Hazrat Hafiz Sufi Ghulam Muhammadra
Praise and gratitude to Allah
First and foremost, all praise belongs to Allah the Almighty, who, out of His sheer grace, granted us existence. Moreover, by creating us as human beings, God made us ashraf-ul-makhluqat [the best of all creation]. He blessed us with [guidance through] the teachings of the prophets, enabling us to believe in all the messengers. He crowned our heads with the honour of being part of the Ummah of Muhammad, peace and blessings of Allah be upon him. He further blessed us by allowing us to be born in the blessed era of the Promised Messiahas and to join his Jamaat. In addition, He granted us the privilege [of serving] in the court of Fazl-e-Umar, [Hazrat Khalifatul Masih IIra].
Tabligh of Islam
The propagation of Islam has been the noble responsibility of all prophets, and it remains the foremost duty of our Jamaat. Solely through Allah’s grace and mercy, I devoted my life to the service of Islam by signing a written declaration of waqf before the Promised Messiahas. To fulfil this pledge, I embarked on my journey as the first missionary in the era of the second Khilafat, departing from Qadian Dar-ul-Aman [Abode of Peace] on 20 February 1915 for Mauritius. I reached Colombo in mid-March. By Allah’s grace and mercy, within two months, Ahmadiyya Jamaat Ceylon was established. I then departed from [Colombo] on 6 June 1915, arriving in [Mauritius] on 15 June 1915.
Challenges and divine assistance
I was alone, helpless, and devoid of resources. Yet, Allah provided immense support and stood by me. He granted me the companionship of Nur Muhammad Nur, who was the first of the believers. He will forever hold the honour of being the pioneer among the people of Mauritius who embraced this divine mission. He served the cause of Allah’s Jamaat, and God, in turn, blessed him abundantly. Allah never leaves any sacrifice unrewarded but grants reward far exceeding expectations.
The report of our [Mauritius mission’s] 9th year is as follows:
Jalsa Salana Mauritius
The previous year’s annual gathering (Jalsa Salana) was held on 2 November 1923 at Dar-us-Salam, Rose Hill. On the same day, Dr Hafiz Muhammad Ihsan Siddiqi unexpectedly arrived at Dar-us-Salam. Regrettably, the report for that year was not published, or at least we have not come across a printed version.
General state of the Mauritius Jamaat
By Allah’s grace and mercy, the Ahmadiyya Muslim Community in Mauritius is progressing. Members are growing in their sincerity. Numerically, the jamaat has increased by approximately 50 members this year, both through physical birth and spiritual rebirth. Around 15 individuals from Trianon and another 15 from Triolet entered into the fold of Islam Ahmadiyyat this year. Three men from Grand Baie, along with their families, pledged allegiance, while around 6 individuals joined from Mahebourg. Additionally, one individual embraced Islam Ahmadiyyat from Rose Hill.
Passing
This year, two gentlemen, capable Ahmadis, departed from this world and returned to their Creator, as well as four children who also passed away. The most significant and sorrowful loss was the demise of Maulvi Obaidullah Sahibra, who, as declared by Hazrat Khalifatul Masih II[ra], attained the status of martyrdom due to his passing in the field of preaching. He was buried on 5 December 1923. The brothers in Saint Pierre, particularly the Bhanu family, rendered exceptional services in his care. Specifically, Ilahi Bakhsh Bhanu extended significant assistance. May Allah reward them abundantly.
The deceased is survived by the following family members: a widow, a sister, a daughter, and a son.
On 6 April 1924, his [i.e., Maulvi Obaidullah Sahib’sra] father, Hafiz Ghulam Rasool Sahib[ra], arrived, accompanied by Maulvi Zainul Abideen Sahib (Maulvi Fazil). They were stationed at Saint Pierre, Mauritius, during Ramadan to lead the Tarawih prayers. The Ahmadi friends were highly pleased with their presence, and for three months, the atmosphere in Saint Pierre was vibrant and lively. Men and women from the local community gathered regularly for the Tarawih prayers.
Care for the deceased’s family
After the passing of Maulvi Sahib, his widow fell ill. However, Ilahi Baksh Bhanu’s wife took excellent care of her. By the time Hafiz Sahib[ra] arrived, Allah’s mercy had prevailed, and her health had significantly improved.
During his stay, Hafiz Sahib[ra] delivered lectures at the homes of several Ahmadis and was frequently invited by members [of the Mauritius Jamaat]. He led Friday prayers in various places, including Rose Hill, Phoenix, Bel Air, Trianon, Saint Pierre, and Triolet, on two or three occasions. On one occasion, Hafiz Sahib[ra] decisively countered the aggressive critics in Trou d’Eau Douce during a debate with their Maulvi of Allée, delivering them a significant defeat.
Departure of Hafiz Ghulam Rasool Sahib
Hafiz Sahib[ra] was eager to return, but the local Ahmadis wished him to stay for a longer period. Nevertheless, he departed on 3 July 1924, and reached Sarawak via Colombo. Just as many members of the community had gathered at the Port Louis harbour to welcome him, a large group of Ahmadis went to bid him farewell on the ship. Accompanying him were his daughter-in-law, children, and a young Ahmadi named Abdul Kareem, who travelled to Qadian for educational purposes.
Educational contributions
In Saint Pierre, two girls completed their recitation of the Holy Quran with translation, half of which had been taught by the late Maulvi Sahib, and the remaining by Hafiz Sahib[ra]. He also provided lessons to other children during his time in Saint Pierre.
Miscellaneous preaching efforts
As previously mentioned, Hafiz Muhammad Ihsan Siddiqui Sahib arrived at Dar-us-Islam, Rose Hill, during the annual gathering on 2 November 1923. Following Maulvi Sahib’s passing, he was assigned to lead Friday prayers at Saint Pierre and continued this service until Hafiz Ghulam Rasool Sahib’s[ra] arrival. In addition to this, he teaches Yassarnal Quran and simple Quranic reading to boys in Rose Hill during the mornings, and after Isha prayers, he provides simple Quranic lessons to young Ahmadis and others.
One individual completed the recitation of the Quran under his guidance, while several others have progressed through many parts. Additionally, he teaches Urdu reading and writing. Both he and Qasim Tasadduq Hussain made a promise to me: If I assisted them in completing the reading of the Quran with translation and helped them write down the basics of Arabic grammar (sarf and nahw), they would dedicate themselves to preaching in Madagascar. They were joined in their studies by Mr Noor Diya and Ahmad Hussain Sokya. However, for unknown reasons, the study of grammar remains incomplete, though they have covered the first two sections of the Quran.
A debate with Maulvi Abdul Mannan
Due to Hafiz [Muhammad Ihsan Siddiqui] Sahib’s involvement, a debate arose with Maulvi Abdul Mannan. This incident was noteworthy as both individuals had arrived together on the same ship.
On 24 January 1924, Abdul Mannan issued me a challenge for a debate, which I accepted. The first session was held on 31 January 1924, in Mahebourg, where the terms and conditions of the debate were outlined in writing. Subsequently, the debate shifted to Dar-us-Islam, Rose Hill, beginning on 2 February 1924.
Initially, Abdul Mannan did not wish to debate the topic of Jesus’ death but instead sought to focus on the prophethood of the Promised Messiahas.
Both he and I prepared and presented our respective written statements. The Ahmadi debater, (this humble one), read my statement first, followed by Abdul Mannan, who represented the opponents (ہڑنگے). The debate on the prophethood of the Promised Messiahas continued in subsequent sessions on 9, 16, and 23 February, as well as 1 and 8 March. Written records from both sides are available, and God willing, when these are published, the facts will become evident.
Challenges and divine succour during the debate
The Ahmadi debater worked alone, responsible for referencing books, drafting written responses throughout the week, and then presenting them during the debate. It had been agreed that participants would bring their pre-written arguments to ensure the audience did not have to wait idly during the sessions. Abdul Mannan, however, had five assistants supporting him.
The opposing group attracted audiences of 300 to 500 individuals, while Ahmadi attendees ranged from 50 to 90. Unfortunately, the aggressive critics failed to adhere to the agreed-upon conditions, leading to the debate’s termination.
Opponents’ response and Allah’s support
On 15 March 1924, the opponents held a grand gathering to celebrate their supposed victory. However, Allah granted the true victory to Ahmadiyyat. Following the debate, approximately 15 individuals entered the fold of Islam Ahmadiyyat, with an additional 12 converts from Triolet. At the residence of Boname Omid, Abdul Mannan, along with Munshi Muhammad Khan and others, faced significant humiliation in Trianon, which they will not forget.
Divine retribution for opponents
It is Allah’s decree that those who oppose Ahmadiyyat taste the following:
اِنِّیْ مُھِیْنٌ مَّنْ اَرَادَ اِھَانَتَکَ
[“I shall humiliate him who designs to humiliate you.” Tadhkirah [English], Qadian, 2019, p. 529]
Abdul Mannan had gathered a coalition against us under his banner, yet this coalition has now fractured. During the debate, Abdul Mannan declared the Promised Messiahas a disbeliever and pronounced a verdict of disbelief (kufr) on his Jamaat. However, he himself has since been declared a disbeliever by his peers and fellow Hanafi scholars, resulting in fierce enmity among them.
تَحْسَبُہُمْ جَمِیْعًا وَّقُلُوْبُہُمْ شَتّٰی
[“Thou thinkest them to be united, but their hearts are divided.” (Surah al-Hashr, Ch.59: V.15)]
Those who tried to harm the Promised Messiahas and his Jamaat have been humiliated and disgraced, as Hazrat Ahmadas so eloquently stated:
“Having witnessed the Sign, how long will you go on denying?
Remember, upon the liars another Doomsday is bound to appear!
What is this habit of yours? Why do you withhold true evidence?
O insolent one! One of these days, disgrace is bound to appear!
O ignorant ones! Your tricks can never harm me!
I will emerge safely, even if I am put into fire!
If you yet possess anything of religion, avert what I predict
That honour for me and rebuke for you is bound to appear!
You have indulged in tall talk while concealing the truth,
But remember this: One day regret is bound to appear!
God will disgrace you, whereas I shall be granted honour;
And from this Sign, the planting of firm faith within hearts is bound to appear!
The holy servants of God always prevail over others—
This Sign from God is about to appear for my sake!”
(The Philosophy of Divine Revelation, [Haqiqat-ul-Wahi], UK, 2023, pp. 746-747)
Impact of the debate
In the debate, Allah the Almighty supported us. The objections raised by aggressive critics were effectively countered using references from the Holy Quran, Sahih al-Bukhari, and Mishkat al-Masabih. Following the debate, certain events further validated its positive impact, demonstrating that public opinion was influenced in favour of Islam Ahmadiyyat. The hearts of many recognised the strength of our arguments and acknowledged our superiority in the discourse.
(Translated by Al Hakam from the original Urdu, published in the 13 January 1925 issue of Al Fazl)
