2. The Times of Maulana Nur-ud-Din
May 1908 to March 1914
Overview
After the death of Hazrat Mirza Ghulam Ahmad, his successor Maulana
Nur-ud-Din led the Ahmadiyya community from 1908 till 1914. During
these six years, whereas on the one hand the Ahmadiyya Movement
made tremendous progress and laid the foundations of many great
and magnificent works, yet on the other hand there were some destructive
activities undertaken by certain elements which not only brought
about a split in the community but also did irreparable and lasting
damage to the advancement and popularity of the Ahmadiyya Movement.
On the bright side, the annual budget of the Sadr Anjuman Ahmadiyya
rose astonishingly from Rs. 30,000 to Rs. 200,000. This was largely
due to Maulana Muhammad Ali’s work because he was the General Secretary
as well as the life and soul of the Sadr Anjuman Ahmadiyya. However,
his success made certain people feel bitter and agitated. During
this period a grand building was constructed for an educational
establishment, whose physical structure is even today proclaiming
that the man who played the central role in its construction, indeed
under whose supervision and advice it was built, possessed a first-rate
architectural mind. In the same period, under the guidance of Maulana
Nur-ud-Din, Maulana Muhammad Ali laid down firm and permanent foundations
for the propagation of Islam in the shape of the English and Urdu
translations of the Holy Quran with commentaries. Again in those
days, the Ahmadiyya Movement was gaining popularity among the general
Muslim public. The Review of Religions edited by Maulana
Muhammad Ali and the lectures given by Khwaja Kamal-ud-Din in various
parts of India raised the Ahmadiyya community to a prominent status
among the educated Muslims of India. Later in the same period Khwaja
Kamal-ud-Din went to England where he established the Woking mission
in 1913.
On the dark side, some destructive activities also started during
this period. Plots were made to sow the seeds of distrust in Maulana
Nur-ud-Din’s mind against Maulana Muhammad Ali and the members of
the Anjuman. Efforts were made to deprive the Sadr Anjuman Ahmadiyya
of its powers or to have some members from Lahore expelled from
it. According to a conceived plan, a body known as ‘Majlis Ansarullah’
was created, while along with that the doctrine of calling other
Muslims as unbelievers (kafir) was invented. In short,
just as this was the period of progress for the community, at the
same time all these activities were taking place behind the scenes
whose devastating results became manifest upon the death of Maulana
Nur-ud-Din in 1914. We will turn to the causes of the Split in the
next chapter. First we look at the bright side of this period.
Early life of Maulana Nur-ud-Din
Maulana Nur-ud-Din came from a well respected family of Bhera,
district Shahpur, Punjab, and was the pride of the family. He was
widely renowned for his knowledge, scholarship, rectitude and virtuous
character. Besides being a highly capable physician, he was an incomparable
and illustrious scholar of all branches of religious knowledge and
had a huge collection of books famed as being magnificent and comprehensive.
He had travelled to many educational centres in India to learn the
Unani system of medical treatment by the use of indigenous
drugs, as well as the religion of Islam from the then famous teachers
of theology. He was so widely-read and had such minute knowledge
that on any topic under discussion he could quote from memory exact
references to book and page from the works of scholars. He had a
great love for the Holy Quran. During his youth he travelled to
Delhi, Lucknow, Rampur and Bhopal etc. for purposes of education.
He also went as far as Makka and Madina, and for some time there
he joined Shah Abdul Ghani’s students and disciples, gaining knowledge
of both the exoteric and esoteric aspects of religion. On his return
to India he was appointed personal physician to the Maharaja of
Jammu and served there for several years, earning a handsome salary.
At the same time he kept up teaching and imparting the vast ocean
of knowledge which he possessed. The events of his life can be read
in more detail in the book Mirqat-ul-Yaqin Fi Hayat Nur-ud-Din
by Maulvi Akbar Shah Khan of Najeebabad.
He happened to read Hazrat Mirza Ghulam Ahmad’s book Barahin
Ahmadiyya and came to know of Hazrat Mirza sahib’s claim that
today Islam is the only true and living religion by following which
a person can find God, that Allah bestows revelation upon His chosen
servants, and that Hazrat Mirza sahib himself had personal experience
of this so that whoever so wished could come and stay with him and
judge for himself. Having read this, Maulana Nur-ud-Din came to
Qadian from Jammu to meet Hazrat Mirza sahib and stayed with him
for some time. Here he realised that all the knowledge he had gained
by travelling to different Islamic countries was inadequate. In
1888 Hazrat Mirza sahib received the Divine command to take the
pledge (bai‘at) from people and form a community (jama‘at),
and in March 1889 Maulana Nur-ud-Din became the first person to
take the pledge. After some time he gave up his royal job and came
to stay with Hazrat Mirza sahib, and in his obedience of the Promised
Messiah and his sacrifices for the Movement he surpassed all others.
People of all faiths not only benefited by his medical practice
but friend and foe alike acknowledged his scholarship, learning
and godliness. The most prominent feature of his life was his love
for the Holy Quran. God bestowed upon him the knowledge of His Book
and he worked day and night to teach it to others. Till his death
it was his daily routine to impart knowledge of the Holy Quran,
and everyone benefited from his teaching to the extent of his or
her ability. As has been mentioned before, he lived in a small part
of Hazrat Mirza sahib’s house, the same house where later on Maulana
Abdul Karim and Maulana Muhammad Ali also occupied one or two rooms
each.
When Hazrat Mirza sahib died, Maulana Nur-ud-Din was the man regarding
whom the entire community was unanimous that only he could be his
successor. However, he accepted this burden with reluctance. When
Khwaja Kamal-ud-Din and some other persons went to him with this
request, he proposed one or two other names. When they insisted,
he said that Mirza Mahmud Ahmad (eldest son of the Promised Messiah)
and Mir Nasir Nawab (father-in-law of the Promised Messiah) did
not agree with the proposal. So Mirza Mahmud Ahmad was questioned
about it, and he replied that he would have to consult his mother.
After that consultation, when both he and Mir Nasir Nawab expressed
agreement, only then did Maulana Nur-ud-Din accept this responsibility.
First he said two raka‘hs of prayer, then he declared his
beliefs and after that he took the pledge from people.
Commencement of the English Translation of the Holy Quran
For almost six years, from May 1908 to March 1914, Maulana Nur-ud-Din
was the Head of the Ahmadiyya community. During this period, Maulana
Muhammad Ali was every year elected as secretary of the Sadr Anjuman
Ahmadiyya, he continued his duties as editor of the Review of
Religions, he was in charge of the Anjuman’s works relating
to education, publication and buildings, and in addition he had
to devote time to other affairs. However, the time had now come
for that work to be started for which God the Most High had been
preparing Maulana Muhammad Ali in Qadian. Maulana Nur-ud-Din, through
his penetrating insight, selected his beloved student Maulana Muhammad
Ali for the service and the spreading of the Holy Quran, and instructed
him to start the work of writing the English translation and commentary
of the Holy Quran. In 1909, at the age of 35 years, Maulana Muhammad
Ali took up this great work which was completed in seven years.
During this time, the Split took place in the Movement in 1914 after
Maulana Nur-ud-Din’s death; and even during his life, a faction
of the community tried to cause problems for Maulana Muhammad Ali
and created hindrances which, by the grace of God, were removed.
In 1909 Maulana Muhammad Ali, who was secretary of the Sadr Anjuman
Ahmadiyya Qadian and editor of the Review of Religions, put
the proposal for his English translation of the Holy Quran before
the Anjuman in the following words:
“As far as I have considered the matter, before starting
the translation at least one year is required for a preparatory
study of different Urdu and English translations of the Quran and
lexicons of Arabic and English. After that, the translation would
take no less than two years to be completed. So it will take at
least three years to complete the translation, and possibly four
or five years. As it will cost eight or nine thousand Rupees, and
unlike the magazine there will be no immediately visible results,
it is possible that some well wishers of the community might start
to have misgivings. This is a very important and delicate matter.
The Ahmadiyya Anjumans must be consulted so that I am not blamed
later on. This is a new venture and I cannot say at the moment how
good a translation I will be able to produce. It is all in Allah’s
hands. … Of course if Allah’s help and support comes to us then
this work can prove beneficial for the world. … If the expenses
cannot be borne then it is possible that Allah will provide some
other means for me and I might be able to work in my spare time,
little by little. In that way I would hope to accomplish it in eight
to ten years.
Signed: Muhammad Ali. 30 May 1909.”
The decision taken by the Anjuman was the following:
“Resolution 919 dated 6 June 1909 was put forward and
it was decided that the Holy Quran should be translated into English
and Maulvi Muhammad Ali sahib should be appointed for this work.”
Accordingly, Maulana Muhammad Ali still remained secretary of the
Sadr Anjuman Ahmadiyya and editor of the Review of Religions.
He was also in charge of the Anjuman’s educational, construction
and literary work. The magnificent building of the Talim-ul-Islam
High School and Boarding House was constructed entirely by his efforts
and under his supervision. Besides these he also did various miscellaneous
works.
On 27 December 1911 Maulana Muhammad Ali submitted the following
report to the executive committee of the Anjuman:
“Report of the Editor of the Review of Religions:
In the meeting of 26 June 1909 I presented a report to the effect
that the English translation of the Holy Quran would take three
years or somewhat more to complete. At this time, after two and
a half years, 21 parts have been translated and it is hoped that
the rest of the work will be finished in the next six months.
But to publish only a translation is not very useful and the following
additions are necessary:
1. A margin containing cross references from one place to other
places in the Holy Quran.
2. In addition to the brief footnotes that will appear on each
page below the translation, there should also be notes in the
following places:
a. At the beginning of each section (ruku‘) its
summary and the inter-relation of its verses should be given
as a heading; b. At the beginning of each chapter (sura)
its summary showing its connection with the previous chapter;
c. At the end of each chapter a note on the important
subjects dealt with in it.
3. A detailed introduction in the beginning of the translation.
To accomplish all these, it will take three or at least two years
after the completion of the translation. In the two and a half
years in which 21 parts have been translated much time was spent
on other work, for example one month was spent on the debates
in Rampur and Masuri. I have to travel here and there in connection
with the work of the Anjuman. Here itself a great deal of time
is taken up everyday in completing the work of different sections
of the Anjuman. The book The Teachings of Islam was printed
during this period. Revising its translation, proof-reading the
typescript and re-reading the book took up much time. Then a lecture
was prepared for the Convention of Religions in Allahabad. Another
point which I have always borne in mind is that when I translate
any word I should myself research its meaning, because it is not
useful just to copy out the earlier translations. Mr. Macaulif
spent fifteen years to translate and publish a few parts of the
Granth Sahib. So in my opinion the translation can only
be useful when the above mentioned features are incorporated.
Signed: Muhammad Ali. 27 December 1911.”
(From the report of the executive committee)
The records of the Sadr Anjuman Ahmadiyya Qadian do not show anywhere
that Maulana Muhammad Ali was taken in paid employment to do the
translation or that, as he was already employed by the Anjuman,
his job was now being changed and his pay would be for different
work. The Maulana continued to receive his salary for the work he
was already doing, which has been mentioned above, and he did the
translation either in his spare time or when he was on leave.
It is necessary to make this clear because after the Split the
Qadiani community raised the objection that the Sadr Anjuman Ahmadiyya
was the owner of the translation. Many years later some members
of the Lahore Ahmadiyya community, who had some other differences
with Maulana Muhammad Ali, also tried to raise the same objection.
In the same connection it may be noted that on 14 July 1913 Maulana
Muhammad Ali submitted the following report to the Sadr Anjuman:
“Resolution 335 dated 14 July 1913. Application from the Editor
of the Review of Religions: ‘As I am suffering from weakness
after having been ill for a few days, and Hazrat Khalifa-tul-Masih
has recommended that I should go to the mountains for a few days,
so I have decided to go to Murree hills. I will take with me the
work of translating the Holy Quran which has been made my responsibility
because I cannot remain idle there. If my absence from Qadian
is considered as absence from my duties then I should be granted
two months leave.’
This having been presented, it was sanctioned that Maulvi Muhammad
Ali sahib, Editor of the Review of Religions, should be
granted two and a half months leave from 15 July 1913 to 30 September
1913.”
If the work of translation had been assigned to him as a paid job
then granting leave becomes meaningless. The Anjuman’s granting
him leave, during which he would continue the translation, makes
it clear that he was not being paid to do this work though the Anjuman
encouraged him to carry it on. Thus during his stay in Qadian the
Maulana carried on this work in his own way and according to his
own judgment. Sometimes at home, with piles of books on the table,
he worked by candle light at night, and sometimes he continued on
this work when on leave.
During his absence Khalifa Rashid-ud-Din performed the duties of
secretary, and in those days Maulvi Sher Ali was the assistant editor
of the Review of Religions.
Maulana Muhammad Ali later on repeated the same facts about this
matter. Thus in a Friday khutba published in Paigham Sulh
of 6 June 1916 he said:
“I put the proposal of translating the Quran before the
Anjuman and wrote in it that if the Anjuman cannot bear the expenses
then Allah will provide some other means for me. I did not say to
the Anjuman I am your employee so give me some work, but I said
I want to translate the Quran and if the Anjuman cannot bear the
expenses then God will provide some other means. Allah brought that
about as well, that the Anjuman declined to pay the expenses and
the generous Lord gave me other means.”
Before this, in July 1914 after the Split, in his correspondence
with the Sadr Anjuman Ahmadiyya Qadian he clearly wrote that the
translation was his writing and his intellectual property.
Maulana Nur-ud-Din’s interest in the English translation
As has been said above, Maulana Nur-ud-Din was a very great expositor
of the Quran and Hadith, and a tremendous lover of the Quran. So
Maulana Muhammad Ali used to read to him the translation that he
did and take guidance and amendments from him. Maulana Nur-ud-Din’s
love for the Quran and his interest in Maulana Muhammad Ali’s translation
had reached such a height that when in January 1914, following the
annual gathering of 1913, he fell very ill and was so weak that
even speaking exhausted him, so that on medical advice he discontinued
his teaching of the Quran, even then, in a state of the most serious
illness, he would still send for Maulana Muhammad Ali daily to listen
to his translation and notes and give advice.
The last days of the life of Maulana Nur-ud-Din were chronicled
by Dr. Mirza Yaqub Baig who was staying in Qadian in those days
to treat him. This diary used to be published at that time, in February
and March 1914, in every issue of the newspaper Paigham Sulh.
It was again published in Paigham Sulh in 1935. Some extracts
from it are given here. These relate to Maulana Muhammad Ali and
his work on the English translation of the Quran and show a glimpse
of Maulana Nur-ud-Din’s love of the Quran. Maulana Muhammad Ali
himself, once speaking of these last days of Maulana Nur-ud-Din’s
life, said:
“It was my good fortune that even in those days I had the opportunity
to learn the Quran from him. When he was on his death bed I used
to read to him notes from my English translation of the Holy Quran.
He was seriously ill and even in that state he used to be waiting
for when Muhammad Ali would come. And when I came to his presence,
that same critically ailing Nur-ud-Din would turn into a young
man. The service of the Quran that I have done is just the result
of his love for the Holy Quran.” (Paigham Sulh, 28 March
1943)
Here are some entries from the diary of Dr. Mirza Yaqub Baig:
“9 February 1914 — This evening we were feeding Hazur
and he said to me: ‘I have learnt something from you too’. I
replied: ‘But I have learnt much from you’. He said: ‘I only know
the Quran and I can only teach you that’. I said: ‘May Allah grant
you a long life so that we can learn the Holy Quran from you’. He
said:
‘Ask Maulvi Muhammad Ali sahib about my knowledge of the Quran.
Having worked very hard Maulvi sahib comes with hundreds of pages
and I abridge them. He sometimes says that my opinion is better
than all research.’
Then he said: ‘Maulvi sahib has pleased me very much, I am so
happy. What wonderful research he has done on Gog and Magog, companions
of the cave and Dhu-l-Qarnain! He has searched through encyclopaedias.
How clearly he has solved this problem! How excellent!”
(Paigham Sulh, 15 February 1914, 28 October 1935)
“Qadian, 11 February 1914 — When Hazrat Maulvi Muhammad
Ali sahib arrived to read to him the translation of the Holy Quran
he said to him: Come that I may live!”
(Paigham Sulh, 26 February 1914)
“15 February 1914 — Maulvi Sher Ali sahib, Nawab sahib,
Maulvi Muhammad Ali sahib, Dr. Syed Muhammad Husain sahib, Marham
Isa sahib and many other friends were present. He said:
‘The issue of kufr and Islam is a very subtle matter,
which many people have not understood’.
Mian Mahmud Ahmad sahib and Maulvi Muhammad Ali sahib were sitting
near the Hazrat sahib. He pointed towards them and said: Our Mian
has also not understood it.”
(Paigham Sulh, 3 November 1935)
“14 February 1914 — Hazrat sahib is still in a critical
condition. His diarrhoea is better but he is getting weaker by
the day. May Allah have mercy on him. He listens to Maulvi Muhammad
Ali sahib’s translation of the Quran daily. His courage and determination
is very great and his love for the Quran is unequalled. He says:
It is the Quran which is the source of my soul and life.”
(Paigham Sulh, 17 February 1914)
“16 February 1914 — Yesterday Hazrat sahib was relatively
better though the weakness continues. He addressed me and Khalifa
Rashid-ud-Din sahib, saying:
‘For fifteen days I have completely obeyed your orders (that
is, taken diet and medication according to your instructions).
I used to teach seven classes daily (meaning, teaching the Quran
and Hadith), but now I don’t teach even one. Let me do something
now.’
He wanted permission to teach classes in the Quran. I replied:
‘Sir, at the moment you are teaching Maulvi Muhammad Ali sahib.
When you are stronger then you can teach a class.’
… His love for the Quran is beyond description, so much that
even in this state of extreme weakness all he can think of is
giving classes in the Quran and his mind keeps working on the
deep meanings of the Holy Quran.
When Maulvi Muhammad Ali sahib comes to read the notes of the
Holy Quran to him, sometimes even before he begins Hazrat sahib
gives a discourse about the topic of the translation of the day
and says that throughout the night he had been consulting books
and thinking about it. (He does not mean that he actually reads
books; what he means is that he keeps running over in his mind
what is written in commentaries of the Quran and books of Hadith.)
Sometimes he quotes from books of Hadith or the Bible, and does
it perfectly accurately. He says again and again that his mind
is fully healthy and it never stops working on the Quran.”
(Paigham Sulh, 19 February 1914)
“18 February 1914 — Today Hazrat sahib was very weak and
frail. Maulvi Muhammad Ali sahib came as usual to read notes from
the Holy Quran. Although he instructed him regarding certain verses
of the Quran but due to weakness he spoke with pauses. … Then
he addressed Maulvi Muhammad Ali sahib and said:
‘Seeing you every day is also food for my soul’.
Then he added: ‘Maulvi sahib, you are very dear to me. I found
one useful weapon (meaning Maulvi Muhammad Ali sahib), full of
knowledge, it is God’s grace to you’.
Maulvi Muhammad Ali sahib replied: ‘It is my good fortune that
I can expound your ideas’.
Hazrat sahib said: ‘It is all the grace of God. What has happened
is by His grace and what will happen will be by His grace’. …
Then he added: ‘This translation will inshallah be beneficial
in Europe, America, Africa, China, Japan and Australia’.”
(Paigham Sulh, 3 November 1935)
“21 February 1914 — Hazrat sahib called in Maulvi Muhammad
Ali sahib for a discourse of the Quran. At that time Abdul Hayy’s
mother [wife of Maulana Nur-ud-Din] was also present. After the
discourse Hazrat sahib got hold of Maulvi Muhammad Ali sahib’s
hand and slowly took it towards himself and kissed it.”
(Paigham Sulh, 15 November 1935)
“22 February 1914 — He was very cheerful today. When told
that Maulvi Muhammad Ali sahib had come to read the [translation
of the] Quran he said in Punjabi: ‘He is most welcome. Let him
read it. Does my brain ever get tired of it?’ Then he pointed
towards his bed and said to Maulvi Muhammad Ali sahib: ‘Come near
me’. Then added: ‘He is very dear to me’.”
(Paigham Sulh, 15 November 1935)
One day Maulana Muhammad Ali was delayed. Maulana Nur-ud-Din was
very weak but said in that state: “Send for my dear son, send for
my dear son”. People listening to him thought that he was asking
for his son Abdul Hayy, but he said again: “Bring the food for my
soul, bring the food for my soul”. And he was much pleased when
Maulana Muhammad Ali arrived.*
*Footnote:
This incident is not reported in Dr. Mirza Yaqub Baig’s diary
but was related to Maulana Muhammad Ali by one of those present.
|
In short, these incidents show Maulana Nur-ud-Din’s love for Maulana
Muhammad Ali and his interest in the translation of the Quran. During
the time when the English translation was in progress, once Mir
Nasir Nawab, father-in-law of the Promised Messiah, wanted to get
work started on an Urdu translation and commentary of the Holy Quran
and even collected some funds for it. But Maulana Nur-ud-Din stopped
him and said that the Urdu translation on behalf of the Movement
would also be done by Maulana Muhammad Ali, after he had completed
the English translation. Maulana Muhammad Ali stated that he was
in Murree due to his ill health when Maulana Nur-ud-Din wrote to
him saying that as he has also to translate the Quran in Urdu after
completing his English translation, he should start doing it along
with the English. Hence, according to these instructions, he started
doing the Urdu translation as well, little by little, and almost
six parts were seen by Maulana Nur-ud-Din.
An announcement dated 3 March 1914, that is, eleven days before
the death of Maulana Nur-ud-Din, regarding the English translation
of the Quran was published as an appendix to the Review of Religions,
February 1914 issue. On the first page there is a statement by Maulana
Nur-ud-Din in which he says:
“I want to draw the attention of friends, by this announcement,
towards raising funds for the English translation of the Holy
Quran. Up to today I have listened to the notes of twenty-three
parts, which is more than three-quarters of the work, and have
also seen the Urdu translation of six parts. I hope by the grace
of Allah that I will complete the rest. Even during my illness
I have been listening to the notes and dictating as well. I have
spent all my life, from childhood to old age, studying the Holy
Quran and pondering over it, and Allah the Most High has given
me the kind of understanding of His Holy Word that very few other
people have. I have always adhered to the principles of simplicity,
avoidance of unfounded stories and following the obvious meaning
of the Quran, and I have tried to teach others on the same lines
as well. In future times too, servants of the Quran will continue
to arise according to the needs of the time.
Now I want to draw the attention of friends to the expenses of
publishing the English translation, and after it the Urdu translation.
I hope for grace from Allah that He will not let go to waste my
efforts in the service of His Word. I am also sure that those
people who have a connection with me and who love me have also
been granted the zeal to serve the Quran. … This translation will
inshallah prove to be beneficial in Europe, Africa, America,
China, Japan, Australia, etc.”
After this announcement there follows a statement by Maulana Muhammad
Ali in which, among other things, he says:
“To translate the Holy Quran is a monumental work. The way in
which the meanings of the word of Allah have been explained, in
that respect I can say that this translation of the Holy Quran
will not only remove numerous misconceptions in the West and among
the English speaking nations, but at the same time it will inshallah
show the resplendent picture of Islam in such a manner that
at least among fair minded people those adverse views about Islam
will be overturned which Westerners have been holding till today.
All this will happen only by the grace of Allah. But my hopes
rest on the fact that all the important explanations given in
this translation have come from a man who has devoted his entire
life, from childhood to the age of 80 years, to the study and
service of the Holy Quran, and has read thousands of books only
to gain insight into the meanings of some verse or other, who
is familiar with classical and modern thought and the old and
the new sciences, and has studied all these branches of knowledge
to bring them into the service of the Quran, who is not only the
leader of the Ahmadiyya Movement but is one of those rare personalities
who, because of their vast study and extensive knowledge, are
entitled to be leaders of communities. He is a unique individual
as regards his knowledge, learning, uprightness and faith in Allah.
…
The real objective of our movement is the propagation of Islam,
and in that work the propagation of the Holy Quran holds the foremost
place. … I end my appeal on a verse of the Quran which is the
last one in my notes of today: ‘Behold! you are those who are
called upon to spend in Allah’s way, but among you are those who
are niggardly, and whoever is niggardly is niggardly against his
own soul; and Allah is self-sufficient and you have need (of Him),
and if you turn back He will bring in your place another people,
then they will not be like you’ (47:38).
Humbly, Muhammad Ali, Qadian, 3 March 1914.”
Underneath this announcement there are two notes as follows:
1. By the time this announcement was printed, the footnotes
of 26 parts had been completed.
2. On 4 March Hazrat [Maulana Nur-ud-Din] said: ‘Our English
translation has been accepted by Allah. This good news has come
by Divine revelation’.
The good news (basharat) mentioned in this quotation
was revealed to a holy man of the Ahmadiyya community, Mir Abid
Ali Shah, who had in a vision, while praying, heard this glad tiding.
He told it to Maulana Nur-ud-Din during his last illness in the
presence of Maulana Muhammad Ali and a large number of other Ahmadis.
Hearing this, Maulana Nur-ud-Din, Maulana Muhammad Ali and everyone
else who was present at once fell in prostration in thanksgiving
(sajda shukr).
Calcutta Convention of Religions
In April 1909, a major, large scale Convention of Religions was
held at Calcutta. When the announcement of this convention reached
Qadian, then in compliance with Maulana Nur-ud-Din’s instructions
Maulana Muhammad Ali wrote a comprehensive paper in English on Islam,
and on 2 April he went to Lahore, from where on 6 April he went
to Calcutta with Khwaja Kamal-ud-Din. The convention started on
April 9 in the Town Hall. The first day was taken up by introductory
speeches. On the second day, there were three speeches on Christianity
and these were followed by three speeches on Islam: the first by
Mirza Abul Fazal, the second by Maulvi Khuda Bakhsh and the third
by Maulana Muhammad Ali. When the time came for the Maulana’s speech,
and Khwaja Kamal-ud-Din rose to deliver it, it was already afternoon
and the audience were tired, so it was presumed that they would
not pay attention. Maulana Muhammad Ali stated that he was sitting
on a high stage, from where he could see all the audience. By some
manifestation of Divine power it appeared as if the audience were
captivated. They were listening in absolute silence with rapt attention,
and cheering on occasions.
Witnessing this scene, those Ahmadis from Calcutta who were among
the audience rose up from their seats and fell in prostration of
thanksgiving there and then in the hall. As soon as the speech finished,
all the delegates and many of the audience congratulated Maulana
Muhammad Ali and Khwaja Kamal-ud-Din. The presiding officer of the
meeting, Mr. Mitter, asked the Khwaja sahib if he would be available
to deliver more speeches after the convention at some venue. As
Maulana Muhammad Ali and the Khwaja sahib could not stay at that
time, it was arranged that the Khwaja sahib would pay a visit later
on. A European delegate remarked to him that the speech had dealt
a death blow to Christianity. Thus God granted a distinctive victory.
Maulana Muhammad Ali wrote about it as follows:
“The success that Allah the Most High granted to the Movement
in this convention was like the success at the Mahutasu conference.*
Although the paper read at this convention was not the work of
that saintly heart, nonetheless it was an abridgement of his ideas
compiled by a servant of his, and Allah sent him aid and support.”
(Badr, 22 April 1909)
*Footnote:
In December 1896 a conference of the great religions (dharm
mahutasu) was held in Lahore, at which representatives
of different religions read papers. The Promised Messiah’s
paper on behalf of Islam was read by his respected follower
Maulvi Abdul Karim, and was generally declared as the best
paper, surpassing all others. This was later on published
in book form under the title Islami Usul ki Philosophy,
and translated into English and published as The Teachings
of Islam. |
Debate in Rampur
In June 1909 the Nawab of Rampur arranged a major debate between
Ahmadis and non-Ahmadis. The debator representing the non-Ahmadis
was Maulvi Sanaullah of Amritsar. The Ahmadi delegation was led
by Maulana Syed Muhammad Ahsan of Amroha, and included Maulana Muhammad
Ali, Khwaja Kamal-ud-Din, Maulvi Sarwar Shah, Maulvi Mubarak Ali,
Hafiz Roshan Ali and Shaikh Yaqub Ali. The debate took place from
15 June till 20 June. However, during the debate the Nawab sahib
broke his promise and instead of remaining impartial he openly supported
Maulvi Sanaullah. So the Ahmadi delegation had to discontinue the
debate. A detailed report of the proceedings of this debate was
written by Maulana Muhammad Ali and published in the Ahmadiyya community
newspaper Badr dated 24 June 1909, and Maulana Muhammad Ahsan
of Amroha wrote a book about it.
During the debate the Nawab sahib made a sarcastic remark saying:
“Sir Syed Ahmad Khan also believed in the death of Jesus”, alluding
to the fact that Sir Syed’s religious views were generally disparaged
as being naturi or rationalistic. Khwaja Kamal-ud-Din instantly
responded: “Indeed, which sensible person does not believe in the
death of Jesus!”
Debate at Mansoori
In November 1909 another major religious debate was held at Mansoori
between Ahmadis and non-Ahmadis. At that time some local events
there had led to a rise in opposition to the Ahmadiyya Movement.
So the people of the area organised the debate to decide what was
the truth. The delegation sent to participate by Maulana Nur-ud-Din
was headed by Maulana Muhammad Ali, with Maulvi Ghulam Rasul, Hafiz
Roshan Ali and Mufti Muhammad Sadiq as the other members. From the
non-Ahmadi side Maulvi Sanaullah of Amritsar did not come, and in
his place Maulvi Muhammad Yaqub of Bihar and some other Maulvis
represented the non-Ahmadis. On 15 November, the first day, the
speeches were about the death of Jesus or his still being alive,
and on the second day about the claims of Hazrat Mirza sahib. This
debate created a very good impression of the Ahmadiyya Movement
among the local Muslims and many came into the fold of the Movement.
The speeches were all recorded in writing but the non-Ahmadi religious
leaders refused to sign the record. A brief account of the proceedings
of the debate was published in Badr dated 25 November 1909,
in which Mufti Muhammad Sadiq made the following comments about
Maulana Muhammad Ali:
“The leader of the delegation was Maulvi Muhammad Ali M.A., whom
everyone obeyed. However, despite being the leader, he served
the delegation the most. He himself dealt with all the arrangements
regarding the speeches and did not put his helpers to any hardship.”
Religious convention at Allahabad
In January 1911 a religious convention was held at Allahabad. The
organisers invited Maulana Muhammad Ali and Khwaja Kamal-ud-Din.
The Maulana could not go himself because he was extremely busy with
the English translation of the Quran and other duties but he sent
a lecture in English. Khwaja Kamal-ud-Din went to participate. On
9 January, the first day of the convention, the Khwaja sahib gave
a lecture which was as usual very successful and well-liked. On
the second day, the lecture sent by Maulana Muhammad Ali was read
out. It explained that Islam is the true religion which is in accordance
with human nature, and it has brought the earlier religions to completion
and perfection. This paper received the highest commendation of
all the submissions and was considered to be the best one (Badr,
23 February 1911). It was published in 1912 in book form by the
Sadr Anjuman Ahmadiyya Qadian under the title Islam (in English),
and its Urdu translation was published as Usul-i Islam.
Some domestic circumstances and trip to Murree
For some time after the death of the Promised Messiah, Maulana
Muhammad Ali continued living in his house, and he lived there altogether
for eight to nine years. Probably at the beginning of 1909 he moved
to a house adjoining the Promised Messiah’s house which was known
as the old guest house. Here he stayed for four to five months.
After that, he was given a new house by the Anjuman in the Dar-ul-Ulum
area where the Anjuman’s school, boarding house, the Nur mosque
and a dispensary were under construction. This house consisted of
three rooms, one of which was not of solid construction. Here he
stayed till April 1914. Two of his nephews also lived with him,
whom he had called to Qadian for their schooling. It was after moving
to this house that he started the work on the English translation
of the Quran, and he continued doing it for the last four years
of his life in Qadian in addition to his other duties.
As mentioned before, Maulana Muhammad Ali’s wife died in November
1908, leaving a little girl named Ruqayya. About one and a half
years later, at the instigation of Maulana Nur-ud-Din, he married
Mehrun Nisa, daughter of Dr. Basharat Ahmad. In September 1909,
the doctor had written to Maulana Nur-ud-Din enquiring about a suitable
match for his daughter. Another match was under consideration and
the doctor had sought Maulana Nur-ud-Din’s permission about it,
but the latter wrote in reply saying that in his view there was
not a better man for marriage than Muhammad Ali. In February 1910,
Dr. Basharat Ahmad took a few days’ leave to come to Qadian from
Bhera, and the nikah of Maulana Muhammad Ali to his daughter
took place. On 29 April 1910 Maulana Muhammad Ali went to Bhera
and on 1 May 1910 he brought his wife to Qadian.
When his wife went to visit Maulana Nur-ud-Din, he was giving a
discourse of the Quran to women. He patted her head with great affection
and said a long prayer in which everyone joined in. Then he said:
“I have seen the brightness of spiritual light on the face of Muhammad
Ali and of his father, and also on the face of Basharat Ahmad and
his wife. I am very pleased about this union.” Then he said to her:
“Your father and your husband are very dear to me, and so you are
too.” After that, on all occasions for the rest of his life he treated
her with much affection.
This was the time when Maulana Muhammad Ali had started the English
translation of the Quran. On the one hand, as secretary of the Sadr
Anjuman Ahmadiyya Qadian he was performing all the administrative
duties for the Anjuman, on the other hand he was supervising the
construction of the building of the Taleem-ul-Islam school. In addition
he was writing articles for the Review of Religions and also
in some other journals. At night he would sit in his small house
and work on the translation of the Quran. He had made a tiny room
into his office, where a table was laden with piles of voluminous
Arabic and English books in small print, dictionaries and commentaries
of the Quran etc. In the solitude of the night he would be poring
over one book, then another, holding a candle in his hand as the
only source of light available.
At the beginning of June 1912 Maulana Muhammad Ali fell ill with
high temperature which lasted for one week. He had not yet fully
recovered when he resumed work, so his health deteriorated again
and he started getting a high temperature every day. Maulana Nur-ud-Din
who was treating him advised him to go for change of weather to
some salubrious place with a healthy climate. During those days
his wife’s maternal grandfather Safdar Jang, former Police Inspector
of Amritsar, had brought his daughter to Qadian to receive medical
treatment from Maulana Nur-ud-Din. He owned a shop in Murree, the
Punjab Drapery House, and he suggested that as the ground floor
of the shop was vacant, Maulana Muhammad Ali could stay there. This
place was on Mall Road near the post office. So Maulana Muhammad
Ali went to Murree with his family. This house consisted of a large
hall and two small rooms. He partitioned the large hall into two
by a curtain, and used one part as his office and the other for
holding congregational prayers and for receiving friends. The stay
in Murree not only improved his health, but he was able to devote
more concentration on the translation of the Holy Quran. During
his two months’ stay he felt that he had achieved much more than
he could in Qadian. So again in 1913, with Maulana Nur-ud-Din’s
permission and taking leave from the Anjuman, he went to Murree
and stayed in the same house for two and a half months, carrying
on the work on the translation while there. This was the start of
his practice of going to a cool, mountainous place every summer,
which began under the advice and direction of Maulana Nur-ud-Din.
Maulana Muhammad Ali often used to say that he had been able to
do so much writing work only because of going to the hills. Later
on, due to the strain of constant mental work and exertion his health
had suffered so that at the start of every summer he used to fall
ill. Thus he was forced to retreat to a salubrious location in the
mountains for the summer. Even there he used to take no rest, but
in fact continue his scholarly work at twice the pace.
Maulana Muhammad Ali bought a plot of land adjacent to his residence
in Qadian to have his own house built, and had his father send him
some money for this purpose. Bricks had been bought and work on
the garden had started when, due to the Split, he had to abandon
all the plans and move to Lahore. He always had a great interest
in planting fruit trees, flowers and vegetables, and wherever he
lived later on he had a garden planted. While being heavily absorbed
in his writing work, he would take a little time out for these activities,
and this was his only hobby for recreation. Apart from this, he
used to go for a long walk every morning after the fajr prayers
without fail. The Promised Messiah also had the firm habit of going
for a walk after fajr unless prevented by ill health.
Talim-ul-Islam school and construction of the boarding house
It has been mentioned earlier that during the Promised Messiah’s
life the decision had been taken to construct a building for the
Talim-ul-Islam school and a boarding house, and land for this had
been procured outside the old settlement of Qadian. In January 1908
the Sadr Anjuman Ahmadiyya appointed Maulana Muhammad Ali to raise
funds for the construction of the school and the boarding house
and to arrange for the work to start. After the Promised Messiah
died in May 1908, Maulana Muhammad Ali started this project under
the headship of Maulana Nur-ud-Din. To arrange for the materials
for such huge buildings in a remote place like Qadian required much
effort, and even a kiln had to be built for making bricks. Maulana
Muhammad Ali carried out all these responsibilities with diligence
and personally supervised the building of the kiln and the construction
work.
One incident illustrative of his devotion to duty may be noted
here. Once, on a very cold and dark winter night, there was a heavy
storm of wind and rain and it was feared that water would enter
the kiln and cause damage worth thousands of Rupees. Giving up his
sleep, Maulana Muhammad Ali attended at the site during that heavy
downpour in which even umbrellas were of no avail, in order to supervise
the emergency arrangements in person. Seeing his example, all the
workers continued working with great enthusiasm, and they managed
to avert a substantial loss by timely intervention. The Maulana
never hesitated to do the humblest manual labour by his own hand.
The construction of the boarding house was started first because
there was inadequate accommodation for the increasing number of
students, so much so that some of them had to live in the Nur mosque.
The construction started in January 1909, and work also began on
building the staff quarters. Besides the construction problems,
the raising of funds also took much struggle and effort. So during
1909 and 1910 Maulana Muhammad Ali kept on impressing the need for
this upon all branches of the community. He sent a delegation to
visit various branches and issued repeated appeals in the newspapers
Al-Hakam and Badr. In March 1910 he appealed for every
Ahmadi to donate one month’s income so that the boarding house could
be finished and the school building constructed. Thus the fund raising
and the building work were done in conjunction with each other.
After the boarding house a grand building was built for the school,
and in May 1913 it started to be used for holding classes though
it was not complete till the end of that year.
Activities and health of Maulana Nur-ud-Din
The great works which began in the times of Maulana Nur-ud-Din
have been mentioned above. Apart from these, from the year 1911
Khwaja Kamal-ud-Din started a series of lectures in the major cities
of India. Due to his lectures and the journal the Review of Religions,
the Ahmadiyya Movement acquired great fame and renown throughout
the country. The Movement was becoming so popular that it seemed
as if the whole of India would be won over to it. The educated sections
of the population and important and leading figures became its admirers.
Dr. Muhammad Iqbal, the famous Muslim poet and philosopher, remarked
in one of his speeches in 1910 that if anyone wanted to see a glimpse
of true and pure Islam he would find it in Qadian. In important
religious conferences and debates the Ahmadiyya representatives
had the upper hand. Within Qadian, the head of the Movement laid
stress on the Quran day and night. Maulana Nur-ud-Din used to give
several discourses in the Quran everyday separately for different
audiences, such as women, students, and people generally. He also
gave discourses in Hadith. He made his living from his practice
of medicine and treated all his patients from among the general
public with great kindness and attention.
By the time he was head of the Movement, Maulana Nur-ud-Din was
growing old. In November 1910, one day as he was coming from the
residence of Nawab Muhammad Ali Khan on horseback he had a nasty
fall from the horse and sustained serious injuries. Dr. Basharat
Ahmad, who was in Qadian at the time, and Dr. Ilahi Bakhsh stitched
his wounds and it was hoped that he would recover soon. However,
after some time his health deteriorated and Dr. Mirza Yaqub Baig
came from Lahore to treat him and stayed there. He remained confined
to bed with one ailment or another for four to five months.
Publication of The Teachings of Islam
Maulana Muhammad Ali had translated several writings of the Promised
Messiah into English for the magazine the Review of Religions.
His translation of the famous, lengthy paper of Hazrat Mirza sahib
entitled Islami Usul Ki Philosophy had appeared in the Review
of Religions in 1902 and 1903. In 1910 he revised the translation
and had it published as the book The Teachings of Islam.
The original Urdu paper had been presented in 1896 at the Congress
of Religions held in Lahore and had achieved such glorious success
that the triumph of Islam over all other religions by means of knowledge,
reason and arguments could be seen as a reality. This book is so
powerful and effective that several editions were published in later
years in quantities of thousands, large numbers were distributed
free throughout the world by the Ahmadiyya Anjuman Ishaat
Islam Lahore, and it was translated into numerous other languages
of India as well as the outside world.
Beginning of the propagation of Islam in the U.K.
In the years 1912 and 1913, in order to fulfil another wish of
the Promised Messiah, another important work was begun through Khwaja
Kamal-ud-Din when he went to England in September 1912 on some legal
business. Shortly after reaching England, he learnt about the existence
of the Mosque at Woking in Surrey, about thirty miles from London.
This mosque was built in 1889 by a Western orientalist by the name
of Dr. Leitner, who was at one time Registrar of the University
of the Punjab, at the expense of Her Highness Shah Jehan Begum,
the Begum of Bhopal state, India. The mosque had been lying closed
and unused for long. Khwaja Kamal-ud-Din had it opened up and went
to court, with the help of some leading Muslims of India who were
in England, to take possession of it from the heirs of Dr. Leitner
and created a Trust to take charge of the mosque and the adjoining
house. He himself became its first Imam and based his Woking Muslim
Mission at these premises.
Gradually the Khwaja sahib began to succeed in his propagation
work and soon an English Lord named Headley embraced Islam through
him, and this brought even more fame to the Woking mission.
|