MANAGEMENT BOARD Mr Munir-ud-din Shams (Chairman) Mr Mansoor Shah (Secretary) Mr Naseer Ahmad Qamar Mr Mubarak Ahmad Zafar

Mr Mirza Fakhar Ahmad Mr. Abdul Baqi Arshad CHIEF EDITOR AND MANAGER Mansoor Ahmed Shah EDITORIAL BOARD Bockarie Tommy Kallon Fareed Ahmad Fazal Ahmad Mansoor Saqi Sarah Waseem Tanveer Khokhar. SPECIAL CONTRIBUTORS Amatul Hadi Ahmad Farina Qureshi PROOFREADERS Abdul Ghany Jahangeer Khan Shaukia Mir DESIGN AND LAYOUT Tanveer Khokhar DISTRIBUTION Muhammad Hanif PUBLISHER Al Shirkatul Islamiyyah
All correspondence should be forwarded to the editor at:

CONTENTS

April 2008, Vol.103, No.04

KHILAFAT CENTENARY SPECIAL EDITION NO.7

“Swords can win terrritories but no hearts, force can bend heads but not minds” The Life of Hadhrat Khalifatul Masih IV(ru)
(compiled by Tanveer Khokhar – UK)

Introduction and Early Years Hadhrat Mirza Tahir Ahmad(ru), Khalifatul Masih IV was elected to lead the worldwide Ahmadiyya Muslim community on 10 June 1982. A brief insight into his childhood years reveals qualities of an exalted spiritual nature. By Tanveer Khokhar – UK. . . . . . . . . . . . . . . . . . . . . .

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Before Khilafat His life of Khalifatul Masih IV(ru) prior to his election as Khalifa that show his great leadership, wisdom and experience in the administration of the community. By Adam Walker – UK.. . . . . . . . . . . . . . . . . . . . . . . . 10 Election as Khalifa – (1982-2003) The Khilafat of Hadhrat Mirza Tahir Ahmad(ru) spanning 21 years that placed the Ahmadiyya community on a worldwide foundation. By Khullat Munir – USA . . . . . . . . . . . . . . . . . . . . . 22 Question and Answer Sessions Khalifatul Masih IV’s(ru) stupendous display of knowledge, both spiritual and general which he imparted during these historical sessions.. . . . . . . . 40 Schemes A list of the many schemes established by Khalifatul Masih IV(ru) . . . . . . . . . . . . . . . . . . . . . . . 42 The Author A look at some of the many acclaimed books written by Khalifatul Masih IV(ru) . . . . . . . . . . . . . . 47 Further Insights into Life of Hadhrat Khalifatul Masih IV(ru) A further look into the life and impact of Hadhrat Mirza Tahir Ahmad(ru) By Waleed Ahmad – UK . . . . . . . . . . . . . . . . . . . . . . . 56

The Review of Religions The London Mosque 16 Gressenhall Road London, SW18 5QL United Kingdom Email:

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© Islamic Publications, 2008
ISSN No: 0034-6721

Views expressed in this publication are not necessarily the beliefs of the Ahmadiyya Muslim Community

Hadhrat Mirza Tahir Ahmad(ru) (1928 – 2003)

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Hadhrat Khalifatul Masih IV(ru)
Introduction and Early Years
Hadhrat Mirza Tahir Ahmad, Khalifatul Masih IV(ru) was born on 18 December 1928. The railway reached Qadian in 1928; he often remarked that he was the harbinger of the train service to Qadian. He grew up under the guidance of his father (Hadhrat Bashir-ud-Din Mahmud Ahmad(ra)) who was the second Khalifa (see The Review of Religions, February 2008) and devout mother. At the age of 10, Hadhrat Mirza Tahir Ahmad(ru) was asked by a well-know Ahmadi Savant, Maulana Abdul Rahim Nayyar: “Which reward would you cherish most for doing good work?” he replied: “Allah - Only Allah.” The gift of spiritual awareness was apparent long before his tenure as Hadhrat Khalifatul Masih IV(ru) – the head of the worldwide Ahmadiyya Muslim community. Older members of the community and family remember his laughter and great sense of humour. He was a happy child. He was curious and daring – in fact no different to
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what one may expect of a young boy. His mother, Maryam Siddiqa was a very pious lady (she was a descendant of the Holy (saw)) and ensured Hadhrat Prophet Khalifatul Masih IV(ru) was observant in the study of the Holy Qur’an and Islamic teachings. Her aspirations for him were of a high spiritual nature. Hadhrat Khalifatul Masih IV’s mother wanted him to pursue a professional career, but by his own confession, Hadhrat Khalifatul Masih IV(ru) was not a competent student yet his thirst for knowledge was a natural gift. Hadhrat Khalifatul Masih IV(ru) states: “My education was not a formative factor in my life – I do not think it played any role whatsoever. What happened was that instead of going through my books and memorising the right parts in order to get good marks, I just
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skimmed through them. I understood what was said, I got the message and got the platform so that I could move on. But I was never a good student. For instance, my scientific studies were a total failure as far as obtaining good marks were concerned. But they opened new avenues for me and I would study other books on those subjects and enjoy myself by enlarging my knowledge, but it was not the knowledge that would help you as far as getting diplomas and degrees, I was just in love with knowing more and more.” (A Man of God, p.22) From a young age, Hadhrat Mirza Tahir Ahmad(ru) enjoyed many sports – an interest that remained with him for many years. He enjoyed hockey, soccer, cricket, badminton and horse-riding. His interest in badminton was wellknown to UK community members as he often played well into his 60s. In 1937, Mirza Tahir Ahmad’s father, Hadhrat Khalifatul Masih II(ra), announced a New Scheme of
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enlisting members to partake in duties to help spread Islam to the rest of the world. Hadhrat Mirza Tahir Ahmad’s father gave a speech, the impact of which was so intense that it encouraged not only thousands of Ahmadis to take part, but Hadhrat Mirza Tahir Ahmad(ru), who was only nine years old at the time, also offered his services having been so moved and overawed. Hadhrat Khalifatul Masih IV(ru) stated: “I remember the change that the sermon wrought... it helped us to acquire a special attitude to life, to be liberal minded... and not to be ashamed of any kind of work.” Despite being the son of a Khalifa, no special treatment in the carrying out of community duties were afforded – everyone was treated the same. In 1944, when Hadhrat Mirza Tahir Ahmad(ru) was sixteen, his mother, who had been ill for some time passed away. She was only in her 40s and this affected Hadhrat Mirza Tahir Ahmad(ru) greatly.

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Hadhrat Khalifatul Masih IV(ru)
Before Khilafat
By Adam Walker – UK

O my Lord, increase me in knowledge. (Ch.20:V.115) The supplication contained within this verse is important in the pursuance of Islamic knowledge. It signifies a limitless fountain upon which the great figures of history have drawn in order to quench their thirst for knowledge. Hadhrat Khalifatul Masih IV(ru) was ever interested and consumed with a burning desire, to increase his knowledge. His thirst was not only for the blessed knowledge of Islamic sciences but also for the knowledge of ordinary science and literature. Hadhrat Khalifatul Masih IV(ru) was known as someone who would always eagerly seek knowledge wherever he could find it and he would read many books on different subjects at his University library. After becoming proficient in the Islamic sciences, through his formal training at the esteemed Jamia Ahmadiyya of Rabwah,
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Hadhrat Khalifatul Masih IV(ru) made the long and tiring journey to London with his blessed father, the Second Khalifa, Hadhrat Khalifatul Masih II(ra). Hadhrat Khalifatul Masih IV(ru) accompanied his father throughout a European tour visiting Switzerland, Germany and the UK. It must have been an especially distressing time for Hadhrat Khalifatul Masih IV(ru) because his father was still feeling the effects of the tragic blow to the neck that he had received in Rabwah. A consultant in London informed his father that it was too dangerous a procedure to attempt to remove the tip of the knife which had become embedded in his jugular vain1. When his father was about to return to Pakistan, it was decided that Hadhrat Khalifatul Masih IV(ru) should remain in London in order to study at University. Hadhrat Khalifatul Masih IV(ru) was only twenty-six years old and
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enrolled in the renowned School of Oriental and African Studies in London (SOAS). During Hadhrat Khalifatul Masih IV’s(ru) time in London, he also studied English Phonetics at London University. Following his studies in London, Hadhrat Khalifatul Masih IV(ru) spent some time travelling throughout the UK and Europe where he became more accustomed with the culture, customs and wisdom of the West. This was one of the purposes for which his father(ra) had sent him to Europe. Even prior to his time in Europe, Hadhrat Khalifatul Masih IV(ru) was well accustomed to its culture having read Shakespeare, Dickens and Conan Doyle amongst other books. Commenting on his understanding of European values Hadhrat Khalifatul Masih IV(ru) says: “It was not at all alien to us for, in some ways, my father was very advanced… from childhood I knew both German and English ways. I knew how they looked at things. And, of course, from reading so many English books I
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was familiar with English life and English humour.’’2 Hadhrat Khalifatul Masih IV’s(ru) early education and moral training was firmly planted in the rich Islamic sciences, knowledge of the Holy Qur’an, the Ahadith/ Sunnah of the Holy Prophet(saw) and the writings of the Promised Messiah(as), and rich and wise understanding of the sciences of the western world. Hadhrat Khalifatul Masih IV’s(ru) distinct knowledge and understanding of the West would greatly aid him during his blessed years spent in the United Kingdom as Khalifatul Masih. Hadhrat (ru) comments Khalifatul Masih IV on this saying: “Before, I lived in India and Pakistan. Now I had lived in Europe and at the School of Oriental and African Studies I had met people from all over the world – from Africa, from Germany and Poland, from all parts of Europe really. And from America and Canada and South America. I believe that
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HADHRAT KHALIFATUL MASIH IV(RU) – BEFORE KHILAFAT

was important, that God had decided that was what I should do even though I did not know it at the time. He had decided that I should meet all these people and that I should go out and travel in Europe… I think that was His design. The Ahmadiyya Movement, though we naturally did not know it, was going to face tremendous challenges and we were going to move our headquarters temporarily to London. So it was important that I spoke and understood English for that was the language for which I would be able to reach the majority of the people when our persecution began… And my exile in Britain has allowed me to help carry out what God had said to the Promised Messiah – that He would carry his message to the far corners of the earth.’’ Return to Pakistan ‘…And let not the enmity of a people, that they hindered you from the Sacred Mosque, incite you to transgress. And help one another in righteousness
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and in piety; but help not one another in sin and transgression. And fear Allah; Surely Allah is Severe in punishment.’ (Ch.5:v.3) Following this period of study and reflection Hadhrat Khalifatul Masih IV(ru) returned to Pakistan in 1957 having spent some years in the UK. This was a very prominent year in the life of Hadhrat Khalifatul Masih IV(ru) because during it, he would reestablish his presence in Rabwah and be assigned greater responsibility within the Ahmadiyya Muslim community. Hadhrat Khalifatul Masih IV(ru) was well-known throughout Rabwah and was renowned for his vibrant, passionate and humorous nature. Upon his return, he met all of his old acquaintances and those people who were new to the town. Hadhrat Khalifatul Masih IV’s(ru) time in Rabwah became more consumed by his official Jama’at responsibilities. However, he would always find time to relax and enjoy his great love of sports.
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Hadhrat Khalifatul Masih IV(ru) particularly enjoyed squash and badminton and once played against the then world champion Hashim Khan. Commenting on his love for sport Hadhrat Khalifatul Masih IV(ru) said: “I pursued other pleasures. I went cycling. I played badminton. I went horse riding and swimming. I went for very long walks.’’3 Hadhrat Khalifatul Masih IV(ru) was also a keen hunter and would hunt wild game which he would either take home to his family or distribute to the people of Rabwah. Hadhrat Khalifatul Masih IV’s Jama’at responsibilities increased further when he was assigned to the Waqf Jadid department (founded in 1958 by his father, this department organises propagation of Ahmadiyyat in rural areas as well as the spiritual reformation of members in such areas). He was also elected as the head of the Ahmadiyya Muslim Youth Organisation (Majlis Khuddamul Ahmadiyya). Hadhrat Khalifatul Masih IV(ru) explains the magnitude of the duties he undertook in the Waqf Jadid
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department by saying: “I had to look after these communities, to find out how well they were maintaining their standard of faith and dedication… I had to look after their secular knowledge as well and see how they could be helped in any way that was possible – perhaps with experts in agriculture who could show them improved methods, or engineers or doctors or nurses who could help with water supply or medical knowledge. And, of course, teachers.’’4 Despite his hectic work schedule, Hadhrat Khalifatul Masih IV(ru) quickly developed a system whereby he could work tirelessly with only a few hours a day. Hadhrat Khalifatul Masih IV(ru) comments: “I never felt tired. I found work exhilarating.’’5 Further elaborating on Hadhrat Khalifatul Masih IV’s(ru) daily routine his biographer, Iain Adamson, writes: “He was at the office at 8 a.m., an hour and a half before anyone else and left long after everyone else had left, often at 10 p.m. Even on Fridays, which was a holiday for everyone, he was at the office until
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noon, went to Aqsa mosque where the Khalifa would preach to around 15,000 people and then he returned to the office.”6 Such resolute dedication was an ever present quality in the character of Hadhrat Khalifatul Masih IV(ru) and he was no doubt following the noble example of the Holy and His Prophet(saw) (ra). Companions Hadhrat Khalifatul Masih IV(ru) held other positions of prominence in the Jama’at serving as the Director of the Fadl-i-Umar Foundation, and Patron of the International Ahmadiyya Association of Architects and Engineers (IAAAE). As well as holding the position of President of the Ahmadiyya Youth Organisation, Hadhrat Khalifatul Masih IV(ru) was later elected as the President of the Ansarullah Organisation (Majlis Ansarullah Markaziyya – An organisation which caters for the social and secular needs of all Ahmadi Muslim males above the age of forty years). He held this post until the blessed day upon which he was elected as Khalifatul Masih IV.
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In 1957, whilst studying in London, Hadhrat Khalifatul Masih IV(ru) wrote a letter to his father(ra) expressing his wish to marry and how, in his estimations, Hadhrat Asifa Begum Sahiba(ra), a childhood friend, would make for a wonderful wife. His father(ra) approached her family and ascertained that she felt the same way as Hadhrat Khalifatul Masih IV(ru) and it was thus decided that the marriage should go ahead. Hadhrat Khalifatul Masih IV(ru) enjoyed a very close and caring relationship with his blessed wife whom he loved dearly and he was a model example of how a righteous husband should conduct himself and treat his wife. Over the next fourteen years Hadhrat Khalifatul Masih IV(ru) and Hadhrat Asifa Begum Sahiba(ra) were blessed with four daughters. They are Sahibzadi Shaukat Jehan Begum (1960), Sahibzadi Faiza Luqman (1961), Sahibzadi Yasmin Rehman Mona (1971) and Sahibzadi Attiyyatul Habib Tooba (1974). Hadhrat Khalifatul Masih IV(ru)
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was a model father and despite his great responsibilities he would always try to make time for his children in the true and pure example of his beloved, Hadhrat Hadhrat Muhammad(saw). (ru) comments: Khalifatul Masih IV ‘‘We used to play at catching each other and competed to see who would climb a certain tree. We played at hide and seek. I felt exactly their age when I played with them – it was my pleasure and relaxation.’’ Political Intuition and the Events Leading up to 1982 Throughout Hadhrat Khalifatul Masih IV’s(ru) term as Khalifatul Masih, it was clear for all to see that he not only took a keen interest in the socio-political environments of the world but also played an active role in propagating a pure form of politics which was based on the core Islamic principle of ‘absolute justice.’ Hadhrat Khalifatul Masih IV’s(ru) keen and shrewd interest in politics actually began many years earlier, in Pakistan. Hadhrat Khalifatul Masih IV(ru) developed a wide range of friends within the
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religious, political and military spheres of Pakistan. This was coupled with a unique quality of Hadhrat Khalifatul Masih IV(ru) to quickly, and precisely ascertain the key figures, constituents and goals of complex political situations. Hadhrat Khalifatul Masih IV(ru) was also renowned for his wisdom and honesty which meant that many leading political figures would often seek advice and counsel from him. Hadhrat Mirza Nasir Ahmad III(ru) knew full well of Hadhrat Mirza Tahir Ahmadru) many abilities and would often dispatch Hadhrat Khalifatul Masih IV(ru) with his instructions for those political leaders who requested the advice of the Jama’at on various matters of importance. Whilst it may seem today that the Pakistani Government takes a very negative and unhelpful stance towards the Jama’at, this was not always the case. Particularly during the Khilafat of Khalifatul Masih II(ra) and up to 1982 it was always the case that the Ahmadiyya Muslim Jama’at, or one of its members, would be found at the very heart of any decision that affected
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HADHRAT KHALIFATUL MASIH IV(RU) – BEFORE KHILAFAT

Southern Asia and indeed the whole Muslim world. From the time of the Promised Messiah(as), it has been amongst the principles of the Jama’at that it does not interfere in the political arena. However, to not associate and offer moral guidance to secular leaders would constitute, by omission, a grave act of injustice. Commenting on the Jama’at’s stance, during that period, Hadhrat Khalifatul Masih IV(ru) says: “We had a campaign of meeting and understanding their policies. It was not meddling with politics. What we were concerned with was the survival of Pakistan and the survival of the Community. We could not isolate ourselves and divorce ourselves from what was happening in the country… we must advise them, but we must not meddle.’’7 There are many examples of Hadhrat Khalifatul Masih IV’s(ru) prowess in this field we shall focus upon the relationship which Hadhrat Khalifatul Masih IV(ru) developed with the once Prime Minister of Pakistan, Zulfiqar Ali
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Bhutto. Adamson writes that Hadhrat Khalifatul Masih IV(ru) first came to know Bhutto in 1965 as a result of the progress which Pakistan made, under the leadership of the Ahmadi General Akhtar Malik, in gaining control of much of Kashmir in the Frontier war with India.8 Following a famous speech made by Bhutto to the United Nations, Hadhrat Mirza Tahir Ahmad(ru) visited him in order to convey that Hadhrat Mirza Nasir Ahmad(ru) was impressed with the words of Bhutto. Describing their first meeting, Hadhrat Khalifatul Masih IV(ru) says: “When Bhutto learned why I had come, he immediately told me to come out of the drawing room as it was not safe to talk there. He took me to another room which had just a table and a few chairs. We talked and became very friendly.’’9 Bhutto greatly respected the honesty and frankness of Hadhrat Mirza Tahir Ahmad(ru) and therefore, invited Hadhrat Khalifatul Masih IV(ru) on many occasions to his residence so as to
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seek his guidance on different matters. On one occasion, there was a plot being carefully constructed by the Pakistan Peoples Party (PPP) which would have seen the downfall of Bhutto and it was Hadhrat Khalifatul Masih IV’s(ru) astuteness which alerted Bhutto to the plot. Hadhrat Khalifatul Masih IV(ru) said: “They [PPP] had ensured that over 70 per cent of the candidates on the final list for election to the National Assembly were communists or fellow travellers. If they had been elected, then the communists would have taken over Pakistan… I told Bhutto of my information and said that if he wanted a communist takeover then he should go ahead. If not, then he should re-examine the list and proceed with great caution.’’10 Bhutto subsequently reviewed the lists and balanced them out so that the communists would not take control. The relationship between Hadhrat Khalifatul Masih IV(ru) and Prime Minister Bhutto was later to deteriorate when Hadhrat (ru) came to Khalifatul Masih IV
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know of Bhutto’s plans to become a kind of political ‘Nasirite’ leader across the whole of the Muslim world. In order for Bhutto to realise his ambition, he would need to levy power by pushing a Saudi agenda to create a new system of Khilafat to be based out of Khadim-al-Haramain (Custodian of the two Holy Cities (Makkah and Madinah) with the then King Faisal of Saudi Arabia as the Khalifa. Hadhrat Khalifatul Masih IV(ru) saw the obvious dangers this would cause the Jama’at remarking: “But, of course, the institution of Khilafat of the Ahmadiyya Community stood in their way. You cannot have two Khalifas. So we had to be extinguished. We had to be declared non-Muslims.’’11 Hadhrat Khalifatul Masih IV(ru) warned Bhutto that he felt a campaign would be launched to excommunicate the Jama’at from the Muslim Ummah but Bhutto deceptively attempted to assure Hadhrat Khalifatul Masih IV(ru) that no such plan was in place. However, when a conference to discuss the proposed Khalifa was
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arranged, Bhutto ordered that none of the officers overseeing the conference should be Ahmadi. Pamphlets were then distributed to the delegates, who represented every Muslim country in the world, advocating the expulsion of the Jama’at from the Ummah as apostates. The Jama’at and Hadhrat Khalifatul Masih IV(ru) were fully aware of this trickery and were even provided with copies of the actual leaflet by a sympathetic Prime Minister of an African country who attended the conference. Bhutto, and his eagerfor-power friends, were unsuccessful in their attempt to create a united Ummah. The political differences between the Muslim countries and doctrinal disparities between the many sects, meant that harmony was far from a realistic goal. The result was that they failed to establish any kind of Khalifa whilst the Khalifa of the Ahmadiyya Muslim Jama’at remained intact. 1974 Not pleased with his initial failed efforts to dismantle the Jama’at. Bhutto then openly declared his
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opposition to the community and a case was thus filed proposing to declare all Ahmadis as nonMuslims. Hadhrat Khalifatul Masih III(ru) headed a delegation of five individuals, the youngest of whom was Hadhrat Khalifatul Masih IV(ru). It was obvious that Hadhrat Khalifatul Masih III(ru) greatly admired, loved and respected his younger brother and chose him to be a part of the team because he was, by now, an established scholar of great esteem commanding great knowledge far beyond his years. Bhutto had insisted that Hadhrat Khalifatul Masih III(ru) led the team. Hadhrat Khalifatul Masih IV(ru) commented on this decision saying: “Now this was Bhutto’s mistake, I think he suspected that I would be sent and that I would be able to handle the Attorney General and mullahs better than the Head of the Community… And there he was so wrong. I assure you that it was impossible for me to present the case as beautifully as Hadhrat Khalifatul Masih III(ru).

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Hadhrat Khalifatul Masih IV(ru) very concisely wrote the first three chapters of evidence to be presented by Hadhrat Khalifatul Masih III(ru). These chapters broadly speaking, dealt with: 1. The legitimacy of an Ahmadi to be called a Muslim. 2. The legitimacy of the proposed law and its inherent dangers. 3. The finality of Prophethood. Describing this period Hadhrat Khalifatul Masih IV(ru) says: “…I was up most of the night, taking instructions from him [Hadhrat Khalifatul Masih III(ru)] and reporting back to him. I was deeply involved in preparing material for him along with the other members of his support group. We discussed how it should be presented so that there should be no misunderstanding and so that everything was presented as clearly as possible… We would suggest new arguments made on the comments made by members of the National Assembly. He would not accept everything we put forward, but generally he did.’’12
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The environment within the Assembly was constantly fluctuating and Hadhrat Khalifatul Masih III(ru) and his delegation would constantly have to address new arguments. This constant adjustment required immense ingenuity and research from the delegation. Their efforts were not in vain and Hadhrat Khalifatul Masih IV(ru) was shocked at the ease with which the Islamic scholars present were defeated in argument. Commenting on this Hadhrat Khalifatul Masih IV(ru) said: “They did not rebut a single argument contained in the written presentation. The most important issue, according to them, was the verse relating to ‘Khatmun Nubuwwah’, the finality of prophethood of Muhammad(saw). But no Muslim has ever disputed the finality of Muhammad(saw) as the last law-bearing prophet. That is unthinkable… no single argument was advanced by them in favour of their own particular view of the finality of prophethood. They merely said, ‘because you believe in this you are not Muslims’ and ‘because you believe in that you are not
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Muslims’… The entire Ahmadiyya which was created and concocted by them was unreal… We said, ‘We reject these views. These are not the doctrines of the Ahmadiyya Community.”13 Despite great efforts and sound overwhelming arguments presented to the Assembly, Ahmadis were declared as non-Muslims and this has remained the case since 1974. The events of 1974 in no way disheartened Hadhrat Khalifatul Masih IV(ru) and he remained steadfast in his firm belief that Allah is All Powerful and in Him must all trust be placed. Hadhrat Khalifatul Masih IV(ru), in actual fact, saw a dream which left him shivering from an indescribably powerful force. During his sleep he began repeating the words “More destruction, more bitter...” Hadhrat Khalifatul Masih IV(ru) comments that after seeing this he, “became totally resigned to the Will of God in whatever way He might unfold it.’’14 Hadhrat Khalifatul Masih IV(ru) continued with his duties in the
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Jama’at until he became Khalifatul Masih. Bhutto on the other hand was eventually executed in 1979 under the charge of murder. He was replaced by the infamous and ruthless General Zia-ul-Haq.

References
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. A Man of God. p.64. Ibid, p.43. A Man of God, p.76. Ibid, p.73. Ibid, p.75. Ibid, p.75. Ibid, pp.82-3. Ibid, p.91. Ibid, pp.92-3. Ibid, pp.93-4 Ibid, p.97. Ibid, p.102. Ibid, p.104-6. Ibid, p.111.

ERRATA We regret that the caption under the photograph on p.36 of The Review of Religions February 2008 of the children of the Promised Messiah(as) should have read from right/left to left/right. (This photograph will be reprinted with the correct caption in the next edition of The Review of Religions).

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Hadhrat Khalifatul Masih IV(ru)
Election as Khalifa
By Tanveer Khokhar – UK

The Third Khalifa, Hadhrat Mirza Nasir Ahmad(ru), passed away on 9 June 1982. On 10 June, 1982, and in accordance with the rules and regulations of Intikhab-e-Khilafat (Election of Khalifa Committee), a new Khalifa had to be elected before the burial of Hadhrat Khalifatul Masih III(ru). The Electoral College convened in Masjid Mubarak, Rabwah, Pakistan and elected Sahibzada Mirza Tahir Ahmad as Hadhrat Khalifatul Masih IV. The first person to pledge the oath of allegiance at Hadhrat Khalifatul Masih IV(ru)’s blessed hands was an eminent Companion of the Promised Messiah(as), Hadhrat Chaudhry Muhammad Zafrulla Khan, together with members of the Electoral College. This was followed by 25,000 assembled members of the community taking the oath of allegiance at Hadhrat Khalifatul Masih IV’s hand.

When asked how he felt about the election, Hadhrat Khalifatul Masih IV(ru) said: “…For all your life you see Khilafat in the most honoured and revered position and then all of a sudden you become that person. I never thought for one moment that God would appoint me the Khalifa.” It is indeed not surprising that Hadhrat Khalifatul Masih IV(ru) felt this way, but Khalifas are not chosen by men but by God – men are just the instruments put into place to exercise God’s Will in this matter. His First Address as Khalifa was: “I do not wish to say anything on this occasion except to ask you to pray for yourselves and for me also in the following words: ...Our Lord! Burden us not with what we have not the strength to bear; and efface our sins, and grant us
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forgiveness and have mercy on us; Thou art our Master, so help us Thou against the disbelieving people. (Ch.2:V.287) This responsibility is so hard, so extensive and so unnerving that it evokes the memory of Hadhrat ‘Umar’s(ra) agonising plea on his death bed to Almighty Allah to be let off without reward or punishment, he said: ‘O Lord! neither for me (any reward) nor against me (any punishment). It is true that a Khalifa is appointed by God and no human power has any say in this matter. It has always been my belief and by the Grace of Allah, I will hold to it unto my death, that there is no human intervention. In view of it, being a Khalifa, I am not answerable to you or anyone else, nor to any individual of the community. But this is no freedom. For,
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now I am directly answerable to my Lord. You can be unaware of my faults, for you have no access to my heart. You know neither the apparent, nor the hidden. But my Lord sees through the inmost depths of my heart. If any pleas are false, He shall not accept them. Only such decisions will be approved by Him which I take sincerely, with full faith in Him and regardful of His fear. So my neck, freed from the hold of weak mortals is now in the grip of the Sovereign Lord of this universe and is bent low before Him. This is not a light burden. My whole being is trembling under its crushing weight. The idea that my Lord be pleased with me overwhelms me. How I wish that He may let me live only to that moment until I am able to walk in the ways of His pleasure! How I wish that He might grant me power to desist from thinking and doing anything even for a moment, which is against His pleasure and that such a notion may
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never cross my mind! To have full regard for the rights of everyone and to maintain Islamic justice is my heart’s desire. I know that without establishing justice it is not possible to do good to others. And without doing good to others, that heavenly society cannot take shape, which has been termed in the Holy Qur’an as “Giving like kindred.” (Ch.16.V.91). I request you all to pray for its realisation. Before I commence taking bai’at I wish to request Hadhrat Chaudhry Zafrulla Khan to come forward and place first of all his hand in my hand in representation of the companions of the Promised Messiah (may peace be upon him). It is my desire, nay my heart longs for it, that the hand which had the privilege of touching the hands of our Chief, the Promised Messiah (may peace be upon him) should be the first hand to come in my hand. I request him
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to come forward, bai’at taking will then start.’ (Ahmadi Muslims p.123-124) The first project launched by Hadhrat Khalifatul Masih IV(ru) was the Buyutul Hamd Scheme (the construction of suitable houses for those in need in Rabwah, Pakistan). A neighbourhood of Rabwah is now called Buyutul-Hamd Colony where houses have been built for nearly 100 families. In addition, many homes benefited with financial aid for improvements. This first initiative was among many similar instances that emphasised the importance Hadhrat Khalifatul Masih IV(ru) gave to helping the less fortunate and became a factor synonymous with his Khilafat. Another historical occasion in the early days of his Khilafat was the opening of the first Ahmadiyya Mosque in Spain on 10 September, 1982 whose foundation stone has been laid by Hadhrat Mirza Nasir Ahmad, Khalifatul Masih III(ra). This was built in Pedroabad, 25km outside
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of Cordoba). The inauguration was even more significant for the entire Muslim world, as this was the first mosque to be built after almost seven hundred years in what was once an Islamic country. After Hadhrat Khalifatul Masih IV’s arrival in the UK in 1984, it soon became apparent that the community needed more space for office-related work and gatherings. To cater for this, a site was acquired in Farnham and named ‘Islamabad’. This new area was used for many years for community functions as well as hosting the UK Jalsa Salana (Annual Gathering) till 2004 when it became too small to cater for almost 25,000 delegates for the three-day gathering. The international mark of this convention was not just the physical attendance of delegates but the Bai’at (Oath of Initiation) on the third day of the gathering. With the establish-ment of Muslim Television Ahmadiyya (MTA) by Hadhrat Khalifatul Masih IV(ru) millions of Ahmadis were and still are able to
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participate in the live initiation ceremony. One only has to witness the actual emotions and sense of spiritual atmosphere to fully appreciate the significance of this ceremony. Hadhrat Khalifatul Masih IV’s Khilafat spanned 21 years. It was also at a period when the world saw incredible leaps in technology and mass communication. However, it is by the sheer grace of God and through the guidance and leadership of Hadhrat Khalifatul Masih IV(ru) can the community truly appreciate its international standing today. There are thousands of memories that community members and indeed non-members have of the difference that Hadhrat (ru) made to Khalifatul Masih IV their life.

References 1. Man of God by Iain Adamson 2. tahirfoundation.org 3. alislam.org

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KHILAFAT – (1982-2003)
By Khullat Munir – USA

The Khilafat of Hadhrat Khalifatul Masih IV(ru) Whether winter or summer, Hadhrat Khalifatul Masih IV(ru) would always go for brisk walks in the morning following Fajr prayers. These walks would extend for five miles, but Hadhrat Khalifatul Masih IV(ru) did not show any reluctance to undertake such physical exertion. He was a man of perseverance, strength, and arduousness. Quite often, one of his security guards would hand him a bag of breadcrumbs and he would take pleasure in feeding the birds along the edge of the lake. This daily routine was symptomatic of the duration of his entire Khilafat; just as he executed his walks daily without hesitation, so did he embrace the lengthy work and sacrifice that was required of him as Khalifa. The election of Hadhrat Mirza Tahir Ahmad(ru) as Khalifa in 1982 was as much of an honour
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as it was a surprise. Members of his family who witnessed this election recall the shock and embarrassment experienced by Hadhrat Khalifatul Masih IV(ru) on the night of his election in particular. Sahibzada Mirza Luqman Ahmad, the son of Hadhrat Khalifatul Masih III(ru) and son-in-law of Hadhrat Khalifatul Masih IV(ru), remembers the slightly apprehensive look of Hadhrat Khalifatul Masih IV(ru) as he placed the turban of his father on to the head of the new Khalifa. Having graduated from a simple cap to the donning of a most significant turban, he began his service as the next Khalifa in succession. After being sworn into the Khilafat and taking the bai’at of those present for his election, he went home to his family. Before approaching his wife and daughters, he took the oath of covenant of his great-aunt Amatul Hafeez Begum, the last
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surviving daughter of the Promised Messiah(as). On this occasion, she granted him the silver ring which had become the lasting symbol of Khilafat. With a green emerald stone in the front, it was inscribed with the divine words, “Is God not sufficient for His servant?” – one of the earliest revelations received by the Promised Messiah(as). Sahibzada Mirza Safeer Ahmad, the son-in-law of Hadhrat Khalifatul Masih IV(ru) describes the emotional state of the Khalifa at the time as one of anxiety and humility. The rise to Khilafat was quite surprising and unexpected to him, though there were those including his own mother who had known that he would become Khalifa one day. Within the very first few days of his Khilafat, he misplaced his newly acquired ring. He was later found in prostration, asking in surrender to God: “If I cannot look after a ring, how can I look after Khilafat?” 1 This relatively insecure attitude
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soon gave way to a lasting grace, benevolence, and charm that would be symptomatic of his name for years to come during and after his life. From the very outset, Hadhrat Khalifatul Masih IV(ru) employed many of the qualities that would enable him to become an efficacious and great Khalifa. For one, his memory of people was absolutely astounding – with hundreds, sometimes thousands, of letters pouring into his office every day from Ahmadis all over the world, it was seemingly impossible for the Khalifa to keep up with the individual issues and requests of those who wrote to him. However, he managed to go beyond even giving each letter its individual attention. He personally noted how letters addressed to him should be answered, and thus retained memories of those who wrote to him, their families, careers, and education. All this was done without the use of tape recorders to dictate letters. To the amazement of his staff, he was able to recall information on
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these individuals when he actually met them in person. His gift of memory had been with him since his pre-Khilafat days. One physician recalls that during his time as Khalifa, he had the opportunity to meet with Hadhrat Khalifatul Masih IV(ru) and was shocked by the fact that he had recalled having met with him fifteen years earlier! Not only this, but he was also able to recall the exact street and company he was with at the time. As Hadhrat Khalifatul Masih IV(ru) adopted his new role, he developed a method choosing subjects of Friday sermons. He usually dove into intense Qur’anic study every day following Tahajjud prayers. It was from his findings and studies at these times that he was inspired to choose the subjects of his Friday sermons. When asked by people as to how he chose such appropriate verses from the Qur’an to support his points, he responded: “…the fact is that it is the other way around. The verse chose me as an instrument to
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express the contains.”2

truth

that

it

Hadhrat Khalifatul Masih IV(ru) became tireless in his efforts. The source of his energy could only have been from God Himself. Later in his life, his evening sleep consisted of three hours, accompanied by two half-hour naps during the day. His secretaries’ desks would be full when they came back in the mornings, showing that Hadhrat Khalifatul Masih IV(ru) had worked well into the night and in the morning. The level of commitment and dedication to the Jama’at went hand-in-hand with the love and joy of Hadhrat Khalifatul Masih IV(ru). In 1991, at the time of the Qadian Jalsa, Hadhrat Khalifatul Masih IV(ru) travelled to Delhi with the intention of continuing on to Qadian. His wife had been diagnosed with cancer at the time and was in a very precarious state. After arranging to have the best medical attention and treatment available for Begum Sahiba, Hadhrat Khalifatul
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Masih IV(ru) continued journey to Qadian.

his

When Begum Sahiba passed away nearly a year following the visit to India, Hadhrat Khalifatul Masih IV(ru) consciously put aside his heartache to ensure that Eid festivities two days later went on as planned. As a steadfast leader, he readily met the requirements of his position and depended on Allah alone to bring him out of his sadness. On top of bearing the loss as a husband, he was now responsible for raising his two younger daughters, Tooba and Mona, alone. The dual role of sole-parent and Khalifa was immense, but he did not allow it to interfere with his dedication to the work of the community. As a Khalifa, he was able to maintain a balance in his worldviews – he was neither too strict nor too permissive. His answer to doubts from others as to his change in attitude was simply that changing times called for changing measures. Addressing the need to enhance the moral and spiritual fibre of
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Ahmadis, he said: “At a particular period of time, and in certain contexts, a policy of strictness can create or achieve those objectives. Later on, when other things have changed, you have to change the policy in order to achieve the same objectives.”3 The story of Hadhrat Khalifatul Masih IV’s(ru) escape from Pakistan in 1984 is interwoven with many personal encounters with diplomats, secret messages, premonitions of what was to come by various Jama’at members close to the Khalifa – but perhaps most significantly, by the utter calmness and honesty in the attitude of Hadhrat Khalifatul Masih IV(ru). Knowing full well that the Pakistani government was calling for the end of his Khilafat and the Ahmadiyya community, Hadhrat Khalifatul Masih IV(ru) never stopped iterating the fact that his community was a peaceful one. Upon rising suspicion following a visit from a U.S. Embassy official from Islamabad in March of 1984, Hadhrat Khalifatul
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Masih IV(ru) left Rabwah for Islamabad to investigate the changing and increasingly negative political attitude towards the Jama’at. While he was there, outspoken critics against the Ahmadiyya Muslim community poured into the capital – and then, almost simultaneously, Hadhrat Khalifatul Masih IV(ru) received two notices. The first was from General Zia-ul-Haq, stating that though the ulema were rioting and causing a public stir against him, he should feel safe knowing that the government was taking full precautions for his safety. The second notice, from an officer within the Intelligence Bureau, advised that Hadhrat Khalifatul Masih IV(ru) should leave Islamabad at once. Realising that a plot for a possible attack on him was being stirred, he left immediately for Rabwah. In the following month, a pivotal point in the history of Ahmadiyyat in Pakistan came in the form of Ordinance XX in Pakistan proclaimed by General
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Zia under martial law. Titled as “The Anti-Islamic Activities of the Qadiani Group, Lahori Group and Ahmadis (Prohibition and Punishment) Ordinance,” it essentially took away many religious rights and freedoms from Ahmadi Muslims. The resulting addition to the Pakistani penal code held all practising Ahmadi Muslims liable for punishment. The very act of adhan (call to prayer) was reason for three years’ imprisonment for an Ahmadi Muslim in Pakistan. Leaders and scholars around the globe decried the deplorable state of affairs that had overtaken the country in a swift move of religious intolerance. The Khalifa’s own reaction was that of heightened concern not for his own safety, but for the threat imposed over the Ahmadiyya Muslim community. Having critically appealed to General Zia in many of his sermons preceding the release of Ordinance XX, it was understood that the militant leader was not ready to see logic or hear reason. Thereafter, Hadhrat Khalifatul Masih IV(ru) and his counsel
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unanimously agreed that it was time to leave Pakistan. Migration Throughout the entire period of his preparations for departure, Hadhrat Khalifatul Masih IV(ru) did not show any concern for his personal well-being. In fact, he was adamant on the condition that at the time of his leaving, there should be no warrant for his arrest or call to court. He is reported to have said: “My departure in those circumstances would allow people to malign the Khilafat, perhaps not directly, but certainly by rumour. It would be said that I was guilty of some crime and that was why I had run away. That was my fear and I was not prepared to allow this to happen.”4 Indeed, the utter selflessness of Hadhrat (ru) intenKhalifatul Masih IV’s tions was rewarded in the details of his actual escape that followed. Despite heightened surveillance under five different security bodies under General Zia’s orders, and the delays and changes in flights, Hadhrat Khalifatul Masih IV(ru) managed
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to leave Pakistan and flew directly to Holland with his family, and continued on to London. Months after the journey was completed, it was found that General Zia had put out an order at all air and seaports calling for the restriction of Mirza Nasir Ahmad, the previous head of the community, from leaving Pakistan. Intended to restrict Hadhrat Mirza Tahir Ahmad(ru), the mistake of naming the third Khalifa proved to be a case of divine intervention for Hadhrat Khalifatul Masih IV(ru). He later found out that he had escaped arrest by a mere twelve hours. Upon his arrival in London, promptly at 8 a.m., the Imam of the London Mosque, Maulana Ataul Mujeeb Rashed remembers that Hadhrat Khalifatul Masih IV(ru) asked what time Zuhr (mid-day prayer) was. After travelling in haste and secrecy on a journey that took over 8 hours, he arrived just in time for Zuhr prayer, and led congregational prayers for the first time as Khalifa in London. Jama’at
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members at the time remember how hoarse his voice was, as he was used to speaking loudly in mosques in Pakistan, where the use of loudspeakers was prohibited for Ahmadi Muslims. Hadhrat Khalkifatul Masih IV(ru) launched a defence of the Ahmadiyya Muslim teachings and of the Promised Messiah(as) against the oft-repeated allegations of the opponents and published by Zia’s regime as a White Paper. Through a series of Friday Sermons and addresses at the Annual Gatherings in the UK, he dismissed each allegation with irrefutable evidence that left General Zia whose Intelligence provided him with the recording absolutely speechless. Mubahilah – (prayer dual) Hadhrat Khalifatul Masih IV’s(ru) departure from Pakistan did not signal the end of his relations with General Zia. Having repeatedly called Zia to end his unjust tirade against Ahmadi Muslims, it was evident from the growing number of rumours coming from the Pakistani
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leadership regarding the Ahmadiyya Jama’at that the words of Hadhrat Khalifatul Masih IV(ru) would not be heeded. On 3 June, 1988, the Khalifa cited the Qur’an Ch.3:V.62: “Say, ‘Come, let us call our sons and (you call) your sons and (let us call) our women and (you call) your women and (let us call) our people and (you call) your people, then let us pray fervently for the triumph of truth and invoke the curse of God on those who tell lies.” Following the precedent of the Holy Prophet(saw) himself in times of hardship when facing unrelenting enemies, Hadhrat Khalifatul Masih IV(ru) issued a Mubahilah, or a prayer duel, against General Zia. A direct challenge to the general, the Mubahilah would only be resolved when either leader outlived the other in this world. In his statement, Hadhrat Khalifatul Masih IV(ru) prayed: “Whichever of us in Thy sight are liars and fabricators, let Thy Wrath descend upon them within one year. May Thou inflict such disgrace, torment and punishment upon them that all
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people can witness their debasement and utter destruction.”5 The power of Hadhrat Khalifatul Masih IV’s(ru) message caused an international stir, as copies of his sermon were made in multitudes and sent to various nations. Yet the persecutions in Pakistan did not abate, and General Zia took no notice that he had been warned. Though his statements and calls for the end to persecution were not heeded in the least, Hadhrat Khalifatul Masih IV(ru) still sought no personal vengeance against General Zia, professing a love for Pakistan as a country with which the Jama’at had a very strong bond. However, not long after the Mubahilah had been issued, signs of its fulfilment were beginning to appear – not only with General Zia’s fate, but also with those who were actively pursuing his cause with him. Ashiq Hussain, a famed organiser of anti-Ahmadi mobs and stonings, was electrocuted within his own shop, and another opponent in Great Britain was to
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pass away in a fatal car accident. As for General Zia, a quick end awaited him. On 17 August, 1988, five minutes after being airborne in his presidential plane, he crashed to his death. The exact reasons for the failure of the plane remain unknown, but it was of significant interest that all that was left of General Zia after he was blown to ‘smithereens’ (The Sun, 18 August 1988) were his teeth. The message was clear for the world to see: the Mubahilah issued by Hadhrat Khalifatul Masih IV(ru) had been resolved, and the wrongdoers had met their fate. Thus, with the end of General Zia’s eleven-year reign, the prophecy revealed to the Promise Messiah(as) was fulfilled: “Ba’ad gyarah, Insha Allah” (after eleven, if God wills). International Travel While the move to London from Rabwah proved to be painful for Hadhrat Khalifatul Masih IV(ru) and he dearly missed his home, and as told by many of his close loved ones, the move to London proved to be beneficial in many
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ways. For Hadhrat Khalifatul Masih IV(ru) the move of part of the headquarters to London signalled the beginning of an era marked by much travel. Thereafter, he spent three months of every year on personal missionary efforts. In only six years, these efforts brought 300,000 people into the fold of Ahmadiyyat. Under his guidance, the Jama’at made unprecedented advances in other nations, as Ahmadi Muslims were encouraged in particular to reach out to their neighbours and provide aid. The Jama’at provided hospitals, equipment, and skilled professionals to various countries – all maintained out of the Jama’at’s funds. Scholarships were made available for talented youth who wished to pursue higher education. Many nations received Hadhrat Khalifatul Masih IV(ru) and honoured his presence, including Nigeria, Ghana, Liberia, Sierra Leone, Mauritius, Fiji, Germany, France, Italy, Holland, Canada and parts of South America. Setting him apart from other dignitaries of his
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stature was the fact that he was always available to talk to those who wanted to talk with him, whether it was the press, students, professionals, or field workers. An alderman in Canada spoke of his encounter with Hadhrat Khalifatul Masih IV(ru) at an event: “To know him is to love and to want to know him better. To speak with him is to know more of life and living. I have never met anyone who has had such a great impact on what I am as a human being.”6 Hadhrat Khalifatul Masih IV(ru) insisted on flying Economy Class rather than First or Second, as he believed that the Jama’at’s money should not be spent on unnecessary amenities. He did not feel comfortable spending money on himself that came from Ahmadi Muslims who gave in the spirit of sacrifice. The same rationale was used when it was suggested that he and his family move out of the small apartment at the London Mosque. While his style of living remained simple throughout his life and Khilafat, where security
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HADHRAT KHALIFATUL MASIH IV(RU) – KHILAFAT – (1982-2003)

protocol was a concern he did eventually change his preferences. Centenary celebration and Islamabad During the remainder of his Khilafat in London, Hadhrat Khalifatul Masih IV(ru) had many marked achievements. Of great significance in the earlier years of his Khilafat was the publishing of selected Qur’anic verses, Ahadith and excerpts of the writings of the Promised Messiah(as) in 100 languages as a gift of the first 100 years of Ahmadiyyat. One of the greatest events it saw was the centenary celebration of 1989, when great leaders from both the local and international communities were present to rejoice in the first hundred years of Ahmadiyyat. During this celebration in Islamabad, Hadhrat Khalifatul Masih IV(ru) remembered the history of the Jama’at, and entrusted great hope in the future: “It is likely that many will turn a sceptical ear to what I
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say, wondering at the certitude and firmness of my faith in the glorious future of Ahmadiyyat. The weak and oppressed proponents of Christianity, at the end of the first century of the Christian era, must have felt somewhat like as I feel today. They too were looked down upon, jeered and mocked at by the people of that age. Yet, I have no doubt whatsoever that a day will dawn before the end of the next century when people of that age will look back with no less an amazement at the incertitude and disbelief of the people of today.”7 As those who have witnessed the day to day life of Hadhrat Khalifatul Masih IV(ru) can relate, he encompassed many great personal attributes. He was known for showing great humility and never being overzealous in his pride as Khalifa. Maulana Abdul Ghany Jahangeer Khan relates an incident in which Hadhrat Khalifatul Masih IV(ru) broke into
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Taslim (ending of the prayer) right at the beginning of the Maghrib prayer, turned around to the congregation behind and apologised – he asked for a few moments to perform ablution, which he had forgotten before prayers. Such an act of utter humility is rarely seen, and as a non-Ahmadi Arab Muslim in the congregation noted at the time: “Not a single Imam in the world would have admitted this to his followers. He would have continued to pray and kept silent out of pride. This Imam is truly a great man.” Author of many books Among Hadhrat Khalifatul Masih IV(ru)’s many personal strengths was his role as a scholar. His experiences from all over the world coupled with his copious study of the Qur’an and other books made him a natural source of knowledge. As such, a great number of books in the Jama’at were published under his Khilafat. Of these, many were delivered as speeches and then formatted into books, many were written by him personally, and
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there were some that were published under his auspices. He wrote on various subjects, ranging from religious doctrine to contemporary issues. His widely acclaimed books from this period include Christianity: A Journey from Facts to Fiction (1994), where the doctrinal development of Christianity is thoroughly studied; An Elementary Study of Islam (1996); Islam’s Response to Contemporary Issues (1992s), compiled from a lecture covering international relations and spiritual, economic, and social peace; The Gulf Crisis and the New World Order (1992), a collection of sermons addressing the problem of the Gulf War and problems facing the Muslim world; and his philosophical treatise proving the existence of God, Revelation, Rationality, Knowledge and Truth (1998). Among his other literary accomplishments was the publishing of Kalam-e-Tahir, a compilation of his Urdu prose and poetry written throughout his
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life. Containing reflective pieces influenced by incidents before and during his Khilafat, the poems contained in this book are a source of inspiration today and provide insight into the amazing life of a gifted man who led the Ahmadiyya community for nearly twenty-one years. During the end of his life, Hadhrat Khalifatul Masih IV(ru) also oversaw the translation of his poems into English – a unique attribute of his Khilafat. In Pursuit of Knowledge Following on his forte of research, Hadhrat Khalifatul Masih IV(ru) strongly urged the entire Jama’at to engage in study for the advancement of the community. Therefore, in 1992, he established the first UK based Research Teams and guided them closely to carry out research in specialised subjects in relation to the Holy Qur’an. Taking both Khuddam and Lajna members on board with this initiative, Hadhrat Khalifatul Masih IV(ru) essentially put into action a framework that would last for much time to come. The Lajna
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Research Team in particular worked very closely with Hadhrat Khalifatul Masih IV(ru) for a period of twelve years, compiling information that would be used in various avenues of the Jama’at’s divisions, including Dars-ul-Qur’an classes, and Friday sermons. One of the most unique and striking features of the Khilafat of Hadhrat Khalifatul Masih IV(ru) was his tradition of holding weekly Majlis-e-Irfan sessions at the mosque with the community, where he fielded questions asked by those who were present. From Hadhrat Khalifatul Masih IV’s(ru) research interests, it was clear that he had personal interest vested in a wide range of topics ranging from the principles of other religions, to history, philosophy, science, politics, and spirituality. Even then, the thoroughness and agility with which he answered questions in these evenings was a great source of amazement for all. Hadhrat Khalifatul Masih IV(ru) often stated that he himself did not always know the answers to the
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questions posed, but rather, God instilled the answers in him to be relayed out to the community. Evenings such as these brought a sense of comfort and intimacy to the community present in London with their Khalifa. The introduction of Muslim Television Ahmadiyya (MTA) later would extend this sense of tight community around the world, as question and answer sessions would be broadcast on satellite to people everywhere. Muslim Television Ahmadiyya The advent of Muslim Television Ahmadiyya (MTA) in 1994 was groundbreaking – it not only touched the lives of Ahmadi Muslim families and communities, but also the lives of individuals in the world at large. Behind this scheme was the lasting inspiration and guidance of Hadhrat Khalifatul Masih IV(ru). Maulana Abdul Ghany Jahangeer Khan, former Amir of France whom Hadhrat Khalifatul Masih IV(ru) had called upon to work in the French section of

MTA International, relates that no one in the Jama’at was prepared or had the knowledge for such a vast undertaking. Learning the semantics of satellite television was a day to day process. With the perseverance, leadership, and confidence in success from Hadhrat Khalifatul Masih IV(ru), however, nothing seemed too daunting. The evolution of MTA has been from a three-hour long session per-day broadcast internationally, to the initiation of twenty-four hour running time in April of 1996, to the present addition of a second MTA channel available to UK residents and a recent third channel for American viewers. From the beginning when programmes would address all topics, MTA became more refined as its airtime was divided into several specialised programmes. All this took place under the blessed guidance of Hadhrat Khalifatul Masih IV(ru),
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HADHRAT KHALIFATUL MASIH IV(RU)

Some childhood and younger year photos of Hadhrat Mirza Tahir Ahmad(ru) .

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Hadhrat Mirza Tahir Ahmad(ru) speaks to non-Ahmadis of Gujranwala

Hadhrat Mirza Tahir Ahmad(ru) presiding as President of Khuddamul Ahmadiyya at an annual convention in Rabwah, Pakistan. 34

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HADHRAT KHALIFATUL MASIH IV(RU)

(Above) Hadhrat Mirza Tahir Ahmad’s(ru) first address immediately after his election as the Third Khalifa. (Left) Hadhrat Mirza Tahir Ahmad(ru) sitting next to Muhammad Zafrulla Khan, a revered Companion of the Promised Messiah(as). Muhammad Zafrulla Khan was the first person Hadhrat Mirza Tahir Ahmad(ru) sought to take Bai’at (oath of Initiation) at his hands upon becoming the Fourth Khalifa.

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Hadhrat Mirza Tahir Ahmad(ru) being received at Heathrow Airport on 30 April 1984 after his migration to the UK following disturbances in Pakistan by General Zia against the Ahmadiyya community - see page 23.

Hadhrat Mirza Tahir Ahmad’s(ru) historical lecture on ‘Islams’s Response to Contemporary Issue’s at the Queen Elizabeth Conference Centre, London, 1989. 36
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Hadhrat Mirza Tahir Ahmad(ru) enjoyed many sports and activities and kept himself physically fit.

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Hadhrat Mirza Tahir Ahmad(ru) speaking at a Centenary Reception attended by senior UK political statesmen, David Mellor and Tony Benn

Hadhrat Mirza Tahir Ahmad(ru) presented with a Key to the City of an American State.
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Professor M. Raharjo welcoming Hadhrat Mirza Tahir Ahmad(ru) at Sukarno Hatta International Airport, Jakarta, Indonesia in 2000. 39

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Hadhrat Mirza Tahir Ahmad(ru) at a Majlis-Irfan (Question and Answer) session at Baitur Rehman, Maryland, USA, 1998

Hadhrat Mirza Tahir Ahmad(ru) visiting the Manislor Jama’at in Indonesia, in the year 2000. 40
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Hadhrat Mirza Tahir Ahmad(ru) leading the International Jalsa Salana (Annual Gathering), Mannheim in Germany, 2001

Hadhrat Mirza Tahir Ahmad(ru) leading the International Bai’at at the UK Annual Gathering in 2002 at Islamabad, UK
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Hadhrat Mirza Tahir Ahmad(ru) greeting some of the young Nasirat (girls under 15) during the Ahmadiyya Centenary celebrations in 1989.

Hadhrat Mirza Tahir Ahmad(ru) inspecting some of ground decorations at Islamabad, UK, during the Centenary Celebration Year in 1989.

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Hadhrat Khalifatul Masih IV(ru) just before the first International Ba’ait Ceremony at the UK Annual Gathering (Jalsa Salana) in 1993.

One of Hadhrat Khalifatul Masih IVs’ great passions was photography – The camera he used was a Leica which is known as the Rolls-Royce of cameras because of its reputation and quality

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Various Question adn Answer Sessions aired on MTA International: (from left to right), Q/A with children; French Q/A; German Q/A and Liqa’Maal Arab, a Q/A session with Arab-speaking members

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Some of the many books written or about Hadhrat Mirza Tahir Ahmad(ru)

Hadhrat Mirza Tahir Ahmad(ru) at the Inauguration of Basharat Mosque, Pedroabad, Spain in 1982. Seated to the right and left of the Fourth Khalifa are Muhammad Zafrulla Khan and the world-renowned Nobel Prize Physicist, Professor Dr. Abdus Salam. 46
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Hadhrat Mirza Tahir Ahmad(ru) laid the Foundation Stone for the Baitul Futuh Mosque (above) on 19 October 1999 but passed away before its completion in October 2003. Hadhrat Mirza Tahir Ahmad(ru) did however, lead Eid prayers at the site in 2001.

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HADHRAT KHALIFATUL MASIH(RU) – KHILAFAT – (1982-2003)

and the rapid progress it has made in the fourteen years since its advent would not have been possible without him. The integration of various nations and cultures into the folds of the Ahmadiyyat was accelerated by diverse cultural programming on MTA. In particular, the growth and expansion of MTA captured an aspect of Hadhrat Khalifatul Masih IV’s(ru) personality that he is well remembered for today: his love for children. Feeling the need to have an English programme devoted solely to the pursuit of educating and infusing the spirit of Islam within children, Hadhrat Khalifatul Masih IV(ru) spent much time developing relationships with the children who came to his classes, which were broadcast on MTA. Many children endearingly remember the sweets and savoury snacks he brought in for them to eat in class – a treat for the children present in the class and a reason for audiences worldwide to salivate!
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Incorporating Tilawat, Hadith, speeches on various educational topics and sports, these classes not only created a foundation for the culture of the Jama’at in which the children grew up, but they also instilled a deep love in the heart of the children worldwide for their Khalifa. The Khalifa’s expertise in Homoeopathy Hadhrat Khalifatul Masih IV’s(ru) prowess in homoeopathy was also well known. Though he was sceptical of the usefulness of homoeopathy in his youth, he ascribed to it arduously in his adulthood and during his Khilafat. He had become so well trained in the discipline that it was said he was often able to tell which medicine an individual was in need of, just by looking at their face. One particular case of significance was the proscription of medicine for diabetes to Sir Chaudhry Zafrulla Khan. Stating that he had been a diabetic for 40 years, he was highly doubtful that any form of homoeopathy would aid him. As it turned out, the medicine that was given to
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him by Hadhrat Khalifatul Masih IV(ru) was so effective, he used it for the last ten years of his life. Eventually, he came to lead a long lasting series of lectures on MTA regarding homoeopathy, where his true mastery of the subject was revealed to the world. Though he often professed such strong faith in homoeopathy in his sermons and interviews, he did not impose his beliefs in this regard on other Ahmadi Muslims. Rather, he discussed the need to implement homoeopathy dispensaries in various countries where access to allopathic medicines was difficult or costly. Thus, at his behest, three hundred well-equipped homeopathy dispensaries now exist in fifty-seven countries. Humanity First – serving mankind Battling the economic disparities of the impoverished in this world, Hadhrat Khalifatul Masih IV(ru) was also keenly aware and sensitive to the suffering and plights of victims in war-torn and disaster stricken countries. During the Somalia crisis in
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1992, Hadhrat Khalifatul Masih IV(ru) made repeated references of his grief and remorse for the victims in the region. In the year following, he felt that the circumstances of global need had reached an all time high, and that the Jama’at was now in a position to actually do something pragmatic about it. For this reason, he approved the formation of ‘Humanity First’, an organisation that went on to become an international charity organisation that served the needs of thousands worldwide in various calamity struck regions and countries. From the very outset, Hadhrat Khalifatul Masih IV(ru) served as the source of inspiration for Jama’at members to donate, and the majority of funds for the first few years of Humanity First’s existence were raised through direct public appeals. Humanity First was able to extend aid to Hungary, Bosnia, Kosovo, and Sierra Leone. Within Hadhrat Khalifatul Masih IV’s lifetime, fifteen countries were provided with humanitarian relief through the services of Humanity First.
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The sense of global justice that was infused into large scale pursuits of Hadhrat Khalifatul Masih IV(ru) was also reflected in his personal actions and interactions with a vast array of individuals who benefited from his kindness. One such interaction with Bosnian victims of the Balkan War is described by Maulana Ataul Mujeeb Rashed, Imam of the London Mosque. Following their coerced exit and escape from their war torn country, a group of Bosnians who had come to England visited the London Mosque one winter and had the opportunity to meet with Hadhrat Khalifatul Masih IV(ru). As they sat in front of the Khalifa, their stories were told by the marks on their limbs and faces, and their clothes which were inadequate for the cold of winter. After giving the men words of courage and spiritual advice, he gifted them with envelopes of cash and blessed them with completely openhearted aid. Following this, Ataul Mujeeb Rashed relates that Hadhrat Khalifatul Masih IV(ru) went upstairs to his own
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chambers, and to the surprise and shock of those present, returned with his arms overflowing with clothes. He distributed these to the Bosnian visitors, and then ascended the stairs once again – this time returning with his grandson, granddaughter, and son-in-law, all to assist him in bringing down even more garments. The visitors donned the clothing right on the spot. For the first two months or so following this incident, it is remembered that Hadhrat (ru) wore the Khalifatul Masih IV same coat every day. He had, in fact, given away his entire winter wardrobe for the benefit of his Bosnian visitors who had suffered so much and were left with less than himself. The very selflessness and altruistic nature of Hadhrat Khalifatul Masih IV(ru) was proven by his interactions with the Bosnian visitors. The arduous nature of Hadhrat Khalifatul Masih IV(ru) was evident throughout his life and up until the very last days of his life. In 2002, when it was
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painfully clear to the entire world that his health was on the decline, he would not hear of desisting from his Jama’at duties – in particular, those of conducting Jalsa Salana. Though he was pressured by family and friends to take a lighter role, he shouldered his pain for the sake of Allah’s work. Throughout his persistent illness, Hadhrat (ru) attempted Khalifatul Masih IV to maintain the same work ethic and regularity that he had throughout his Khilafat. Born 18 December 1928, Hadhrat Khalifatul Masih IV(ru) passed away as he rested after morning prayers service led by him on 19 April, 2003, the cause of death being Myocardial Infarction, coronary heart disease and was laid to rest in ‘Islamabad’ in specially consecrated grounds a few days later. On 9 July 2003, the coffin of his spouse who had been buried in Brookwood was exhumed and re-buried adjacent to his final resting place in ‘Islmabad,’ Tilford, Surrey.
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In April 2003, mourners filled the streets around the London Mosque, as they grieved for the loss of their beloved Khalifa. The sheer number of approximately 20,000 who had gathered to mourn spoke greatly of the impact of Hadhrat Mirza Tahir Ahmed’s(ru) Khilafat. Setting new precedents for the Jama’at, and having seen the vast expansion of the Ahmadi world, Hadhrat Khalifatul Masih IV(ru) would be remembered for a great deal of time to come not only in history, but within the lives of the multitudes of people he had touched. He was a man gifted by Allah.

References 1. Tahir Number: A Commemorative Edition of Tariq UK, by Khuddamul Ahmadiyya UK, p.51 2 A Man of God, by Ian Adamson, p.120 3. Ibid, p.125 4. Ibid, p.143 5. Ibid, p.176 6. Ibid, p.193 7. Tahir Number: A Commemorative Edition of Tariq UK, by Khuddamul Ahmadiyya UK, p.110

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Question and Answer Sessions
The Majlis-e-Irfan or Question and Answer Sessions formed an integral part on the Khilafat of Hadhrat Khalifatul Masih IV(ru). It was at these sessions that members of the community and guests from all over the world, were able to ask Hadhrat Khalifatul Masih IV(ru) questions on all matters spiritual as well as issues concerning contemporary matters. The Question and Answer sessions intially started in the Urdu language but in 1984, soon after Hadhrat Khalifatul Masih IV’s arrival in the UK, were held and recorded. These were later broadcast on MTA in English, Arabic, French, German and Bengali, amongst others. As in so many instances where people were fortunate to meet and talk to Hadhrat Khalifatul Masih IV(ru), he displayed a stupendous breadth of knowledge on every subject. Questions ranging from the world of science to spirituality, from philosophy to politics, from art through to agriculture, were all
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dealt with, with great understanding and thoroughness. Hadhrat Khalifatul Masih IV(ru) was also well aware of the latest theoretical and technical achievements in the fields of physics and medicine. His expertise in the knowledge and understanding of the Holy Qur’an and Hadith, together with the writings of the Promised Messiah(as) was incomparable. From these sessions, Hadhrat Khalifatul Masih IV(ru) was always keen to point towards new areas and directions of research, many of which he himself actively pursued. The Question and Answer Sessions could be held with a group of highly-learned intellec-tuals or a group of young school-children. Whatever the case, Hadhrat Khalifatul Masih IV(ru) displayed his brilliance in the art of communication and would address his answers in a manner befitting the sitting. Each person who attended or viewed any of the sessions could not help being touched by Hadhrat
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Khalifatul Masih IV’s kindness and graciousness. Even when explaining the death of Jesus(as) to devout Christians he would do so in such a considerate and amicable way, and with such genuine love, so as to leave no possibility of offending anyone’s sensibilities. Yet Hadhrat Khalifatul Masih IV(ru) was always most straightforward and uncompromising when it came to the establishment of truth. Whenever the occasion called for it, he would defend the doctrine of the Unity of God and the honour of the Holy Prophet Muhammad(saw) in the most valiant and forceful manner. He

was an embodiment of the verse of the Holy Qur’an which instructs all Muslims to invite people towards Islam in the best and most beautiful way. Today, millions benefit from his historic Question and Answer sessions, as on a very regular basis, these sessions are broadcast in various languages on the community’s satellite television station, MTA International and are also available in text and audio format on the internet at:
www.alislam.org

Below is the answer to just one

How did the idea of the bodily ascent of Jesus(as) enter Muslim ideology?
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of the many hundreds of question Hadhrat Mirza Tahir Ahmad(ru) was asked during Question & Answer Sessions.
ANSWER: It infiltrated the Muslim world very gradually. It was about 300 years after the Holy Prophet of Islam(saw) that it penetrated Muslim thinking. Why it

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infiltrated Muslim thinking is a very important question that needs to be carefully addressed. The Holy Prophet(saw) had prophesied by name that Jesus Christ(as) would ‘descend’ although he did not mention from where he would descend. He never stated that it would be from As-Samaa, i.e. from the heavens, but he did state that he would descend. Regarding the Holy Prophet(saw) himself, the Holy Qur’an states that he was made to ‘descend’. The only Prophet who is mentioned in the Holy Qur’an as having ‘descended’ is the Holy Prophet of Islam(saw). Hence, the Holy Prophet(saw) was fully authorised by the Qur’anic usage to refer to someone as having ‘descended’ or to refer to someone as the one who would ‘descend’. So, he stated that there would be no prophet between him and the descent of ‘Jesus Christ’. It was because the word ‘Jesus Christ’ was a personal name, indicating Jesus(as) himself, that gradually the Muslim scholars thought that if Jesus Christ(as)s mentioned by name, it had to be the one who
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appeared among the followers of Moses(as) – it had to be the person of Jesus Christ(as). This idea, therefore, gradually took hold of their doctrine and they also began to claim that Jesus Christ(as) must have ascended or he could not descend – this was the argument. They accepted his ascension to heaven but forgot the fact that the Holy Qur’an nowhere mentions that Jesus Christ(as) was raised bodily to heaven. The only reference that can be found in the Holy Qur’an that is similar to this is the statement of God that He made Jesus(as) rise to Him. On the contrary, Allah exalted him to Himself. (Ch.4: v.159) That is, God did the rafa’a of Jesus Christ(as) to Himself. We, the Ahmadis, point out that the misinterpretation of this verse does not in any way help the cause of the Muslim scholars who believe in his bodily ascent because the question then arises as to where was God when He raised Jesus(as) to Himself? Was
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not God present where Jesus(as) was? Does God not occupy the entire universe? Was God not above Jesus(as), below Jesus(as), to the right of him and to the left of him? It is a fact that nobody can move to God as God is not a body. Bodies can only move in the direction of bodies. This is an inviolable law. It is as good today as it ever was. You can try to experiment yourself! Anything that is a body cannot move towards a spirit. A body must move in the direction of a body. Hence, the understanding of the Muslim scholars of this verse in the form that God lifted Jesus(as) to heaven, would indicate that God was not where Jesus(as) was, that He was somewhere in the heaven in miduniverse. This would have to be so because if God had lifted Jesus(as) to Himself, God should have continued lifting him to the boundaries of heaven. However, according to the Muslim clerics, Jesus(as) was dropped midway, in the middle of heaven as if God occupies only that space in time! They do not understand because they are prejudiced. They want
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to prove a point in which they already have an entrenched belief. According to the Holy Qur’an, the word Nuzool does not indicate physical descent and the word rafa’a does not indicate physical ascent. These are the only two words that are causing confusion in this argument. These are Arabic words and, therefore, should be understood according to the Arabic lexicon. Rafa’a in the direction of God is never mentioned in the Holy Qur’an as physical ascent towards God. It has never been mentioned by the Holy (saw) Prophet as carrying the connotation of physical ascent. The greatest rafa’a was the ascent of the Holy Prophet(saw) – it was not a physical ascent but a spiritual one. These are all aspects that would need to be considered further and in detail but, unfortunately, the shortage of time in today’s venue does not permit this. I hope the questioner will, however, understand this issue from
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our point of view that these ideas infiltrated Muslim thought not in the first few centuries of Islam but later on and it was helped by the Christians who became Muslims. It was also wilfully introduced into Islam, we believe, by those hypocrites who claimed to be Muslims but wanted to destroy Islamic values. They put the Muslim scholars onto a path which could never reach a resolution. Unfortunately, this is exactly what we find even today. Jesus Christ(as) never ascended bodily so he would never descend bodily. To whose advantage? To the advantage of the clerics who rule the world of Islam as despots, as demagogues. Unless Jesus(as) returns their authority cannot be snatched away from them and because such a Jesus(as) would never descend, so they will continue to enjoy their despotic rule of the world of Islam as they are doing today. Although these are side issues to this question, I must point them
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out to you. Consider for yourself – the ascent of Jesus(as) has no meaning. Bodily ascent is not how God has been keeping the spiritual community prior to Jesus(as). Never before him was a person raised, ascending bodily, and then descending according to the wishes of the people of that time. How can it happen now when it never happened before? We can quote the example of Elijah(as). The earlier scriptures stated that Elijah(as) would descend bodily one day. The scriptures are very clear about this. Elijah(as) is assumed to have ascended bodily to heaven and it is clearly prophesied that Elijah(as) would descend on the same fiery chariot upon which he ascended. All the Christians would support this prophecy and that it is clearly stated in the scriptures. However, when Jesus(as) claimed to be from God, the people around him asked him about Elijah(as). How could they believe in the so-called Christ until Elijah(as) returned? Was their demand right or wrong? It
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was absolutely right. Elijah(as) must descend before the advent of Christ. So they asked where he was. Jesus(as) pointed to John the Baptist(as). He said John the Baptist(as) is the Elijah – believe it or not. So, the issue has been resolved once and for all! If Hadhrat Mirza Ghulam Ahmad(as) of Qadian is right in his claim that he is the spiritual manifestation of Jesus(as), then Jesus(as) is right. If Hadhrat Mirza Ghulam Ahmad(as) of Qadian is wrong, then Jesus(as) is wrong. Both are bracketed in the same situation! I do not know why the Muslim clerics cannot understand this. How can they reject Hadhrat Mirza(as) and accept Jesus Christ(as) who had issued the verdict that people for whom there is a prophecy that they would ‘descend’ again, never descend bodily? The claim of such a prophecy is fulfilled in the form of another person who is born among the people of the time. The names of the parents of such a person are different from the name of the person whom he represents. His own
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name is different yet such a person fulfils the prophecy. So, if it is in fact the case that a prophecy was made which claimed that Jesus(as) son of Mary would ‘descend’, it is no different from the earlier claim regarding the ‘descent’ of Elijah(as). Hence, this similarity between the two prophecies and their claims prove the point that the Ahmadiyya interpretation is correct.

Further reading Readers can avail themselves of some of the thousands of questions asked during these sessions by visiting: www.askislam.org

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Schemes set up by Hadhrat Khalifatul Masih IV(ru)
29th October 1982 – Houses for the Poor This scheme was initiated in support of building houses for the poor. Hadhrat Khalifatul Masih IV(ru) said that there are three ways to express the praise (Hamd) of Allah Almighty, namely Nazriati (by one’s opinion), Dilli (from the heart) and ‘Amali (by actions and conduct). When introducing the scheme, Hadhrat Khalifatul Masih IV(ru) said that we build Allah’s Houses for worship but the community also needs to focus on houses for the poor to further seek the pleasure of Allah. This is the third way of seeking the pleasure of Allah i.e through actions. He initiated the scheme through a personal donation. 28th January 1983 – Da‘i ilallah Scheme This is one of the most enduring schemes launched by Hadhrat Khalifatul Masih IV(ru) and one
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that, in many ways, characterised his Khilafat. Hadhrat Khalifatul Masih IV(ru) stated that in the eyes of Allah, the most beautiful and dear person is he who calls people towards Allah Almighty especially when this is done not for the benefit of personal or worldly gain but purely for His sake. Hadhrat Khalifatul Masih IV(ru) emphasised that this can be achieved by sacrificing comfort for the blessings of Allah and provided guidance on how to propagate the faith. 12 July 1983 – Eid Hadhrat Khalifatul Masih IV(ru) wished all members of the community to share the joyful occasion of the two Eids with the poor and disadvantaged (Eid-ulFitr – a celebration to mark the end of Ramadan and Eid-ul Adha – a religious festival celebrated as a commemoration of Abraham’s(as) willingness to sacrifice his son as commanded
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by Allah). Hadhrat Khalifatul Masih IV(ru) explained that there are two primary lessons and purposes of Eid. Worship of Allah and compassion towards people created by Allah. 29 June 1984 – Jama’at Centres Hadhrat Khalifatul Masih IV(ru) invited members to donate funds for the establishment of Centres in Europe and America. As a result of this scheme, for instance, Islamabad (the community centre in Farnham, UK) and Nasir Bagh in Germany were acquired. 9 November 1984 – Famine Relief This scheme was initiated to provide relief and help in the famine struck areas of Africa. Hadhrat Khalifatul Masih IV(ru) said that whereas others who assist in these times may be doing so for political or economic reasons, the Ahmadiyya community should engage in this purely for Allah’s sake and to genuninely help the needy. At the time of the scheme, Hadhrat Khalifatul Masih IV(ru) gave the
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example of Abyssinia and how the Jama’at enabled the creation of continued harvest in 1000 acres of land for the people, ultimately to help themselves. This was one of many initiatives launched by Hadhrat Khalifatul Masih IV(ru) for the welfare of the poor and disadvantaged which ultimately led to the formation of ‘Humanity First’. 27 December 1985 – Waqf-e-Jadid The focus was to enlarge the institution of Waqf Jadid beyond the sub-continents and Hadhrat Khalifatul Masih IV(ru) urged members all over the world to contribute to this blessed scheme. 14 March 1986 – Shuhada’ (Martyrs)- Syedna Bilal Fund This was an appeal launched for the dependents of Shuhada’ (Martyrs) and Aseeran Rahe Mawla (prisoners of conscience). Hadhrat Khalifatul Masih IV(ru) felt very deeply about innocent victims of oppression and was known to spend the whole night in prayer for them.
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Hadhrat Khalifatul Masih IV(ru) advised that members should persevere with patience, steadfastness, courage and, most of all, prayers. The victims themselves, Hadhrat Khalifatul Masih IV(ru) said, displayed a tremendous sense of patience and fortitude. Hadhrat Khalifatul Masih IV(ru) said that anyone who leaves the world for the sake of Allah’s true Islam, Ahmadiyyat, should never be concerned, as they are always the responsibility of the community who will continue to look after the children with utmost care, since this was their right. 22 August 1986 – Shuddhi Tahrik This scheme against Shuddhi Tahrik in India was initially started in 1922-24 to protect the rights of Muslims. The same issues that led the Second Khalifa(ra) to introduce this scheme then were being observed now in Malkana, Pakistan also. To counter this, the Shuddhi Tahrik was revived.

6th February 1987 – Jubilee Memorials With this scheme Hadhrat Khalifatul Masih IV(ru) asked for the construction of a memorial building in every country for commemorating the community’s Jubilee in 1989. Hadhrat Khalifatul Masih IV(ru) said that all countries should construct monuments celebrating 100 years of Ahmadiyyat. The construction should reflect each country’s uniqueness. 3rd April 1987 – Waqf-Nau Scheme This was yet another outstanding initiative undertaken by Hadhrat Khalifatul Masih IV(ru). When launching this, he said that for the next century the community needed to devote and offer the present generation and those children not even born as yet as the true servants of Allah Almighty. This would be the ultimate and dearest present to mankind the community could offer in the dedication of one’s children in the path of Allah.
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24th November 1989 – Inculcating 5 Basic Values This initiative was launched to encourage the incorporation of five basic Akhlaq (virtues) in oneself. The objective of this was to be supervised through the community’s auxiliary organisations of Lajna Imaillah, Ansarullah and Khuddamul Ahmadiyya. Hadhrat Khalifatul Masih IV(ru) said that there are five basic attributes/morals that should be focused on: • The habit of speaking the truth from childhood. • The use of soft, humble and respectful way of speaking. • The control of feelings in a balanced manner by parents when they interact with children. Hadhrat Khalifatul Masih IV(ru) gave an example of Promised Messiah(as). This was when the young Hadhrat Mirza Bashir-ud-Din Mahmud Ahmad(ra) in playing with a manuscript of a book for publication set fire to it. Any other person would have
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exacted severe punishment for the child but the Promised Messiah(as) was different. He did not reprimand the child in this way but simply said that Allah would enable him to write something better. • Educating children in the sympathy for the poor and removing their misery. • Teaching children to be courageous and resolute in the way of Allah. Finally Hadhrat Khalifatul Masih IV(ru) emphasised the importance of regularity in prayer, recitation of the Holy Qur’an and helping mankind. 21 February 2003 – Maryam Shadi Fund This was the last scheme launched by Hadhrat Khailifatul Masih IV(ru). It was named the Maryam Shadi Fund in memory of his blessed mother. Hadhrat Khalifatul Masih IV(ru) explained that it was his mother, who had taught him, by her own example, how to be caring and supportive
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to the needy. He announced his intention to help and support all those young women of marriageable age within the community who could not afford to have a few items of embellishment at their marriage. Hadhrat Khalifatul Masih IV(ru) said the Sunnah (practice) of the Holy Prophet(saw) in this respect was to adopt extreme simplicity. However, nowadays it has become customary to have a little adornment at the time of marriage. In announcing this blessed intention, Hadhrat (ru) said that he Khalifatul Masih IV hoped to be able to meet the required needs. He added that if he is not so enabled, then Allah’s community had adequate funds to sponsor this particular need. Other Schemes/Initiatives There were many other initiatives launched during the blessed period of the fourth Khilafat. Some of them are mentioned more briefly below: • Launching of a programme to publish books on the lives of

elders/seniors of the Ahmadi Community and members of the family of the Second Khalifa(ra). • Launching of a scheme of Tabligh (preaching) in islands, villages and in all the capitals of the world. The launching of a scheme of delivering the message of Ahmadiyyat to at least onetenth of the population of each country. The scheme of making (Ahmadi) women aware of the response to the criticisms made by non-Muslims regarding the status of women in Islam and trips (of scholars to be arranged to enhance this awareness) at a global level. Launching of the Scheme of Hifz-e-Qur’an on 11 November 1984 and urged more members to commit the Holy Qur’an to memory.

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Hadhrat Khalifatul Masih IV(ru) – The Author
From his childhood days, Hadhrat Khalifatul Masih(ru) had an unrelentess passion for acquiring knowledge. He would question the existence of everything including God. His travels and journeys around the world not only enabled him to gain a mass of information but wherever he travelled, people were amazed at his level of understanding of so many subjects as he had the unique ability to expound on any topic. Today his knowledge, understanding, wisdom and views are captured for posterity and seekers of knowledge can benefit from many of Hadhrat Khalifatul Masih IV(ru)’s discourses in the form of archival material (video and audio broadcast) available on the community’s website. In addition, the greatest resource of his knowledge can be found in the many books he authoured.
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Listed below is a brief synopsis of just some of his books. Murder in the Name of Allah This was the first book written by Hadhrat Khalifatul Masih IV(ru). He wrote this in 1955, thirty years before he became Khalifa, as a consequence of the wide-spread anti-Ahmadi riots in 1953. It was originally written in Urdu under the title Madhhab ke Naam Par Khun, but changed to its present title when the English translation was made available. Christianity – A Journey from Facts to Fiction The book was first published in 1994. Hadhrat Mirza Tahir Ahmad discusses current Christian beliefs on the basis of logic and reason. Among others, the subjects of the ‘Sonship’ of Jesus Christ, Atonement, Trinity and the second coming of the Messiah are examined. Hadhrat Khalifatul Masih IV(ru) described
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the purpose of the book in the following words: ‘My purpose is not to drive a wedge between Christians and Christ. On the contrary, I wish to help Christians come closer to the reality of Jesus Christ(as) and away from the myth created around him. ‘Time can distort reality into myths and legends. Influences of such legends only serve to distance man from realities of life. As a result, faith becomes imaginary and unreal….. In the endeavour to understand the true faith and teachings of Jesus, it is essential to sift out the fact from the fiction and truth from myth. The search for truth is the ultimate purpose of this exercise… A critical approach is essential to save the world of Christianity from unfortunate moral degradation.’

Absolute Justice, Kindness and kinship – The Three Creative Principles This book’s originates were from a speech made by Hadhrat Khalifatul Masih IV(ru) during his first Jalsa Salana (Annual Gathering) as Khalifa held in 1982 at Rabwah, Pakistan. The book is a series of four volumes – the first being his maiden speech in Rabwah and the remaning three were speeches made at later Annual Gatherings Hadhrat Khalifatul Masih IV(ru) deals with three principles that govern the universe as outlined in the Holy Qur’an – ‘Adl (Absolute Justice), Ihsan (Kindness) and Itai-Dhil-Qurba (Kinship). In 1998, Hadhrat Khalifatul Masih IV(ru) started to revise the English text of the first volume and this resulted in the rewriting of all four speeches in English as well as Urdu. Islam’s Response to Contemporary Issues To commemorate the Centenary
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of Jama’at Ahmadiyya, worldwide celebrations were organised by the community. One such major event was a lecture, delivered on 24 February 1990, at the Queen Elizabeth II Conference Centre Central London by Hadhrat Mirza Tahir Ahmad(ru). This keynote lecture was attended by 800 distinguished guests including politicians, journalists, professors, teachers, men and women from other professions and vocations and eminent religious scholars. This book is based upon the original manuscript of this lecture and expanded by his notes. The book discusses the challenges in modern society today such as inter-religious harmony, socio-economic, political and individual peace and examines how Islamic teachings and attitudes guarantee peace in every sphere of human interest and aspiration. It also contains a comprehensive discussions on interest, financial
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aid, international relations and the role of Israel, America and the United Kingdom in a new world order. The message of this book is timeless, like so many of Hadhrat Khalifatul Masih IV’s other books and discourses, as it relates to the future prospects for peace. The Gulf Crisis and the New World Order Following the invasion of Kuwait by Iraq on 2 August 1990, the very next day, Hadhrat Khalifatul Masih(ru) began a series of seventeen Friday sermons on this significant world event. These sermons have been compiled and are presented in this book. Hadhrat Khalifatul Masih IV(ru) elaborated on the solution to this crisis in light of the Holy Qur’an. He voices a deep yearning for peace in the world. His words are free from any personal motives or political bias. This is the only book of its kind,
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in which a Muslim Spiritual leader addresses a world issue in such depth. The author unmasks the injustices and double standards of both Eastern and Western nations. The Gulf Crisis divided the Muslim world during a period in which many injustices were seen around the world. The advice given by Hadhrat Khalifatul Masih IV(ru) is seen as the most valuable piece of advice to prepare the Muslim world for the next millennium. An Elementary Study of Islam The Department of Islamic Studies of Seville University, Spain, invited Hadhrat Mirza Tahir Ahmad(ru) to deliver an address entitled: Islam – A Discourse on its Elementary and Fundamental Teachings. The address was delivered on 12 March 1990. As most of the audience was drawn from other departments of the University other than the Department of Islamic studies and the general public who would have very little
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knowledge of Islam, Hadhrat Khalifatul Masih IV(ru) was advised to introduce Islam at an elementary level, with a time allocation of one hour. This book is a brief introduction to the five fundamental articles of the Islamic faith in which all Muslims believe: Unity of God, Angels, Prophets, Holy Books and Life after Death. Throughout the book, Hadhrat Khalifatul Masih IV(ru) emphasises the areas of similarities between Islam and other religions. He shows how religious teachings evolved through the ages culminating in the complete, perfect and universal teachings of Islam. Hadhrat Khalifatul Masih IV(ru) further argues that it is this universal nature of Islam which renders it the religion capable of uniting people from all the nations of the world under one banner of Peace and Submission to the Will of Allah.

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Revival of Religion This is the text of an address delivered by Hadhrat Mirza Tahir Ahmad(ru) in 1983 in Sydney, Australia. The issue of revival of Islam is the difference which sets the Ahmadiyya Muslim community apart from other Muslims. Hadhrat Khalifatul Masih IV(ru) explains the background of the prophecies concerning the second coming of the Messiah and appearance of the Mahdi. He also goes on to explain the Ahmadiyya philosophy of revival of religion supported by Qur’anic verses. The Spiritual Discovery of Australia This is the text of an address delivered by Hadhrat Mirza Tahir Ahmad(ru) on the auspicious occasion of the laying of the Foundation Stone Ceremony of the first Ahmadiyya Muslim Mosque at Richmond Road, Black Town, Sydney, Australia on 30 September, 1983. Hadhrat Khalifatul Masih IV(ru) called this day ‘an important milestone in Australian history’, affording the Australian community an ‘opportunity to build for the first
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time in this great continent a House for the worship of the One and only Allah…. This day marks the first spiritual and religious discovery of Australia…..remember that this day on which we are laying the foundation stone of our first mosque and first Mission House is most surely the greatest day in the history of the Australian continent. This indeed is the day whose lustre and splendour will increase with the passage of time. The day on which Captain Cook set foot on the soil of Australia shall pale and fade before the bright light of this new day. The Time is not far off when the Australian citizens will flock to this mosque in large numbers to worship Allah and to remember this great day when a humble servant of God laid its foundation-stone with heartfelt prayers, soaked in tears. With tears in their eyes, they too will stand in this mosque and pray for the devoted members of the Community who offered sacrifices to build this first symbol of Islamic victory, and wish they too
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had lived in these times, to be listed among the pioneers who participated in the triumph of Islam in Australia.’ The Seal of Prophets – His Personality and Character This is the text of a lecture delivered by Hadhrat Mirza Tahir Ahmad(ru) on 15 October, 1989 at Heathland School, Hounslow, UK to celebrate the annually held Holy Prophet(saw) Day, where members of the local community including Members of Parliament and the Mayor were present. The lecture is an inquiry into the life of Prophet Muhammad(saw), a man who has long been subjected to a misrepresentation campaign by some of those who refuse to acknowledge his excellence. The Holy Prophet’s(saw) character has been illustrated in this address by several incidents from his life. His reaction to blasphemy against himself; his treatment of prisoners of war; his attitude towards followers of other religions are all a guiding light to the peoples of the world. Hadhrat Khalifatul
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Masih IV(ru) implores congregation at the end:

the

‘Please whenever you judge people, do not judge them by the legends, judge them by their realities.’ In light of recent events in Denmark and Holland concerning the media portrayal of the Holy Prophet(saw), this book illustrates the high spiritual status and character of the Holy Prophet(saw). Readers of this lecture will appreciate and understand the strong resentment felt by Muslims all over the world over recent media events. Homoeopathy, Vols. 1 and 2. Hadhrat Mirza Tahir Ahmad(ru) was a skillful and practising homoeopath. Apart from his free lectures on MTA on the remedial effects of homoeopathy, he also gave free consultations during his meetings and through correspondence, and he also administered homoeopathic medicines free of charge. This book is a compilation of
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lectures on the subject of Homeopathy delivered by Hadhrat Khalifatul Masih IV(ru) broadcast on Muslim Television Ahmadiyya International over a span of a number of years. It was first published in 1996, with subsequent editions in 1998 and 1999. Revelation, Rationality, Knowledge and Truth, This book was first published in 1998 and was Hadhrat Khalifatul Masih IV’s last and what can best be described as his Piece de Resistance incorporating a lifetime’s work Any divide between revelation and rationality, religion and logic has to be irrational. If religion and rationality cannot proceed hand in hand, there has to be something deeply wrong with either of the two. Does revelation play any vital role in human affairs? Is not rationality sufficient to guide man in all the problems which confront him? Numerous questions such as these are
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examined with minute attention. The book examines a very diverse and wide range of subjects including the concept of revelation in different religions, the history of philosophy, cosmology, extraterrestrial life, the future of life on earth, natural selection and its role in evolution. It also elaborately discusses the advent of the Messiah, or other universal reformers, awaited by different religions. Likewise, many other topical issues that have been agitating the human mind since time immemorial are also incorporated. The main emphasis is on the ability of the Qur’an to correctly discuss all important events of the past, present and future from the beginning of the universe to its ultimate end. Aided by strong incontrovertible logic and scientific evidence, the Qur’an does not shy away from presenting itself to the merciless scrutiny of rationality. It will be hard to find a reader
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HADHRAT KHALIFATUL MASIH IV(RU) – THE AUTHOR

whose queries are not satisfactorily answered. Its readers will testify that this will always stand out as a book among books. Many eminent scholars who read the book gave glowing tributes both to the work and the author, and none more so than the Honourable Tom Cox, Member of Parliament for Tooting with whose words we conclude the chapter on Hadhrat Khalifatul Masih IV(ru) as an author. On Saturday 1 August 1998 at the Annual Convention at Islamabad, Tilford, Surrey, Mr. Cox addressing Hadhrat Khalifatul Masih IV(ru) stated: ‘…you distinguish yourself from all others in the deep and profound understanding of the teachings of Islam as laid down in the Qur’an…. ..Your arguments against the sceptics and atheists are unanswerable and should make them rethink their socalled theories of “imponderable incredulities”…
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This sort of knowledge of the scriptures cannot be simply acquired by just simple studies. This is a gift from God that is granted to few and it is a gift to be called revelation. I have no hesitation in asserting that you are the recipient of that revelation that is given to few - very few whom He chooses. I can safely say that you are indeed the prince of the learned of the world of Islam today and I salute you.’

References www.tahirfoundation.org Further reading For a more comprehensive list and details of the books written by Hahdrat Mirza Tahir Ahmad, Khalifatul Masih IV, please visit
www.tahirfoundation.org/books/inde x.html

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Further Insights into the Life of Hadhrat Khalifatul Masih IV(ru)
By Waleed Ahmad – UK

The life of Hadhrat Mirza Tahir Ahmad(ru) was unique and one that has left an indelible mark of brilliance in the annals of Ahmadiyyat. Effectiveness of Prayer Throughout his life, Hadhrat Khalifatul Masih IV(ru) emphasised the importance of prayer and particularly counselled the community workers that the use of prayer was especially significant in the success of their work. He used to relate many instances in his life how effective prayers were and also enjoyed listening to other people’s experiences of the effectiveness of prayer. These kinds of faith-inspiring experiences left many people with a stronger conviction of the power and efficacy of prayer. He was ever keen to help his fellow man. This coupled with
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his honesty and intelligence made him an excellent source of advice for many – including politicians. Hadhrat Khalifatul Masih IV(ru) also read political situations very well and recognised the capacities of individual leaders. This type of in-depth understanding was evident more after he became Khalifa. For example, he visited West Africa in 1988 where he met the Presidents of each of the 5 African countries on the tour. To each, he was able to render valuable advice which in some cases was so well founded that it led The Gambian President, Mr Dauda Jawara, to exclaim in amazement ‘How do you know so much about my country?’ Research It is related that during the last year of his life when he was in his 70s, he instructed Maulana Feroz Alam Sahib to teach him

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HADHRAT KHALIFATUL MASIH IV(RU) – FURTHER INSIGHTS

Bengali. Maulana Alam Sahib suggested, perhaps in view of Hadhrat Khalifatul Masih IV’s health, that two lessons a week should be devoted to this but Hadhrat Khalifatul Masih IV(ru) insisted on more and decided to take four a week for this purpose. Such was his enthusiasm to learn. In his search for knowledge, it is clear that he would never dismiss matters out-of-hand no matter how outlandish they may seem. He explored the merits of palmistry for instance and ‘thought transfer’. He rejected the first and accepted the second. The office of Khilafat came as a shock to him and he felt inadequate, but like all new incumbents to this office the succour of God came to his aid and remained with him throughout. His apprehension at the awesome task that had been given to him was vividly illustrated in his first address to the electoral college which has been reproduced on page 16.

Hadhrat Khalifatul Masih IV(ru) assumed the duties of Khilafat effortlessly as if he was made for the task. However, he himself never claimed that it was easy. Hadhrat Khalifatul Masih IV(ru) talked about his reaction on his election in the following terms: ‘My first reaction was one of complete confusion, and I felt as if I had lost touch with reality. It was as if you felt yourself as something you were not. Indeed, this continued to disturb me for many years, as I found it difficult to remove the parallax between myself and the status of Khilafat. I had always looked upon Khilafat from a different angle; one of deep respect. Therefore, it was very difficult to re-adjust and to begin when there was complete chaos.’ (Tariq Centenary Souvenir, p.73) Humility While recognising the significance of the robe of Khilafat
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given to him he still remained very humble. He disliked praise being lavished on him. When books were written about him, he did not read them himself not even the biography that Ian Adamson penned about him. Excellent Leader He was always committed to disseminate the message of the Promised Messiah(as) and to serve the community. It was through his service in the community over many years that he was able to acquire the skills that were later to shine through in such splendour during his Khilafat. For instance the quality of good leadership did not come to him automatically but it was a skill he acquired through bitter experience. Hadhrat Khalifatul Masih IV(ru) himself relates when he talked about his working for the community: “My first task in the Jama’at started with Majlis Khuddamul Ahmadiyya…. My first post was as ‘Saiq’ – a leader of ten. This proved a bitter experience as I was dealing with my own
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brothers, most older than me and who therefore looked down on me. If I relayed my decision to them on the authority of Khuddamul Ahmadiyya, they would take it lightly. In this regard, I suppose, I was more idealistic and therefore surprised how members of the Jama’at, who prescribed to the system, would not obey someone as they regarded him as inferior. In those days, I was very hasty in reporting matters to my superiors expecting them to take my side immediately. My mistake was this impatience, which led to further suffering, in that subordinates would not cooperate and superiors would not support me. I felt that things just happened and no one really cared. It was very difficult to accept but ultimately I learned that in relationships which are religious in nature, coercion plays a very small role if one at all. It is important for a person to rise to the occasion and reach a status where people will respect you, and in this way
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your command will be followed. It is through conviction and concerted hard labour after which you can win people over and get them to obey you. There is a basic training one needs before leading a group and this involves how to get people to obey you, as God says: ‘I built the universe in the first six days and sat on the throne on the seventh.’ This lesson I learnt, and realised that in religion you make your own universe and then apply your authority. Therefore, by the time I became Sadr, I had gone through various stages of holding various posts and knew when to obey and how to be obeyed.’ (Tariq Centenary Souvenir, pp.73-76) Care for community members As is the case with all Khulafa, like a shepherd, he was ever eager to tend to his flock – the members of the Ahmadiyya Muslim community. It is clear that he genuinely enjoyed meeting with them and tending to
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their problems as well as sharing in their happiness. During these meetings, he would get to know members in-depth. He drew great satisfaction at being granted by Allah the opportunity to remove problems for others. Many a time visitors would go into their private audience laden with a heavy burden and emerge, after a few minutes with him, totally relieved. Hadhrat Khalifatul Masih IV(ru) would give valuable advice on all kinds of matters ranging from the spiritual to the medical and from academic to personal. Love for the Ordinary Worker He had a great deal of affinity for the ordinary workers of the community. Tunisian-born Abada Barbouche relates that when he became an Ahmadi, the community had only recently bought a site at Islamabad in September 1984. Building and clearing work was held there regularly and all done by volunteers. Abada stated that
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once he was working on a task that made him very messy and on this occasion Hadhrat Khalifatul Masih IV(ru), who was on his round of inspection, entered Abada’s place of work. As Hadhrat Khalifatul Masih IV(ru) advanced towards him, Abada recalls, he was reluctant to extend his hand because it was so dirty. Hadhrat Khalifatul Masih IV(ru) instead rushed forward and grabbed it and embraced him saying if this dirt is good enough for you it is good enough for me. Knowing little English at the time, Abada says he does not know much of what else was said but the impact of this meeting reduced him to tears because of the tenderness and love that had been shown to him. It is this type of incidents – of which there are thousands – that explain why he became so rooted into the affections of many with such consummate ease. Hadhrat Khalifatul Masih IV(ru) was very conscious of members from different cultures and various backgrounds that made
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up the worldwide Ahmadiyya community. He was keen for members to recognise that Ahmadiyya culture was one that embraced all of these cultures with each retaining its individuality like flowers of a single bouquet. Majlis-e-Irfan Sessions On one occasion when the nonAhmadis had descended into wiping the Kalima off Ahmadiyya mosques and threatened the use of law for uttering the Kalima, Hadhrat Khalifatul Masih IV(ru) encouraged the wearing of badges that bore the wording of the Kalima. In one of these Q/A sessions, someone mentioned that a non-Ahmadi Muslim had complained that the wearing of such badges was not in keeping with the practise of the Holy Prophet(saw). Hadhrat Khalifatul Masih IV(ru) responded was it then the practice of the Holy Prophet(saw) to wipe off the Kalima written on mosques? Similarly his sharpness and wit were also evident elsewhere. For
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instance, during the height of the Salman Rushdie affair, he was asked to give a yes or no answer in a T.V. interview in Canada on whether the book should be banned. Hadhrat Khalifatul Masih IV(ru) argued that a simple yes or no answer cannot be given to every question but the interviewer insisted. Hadhrat Khalifatul Masih IV(ru) then said to the interviewer ‘Tell me, yes or no - have you stopped beating your mother?’ The penny finally dropped and Hadhrat Khalifatul Masih IV(ru) was allowed to give a complete answer as he had wished and as the question warranted. The Question and Answer sessions first and foremost truly displayed the vastness of his knowledge. During some of these, a person would pose a question on some obscure subject that no one had heard of. However, when it came to giving the answer, Hadhrat Khalifatul Masih IV(ru) would speak like an expert on the subject and illuminate all with his reply. But of course no one except Allah is
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All-Knowing and despite the extent of his knowledge, Hadhrat Khalifatul Masih IV(ru) was always aware of the fact that his knowledge was limited. When the answer was speculative, or he was unsure, he would often conclude with the words ‘Allah knows best.’ Moreover, on the rare occasion when someone did tell him something that was new to him, he invariably acknowledged this and thanked him/her as well for increasing his knowledge. Transformation of the UK In fact when we consider this issue, Hadhrat Khalifatul Masih IV’s(ru) contribution to the Ahmadiyya community can be easily overlooked. It is a contribution that cannot be emphasised enough. He illuminated every member with his knowledge and guidance. His constant presence in the UK inspired the community to achieve far more than we would have done otherwise. Hadhrat Khalifatul Masih IV’s(ru) contribution to the UK is further
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highlighted by the fact that prior to his arrival, the community was a mere outpost in a host of branches around the world. The main community mosque, The London Fazl Mosque, became too small. Before he came, it was difficult to fill the first two rows with worshippers let alone the entire mosque and after his arrival and guidance over nearly two decades, even the entire grounds of the mosque were not enough. And as is Allah’s way in such matters He provided the community with a beautiful solution – the Baitul Futuh Mosque that opened a few months after his demise. Hadhrat Khalifatul Masih IV(ru) was a deeply sensitive man easily given to emotion. On many an occasion, he would weep openly. He said once that he could not disguise his feelings. What you can see on his face is how he feels about people. He could not smile and hug you while remaining utterly disappointed with you inside because this would be dishonest.
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He was totally selfless in his conduct and always gave precedence to the feelings of others over his. It is related that once he saw one of his assistants carrying some milk from the Bazaar to his home. He enquired whether the milk he purchased was of good quality. The assistant did not give a positive response meaning that the milk was of dubious quality especially since vendors had the habit of mixing water with pure milk before selling. Hadhrat (ru) asked how Khalifatul Masih IV much he purchased. The reply was 1 gallon a day. Nothing more was said. However, the assistant relates that the next morning, there was a knock on his door and there was Hadhrat Khalifatul Masih IV’s(ru) servant with a gallon of good quality milk freshly obtained from Hadhrat Khalifatul Masih IV’s(ru) farm. The servant said that Hadhrat Khalifatul Masih IV(ru) had instructed him to deliver this milk to him every day. From then on, this continued until conditions became difficult. The servant then reported that
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because times had become difficult there was not enough milk. Their deliveries would have to cease starting from the next day. However, the next day, the servant returned with another gallon of milk. It transpired that a discussion had arisen in Hadhrat Khalifatul Masih IV’s(ru) household as milk had become a little more difficult to come by. Hadhrat Khalifatul Masih IV(ru) had insisted that the milk deliveries to his assistant should continue from his farm uninterrupted. It seems that he was prepared to go without milk for his own household rather than inconvenience his assistant. Milk is being delivered to that household even today. This was the extent of his selflessness but there is an even more heartrending example of his selflessness. This was when his eldest daughter who was about a month old, became ill. He began to nurse the child but she sadly passed away in his arms. This happened in the early part of the day of a Walima of a relative. So,
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rather than inform everyone and spoil their joy, he kept the grief to himself. He suffered quietly on his own in the room with the child. Only when the festivities were over, did he break the bad news of the child’s passing away to his wife and others. Such selflessness is rare. It is a kind of quality only to be found in saints and those utterly devoted to their Maker and His creation. Gratitude During the last months of his life, his illness was painful and extremely painful to see as well. True to form he persevered with great courage and remained vigilant in doing all he could to fulfil his obligations during this difficult period. He recognised the concern that members had for him and was not slow in expressing his gratitude in this regard. Legacy As a father, brother, administrator, motivator, spiritual master and Khalifa, he was simply outstanding. It is true that Allah had gifted him with many
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natural abilities of intellect, stamina and perseverance but He had also granted him the wisdom to use these abilities for the good of mankind. The twin pillars of love of Allah and love for His creation governed his life and he acquitted himself admirably throughout. The love he inculcated in people who came in contact with him is legendary. No words can describe, no action can fully show the depth of feelings that people, Muslims and non-Muslims alike had for him. Men of God like the Prophets of Allah and their Khulafa are such curious personalities. They open our hearts to receive the love of God but the process is such that they invariably leave an indelible love for themselves behind as well. Hadhrat Mirza Tahir Ahmad(ru) was in every sense a great man – a man whose greatness was not confined to the good he was able to do during his life but the good that has continued since. It was
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Sir Christopher Wren who had his epitaph inscribed in the St Paul’s Cathedral which read ‘If you seek my monument look around you’. The same can be said of Hadhrat Mirza Tahir Ahmad(ru) – only his monument does not lie in so much as bricks and mortar but in the rich legacy he has left behind in the form of his glowing achievements. These will continue to serve as a living testament to his passion for preaching, compassion for others and for the promotion of good for generations to come. May Allah shower His choicest blessings upon him and envelop him in His mercy.

Adapted from an article from the Syedna Tahir Souvenir UK by Waleed Ahmad

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