The reality of sin is not that Allah first created it and then thousands of years later conjured up the idea of forgiveness. For example, a fly has two wings, one containing poison and the other its antidote. Similarly, human beings have two wings, one of sin and the other of shame, repentance and remorse. This is a general rule. For example, if someone were to violently beat a slave, remorse would overwhelm such a one. It is as if both wings move in unison. Poison is not without its antidote. Now the question is, why was this poison created in the first place? The answer is that although this is a poison, if harnessed, it possesses remedial properties. If sin did not exist, the venom of vanity would surge forth within man and lead to his ruin, but repentance prevents this from happening. Sin protects man from the calamity of arrogance and conceit. When the Prophet Muhammadsa would seek forgiveness seventy times in one day – despite being sinless – how great an effort should we exert? Only one who is content with sin does not repent; an individual who considers sin to be evil will ultimately refrain from it.
It is narrated in a Hadith that when a person weeps before Allah time and again to seek forgiveness, ultimately, God says, “We have forgiven you, now do as you please.” This actually means that the heart of such a one has been transformed and thereafter he shall feel an innate aversion towards sin. No one who observes a sheep eating filth is driven by greed to consume it as well. Similarly, a person who is forgiven by Allah will never commit sin. Muslims instinctively abhor the flesh of swine though they may be indulged in thousands of other unlawful and forbidden things. The wisdom in placing this form of disgust in Muslims is to illustrate that mankind should develop a similar revulsion towards sin.
(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 3-4)
Hazrat Abu Huraira, Allah be pleased with him, narrates that the Holy Prophet Muhammad, peace and blessings of Allah be upon him, said, “He who believes in Allah and the Last Day should either utter good words or observe silence; and he who believes in Allah and the Last Day should treat his neighbour with kindness and he who believes in Allah and the Last Day should show hospitality to his guest.”
One should understand the benefit and need of swearing an oath of allegiance to a spiritual guide. Until the benefit and worth of a thing is known, its value cannot be appreciated. For example, a person possesses diverse forms of wealth and property around their home, comprised of rupees, paise, cowries, and firewood, etc. Everything is safeguarded according to the degree of its worth. A person would not tend to the safekeeping of a cowrie as carefully as one is compelled to look after a paisa or rupee; firewood and the like is usually left lying around in the corner of one’s home. In the same manner, a person is more protective of that which inflicts more harm if lost. Likewise, the outstanding aspect of swearing allegiance to a spiritual guide is repentance (tawbah), which means to turn back (ruju). Repentance refers to the state when man forsakes the ties that bind him to sin. When a person is indulged in a life of sin, he begins to dwell in this state and sin becomes his homeland, as it were. So, tawbah is to leave one’s homeland and ruju means to purify oneself. It lies heavy on a person to leave their homeland and one is faced with thousands of difficulties in doing so. There are a myriad of problems that one is confronted with even when he leaves his home. But when it comes to migrating from one’s native land, an individual must sever ties with friends and loved ones, and bid farewell to everything, such as his hearth and home, his neighbours, the streets and alleys of his prior homeland, and its place of business. He is compelled to move to a new country and he never returns to his homeland. Th is is called tawbah. Th e friends of evil are different from those who befriend righteousness. The Sufi s have named this transformation “death”. A person who repents is compelled to sustain a heavy
loss. Indeed, true repentance demands great sacrifices, but Allah the Exalted is Merciful and Munificent. God does not let a person die until He bestows upon them a better substitute for all such losses. Th is is the very indication in:
اِنَّ اللہَ یُحِبُّ التَّوَّابِیْنَ
Allah loves those who turn to him.
When one repents, they become destitute and helpless and this is why Allah the Exalted holds love and affection for such a person, and includes them among the community of the righteous. Other nations do not consider God to be Merciful and Munificent. The Christians effectively hold God to be a tyrant and His son to be merciful, for the father refused to forgive sin, while the son gave his own life to have others forgiven. It is absurd for there to be such a stark difference between father and son. Father and son always carry a resemblance in morals and habits, but here the case is exactly the opposite. If Allah was not Merciful, man could not survive for even a moment. How can one imagine that He who has created thousands of things for the benefit of man, even prior to his performing any action, would disregard his repentance and good deeds?
(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp. 2-3)
By the grace of Allah, Jalsa Salana Qadian 2018 has commenced today and the Friday Sermon recently delivered by Hazrat Khalifatul Masih Vaa marks the official inauguration of the three day event. It was in Qadian that under divine inspiration, the Promised Messiahas first called members of the Jamaats, from all over the Indian Subcontinent, to convene in Qadian for a gathering that he named “Jalsa Salana”. Although only around seventy-five members could manage to attend, but who could have known that this handful of people would act as pioneers of an institution that was to spread, along with the message of Ahmadiyyat, to the corners of the Earth? The following Jalsas saw the number of attendees soar from this two-digit figure into four-digits, then five and then there came a time – when the Markaz had moved from Qadian to Rabwah – that the small town of Rabwah hosted an attendance that had soared to six figures.
As a tradition, Qadian is decorated during the days preceding Jalsa Salana. The same has been the case this year where colourful lights are seen hanging from the walls and rooftops of buildings. The Minartul Masih is lit up so beautifully that it serves as a feast for every eye that looks towards it.
Thousands of members of the Ahmadiyya Jamaat have flocked from various parts of the world to attend the blessed event. Jalsa Qadian is extensively reported in the press and media every year, which means a considerable presence of media-men in the town.
The three days will be traditionally filled with day-long schedules that kick off with the Tahajud prayer in the latter part of the night, followed by the pre-dawn Fajr prayer. The sunrise witnesses these thousands of attendees walking to Bahishti Maqbara to visit the last resting place of the Promised Messiahas, Hazrat Khalifatul Masih Ira, many companions of the Promised Messiah and a great number of revered personalities of the Jamaat. While breakfast is served under Jamaat’s arrangement, cafes, bakeries and restaurants are seen full of those willing to have something of their own choice. The rest of the day has in store a morning session and an afternoon session, punctuated by Salat, lunch and dinner.
All Jalsa sessions are packed with informative, faith-inspiring and motivational speeches, the topics ranging from the teachings of Islam, modern day challenges, biographical descriptions of the Holy Prophetsa of Islam and of the Promised Messiahas. Each session starts with the recitation of the Holy Quran while poetic verses of the Promised Messiahas and his Khulafa are recited in melodious tunes at the start and even between speeches.
The highlight of Jalsa Salana Qadian is the concluding session where Hazrat Khalifatul Masih Vaa delivers his concluding address from London, relayed not only to Qadian but to all parts of the world. This address of Huzoor formally concludes Jalsa Salana Qadian. This concluding address of Huzoor enables all Ahmadis around the world to virtually be part of this blessed assembly. Millions of Ahmadis join their beloved Imam in the concluding prayer live via MTA. The seventy-five pairs of hands raised for supplication in 1891 have multiplied manifold into millions, raising before Allah the Almighty not only from the blessed hamlet of Qadian, but all over the world.
Huzoor’s concluding address to Jalsa Salana Qadian this year will be broadcast live on MTA on Sunday, 30 December 2018 at 10:30 GMT.
28 December 1897: The Promised Messiahas delivered his speech after the Zuhr prayer at the occasion of Jalsa Salana in Qadian. 28 December 1907: The Promised Messiahas delivered an address to listeners gathered in Qadian for Jalsa Salana. It was after Zuhr and Asr prayers in Masjid Aqsa. 28 December 1907: With connection to Jalsa Salana, taking benefit from the presence of members of the Jamaat, Sadr Anjuman Ahmadiyya conducted its conference after Maghrib prayer in Qadian. 28 December 1908: A massive earthquake occurred on this day, in Sicily and Calabria, southern Italy, with a moment magnitude of 7.1. The cities of Messina and Reggio Calabria were almost completely destroyed and between 75,000 to 200,000 lives were lost. 28 December 1939: Liwa-e-Ahamadiyat (the flag of Ahmadiyyat) was displayed and raised for the first time in Qadian.
30 December 1897: The Promised Messiahas delivered his third address of Jalsa Salana 1897. He started it after the Zuhr prayer, it was stopped for Asr prayer and continued with his topic following the prayer. 1 January 1877: Alexandrina Victoria, Queen of the United Kingdom of Great Britain and Ireland, took the title “Empress of India” in 1876. The new title was proclaimed at the Delhi Durbar on this day. 1 January 1896: On this day, the Promised Messiahas inaugurated a movement for the general introduction of a holiday for Friday prayer, which is one of the most useful institutions of Islam, and a symbol of its greatness. He made arrangements for a proposal to the government of India regarding the closing of government offices on Fridays. 1 January 1897: A well-known Pir of India, Miyan Ghulam Farid of Chachran Sharif (a town in Khanpur Tehsil of the Rahim Yar Khan district in the Punjab state of Pakistan), testified in favour of the Promised Messiahas. Upon receiving an open invitation of mubahila (prayer duel), he wrote to the Promised Messiahas on 1 January 1897 (27 Rajab 1314 AH), in which Pir Sahib wrote: “O my dearest friend, know that I have held cherished feelings of deep respect for you from the very beginning in order that I may have its reward. Never has any word of disrespect been uttered by me about you. Now I have to inform you that I acknowledge your goodness and there is no doubt about it. I am sure that you are a righteous servant of God.” 1 January 1899: The Promised Messiah’s Urdu book Ayyamus-Sulh (The Age of Peace) came from Zia-ulIslam Press Qadian on this day. 3 January 1898: The Promised Messiahas had expressed multiple times his intention to open and establish a middle school in Qadian to meet the educational requirements of the growing community. On this day, this historic milestone was achieved and Talim-ul-Islam school was inaugurated in Qadian.
The image below is of a letter from Hazrat Khalifatul Masih Vaa to the late Sahibzada Mirza Waseem Ahmad Sahib (then Nazir-e-Ala, Sadr Anjuman Ahmadiyya Qadian) in which Huzooraa gave guidance in a particular matter of Jalsa Qadian, where Huzooraa was to participate. This letter is one of the many where Huzooraa gave instructions to the administration of the India Jamaat in relation to this historic Jalsa where Khalifatul Masih was to be present in person. The translation of the letter is as follows:
Respected Nazir-e-Ala Sahib Qadian
Assalamo Alaikum Wa Rahmatullahe Wabarkatohu
I am in receipt of your fax dated 21.6.2005 in relation to the formal sessions and speeches of Jalsa Salana Qadian 2005.
Apart from the opening and closing addresses, my third address will be to the Lajna, meaning that I will deliver three addresses this year. Arrange for eight other speeches to be delivered by other speakers; three from Pakistan, three from India. Suggest names to select two speakers from other countries. You may introduce external speakers before the concluding session, but I may not necessarily be present during this part.
The proposed site for Jalsa Gah sent by the Rabwah committee is acceptable. You may, accordingly, have the men’s Jalsa Gah on the land behind the Buyutul Hamd colony and the Lajna Jalsa Gah on the ground adjacent to Masjid Nasir Abad (formerly men’s Jalsa Gah).
In 1891, the Promised Messiahas, to further deliberate upon the establishment of an Anjuman as explained in his book Asmani Faislah (The Heavenly Decree), invited his followers to come to Qadian on 27December.
Hence, on this date, 75 fortunate individuals gathered at Masjid Aqsa, Qadian before the Promised Messiahas and a meeting was held after Zuhr prayer. Hazrat Maulvi Abdul Karim Silakotira read out Asmani Faislah before the gathering. Then the matter was discussed as to who should be the members of this Anjuman as well as the manner in which it was to operate. These were the proceedings of the first Jalsa Salana of the Ahmadiyya Muslim Jamaat in which only 75 companions of the Promised Messiahas participated. It was after this Jalsa that the Promised Messiahas published an announcement in which he informed his Jamaat that the Jalsa would now be an annual gathering.
In the early days, there was no continuous system of chanda [donations] for the purpose of Jalsa Salana and the Promised Messiahas would bear all costs for the hospitality and catering of guests. It should be noted that even when regular donations began to be made by Ahmadis towards Jalsa Salana, the Promised Messiahas took such care in ensuring that the needs of guests were being met that it was as if he himself was making all the arrangements.
Hazrat Munshi Zafar Ahmadra of Kapurthala narrates:
“Once, on the occasion of Jalsa Salana, there remained no means of expenses. In those days, chanda would not be collected for Jalsa Salana and Huzooras would spend from his own pocket. [Once] Mir Nasir Nawab Sahibra came and stated that there was no food for guests in the evening. The Promised Messiahas instructed to obtain some jewellery from his wife, which would be enough to cover the costs, and to make necessary arrangements. Hence, Mir Sahib sold the jewellery and used the money so it could cover the needs of the guests. After two days, Mir Sahib, again in the evening and in my presence, said that there were no means for the arrangements of the following day. Huzooras replied by saying that he had made the necessary material arrangements prior to this to the best of his ability, but now he ought not to and the host of each guest should make arrangements themselves. The following day, at around 8 or 9am when the postman arrived, the Promised Messiahas sent for me and Mir Sahib. The postman had 10 or 15 money orders in his hand containing notes of 50 and 100 rupees which had been received from various places. The money orders were sent with the words: ‘We were unable to attend the Jalsa, therefore, this money is for hospitality of the guests.’ The Promised Messiahas accepted the money orders and then spoke to us on reliance upon God.”
The second Jalsa Salana was held in 1892 and it was this Jalsa that was the first to extend for longer than one day. On 27 December 1892, the Jalsa began with a speech by Hazrat Hakim Maulvi Nuruddinra on the death of Jesusas which was followed by a recitation of a Qaseeda by Hazrat Syed Hamid Shahra. The Promised Messiahas then delivered an address negating the allegations of the opponents regarding angels. Huzooras continued delivering his sermons after Asr and Maghrib as well with the proceedings concluding in the evening.
It was the second day of Jalsa, 28 December 1892, in which a formal session of Shura took place. The main topic of deliberation was how to conduct tabligh in Europe and America. The decisions that were made during this Shura were:
A magazine should be distributed in Europe and America which provides infromation regarding Islam free of charge
A printing press should be setup in Qadian
A newspaper should be published by the Jamaat
Hazrat Maulana Syed Muhammad Ahsan Amrohishould be appointed as a preacher who would journey throughout India propagating the message of Islam Ahmadiyyat
A committee be setup to look after the arrangements of Jalsa Salana – the president of which should be Hazrat Hakim Maulvi Nuruddinra.
Qadian in the early days
On the second day of Jalsa Salana 1892, around 40 people took the oath of initiation and entered the fold of the Jamaat.
The Jalsa Salana in Qadian has a rich history that is heavily linked to the progress of the Jamaat. Even though at times the conditions were strenuous enough to sometimes not allow for a gathering, yet even in such times, the Jalsa Salana of the Ahmadiyya Muslim Jamaat has been a ray of light for not just Ahmadis but people of all faiths to gather, reflect and deliberate upon how they can improve the world we live in.
On the first Jalsa Salana the attendance was 75. During the course of the lifetime of the Promised Messiahas this number grew as more and more people visited Qadian especially during the Jalsa days. The final Jalsa Salana during the lifetime of the Promised Messiahas was attended by 3000 people, a number which continues to grow till this day. It is the occasion of the 124th Jalsa Salana Qadian. What began as a few individuals deliberating upon how to propagate the message of Islam in a remote village in India has now turned into an internationally commemorated occasion.
On the occasion of Jalsa Salana Qadian 2018, from Al Hakam
Asif Basit
15 December 2018
A cold winter morning in England is usually quite chilly as it is, but on top of that, the rain that morning had made it even cooler. It was on such a morning that I awaited my turn to meet Hazrat Khalifatul Masih V, may Allah strengthen his hand.
Hazrat Khalifatul Masih Vaa
The emotions of elation and fear experienced in those moments are beyond words. Even though I had jotted down all the matters I intended to seek guidance on, they all appeared scrambled on that day. I thought to myself: Should I ask my question like this, or like this? Would it be more appropriate to mention this, or this? How long will I have today so that I can adjust the order of points accordingly?
There was one such matter that had been on my mind for the past few weeks, which I intended to mention. Al Hakam’s Jalsa Salana Qadian Special was being prepared and the editor, along with his team, were diligently preparing content for that issue.
As it was the first issue of Al Hakam to cover Jalsa Salana Qadian after its inception in London, it was the team’s desire to present something special for the readers on this occasion. But who are we and what do we have that is so special to present? There was only one way: to have the words of our beloved Imam bless the pages of Al Hakam, thus presenting something that can be cherished by all Ahmadis worldwide.
Many weeks had passed as I attempted, each time, to present this matter in various ways. In an atmosphere where even unsaid things come to light, how could even a gesture be kept a secret.
One day, when I had sought guidance on all official matters, I said, “Huzoor, you travelled to Qadian in 1991…”
I had only just said this when Huzooraa added:
“Yes, I went and I had duties to perform. The responsibility assigned to me was the Langar Khana. The actual nazim [person responsible] was a local, the late Dr Arif Sahib, who was then a Naib Nazir. We had distributed responsibilities between us. My work would end around 1-2am, and I would return shortly before Fajr prayer to commence work again. The work would carry on throughout the day.”
With this sentence, this mulaqat, too, came to an end.
Group photo with delegates from Rabwah at Jalsa Salana Qadian 1991. Hazrat Mirza Masroor Ahmadaa is seated on the floor, 5th from the right
In another mulaqat, I had only just said this much: “Huzoor, in 2005 you visited Qadian as Khalifatul Masih…”, when Huzooraa added:
“Yes, I stood beside the grave of the Promised Messiahas. I experienced different sorts of emotions.”
My question, which had not even seen its completion, received its answer. I did not disrupt the silence that followed the answer. Huzooraa said something thereafter, which was on another subject.
Then, on another occasion, I said, “At the 2005 Jalsa Salana Qadian, Huzoor’s revered mother had also travelled to Qadian.”
Huzooraa replied:
“Yes, after being elected as Khalifa, it was my first time meeting her. Her health was very poor. She suffered extreme weakness. I would go to meet her every evening.”
The silence that followed this answer, too, did not permit me to interject. After a slight pause, Huzooraa changed the subject of the conversation.
(I should clarify here that Huzooraa commenced with his usual work of reading letters and signing the replies as he normally does during mulaqats. The pauses were only in our conversations.)
Thus, in recent mulaqats, after discussing official matters, I had the opportunity to gather these pearls. It was now a matter of placing them in an apt order. For us, each sentence and each word is considered a tabarruk [sacred item]. It was now time to collate what I had collected.
I set off for another mulaqat one morning with the intention of seeking permission for including these words in an upcoming issue of Al Hakam.
I entered Huzoor’s office for mulaqat. Huzoor graciously gave time for the matters I had come to seek guidance on. Towards the end, when my points had finished, I asked, “Huzoor, for Jalsa Salana Qadian, Al Hakam…”
I had only said this much, when Huzooraa opened up a notepad, picked up a pen and began writing something. I kept silent. When Huzooraa had finished writing, he said:
“I thought of something this morning for the UK Jalsa Salana. I intended to note it down in the office. When you mentioned ‘Jalsa Qadian’ it reminded me to note it down.”
I remarked, “Huzoor, there is still quite some time for that.”
Huzooraa replied, “This is how it is. Points come to mind on various occasions, sometimes for the Khutba [Friday Sermon], sometimes for an upcoming address. I note such points down in my notebook. I do not sit down on any one occasion to write down a speech. Points come to mind throughout the day and so, I note them down. Then, later on, I will write up all my points in one place. Sometimes, for certain points, references are required, and so, I search for them also. I make alterations in my sermons or addresses until the last minute.”
I have always noticed small notepads to the left of Huzooraa on his desk. I have also seen Huzooraa, at times, pick up a notepad and jot something down. On that occasion too, I saw Huzooraa pick up a similar notepad and note something down for Jalsa Salana UK.
Huzooraa probably sensed the love in my eyes for those fortunate notepads, which possessed a precious treasure not for just me, not just the Ahmadiyya Jamaat, not just the Islamic world, but for the entire universe.
Huzooraa picked up one of those notebooks and said, “Look at this.” With great interest and attention, I stood up and took a closer look at the notebook. Huzooraa started with the first page and said, “This notebook has the notes of all my sermons starting from 18 November 2016,” and after checking the last page added, “until 23 February 2018.”
Then, Huzooraa graciously showed me almost every page of that notebook.
“These are the notes of Ramadan 2017…” “This was a sermon on the attributes of Allah.” (This was dated 2 February 2018.) “This is the sermon I delivered on the various forms of lying. For this sermon, I researched on what percentage of people lie habitually, what percentage of people lie as a joke and what percentage of people lie to save someone.” Huzooraa read out the entire list with the facts and figures from his notebook.
Accordingly, Huzooraa bestowed upon me the good fortune of seeing with my own eyes Huzoor’s notes for many sermons and addresses. The notes that Huzooraa showed would take me back to those very sermons, the sermons delivered by Huzooraa in Baitul Futuh Mosque, and the memory of it would come to mind as I glanced through those notes. With that, the reality came to mind of how much effort Huzooraa goes to for our benefit.
Huzooraa then said, “It was also the practice of Hazrat Musleh-e-Maudra to note down points on small pieces of paper and would keep them in his pocket. He would then compile those notes and prepare his speech. There was a large room at the top of Qasr-e-Khilafat [in Rabwah], which was much like a hall; in that room, Huzoorra would walk from one side to the other; if someone was seated in the same room, Huzoorra would be talking to him while, at the same time, reflecting on other matters. Then, every now and then, Huzoorra would jot something down. This is something that I vividly remember.”
I submitted, “Huzoor, these notebooks should be preserved.”
Huzooraa replied, “They are preserved. I have kept them securely. How do you wish to preserve them?”
I remained silent. Huzooraa again asked, “What do you have in mind?”
I replied, “Huzoor, if they are preserved in the Jamaat’s records, the future generations will seek benefit from them. However, as Huzoor desires.”
Huzooraa picked up a notebook and said, “Here you go. Let’s see how you preserve this. When you return this, I’ll consider about giving more.”
Carrying it with great care, I returned to my office and began preservation work for that notebook. I had the good fortune of reading every single page.
Two of those pages are presented to the readers of Al Hakam. One page is of the concluding address of Jalsa Salana Qadian 2016, while the other is of the Friday Sermon which marked the inauguration of Jalsa Salana Qadian 2017.
Huzoor’saa personal notes for Jalsa Salana Qadian 2016 & 2017 | Ahmadiyya ARC
This gift is presented on behalf of the team at Al Hakam for all residents of Qadian; for all participants and guests of Jalsa Salana Qadian; for the Darweshan who reside in Qadian; for the Darweshan who have passed on to the eternal abode, but during the address of Hazrat Khalifatul Masihaa, when his words reach the atmosphere of Qadian, whose souls cry out:
ہمارا خون بھى شامل ہے تزئینِ گلستاں میں
ہمیں بھى یاد كرلینا، چمن میں جب بہار آئے
“Our blood went into nurturing this garden;
Forget us not when spring descends upon it.”
This is for all readers of Al Hakam; for all Ahmadis the world over; for every such person who is a servant of every page, every sentence, every word written by their beloved Imam. Alhamdolillah!
The notes of all addresses and sermons in this notebook start off with “Bismillahir-Rahmanir-Raheem”, followed by:
اَللّٰہُمَّ اَیِّدْنِىْ بِرُوْحِ الْقُدُس
(O Allah, assist me with the holy spirit.)
Let us all, the servants of Huzoor, now present these very words before God:
Hazrat Mirza Bashiruddin Mahmud Ahmad, Khalifatul Masih II r.a.
The social and political climate during the partition months need not be elaborated since it is well known that the conditions were far from allowing the Jalsas that Qadian had been home to for half a century to take place. Yet we find that this divinely established gathering did not cease at this juncture. Rather, it became a means of bringing Ahmadi Muslims and people of various faiths together at a time when religious persecution had engulfed the subcontinent. Hence, on 16 December 1947, Hazrat Musleh-e-Maudra announced during the Friday Sermon that just as the Jalsa Qadian would continue as normal, a zilli Jalsa [meaning in reflection of the original] would be held in Lahore on 27 and 28 December 1947, which was to be preceded by the Shura on the 26 December.
The microphone and loudspeaker was considered revolutionary and the Jamaat benefitted from it greatly when it first came about
The first Jalsa during the “Derweshan-e-Qadian era” was held in Masjid Aqsa just like the first Jalsa 56 years before. This Jalsa was attended by 315 individuals of which 62 were Sikh and non-Ahmadi Muslim guests. This marked a historic moment in the history of the Jamaat since it was the first time the Jalsa in Qadian did not have the presence of the Hazrat Khalifatul Masih.
In order to better understand the feelings and emotions of the those gathered in Masjid Aqsa for Jalsa Salana, a brief glimpse into the first day’s programme is presented below:
26 December 1947
Recitation of the Holy Quran: Hafiz Abdur Rahman Sahib Peshawari
Nazm: Bashir Ahmad Sahib of Gujranwala recited the well-known Urdu poem Naun-e-halan-e-Jamaat
Speech: Hazrat Maulvi Abdur Rahman Jatt delivered a speech recalling the history of the Jamaat. He stated, “Qadian is here, its holyplaces are present, its mosques exist, its Langar Khana exists, but how unfortunate is it that our beloved Imam is not present. My eyes yearn to see my master, but they are unable to. However, there is one joy and that is that our Imam has blessed us with a message.”
Masjid Aqsa Qadian
A profound and faith-inspiring message of Hazrat Musleh-e-Maudra was then read out, a message which echoes through the ages and is a living testament to what the Ahmadiyya Muslim Jamaat stands for. A few parts are presented below:
“These conditions are temporary, and with the grace and blessings of God Almighty, we are convinced that Qadian, being the home of the Ahmadiyya Jamaat and the divinely established centre by God Who is One, shall surely return to the control of Ahmadis again and yet again Ahmadis from across the world shall walk its streets singing songs in God’s praise. Those people that are captives of our homes and our properties, there is no doubt that their capturing is out of opposition. However, there is also no doubt that such people are forced to do so since they too were removed from their homes and they were estranged from their own properties. Though they captured our homes and our properties with force, but the onus of the use of such force is not upon them, rather it is on the conditions that our country is undergoing. Therefore, we consider them to be our guests. So you too should consider them to be your guests. Show them, and all those noble people who acted with honour during these times of disorder, love and forgiveness… I see the finger of God Almighty spell out glad tidings for the victory of Ahmadiyyat in the heavens. What is decreed in the heavens cannot be neglected by the earth and man cannot alter the command of God. So be comforted and be joyful.”
Jalsa Salana 1947 in Lahore, Pakistan
The Jalsa continued for three days and ended on 28 Decemeber with closing remarks from Maulvi Abdur Rahman Jatt Sahib (President of the Jalsa) who reminded the non-Ahmadi attendees about the righteous conduct of the Jamaat since its inception.
We learn much about the important role the Jalsa Salana has played from the Jalsas held in 1947. On the one hand, it has been a rallying force bringing people from all parts of society together to collectively reflect upon its progress and translate it into practice. Those Sikh and Hindus that attended the Jalsa Salana in Qadian were greatly moved by the efforts of the Ahmadiyya Jamaat to establish peace. Another role the Jalsa has played is that of a Shura – though the system of Musharawat is now a separate institution – we find the elementary forms of the Shura in the Ahmadiyya Jamaat taking place at the Jalsa; the first Jalsa Salana in 1891 is a perfect example of this.
In short, the importance of this gathering can be better understood when we cast a glance upon history and realise the role the Jalsa Salana has played in the progress of the Jamaat.
The word darwesh in the Arabic language translates to someone who takes a vow of austerity and turns away from worldly pursuits devoting his life for the sake of Islam. There can be no greater champions of the true meaning and essence of what it means to be a Darwesh than the 313 Ahmadis that chose to remain behind in Qadian after the partition of India to protect the sacred places belonging to the Ahmadiyya Muslim Jamaat.
In October 1947, Hazrat Musleh-e-Maudra wrote to some of the central office bearers in Qadian and asked their opinion with regard to the protection of Qadian as well as the manner in which Ahmadis should continue to stay in the city. After discussing this matter, a report was presented to Huzoorra with the opinions of the office bearers compiled by the Amir-e-Muqami, Sahibzada Mirza Aziz Ahmad Sahib:
Darweshan-e-Qadian
“It is the opinion of these persons that these occupants shall not return the college to us nor vacate the buildings. Therefore, apart from the holy places such as the Bahishti Maqbarah, Masjid Aqsa, Masjid Mubarak and Darul-Masih, nowhere else can our people be placed. 200 people will be enough for the protection of these places.”
Hence it was decided that Qadian would be evacuated and a few hundred Ahmadis would remain behind to protect the holy sites. These individuals came to be known as the Darweshan and served the Ahmadiyya Jamaat by keeping guard over the holy places in Qadian day and night and ensuring that the buildings owned by the Jamaat did not fall prey to captors. There were many occasions when death was inevitable, yet they remained steadfast and fostered an incredibly spiritual atmosphere whilst working to ensure the survival of the Jamaat in Qadian. It is their sacrifices, under the guidance of Hazrat Musleh-e-Maudra, due to which Ahmadis around the world are able to seek spiritual sustenance from the holy sites in Qadian today.
When the suggestions of the office bearers had been received, Hazrat Musleh-e-Maudra announced that all Lajna, children under 18 and men over 55 were to evacuate Qadian. Those men that would remain would be selected for a few months to undertake the protection of the Markaz. All Ahmadis were asked as to who would voluntarily remain behind, after which lots were drawn from various categories of Ahmadis. For instance, the family of the Promised Messiahas had separate lots drawn; fundamental departments of Sadr Anjuman Ahmadiyya and Tahrik-e-Jadid ensured that its representatives would remain behind to continue the work of the respective offices; lots were drawn for those Ahmadis that were skilled in certain professions and for the benefit of the local population, Ahmadis employed in utility services such as tailors and barbers had separate lots drawn for them. Thus, a list of 313 Darweshan was finalised and approved by Hazrat Khalifatul Masih IIra.
On 12November 1947, Hazrat Musleh-e-Maudra wrote a letter to Hazrat Maulana Jalaluddin Shams Sahibra which contained important guidelines for the Ahmadis in Qadian. The interesting fact is that whilst giving guidance to the Darweshan, he wrote:
“The population of Qadian can only be established upon the rules of tasawuf [spiritual devotion and piety – mysticism]. Moreover, it is the rule of tasawuf to speak less, eat less and sleep less.”
He also instructed for Ahmadis to “incline others towards tasawuf.” Therefore, in light of the lifestyle that Hazrat Musleh-e-Maudra wanted those Ahmadis that remained behind to protect the holy places of the Jamaat to adopt, the name Darwesh becomes perfectly apt since the word Darwesh is a term of tasawuf. Furthermore, when we read about the manner in which the Darweshan-e-Qadian lived their lives, we become convinced that they are truly deserving of this title since they offered the ultimate sacrifice of giving up their families, their professions and their lives lest the holy places, which were blessed with the presence of the Promised Messiahas, fell into the hands of the opponents.
Darweshan-e-Qadian group picture with Hazrat Khalifatul Masih IVrh in the 1991 Jalsa Salana Qadian
Once the 313 Darweshan were chosen, a card was sent to congratulate them, informing them of their selection as a Darwesh – the card bore the signature of Hazrat Maulana Jalaluddin Shams Sahibra who was serving as Amir Jamaat Qadian. It read:
“Darwesh by the name of …. Congratulations to you for you have been selected to remain in Qadian for the next two months. We hope your stay shall be with safety and peace and that you will co-operate with your peers; that you will bear hardships yourself without troubling your colleagues.”
A pledge was also taken from each Darwesh in the words:
“We, Ahmadis – whose signatures are below – holding God witness over us, pledge that until we do not receive any other command, we shall not abandon Qadian. We shall live in peace and harmony and shall co-operate with one another. Moreover, the officers from among us shall bear hardships ourselves, and shall not let our fellows be troubled.”
The Darweshan were divided into blocks and smaller groups, then allocated the protection of various sites throughout the stronghold in Qadian which they would guard day and night. Such a systematic manner of protection left a deep impression upon the hearts of those who came across the town. Moreover, the Azan continued to be called out 5 times a day, which led to numerous women and children that had escaped the clutches of the Sikhs to flee towards Qadian where the Darweshan would arrange for their safe passage to Pakistan. In short, the few streets that were being guarded by the Darweshan day and night became a safe haven in the middle of a crisis that was claiming the lives of hundreds of thousands.
The valour of these few hundred Ahmadis can also be appreciated when we read the newspaper reports from the era which is full of admiration for these courageous souls. An Ahrari newspaper by the name of Azad notes how all the Muslims had abandoned their offices leaving their mosques empty and had fled towards the safety of Pakistan. However, it states that in western Punjab it was the town of the followers of Hazrat Mirza Ghulam Ahmadas in which the mosques still proclaimed the Azan. The newspaper Tanzim published from Peshawar (30 July 1950) wrote:
“The 313 companions of the Prophetsa defeated the Meccans and conquered Mecca thereafter. It is in these footsteps that today 313 followers of Mirza Ghulam Ahmad Qadiani (son of Mirza Ghulam Murtaza of the Mughal nation, residence Qadian, Tehsil Batala, District Gurdaspur) stand strong in Qadian. It is their strong resolve that following the companions of the Holy Prophetsa, they are busy in the protection of Masjid Mubarak, Jamia Ahmadiyya and Bahishti Maqbara (where Mirza Sahib is buried) in Qadian with their full strength and imploring God for help. There are many scholars, huffaz [plural of Hafiz – those who commit the Quran to memory] and sufis among them.”
One should not be misled into thinking that because the Darweshan-e-Qadian were 313, they were a strong force, for such a number was next to nothing in the wake of the massacres taking place especially in western Punjab. By reading the accounts of those that were living in Qadian as well as the newspapers of the time, we can gauge the danger that they faced. For instance, there were constant rallies comprising of Hindus and Sikhs that would take place in the vicinity of Qadian aimed at flaring up religious animosity against Muslims. After one of these rallies at the wall of Baitul Barakat, which was opposite Noor Hospital, the following words were written: “O Hindus of Qadian! Beware of Qadian and destroy the Muslims!” Furthermore, the Qadian-Lahore correspondence is filled with stories of Muslims escaping their captors and taking refuge in Qadian after which the Darweshan would take it upon themselves to locate their families and then ensure their safe journey to Pakistan.
Bahishti Maqbara Qadian
On one occasion, we find a group of 10 Darweshan being dispatched by the Amir to collect pages of the Holy Quran scattered in a nearby field by non-Muslims as a barbaric act of hate. On another occasion, we find the Darweshan engaging in Waqar-e-Amal to build two rooms on the corners of Bahishti Maqbara in order to safeguard it. From these accounts it would not be incorrect to conclude that for the Muslims, this was a state of war and anarchy. Yet at no place do we find any kind of hatred or violence being displayed against the government or those responsible for such atrocities. Rather, we find letters being written to the local government officials asking them to return the vehicles that they had borrowed from the Jamaat, thus demonstrating that in every circumstance, even where severe religious division was committing thousands to their graves, the Ahmadiyya Muslim Jamaat always held true to the Islamic belief of loyalty to one’s nation.
This is further reflected in a letter once written by Hazrat Mirza Bashir Ahmadra to Maulvi Abdur Rahman Sahib (Amir of Qadian) in which he suggested that a speech be delivered at the Jalsa Salana of Qadian on the 50-year teachings and example of the Jamaat regarding loyalty to one’s nation and that Ahmadis in India be reminded that since they were part of the Indian Union, they should remain loyal citizens of India. Though the political conditions of the time were heavily against Qadian, yet the Darweshan held fast to this teaching and invited over 50 Hindus and Sikhs to their Jalsa in order to create ties of brotherhood.
Hazrat Bhai Abdur Rahman Sahib Qadianira went back to Qadian in May of 1948 and wrote to Hazrat Khalifatul Masih IIra informing him of what he saw: “The effects of a new earth and a new sky are apparent”, he wrote as he described the revolutionary spiritual change in the Darweshan. He further wrote:
“I found Masjid Mubarak to be full [with wroshippers], I found Masjid Aqsa to be crowded… Not only are the obligatory prayers offered with due attention, but voluntary prayers are well offered. I found an alert populace. I saw a wont in the youth to learn about every corner of the holy places… The condition is such that in these three weeks, I tried very hard to enjoy a few moments of prayer in solitude in the Bait-ul-Dua of the Promised Messiahas. However, until now, this desire has not been fulfilled. Whenever I visited, not only was it not empty, but I found three or four youngsters crying in anguish whilst standing, bowing and prostrating.”
The Darweshan of Qadian truly demonstrated what it means to live a life under the practice of tasawuf in line with the desire of Hazrat Musleh-e-Maudra. They are a practical example of the teachings of the Ahmadiyya Movement in Islam, for in the darkest hours and most troublesome times that befell them, they not only showed loyalty to their nation, served those in need, took care of the holy places of the Jamaat, but carried out all these tasks whilst establishing a spiritual kingdom in Qadian.
