7. From June 1947 till end of 1950
Revision of the English Translation of the Holy Quran and campaign
for distribution of literature
7b. The year 1950
(Second of two sections)
Events of 1950
Due to exertion during the annual gathering, weak health and the
shock of the death of a dear and close friend Mian Ghulam Rasul,
Maulana Muhammad Ali fell ill after the Gathering and was confined
to bed for several days. By the middle of January 1950, he was comparatively
better, began to move about and became busy in his work as usual.
However, in the beginning of May, as the weather grew hotter, he
started having high temperature in the afternoons. Almost every
year he used to suffer from this problem due to weak health and
other medical conditions. On 30 May he again went to Karachi to
spend the summer there. During all this period he rewrote the Preface
and Introduction to the English translation of the Holy Quran and
revised the manuscript of the translation. By the end of July, the
proofs of the translation started arriving from England, and he
read and revised them himself. He continued this work even after
his serious heart attacks, which will be mentioned later, and completed
the task before his death.
Khutbas of 1950
A particular characteristic of the khutbas and writings of Maulana Muhammad
Ali throughout his life was the emphasis he placed on praying, and
especially the saying of the tahajjud prayer, acquiring knowledge
of the Holy Quran, the need and importance of spreading the Quran
and other Islamic literature in the world, and making financial
sacrifices for this end. In his last days, his khutbas and
writings became even more than ever before marked by spirituality
and by passion and zeal for these objectives, and they will always
serve as a beacon of light for the Jama‘at. As sometimes
the focus of the Jama‘at is distracted away from its real
goal, and some members place more emphasis on secondary matters,
it seems important to include here some extracts from his khutbas
and writings. These would make clear to the Jama‘at what
was the real aim and substance of the work of his entire life, on
which path he led the Jama‘at himself, to which path
he wanted to lead it, and what was the yearning and passion in his
heart in his last days. This was the man who, in the prime of his
youth, gave up worldly entanglements to join the company of the
Mujaddid of the Age. Then having illuminated his heart with
the light he received from his Mentor he served the religion of
Islam day and night for fifty years, fulfilling the wishes of the
Mujaddid and producing unique literature on Islam including
commentaries of the Holy Quran.
From February to April 1950 he delivered a series of khutbas in
this connection. First he devoted several khutbas to the verse of the Quran
which begins: “And when My servants ask you about Me, I am nigh…” (2:186), and
explained that to attain the nearness to God spoken of here, two means have to
be adopted: to develop a strong passion in your heart to spread the message of
God in the world, and to bow before Him for this objective and pray for it.
In his first khutba he explained that prayer is the means of attaining
nearness to God. He said:
“I want to draw the attention of friends to the fact that our
work is the very monumental task of spreading Islam in the world and removing
darkness in the world by means of the light of the Holy Quran and of the Holy
Prophet Muhammad. This glorious task demands from us that we spend our wealth
for its attainment. … But there is something more we need, without which even
our money and our efforts are of no avail … that is falling before God in prayer
and endeavouring to attain nearness to Him. … People find it difficult to follow
this path, but you must remember that prayer is the means by which man can achieve
sure and definite success. The best time for prayer, as you will see by reading
the whole of the Quran or studying the life of the Holy Prophet Muhammad, is
none other than the later part of the night. … Although in the early days of
the mission of the Holy Prophet only a small portion of the Holy Quran would
have been revealed, but read Sura Muzammil (ch. 73) and you will find
that the Holy Prophet Muhammad and that hallowed group of his Companions used
to rise at night and remain in prayer before God. … God the Most High says that
rising at night creates tremendous power and strength in one’s heart. …
Getting up at night to pray before God is the recipe for
doing more work, which everyone can experience. We saw the Imam of the Age,
Hazrat Mirza sahib. He used to spend the greater part of the night in tahajjud
prayer. Look at his work, how magnificent it is! Even till the last moments
of his life he continued to write books upon books. He was not merely an author,
but one who had created a connection with God and used to write through the
Divine light that he thus received. … Many great saints and men of God have
tried this path and found it the right one. So two aspects are clearly seen
in their lives: an excess of worship of God and an excessive amount of work.
…
Rise up at night and pray. To be enabled to serve the
Quran is a great blessing. Implore God to grant you the spiritual strength by
which you can carry the light of the Quran to others. I appeal to all members
of the Jama‘at that if they want to succeed in achieving their magnificent
goal, there is only one way — prayer. As much as possible they must cry before
God and keep their stress on prayer, so much so that prayer must be uppermost
in their minds during all activities. … While prayers in congregation are a
means of attaining a high goal, you must also say some of your prayers in solitude,
in some corner of the house where there is no one to see you but God. Develop
the kind of prayer in which, when you are in prostration before God and the
time comes to rise from it, you feel unable to lift your head.”
(Friday Khutba, 3 February 1950)
In his next khutba on 10 February he made it clear as to which
prayer can take a human being closer to God in actual fact. There are some aims
which also coincide with the will of God. While Hazrat Mirza sahib has set us
upon an arduous task, he has also given us the good news that it is the Divine
will that it shall be accomplished. What is required is that by praying we instil
this Divine intent within ourselves. That Divine will is what was destined to
happen with the coming of the Imam of the Age, namely, the triumph of Islam over
all other faiths and the spread of the light of the Quran over all the world.
So our prayer should also be for the triumph of Islam in the world and the spread
of the light of the Quran. This is the prayer about the acceptance of which there
is no doubt. He added:
“I ask of you only one thing: that is zeal in your hearts.
Develop a passion in your hearts for the propagation of the Quran. Bow before
God and implore Him, saying: O God, this holy word of Yours, which contains
a priceless treasure, it is today in a state of neglect. Create some means,
by Your grace, for its propagation and generate in our hearts the desire to
serve it.
Each and every one of you should get up and cry before
God. If you cannot leave your warm beds at night then find time at least during
the day to bow before God in solitude and pray, as to why we are so powerless
to take the Holy Quran to the world. We had made an affirmation and pledge with
the Imam of the Age. Why, then, have we lost the power and strength to fulfil
our promise.”
In his third Friday khutba in this series, on 17 February 1950,
he said that in his first two khutbas he had drawn attention to prayer,
that what is needed most by an organization which is bearer of the Quran is not
abundance of assets and funds but the power of spirituality. The second principle
that he now wished to explain was the study and teaching of the Quran. He then
went over, in detail, the great qualities of the Holy Quran and explained what
state a believer ought to be in when reciting the Holy Quran. It is “a Book …
at which do shudder the skins of those who fear their Lord” (39:23), that is,
the awe of Divine greatness must cast its influence on the body of the reciter
as well. And continuing this verse: “Then their skins and their hearts soften
at Allah’s remembrance”, that is, the body and heart should soften to receive
the influence of the Divine word, and the heart should be so moved that the eyes
shed tears spontaneously. When a person sheds tears because he is overwhelmed
by the greatness of Allah or he cries because of feeling sympathy for another
human being, it creates within him a power and energy.
Then Maulana Muhammad Ali spoke of the Holy Prophet Muhammad reciting
the Quran, having it read out to him, and shedding tears upon hearing it. He described
in detail the Promised Messiah’s love for the Quran and said:
“I would request friends to develop true, heartfelt love and
adoration for the Holy Quran and to read it over and over again. … What a great
love and devotion for the Holy Quran was shown in this age by the Imam of the
time! If you are really the followers of this Imam then create such a love in
your hearts, the example of which was set before us by the Imam of the Age in
his life.”
Then he advised that, firstly, every man and woman should read some portion
of the Holy Quran daily, the best time for this being fajr (early morning).
Secondly, asking others to read the Holy Quran to you is also Sunna. Thirdly,
the Holy Quran should be taught to those who do not know it. Fourthly, some portions
of the Quran should be committed to memory. Fifthly, there should be an institute
for doing research in knowledge of the Quran.
In his fourth khutba in this series on 24 February 1950 he said
that as regards the great task before us, he had already drawn attention to two
basic points for carrying it out. One is prayer and the other is reciting the
Holy Quran, acting upon it, and studying and teaching it. Now he wanted to refer
to a third basic point, and that is that the Ahmadiyya Movement demands sacrifice
from its members. This is the kind of sacrifice that is spoken of in the Quran
in the words: “Perhaps you will kill yourself with grief because they believe
not” (26:3). Although this is addressed primarily to the Holy Prophet Muhammad,
it also addresses every person who professes La ilaha ill-allah Muhammad-ur
Rasul- ullah. The religion of Islam was established and spread through sacrifices
and in future too it will be spread only by sacrifices.
He then said that the highest sacrifice is to devote one’s life for the
mission of spreading the message of God, but a person can still make sacrifice
while engaged in worldly business. Both of these are necessary. The community
cannot survive unless it has both kinds of people. Then he referred to monetary
sacrifice and explained the importance and necessity of the regular monthly subscription,
and said that those who do not pay this subscription are harming the Divine cause.
In his fifth khutba on 3 March 1950, he spoke about spending in
the way of Allah, that the Quran from the earliest period of its revelation to
the last days has presented this concept as a transaction between God and a human
being, and in other places it has used the word ‘trade’ for it. It is made clear
in many places that love of wealth is hell itself or it brings hell, and spending
in the way of Allah is the garden of heaven, and this garden is attained not only
in the next world but it begins in this very life.
In the five khutbas after this, he stressed upon the need and
importance of prayer, explaining how it creates outward and inward virtues in
a person, acts as a means of spiritual and physical training, and instils discipline
and organization. If you want to produce a state of humility in your prayers,
then make the propagation of the word of Allah as your objective. Make your regular
prayer (salat or namaz) entirely into a supplication and stand in
the presence of God like a petitioner. He ended this series of khutbas on
28 April 1950 on his starting note, that in order to achieve success in propagating
the word of Allah, we must shed tears before God and humbly implore Him, and do
our work only for the sake of Allah.
Stay in Karachi in 1950 and illness
Maulana Muhammad Ali was in a weak state of health now. From the beginning
of May, as summer started, he began to get high temperature every day in the
afternoons. By the middle of May there was some improvement and on 30 May he
went to Karachi as before to spend summer there.
In Karachi, where he stayed at the residence of Mr. Naseer Ahmad Faruqui,
he was busy with the same engagements as in the previous year. The work of the
distribution of sets of books was continuing under his personal direction. Since
August he had been slowly and steadily reading the proofs of the revised, fourth
edition of the English translation of the Holy Quran, when in September he fell
seriously ill due to severe heart attacks. For fifteen to twenty days previously
he had been feeling a light pain in his heart and the doctors had recommended
rest even then, but resting was not in his nature. As was usual with him, after
getting up for tahajjud prayers at 2 a.m. in the night, he would continue
to be absorbed in work or in prayer till sunset time, resting only for an hour
and a half to two hours in the afternoon.
During the night of 17–18 September from midnight to 3 a.m. he had a
severe attack of coronary thrombosis. However, such was his courage and perseverance
that he did not even wake anyone in the house, not wanting to disturb their sleep.
When the pain subsided at 3 a.m. he fell asleep, and woke again at 4 a.m. and
said his tahajjud prayer. It was only at breakfast that he mentioned his
illness. The doctor was called who immediately ordered him to bed. But while lying
in bed he still went through his mail and other papers with the help of his personal
assistant Maulvi Abdul Wahhab.
In the afternoon he had another most serious attack. Morphine injections
were administered. Then he had four further attacks one after another and was
put on oxygen. He could not now even turn in bed and was in grave danger. Although
the pain stopped on 19 September, but other problems began. Anyhow he was gradually
regaining strength when on the night of 28 September he had another heart attack,
and the following day, Friday, all hope was given up. Mr. Faruqui reported the
events of that day as follows:
“The time for Friday prayer came. It was impossible for me
to leave the house, but the women folk insisted that I go and join the congregation
and pray. Accordingly, I went and gave the Jama‘at the news. Under those
circumstances it was impossible to deliver the khutba or even to listen
to one. I said to the Jama‘at that the time for talking was over; now
it was time only for prayer. So during the khutba of fifteen to twenty
minutes, nothing else was said except heartfelt prayers. The Friday prayer service
afterwards was nothing other than praying for him. The whole congregation prayed
so earnestly and fervently that it was perhaps answered by the Almighty and
at about 3.30 p.m. he started to improve. … What will happen next, only God
the Most High knows. When there is heart disease, weakness after years of illness,
and the age is between 75 and 80, what can one predict in these circumstances?
But the present condition has, by the grace of God, revived our hope. The humility
and the tears with which the Jama‘at here prayed yesterday was such that
if the Jama‘at in Lahore were also to pray with the same fervour then
perhaps Allah may show mercy. I say only this to the August Almighty that I
know no one can live forever, and this man is so dear to You, O Lord, that You
are pleased to call him back to You, but for the sake of Your Quran extend his
life. The new English translation of the Quran is not complete yet. The scheme
to send books to five thousand libraries is unfinished. So I beseech You, for
the sake of Your Quran, Your Promised Messiah, your Holy Prophet and Your religion,
to grant him more time.”
After this his health began to improve. According to medical advice he
had complete bed rest for six weeks, and even after this he needed much rest for
months. During this period he suffered from some other ailments as well but on
the whole his health was improving. On 30 October he was permitted to sit on his
bed, and he dictated a message for the Jama‘at which was published in Paigham
Sulh in the issue dated 8 November 1950 under the heading: ‘The task entrusted
to us of spreading the Quran in the whole world — it grieves me to see that many
of us are not taking part in it’.
The message was as follows.
Respected Brothers,
Assalamu alaikum wa rahmatullah wa barakatuh
Due to someone’s state of health, such as my illness, or when
the appointed time comes, death is not something unusual. This
is the Divine law that is established in the world. I was taken
ill on 17 September. On the 18th it was found that I was dangerously
ill, and on the doctor’s advice I was confined to bed. Today by
the grace of God I have been allowed to sit. During this time
there were forty days when everyday I felt that my time had come.
But by the grace of Allah the Most High it appears that I have
been given some more time. How long it is, God alone knows. During
the time when I was staring death in the face I had but one desire
in my heart, and it was also my prayer, that if Allah the Most
High wants me to serve the Quran further, He may grant me more
time. And He may also grant me the means because I see that in
the task entrusted to us of spreading the Quran in the world,
though we are doing it, but our progress is exceedingly slow.
It grieves me to see that many among us are still not taking part
in it, while nothing can be achieved in this world unless a group
has an overwhelming urge to do it. Read the history of Islam:
it was this overpowering zeal that carried the Divine message
to the ends of the world in less than one hundred years, even
though there did not exist such means and conveniences at that
time as there are for us today. But our hearts lack the urge and
fervour that is needed for this task.
While I am lying in bed like a mere body, not knowing how much more time
Allah the Most High will grant me, I appeal to you, the dear ones of my Jama‘at,
to create zeal and fervour in your hearts for taking the Quran to the world, such
zeal and fervour that is noticed by the world. Hanker not after honour and high
position in the world, but try to raise your rank in the estimation of God. To
achieve this, ask of God in your prayers during salat:
O God, put in our hearts the same love to spread Your religion
and to take Your Quran to the world that You have been creating in the hearts
of Your righteous servants before. Your religion and Your Quran are a beauty
and a light which has not yet been fully made manifest to the world whose eyes
are still too covered to see it. This light has not yet even reached most of
the world and there are others who have this light in their hands but their
eyes are covered up. O God, remove this covering from my eyes and illuminate
my heart with this glare of Your light so that I may enlighten the world with
its brightness.
And not only say this prayer but along with it make progress in your
struggle and striving. My dear ones, remember that the life of this world, whose
attraction has made you neglect this light of God, is a mere illusion. Remember
that it is God’s promise, and it will be fulfilled. I have suffered terribly in
the past forty days as never before in my life, but all this time I have been
praying: O God, if according to Your will, my time has come then infuse a
powerful spirit in my Jama‘at, and create in it a fervour for Your religion
and Your Quran so that Your work does not suffer after I am gone.
— Muhammad Ali.
During this critical illness the entire Jama‘at offered the
most heartfelt prayers for his recovery. Some venerable members wrote letters
to Maulana Muhammad Ali’s wife, extracts from two of which are given below:
1. “I was so shocked to learn the news of the illness of Hazrat
Maulana sahib that I cannot find the words to express my feelings.
Throughout the night I was restless and could not sleep. Prayer
is our weapon, and how wonderful must prayer be for such a blessed
individual for whom prayers are also being said by the Messenger
of God, by the Promised Messiah of God and by the angels of God.
If an ordinary sinner joins in such a prayer, his prayer is accepted.
This is the first letter I am writing by my own hand in two weeks,
to express my grief at the Maulana’s illness. To show anguish and
concern for a sanctified person is a work for earning Divine reward.
So I am writing this letter to partake of this free reward. The
honoured Dr. Basharat Ahmad, after recovering from a very serious
illness, performed a colossal service to the Movement. The work
of writing Mujaddid-i Azam, which he did after his recovery,
will make his name renowned for all time. It appears as if Allah
the Most High intends to have some great religious service performed
by Hazrat Amir [Maulana Muhammad Ali].
For fifty years continuously this righteous man has been
wielding his pen, day and night, in the defence of Islam. This is no small feat.
It is a fact that the Hazrat Maulana has carried to completion the Promised
Messiah’s mission of the regeneration of the faith. The world’s thirst is being
quenched by the literature produced by him, and it will continue to be quenched
till the time comes when people will be flocking to accept this religion. It
is difficult to find another example of the great zeal and passion for the advancement
of the Divine religion that Allah the Most High has infused in the Hazrat Maulana.
We have not valued him as should have been done, but a time will come when the
world will realise his worth.
Faruqui sahib has been bestowed a special grace by Allah,
in that the blessed person of Hazrat Amir is at his residence. He has the chance
to seek Allah’s pleasure as much as he wishes. The spiritual stages that take
centuries to traverse can be covered in days. This is the Divine blessing he
has been granted, and all of it is because he is auspicious, Godly and a lover
of the Holy Quran.”
2. “We say prayers in order to accumulate Divine reward for
ourselves. These sacred personages are rarely born who do not crave after worldly
advancement at any time in their lives because it is not ever-lasting, and they
do only that work which God has also acclaimed in the Holy Quran. The Hazrat
Maulana found love for God from his days as a student, and having turned his
back on his career in law, which had a bright future, he accepted the life of
an ascetic for almost fifty years. Those from whom God intends to take great
service, they are endowed with high qualities in their very nature. … The doctors
forbid him to do any mental work, friends give the same advice, but the difficulty
is that such holy men do not want to remain idle. … Men of God can never rest.
Either God places upon them some work, or they themselves embark upon a task
requiring them to work hard. It is the most blessed task of all for a man to
remain engaged in serving the religion for the sake of God. There is nothing
better in the world than for man to work for God, and for God to open up the
ways for him and bestow His help upon him.
The passion to spread the Quran is the real nourishment
sustaining the Maulana sahib. How can he give it up? In truth, how can these
activities adversely affect health? The affairs of the wretched world can certainly
have a detrimental effect on the human heart and brain, but the work undertaken
by the Maulana can only do him good. Each and every member of the Jama‘at
is desperately worried. May Allah the Most High grant him perfect health from
Himself.”
Addressing the Jama‘at after recovery — three letters
It was found by medical examination on 15 November that his recovery was progressing
satisfactorily, and he was given permission to walk a few steps. Due to weakness
he still could not write, but from his bed he wrote three letters to members
of the Jama‘at. In his first letter he thanked all those who had been
praying for him from the depth of their hearts, and wrote:
“I also, during my worst condition, was praying for the Jama‘at.
When the severity of the pain was causing me agony, another sigh that was also
escaping from my lips spontaneously at that time was for the cause of God, His
Holy Prophet, His Book and for those friends who are engaged in the work of
taking this Book to the world. I am certain that just as Allah the Most High
has accepted the prayers of my Jama‘at for me, He will accept my prayers
as well.”
Then he mentioned that when his condition was critical, some friends informed
him that Allah had intimated to them glad tidings of the acceptance
of their prayers. In the first two days of the illness God had also
given good news to Syed Asadullah Shah about his recovery. Maulana
Muhammad Ali had himself seen a dream on the first day of his illness,
while in terrible agony, that his elder brother Maulvi Aziz Bakhsh
was sitting on a prayer mat in the upper storey of his house, bare-headed,
his hands held out in prayer, facing east, and was saying heartfelt
prayers for his health. Maulana Muhammad Ali interpreted this dream
to mean that by the elder brother was meant the Jama‘at,
and facing east during prayer in a dream was an indication of its
acceptance. Regarding this he said:
“I again praise Allah, that He granted the privilege of acceptance
to the prayers of my Jama‘at and granted me deliverance from a fatal
illness. Now I request friends to say another prayer, and hope that God Who
accepted the prayers of the Jama‘at for a useless person like me would
certainly accept their prayers for an important purpose.”
This important purpose was connected with the triumph of Islam. He requested
that at least one hundred people should firmly resolve that they would dedicate
their prayers for this purpose and let him know their names. They should be so
firmly determined in this that even if they were to receive news of his death
on the morrow they should not lose their resolve but go on praying for this objective
as long as Allah gave them life.
In the second letter, dated 2 December 1950, he mentioned that the work
of translating the Quran into various languages was progressing very slowly. The
printing of the translations into Tamil, Sindhi and Gurmukhi was not proceeding.
He said:
“Are we becoming lethargic? Have the senior members of the Jama‘at
started to divert their attention from this work? After being enabled
to serve the religion, are we losing that privilege by our own hands?
… Today the condition is that we and our great men are suggesting
the closure of this or that mission and the postponing of translations
of the Holy Quran. The day this happens is the day when our Jama‘at
will die.{footnote
1}
As a preliminary to the spiritual exertion of prayer,
I would like to make three points. However, I am still very weak. My hand shakes
when I write and the doctor has forbidden me to speak to dictate a writing.
I am not even allowed to talk at length to friends who visit me. As I find myself
and my efforts lacking in strength I seek your help.”
In this context the first point he made was that unless we have firm
faith in the promises of the Quran we cannot develop true passion in our prayers.
So we must read the Quran very frequently. The power and glory of its language
will strengthen the hearts. You should make a niche in a corner of your house
where you can withdraw from the world and its entanglements, and whenever you
find time sit there and read the Quran, and say prayers while reading. He said
as follows:
“It is proved from the Holy Prophet’s practice that while reciting the
Quran when he came to a verse about mercy he would ask for God’s mercy and when
he came to a verse about punishment he would pray to be spared from it. So when
you recite the Quran, wherever Divine mercy is mentioned — and the Quran is full
of such verses — pray that He shower His mercy all over this world, and pray for
mercy for your Jama‘at as it is bearing the burden of spreading the Quran
in the world at this time. When you come to a mention of receiving Divine reward,
pray that you are granted all the rewards that Allah bestowed on the righteous
of previous times. Certainly do ask for the very reward and success that Allah
bestowed upon the Holy Prophet Muhammad. Where Allah’s irresistible power is mentioned,
as to how He has ever been making the truth to prevail, then this plea must arise
from your heart: ‘Today the world is shrouded in darkness, show a sign of Your
great power to the world today as before’. … When the magnificence of the Quran
is mentioned, that Allah has sent it as a healing and a mercy, or that this Quran
will revive the dead, clear away the hardest obstacles from its path, and reach
the corners of the world, stop there and pray: ‘O God, today also remove
the mountains of difficulties by means of this Quran and provide us the means
to take this Quran of Yours to the ends of the earth’. When you read about the
dead earth coming to life by the rain sent by God then this prayer should come
from your heart: ‘O God, shower spiritual rain upon this dead earth, awaken it
to life spiritual, and illuminate the hearts of human beings with the light of
faith’. When you read about the help sent to prophets and the believers, ask for
the same help for yourselves because your object also is to exalt the name of
God in the world. Where mention is made of the past nations who were destroyed
and their acts of disobedience, your hearts should shudder with the prayer: ‘O
God, this Your nation which was raised for the guidance of the whole world, save
this community of followers of Your Holy Prophet from disobeying Your Holy Prophet
and make them bearers of the Quran. When those promises of Allah the Most High
are mentioned that He will make truth prevail in the world — and remember that
in the stories of the earlier prophets as well as in other contexts the Holy Quran
is full of this — then this yearning should come from your hearts: ‘O God,
let the truth be triumphant in this day and age also’. And in your state of helplessness
this voice should also arise from your heart: ‘O God, this is not only my
desire, this is Your promise. So fulfil Your promise. … You sent Your Messenger
as a Mercy for the worlds but there are countless nations in the world who are
yet deprived of this mercy. You sent Your Quran as a Reminder for the worlds but
there are numerous nations whom this message has still not reached. Help us that
we may succeed in spreading this Quran in the world. O God, Your help always comes
for certain and will keep coming. Your favours have always been bestowed and will
continue to be bestowed, but those who should accept them have become negligent
because they are in love with the material world and are desirous of worldly pomp,
show and greatness. May You create strength in them’.
The Holy Quran is full of places which can move your hearts to say prayers
of this kind. I want you to read the Quran but not in such a way that its words
are merely on your lips and are not entering deep in your hearts. The real place
of the words of the Quran is not on the lips of people but in their hearts. Read
the Quran and understand its meaning. But it has an even higher purpose, that
it should enter your hearts. It was revealed to the Holy Prophet’s heart: ‘For
surely He revealed it to your heart’ [the Quran, 2:97]. The heart is its proper
repository. Read it in such a manner as if it is descending upon your heart. Undoubtedly
these are words of Allah the Most High but you can only gain strength from them
when they emerge from the depths of your heart.”
(Paigham Sulh, 6 December 1950)
In his third letter, dated 8 December 1950, he again urged upon members
of the Jama‘at to carry on the spiritual struggle of prayers. For those
who could not rise up for tahajjud prayer, he advised that they make supplications
within their obligatory prayers and read the Quran in solitude from worldly activities,
making its words enter their hearts. Addressing every member of the Jama‘at
he drew their attention, besides reciting the Quran, towards memorising certain
portions of it, especially those parts where the names and attributes of Allah
the Most High and His power and glory are mentioned, and where the Quran speaks
of Allah’s promises of victory and triumph given to various prophets at times
when they were utterly helpless and weak. He said:
“When you get an opportunity to be alone, and your heart
is open to it then lengthen your remembrance of Allah … but you
must bear in mind that the words should not only be on your lips
but must reach the depths of your hearts. To achieve this, a hard
struggle will be required initially. The Holy Quran itself contains
the command to read it slowly and pausingly, as it says ‘and recite
the Quran in a leisurely manner’ [73:4], because by reading with
pauses the words reach the hearts. When a person reads with pauses
and tries to make the meaning enter into the heart, then gradually
a time comes when those same words first emerge from the heart and
then reach the lips. It is this which is the position of nearness
to God and of acceptance by Him, that a person utters with his mouth
what has arisen in his heart.”
Thanks-giving fund
To express joy at Maulana Muhammad Ali’s recovery, it was proposed by Mr. Naseer
Ahmad Faruqui, on the suggestion of one senior member from Peshawar and one
from Karachi, that a thanks-giving fund should be established. Making this proposal,
he said that it was a promise of Allah that “if you are grateful, I will give
you more” (the Quran, 14:7). As the Maulana’s recovery is a great blessing from
Allah for the Jama‘at, mere verbal thanks are absolutely inadequate.
At this juncture, we must open our hearts and sacrifice our most coveted possession,
that is material wealth, in the way of Allah, and this fund should be spent
as directed by Maulana Muhammad Ali for the propagation of Islam. A large part
of the Jama‘at responded positively to this proposal, and on Maulana
Muhammad Ali’s directions this fund was spent on sending the Holy Quran and
the life of the Holy Prophet Muhammad free or at reduced price to those who
could not afford to buy them. Some two thousand copies of the Holy Quran were
distributed from this fund.
Return to Lahore
By the end of November 1950 Maulana Muhammad Ali’s health had improved sufficiently
to allow him to travel back to Lahore. He returned to Lahore on 10 December.
According to medical advice, he was still not allowed to move about very much
or even to talk at length. So from his bed he used to supervise important administrative
affairs and also read the proofs of the English translation of the Quran.
Annual gathering 1950
The annual gathering of December 1950, which was the 37th annual
gathering of the Anjuman, was the last one to be held in the life
of Maulana Muhammad Ali. He was still under doctors’ orders to rest
most of the time and was not allowed to make a speech. He came to
the venue of the Gathering on the morning of 25 December and sat
in a comfortable chair on the stage. The meeting was opened by his
written speech which was read by Maulvi Dost Muhammad. The speech
opened with a very moving prayer. On Maulana Muhammad Ali’s bidding,
all the audience stood up holding out their hands in prayer, and
kept uttering Amen at the prayers. And what were those prayers?
Only that the whole world may somehow be enabled to see the beautiful
face of Islam, the last message of God the Most High may spread
to every corner of the earth, and all of humanity may become followers
and devotees of the Holy Prophet Muhammad, may peace and the blessings
of Allah be upon him. With every verse of Sura Fatiha, he
read these heart-felt prayers. Then he said:
“You and I have worked together for thirty-seven years. However,
it is fifty years since our Imam made me give up my worldly occupations to engage
in religious service. So praise be to Allah Who enabled me, and gave me the
opportunity, to do this work for half a century. Had I achieved the highest
position in a worldly profession, I would not have had a modicum of the satisfaction
that I have today.”
He then mentioned the heart-felt desire of the Promised Messiah, as to
how it had been fulfilled by the literature we had published. He said:
“It is more than fifty years today that the Imam of the Age
selected me and my late friend Khwaja Kamal-ud-Din. It was proverbially like
dust being chosen by an alchemist. Just as other persons benefitted from his
Divine-revealed teaching, so did the two of us. My friend left to meet his Maker
in 1932, and I cannot sufficiently express my gratitude for the favours of Allah
the Most High upon me in allowing me to serve His religion till now.
Attacks of serious illnesses have been afflicting me since
1934, each attack being worse than the last. It was in 1934 that the doctors
for the first time declared one of my illnesses to be fatal, and consequently
I hastened the publication of my book The Religion of Islam. Then
in 1938 when I was in Dalhousie, the medical verdict about me was that I could
die at any moment. Again in 1948 a serious illness befell me in Quetta but Allah
the Most High with His grace helped me. Now in 1950 there was again no hope
left for my survival. But every time God gave me respite He also enabled me
to do more work, and it was not only work of writing that I did but the foundations
for a great plan like the translations of the Quran, establishing a mission
in the U.S.A. and creating an institute for the study and research of the Quran
were also laid during the times of these illnesses. I have hope from His threshold
that He has again allowed me time for some work, but only God knows if it would
be some scholarly work. But when I fell ill, the work I had in mind was to spread
that treasure of knowledge in the world which Allah the Most High had enabled
me to prepare.”
After this he explained that if the first wish of our Imam was
to get excellent literature prepared for the nations of the West,
his second wish was that these writings including translations of
the Quran should be spread in the countries of Europe, America and
Asia. Although our Jama‘at had so far distributed free tracts
and literature on a vast scale, the best plan in this connection
was the one that had just been launched, namely, to send a set of
eight books to each of five thousand libraries of the world as a
free donation. This work required a total expenditure of 350,000
Rupees, of which almost 150,000 Rupees had already been raised.
(This money was raised due to Maulana Muhammad Ali’s efforts in
Karachi, a large part coming from the general Muslim community outside
the Ahmadiyya Movement.) Apart from this, he expressed his wish
to hasten the publication of those translations of the Quran which
had been completed but not yet printed.
On the second day he attended the afternoon session. A speech written
by him was read out, during which he stood up at one point and addressed the congregation
for a few minutes. In this speech he mentioned the great hurdles that were overcome
in order to carry out the work of the propagation of Islam that had been done
so far, and he appealed for the most fervent sacrifices to be made for this religious
struggle. He said that the companions of the Holy Prophet were generally not wealthy
people but when they were inspired by the love of God they would even deny themselves
food in order to spend in the way of God, and as to those who had nothing to give,
God has Himself testified about them that they would shed tears at not finding
anything to spend in His way. As a result of their sacrifices they became rulers
and leaders of the world. He added:
“Can we show any such miracle of love of God in our hearts?
If we can, then shed tears for this cause sometimes and say: O God, Your religion
is in trouble. The Quran You sent as a ‘Reminder for the nations’ so that it
should be spread in the whole world is lying closed in our homes. Far from taking
it to others, it does not reach even our own hearts. Grant our hearts the strength
that we may follow it ourselves and we may also spread it in the whole world.
You sent a Messenger as a ‘mercy to the nations’, but we are neither following
in his footsteps nor making any effort to manifest his true picture to the world.
Infuse in our hearts such love for the Holy Prophet Muhammad that we may become
among his zealous followers and be intensely devoted to showing his beauty to
the world.”
Following this, before putting forward some proposals, he said regarding
himself:
“I was convinced of the truth of the Promised Messiah from
1891 when I first heard of his claim. I took the bai‘at (pledge) in 1897,
and this was the bai‘at that made me visit Qadian, if not once a week,
then at least once every two weeks. I used to spend the summer vacations in
his company. From 1900 till his death I lived with him. He had entrusted all
the administrative affairs to me. I lived in a room in his house. There must
be very few people who attained as much company and fellowship of the Imam of
the Age as I did. Since 1914 you people elected me as your Amir. You
are aware of the work I have done since then, whether good or bad. Today I am
not fit enough to stand before you and make a speech. What I have written I
have done with a trembling hand. I have not got the power to influence you,
but I must draw your attention to one point …”
He then told the gathering that just as they had prayed for him fervently
he now needed them to show the same fervour in making sacrifices. Then he made
appeals in very moving words for the following objects: firstly, for regular monthly
contributions of one-tenth of one’s income; secondly, for donations of ten days
of one’s income to meet the deficit in the budget; and thirdly, for meeting the
expenses of setting up more missions.
Both of these last two speeches of Maulana Muhammad Ali have been published
as a pamphlet entitled Is zamana ka aur her zamana ka sab say bara Islami jihad
(‘The greatest Islamic Jihad of this and every other age’).
Footnotes
(To return to the referring text for any footnote,
click on the footnote number.)
[1].
This is a reference to the decision taken in Lahore by the leading members
of the Anjuman during his critical illness, when faced with a deficit in the
budget of the Anjuman, to close the U.S.A. mission and postpone the translations
of the Quran. Maulana Muhammad Ali sent a telegram to halt this decision and
suggested other ways of dealing with the deficit.
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