After reciting the Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aa) stated:

20 February is commemorated as the day of the prophecy of Musleh-e-Maud [the Promised Reformer] in our Jamaat. Since tomorrow is 20 February, I will say something in light of this.

It is a lengthy prophecy, which was revealed to the Promised Messiah^(as) regarding the Promised Son and mentioned various attributes. Today, I will speak about one aspect of the prophecy which states that “he will be filled with secular and spiritual knowledge” and I will do so in light of Hazrat Musleh-e-Maud’s^(ra) writings and speeches etc. This will, to some extent, also shed light on another aspect of the prophecy: “He will be extremely intelligent and perceptive.” (Aina-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, p. 647)

Despite his limited secular education, which was only up till primary level, he was endowed with immense secular and spiritual knowledge by God Almighty. These works which he presented on various occasions were so comprehensive and vast that it is difficult to encompass it all in one sermon; as a matter of fact, even to give a brief introduction in a single sermon is a difficult task. Even just an introduction would require a series of sermons. Hence, it is not possible for me to mention everything. Nevertheless, I thought that in order to provide an introduction or a glimpse, I should briefly introduce some of his treatises and speeches. I thought to present a brief summary of these discourses so that it may provide a glimpse of Hazrat Musleh-e-Maud’s^(ra) profound knowledge, understanding and wisdom.

These treatises, speeches and writings are on the subjects of the unity of Allah the Almighty, the reality of angels, the rank and status of prophets, the rank and status of Muhammad^(sa), the Seal of the Prophets, other spiritual aspects, guidance for Muslims with regard to religion and politics, the Islamic economic and financial system, Islamic history and also some of the issues related to his time, some of which even exist today.

After reading his analysis of the circumstances that were prevalent at the time, the solutions he provided are just as applicable today as they were then. His addresses and writings consist of a plethora of topics. However, as I mentioned, even a mere introduction of these is not possible, therefore, I will only provide an introduction to some of them. Moreover, I selected those from when he was entering the prime of his youth; a youth of 16-17 years of age, who had no formal secular or religious education, presented such verities that one is left completely astounded. On the subject of the unity of God, at just 17 years of age, he delivered a speech on the occasion of the Jalsa Salana, which Hazrat Khalifatul Masih I^(ra) also greatly praised and stated that he had presented some truly unique points of wisdom. (Tarikh-e-Ahmadiyyat, Vol. 4, p. 40, [English translation available: www.reviewofreligions.org/19430/chashmae-tauhid-the-fountain-of-gods-unity/])

Nevertheless, I will present a glimpse of the treasures of his knowledge and understanding from the age of 16, 17 or 18 until he was 34-35 years of age, which is the early period of adulthood. I will not be able to present even one-fiftieth of everything he said during this period, or perhaps not even as much. He attained a long life after this time and being endowed with knowledge from Allah the Almighty, he continued to bestow on us pearls of knowledge and wisdom.

In March 1907, when he was only 18 years of age, Hazrat Musleh-e-Maud^(ra) wrote an extraordinary treatise on The Love of God [Mahabbat-e-Ilahi], which was later published as a book. From this treatise alone it becomes evident just how Allah the Almighty began to grant him secular and spiritual knowledge from the very outset and from a very young age.

Hazrat Musleh-e-Maud^(ra) stated:

“God Almighty has created mankind so that they may demonstrate their love for Him. The purpose and objective for the creation of mankind is so that they remain intoxicated in the love of God and to continue to partake of this ocean that grants eternal life.” Which life is eternal? It is the life of the hereafter. “It is through the love [of God] that one can refrain from sins and increase in spirituality. It is this very love [of God] which enables one to develop true recognition of God and without this love, one cannot attain true cognisance of the Divine.”

Hazrat Musleh-e-Maud^(ra) further stated:

“Hence, in order to refrain from sins and increase in spirituality, it is essential for us to strengthen our relationship with God Almighty and to develop such devotion and love within our hearts that will bring us closer to Him; so that we may transform into a sun from which the world will derive light.”

Following this, he made mention of various religions and stated, “God is certainly One. However, every religion has its individual perspective on His Being.”

Thereafter, he presented the Jewish, Christian, Hindu and Arya faith’s concepts of God and proved that a god of such teachings and attributes could not be worthy of human worship.

Hazrat Musleh-e-Maud^(ra) then presented the teachings of Islam and established that Islam alone presented God as One, Who possessed perfect and infinite qualities and beauty and Who was truly worthy of the exclusive love and worship of humankind.

As I have explained already, it is clear there is only One God for all people. However, the concept of God depicted in Islam is the true reality as compared to the portrayals of God outlined by other religions. It is through the understanding presented by Islam that one’s heart can develop the love of God. He described the attributes of God and demonstrated that no other religion details the attributes of God to the same degree as Islam does, nor is there any parallel in other religions to Islam in the manner that Islam explains the beauties and excellences of the attributes of God.

In conclusion, Hazrat Musleh-e-Maud^(ra) says that Islam gives evidence of the Living God by saying that God still guides His servants even today through revelation as He did in the past. This is most significant characteristic of the Living God.

Hazrat Musleh-e-Maud^(ra) then writes:

“I thus conclude my article as I have proven that the god presented by the flawed teachings of other religions is not one who is worthy of the love of humankind. It is impossible for a person to follow those teachings.”

Hazrat Musleh-e-Maud^(ra) writes further:

“The teachings of Islam are in accord with human nature. God the Almighty is Omnipotent and is completely free of any flaws. The most important quality outlined by Islam is that the one who shows devotion to God does not receive an immediately clear response. In fact, God Almighty first places one through trial and thereafter communicates with him.” This is something that should be kept in view. Allah the Almighty does not give an immediately clear response. One first has to pass through trials after which God speaks to them.

“The fire that burns in the devotees heart is cooled instantly through God speaking to him, providing contentment and tranquillity. It extinguishes the fire of passion and agony in the heart which arises from longing to receive a reply. Subsequently, one’s heart then begins to glow with love and it develops a zeal to become even closer to God. Ultimately, one draws so near to God that he reflects God’s words of:

اَنْتَ مِنِّیْ وَ اَنَا مِنْکَ

“That is, ‘You are of Me and I am of you’. This means that God’s Being is reflected in the world through His servant and He bestows them with honour. In essence, it is such people who reflect the Glory of God to the world. It is such people who are immersed in the river of God’s love and this is the sole reason why they are bestowed with honour.”

Hazrat Musleh-e-Maud^(ra) further writes:

“The more I reflect on the words of ‘love of God’, the more heartfelt enjoyment and pleasure I derive. How beautiful is the religion of Islam that has guided us to this blessing which illuminates our hearts and enlightens our minds.

“Islamic teachings are like dressings to the wounds of our heart. Were it not for Islam then those searching for the truth would have died in their pursuit. Those who had the spirit of love within them would have failed in their desperate search. This true love would have appeared to be an impossible objective and considered mere conjecture and imagination. This is because when people believe there is no higher being deserving of their love, what else can they do except for resort to developing doubts and uncertainties.

“By granting mankind the religion of Islam, Allah the Almighty has given sorrowful hearts the means of tranquillity and the means of contentment and bliss for those experiencing in inner discontent. When one who believes in God realises that God sees all things in them, knows the depths of their heart, listens and speaks to them and has the power to reward the one who loves Him, it brings one to developing an intense delight and happiness in the heart on account of that special love.” In other words, a person feels bliss and delight. (Taruf Kutub Anwar-ul-Uloon, Vol. 1, pp. 2-4)

On 28 December 1908, Hazrat Musleh-e-Maud^(ra) delivered a powerful address at the Jalsa Salana [Annual Convention] on How Can We Be Successful? This perspective given was by a youth of just 19 years of age. Hazrat Musleh-e-Maud^(ra) recited the verses:

اِنَّ اللّٰہَ اشْتَرٰى مِنَ الْمُؤْمِنِیْنَ اَنْفُسَہُمْ وَ اَمْوَالَہُمْ بِاَنَّ لَہُمُ الْجَنَّۃَ … وَ بَشِّرِ الْمُؤْمِنِیْنَ

[Surely, Allah has purchased of the believers their persons and their property in return for the Garden they shall have…And give glad tidings to those who believe. (Ch.9: V.111-112)]

Thereafter, Hazrat Musleh-e-Maud^(ra) stated:

“Every person should consider why they have been created in this world. Since every single person will eventually die, everyone needs to reflect as to what will happen after? A person toils and expends huge efforts in their brief and temporary life in the world, then do we not need to make preparations for the eternal life, which is the life after death?”

That is, the life in the Hereafter is eternal, so is there no need to make preparations for that? This is a very important question. In light of the Holy Quran, Hazrat Musleh-e-Maud^(ra) explained:

“On a nominal trade one takes profound precautions and only purchases that which benefits and is profitable to him. How regrettable is it then that one does not enter that trade which will not profit him with hundreds of thousands or tens of millions, but will grant him infinite profit.”

In light of the teachings of the Holy Quran, Hazrat Musleh-e-Maud^(ra) stated:

“One should accumulate that wealth for themselves that will benefit them as opposed to that wealth which can easily be wasted by those they leave behind” – worldly wealth can be spent and wasted by one’s heirs – “however, if they, instead, enter the trade as outlined in the Holy Quran, it will benefit them and no one can bring it to ruin thereafter. In fact, that will continue to benefit them in the life to come.”

Hazrat Musleh-e-Maud^(ra) further stated:

“To such people, Allah the Almighty personally grants wealth and treasure. Thus, when one has Allah as their treasurer, what need will they have for anyone or anything else? One who enters such a trade is counted in the spiritual army of God the Almighty and is required to display courage to give up their lives for the sake of God in not just words, but in actions.”

Hazrat Musleh-e-Maud^(ra) then mentioned the success and victories of those who engaged in such spiritual trade – for example Prophet Moses^(as) and the Holy Prophet^(sa) – and explained how Allah the Almighty granted them victory over their enemies.

There are certain conditions attached to this exchange or transaction: firstly, a person should always seek forgiveness for their sins and by seeking forgiveness one can remove the corrosion of their hearts; secondly, one should incline towards worship in order to strengthen their relationship with God Almighty; thirdly, one ought to ensure that they always praise God Almighty and remain grateful for the blessings He has bestowed upon them; fourthly, one should enjoin good; fifthly, one must safeguard the boundaries outlined by God Almighty.

In other words, one ought to be mindful of the boundaries set out by God Almighty. The one who acts according to these conditions and is a sincere believer, they would become the recipient of glad tidings from God Almighty.(Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 1, pp. 6-7)

The one who acts according to these conditions and is a sincere believer, will become the recipient of glad tidings from God Almighty.

Then, in 1916, two years after being elected as the Khalifa, Hazrat Khalifatul Masih II^(ra) delivered a speech on the Remembrance of Allah [Zikr-e-Ilahi], in which he explained the matters relating to the remembrance of Allah in a most unique and fascinating manner. He explained what remembrance of Allah entails, why it is required, the various forms and benefits of the remembrance of Allah.

In this speech, Hazrat Musleh-e-Maud^(ra) explained the concept of zikr among the sufis and how their erroneous customs were hindering them from attaining the nearness of God. He stated that there are four types of zikr: firstly, the prescribed prayers; secondly, the recitation of the Holy Quran; thirdly, oft remembering the attributes of Allah, acknowledging their truthfulness and verbalising their details; fourthly, to ponder over the attributes of Allah in seclusion and also to publicly proclaim the attributes of Allah.

Similarly, Hazrat Musleh-e-Maud^(ra) outlined the ways in which one’s zikr would be granted acceptance and also the special times for the remembrance of Allah.

In this very speech, he stressed the importance of performing the zikr that would enable one to reach the Exalted Station [Maqam-e-Mahmud], i.e. to offer the Tahajud prayers regularly. He outlined more than a dozen ways one can perform the Tahajud prayers regularly. Likewise, in light of the verses of the Holy Quran and the ahadith, he presented 22 methods of how one can maintain concentration in their prayers. At the end, he mentioned 12 extraordinary benefits of the remembrance of Allah. (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 3, pp. 15-16 [English translation available at www.alislam.org/book/remembrance-of-allah/])

A noteworthy incident took place during this very speech; a non-Ahmadi Sufi was attending the Annual Convention and was sitting listening to Hazrat Musleh-e-Maud’s^(ra) speech. He sent in a note to Hazrat Musleh-e-Maud^(ra) saying, “What an extraordinary exposition! Just one point of wisdom like the one you are mentioning is revealed by the sufis after one has served them for at least 10 years”; that is to say, those that would stay in the company of sufis, once they had served them for at least 10 years, only then would they reveal a single point.

“But you have revealed all the points of wisdom in one sitting. What a marvel this is! You have revealed all these points of wisdom at once.” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 195)

Divine Providence Reigns Supreme Over Everything in the Universe [Rabubiyyat Bari-e-Ta’la Kainat Ki Hur Cheez Pur Moheet Hai]. Hazrat Musleh-e-Maud^(ra) delivered this speech in Patiala on 9 October 1917, the summary of which is as follows:

Hazrat Musleh-e-Maud^(ra) spoke about the existence of Allah the Almighty and the truthfulness of Islam, the Holy Quran and the Promised Messiah^(as) in light of the attribute of divine providence [Rabubiyyat]. Hazrat Musleh-e-Maud^(ra) stated:

“One of the proofs for the existence of Allah the Almighty are His attributes. If one ponders over divine attributes and their magnificent powers – which are manifested at all times – one is compelled to accept that a Powerful, All-Knowing, Wise and Merciful Being exists.”

Hazrat Musleh-e-Maud^(ra) further stated:

“Surah al-Fatihah is the Mother of the Book [Ummul-Quran] and mentions four attributes which are the essence of all the other attributes. If one ponders over these attributes, one can be saved from all erroneous beliefs and practices; for example, the first attribute is ‘Lord of all the Worlds [Rabbul-Alameen].’ Divine providence is associated with everything that exists and everything is benefitting from this Providence. Thus, the attribute of ‘Lord of all the Worlds’ compels one to accept that since God Almighty has created all the beneficial forms of nourishment for the body to subsist, then certainly He would have created sustenance for the soul, which is more valuable than the body. Subsequently, Allah the Almighty states:

وَ اِنْ مِّنْ اُمَّۃٍ اِلَّا خَلَا فِیْہَا نَذِیْرٌ

“Meaning that a prophet has been sent to every nation who came for the moral training of mankind and to guide mankind towards the means for spiritual progress [Ch.35: V.25]. In the end, Allah the Almighty sent the Holy Prophet^(sa) for the reformation of all nations and for all times, as the Shariah was perfected through him. For this reason, the Holy Prophet^(sa) stated that after him, in order for man to be bestowed divine communion, certain people would be appointed to expound upon the wisdom of the Shariah and thereby establish communion with God. Thus, in accordance with divine providence, Allah the Almighty appointed the Promised Messiah^(as) in this age, who claimed to be a recipient of divine discourse and appointed for the reformation of mankind. The practical manifestation of God Almighty’s support for the Promised Messiah^(as) was manifested through the fulfilment of his prophecies and the continuously manifesting signs prove the truthfulness of his claim.”

At the end, Hazrat Musleh-e-Maud^(ra) mentioned that it is only Islam that presents a Living God and one can witness signs of His existence. He also stated that as God Almighty ensured for the spiritual sustenance of man in the past through His Providence, He does so today also and by following the paths set out by Him, one can attain all those rewards and blessings that the people attained thousands of years ago. (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 4, pp. 4-5)

Then there was a lecture, The Outset of Dissension in Islam [Islam Mein Ikhtilafat Ka Aghaz] delivered in 1919, organised by the Martin Historical Society of Islamia College, Lahore. This lecture spans across almost 100 pages. The summary of it is as follows; as mentioned already, on 26 February 1919, Hazrat Musleh-e-Maud^(ra) delivered this extraordinary address in an event organised by the Martin Historical Society in Islamia College, Lahore. This event was chaired by Syed Abdul Qadir Sahib, who at the time was a renowned Professor in History – he was not an Ahmadi – and chaired the event. Explaining the importance of this topic, Hazrat Musleh-e-Maud^(ra) stated:

“The foundation for dissension in Islam was laid 15 years after the demise of the Holy Prophet^(ra). After this time, the cracks of schism between the Muslims continued to widen. The history of this very era is concealed in heavy veils of darkness. According to the opponents of Islam, this is a hideous blemish upon Islam and even to its friends, serving as a perplexing question. Only a few have sought to cross the swamp of the history of that era safe and sound, who were able to succeed in their objective. It is for this reason that I have decided to speak to you on this very topic.”

Hazrat Musleh-e-Maud’s^(ra) thoroughly researched speech contained extremely valuable advice. The essence of the speech was that the notion that some prominent Companions^(ra) were responsible for the spread of dissension and mischief is absolutely false.

In his discourse, Hazrat Musleh-e-Maud^(ra) spoke about the early period of Hazrat Uthman’s^(ra) rule; the status of Hazrat Uthman^(ra) in the eyes of the Holy Prophet^(sa); how the dissension and rebellion started; how the Islamic Khilafat was a religious institution and to harbour malice against the companions is futile. Discussing this further Hazrat Musleh-e-Maud^(ra) mentioned the reasons and factors that lead to the dissention occurring in the era of Hazrat Uthman^(ra); the circumstances of Abdullah bin Saba, chief architect of the rebellion; Hazrat Musleh-e-Maud^(ra) also shed light on the general conditions of the people of Kufa, Basra and Syria.

Another allegation levelled against Hazrat Uthman^(ra) is that he appointed his own governors, who were responsible for this dissention. Giving his verdict about this, Hazrat Musleh-e-Maud^(ra) stated:

“… The people who were sent to carry out this investigation were magnificent people and no one can raise an objection against their findings. The unanimous verdict of these three companions” i.e. those companions who were sent by Hazrat Uthman^(ra) to make enquiries “along with the rest of those who were sent to other countries that there was absolute peace and security, no sign of injustice and tyranny, and governors were acting with complete equality and justice … was such a verdict which leaves no room for doubt.

“It is clearly evident that all this disorder was the result of the mischief of a few transgressors and the instigation of Abdullah bin Saba. Hazrat Uthman^(ra) and his representatives were free from all objections” i.e. the governors that Hazrat Uthman^(ra) had appointed.

Owing to his natural disposition, Hazrat Uthman^(ra) continued to afford them with kindness and compassion. In the face of the scheming and revolt by the rebels, he would always say that he did not wish to have the blood of Muslims on his hands. Eminent companions and Hazrat Mu‘awiyah^(ra) gave suggestions for the establishment of peace, but Hazrat Uthman^(ra) continued to follow his compassionate disposition, in fact, in order to silence the critics, he accepted their demands to whatever extent it was acceptable for him.

Whilst mentioning a key principle in order to understand the reality behind the varying historical accounts, Hazrat Musleh-e-Maud^(ra) stated:

“A great deal of caution is required with respect to the history of this era because no era has followed after the one under discussion, which has been absent of such people who held sympathy for either one party or the other. This fact proves to be very detrimental to history because when intense hatred or undue love is involved, a narration can never be transmitted in its true form… A golden principal for the verification of history is that world events are like a chain. In order to verify the authenticity of an individual incident, it should be examined after being threaded into this chain to see whether the link can be threaded into its proper place or not.”

The essence of Hazrat Musleh-e-Maud’s^(ra) research was that Hazrat Uthman^(ra) and other companions of the Holy Prophet^(sa) were completely free from any blame of this rebellion, in fact their conduct was an example of their excellent morals and they always strived to attain the highest stages of piety. Furthermore, he concluded that the companions never raised any allegations against the Khilafat of Hazrat Uthman^(ra) and displayed loyalty to him until the very end.

Hazrat Musleh-e-Maud^(ra) stated:

“The allegation against Hazrat Ali^(ra), Hazrat Talha^(ra) and Hazrat Zubair^(ra) of secretly conspiring, is also absolutely false … The allegation which is levelled against the Ansar that they were displeased with Hazrat Uthman^(ra) is false because we see that all the chiefs among the Ansar endeavoured to ward off this conflict.” (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 4, pp. 11-13 [English available on: www.alislam.org/book/outset-dissension-islam/])

After its publication, some non-Ahmadis presented their opinions on this lecture. Syed Abdul Qadir, MA Professor, Islamia College Lahore began by saying,

“He is the esteemed son of a remarkable and learned father, Hazrat Mirza Bashiruddin Mahmud Ahmad Sahib’s name alone is guarantee enough that this lecture was to be extremely scholarly. I have also studied history, but I can confidently say that very few historians – whether Muslim or non-Muslims – have reached the crux of the matter regarding the dissension that arose in the Khilafat of Hazrat Uthman and succeeded in deciphering the real cause of this destructive first civil war. Hazrat Mirza Sahib not only succeeded in unravelling the causes of the civil war, but he clearly and coherently explained all those incidents which had shaken the institution of Khilafat for a considerable time. In my opinion, those interested in the history of Islam would not have come across a discourse as thoroughly researched as this one. The truth is that only when we study Hazrat Uthman’s^(ra) Khilafat from authentic and primary Islamic sources can we learn from these events and understand their true value.” (Note Az Nashir [Fazl Mahmood Javed Qadian], Islam Mein Ikhtilafat Ka Aghaz, p. 2, published September 1937)

Then, there is a speech of Hazrat Musleh-e-Maud^(ra) on the topic of Divine Decree [Taqdir-e-Ilahi] which was delivered in Masjid Nur, Qadian at the Jalsa Salana of 1919. In reference to this, the issue of divine decree is an extremely complicated and delicate matter, which Hazrat Musleh-e-Maud^(ra) spoke about it with great sagacity. He stated:

“I humbly submitted before God Almighty saying, ‘O Allah! If it is not appropriate to speak on this topic, then place it in my heart that I should refrain from doing so,’ but, it was indicated to me that I should speak about this topic. Although this topic is complex and requires great attention and resolve to comprehend it, it will, however, be of great benefit if you understand it.”

Hazrat Khalifatul Masih IV^(rh) made reference to this address on different occasions. Hazrat Khalifatul Masih IV^(rh) stated:

“For Hazrat Khalifatul Masih II^(ra) to address a large gathering in which there were people who were of varying academic and intellectual abilities, is no ordinary feat. The extraordinary manner in which he spoke on this subject was a feat only he could achieve.”

Hazrat Khalifatul Masih IV^(rh) further stated:

“What was this speech? It was a masterpiece of Islamic theology… After explaining the importance of the subject of divine decree and mentioning the sayings of the Holy Prophet^(sa), he shed light on this topic, stating that belief in divine decree and the existence of God Almighty are inseparable. Thereafter, Hazrat Musleh-e-Maud^(ra) discoursed on the opposing views on the subject of divine decree and reconciled the apparent differences in various sayings of the Holy Prophet^(sa). Hazrat Musleh-e-Maud^(ra) then explained those instances whereby man has greatly erred owing to his failure of understating the subject of divine decree…Then, in light of six Quranic verses, Hazrat Musleh-e-Maud^(ra) emphatically and comprehensively refuted the concept of wahdat-ul-wujud [which literally means, “Oneness of Being” – a Sufi doctrine, which suggests that God and His creation are one in the same thing]. Similarly, he disproved those who are on the other end of the extreme in their views, and through strong arguments, refuted their belief that God cannot do anything and everything that happens is owing to man’s own effort. Hazrat Musleh-e-Maud^(ra) provided an excellent analysis of how human thought had greatly erred as a result of confusing the concept of divine knowledge and divine decree and then beautifully expounded upon this subject.”

Hazrat Khalifatul Masih IV^(rh) stated:

“This speech discusses every aspect of divine decree as well as providing answers to recent and historic allegations. In relation to divine decree, Hazrat Musleh-e-Maud^(ra) spoke about seven spiritual ranks which one can attain after properly understanding the concept of divine decree and having fulfilled its prerequisites.” (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 4, pp. 20-21)

In any case, people often ask about the concept of divine decree, therefore they should read this book.

On another occasion, Hazrat Musleh-e-Maud^(ra) granted guidance to the Muslims on the topic of Turkish Peace and the Responsibilities of Muslims [Mu‘ahadah Turkiya aur Musalmanu ka A‘inda Rawaiyyah] on the occasion of a conference in Allahabad organised by the Khilafat Committee.

The gist of this treatise is that after the conclusion of the First World War, the terms of peace that were formulated by the Allied Powers to the Ottoman Empire were extremely humiliating and would result in completely breaking up the Ottoman Empire. Moreover, its naval, army and air forces would be significantly limited as well as imposing various other extremely harsh restrictions upon them. Thus, in light of these circumstances, a conference was organised by the Khilafat Committee to be held from 1-2 June 1920 in Allahabad to discuss the terms offered to the Ottoman Empire and to determine the future strategy of the Muslims [of India].

The famous leader of the Jami‘at-e-Ulema in India, Maulana Abdul Bari of Firangi Mahal wrote a letter to Hazrat Musleh-e-Maud^(ra) on 30 May 1920, inviting Huzoor^(ra) to attend the conference and share his thoughts. Within a day, Hazrat Musleh-e-Maud^(ra) penned the entire treatise under the title, Turkish Peace and the Responsibilities of Muslims and had it published overnight and sent it with Hazrat Maulana Muhammad Sarwar Shah Sahib^(ra), Hazrat Syed Walliullah Shah Sahib^(ra) and Hazrat Chaudhry Muhammad Zafrulla Khan Sahib^(ra).

In this treatise, Hazrat Musleh-e-Maud^(ra) highlighted the flaws in the terms of peace offered to the Ottoman Empire and also gave recommendations as to how the Muslims could be safeguarded from its dire consequences. Through comprehensive and convincing arguments, Hazrat Musleh-e-Maud^(ra) explained his viewpoint and also stated that some of the proposals that had been suggested such as migrating [from India], calling for a general Jihad and non-cooperation [with the British government] were impractical and would cause harm to the Muslims. Hazrat Musleh-e-Maud^(ra) put forward the suggestion that the Muslims ought to become united, and in one voice, convey to the Allies that the terms of peace they had offered to Turkey go against the basic principles which the Allies themselves had set. Furthermore, the Muslims saw these terms as being driven by the hidden hand of Christian enmity and in appeasement to the needs of capitalists. Therefore, the Muslims should express their disapproval of these terms and appeal for them to be changed. Apart from the aforementioned proposals in his treatise, Hazrat Musleh-e-Maud Maud^(ra) also recommended that for the future success and progress of Muslims and Islam, a proper international Islamic organisation should be established. (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 5, p. 10)

Nowadays, Muslims claim that they have formed an organisation; however, they cannot even collectively agree to any decision. But despite this, it was Hazrat Musleh-e-Maud^(ra) who first gave this suggestion. Even today, the attitude of certain Western powers and their treatment towards the Muslim governments resembles the conditions that Hazrat Musleh-e-Maud^(ra) described in this treatise of his.

This extraordinary analysis of the affairs and the proposal put forward at a time when there was not even Internet etc. is clearly indicative of the fact that Allah the Almighty’s special help and support was with Hazrat Musleh-e-Maud^(ra) and proves that Allah the Almighty had granted him this knowledge of the world and also fulfilled the promise of granting him wisdom.

Another speech was on the subject of Angels of Allah [Malaikatullah], which Hazrat Musleh-e-Maud^(ra) delivered on 28 December 1920 in Bait-ul-Noor; this speech was delivered over two days. The subject on the angels of Allah constitutes the fundamental tenets and beliefs of Islam. Despite the fact this is a very intricate and complex subject, Hazrat Musleh-e-Maud^(ra) presented it in a very simple and clear manner. In light of the Holy Quran, Hazrat Musleh-e-Maud^(ra) explained the reality and need of angels, the various types of angels, their responsibilities and services etc. Furthermore, he gave proofs of the existence of angels and comprehensively refuted the allegations and misgivings about the concept of angels through clear argumentation.

Towards the end of this speech, Hazrat Musleh-e-Maud^(ra) explained the eight means by which one can establish a relationship with the angels and derive benefit from them. (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 5, p. 15)

These are as follows: firstly, to sit with those upon whom angel Gabriel descends, i.e. to sit in the company of the righteous and the prophets; secondly, by invoking salutations [Durood] upon the Holy Prophet^(sa); thirdly, one should instil in their hearts the habit of forgiving and overlooking the shortcomings of others and becoming pure from thinking ill of others; fourthly, to remain occupied in praising and glorifying Allah the Almighty; fifthly, to recite the Holy Quran with full attention; sixthly, to read the books of those upon whom angels descend – therefore in this day and age, one ought to read the books of the Promised Messiah^(as); seventhly, to visit those places where angels particularly descend – there are certain holy places, one should visit them; eighthly, to establish a relationship with Khilafah. (Malaikatullah, Anwar-ul-Ulum, Vol. 5, pp. 556-561)

Hazrat Musleh-e-Maud^(ra) expounded upon all of these aspects.

Another lecture of Hazrat Musleh-e-Maud^(ra) was on The Need for Religion [Zuroorat-e-Mazhab] in which he replied to the questions posed by some college students in Lahore, on 5 March 1921. The summary of this lecture is that in order to give a testimony in a court case, Hazrat Musleh-e-Maud^(ra) travelled to Lahore on 4 March 1921 and remained there from 4 March to 7 March. On 5 March during an audience with Hazrat Musleh-e-Maud^(ra), some of the students asked the following three questions:

Firstly, if Hazrat Musleh-e-Maud^(ra) could shed light on the question that “there is no need for religion, nor does one derive any benefit from it, but if one wants to derive any superficial benefits from it then there is no harm as such to believe in a religion.”

Secondly, “There are people amongst other religions, who make prophecies. Therefore, Islam does not hold any distinction in this regard in that it has made prophecies.”

Thirdly, “The spread of the Promised Messiah’s^(as) community is not a sign of his truthfulness because Lenin in Russia has also had great success.”

Hazrat Musleh-e-Maud^(ra) comprehensively answered all three question in very simple terms. Hazrat Musleh-e-Maud^(ra) explained that the need of religion was inextricably linked with the existence of God. This has been published under the title of “Zuroorat-e-Mazhab” [The Need for Religion]. He stated that the need of religion was inextricably linked with the existence of God. If God exists, then naturally there is need for religion as well. The proof of the existence of God is His divine communion with His servants. In this day and age, the prophecies of the Promised Messiah^(as) are continuously being fulfilled and thus furnishing proofs of the existence of God Almighty.

In reply to the second question, Hazrat Musleh-e-Maud^(ra) stated that the fundamental difference between the prophecies of the prophets and those of ordinary people was that others made prophecies based on their own knowledge and were nothing more than mere conjecture, whereas the prophecies of the prophets were from God Almighty and made completely contrary to the prevalent conditions of the time. Furthermore, their prophecies contained many facets and were sublime in nature and possessed might and power.

In reply to the third question, Hazrat Musleh-e-Maud^(ra) stated that the success granted to the Promised Messiah^(as) had already been foretold by him and therefore this success was granted accordingly. Thus, it would be incorrect to claim that since others were successful, therefore the success granted to the Promised Messiah^(as) did not serve as a sign of his truthfulness. (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 6, pp. 1-2, [English available at: www.reviewofreligions.org/14661/the-need-for-religion-2/])

In any case, this was a very detailed lecture.

In 1921, Hazrat Musleh-e-Maud^(ra) delivered a speech on the existence of God Almighty. It was a very lengthy speech and spans 190 pages [in written form]. The gist of this is that in 1921, Hazrat Musleh-e-Maud^(ra) delivered a very scholarly and comprehensive speech in a very enlightening manner which was filled with profound intricacies and wisdom.

In his speech, Hazrat Musleh-e-Maud^(ra) presented eight proofs of the existence of God Almighty and also answered the allegations which were raised against each of these proofs. Hazrat Musleh-e-Maud^(ra) also proved the existence of God Almighty through His divine attributes and also explained the various types of attributes. Furthermore, Hazrat Musleh-e-Maud^(ra) expounded on the teachings of Islam in contrast to the views of Europeans, Zoroastrians, Hindus and Arya Samaj faith on their respective concept of God Almighty. Moreover, Hazrat Musleh-e-Maud^(ra) explained the concept of associating partners with Allah [shirk] and its various forms and also how to eliminate them. Hazrat Musleh-e-Maud^(ra) also explained how one can witness God [through divine communion] and the different stages in relation to this, the blessings it contains and how one can attain this. (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 6, p. 6)

In 1921, Hazrat Musleh-e-Maud^(ra) wrote a book, A Present to His Royal Highness – The Prince of Wales [Tohfa Shahzada Wales] on the occasion of his visit to India. The summary of this book is that in December 1921, the Prince of Wales, who was the official heir to the throne of the British Empire, travelled to India for an official visit. He is the same Prince of Wales, who is also known as Edward VIII and later abdicated the throne in 1936 due to his dispute with the Church of England.

Upon his visit, Hazrat Musleh-e-Maud^(ra) wrote a book, titled, A Present to His Royal Highness – The Prince of Wales and upon the guidance of Hazrat Musleh-e-Maud^(ra), 32,208 members of the Ahmadiyya Muslim Community donated one anna each in order to help arrange for the publication of the book.

Through the Punjab Government, this book was presented to the Prince of Wales by a delegation of the Ahmadiyya Muslim Community on 27 February 1922 as a unique and special gift. In this very brief and scholarly book, Hazrat Musleh-e-Maud^(ra) expressed his loyalty to the British government as well as providing a brief introduction to the Promised Messiah^(as), the Founder of the Ahmadiyya Muslim Community and also explaining the teachings, history and objectives of the Community.

In the end, in line with the practice of the Holy Prophet^(sa), Hazrat Musleh-e-Maud^(ra) presented the prince and the heir to the British throne with the message of Islam in an extremely convincing manner and invited him to Islam. The Prince of Wales accepted this gift from Hazrat Musleh-e-Maud^(ra) and sent a message of gratitude through his chief secretary. (Ta‘aruf Kutub Anwar-ul-Ulum, Vol. 6, p. 7 [English translation available on: www.alislam.org/book/present-royal-highness-prince-wales/])

With regard to sentiments about this, the Prince of Wales – who later became known as Edward VIII as I mentioned earlier, after he abdicated the throne in 1936 owing to a dispute with the Church of England – greatly appreciated this gift and honoured it. Not only did he send a note of thanks through his chief secretary, but during his journey from Lahore to Jammu in March of 1922, he read it in its entirety and was very pleased. According to reports, as he was reading the book, at certain instances his face would glow out of appreciation. Similarly, his personal assistant also said that when he [the Prince of Wales] was reading the book, he would stand up all of a sudden. Eventually, sometime later, he openly declared his disassociation with Christianity.

On 24 April 1922, the Zulfiqar newspaper published a review of this book, saying:

“We cannot go without appreciating the efforts made by the Second Khalifa of the Ahmadiyya Movement in disseminating the message of Islam … A large portion of A Gift to the Prince of Wales is full of the propagation of Islam and is such a magnificent exposition that non-Ahmadis would be left envious of it.

“It is incumbent that when we arrive at the news desk, we must leave our prejudices behind and it is thus, upon seeing this gift, that we expressed our resounding approval. The esteemed author of this gift has acted in complete accordance with the practice of the Holy Prophet^(sa) by openly and bravely inviting the heir to the British throne towards Islam. If any other sect, person or seditious newspaper decides to attack this gift by adopting the path of enmity and jealousy then that is an entirely separate matter altogether. We have not found any instance of sycophancy in this gift; although there are instances where brief mention of the late Mirza Ghulam Ahmad Sahib’s^[as] life from beginning to end is made; however, those instances are for the sake of fostering peace and to express loyalty to the government. It is clear that God Almighty does not befriend those sects who are evil minded and stir up disorder; rather, He annihilates them.”

Similarly, a government-backed newspaper from the Punjab called Civil and Military Gazette wrote in its 18 April 1922 edition:

“It has to be accepted that he [Hazrat Mirza Bashiruddin Mahmud Ahmad^(ra)] has presented his arguments in an excellent manner, with great proficiency and knowledge … Despite the fact that the underlying purpose of this was the propagation of his message, whether the Prince of Wales becomes an Ahmadi or not, there is no doubt that in the eyes of those who take an interest in religion – especially in the various religions of India and England – there is no diminishing the value and enjoyment of this book.” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 294)

This book had a great impact on the foreign world as well; it opened up a new path for the propagation of Islam in Western countries. A professor from Vienna, the capital of Austria, who was an expert in three languages expressed his profound happiness upon reading it and lamented about the fact that he was of an advanced age, otherwise he would have travelled the world to propagate this book.

Hazrat Mufti Muhammad Sadiq Sahib^(ra) wrote from America that this book had a great impact across America; in fact, it seemed as if this book had been written whilst keeping the intellectual standards of America in mind. Apart from Western countries, this book also gained recognition in Africa.

The Leader newspaper in Nairobi wrote:

“Though I am not a Christian, I was born in a Christian household and understand their literature. However, the amount of knowledge and delight I have gained from this cannot be expressed in words. Although the author of this book is a Muslim, it seems quite likely that he spent years amongst Christians and has carefully studied their literature. Otherwise, it would be very difficult to say such things pertaining to Christianity with so much openness. To this day, I have not seen any book which was written on the basis of religion but remained free of any prejudice. This is the first book of its stature.” (Tarikh-e-Ahmadiyyat, Vol. 4, pp. 292-294)

Similarly, there is Ahmadiyyat or the True Islam [Ahmadiyyat Yani Haqiqi Islam] which was a speech from 1924. The summary of this book was read out at the Wembley Conference – the book itself is quite lengthy, comprising of approximately 250 pages.

The Wembley Conference took place in 1924 and the renowned scholars of the world’s religions were invited to deliver the distinct qualities of their respective religions. Hazrat Musleh-e-Maud^(ra) was also invited to attend this conference. For the purposes of this conference, Hazrat Musleh-e-Maud^(ra) wrote the voluminous book, Ahmadiyyat or the True Islam which he began writing on 24 May and finished on 6 June , thus completing this book within two weeks. A summary was read out at the conference in the presence of Hazrat Musleh-e-Maud^(ra) by Chaudhary Muhammad Zafrulla Khan Sahib^(ra).

This lecture was so unique that prominent Christian leaders were compelled to say that without a doubt, the ideas presented in this treatise were completely unique with respect to its moral training, proofs and its beauty. Hence, through this lecture, God created an opportunity for the message of Ahmadiyyat – the true Islam – to reach renowned leaders of other religions, who had no other option but to attest to the truthfulness of Islam.

In this book, Hazrat Musleh-e-Maud^(ra) shed light on the various aspects of the beautiful teachings of Islam in an excellent manner. First, he proved through the verses of Surah al-Saffaat that holding religious conferences such as these were foretold 1300 years earlier in the Holy Quran.

After this, he gave an introduction to the Ahmadiyya Jamaat and proved through sound evidence that Ahmadiyyat and the true Islam are one and the same. Then, he elucidated the four primary purposes of religion; in relation to this he first clearly explained the concept of God as presented by Islam. He stated the type of relationship Islam expects a person to have with God as well as the responsibilities placed by God on mankind.

Hazrat Musleh-e-Maud^(ra) also removed the misconception that Islam teaches that [worldly] means cannot be used at all and instead all things should be left to God; in other words, one does not need to do anything at all – this is an allegation raised against Muslims. Hazrat Musleh-e-Maud^(ra) stated that it is proven through Quranic verses that this is not what Islam taught. In fact, the teaching of Islam is that one should take full advantage of the means available to them and then trust should be placed in God. Trust in God does not mean one must abandon all other means; rather, trust in God refers to the certainty that God Almighty is a Living God.

Then, Hazrat Musleh-e-Maud^(ra) shed light on the fact that at this time, it is only the religion of Islam which can help man reach God, for Islam says that whoever acts in accordance with the teachings it has presented and has a longing to meet God, such a person will certainly find God. Hazrat Musleh-e-Maud^(ra) states that this uncertainty is only clarified by Islam, wherein it stated that by following its teachings, such people will emerge who become manifestations of divine attributes, i.e. they would reflect upon the divine attributes and adopt them first, and then show the signs to others, thus granting them complete understanding regarding the existence of God. Hence, in this era, in order to help people recognise Allah the Almighty and become free from doubt, Allah the Almighty sent the Promised Messiah^(as).

Thereafter, Hazrat Musleh-e-Maud^(ra) discussed at great length the different aspects of morals and proved that the moral teachings of Islam were indeed the most perfect and that no other religion could compare to it. He then gave a detailed explanation about the principles of good morals and the ways of abstaining from immoral conduct. He also presented the teachings of Islam with regard to reforming one’s morals. He then presented the teachings of Islam regarding civilisation and stated the difference between civilisation and morals in a most excellent manner. He then shed light upon the various ways in which society should interact with one another.

After that he presented the rights and responsibilities of the government and its citizens in great detail. Then, whilst expounding upon this subject, he discussed how the relationships between different governments should be. He presented golden principles mentioned in the Holy Quran with regard to solving disputes between nations, stating that if the League of Nations was formed with these principles as its foundation, it would be successful. But it failed in its objectives because it did not follow these principles – now, since the UN has also failed to follow these principles, it is proving ineffective and will do so in the future as well.

Nevertheless, at the end of this book Hazrat Musleh-e-Maud^(ra) shed light upon the circumstances after death, whilst also mentioning the reality of the rewards and punishment one will receive in the next life. Not only did he mention the teachings of the Promised Messiah^(as), he has also gave examples of those who acted upon these teachings, but also how they brought about a revolution in their lives and the extent to which the Promised Messiah^(as) affected their lives whereby some of them preferred to sacrifice their lives over abandoning his teachings. In the end, Hazrat Musleh-e-Maud^(ra) invited the entire world to accept Ahmadiyyat and gave them the glad tidings that the time has come to dispel all these problems. Furthermore, if they gather at the hands of the one sent by God, they will attain success in their faith and in the world. (Tarikh-e-Ahmadiyyat, Vol. 8, pp. 6-9 [English available on: www.alislam.org/book/ahmadiyyat-true-islam/])

Upon the conclusion of this speech, the president gave his remarks:

“I have nothing further to say, for the beauty and exquisiteness has already been expressed in this speech. I only wish, on behalf of all the attendees of the gathering, to thank Hazrat Khalifatul Masih for the wonderful coherence, fantastic vision and superior manner of reasoning in this speech. It is evident from the faces of the attendees that they agree with what I have just said. I am sure that they will testify that I am right to express my gratitude on their behalf also and that I am doing justice to this inference.”

One person went to Hazrat Musleh-e-Maud^(ra) and said:

“I have worked in India as a missionary for 30 years and studied the circumstances and arguments of the Muslims. But never before have I heard the way in which you presented this topic today in such a wonderful, clear and exquisite manner. Having listened to this speech, I have been deeply impressed in terms of its ideas, coherence and proofs. For this I congratulate you.”

Another person came and said:

“I have travelled from France to listen to this speech. I used to give precedence to Islam over Christianity and give precedence to Buddhism over Islam, but now that I have listened to this speech and the one presented on behalf of Buddhism, I accept that Islam alone is the most superior religion. The beautiful and excellent manner in which you presented Islam [proves], no other religion can compare to it. It has left a deep impression upon me.”

There were many other remarks. Mrs Sharples, the secretary of this conference said to Chaudhary Sahib, “I congratulate you and the people are very grateful to you.” The same woman said, “Men and women have been coming to me praising this speech greatly.”

Whilst returning from the conference, a German professor here [in the UK], was walking on the street, when he approached Hazrat Musleh-e-Maud^(ra) to congratulate him and said, “I was sat next to some prominent Englishmen and I saw that some of them were tapping their hands on their knees whilst saying, ‘Rare ideas. One cannot hear such ideas every day.’” The same German professor states that some people uncontrollably stood up saying, “What a beautiful and true principle,” and the German professor expressed his opinion in these words saying that this occasion was a turning point for Ahmadis, i.e. a sign of its success and even if they spent thousands of pounds, they would never attain such recognition and success as was received by way of this lecture.

A Bahai woman listened to the speech and walked side by side with the Ahmadis until they reached their destination. She said, “I believed in Bahai teachings, but after listening to the lecture today my beliefs have changed. I wish to listen to more of your lectures. Would you please let me know where and when you will deliver further lectures and I shall most certainly attend.”

One woman followed them and insisted that Hazrat Musleh-e-Maud^(ra) should come for tea at her home. Another person said that this speech was so fascinating that it was even dearer to him than his love for his country. (Al Fazl, 23 October 1924, pp. 4-5)

Thus, I have presented these few glimpses of the pearls of wisdom and knowledge that Hazrat Musleh-e-Maud^(ra) possessed between the ages of 18 and 35. These were from the youth and early adulthood of a person who – as I have mentioned before – had no formal education, yet was filled with secular and spiritual knowledge. This is also a sign of the truthfulness of the Promised Messiah^(as) and the prophecy of the Holy Prophet^(sa). The points I have mentioned are only from a 17-year period, some of which are prior to his election as the Khalifa and some from after that. Furthermore, I have only presented a hundredth of what Hazrat Musleh-e-Maud^(ra) said during this time – I mentioned one-fiftieth earlier – rather even a hundredth has not been mentioned and thought that perhaps I would be able to introduce many of the other books of Hazrat Musleh-e-Maud^(ra).

Apart from this, there are various sermons and exegeses of Hazrat Musleh-e-Maud^(ra) which are filled with profound truths of knowledge and wisdom; from which streams of knowledge and wisdom spring forth. Furthermore, there are various gatherings in which he afforded guidance to the world. Thus, this treasure of knowledge which, to a large extent, has been published should be read by members of the Jamaat.

May Allah the Almighty continue to elevate the status of Hazrat Musleh-e-Maud^(ra).

Pray also for the situation in Pakistan. May Allah the Almighty grant peace, security and comfort to the people living there and through His grace, may He destroy all the ploys, schemes and attacks of the enemies.

Original Urdu transcript published in Al Fazl International on 12 March 2021, pp. 5-10. Translated by The Review of Religions.