times. To fulfil the needs of the community, and to attain the aims and objectives which God has connected with the establishment of this community, it is essential that there must be Ahmadiyya Anjumans in various places and a proper register of members of the Movement. The Sadr Anjuman Ahmadiyya has prepared and printed the necessary rules and regulations for Ahmadiyya Anjumans, and sent copies of these to various places. Those who need more of them should apply to the office of the Secretary, Sadr Anjuman Ahmadiyya, and obtain them, and very soon inform that they have created Anjumans under these rules.

When organised Anjumans are established, those problems and difficulties that arise daily will not arise again because the community as a whole will be aware of those problems and will have the opportunity to devise and act on proposals to meet the arising needs.”

“son should not be khalifa after father”

In a speech at the December 1914 annual Jalsa, the first Jalsa after Mirza Mahmud Ahmad became khalifa, he declared:

The above extract carries the heading Has the khilafat become a hereditary seat?, and under it Mirza Mahmud Ahmad says:

“Foolish is he who says that a hereditary seat has been established. I say to such a one on sworn oath: I do not even consider it allowable that the son should succeed the father as khalifa. Of course, if God makes him His appointed one, then that is a different matter. Like Hazrat Umar, I also believe that the son should not be khalifa after the father.” (p. 171)

See the speech at this link. 

Everyone can see what happened subsequently in the history of this khilafat.

Dr Basharat Ahmad reads Haqiqat-ul-Wahy

As the Promised Messiah’s book Haqiqat-ul-Wahy was published in May 1907, mention of it is found in the Ahmadiyya newspapers around that date. In Badr, 8 August 1907, a letter by Dr Basharat Ahmad to Hazrat Mirza Ghulam Ahmad is printed under the title Haqiqat-ul-Wahy. The letters runs as follows:

“Assalamu alaikum wa rahmatullahi wa barakatu-hu!

This servant has been busy in reading Haqiqat-ul-Wahy in recent days and finished it in 15 to 20 days, reading it very carefully by the grace of God. I read the most wonderful secrets of knowledge and my faith was refreshed by ever newer signs. You, sir, have conclusively proved the arguments to the opponents to the highest degree. If they don’t accept them even now, then they are like the bat which does not see the sun on a bright day. You, sir, have made the sun of clear evidences and irrefutable arguments to rise. Now the opponent Maulvis have nothing left but obduracy and prejudice. Signs are pouring down like rain. If a man has the least spiritual taste and faith, he will find an ocean of Divine signs flowing by your hand, sir. But the fact is that the inner nature of these opponent Maulvis has become distorted due to their vehemence, prejudice and ignorance. Otherwise, for men of spiritual taste and faith there are more than enough signs.”

Objection to not performing the Hajj

In a talk reported in Badr, 8th August 1907, Hazrat Mirza Ghulam Ahmad answered an objection of the opponent Ulama that he had not gone to perform the Hajj. He said:

“It is with evil intent that these people raise this objection. The Holy Prophet Muhammad, may peace and the blessings of Allah be upon him, lived in Madina for ten years. It was only a couple of days’ journey from Makka, but he did not perform the Hajj in those years. He was in a position to make arrangements for transport etc. However, the condition for performing the Hajj is not only that you should have enough resources. It is also necessary that there should be no danger of any trouble and there should exist the means for reaching there and performing the Hajj in security.

Considering that the savage-minded Ulama are even in this country issuing verdicts that I deserved to be killed, and showing no fear of the authorities, there is nothing they would not do there. But why are they concerned that I have not performed the Hajj? If I were to perform the Hajj, will they consider me a Muslim? Will they join my Movement? If all these Ulama give a sworn affirmation that if I perform the Hajj they will all repent on my hand and join my Movement and be my followers, then I will go and perform the Hajj. God the Most High will create the means for us which facilitate it, so that the mischief of the Maulvis is removed.

It is not good to raise objections unjustly with evil intent. This objection of theirs applies even to the Holy Prophet because he only performed the Hajj in his last year.”

‘Ayk Ghalati Ka Izala’: Qadiani Jamaat’s new English translation

The Qadiani Jamaat has very recently published a new, revised English translation of Ayk Ghalati Ka Izala, ‘A Misunderstanding Removed’. Their previous translation had been in circulation for many years. The new translation is at this link on their website as a pdf file.

My translation of the same pamphlet, with introduction and notes, has existed on our website for about 5 years. Its formatting needed some improvement. So I have taken this opportunity to improve the formatting (although there is no change in the translation or notes), and have also expanded the introduction which can be read here. One addition to the introduction is to present the original Urdu quotations from Mirza Bashir-ud-Din Mahmud Ahmad’s discussion of this subject. Previously, only the English translation had been given.

In the new Qadiani Jamaat translation, it is written in the Publisher’s Note:

“Apart from resolving once and for all the extremely vital and contentious issue of Khatm-e-Nubuwwat, Eik Ghalati Ka Izala is also the last word in settling the dispute between those who believe the Promised Messiah to be a Prophet of God and those who do not.”

So it is “the last word” in settling this dispute, is it? Interestingly, Mirza Mahmud Ahmad wrote as follows:

“The first evidence of the change in this belief is found in the announcement Ayk Ghalati Ka Izala, which is the first written evidence.” (See my introduction for reference)

“Change in this belief” is, according to him, the change in the Promised Messiah’s belief from considering himself not to be a prophet to claiming to be a prophet. So this pamphlet, according to Mirza Mahmad Ahmad, is the first word on his claim to prophethood but today’s Qadiani Jamaat calls it the last word.

Can any Qadiani Jamaat member in the world explain how what they used to consider as the Promised Messiah’s first declaration of being a prophet can be his last word on the subject?

Mirza Mahmud Ahmad also writes in the same place:

“The issue of prophethood became clear to him in 1900 or 1901, and as Ayk Ghalati Ka Izala was published in 1901, in which he has proclaimed his prophethood most forcefully, it shows that he made a change in his belief in 1901″

There is, of course, no mention in their Publisher’s Note of the above Qadiani standpoint, namely, that in his writings before this pamphlet the Promised Messiah was making the mistake of denying being a prophet, and was now correcting his own misunderstanding. The most likely reason is that the writers of the note are ignorant of the whole background.

Giving precedence to religion over the world

In Al-Hakam, 17 July 1907, Hazrat Mirza Ghulam Ahmad is reported as saying:

” It is very hard to give precedence to religion [i.e. one’s religious duties] over the world [i.e. worldly calls and interests]. A man can say this in words and even pledge to do it. But not everyone can fulfil it. Holding religion above the world can be recognised by comparing the pain a man feels at worldly loss with the pain he feels when suffering some religious loss. A man should make his own heart as the judge to determine this: how restless he becomes and how much he wails and woes over worldly loss, and in contrast how he feels at some religious loss?

Bad is the man who deceives another, but worse is the man who deceives himself. He does not give precedence to religion over the world but believes that he does so. He does not truly obey God but considers that he is a Muslim. He who is unjust to another can escape after his misdeed and save himself thus. But he who is unjust to himself has nowhere to run and cannot escape this injustice.

Blessed is the one who gives precedence to religion and God over everything else because God will give him precedence.“

‘Kufr’ or unbelief

According to an item in Al-Hakam (17 July 1907) under the heading Kufr, Hazrat Mirza Ghulam Ahmad made the following comments:

How can anyone escape after disobeying God the Most High? Those who don’t accept the man sent by God in this age are disobeying God. In the time of the Holy Prophet Muhammad, the Jews and Christians followed the religious law, said their prayers, fasted, and believed in all the prophets. But due to not accepting the Holy Prophet Muhammad they were deemed to be unbelievers (kafir). In this age, those people who are not only our opponents but declare us as kafir themselves become kafir on the basis of the hadith of the Holy Prophet because they declared a believer as kafir. They cannot escape the grip of Allah.

It is to be noted here that Hazrat Mirza sahib has not declared those as kafir who don’t accept him, on the grounds that they don’t believe in his claims. He clearly says that by calling him, who is a Muslim, as kafir they are condemned by the hadith reports of the Holy Prophet Muhammad which say that he who calls another Muslim as kafir gets that same epithet reflected back on him.

Creating branches of Sadr Anjuman Ahmadiyya

In Al-Hakam of 30th June 1907 a circular letter is published under the title An Important Letter. It is written by Maulana Muhammad Ali as Secretary of the Sadr Anjuman Ahmadiyya. The Editor of Al-Hakam introduces it as follows:

The Secretary of the Sadr Anjuman Ahmadiyya has sent the following circular letter to Ahmadis. Due to its importance it deserves much attention, and is published so that people can attend to it immediately.

The letter, dated 23rd June 1907, begins as follows. (I have put in bold some word for emphasis.)

“From the Office of the Secretary, Sadr Anjuman Ahmadiyya Qadian.

Assalamu alaikum

In the beginning of 1906, by order of the Promised Messiah, an Anjuman of his followers was established whose name the Holy Hazrat himself suggested as Sadr Anjuman Ahmadiyya. The purpose of creating this Anjuman was that, except for the langar (food hospitality), all the work done by the Ahmadiyya Movement should come under an organisation. Accordingly, the first three clauses of the rules of the Anjuman, which have been published several times before, are as follows:

1. The objectives of the Anjuman shall be as follows: Propagation of Islam, education both religious and secular, arrangements of the cemetery, distribution of Zakat, and other matters in connection with the Ahmadiyya Movement.

2. Every person belonging to the Ahmadiyya Movement who in any way supports the Movement shall be a member of this Anjuman.

3. Every Ahmadiyya Anjuman that members of the Ahmadiyya Movement establish anywhere shall be a branch of this Anjuman.

Thus in that very year 1906 this Anjuman was legally registered and at present it has under its charge: Taleem-ul-Islam High School and religious school, the magazine Review of Religions and Talim-ul-Islam, the Maqbara-i Bahishti, a library, and support for many poor and orphans.

To carry out these functions is not the work of a few men, but is the duty of the whole of the Ahmadiyya Movement and the responsibility equally of everyone. A person who enters into the bai’at, until he is our helper in these objectives, does not benefit the Movement in any way. Secondly, those who enter into the bai’at and are then not informed of the work and activities of the Movement, and the fresh signs sent by God, do not benefit by being within the Movement. Thirdly, difficulties are always being encountered in carrying out those works which are the important aims of this Movement because not everyone is participating. …

Realising these needs, the central council (majlis-i mu’timideen) of the Sadr Anjuman Ahmadiyya has proposed that wherever there is a reasonable number of Ahmadis a local Anjuman should be established there which would be a branch of this Anjuman. To organise this work better, it has been considered necessary that in every district, in whichever place within it there is a Jamaat of a sufficient size, a major branch of the Anjuman should be set up which should organise all the Anjumans in its district.”

The letter then goes on to ask some questions from the existing Anjuman branches to assess their working, and requires them to provide answers as soon as possible. Some of these are: How many members do you have? What are the names of your officers? What are the conditions of membership? What are the rules and regulations of the Anjuman? At the end, having mentioned various functions of these Anjumans, the letter says:

“To sum up, by creating district Anjumans and establishing mutual relations between them, all members will from time to time be informed of the important works and instructions of the Movement.”

This letter clearly shows that the Sadr Anjuman Ahmadiyya was created by Hazrat Mirza Ghulam Ahmad as the supreme executive to govern the affairs of the Ahmadiyya Movement and it was carrying out this function during the life of Hazrat Mirza sahib.

Hazrat Mirza on sacrifices of the Companions of the Holy Prophet

I quote below from Badr, 27 June 1907.

Service of the faith

14th May 1907. A man advised Hazrat (Mirza sahib):

“As you, sir, have laboured very hard in writing the book Haqiqat-ul-Wahy and proof-reading it again and again, this is why you are falling ill again and again. You should have complete rest now for a few days and avoid any reading or writing work altogether.”

Hazrat Mirza sahib said in reply:

“My labour is nothing. I feel ashamed when I look at the labours of the Companions, may Allah be pleased with them, as to how they cheerfully gave even their lives in the cause of God.”

So highly did Hazrat Mirza regard the work of the Companions for the cause of Islam, that he considered his exertions as nothing in comparison.

Below is an image of this item from Badr.

Arguments based on fiction

Apart from “trick” arguments, it is also to be regretted that members of the Qadiani Jama`at spread arguments based on complete fiction. Here is an example about Sahibzada Abdul Latif shaheed. About a year ago a friend of mine told me that Qadiani Jama`at members had told him:

“Just before Sahibzada Abdul Latif was killed he was asked to renounce his prophet Hazrat Mirza Ghulam Ahmad. He refused, hence his death. This news reached HGMA and he did not rectify this omission regarding his prophethood.”

This is absolute and total fiction, as I explained to my friend in detail, as below.

The whole account of this incident is in the book Tazkirat-ush-Shahadatain by Hazrat Mirza sahib. Sahibzada Abdul Latif accepted him as Mujaddid and as Promised Messiah. This is repeatedly stated in that book. I quote:

1. “Sahibzada Abdul Latif told me this: … I could see that the time had
   come when a Mujaddid of the Deen should be sent by Allah … then I
   heard that a man in Qadian, Punjab, was claiming to be the Promised
   Messiah” (Ruhani Khaza’in, v. 20, p. 11)
2. “During this period of imprisonment the Amir made him an offer several
   times that ‘if you repent from the belief that the Qadiani man is
   truly the Promised Messiah, you will be released’ ” (p. 51).
3. “All during the imprisonment the Amir advised him not to accept the
   Qadiani man as Promised Messiah and repent from this belief” (p. 52)
4. “The Amir and the Maulvies knew well that the Qadiani who claims to be
   Promised Messiah was against Jihad” (p. 53)
5. “Even if millions of posters were circulated in that country to prove
   with strong arguments that I am the Promised Messiah, they would not
   have been as effective as the blood of this martyr” (p. 53)
6. “At the end of the debate with the Maulvies, the Shaheed was asked, if
   this Qadiani man is the Promised Messiah then what do you say about
   Jesus? He replied that Jesus has died and will definitely not be
   returning … then those people became enflamed, started abusing him
   and said: what doubt is there now in his Kufr?” (p. 54)

So the chief reason for the Sahibzada being declared kafir and killed was his belief in the death of Jesus and his acceptance of Hazrat Mirza sahib as the Promised Messiah. His debate with the Maulvies did not discuss at all any claim to prophethood by Hazrat Mirza sahib. Another reason given by Hazrat Mirza sahib as to why the Sahibzada  was declared kafir is that he accepted his concept of jihad and thus rejected the Maulvies’ concept of a war-like Jihad.

It is interesting to note that Hazrat Mirza sahib further says:

“The Amir at least ought to have asked his Maulvies: For what kind of kufr have you given the verdict of death by stoning? Why is this difference a matter of kufr? Why didn’t the Amir say to them: Your own sects have great differences among them. Should all of them, except one, be stoned to death?” (p. 56)

Hazrat Mirza sahib says here that the difference of belief for which they declared the Sahibzada as kafir and deservant of death was a difference of the same kind as other sectarian differences of interpretation between various Muslim sects. In other words, differences of beliefs between Ahmadis and other Muslims are of that sort of level.

Also, in his account of the Sahibzada’s stay in Qadian, Hazrat Mirza sahib says he told him about his claim of being a khalifa of the Holy Prophet and he writes:

“I told him that as the Holy Prophet Muhammad was the
khatam-ul-anbiya, and no prophet was to come after him…”
(p. 45).

This was the teaching about prophethood that the Sahibzada was given by Hazrat Mirza sahib.