After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aba) stated:

Today, I will mention various aspects of the prophecy of Musleh-e-Maud [the Promised Reformer]. As Every Ahmadi is aware of this that every year, gatherings are held commemorating the fulfilment of this prophecy. This prophecy was made on 20 February 1886, in which the Promised Messiah^(as) was foretold of the birth of a son who would possess various qualities. However, before mentioning this, I would like to answer some children as well as some youths, which I have done numerous times in the past as well, who say that since we do not celebrate birthdays, why do we celebrate the birthday of Hazrat Musleh-e-Maud^(ra)? In relation to this, as I have mentioned on numerous occasions before that it should be clear that we do not celebrate the birthday of Hazrat Mirza Bashir-ud-Din Mahmud Ahmad^(ra). Rather, gatherings are held to commemorate the fulfilment of this prophecy. Hazrat Khalifatul Masih II^(ra) was born on 12 January 1889. Secondly, in such homes where this is not addressed, the parents should personally read up on this and explain to their children what the prophecy of Musleh-e-Maud is. This is a magnificent prophecy that, according to earlier scriptures, previous prophets foretold as well. Moreover, in accordance with the statement and prophecy of the Holy Prophet^(sa), Allah the Almighty instructed the Promised Messiah^(as) to make this announcement. This is a lengthy prophecy. I will mention the first part of the prophecy. The Promised Messiah^(as) states:

“God, the Merciful and Noble, the Magnificent and High, Who has power to do all that He wills (glory be to Him and exalted be His name) addressed me in a revelation and said ‘I confer upon you a Sign of My mercy according to what you begged of me. So I have heard your entreaties and have honoured your prayers with My acceptance through My mercy and made your journey, (i.e., the journey to Hoshiarpur and Ludhiana), a source of blessings for you. Therefore, a Sign of power, mercy, nearness is bestowed on you, a Sign of grace and beneficence is awarded to you and you are granted the key of success and victory. Peace on you, O victorious one. Thus did God speak so that those who desire life may be rescued from the grip of death and those who are buried in the graves may come out of them and so that the superiority of Islam and the dignity of God’s Word may become manifest unto the people and so that truth may arrive with all its blessings and falsehood may flee with all its ills, and so that people may understand that I am the Lord of Power (i.e., God says He is All-Powerful) – I do whatever I will – and so that they may believe that I am with you, and so that those who do not believe in God and deny and reject His religion and His Book and His Holy Messenger Muhammad^(sa), the Chosen One may be confronted with a clear Sign and the way of the guilty ones may become manifest.

“Rejoice, therefore, that a handsome and pure boy will be bestowed on you; you will receive an unblemished youth who will be of your seed and will be of your progeny.”

“Following this, the qualities of this boy have been mentioned in the prophecy, out of which I will mention one or two. It is stated in the prophecy: “He will be extremely intelligent and perceptive […] and will be filled with secular and spiritual knowledge.” It then states: “He will be the means of procuring the release of those held in bondage.” (Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, p. 647)

These are some aspects of this lengthy prophecy. Following this, we saw that within this period, which he set after being informed by Allah the Almighty, this son was born and he fulfilled each and every aspect of this prophecy, which amount to 50 or 52 different qualities. Nevertheless, as I mentioned, I have only taken two, or three aspects of this prophecy. Every day of Hazrat Musleh-e-Maud’s^(ra) 52-year Khilafat manifests the glory of the fulfilment of this prophecy. An opponent of ours, or someone who does not believe, could say that Ahmadis will undoubtedly give proof of the fulfilment of this prophecy, and they will continue to say that the prophecy was fulfilled and that we should present some strong arguments. This is [merely] the stubbornness of these critics. Otherwise, as I mentioned, every day of the progress of the Community during the era of Hazrat Musleh-e-Maud^(ra) is clear proof. Nevertheless, in relation to the aspects of the prophecy that I mentioned, I will present the testimonies of some fair-minded individuals who were not part of the Community and were well-known personalities in the subcontinent.

Maulana Ghulam Rasul Sahib Mehr was a renowned personality. He, i.e., Maulana Ghulam Rasul Sahib, was born in 1885 in Jalandhar. He was a researcher, writer, author, journalist and historian. He was affiliated with the daily newspaper “Zamindar”. Later, he established the “Inqilab” newspaper in Lahore alongside Maulana Abdul Majeed Salik. Sheikh Abdul Majid of Lahore came to Maulana Sahib on 20 and 25 December 1966. During the conversation, Maulana Ghulam Rasul Sahib Mehr said in relation to Hazrat Musleh-e-Maud^(ra):

“One cannot find a complete overview of all of the achievements of this great individual in any of your books. I have witnessed him up close, met him on several occasions and exchanged ideas with him in private. He dedicated himself entirely to the Muslim nation.” He then said, “Once, I had to travel to Qadian in the middle of the night to seek Hazrat Sahib’s consultation. I see this journey before my eyes, even to this day. He had great sympathy in his heart for mankind (i.e., Hazrat Musleh-e-Maud^(ra) had great sympathy for mankind in his heart), and wherever a matter concerning the betterment and welfare of the Muslims arose, his feasible suggestions proved a means of increasing our determination. On such occasions, his passion for his nation would surge from his very core. I did not witness any sectarianism in him. Mirza Sahib was extremely intelligent.” The words of the prophecy are that “He will be extremely intelligent and perceptive.” Here, a non-Ahmadi is also testifying to this.

Then, during the conversation, he said:

“I have never seen a political or religious leader in the subcontinent whose mind works in practical politics in the way Mirza Sahib’s mind works. His distinct qualities were his selfless advice, clear suggestions, and guidelines in the right direction. His demise pained me tremendously.” He then said, “I wrote my condolences to Ismail Sahib Panipati. In that letter, I also wrote that the words of condolences for Hazrat Sahib can be published.” He continued, “It is a shame that the Muslims have not valued Mirza Sahib. Despite all the opposition, I never saw Mirza Sahib down or bleak. The light in Mirza Sahib’s heart was always shining bright. We would go to him in despair and dejected, but when we would come out, it would feel as if the clouds of hopelessness were gone, and we could see success in our objectives before us. He would give us substantial proofs, and speak in practical terms. He would not stop there, rather, he would make every kind of sacrifice and offer his cooperation, which would instil courage and determination within us.” (Monthly Khalid, Syeduna Musleh-e-Maud Number, June/July 2008, pp. 325-326)

Then there are the words expressed by Lala Kanwar Sain Sahib, former chief judge of Kashmir.  Lala Kanwar Sain Sahib was the son of Lala Bhim Sain Sahib. After listening to Hazrat Khalifatul Masih II’s^(ra) address on the status of Arabic among world languages, and after thanking the chairman, he expressed particular gratitude whilst delivering an English speech, the gist of which is (after listening to a lecture of Hazrat Musleh-e-Maud^(ra)), “Today, I was extremely happy to listen to the worthy lecturer who delivered an interesting and magnificent speech on the superiority of the Arabic language. I was also pleased because I know him personally. My father learnt Arabic from his revered father. (Lala Sahib’s father learnt Arabic from the Promised Messiah^(as).) When I came to listen to the address, I thought that the topic would be presented in the same traditional way that people speak. It is well known that an Arab was once asked about the superiority of the Arabic language, and he answered, ‘There are three reasons for its excellence: Firstly, because I live in an Arab country (this is a superiority of Arabic). Secondly, it is the language of the Quran (yes, this is acceptable). Thirdly, Arabic is the language that will be spoken in paradise.’ I felt that such points would be presented to prove the superiority of Arabic. However, the address was extremely intellectual and philosophical. I assure Mirza Sahib that I listened to each and every word with complete attention and concentration and I enjoyed it very much and benefitted from it. I am sure that this address continues to have a profound effect on my heart for a long time.” (Tarikh-e-Amadiyyat, Vol. 6, p. 181)

In terms of worldly education, Hazrat Musleh-e-Maud^(ra) had not even passed his primary education. Allah the Almighty was the One Who filled him with this knowledge, as Allah the Almighty had promised, and others couldn’t help but praise him.

Listen to the impressions of an American priest. Sheikh Ismail Panipati Sahib has related that Maulwi Umar Din Sahib Shimalwi once narrated an incident. He said, “A few months after his Holiness became the Khalifa (i.e., when Hazrat Khalifatul Masih II^(ra) was elected to the station of Khilafat in 1914), a prominent American priest visited Qadian, who was very learned but proud about his knowledge. Upon reaching Qadian, he asked a few religious questions that were very significant and important and, at the same time, said, ‘I have come here from America, and I have repeated the same questions in every Muslim gathering, but none of the greatest scholars amongst the Muslims have been able to provide me with satisfactory answers to this day. I have come here especially to pose these questions to your Khalifa and see what kind of answer your Khalifa gives to them.’” The narrator says, “The questions were so complex and strange that when I heard them, I was certain that because His Holiness was still very young, and had not received any formal education in the subject of divinity, (he was young in age and had little experience), he would never be able to answer these questions. This would bring disrepute and dishonour to the Community around the whole world because when His Holiness is unable to answer the questions, this American priest will return and publicise to the entire world that the Khalifa of the Ahmadis knows nothing, could not stand in the face of Christianity, and is only a Khalifa by name, without any ounce of knowledge.

With these circumstances in mind, I was very worried. I tried to impede the American priest from meeting His Holiness, causing him to just return, but I was unsuccessful in doing so. The American was insistent that he would only return after meeting the Khalifa. Helplessly, I went and said to His Holiness, ‘An American priest has come and wishes to ask you some questions, so what shall we do?’ Upon this, His Holiness said without any hesitation, ‘Call him in.’ Dispirited, I brought him there before His Holiness.” He says, “I was the translator between the two of them. He would ask in English, and (His Holiness) would answer in Urdu ([the narrator of this account] was translating at the time). After some initial exchange of words, the American priest posed his questions to His Holiness, which I translated for him. His Holiness listened to all the questions with great composure, and then immediately answered all of them in such a satisfactory manner that it left me astounded to have heard them. I could never have imagined that His Holiness would give such insightful and unparalleled answers. When I gave these answers to the American priest in English, he too was astonished and said, ‘To this day, I have not heard such rational and well-grounded answers from the mouth of any Muslim. It seems as though your Khalifais a great scholar, and that he has a deep understanding of world religions.’ Saying this, he embraced the hand of His Holiness with utmost reverence and kissed the hand and then departed.” (Tarikh-e-Ahmadiyyat, Vol. 4, pp. 163-164)

This was the grandeur of the fulfilment of the prophecy. Even a priest who deemed himself an expert in his field of knowledge, left while convinced of the superiority of Islam.

“The Nehru Report and the rights of the Muslims” is a book of Hazrat Musleh-e-Maud^(ra). A person has expressed their view on this and written, “The highest ranks of the Muslims are grateful to His Holiness for this timely guidance and it has been extremely appreciated among the Muslim political spheres. The most esteemed Muslim leaders have praised it with words of acclamation and expressed their gratitude to the Imam of the Ahmadiyya Community for having supported the Muslims at such a critical time.”

Likewise, many companions said to Mufti Muhammad Sadiq Sahib, “It is your Community alone that is carrying out actual and practical work, and the organisation of your Community is not to be found anywhere else.” A sincere Ahmadi of Kolkata, Mr Dowlat Ahmad Khan Sahib BA LLB., joint editor of the ‘Sultan’ newspaper, translated the review into Bengali and published it, having edited it into the form of a small, beautiful book, and this proved to be very popular among the people of Bengal. After studying the review of the Nehru Report, a very renowned and learned non-Ahmadi was so impressed that he wrote a letter to the secretary of the advancement of Islam, saying, “I really wish to see the Khalifa and to visit him, because I have great reverence for him in my heart. Please convey the greetings of this humble one to His Holiness and say to him congratulations from a humble servant that you are saving Islam so excellently in a time when Islam is passing through such perilous circumstances. Not only are you looking after it on a religious level, but you are also providing guidance to the Muslims on a political level. I have read your thoughts on the Nehru Report, which has only increased your esteem further in my eyes. I not only regard you as an excellent religious scholar, but I have also come to learn that you have exceptional political acumen.” (Tarikh-e-Ahmadiyyat, Vol. 5, pp. 71-72)

The “Siyasat” newspaper was printed in Lahore; on 2 December 1930, it wrote, “Putting religious difference aside, as far as writing and publications are concerned, the work done by respectedBashir-ud-Din Mahmud Ahmad in terms of volume and benefit must be commended in every way. The success achieved under his leadership in the political sphere in aligning his groups with Muslims earns the praise of every fair-minded Muslim and every person in search of the truth. An entire era attests to his political perception. He has done exceptional work in uniting the Muslims who were opposed to the Nehru Report, presenting the perspective of Muslims to the Simon Commission, speaking on current affairs from the Islamic perspective and publishing books full of sound argumentation on the rights of Muslims. The book under discussion contains his criticisms regarding the Simon report, which have been penned in English. Reading this grants insight into the vast scope of his knowledge. His style is effective and persuasive and he is very fluent in speech.” (Tarikh-e-Ahmadiyyat, Vol. 5, p. 219)

There is an opinion regarding a speech delivered by [Hazrat Musleh-e-Maud^(ra)] on the All India Radio Station on the conditions of Iraq. Hazrat Musleh-e-Maud^(ra) delivered a speech about the conditions of Iraq which was relayed on the All India Radio Station Lahore on 25 May 1941. The catalyst for this speech was Germany’s and Italy’s attack on Iraq during the Second World War. A renowned Sikh newspaper in India called “Riyasat” gave the following comments on 2 June 1941. It states:

“The weakest aspect of a subjugated nation or country’s character is that its people are bereft of moral standing and fortitude. They welcome sycophancy, falsehood, flattery and a spirit of cowardice is evident among them.” As an example, it states, “Whether Rashid Ali from Iraq is in the wrong according to the British government or the British public, or whether it is unreasonable for him to go to war with Britain, what cannot be denied is that he is fighting for his country’s political freedom and it can never be said he is disloyal to his country or that he is a traitor. But look at the character of the rulers and leaders of our subjugated country who give speeches about the situation of Iraq, labels Rashid Ali as a traitor. Moreover, any leader who speaks about war begins by calling Rashid Ali a traitor and only then begins their statement. Due to the subjugated mindset , the character of these rulers and leaders (certain Muslims and the leaders of India) has become so depraved that they consider false praises and sycophancy to be service to the nation or to the government. While this ignorant flattery by our rulers and leaders exists, the moral courage, great character, and honesty of the Ahmadiyya Jamaat’s leader in Qadian will be evident, as expressed last week when he delivered a speech over the radio.” (Tarikh-e-Ahmadiyyat, Vol. 8, pp. 239-244)

This is all part of his attempt to save the nation from bondage.

Maulana Muhammad Ali Johar Sahib was born in 1878 and he passed away in 1931. He was born in Rampur. He started a weekly newspaper from Calcutta called “Comrade”. He also initiated an Urdu newspaper in Delhi called “Humdard”. In 1923, he was appointed chair of the All India Conference. He also went to London to take part in the Roundtable Conference, which was where he passed away on 4 January 1931. (Maulana Muhammad Ali Johar [Hiyat o Khidmat], Dr. Nadim Shafiq Malik, pp. 15, 30-33, 41-45, 48)

Hazrat Musleh-e-Maud’s^(ra) services in the creation, establishment, development, and progress of Pakistan at every stage were instrumental. Today they ask what Ahmadis have done, whereas non-Ahmadis themselves attest that we played a pivotal role. In this regard, Maulana Muhammad Ali Johar shared his views in his newspaper “Humdard” on 26 September 1927. He writes:

“It would be ungratefulness to go without mentioning Mr Mirza Bashir-ud-Din Mahmud Ahmad and his organised community, who, irrespective of differences in beliefs, have dedicated all their attention towards the betterment of all Muslims. On the one hand, these people are currently taking an interest in the politics of Muslims (meaning Hazrat Mirza Bashir-ud-Din Ahmad^(ra) and his Community), on the other hand, they are striving in regard to the Muslims’ systematic propagation and business. (This is the role being played by Ahmadis) and it won’t be long before the ways of this organised community in Islam (listen to what he says) will prove to be a guide for the general Islamic world and specifically those clerics who sit in large mosques making loud proclamations, whereas in reality they are accustomed to making completely futile claims.” (Tarikh-e-Ahmadiyyat, Vol. 4, p. 622)

They appear as great religious scholars and  sit upon their large pulpits making tall claims; whereas in reality “they are mere futile claims. And these people will serve as a guide for them. You will be witnesses to this day coming.” This was the view of fair-minded scholars. These days, those scholars who label Ahmadis to be enemies of Pakistan and Islam should look in the mirror and see whether it is Ahmadis who are truly concerned for Islam, or these so-called scholars.

Syed Habib is another personality; he was born in 1891. He was a renowned and distinguished journalist for Urdu newspapers. He was appointed as the editor of the “Phool aur Tahzeeb-e-Niswan” magazine. He then initiated the “Nuqush” newspaper, then “Siyasat” and also the “Daily Ghazi”. He was a bold and fearless journalist. He passed away in 1951. (Yaarane Kahn, Abdul Mujeed Salik, pp. 199-200)

When the All India Kashmir Committee was established on 25 July 1931, Hazrat Musleh-e-Maud^(ra) excused himself from being its president. Initially, when the committee was formed, Hazrat Musleh-e-Maud^(ra) was unanimously made its president on behalf of all Muslims. In any case, a time came when Hazrat Musleh-e-Maud^(ra) excused himself from the presidency and Syed Habib wrote in his newspaper “Siyasat” published in Lahore on 18 May 1933:

“In my opinion, despite his great capabilities, Dr Iqbal (referring to Dr Allama Iqbal) will not be able to carry out this work, nor will Malik Barkat Ali. Thus, it will become apparent to the world that at a time when Kashmir was in a fragile state, those who set their differing views aside and elected Mirza Sahib as the president made the best selection for the sake of seeing to the success of their endeavours. At that time, had Mirza Sahib not been elected on account of differing views, then this scheme would have completely failed and a lifeless nation would have endured great loss. In my opinion, the departure of Mirza Sahib is akin to the demise of this committee. In short, the accuracy of our appointment will now become apparent to the world.” (Monthly Khalid, Syedna Musleh-e-Maud Number, June/July 2008, pp. 323-324)

In other words, the work that Mirza Sahib had done would now become apparent and the work of Dr Allama Sahib remained to be seen and what his committee would do without him [Hazrat Musleh-e-Maud^(ra)].

Then the world saw what happened; it is out in the open. Why did he do this? Because he held a pain for the release of those held in bondage and he was to become a means for this to happen. He did leave the presidency but he went on to do a great deal of work in the committee, and he stayed back and made every possible effort he could because of this pain, and history bears testament to this fact.

Then there was Abdul Majid Daryabadi. He was born in 1892. He was one of India’s Urdu writers, calligraphers and researchers, and he was also a commentator of the Holy Quran. Upon the demise of the Second Khalifa^(ra), Maulana Abdul Majid wrote in his newspaper “Sidq-e-Jadid Lucknow”, published on 18 November 1965:

“No matter his other views, may Allah reward him for the worldwide publication of his knowledge of the Holy Quran, and his efforts in spreading it throughout the world, which he actively and determinedly continued throughout his long life. (He himself is a commentator of the Holy Quran and he is stating this regarding Hazrat Musleh-e-Maud^(ra).) On account of these services, may bestow His forgiveness upon in his general affairs.” He goes on to write, “From an academic standpoint, the realities and verities of the Quran which he explained and brought to light and the way in which he expounded upon it is of a lofty and distinguished rank.” (Monthly Ansarullah, Hazrat Musleh-e-Maud^(ra) Number, May/June/July, 2009, p. 879)

A Muslim commentator himself is attesting that the realities and verities of the Quran, which he explained and brought to light, and the way in which he expounded upon it is of a lofty and distinguished rank.

Despite a difference in views, in which he certainly would have considered himself to be correct, he could not help but compliment Hazrat Musleh-e-Maud’s^(ra) services for the Quran and Islam.

When Allah the Almighty promised to fill him with secular and spiritual knowledge, then who else in his time could impart such knowledge and understanding? In fact, even those who come after will benefit from his knowledge, for it is only this way that they can tread upon the right path.

Much is said against the Community in regard to Dr Allamah Iqbal, however, the following statements of his are also on record: On 24 March 1927, a convention was held in Lahore, which was presided over by Allamah Iqbal. Hazrat Musleh-e-Maud^(ra) delivered a speech there. Afterwards, Allamah Iqbal said, “It has been a while since hearing a speech in Lahore full of such knowledge. Especially the points that were derived by Mirza Sahib from Quranic verses are excellent. I will not speak for long so as not to lose the enjoyment I am feeling in lieu of this speech (by Hazrat Musleh-e-Maud^(ra)).” (Al Fazl, 15 February 1999, p. 6)

Syed Abdul Qadir, MA, was a history professor and the principal of Islamiah College, Lahore. In 1919, Hazrat Musleh-e-Maud^(ra) delivered a lecture in Lahore on the outset of dissension in Islam. It was a truly extraordinary lecture and [Syed Abdul Qadir] was presiding over the session. In his address as the session’s chairperson, he said, “The celebrated name of Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, an eminent scholar like his father, is sufficient to affirm that this lecture was truly scholarly. I am – to an extent – acquainted with Islamic history. Therefore, I can confidently say that there are very few Muslim and non-Muslim historians who have been able to reach the depths of the dissension that took place during the Khilafatof Hazrat Uthman and who were successful in unravelling the cause of the first insurgence. Hazrat Mirza Sahib not only identified the reasons for the dissension and strife, but he was also able to clearly elucidate the succession of events that were the reason for the Khilafatremaining in a plundered state. In my view, those who take an interest in Islamic history will not have come across a more robust and well-argued exposition.” (Al Fazl, 15 February 2002, p. 13)

The Ambassador of India, Edwin Samuel Montague, was the State Secretary in the British Parliament, dealing with all of India’s affairs on its behalf. When India and Pakistan – rather, the entire subcontinent – were under the rule of the British government, he was serving as the Secretary of State in the British Parliament and was overseeing the affairs of India. He served in this role in 1917 and 1918. In those days, he visited India in order to assess the condition there. Hazrat Musleh-e-Maud^(ra) sent a detailed and exhaustive resolution for the problems in India to him – as he was also the Ambassador of India – in the form of an address. This address was presented to him in Lahore and was delivered by Hazrat Sir Zafarulla Khan Sahib^(ra). Hazrat Musleh-e-Maud^(ra) also met with the ambassador himself and imparted guidance to him. Montague made a note of this address and its impression on him in his diary, which was published after his demise as “An Indian Diary”. Under the date 15 November 1917, he wrote:

“The fourth deputation was from a sect called the Ahmadiyyah, which is a modern sect mainly of Mohammedans (i.e., Muslims) which believes in the brotherhood of all creeds and the authenticity of all prophets. They read us a very long document drawn up by the man they call His Holiness […] which was by far the ablest document we have yet seen. It argues against the idea of electing some members of the Executive Council, and it argues very conclusively against the suggestion of all the other deputations.”

At the conclusion of his note, his original words were:

“He has a good mind and had carefully thought out his constitutional scheme.” (Al Fazl International, 18-27 February 2020, Special Edition for Musleh-e-Maud^(ra) Day, p. 54)

This was a well-educated, cardinal politician who was speaking about an individual who did not have a formal secular education. And why wouldn’t it be so? After all, the prophecy states that Allah the Almighty will grant him a plethora of secular knowledge.

Chaudhry Muhammad Akbar Khan Bhatti, Advocate High Court, once said, “I wish to narrate an incident that is not at all out of context. The editor of the weekly magazine “Paaras”, Lala Karam Chand, accompanied a delegation of journalists to Qadian to attend the annual convention. When he returned from there, he wrote articles one after the other on the leadership and deep insight of Mirza Bashir-ud-Din Mahmud in a manner that severely agitated the opponents [of the Community]. He himself said to me, ‘I used to think of Zafarulla Khan as an impressive individual. (In those days, Sir Zafarulla Khan Sahib^(ra) was a member of the Executive Council of the Viceroy.) However, he is a student in comparison to the person of Mirza Bashir-ud-Din Mahmud Ahmad. He has a superior perspective on all matters. (In other words, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad^(ra) has a superior perspective in all matters and presents better arguments than Zafarulla Khan^(ra).) He possesses untold administrative capabilities. Such a person can easily lead any nation to the pinnacle of success.

After the partition [of India and Pakistan], Mirza Bashir-ud-Din Mahmud Ahmad delivered a few speeches in the Law College Lahore on the opportunities for the country to progress. In these speeches, he elucidated some points with the use of diagrams and graphs on a blackboard, like a scholarly university lecturer. I remember one point; he said that it was a pity that no attention was given to the islands off the coast of India before the partition had taken place. These include Lakadeep, Sarandeep, Baladeep and so forth. The population of these coastal islands is predominantly Muslim, and these islands hold great defensive significance. After hearing his dissertation, it appeared that the audience was regretful that there had not been any collaboration with the Khalifaof the time during the partition process. Inconsequential bias and self-deceit caused the whole nation to be deprived of taking benefit of the God-given abilities of Mirza Bashir-ud-Din Mahmud Ahmad. In a confidential meeting, a judge admitted that, despite his own excellence and expertise, he was completely oblivious to these hidden, imperceptible matters. It was after listening to the elucidations of Mirza Mahmud Ahmad that he became cognisant and properly acquainted with the true Islamic perspective.” (Al Fazl International, 16-22 February 2018, p. 3)

Thus, it is the Promised Reformer^(ra) who – since before and after the partition – presented the loftiest proposals for the establishment of Pakistan. He illuminated even the minds of those who were educated. These people had lost their senses and had forgotten everything, remarking that they were completely unaware of these matters as though they were young students.

The Damascus newspaper “Al-Imran”, in its edition of 10 August 1924, published an article titled “The Mahdi in Damascus” upon Hazrat Musleh-e-Maud’s^(ra) tour there. It wrote, “Immediately after the news of his arrival in the capital was published, many scholars and intellectuals from Syria came to him in order to speak to him and debate him on the substance of his claims. Then, what happened as a result? They all found him to be a thoroughly researched scholar, well-versed in the history and philosophy of all faiths, and deeply acquainted with the wisdom and philosophy of Divine Law.” (The Daily Al Fazl, 17 February 1972, p. 10)

This is a testimony from an Arab newspaper.

Furthermore, [Hazrat Musleh-e-Maud^(ra)] also spoke on the issues regarding the creation of Israel, and also spoke on this issue at time it was created and after as well. It was for this reason that he wrote the paper “Al-Kufr Millatun Wahidah”. This was translated into Arabic and sent to the Arab world and Muslims in order to alert them. Many Arab newspapers published this paper and praised it. In it, he expressed his reservations and the dangers he felt. The outcome that he wrote about is the same outcome we are witnessing today in this war. Alas! If only the Muslims had taken heed then, and also take heed now.

The details of this were published in the “Al-Shura” a newspaper of Baghdad on 18 June 1948. There is another newspaper in Damascus by the name of “Aliph Baa” which also praised this paper. This is a paper that Ahmadis should also read; they will learn a great deal from it. (Tarikh-e-Amadiyyat, Vol. 12, p, 391, 393)

Sardar Shaukat Hayat Khan Sahib was a leading personality in the efforts for India’s independence. In his book “The Nation that Lost its Soul”, he writes, “One day, I received a message from Qaid-e-Azam. His message stated, ‘Shaukat! I heard that you are going to Batala, which is located five miles away from Qadian. Go there [to Qadian] and request His Holiness on my behalf to support the acquisition of Pakistan with his lofty prayers.’” He says, “After the conclusion of the convention, I reached Qadian at about midnight. His Holiness was resting when I submitted that I had brought a message from Qaid-e-Azam. He came down immediately and inquired about what Qaid-e-Azam had requested. I said that he was asking for your prayers and support. (Hazrat Musleh-e-Maud^(ra)) replied, ‘I have been praying in favour of his mission since the very beginning, and as far as my followers (i.e., the Ahmadis) are concerned, not a single Ahmadi will stand in opposition to the Muslim League. Even if someone did stand in opposition, the Community would not favour or support such a person, even if they were an Ahmadi. The Muslim League Candidate has our full support.’” As a result of this interaction, Mumtaz Dolatanah severely defeated Nawab Muhammad Din, an Ahmadi, in the Sialkot locality in the elections. Shaukat Hayat Khan Sahib further says, “In obedience to their leader, the Ahmadis voted for Mumtaz over Muhammad Din, and the very same Mumtaz Dolatanah who later opposed the Ahmadis in 1953.” No matter how much the Ahmadis provide support to such people, they do not cease to betray us. Shaukat Hayat Sahib further writes, “When I reached Pathankot, Qaid-e-Azam also instructed me to meet with Maulana Maududi. He was residing in the orchards next to the village of Chaudhary Nayaz. When I conveyed the message of Qaid-e-Azam to him to pray for and support Pakistan, he replied, ‘How can I pray in support of Na-Pakistan (i.e., an impure place).’ He further said, ‘Pakistan cannot be established until every resident of India becomes a Muslim. This is what the leader of the Jamaat-e-Islami has foreseen, that Pakistan cannot be established.’” (Gum Gashta Qaum, Sardar Shaukat Hayat, First Edition, December 1995, Jang Publishers, p. 195)

According to his point of view, [Pakistan] should not have been established today.

Sardar Shaukat Hayat Sahib writes that, “This was the vision and viewpoint of the leader of the Jamaat-e-Islami, but on the other hand, look at the viewpoint of Mirza Bashir-ud-Din Mahmud Ahmad.” Today, Ahmadis are the enemies of the nation, according to these politicians who are ignorant of history and these so-called scholars – those [same Ahmadis] who were ready to make every sacrifice during its establishment and are still ready today. And now, these people who were against the creation of this nation are now in charge of it. May Allah the Almighty quickly free the nation of these oppressors.”

Then, due to the pain in his heart for the Muslims, there is another achievement of his. In 1923, he announced Jihad against the Shudhi Movement, which refers to the movement that desired to convert people to Hinduism. This movement was initiated by a Hindu leader in India named Shudh Anand, to convert those Muslims back to Hinduism, whose forefathers were Hindu. Hazrat Musleh-e-Maud^(ra) sent groups of honorary missionaries, one after another, near the area of Malkana. In reference to this, the newspaper “Mashriq Ghaurakpur” wrote on the 29^th of March, 1923, that “the consistent speeches and writings of the Imam and leader of the Ahmadiyya Community have left a deep impression on his followers, and this sect seems to be ahead of the rest in this Jihad. And although the Ahmadiyya Sect did not need to help this new group of Muslims (because they have no connection with them), the name of Islam was attached to them; thus, out of shame” – meaning, out of consideration for the name of Islam, the Imam of the Ahmadiyya Community became passionate, – “and after viewing some of his speeches, true awe descends upon the heart that there are still those who are willing to give their lives in the path of God. And if our scholars are troubled by the fact that the Ahmadiyya Community will teach their own beliefs, then they should create such sincerity in a united Community and should come forth.”

That is, if the other Muslims are scared that the Ahmadiyya Community expresses their beliefs, then all the Muslims should gather together, make one Community, and march forth out of true sincerity.

[He continues], “that they should consume Sattu [a drink made of coarsely ground grain].” That they should do just as the Ahmadis have done.

“That they should consume Sattu, chew on chickpeas and should save Islam.”

Those people who went there would make do in this way, they could not find cooked food. They would eat chickpeas and drink Sattu.

He says, “We find such sincerity ubiquitous in the members of the Ahmadiyya Jamaat. [We find] Integrity, fulfilling oaths, obedience to their Imam. Thus, this Jamaat is unique. Through Mirza Sahib and his Community’s great courage and sacrifice, they encourage the Muslims to act with such sacrifice.”

In other words, they have become one, and they encourage Muslims to sacrifice – and they should also unite and make such sacrifices.

“Integrity and trustworthiness, which were the hallmark qualities of the Muslims, today it is prominent in them. Alongside the generosity and sacrifice of the Ahmadiyya Jamaat, their integrity, as well as their proper and regular monetary sacrifice, is their most worthy commendation. And this is the reason why, despite a lack of funds, these people are accomplishing big things.” (Masih Maud^(as) Aur Jamaat Ahmadiyya Insaf Pasand Ashab Ki Nazr Mein, Maulvi Abdul Manan Shahid, pp. 261, 262)

Non-Ahmadis are admitting this. This was the pain in his [Hazrat Musleh-e-Maud’s^(ra)] heart, due to which he initiated a special scheme in the Jamaat, activating and putting every member of the Jamaat to work in some way, shape, or form, to which even those outside the Jamaat are confessing.

Meem Sheen Sahib was a famous journalist and politician. His pen name was “Meem Sheen”. His real name was Mian Muhammad Shafee. Upon the death of Hazrat Musleh-e-Maud^(ra), he wrote in the “Lahore Diary” that: “After Mirza Bashir-ud-Din Mahmud Ahmad became the Khalifa in 1914, the way in which he organised his Jamaat and made the Sadr Anjuman an active and strong body, from this we understand his boundless organisational capability. Though he did not hold any university degree, through his personal study he truly made himself worthy of being called a scholar. He once told me in an interview that ‘I became proficient in English from studying the Civil and Military Gazette.’ According to his statement, until this magazine wasn’t shut down during the rule of Khawaja Nazeer Ahmad, he would regularly study it. Mirza Sahib was a very sensible speaker and experienced essayist, and would utilise every moment without excuse, due to which the pathways of progress for the Jamaat would open. In terms of the Community, one of his major accomplishments was that, after the splitting of the subcontinent, when Qadian was taken from them, he set up another headquarters in Rabwah. (The Daily Al-Fazl, 11 December 1965, p. 5)

Then “The Light”, which is the official newspaper of those who didn’t pledge allegiance to Khilafat [The Lahori Movement], wrote a piece upon the demise of Hazrat Musleh-e-Maud^(ra), entitled “A Great Nation Builder”. In their 16^th November 1965 newspaper, they wrote:

“The death of Mirza Bashiruddin Mahmud Ahmad, Head of the Ahmadiyya Movement (Rabwah), rang the curtain down on a most eventful career, packed with a multitude of far-reaching enterprises. A man of versatile genius and dynamic personality, there was hardly any sphere of contemporary thought and life during the past half-century, from religious scholarship to missionary organisation to even political leadership, on which the deceased did not leave a deep imprint. A whole network of Islamic missions and mosques scattered over the whole world, the deep penetration of Islamic preaching in Africa transplanting the long-entrenched Christian missions, are a standing monument to the deceased’s imaginative planning, organisational capacity and unflagging drive. There has hardly been a leader of men in recent times who commanded such deep devotion from followers, not only when alive, but after death, when 60,000 people rushed from all parts of the country to pay their last homage to their departed leader. In the story of the Ahmadiyya Movement the Mirza Sahib’s name will go down as a great Nation Builder, who built up a well-knit community in the face of heavy odds, making it a force to be counted with.” (Tarikh-e-Ahmadiyyat, Vol. 23, p. 182; [The Light, Tuesday, 16 November, 1965, p. 3])

Despite the difference of belief, the newspaper of the ghayr mubai’in” [The Lahori Movement] could not help but to express this sort of sentiment, that he was a great leader. Nonetheless, this is the open-hearted sentiment of these people.

There are countless comments from non-Ahmadis about him that are similar to this. Aside from this, he has guided and given advice to the Jamaat and all Muslims in general on diverse topics. Thus, there are many essays and books that are found in many large volumes [of his works]. Some have been published, and some are about to be published. Just the volume of speeches has reached 35 or 36. The [volumes] of Friday Sermons have reached 26, 27, or 28. Thus, he has given us a lot of guidance. Above all, despite not studying at any school, madrasa, college or university, the knowledge of the Holy Quran that Allah the Almighty bestowed upon him is such that we do not find its comparison. Regarding this, countless people have expressed their opinions, which I have stated in previous years. And now, the commentaries of the Holy Quran that we are finding in the unpublished notes, sermons and speeches in the old records, have yet to be published. They are not in “Tafsir-e-Kabir”, they are more than two times the size of the 10 volumes of “Tafsir-e-Kabir”. They will also be published soon, insha-Allah. Allah the Almighty bestowed all of this upon him. He caused this prophecy to be fulfilled, and this prophecy of Musleh-e-Maud is one of the greatest prophecies in testament to the truthfulness of the Promised Messiah^(as) and is a means to increase our faith. Many books have also been published in English now. Those who do not know Urdu should seek to benefit from this treasure trove of knowledge, and I have mentioned this before as well. May Allah the Almighty enable us all to benefit from this treasure trove of knowledge.

A renewed wave of opposition against the Ahmadiyya Muslim Community is unfolding in Pakistan. A significant number of politicians and clerics, who have suffered defeat in the elections or who have not achieved their desired results, are once again targeting Ahmadis to spread discord. This has always been their approach: when they face failure, they initiate campaigns against Ahmadis to gain cheap popularity. This is exactly what they are engaging in at present. They will go to any lengths for their selfish motives, as is currently evident. Therefore, Ahmadis must not only be vigilant but also fervently engage in prayers and almsgiving. May Allah the Almighty safeguard all Ahmadis.

Pray earnestly for the Ahmadis in Yemen as well. May Allah the Almighty ease their circumstances. Many of them are enduring life in captivity [for the sake of their faith]. May Allah the Almighty grant them a swift release.

Pray also for the Palestinians. May Allah the Almighty bestow His mercy upon them and deliver them from the injustices inflicted upon them by powerful nations. [Amin.]

The annual convention of [the Ahmadiyya Community in] Ghana commenced yesterday. Tomorrow, Saturday, marks its concluding day. Pray for the success of this event in every aspect. This is their centenary Jalsa, celebrating 100 years since the establishment of the Community [in Ghana]. Tomorrow, Insha-Allah, I will also address [the gathering] directly from here [Islamabad, UK], and my address will be relayed live there. May Allah the Almighty bless this occasion in every way.