June 2012 vol.

107 - issue six

Love for All

Hatred for None
Baitul Wahid
Mosque Opens
in Feltham,
London
18

London’s First Mosque Acid Attacks on Women Brand New Vol II of Life The Review of Religions
– A Study in History and in Pakistan Depicted in and Character of Seal launches
Mystery Saving Face of Prophets on Twitter
30 8 50 6
 The Promised Messiah
and imam mahdi and founder of
the review of religions
Hadhrat Mirza Ghulam Ahmad(as), the Promised Messiah
and Mahdi was born to a noble family in Qadian, India.  writer and had written over 80 books. His writings
From an early age he had a keen interest in religion and
developed a love for the Holy Prophet Muhammad(saw).
He was also known for his honesty, friendliness and
resolve. Over time his knowledge and understanding
of religion and its application to society deepened. Being
a Muslim it was his firm belief that all religions were true
at their source but with the passage of time had drifted
away from their original teachings; he upheld the dignity
of religion and demonstrated its relevance to everyone.
His earnest defence of religion was ultimately blessed
when he started to receive direct revelation from Allah
– a blessing that he continued for the rest of his life.
His mission was to revitalise the truth that all religions
held within them and to revive the teachings of Islam. It
was through this that he would bring mankind together
and establish everlasting peace.
In 1889, under Divine Guidance, Hadhrat Ahmad(as)
founded the Ahmadiyya Muslim Community – a
community that has since grown in its stature and
strength and has remained active in conveying the
message of Islam to the ends of the earth.
The Holy Prophet
Muhammad(saw) prophesied
that the Promised Messiah(as)
would be raised near a
white minaret, east of
Damascus. This prophecy
was fulfilled with the advent
of the Promised Messiah(as)
from Qadian, India, a city
directly east of Damascus.
© makhzan-e-tasaweer
Hadhrat Ahmad(as) had established himself as a respected
have been translated into more than 60 languages and
continue to inspire readers to this day. One of his greatest
scholarly works was The Philosophy of the Teachings of
Islam, prepared as a paper and read out at the Conference
of Great Religions in 1896.
He also wrote a fascinating treatise in 1899 entitled Jesus
in India, a book that uncovered remarkable evidence
of Jesus(as)’s journey to India. In 1902 the Promised
Messiah(as) initiated The Review of Religions which has
covered a vast array of topics on religion, philosophy
and contemporary issues of the day. It is the longest
running English magazine in defence of Islam and the
values it teaches.
From 1889 until the time of his demise in 1908 tens
of thousands of people accepted him. This blessing
has continued and will continue through his Khalifas
(successors).
Currently under the fifth successor, we are seeing that
the tide of acceptance is worldwide and that the message
of Prophet Ahmad(as) has really reached the ends of the
earth.
world faiths
The Creator
Verily, it is thy Lord Who
is the Great Creator,
the All-Knowing.
Islam, the Holy Qur’an,
Ch.15:V.87
Narrated Waathila that the
Holy Prophet(saw) said; “Allah
the Almighty said, ‘I treat
My servant in accordance
with his understanding and
expectations of Me. So, let him
think of Me as he chooses.”’
Islam, the Holy Prophet
Muhammad (saw ), Hadith
of Sahih Bukhari
That One is God, Who
has created everything
mortal and is Himself
immune from mortality.
Islam, the Promised
Messiah (as), The
Philosophy of the
Teachings of Islam, p. 94.
In the beginning God created
the heavens and the earth. The
earth was without form and
void, and darkness was upon
the face of the deep; and the
Spirit of God was moving
over the face of waters.
Judaism and
Christianity, Bible,
Genesis 1:1
Nothing whatsoever exists
without me or beyond me. The
atoms of the universe may
be counted, but not so my
manifestations; for eternally
I create innumerable worlds.
Hinduism, Srimad
Bhagavatam, 11:10
Himself He made His
Ordinance operative and
watched over it: Creating
continents, spheres and
nether worlds, the hidden
He made manifest.
Sikhism, Adi Granth,
Maru Sohale, M.1, pp.
1035-37
 contents
june 2012
12
6 Editorial
The Review of Religions
launches on Twitter
Amer Safir, UK
8 Notes and Comments
Acid attacks on women in Pakistan
Maleeha Ahmad, Rabwah, Pakistan
12 The Philosophy of the Hadhrat Mirza Masroor Ahmad,
Teachings of Islam – Part 17
Elucidating the last stage of
spiritual progress, when God
converses with his servant.
Hadhrat Mirza Ghulam Ahmad(as), the
Promised Messiah and Imam Mahdi
18 30
18 Love for All, Hatred for None:
Baitul Wahid Mosque Opens
in Feltham, London
Just hearing that a mosque is
opening nearby often causes
great anxiety and fear to local
residents. However, what is the
real purpose of a mosque?
Khalifatul Masih V(aba), Head of the
worldwide Ahmadiyya
Muslim Community
30 A Study in History and
Mystery – Part 1 of 2
The intriguing story of the first
mosque ever built in London, a
huge turning point in the history of
both Islam and London, including
an analysis of the events leading
up to the opening of the mosque.
Asif M Basit, London, UK

50
50 NEW & EXCLUSIVE
The Life and Character of the Ahsan Khan
Seal of Prophets(saw) – Volume II
Brand new English translation of
Volume II of the epic Biography of the
Holy Founder of Islam, Muhammad(saw),
which will be serialised in The Review
of Religions prior to the release of the
book. This is the first publication of
this translation, exclusive to The Review
of Religions. We present the life story
of the model human being, who was
sent as a ‘Mercy to all Mankind’.
Hadhrat Mirza Bashir Ahmad(ra)
60 Calendar of Religious
Events and Festivals
June 2012
Front Cover Picture:
The Baitul Wahid Mosque (AMA Gallery UK)
M A N A GE M E N T B O A R D
Munir-ud-din Shams (Chairman)
Syed Amer Safir (Secretary)
Ataul Mujeeb Rashed, Naseer Ahmad Qamar
Mubarak Ahmad Zafar, Aziz Ahmad Bilal,
Abid Waheed Ahmad Khan, Abdul Baqi Arshad
C H I E F E D I T OR & M A N A GER
Syed Amer Safir
E D I T OR I A L B O A R D
Bockarie Tommy Kallon, Fazal Ahmad,
Hibba Turrauf, Mansoor Saqi, Munazza Khan,
Nakasha Ahmad, Navida Sayed, Sarah Waseem
P ROO F RE A D ER S
Abdul Ghany Jahangeer Khan,
Farhana
Dar, Munavara Ghauri, Hina Rahman
DISTRIBUTION
Muhammad Hanif
D E S I G N A N D L A YOU T
S P E C I A L C O N T R I B U T OR S
Arif Khan, Maleeha Ahmad, Khullat Munir, Mansoor
Clarke, Sami Ullah, Shehzad Ahmad, Mariam Rahman,
Sadia Shah, Professor Amtul Razzaq Carmichael
Web developer
Masood Nasir
ind e xin g & ta g g in g t e am
Taalay Ahmad, Amtus Shakoor Tayyaba, Humaira
Omer, Humda Sohail, Ruhana Hamood, Mirza
Krishan Ahmad, Mubahil Shakir, Shahid
Malik, Adila Bari, Hassan Raza Ahmad
Views expressed in this publication are not necessarily
the beliefs of the Ahmadiyya Muslim community.
All correspondence should be forwarded to the Editor at:
The Review of Religions
Tahir House, 22 Deer Park Road
London, SW19 3TL, United Kingdom
Telephone: + 44 20 8544 7614
Fax: + 44 20 3044 3030
info@reviewofreligions.org
www.reviewofreligions.org
 editorial
The Review of Religions
Launches
on Twitter
amer safir , uk
The Review of Religions is delighted
to announce the exciting news that
we have recently joined the Twitter
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very own Twitter page,
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Our first tweets have already been
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We will provide regular updates on
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A dedicated team is already busy
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@ReviewReligions
 notes & comments
Acid Attacks on
Women in Pakistan
maleeha ahmad , rabwah , pakistan
Pakistan has embraced the recent
achievement of its first Academy
Award for best documentary in the
short subject category for the film
Saving Face, by Sharmeen Obaid-
Chinoy. The film depicts the struggle
and endurance of the abused women
– in the words of Obaid-Chinoy, the
film is ‘a positive story about Pakistan
on two accounts: firstly, it portrays
how a Pakistani-British doctor comes
to treat them and it also discusses, in
great depth, the parliament’s decision
to pass a bill on acid violence’.1 It is
a rare opportunity for the country to
celebrate, and yet there is a bittersweet
reality to these revelries, as the surge
of media interest surrounds the
controversial topic of acid violence on
women in Pakistan. Whilst the country
ecstatically rejoices, one wonders if
it truly comprehends the underlying
nudge behind the triumph. It is
8 The Review of Religions | june 2012
important for Pakistan to understand
that the ultimate accomplishment lies
in resolving the issue at the heart of the
documentary’s subject. It is reported
by the Acid Survivors Foundation
that there are estimated to be over 100
attacks each year, although the actual
figures are probably much greater, due
to a significant number of unreported
incidents.2 Will the country be
motivated to help these vulnerable
women? Or will the award remain an
ironic ‘achievement’ by a country which
failed to recognise the implication that
its first Oscar win materialised through
the depiction of its failure to protect
women from violence?
Women are being brutally attacked by
men whom they know, men who feel
their ‘honour’ has been compromised by
their victims. Their intended purpose
of using acid is to exercise control
 Their intended purpose of using
acid is to exercise control over
these women, to disfigure their
faces, so that they are forced to
spend their lives battling with
physical and psychological scars.

over these women, to disfigure their to a minimum sentence of 14 years, as

faces, so that they are forced to spend
their lives battling with physical and
psychological scars. The women have
to live their lives facing prejudice from
their communities, and in some cases
are disowned by their own families
for being imprinted with the scar of
‘shame’. Meanwhile, the perpetrators
will most likely go unprosecuted
through the corruption and lack
of legislation in place in Pakistan.
Some families will even accept that,
lacking any significant help from the
government, they would prefer to cash
in on the tragedy, through out of court
settlements. In an attempt to resolve
the poor legislation surrounding acid
violence, the Government of Pakistan
recently passed the Acid Control and
Acid Crime Prevention Bill in 2011,
which specifically criminalised acid
attacks, and sentenced the offenders
well as a hefty fine. Whilst this bill is
a step towards addressing the issue,
it is questionable just how liberally
the law will actually be implemented,
as the root of Pakistan’s problems –
corruption and inequalities – still exist.
Some reports in Western media
have argued that the true underlying
problem is actually Islam in itself,
and its teachings on the treatment of
women. For example, Gadi Adelman
alleged that acid attacks are to do with
Islam, and that ‘the ‘culture’ (of acid
attacks) is 99.9% of the time Islamic.’3
Such ignorant conclusions could not
be further from the truth. First of all,
we do not need to venture far from
Pakistan to compare the statistics of
acid violence in non-Muslim countries,
as India had 111 incidents reported
in 2011.4 India is a predominantly

june 2012 | The Review of Religions 9

 Let us take the example of the
Holy Prophet(saw), who is the
most perfect embodiment of
the Holy Qur’an’s teachings.
The Holy Prophet(saw) taught:
“The best of you are those who
treat their wives best.”

non-Muslim country, so do we now Hadhrat Mirza Masroor Ahmad(aba),

accuse other religions also as the cause
of their problems? It would be absurd
to do so as no religion teaches such
cruelty. If anything, Islam teaches
absolute respect for women. Let us take
the example of the Holy Prophet(saw),
who is the most perfect embodiment of
the Holy Qur’an’s teachings. The Holy
Prophet(saw) taught: “The best of you
are those who treat their wives best.”5
These words exemplify the respect that
Islam has not only for wives, but also
for women in general. Thus, how can
throwing acid in the face of a woman,
to scar her and torment her for life, be
in accordance with the teachings of
Islam? If a single acid attack was made
in the name of Islam, the perpetrator
can be rest assured that their
misconceptions of Islam’s teachings are
completely contradictory to the truth.
Khalifatul Masih V, the current head
of the Ahmadiyya Muslim Community,
has said regarding people who act
wrongly in the name of Islam that:
“Let it be absolutely clear that these
so-called Muslims are not working out
of love for Islam, but are motivated
only by their own selfish desires and
vested interests.”6
The men who carry out these brutal
attacks against women are merely
seeking revenge for something that
has angered them, and are never acting
in the name of Islam. Undeniably,
acid attacks are greater in number in
South Asian countries, where Islam
is one of the most dominant religions.
However, it needs to be remembered
that the South Asian region includes
developing countries that are inflicted

10 The Review of Religions | june 2012

 If the increased awareness on
the subject can save the life of
even a single woman, then the
celebrations have to be worth it.

with a weak rule of law and poor org/publications/detail/

legislation. The awareness raised by acid-attacks-just-a-culture-thing-or-just-islamic
Saving Face holds promise for the 4. http://www.acidsurvivors.org/statistics.html
future of these vulnerable women. The 5. Muhammad Zafrullah Khan, Wisdom of the
issue of weak rule of law in Pakistan Holy Prophet(as), Islam International Publications
will take longer to overcome, but the Limited, 1995, p. 11.
documentary gives the subject the 6. http://www.reviewofreligions.org/5318/
prominence that it deserves, and holds what-is-the-true-purpose-of-a-mosque/
hope for a brighter future for these
women. If the increased awareness on
the subject can save the life of even a
single woman, then the celebrations
have to be worth it.

endnotes

1. http://acidsurvivorspakistan.org/first-
pakistani-nomination-ever-for-oscar-won-for- Write to us with comments,
saving-faces-thank-you-daniel-and-sharmeen- feedback and suggestions at
asf-team-dr-jawad-and-the-survivors info@reviewofreligions.org
2. http://acidsurvivorspakistan.org/
3. http://www.familysecuritymatters.

june 2012 | The Review of Religions 11

The Philosophy of the
Teachings of Islam
part 17

Hadhrat Mirza Ghulam Ahmad(as),

the Promised Messiah and Mahdi

translated from urdu by

sir muhammad zafrulla khan
The Holy Qur’an, upon which The Philosophy
of the Teachings of Islam was based.

A Characteristic of Islam The Speaker is Honoured with Divine

Islam has always produced persons of Converse
this rank. It is Islam alone in which I would be guilty of doing great wrong
God approaches a servant and holds to my fellow beings if I were not to
converse with him and speaks inside declare at this stage that divine bounty
him. He builds His throne in the heart has bestowed upon me the status which
of such a one and pulls him from inside I have just defined and has honoured me
towards heaven. He bestows upon him with the kind of converse the features
all the bounties that were bestowed on of which I have just set out in detail, so
those before him. It is a pity that the that I should bestow sight upon the blind
blind world does not realise how far a and should guide the seekers of the One
person can reach in nearness to God. Who has been so far lost, and should give
They do not step forward themselves,
and if another one does so, he is either
declared a disbeliever or he is deified and It is Islam alone in which
is put in the place of God. Both these are God approaches a servant
great wrongs which proceed from one and holds converse with
extreme or the other. A wise one should
not lack high resolve and should not
him and speaks inside him.
persist in the denial of such an exalted
rank being conferred on anyone, and
should neither denigrate such a one nor to those who accept the truth the good
deify him. When a person attains such news of that holy fountain of which
high rank, God Almighty manifests such many speak but which few find. I wish to
relationship with him as if He covers him assure the listeners that the God, meeting
up with the mantle of His Godhead with Whom is the salvation and eternal
and such a one becomes a mirror for welfare of man, cannot be found without
beholding God. That is why the Holy following the Holy Qur’an. Would that
Prophet(saw) said: He who has seen me the people were to see that which I have
has seen God. This is the last stage in the seen, and were to hear that which I
spiritual progress of man in which he is have heard, and should lay aside mere
bestowed full satisfaction. tales and should run to the truth. The
cleansing water which removes all doubt,

june 2012 | The Review of Religions 13

the philosophy of the teachings of islam

was young and am now old but I have not

Be sure that the source of encountered anyone who has quaffed the
perfect knowledge is divine cup of this visible understanding except
revelation which is bestowed out of this holy fountain.
on the holy prophets of God.
The Source of Perfect Knowledge is
Divine Revelation
Dear ones, no one can fight God’s
designs. Be sure that the source of
that mirror through which that Supreme perfect knowledge is divine revelation
Being can be seen, is converse with the which is bestowed on the holy prophets
Divine that I have just mentioned. Let of God. Therefore God, Who is the
him whose soul seeks the truth arise and ocean of grace, did not design that divine
search. I tell you truly that if souls are revelation should be sealed up for the
charged with true seeking and hearts future and the world should thus be
develop true thirst, people would search destroyed. The doors of His revelation
for that way and would seek that path. and converse are always open. If you seek
How can that way be discovered, and them along their proper ways you will
how can the intervening veil be removed? find them easily. The water of life has
I assure all seekers that it is Islam alone come down from heaven and has stopped
which conveys the good news of that path. at its proper place. What must you do, so
All other people have since long sealed that you might drink of it? You should,
up divine revelation. Be sure, however, by some means or the other, arrive at that
that this seal is not imposed by God, but fountain and should put your mouth to
is an excuse that is put forward by man it so that you might be filled with the
on account of his privation. Be sure that water of life. The entire good fortune of
as it is not possible that we should be able a person consists in this that he should
to see without eyes, or should be able to run in the direction in which he perceives
hear without ears, or should be able to that light, and should adopt the way in
speak without a tongue, in the same way which he discovers a sign of the Friend
it is not possible that without the help of Who has been lost. You have observed
the Qur’an we should be able to behold that light always descends from heaven
the countenance of the True Beloved. I and falls upon the earth. In the same way

14 The Review of Religions | june 2012

the true light of guidance also descends to say, all the hardships and calamities
from heaven. Man’s own devices and and sufferings that are experienced by
his own conjectures cannot bestow the Prophets and the righteous at the
true understanding upon him. Can you hands of their opponents, or that are
behold God without His manifestation? imposed upon them by Divine decree.
Can you see in the dark without the help Through these hardships and sufferings
of heavenly light; if you can you may all the commandments of the law and
perhaps see in this case also. But our eyes, its directions that were comprehended
though in perfect condition, depend on by the human mind intellectually, appear
heavenly light; and our ears, though they in practical shape and become experience,
can hear perfectly, depend upon the air and by being developed by practical
which circulates under divine direction. exercise arrive at their climax, and the
That god is not true who is silent and person concerned himself becomes a
leaves everything to our conjectures. perfect code of Divine guidance. All
The Perfect and Living God is He Who the moral qualities like forbearance,
manifests Himself on His own. At this retribution, endurance, mercy, etc.
time also He has designed to disclose His which hitherto pervaded the mind and
own Being. The windows of heaven are heart theoretically, become part of the
about to open, the day is about to dawn. personality through practical experience
Blessed are those who should rise up and and make their impress upon the total
seek the True God, the One Who is not personality of the sufferer, as God the
overtaken by any calamity, the brilliance Glorious has said that we shall surely try
of Whose Glory is never dimmed. It is you with somewhat of fear and hunger
said in the Holy Qur’an that all the light and loss of wealth and lives and of the
of the heavens and the earth proceeds fruits of your labour, that is to say, you
from God and lights up everything.1 He will suffer all this at the hands of your
is the Sun that bestows light upon the enemies or by virtue of Divine decree.
sun, and He is the life of all the animates Then give glad tidings to the steadfast,
in the earth. He is the True Living God. who, when a misfortune overtakes them,
Blessed are those who accept Him. do not lose heart but say: Surely to Allah
we belong and to Him shall we return.2 It
The third source of knowledge is is these on whom are blessings from their
certainty through experience, that is Lord and mercy, and it is these who are

june 2012 | The Review of Religions 15

the philosophy of the teachings of islam

process of baking, our first difficulty is to

When without experience we prepare the dough in its proper condition
start the process of baking, our so that it neither becomes too hard nor
first difficulty is to prepare the remains too soft. Even if we succeed in
dough in its proper condition preparing the dough after much effort
and weariness, the bread that we bake
so that it neither becomes too will be part burnt and part unbaked
hard nor remains too soft. with lumps all over of irregular shape,
despite our observation of the process
of baking over a period of half a century.
rightly and perfectly guided. These verses Thus relying upon our bare knowledge
indicate that there is no virtue in the which we have never practiced, we would
knowledge that is confined to the mind suffer a loss of a quantity of flour. If such
and heart. True knowledge is that which is the case of our academic knowledge
emerges from the mind and regulates in elementary matters, then how can we
and trains all the limbs, and manifests rely solely on our knowledge without any
in practice all the store of memory. Thus practical experience in matters of great
knowledge is strengthened and fostered import? Thus God Almighty teaches
through its impress being imposed on us in these verses that the sufferings
all the limbs by practical experience. No which He imposes upon us are a means
type of knowledge, however elementary, of perfecting our knowledge through
arrives at its climax without practice. experience.
For instance, we have always known
that baking bread is perfectly easy and He has then warned us: You will surely be
involves no great art. All that is needed tried in respect of your possessions and
is that after kneading the flour and your persons, that is to say, people will
preparing the dough, we should divide it plunder your wealth and will kill you; and
into balls of proper size and pressing each you will surely suffer many hurtful things
ball between our hands should spread it at the hands of Jews and Christians and
out and place it on a properly heated pan, of those who set up partners with Allah;
and move it about till it is heated into but if you show fortitude and restrain
bread. But this is only our academic boast. yourselves, that indeed would be evidence
When without experience we start the of high resolve. The purport of all these

16 The Review of Religions | june 2012


verses is that only that knowledge is
beneficial which has been tested by
experience, and the knowledge that
is merely academic and has not been
the subject of experience is without
beneficence. As wealth is multiplied by
commerce, in the same way knowledge
arrives at its spiritual climax through
practical experience. Thus practical
experience is the principal means of
perfecting knowledge and bestows a
light upon knowledge. The ultimate
certainty of knowledge is achieved
through experience of every part of it.
That is what happened in Islam. God
Almighty provided the Muslims with
the opportunity to illustrate whatever
they were taught in the Qur’an in their
practice and thus to become filled with
its light.
endnotes
1. Allah is the Light of the heavens and the earth…
(Ch.24:V.36)
2. You shall surely be tried in your possessions and in
your persons and you shall surely hear many hurtful
things from those who were given the Book before
you and from those who set up equals to God. But if
you show fortitude and act righteously, that indeed
is a matter of strong determination. (Ch.3:V.187)
Note about references
Verse references to the Holy Qur’an
count ‘Bismillah…’ (In the Name
of Allah…) as the first verse of each
Chapter. In some non-standard texts,
this is not counted. Should the reader
refer to such texts, the verse quoted in
The Review of Religions will be found
a verse earlier, i.e. at one verse less than
the number quoted in this journal.
For the ease of non-Muslim readers,
‘(saw)’ or ‘saw’ after the words, ‘Holy
Prophet’, or the name ‘Muhammad’,
are used normally in small letters.
They stand for ‘Sallallahu ‘alaihi wa
sallam’ meaning ‘peace and blessings
of Allah be upon him’. Likewise, the
letters ‘(as)’ or ‘as’ after the name of
all other prophets is an abbreviation
meaning ‘peace be upon him’ derived
from ‘Alaihis salatu wassalam’ which
are words that a Muslim utters out of
respect whenever he or she comes across
that name. The abbreviation ‘ra’ or (ra)
stands for ‘Radhiallahu Ta’ala anhu and
is used for Companions of a Prophet,
meaning Allah be pleased with him
or her (when followed by the relevant
Arabic pronoun). Finally, ‘ru’ or (ru) for
Rahemahullahu Ta’ala means the Mercy
of Allah the Exalted be upon him.
In keeping with current universal
practice, local transliterations
of names of places are preferred
to their anglicised versions, e.g.
Makkah instead of Mecca, etc.
 © AMA GALLERY UK
love for all
hatred for none
Baitul Wahid Mosque
Opens in Feltham,
London
hadhrat mirza masroor ahmad (aba), khalifatul masih v ,
h e a d o f t h e w o r l d w i d e a h m a d i y ya m u s l i m c o m m u n i t y
 Feltham is located in
West London, in the
Borough of Hounslow.

O
n 24th February 2012, Hadhrat
Mirza Masroor Ahmad (aba) ,
Khalifatul Masih V, Head of
the worldwide Ahmadiyya Muslim
Community, inaugurated the Baitul
Wahid Mosque in Feltham, London.
A formal reception was held in the
evening and was attended by a number
of dignitaries, guests and local residents.

june 2012 | The Review of Religions 19

baitul wahid mosque
opens in feltham , london

© AMA GALLERY UK

© AMA GALLERY UK
Mary Macleod, MP for Brentford and The Mayor of Hounslow, Councillor
Isleworth, congratulated the Ahmadiyya Amrit Mann, called the Ahmadiyya
Muslim Community on the opening of Muslim Jama’at in Hounslow “a model
the Baitul Wahid Mosque. She offered community”. He praised the Community’s
her support for the many peace initiatives motto of ‘Love for All, Hatred for None’ and
undertaken by the Community and its commitment to humanitarian efforts.
praised the Community’s role towards
building a peaceful society. She also
spoke of her concern at the continued
persecution of Ahmadis in Pakistan.
© AMA GALLERY UK

© AMA GALLERY UK

Seema Malhotra, MP for Feltham and Jagdish Sharma, MBE, Leader of

Heston, said that the Ahmadiyya Jama’at Hounslow Borough Council, said
was constantly striving to bring people of Ahmadi Muslims had the distinction of
all faiths and beliefs together. She said being “law abiding and tolerant”. Also in
the values of the Community made it an attendance at the event were Virendra
“example” for others to follow and said she Sharma, MP for Ealing Southall, and
was sure the new mosque would educate Lord Tariq Ahmad of Wimbledon.
and bind the local community together. The function was concluded with a
20 The Review of Religions | june 2012
keynote address by the Fifth Khalifa
of the Ahmadiyya Muslim Community,
Hadhrat Mirza Masroor Ahmad (aba).
The full transcript of this address is
presented below.
“All distinguished guests, A s s a l a m o
A l a i k u m Wa R a h m a t u l l a h e Wa
B a ra k a toh u - peace and blessings of
Allah be upon you all.
We are all gathered here today for the
opening of our Baitul Wahid Mosque,
The opening of this mosque is
a cause for great happiness
and celebration for the
local Ahmadi Muslims
who live in this area.
here in Feltham. The opening of this
mosque is a cause for great happiness and
celebration for the local Ahmadi Muslims
who live in this area. In particular, this
jubilation is even greater bearing in
june 2012 | The Review of Religions 21
baitul wahid mosque
opens in feltham , london

mind that certain obstacles arose during us, oppressing us and making us a target
the process of attaining permission for of their hate. When it comes to giving us
the construction of the mosque. Such our due rights, they either give false and
issues were, at the time, certainly a cause artificial excuses for not granting them,
of anxiety for the local Ahmadis; but or in many cases they openly deny our
ultimately, we were granted permission to due rights altogether, without giving it a
build this mosque. This was because, as I second thought. Let it be known though,
have said many times that here in the UK, that in the face of such injustice, we
the system of governance is just and one never display an inappropriate or wrong
which affords citizens their due rights. response. Where we are able to do so,
Having gained permission, it now gives then certainly we seek our rights through
us great pleasure to be able to inaugurate the proper channels of the law and we do
this truly beautiful mosque here today. so persistently. If the law or authorities
We, who are Ahmadi Muslims, always are able to help us then that is good, and
pray that God Almighty enables just it is always appreciated. However if that
and fair governments to be established is not the case, then we leave the matter
throughout the world, and also that the in the hands of God Almighty. We bow
world becomes filled with people who down before Him and beseech His Help
are fair minded and even-handed. We for our situation to improve. This is the
pray that such equitable people spread far beautiful way that we have been taught to
and wide so that a truly just and unified act by our Holy Book, the Holy Qur’an
society develops, where all people are and by the Founder of Islam, the Holy
afforded their due rights. Prophet Muhammad (peace and blessings
of Allah upon him). Ahmadi Muslims
We, the Ahmadiyya Jama’at, are constantly are spread across the globe, yet they are
engaged in trying to develop exactly this unified in terms of their conduct and
type of society in every part of the world. behaviour. Thus, you can travel to any
Unfortunately however, in some parts part of the world and you will find that
of the world certain governments and the character and manner of Ahmadi
people have failed to stand shoulder to Muslims is completely distinct and that
shoulder with us, in our efforts to create a they follow precisely the true teachings
peaceful and harmonious society. Instead of Islam.
of assisting us, they are in fact persecuting

22 The Review of Religions | june 2012

However, before going on to speak about
Islam and its teachings, I would like to
first of all take this opportunity to thank
all of the guests present, from the bottom
of my heart, for making the effort to
come and attend tonight’s function. We
are grateful to all of you, that despite
belonging to different religions or having
different beliefs, you have come today to
join in our celebrations. You have come
because of the personal relationships
that you have developed with Ahmadi
Muslims, and also due to your high moral
values. I have no doubt that those who
are opposed to the construction of this
mosque will be keeping a close eye on
tonight’s event and also paying attention
to the people attending.
Your attendance in spite of this, proves
that you are unconcerned by such matters.
Instead, for the sake of upholding human
values, and considering the feelings
of others, you have come to take part
in our mosque’s opening. Thus your
attendance is extremely praiseworthy, it
is extremely admirable and is indeed a
very courageous step. In particular, those
people who are involved in local politics
have set aside any political risk to their
popularity or even their career in an effort
to join with us this evening. Bearing all
of this in mind, I have the utmost respect
for everyone who is attending this event,
and so from the depths of my heart, I
would like to express my gratitude to all
of you.
june 2012 | The Review of Religions 23
baitul wahid mosque
opens in feltham , london

you, therefore, is given as a means to

please God Almighty. I hope and indeed
expect that you will always find the local
Ahmadis living nearby, displaying the
same level of appreciation. The Ahmadis
will always remain grateful to the people
who helped us build this mosque, or who
co-operated with us, or showed kindness
in any way.

Being grateful for the kindness of others Nevertheless, as I mentioned, there were,
is not just a matter of routine, but is and indeed still are, also some people
actually an essential part of our faith, opposed to this mosque and who wished
because our master, the Holy Prophet that it had not been built. With regard
Muhammad (peace and blessings of Allah to such people, Ahmadi Muslims will
be upon him), instructed all Muslims that continually pray for them, that may Allah
a person who is not grateful to mankind, remove any lingering misconceptions or
is in fact not grateful to God Almighty. suspicions that they have about us. It is
As we believe in life after death, where we only through such a spirit that we can be
will be called to account for our actions true to our community’s motto, ‘Love for
in this world, I and indeed every Ahmadi All, Hatred for None.’ I am confident that
Muslim, will always try to ensure that we as this mosque is now open for worship,
never act in a way that is displeasing to it will, God Willing, become a means of
God Almighty. I should also clarify, that removing the misconceptions that exist
as Muslims we have not simply been told amongst certain people in this area. For
to be thankful to our fellow Muslims, but how can it be that on the one hand, a
instead we are taught that a true Muslim building is constructed for the worship
must express his gratitude to all people, of the One God, yet on the other, the
regardless of religion or background. worshippers choose not to pay heed or due
Therefore, as I just said, our expression of attention to God’s commands? Wherever
thanks is not given merely out of a basic God Almighty has commanded Muslims
moral courtesy, but is in fact an essential to worship Him, he has also, at the same
part of our faith. My gratitude to all of time, commanded them to fulfil the

24 The Review of Religions | june 2012

rights of His Creation. If the rights of rights of orphan children because they
God’s Creation are not fulfilled, then are vulnerable and living a deprived life.
in the sight of God, there is no value Also, we are commanded to fulfil the
to such worship, or even such mosques. rights of the poor and the needy. If a
This point is mentioned repeatedly in the Muslim fails to discharge the due rights
Holy Qur’an. For example, in Verse 84 of of such vulnerable people, he can never
the second Chapter of the Holy Qur’an, please God, nor can he play any role in
God Almighty has commanded, very establishing peace in the society. Then at a
clearly, that apart from worshipping Him, collective level, Muslims are commanded
we must also adopt other virtues and so by this verse, to act kindly and lovingly
travel on a path of righteousness and to all people with whom they come into
goodness. The verse explains to us that contact. Thus, in essence, this verse orders
one crucial way to adopt righteousness Muslims to act compassionately towards
is through our conduct in our personal all of mankind.
relationships. It speaks in detail of our
duty to care for and show love to our So when such a teaching exists, how can
fellow man, and indeed various categories a true Muslim even contemplate playing
of people are listed, who are deserving of a role towards the destruction of society’s
our care and consideration. peace and harmony? On many occasions,
the Holy Qur’an has stated that the
First and foremost, it draws our attention hallmark of a Muslim and a sign of his
to one’s parents being the most deserving true faith is the performance of righteous
of our love and affection. This is because deeds. For the benefit of man, the Qur’an
from childhood through to maturity, has listed some of these righteous acts
parents care and nurture their children and deeds. For example, the Holy
to such an extent, that the child can Qur’an calls for fulfilling the rights of
never fully repay them or properly one’s neighbours. The Qur’an calls for
express his gratitude. Thereafter, God the establishment of peace. It calls for
Almighty has commanded that our the establishment of truth and it calls on
close relatives, neighbours, friends and Muslims to adopt countless other moral
other such relations are also deserving acts. Similarly, we learn from a tradition
of our care and compassion. The verse of the Holy Prophet Muhammad (peace
then calls on Muslims to fulfil the and blessings of Allah upon him) that he

june 2012 | The Review of Religions 25

baitul wahid mosque
opens in feltham , london
taught that a person should desire for
others, what he desires for himself, and
that only then can such people be classed
as true believers. What a truly beautiful
teaching this is. The Holy Prophet (peace
be upon him) also said that a person has a
duty to be a good neighbour if he wants
to be classed as a true Muslim.
In light of all of these teachings, when a
mosque is built by a person who claims
to be a Muslim, and who believes in the
One God, then how can it be possible
that instead of using the mosque to
worship God Almighty, he uses it to
try and cause distress and anguish to
others? As I have briefly explained, both
the Holy Qur’an and the Holy Prophet
Muhammad (peace and blessings of Allah
be upon him) have taught that fulfilling
the rights owed to mankind is a great
responsibility and burden, that has been
placed on the shoulders of every Muslim.
Indeed, as I just mentioned, the Holy
26 The Review of Religions | june 2012
Thus, in essence, this
verse orders Muslims
to act compassionately
towards all of mankind.
Prophet (peace and blessings of Allah be
upon him) went as far as to say that we
should desire for other people the same as
we desire for ourselves. If we ponder over
this, we will observe that no intelligent
or wise person could ever desire pain or
suffering for himself, nor could he desire
that his rights be seized by another. Thus,
no true Muslim can ever desire injustices
or suffering for any other person because
that would run entirely contrary to what
the Qur’an and the Holy Prophet of
Islam (peace and blessings of Allah be upon
him) have taught.
I have already mentioned that Islam
teaches the vast importance of being
a good neighbour. It teaches that
fulfilling the rights of one’s neighbours
is fundamental to maintaining the
peace of society, and only if you are a
good neighbour can you be classed as
a sincere Muslim. Islam teaches that
a neighbour is not just he who lives
next door. Instead, God Almighty has
designated a very wide circle of people
 Hadhrat Mirza Masroor Ahmad, Khalifatul
Masih V(aba), Head of the Worldwide
Ahmadiyya Muslim Community delivering
the Friday Sermon in the Baitul
Wahid Mosque earlier in the day.
who count as neighbours. Apart from the
people who live nearby, also included as
neighbours are your work colleagues and
subordinates, the people for whom you
are responsible and those people with
whom you journey. Many other groups of
people are also designated as ‘neighbours’.
Bearing all of this in mind, when a
Muslim who is pure of heart, enters a
mosque, then undoubtedly he bears the
responsibility to make righteous acts
When a mosque is built by
a person who claims to be a
Muslim, and who believes in
the One God, then how can
it be possible that instead of
using the mosque to worship
God Almighty, he uses it
to try and cause distress.
and positive human values, a distinctive
feature of his character. These are the
hallmarks of a true Muslim and without
them, a Muslim’s faith cannot be deemed
to be proper or sincere. Hence, these are
the beautiful teachings of Islam, which
june 2012 | The Review of Religions 27
baitul wahid mosque
opens in feltham , london
Islam teaches that a neighbour
is not just he who lives
next door. Instead, God
Almighty has designated
a very wide circle of people
who count as neighbours.
act as the guarantor for a truly peaceful
society, and it is upon such pure teachings
that we Ahmadi Muslims have built this
mosque. We have built this mosque so
that people can join together and fulfil
the rights owed to God Almighty and to
His Creation. Apart from the worship of
God, we will use this mosque to mutually
consider and discuss matters of goodness
and morality, so that each and every
person who enters it will be inspired to
move further towards piety and virtue.
Thus, as I have already said, I truly believe
that this mosque will become a means in
itself for dispelling the erroneous views
held by certain locals and some of our
neighbours. All of you will come to see
that our response to such wrongfully
held suspicions will be nothing except
for love, except for affection and a total
commitment to serve mankind.
28 The Review of Religions | june 2012
You might feel that some of the Muslims,
or Muslim groups, do not follow the
teachings I have just mentioned. The
answer to this is that we, the Ahmadiyya
Community, in every part of the world
we may reside, follow the true teachings
of Islam; those that have been imparted
to us by the Founder of our Community,
Hadhrat Mirza Ghulam Ahmad (peace
be upon him) who claimed to be the
Reformer, Promised Messiah and
Mahdi. He asked us that; follow these
true teachings, otherwise you cannot be
considered a true Muslim. In the 123
year history of the Ahmadiyya Muslim
Jama’at (or Community), you will never
find a single occasion when anyone has
been able to truthfully allege that our
Community took part in any disorder.
This is due to us following the true
teachings of Islam as interpreted by the
Founder of the Ahmadiyya Community.
Certainly, whenever and wherever we
have been called to help and assist in good
endeavours or in service to humanity, we
have always heeded the call and come
running to partake in those good acts.
We do so, not due to any vested interests,
but only due to our desire to seek God’s
pleasure and nearness. Thus, to any of our
friends who have fallen prey to certain
misconceptions, or perhaps have heard
misinformation or false rumours and
so have come to hold a negative view of
us, I would like to send them a message
through all of you who are here – and
that message is that this mosque has been
built only for the worship of God, and
as a means to develop love, affection and
peace. We have no other purpose, and we
never will.
The world today is fraught with danger
and turmoil. We sit at an extremely
critical juncture and so there is an
urgent need for us to all recognise
our Creator and to fulfil the rights of
His Creation. Otherwise, if we fail to
uphold and discharge each other’s due
rights, it will undoubtedly lead to great
destruction in the world. Whilst God
will call to account those who usurp the
rights of others in the next world, it is
also His practice to punish people in
this very world. That is why we find so
many calamities, natural disasters and
wars taking place, for they are a result
of God’s anger and wrath. As we stand
on the brink of disaster, we must all join
together in an effort to prevent such a
huge catastrophe from befalling us. Every
individual in a society, irrespective of his
background, has a role to play. We need
to warn our leaders and governments of
the dangers of this time. Otherwise, if
we fail in this task, and are led to a Third
World War, then the horrific destruction
that will befall us is apparent to all, and
lies in front of us. We must care for our
future generations and must not be
consumed only by our own personal
interests. It is my ardent prayer that the
world comes to realise this, and thus save
itself from the almighty devastation that
otherwise awaits.
At the end, I would like to sincerely
thank all of the distinguished guests once
again for taking the time to attend this
event. May Allah reward all of you for
this, abundantly; thank you.”
june 2012 | The Review of Religions 29
London’s First Mosque
- A Study in History
and Mystery

asif m basit
part 1 of 2
The morning of the 3rd of October 1926
dawned upon London as another regular
Sunday morning, but for the residents
of Putney, it had been long awaited. The
construction of an unusual building on
Melrose Road SW18 had been ongoing
for two years now, and had been of
great interest for the local residents
of Putney and Southfields. It had also
attracted immense press attention ever
since its foundation was laid in 1924,
by Hadhrat Mirza Bashir-Ud-Din
Mahmud Ahmad(ra), the Head of the
Ahmadiyya Muslim Community at the
time. The residents had witnessed famous
architects such as T H Mawson visit
the site1 during the planning phase and
then members of the local community
voluntarily taking part as labourers in
the construction phase.2 Now, on this
morning, it was ready for its inauguration
– an event that was scheduled to occur
later that afternoon. What made the
event historically so important was the
fact that it was set to be the opening of
London’s first ever mosque.3 There had
long been a Muslim presence in Britain;
organised communities, such as that of
Abdullah Quilliam had emerged (and
dispersed). Various houses had been
what Muslim Londoners later called
the East London Mosque, but the need
for a purpose built mosque in London
The construction of an unusual
building on Melrose Road
SW18 had been ongoing
for two years now, and
had been of great interest
for the local residents of
Putney and Southfields.
was long felt by Muslims in Britain. This
gap was to be filled by the Ahmadiyya
Muslim Community, 4 adding a new
dimension to the historical importance
of the mosque.
London being at the crossroads of
the world – both geographically and
sociologically – meant that this event
was important, not only for the history
of Islam, but for the history of Great
Britain also. Having ruled India for
an extensive time period, the British
Government was fully aware that a
mosque for Muslims was not only a
place of worship, but also a place of
much more social and political value. The
community which built this mosque was
none other than the Ahmadiyya Muslim
Community. The community was known
for its zealous missionary activities, and
for its members who boldly professed
june 2012 | The Review of Religions 31
london ’ s first mosque
- a study in history and mystery
During research, the author obtained original
drawings of the Fazl Mosque, discovered
at the Kendal Record Office. T H Mawson
(1861-1933) lived by the Windermere
Lake and his works were passed on to
the Cumbria County Council following
the closure of Thomas H Mawson &
Son. These plans of the Fazl Mosque are
part of the 14,000 plans and drawings
that comprise the T H Mawson Archive.
their faith and strove to proselytise
their beliefs. The question was, how
would they be received? Would it be
similar to how Muslims had received
the Christian missionaries in India, or
32 The Review of Religions | june 2012
would they be welcomed? While local
residents were excited merely by the
thought of a mosque being built in their
neighbourhood, the authorities as well
as citizens with a greater sense of history
and sociology were considering more
seriously the avenues that would open
with the establishment of the mosque.
At this juncture, it would be quite
appropriate to provide a background
to the community that was behind the
building of this mosque. The Ahmadiyya
Community is a sect of Islam founded
 by Hadhrat Mirza Ghulam Ahmad(as)
in 1889 in Qadian, 5 a small town
in the Gurdaspur District of Indian
Punjab. It is known among religious
circles, apart from many other aspects,
for the heresy attributed to it by the
mainstream orthodox Muslims, who
believe that Hadhrat Mirza Ghulam
Ahmad(as)’s claim of being the Promised
Messiah and the Imam Mahdi is not
The Fazl Mosque under construction, 1925
in accordance with the doctrine of
the finality of the Prophethood of

june 2012 | The Review of Religions 33

london ’ s first mosque
- a study in history and mystery
A newspaper report one day before the
mosque opening. The caption under the
photo of Prince Faisal reads: ‘THE FIRST
MOSLEM MOSQUE IN LONDON, which is
to be opened to-morrow by Prince Faisal.’
Muhammad(saw),6 the Prophet of Islam.
This stance is self-contradictory as all
Muslims await a person to fulfil this
role, while still claiming to believe in
the finality of Prophet Muhammad(saw).7
There is, however, a difference in the
understanding of the nature of the
Second Advent – other Muslims taking
it to be literal and physical and Ahmadis
34 The Review of Religions | june 2012
The King had replied that
he would not be able to
attend, but would send
his son, Emir Faisal, the
Viceroy of Makkah (who
later became King Faisal of
Saudi Arabia) to inaugurate
the mosque on his behalf.
take it to be metaphorical. Hadhrat
Mirza Ghulam Ahmad(as) claimed that
the traditions of the Prophet carried
metaphorical meaning and that he
himself was the personification of the
awaited Messiah.8
This allegation of heresy by the Muslim
orthodoxy has led the community to
being declared outside the pale of Islam9
by other Muslims, and hence a non-
Muslim minority for the Muslim world.
This again contradicts the teachings
of Prophet Muhammad (saw) who, in
many traditions, is said to have defined
a Muslim as one who believes in the
Oneness of Allah, in Muhammad (saw)
as His messenger. 10 The Ahmadiyya
Community claims to believe in exactly
this and a study of their literature is
ample proof of the claim.11 Having been
declared heretics by the Ulema12 of the
orthodoxy, it is thought by many orthodox
Muslims as legal to drive Ahmadis out
of Muslim majority neighbourhoods,
boycott them socially, and in some
circles, even kill them if the state fails
to do so.13 Extremist Muslim groups,
for this reason alone, have killed many
Ahmadis in Pakistan14 and other parts
of the Muslim world.15 However, this is
not supported by the practice of Prophet
Muhammad(saw) or the Sunnah, which is
claimed by the orthodox Muslims to be of
a prime source of guidance, only second
to the Qur’an. Despite all this opposition
Prince Faisal of Saudi Arabia is received at
Paddington Railway Station in London. On
the extreme left is Maulana Abdur Raheem
Dard(ra), the first Imam of the Fazl Mosque
and a Companion of the Promised Messiah(as).
and persecution, Ahmadis are renowned
for conveying the peace-loving message
of Islam to all accessible inhabited parts
of the globe.16 By 2011, they officially
claimed to be established in 200
countries.17 The post 9/11 world has seen
a rise in the trajectory of Islamophobia,
as never witnessed before. 18 While
Islam is seen to be synonymous with
june 2012 | The Review of Religions 35
london ’ s first mosque
- a study in history and mystery
It deserves special mention
that realising the importance
of the occasion, Muslims
from around London
are also reported to have
attended the opening.
36 The Review of Religions | june 2012
Local onlookers vie for the best view at
the opening of the mosque in 1926.
terrorism, the Ahmadiyya Community
has been at the forefront among the few
Muslim sections that promote Islam as
a peaceful faith and demonstrate this in
their practice.19
With this being the background,
Muslims could not have been too
happy with the fact that the Ahmadiyya Only half an hour before the ceremony, a
message was received from the Foreign
Community was going to take credit for Secretary of the King of Hedjaz, that the
establishing a mosque, especially one of Prince would not be able to attend. The

great socio-geographical importance. The Head of the Ahmadiyya Muslim Community

at the time, Hadhrat Mirza Bashir-Ud-Din
extensive and widespread attention this Mahmud Ahmad(ra), Khalifatul Masih II,
mosque had gained even before it was requested Honourable Khan Bahadur Shaikh

built is evident from the press reports on Abdul Qadir, the Indian Representative to
the League of Nations, to officially open
the foundation stone laying ceremony the mosque instead. Photo: Hadhrat
in October 1924.20 What had sent a Abdur Raheem Dard(ra) handing the silver

very strong message of goodwill across key of the mosque to Sheikh Qadir.

the religious sections of Britain was a

result of the message of the Khalifa, or
the spiritual Head of the Ahmadiyya
Community, that was inscribed on a slab
june 2012 | The Review of Religions 37
london ’ s first mosque
- a study in history and mystery
The keynote address by the
Khalifa was read out; this
was received by cable from
Qadian, India. This message
is an important document in
understanding the intention
behind the building of
this mosque in London.
that was erected as part of the foundation
laying ceremony. The message was in
Urdu language, rendered in English,
and read:
‘I, Mirza Bashir-Ud-Din Mahmud
Ahmad, Khalifatul Masih II, Head of
the Ahmadiyya Community which has its
Headquarters at Qadian, Punjab, India lay
the foundation stone of this Mosque to-day,
the 20th Rabiul Awwal 1343 Hijra, to seek
the pleasure of God so that His name be
glorified in England and that the people of
this country may also partake of the blessings
which have been vouchsafed to us. I pray
to God that He may accept this humble
and sincere effort of all the members of the
Ahmadiyya Community, both women and
men, and that He may provide means for
the growing prosperity of this mosque; and
38 The Review of Religions | june 2012
may He make it for ever and ever a centre
for promulgating the views of purity, piety,
justice and love, and may this place prove a
sun of spiritual light radiating forth in this
country and in all the countries around the
blessed beams of the heavenly light of the
Holy Prophet Mohammad the Chosen one
of God and the seal of the prophets and of
Ahmad the Promised Messiah, the prophet
of God, the Vicegerent, and the reflection of
Mohammad (may peace and the blessings of
God be upon them both). Amen.’
19-10-1924
It was against this backdrop that the
opening of the mosque was to be staged.
The Ahmadiyya Community, honouring
him as the guardian of the Islamic Holy
Places, had requested King Abdul
Aziz Ibn Saud of Hedjaz to open the
mosque.21 The King had replied that he
would not be able to attend, but would
send his son, Emir Faisal, the Viceroy
of Makkah (who later became King
Faisal of Saudi Arabia) to inaugurate
the mosque on his behalf.22 The mosque’s
administration had very happily accepted
this and the following months were spent
in making arrangements for the Royal
visit on this grand occasion.
All the aforementioned events were
incidentally taking place at a time of
great political importance for Hedjaz.
The conquest of Hedjaz by King Abdul
Aziz Ibn Saud had recently taken
place and Great Britain, for diplomatic
reasons,23 was among the nations that
accepted his regime. The Political Agent
of Great Britain to Hedjaz, S R Jordan,
wrote to Whitehall in London to report
that one of the reasons King Abdul Aziz
Ibn Saud was sending his son Prince
Faisal to Britain was to show gratitude
to His Britannic Majesty, the King of
England, for having accepted the King’s
Government. The same letter also carried
the indication that ‘it is also rumoured
locally that whilst in England, Emir
Feisal will inaugurate a Mohammedan
Church’.24
With all arrangements in place, the
Prince arrived at London Paddington
station on 23 rd September 1926. As
the major purpose of his visit was to
inaugurate the mosque,25 he was received
by A R Dard, the Imam of the London
Mosque and other members of the
mosque administration26 and then led
to Hyde Park Hotel. The event was of
great excitement for the Ahmadiyya
Community whose simple, and mostly
poor members in India had raised the
money to fund the building of the
mosque;27 the majority of the voluntary
contributors being the women of the
Ahmadiyya community. A vast majority
of the women, being typical Indian
homemakers, had sold whatever form
of jewellery or valuable assets they
possessed to attain this goal. 28 The
inspiration behind this huge step of
voluntary resolve, to raise this large sum
of money, is said to have had its roots in
the sermons of the Khalifa,29 who had
expressed how important the opening of
a mosque in London could be.30 London
newspapers confirmed that this event was
taken to be a huge turning point in the
story of ‘East meeting West’.31 However,
the propaganda about the opening had
sent a wave of excitement amongst the
residents,32 as well as the government
authorities in London.33
Around thirty members of the House
of Commons and the House of Lords
were due to attend and India Office
records reveal that members of the
Royal Family were also invited to the
occasion.34 The press had been covering
the progress ever since the foundation
was laid, but news stories highlighting
the opening became more prominent
in the national mainstream press as the
big day approached. The Times covered
the story closely on October 2nd 1926
and mentioned that Prince Faisal would
june 2012 | The Review of Religions 39
london ’ s first mosque
- a study in history and mystery

Hadhrat Malik Ghulam Farid(ra), a Companion

of the Promised Messiah(as), calling the
first Adhan (call to Prayer) at the mosque.
The fact that Prince Faisal,
at the last minute, declined
to attend despite the fact
arrive at the ceremony and how the series
of events was due to unfold in course of
that he had travelled a long
the schedule,35 the following day. The way with the intention
arrival of the Prince was to mark the to open the mosque is
commencement of the opening ceremony, interesting to consider.
followed by the Prince formally opening
the doors of the mosque with a silver key,
and then the company would assemble
in a marquee erected in the grounds of

40 The Review of Religions | june 2012

the mosque to present an address to
the Prince, who would reply to it. The
keynote address was to be the message of
Hadhrat Khalifatul Masih(ra), the Head
of the Ahmadiyya Community, which he
was to send from Qadian, as he himself
had not been able to make it for this
occasion.36
The day had started with the buzz and
excitement that one would expect at
such a historic occasion. Alongside
Prince Faisal, who was designated as
the chief guest, other dignitaries were
also expected to attend. To watch this
unique moment of historic importance, a
crowd had gathered from early afternoon
to catch a glimpse of the dignitaries
who were to attend the opening37 of
the first ever mosque in London. 38
Dignitaries had arrived at the mosque
by three o’clock in the afternoon, among
whom were members of the British
Parliament, members of the House of
Lords, members of the Anglican Clergy,
delegates from foreign embassies in
London and dignitaries from other walks
of life. Also attending on invitation were:
Sir Harry Brittain MP, Sir P J Hannon
JP, the Mayor of Wandsworth and Khan
Bahadur Shaikh Abdul Qadir, 39 the
Indian Representative to the League
of Nations, to name but a few of the
dignitaries. It deserves special mention
that realising the importance of the
occasion, Muslims from around London
are also reported to have attended the
opening.40
It came with a sense of shock and
disappointment when only half an hour
before the ceremony, the Imam of the
London Mosque received a telegraphic
message from the Foreign Secretary of
the King of Hedjaz, which said that
Prince Faisal would not be attending the
ceremony, and hence would not be able to
inaugurate the mosque. The telegraphic
message read:
‘I very greatly regret having to inform
you that his Highness the Emir Feisal
Ibn Abdulla Aziz Al Saud will not be
able to attend. This is a matter which
occasions his Highness very great regret,
and both his Highness and myself wish
all success to yourself and all prosperity
and blessings to the great Mosque. And
we pray God to grant your work that
success.’41
As one can imagine, this disruption
at the eleventh hour, must have been
difficult to take. Had it been an ordinary
occasion, the Imam could have taken a
spontaneous decision, but the grandeur
june 2012 | The Review of Religions 41
london ’ s first mosque
- a study in history and mystery
of the occasion demanded thorough
consideration and guidance from the
Khalifa.42 A telegraphic message was
immediately sent out to Qadian seeking
guidance as to what could be done in
light of the new circumstances. The
Khalifa, Hadhrat Mirza Bashir-Ud-
Din Mahmud Ahmad(ra) wrote back
immediately to say that the opening
should go ahead as planned, and directed
that Khan Bahadur Shaikh Abdul Qadir
be requested to open the mosque. Thus,
in the absence of the Prince, London’s
first mosque was opened by Khan
Bahadur, the Honourable Shaikh Abdul
Qadir, a former Minister in the Punjab
Government, and then a member of
the Indian delegation at the League of
Nations.43 The rest of the evening went
according to schedule. It was, indeed, a
turning point in the history of both Islam
and London. The Times, in its report the
day before viewed this occasion in the
following words:
‘The occasion is one of great importance
in the history of religious movements
outside Christianity in this country, for
the mosque, situated in the Metropolitan
Borough of Wandsworth (whose Mayor
will be present at the ceremony) is the
first building erected in London for
Islamic worship.’44
42 The Review of Religions | june 2012
The Daily Chronicle report on the same
evening read:
‘It was a formal ceremony in an
atmosphere curious even for London.’45
The Westminster Gazette described it as ‘an
occasion of great importance in Muslim
circles.’46
The event, unique in its nature as it was,
received a high presence of the national
press and media with ‘a battery of
cameras and kinematograph machines’47
in and around the compounds.
The Honourable Shaikh, although
making it clear that he did not belong
to the Ahmadiyya sect of Islam himself,
emphasised the importance of the
opening of this Mosque. He said in the
course of his address that:
‘…he was not in favour of ceremonies,
but in these days they could not
ignore the value of publicity, and that
mosque, which was the beginning of
the missionary movement of Islam in
London, would sink into obscurity were
it not for the publicity which would be
given to that ceremony.’48
Messages were read out from all over
the world and from many well-known
dignitaries who were not Muslims.49
After this, the keynote address by the
Khalifa was read out; this was received by
cable from Qadian, India. This message is
an important document in understanding
the intention behind the building of
this mosque in London. It shows how
important a turning point this mosque
was in the history of London, the
metropolis famous today for its religious
and cultural diversity. The message of the
Khalifa read:
‘We do not cherish feelings of enmity
towards Christianity, but look upon Jesus
Christ (peace be upon Him) as a true and
great prophet of God…’.
It went on to say that the objective of
the mosque:
‘…will be to spread the worship of the
one living and powerful God in this
centre of unity with love and sincerity,
and to establish the love of the Creator
in the hearts of men. We will try to
remove the feelings of hatred and
enmity from betwixt the followers of
different religions and will do our best
to create the true spirit of search. We
will try to reform morals and efface
wrongs and transgressions. We will try
to create feelings of sincerity and true
equality, which recognises the legitimate
differences of grades, and engender
feelings of brotherhood and mutual
sympathy and cooperation.’
‘And I avail myself of this opportunity by
appealing to the Christian people that
they also should not look upon Islam
with feelings of enmity, and instead of
trying to find faults with the Islamic
teachings should search for its beauties,
because the truth of a religion is not
manifested by finding faults with others,
but by proving the excellence of it own
teachings.’
‘Brethren, the world of today is
a sorrowful scene of polytheism,
irreligiousness, hatred between nations,
tension between classes. Hence it is the
duty of every honest man who loves his
God to wake from his sleep and make
houses consecrated in the name of God
strongholds of His unity and centers of
union, instead of making them places of
irreligiousness and means of disunion.’50
With the messages read out, the Imam
of the Mosque gave a silver key to the
Hon Shaikh Abdul Qadir, who formally
opened the Mosque.51 The fact that
june 2012 | The Review of Religions 43
Prince Faisal, at the last minute, declined
to attend despite the fact that he had
travelled a long way with the intention
to open the mosque is interesting to
consider. What led to the Prince pulling
out from attending at the eleventh hour?
Asif M Basit is on the Board of Directors
of Muslim Television Ahmadiyya
International, the official 24-hour satellite
television station of the Ahmadiyya Muslim
Community (www.mta.tv), where he also
produces and presents the weekly religious
discussion programme, ‘Rah-e-Huda’ (The
Right Path).
CONTINUES IN NEXT EDITION WITH
T H E F I N A L PA RT – ‘ M Y S TE R Y O F
T HE PRIN CE’ AND ‘FIRST MOSQUE
IN LONDON?’
endnotes
1. Thomas H Mawson, “Details for
Ahmadiyah Mosque, Southfields, London”,
n.d., WDB 86/A, Mawson Archives.
2. “Mosque for a London Suburb,” The
Daily Graphic, September 29, 1925, 8.
3. “The Muezzin of Putney,” London
Evening Standard, October 1, 1926, 1.
4. “First Mosque in London,” The
44 The Review of Religions | june 2012
Times, October 2, 1926, 7.
5. Friedman, Y, “Ahmadiyah,” in
Encyclopedia of Religion (Farmington Hills,
MI: Thomson Gale, 2005), 200–201.
6. David Westerlund and Ingvar Svanberg,
eds., Islam Outside the Arab World
(Richmond, Surrey: Curzon, 1999), 8.
7. Friedman, Y, “Ahmadiyah,” 200–201;
Ishtiaq Ahmed, “South Asia,” in Islam
Outside the Arab World, ed. David
Westerlund and Ingvar Svanberg
(Richmond, Surrey: Curzon, 1999), 5–7.
8. Hadhrat Mirza Ghulam Ahmad,
Nishan-e-Asmani, 5th ed. (Surrey: Islam
International Publications, 2009).
9. SE Brush, “Ahmadiyat in Pakistan,”
The Muslim World 45 (1955): 145–171.
10. Narration of the Holy
Prophet(saw) from the Hadith.
11. Hadhrat Mirza Bashir-Ud-
Din Mahmud Ahmad, Invitation to
Ahmadiyyat, 5th ed. (Tilford, Surrey: Islam
International Publications, 2007), 6–11.
12. Literal meaning being ‘scholars’ but
commonly used as a term that refers
to religious especially Islamic scholars.
History of Islam bears witness that they
have always tried to indulge in Islamic
politics. Qasim Zaman, (2002) in his
book ‘The Ulama in Contemporary Islam,
refers to their self styled role of custodians
of change ‘custodians of change’.
13. AS Pirzada, The Politics of Jamiat
Ulema-i-Islam Pakistan 1971-1977
(Karachi: Oxford University Press, 2000);
Ishtiaq Ahmed, “South Asia,” 235.
14. Pakistan: Massacre of Minority
Ahmadis (Human Rights Watch, June 1,
2010), www.hrw.org/news/2010/06/01/
pakistan-massacre-minority-ahmadis.
15. E Rauhala, “The Other Indonesia,”
Time, 2012, www.time.com/time/magazine/
article/0,9171,2099185,00.html.
16. “The New Mosque for London,” London
Evening Standard, September 23, 1926;
Cragg, Kenneth, Call of the Minaret (Oxford:
Oneworld Publications, 2000), 223.
17.Hadhrat Mirza Masroor Ahmad, “Friday
Sermon: Blessings of Financial Sacrifice
by Ahmadiyya Muslim Community”,
November 4, 2011, www.alislam.org/
friday-sermon/2011-11-04.html.
18. Amardeep Singh, We Are Not the Enemy
(Human Rights Watch, November 2002).
19. Hadhrat Mirza Masroor Ahmad,
The Blessed Model of the Holy Prophet and
the Caricatures (Tilford, Surrey: Islam
International Publications, 2006), 22–23;
ibid., 33; Ahmadiyya Muslims, Religion
and Ethics Newsweekly, n.d., http://www.
pbs.org/wnet/religionandethics/episodes/
january-20-2012/ahmadiyya-muslims/10124/.
20. Mainstream British newspapers
like The Times, Evening Standard, Daily
Chronicle, Daily GraphicDaily Express and
The Daily Mirror covered the story of the
foundation stone laying in great detail.
21. The Daily Telegraph, October 4, 1926.
22. “The New Mosque for London,” 4.
23. Correspondence regarding the Prince’s
visit held at the India Office Records
in British Library clearly establish the
diplomatic reasons behind British accepting
the regime of King Ibn Saud. Political and
Secret Department IOR/L/P/11/270
24. India Office Records, British
Library Political and Secret Department
File IOR/L/P/11/270
25.“The New Mosque for London”; “Mystery
of the Mosque,” Westminster Gazette, October
4, 1926; “First London Mosque and Sect
Dispute,” The Yorkshire Post, October 4, 1926, 11.
26.Daily Express, September 24, 1926.
27.Mir Muhammad Ismail, Tareekh Masjid
Fazl London, 1st ed. (Qadian, India: Book
Depot Taleef-o-Isha’at, n.d.), 11.
28.Ibid., 20–21.
29. Khalifa literally means ‘Caliph’ and is taken
to mean successor of the Prophet Muhammad
and leader of the Muslims. However, as the
issue of Caliphate fell into grave disputes
after Ali Ibn Abi Talib, the fourth Caliph
of the Prophet Muhammad, Muslims have
never again been able to agree upon various
claimants of Caliphate. Ahmadiyya however
take this word to mean ‘successor’ of Ahmad,
the founder of the Ahmadiyya Community
and the supreme leader of the worldwide
movement, [online], available at: www.
june 2012 | The Review of Religions 45
alislam.org/khilafat [20 March 2012] 50. “First Mosque in London”;
30. Mir Muhammad Ismail, Tareekh “London’s First Mosque,” The Manchester
Masjid Fazl London, 20. Guardian, October 4, 1926.
31. “London’s Voice from the Minaret,” 51. “London’s Voice from the Minaret,” 9.
The Daily Chronicle, October 4, 1926.
32. “Mystery of the Mosque.”
33.“Mosque in London,” Bristol
Evening News, September 24, 1926.
34. India Office Records, British Library
Political and Secret Department File IOR/
L/P/11/270, a hand written note by a Foreign
Department official next to the paragraph
that carries information that the Prince was to
inaugurate the mosque reads: ‘Prince Henry
is also invited to attend the ceremony’
35. “First Mosque in London.”
36. Ibid.
37. “First Mosque in London,” The
Northern Echo, October 4, 1926, 1.
38. “Mystery of the Mosque,” 7.
39. “First Mosque in London.”
40. “Mystery of the Mosque,” 7.
41. “London’s Voice from the Minaret,” 9.
42. Mir Muhammad Ismail, Tareekh
Masjid Fazl London, 50.
43. “London’s Voice from the Minaret,” 9.
44. “First Mosque in London.”
45. “London’s Voice from the Minaret,” 9.
46. “Mystery of the Mosque,” 7. Write to us with comments,
47. “London’s Voice from the Minaret,” 9. feedback and suggestions at
48.“First Mosque in London.” info@reviewofreligions.org
49. “London Mosque Mystery,” The
Morning Post, October 4, 1926.

46 The Review of Religions | june 2012

 © AMA GALLERY UK
The English Rendering of the
5 Volume Commentary of the
Holy Qur’an
One of the most comprehensive commentaries of the
Holy Qur’an ever written.

Commentary by
Hadhrat Mirza Bashir-Ud-Din Mahmud Ahmad(ra)

Read it online at: http://www.alislam.org/quran/

Or Purchase the print version at: http://store.alislam.org/
NEW AND E X CLUSIVE

volume 11
Hadhrat Mirza Bashir Ahmad(ra)
chapter i
part 11
Early Establishment of Madinah and
Foundation for the Islamic Government

Masjid Quba,
the first Mosque
built in Islam
First ever serialisation of the English rendering of Volume II of Hadhrat Mirza Bashir
Ahmad(ra)’s outstanding biography, Seerat Khatamun Nabiyyin, on the life and
character of the Holy Prophet Muhammad(saw). In this section, the Holy Prophet(saw)
has just arrived in Madinah, and begins with plans to construct the Masjidun-Nabawi
(the Prophet’s Mosque). He also makes arrangments for the Adhan (Call to Prayer)
for the first time.

translated from the urdu

by ayyaz mahmood khan

Construction of Masjidun-Nabawi while lifting bricks, the Companions

Upon arriving in Madinah, the first
task was the construction of Masjidun-
Nabawi. The place where the camel of the
Holy Prophet(saw) chose to rest, was the
property of two children from Madinah
named Sahl and Suhail, who lived in
the guardianship of Hadhrat As‘ad bin
Zurarah(ra). This was a vacant land, on
which a few date palms had been planted
in one area. In another area, there were
ruins etc. The Holy Prophet(saw) selected
this plot to construct the Masjidun-
Nabawi, and his own living quarters.
This plot of land was purchased for 10
Dinar, or approximately 90 Rupees.
The surface was levelled and cleared
of trees, after which the construction
of Masjidun-Nabawi began. The Holy
Prophet(saw) supplicated to Allah, and laid
the foundation stone himself. Just as in
the construction of the mosque at Quba’,
the Companions worked as builders and
labourers. The Holy Prophet(saw) would
also participate at times. Occasionally,
would recite the following couplet of
‘Abdullah bin Rawahah(ra):
“This burden is not the burden of
Khaibar’s commercial goods, which
arrive loaded on the backs of animals;
Rather, O our Lord! This is the burden
of virtue and purity, which we bear for
your pleasure.”
At times, the Companions would recite
the following couplet of ‘Abdullah bin
Rawahah(ra):
“O Our Allah! True reward is merely
that of the hereafter. By Your Grace,
send down Mercy upon the Ansar and
Muhajirin.”
When the Companions would recite this
couplet, at times, the Holy Prophet(saw)
would also join in. In this manner, after
a long period of hard work, the mosque
was completed.1
june 2012 | The Review of Religions 49
the life & character
of the seal of the prophets

The structure of the mosque was made Holy Prophet(saw) would take care of
from slabs and bricks, which were them personally and whenever the Holy
assembled between wooden pillars. The Prophet(saw) would receive a gift, etc., or
roof was covered by trunks and branches there was something available at home,
of date palms. Trunks of date palms were he would especially separate their share.
placed inside the mosque to support the As a matter of fact, at times, the Holy
roof. Until the building of a pulpit was Prophet(saw) would himself starve and
proposed, the Holy Prophet(saw) would send whatever was in his home to the
lean upon one of these trunks when Ashabus-Suffah. The Ansar would also
delivering his sermon. The floor of the remain engaged in their hospitality in as
mosque was unpaved, and since the roof much as possible, and would often attach
would leak after heavy rainfall, the floor clusters of dates within the mosque.2
of the mosque would become muddy. As
such, in light of this difficulty, later on a However, despite all this, they lived in a
floor of gravel was paved. Initially, the state of adversity, and would often reach
direction of the mosque was towards a state of starvation. This state continued
Baitul-Maqdas, but after the alteration of until some found work, due to the
the Qiblah, this orientation was changed. expansion of Madinah, and others began
At that time, the height of the mosque receiving support from the National
was 10 feet, the length was 105 feet, and Baitul-Mal [State treasury].
the width was 90 feet. Later on, however,
this was extended. A place of residence was constructed
for the Holy Prophet(saw) adjacent to
One corner of the mosque, a veranda was the mosque. His home was a small
built, which was referred to as Suffah. This chamber of merely ten to fifteen feet. A
was for those destitute Muhajirin who single entrance led from this chamber
were homeless. These people would stay to the mosque, from which the Holy
here, and were known as the Ashabus- Prophet(saw) would enter the mosque to
Suffah. As such, they would remain in lead the Salat, etc. When the number of
the company of the Holy Prophet(saw) day his wives increased, the Holy Prophet(saw)’s
and night, perform worship, and recite additional living quarters were also built
the Holy Qur’an. These people possessed alongside the first. The homes of various
no means of permanent subsistence. The other Companions were also built in

50 The Review of Religions | june 2012

close proximity of the mosque. tribes; and from hence issued edicts
which struck terror among the rebellious
This was the Masjidun-Nabawi, which to the very outskirts of the Peninsula.
was constructed in Madinah. In that era, Hard by, in the apartment of ‘A’isha, he
since there was no other public building yielded up the ghost; and there, side by
where tasks of national importance could side with his first two Successors, he lies
be performed, the mosque also served as entombed.”3
the headquarters of administration. The
assembly of the Holy Prophet(saw) would This mosque and its adjoining chambers
take place here. It was here that all types were constructed in a period of seven
of consultation took place. Legal verdicts months, more or less. The Holy
were passed from here. It was from Prophet(saw) took up residence in his
here that injunctions would be issued new home along with his wife Hadhrat
forth. This was the official guesthouse Saudah(ra). Various other Muhajirin also
and, if required, it would be used as a acquired land from the Ansar, and built
confinement for prisoners as well. homes in close proximity to the mosque.
Those who could not obtain land near
Alluding to this mosque, Sir William the mosque constructed their homes
Muir writes: at a distance from the mosque. Others
were fortunate enough to procure pre-
“But though rude in material, and constructed houses from the Ansar.
insignificant in dimensions, the Mosque
of Mohammad [saw] is glorious in the Commencement of Adhan [Call
history of Islam. Here the Prophet to Prayer]
and his Companions spent most of Until now there was no arrangement for
their time: here the daily service, with a call to Salat [formal Prayer], in other
its oft-recurring prayers was first words, Adhan etc. The Companions
publicly established: and here the great would generally congregate in the mosque
congregation assembled every Friday, at the approximate time themselves.
listening with reference and awe to These state of affairs, however, were not
messages from heaven. Here the Prophet satisfactory. Upon the construction of
planned his victories; here he received Masjidun-Nabawi, the question as to
embassies from vanquished and contrite how Muslims should be congregated at

june 2012 | The Review of Religions 51

the life & character
of the seal of the prophets

Adhan [call to Prayer] were taught to a

When the Ansar heard Companion named ‘Abdullah bin Zaid
of the arrival of the Holy Ansari (ra), in a dream. He presented
Prophet(saw), the plain of himself before the Holy Prophet(saw) and
Madinah began to echo mentioned this dream saying, “I saw an
individual in my dream call out such and
with slogans proclaiming such words as if calling the Adhan.” The
the Greatness of Allah. Holy Prophet(saw) said, “This dream is
from Allah,” and instructed ‘Abdullah(ra)
to teach these words to Bilal(ra). A strange
coincidence was that when Bilal(ra) called
the appropriate time was felt even more. out the Adhan in these words for the
One Companion proposed the use of very first time, upon hearing them,
a bell, like the Christians. Someone Hadhrat ‘Umar(ra) made haste to the Holy
proposed the use of a trumpet, like the Prophet(saw): he said,
Jews; and others made other suggestions.
However, Hadhrat ‘Umar(ra) proposed “O Messenger of Allah! Today, the words
that an individual be appointed to in which Bilal(ra) called out the Adhan
announce that it is time for Salat at the were exactly those which I also saw in
appointed time. The Holy Prophet(saw) my dream.”6
approved this proposal, and appointed
Hadhrat Bilal(ra) to perform this duty.4 In one narration it has also been related
that when the Holy Prophet(saw) heard
As such, after this, when the time for these words of the Adhan, he said,
Salat would arrive, Hadhrat Bilal(ra) would “Revelation has already been sent down
announce in a loud voice [“the Salat is as such.”7
about to be held in congregation”]5 and
people would congregate for the Salat. As Therefore, in this manner, the current
a matter of fact, the very same call would method of Adhan commenced. The
be made if it was necessary to congregate method which commenced in this
the Muslims in the mosque for a purpose manner is so blessed and attractive that
other than the Salat as well. Sometime no other method can compare to it. In
afterwards, the words of the current other words, the Unity of God, and the

52 The Review of Religions | june 2012

Prophethood of Muhammad(saw) - the themselves in the life of an individual.
Messenger of Allah - is proclaimed As such, there are many injunctions
five times daily from every mosque, in even in matters of Salat, which change
every village, of every city in the Islamicbased on differing circumstances. For
world. A summary of Islamic teachings example, the distinction between Salat
is conveyed to the people in extremely offered on a journey and in a state of
beautiful and comprehensive words. fixed residence has just been mentioned.
In addition to this, it is necessary to
Increase in the Rak‘aat of Salat maintain the apparent form of Salat
It has already been mentioned that the in normal circumstances. However, an
Salat, which is considered to be the most individual who cannot offer the Salat
significant worship in Islam, had already in its prescribed form due to an illness,
been ordained in Makkah. However, etc., is permitted to forgo its apparent
aside from the Maghrib [evening] prayer form and offer his Salat whilst sitting,
which consisted of three Rak‘aat [units], or if this is difficult as well, even whilst
all of the other compulsory prayers lying down. Similarly, it is compulsory
consisted of two Rak‘aat. Sometime after to face the Ka‘bah during Salat. Despite
the migration however, in accordance this however, when a person is on journey
with Divine command, while the same and he is unable to ascertain the direction
two Rak‘aat remained for Salat offered upon his means of conveyance, or if it
on journey, the number of Rak‘aat is difficult to maintain direction, Islam
for Salat offered in a state of fixed permits such an individual to offer his
residence was increased to four Rak‘aat Salat in the direction of his conveyance.
each, except for Fajr [early morning] Similarly, it is necessary to perform
and Maghrib prayer. In this manner, a ablution in the prescribed manner for
distinction was drawn between Salat the Salat. However, an individual who
offered on a journey, and in a state of cannot obtain water, or is at a risk of
fixed residence. A distinct feature of the contracting an illness if he performs
teaching brought by the Holy Prophet(saw) ablution, is permitted to leave it, etc.
is that a middle course has been taken
in all of its injunctions. All of those Similarly, whenever a reasonable
practical difficulties have been taken and practical difficulty presents itself,
into account, which continue to pose Islam appropriately alters the form of

june 2012 | The Review of Religions 53

the life & character
of the seal of the prophets

with God and reaches the assembly of

“When the Holy Prophet(saw) Allah, as it were. The Holy Prophet(saw)
arrived, we felt as if Madinah possessed such a deep love for Salat, that
had become illuminated; in addition to the Five Daily Prayers,
and on the day that the which were of course compulsory, the
Holy Prophet(saw) would offer voluntary
Holy Prophet(saw) passed Salat in great abundance as well. The
away, the city of Madinah Holy Prophet (saw) was so fond of the
never seemed darker.” Tahajjud Prayer, i.e. the late night prayer,
that the Holy Prophet(saw) would wake
up to regularly to offer this prayer
its injunctions and presents another without fail. It has been narrated that
alternative. This demonstrates that firstly, the Holy Prophet(saw) would stand in
the message of Islam possesses universal the Tahajjud Prayer for so long that at
dimensions, which fully takes varying times his feet would become swollen. The
circumstances into account. Secondly, the Holy Prophet(saw) would often say, “Salat
true essence of the Islamic Shari‘at - the is the delight of my eyes.” He would
spirit of worship and its physical form - exhort his Companions to offer prayer
has only been prescribed to sustain and saying, “If people knew the reward for
protect the spirit. It is for this reason that offering Salat in congregation, even
whenever it becomes difficult to maintain if they were compelled to crawl to the
the physical form due to a change in mosque upon their knees, they would
circumstances, the physical form is do so.” In his terminal illness, when
abandoned, and the spirit is maintained. the Holy Prophet(saw) would repeatedly
become unconscious and was in a state
At this occasion, it would not be out of of extreme anxiety, one morning he lifted
place to mention that of all the Islamic the covering which veiled his entrance,
forms of worship, the Holy Prophet(saw) and saw the Companions offering their
has laid most emphasis on Salat. The morning Salat in the mosque. Upon
Holy Prophet(saw) would state that, “Salat witnessing this sight, the countenance
is the Mi‘raj8 of a believer.” Moreover, he of the Holy Prophet(saw) lit up with such
would state that Salat is such a form of immense pleasure, as if a flower which
worship, in which a servant converses had withered away was once again

54 The Review of Religions | june 2012

immediately restored to full bloom. Then, first meeting. After becoming Muslim,
in some narrations it has been related he felt a deep longing that the people
that the last words which were heard of his tribe should not remain deprived
upon the tongue of the Holy Prophet(saw) of the light which illuminated his own
were, “O People of my community! Do heart. Therefore, he requested the Holy
not be unmindful of my teaching with Prophet(saw) to invite the eminent leaders
respect to Salat and slaves.”9 from among the Jews and convey the
message of Islam to them. He further
First Muslim From Among the Jews requested the Holy Prophet(saw) to inquire
Among those who had become Muslim of them as to what opinion they held of
until now, there were perhaps a few him, and how they perceived him, so that
Christians who had converted, but there if they expressed a positive opinion with
were no Jewish converts yet. Nonetheless, respect to him, perhaps his acceptance of
after the migration, this course of events Islam would become a source of guidance
also began, and although very few people for them. As such, Husain bin Salam hid
from among the Jews accepted the Holy to one side, and the Holy Prophet(saw)
Prophet(saw) in his lifetime, this nation did invited the leaders from among the Jews,
not remain entirely deprived. The very and conveyed the message of Islam to
first Jew who was honoured by accepting them. They did not accept. Then, the
Islam was Husain bin Salam. This Holy Prophet (saw) inquired of their
individual was a resident of Madinah, opinion with regards to Husain bin
and possessed great influence among the Salam, upon which they greatly praised
Jews on account of his knowledge and his knowledge and wisdom, and said
wisdom. The Holy Prophet(saw) was still that he was their chief, and the son of
in Madinah when this individual heard a chief, etc. The Holy Prophet(saw) said,
of his claim, and began to feel inclined “Look here, if he becomes a Muslim,
towards Islam. Until now however, he would you be prepared to accept Islam?”
had not revealed his inner state to anyone. They responded, “ We seek refuge
When the Holy Prophet(saw) arrived in with Allah! It can never happen that
Madinah, this individual presented Husain becomes a Muslim.” The Holy
himself before the Holy Prophet(saw) in Prophet(saw) summoned Husain, and he
secret, and since he possessed a virtuous came out of hiding. He addressed the
disposition, became Muslim in his very Jewish leaders saying, “O my people! Fear

june 2012 | The Review of Religions 55

the life & character
of the seal of the prophets
“When the Holy Prophet(saw)
arrived, we felt as if Madinah
had become illuminated;
and on the day that the
Holy Prophet(saw) passed
away, the city of Madinah
never seemed darker.”
God and do not invite the punishment
of Allah upon yourselves. You are well
aware that Muhammad (saw) has been
mentioned in your Book and he is the
same Prophet who was promised to you.
So fear God, and do not step towards
rejection.” At first these Jewish people
were extraordinarily confounded. Then
they began to say, “We do not believe
Husain. He is a fabricator and a great
liar.” Thereafter, they left the assembly
of the Holy Prophet(saw), cursing Husain
bin Salam.
After Husain became a Muslim, the
Holy Prophet(saw) changed his name to
‘Abdullah, and this is the name that he
is known by in accounts of history and
Ahadith. In actuality, it was the custom
of the Holy Prophet(saw) that when an
individual would become Muslim, he
would generally leave that person’s name
56 The Review of Religions | june 2012
unchanged. However, if a person’s name
was polytheistic, the Holy Prophet(saw)
would change it. The name of Husain
bin Salam was not polytheistic, but
perhaps the Holy Prophet(saw) thought it
was appropriate to change his name to a
purely Muslim one, since this individual
was the first Muslim convert from among
the Jews.
First Muslim From Among the People
of Persia
It was approximately in this era that
Salman(ra) the Persian, became Muslim.
Salman was a resident of the country of
Persia, and was originally a follower of
the Zoroastrian religion. His inherent
virtue, however, did not allow him to feel
satisfied with the current state of that
religion. He left his country in search of
a better religion, and eventually reached
Syria, where he became a Christian. It
was in this era that he was made a slave
during a plunder, but this very slavery
became the means of his accepting
Islam. After an exchange of numerous
masters, finally an individual of Madinah
purchased him and kept him. As such,
when the Holy Prophet(saw) arrived in
Madinah, Salman(ra) presented himself
before the Holy Prophet(saw), and became
a Muslim. Thereafter, he gradually
arranged for the money, and obtained
 freedom from his master. The very first were considered to be especially distinct
time he participated in Jihad, was in and revered. ‘Abdullah bin Ubaiyy bin
the Battle of the Ditch. It was upon his Sulul, chieftain of the Khazraj tribe, has
proposal that a ditch was dug. Salman(ra) already been mentioned before, as to
was an extremely pure and virtuous man, how he initially remained disassociated
and lived a very ascetic lifestyle. Once a with Islam. However, he later apparently
person inquired as to the name of his become a Muslim, but remained a
father, to which he responded with great secret enemy of Islam, and became the
simplicity, “I am the son of Islam.” On chieftain of the hypocrites of Madinah.
one occasion, the Holy Prophet(saw) said10, The second individual was Abu ‘Amir,
“Salman is from among us, that is, the who was chieftain of the Aus tribe. He
Ahlul-Bait.11” On one occasion, when the had been a traveller in the early period of
Qur’anic verse was revealed that an era his life, after visiting many countries, he
would come when a community like the became a recluse, and was referred to as a
Companions would be born, who would monk. Abu ‘Amir was somewhat inclined
be the true bearers of their teaching, the towards Christianity and claimed to be
Companions inquired, “O Messenger of an independent religious teacher. Upon
Allah! Who are these people?” Upon this, the arrival of the Holy Prophet(saw), he
the Holy Prophet(saw) placed his hand on began to oppose him, and eventually
the shoulder of Salman (ra) the Persian left Madinah for Makkah, burning in
and said, “Even if faith ascends to the his malice and envy. Those few people
distant star of the Palaidies, an individual who were under his influence also left
from among the people of Persia would Madinah along with him. At the Battle
establish it in the world once again.”12 of Uhud, Abu ‘Amir entered the field
of battle on behalf of the Makkans. An
Non-Muslim Leaders of the Aus astonishing manifestation of Divine
and Khazraj power is that in this very war, his son
It has already been mentioned that Hanzalah, who was an extremely sincere
until now, there were many people from Muslim, was martyred fighting on behalf
among the Aus and Khazraj in Madinah, of the Muslims. Abu ‘Amir remained in
who had not yet become Muslim. Rather, Makkah until the Victory of Makkah.
they were firm upon their religion just After the Victory of Makkah he moved
as before. Two people from among them to Ta’if. When Ta’if was conquered at

june 2012 | The Review of Religions 57

the life & character
of the seal of the prophets

the hands of the Companions as well, the indigent were of course in a difficult
he went to Syria with the intent of state, but even the wealthy Muhajirin
conspiring against the Muslims with the generally migrated, leaving all of their
Roman Empire. However, he could not wealth and property behind. The Ansar
succeed in his plan. When Abu ‘Amir treated them with even greater kindness
was in Madinah, he would refer to the than blood brothers. Nevertheless,
Holy Prophet(saw) as Tarid and Wahid in order to further strengthen this
(i.e., a man who has been exiled from his relationship of brotherhood, the Holy
homeland and left alone), in an attempt Prophet (saw) proposed that all of the
to disgrace and degrade him. However, Ansar and Muhajirin gather at the
ultimately, it was he who suffered the fate home of Anas bin Malik (ra). Taking
of dying in a state of exile, weakness and mutual suitability in to account, the
helplessness, whilst wandering about in Holy Prophet(saw) established a formal
Syria.13 bond of brotherhood between ninety
people, more or less. The love, sincerity
Brotherhood of the Ansar and and loyalty with which both parties acted
Muhajirin upon this brotherhood puts to shame
In that era, the Muslims of Madinah even the blood brotherhood of today.
were divided into two groups. One was of What to talk of brotherhood, these Ansar
those who were not residents of Madinah; and Muhajirin were as if two figures of
rather, they had migrated from Makkah the same being. Presenting themselves
or another place and settled in Madinah. before the Holy Prophet(saw), the first
On account of their migration, these request made by these Ansar after this
people were referred to as Muhajirin. relationship of brotherhood was formed,
The second group was of those who was that: “The Holy Prophet(saw) should
were residents of Madinah. Since these divide our orchards between our brothers
people had afforded protection to the and us.” However, the Muhajirin were
Holy Prophet (saw) as well as to other generally merchants by profession, and
Muhajirin, and since they had taken it they were completely inexperienced
upon themselves to assist them, for this in agriculture. As a matter of fact, the
reason they were referred to as the Ansar. people of Makkah did not even like this
The Muhajirin in Madinah were generally work. Therefore, the Ansar themselves
in a state of complete destitution, because proposed that, “We will manage and work

58 The Review of Religions | june 2012

on these orchards, but the Muhajirin will bin ‘Auf(ra) thanked him and prayed for
receive a portion of its profit.”14 him saying, “May Allah make all of this
blessed for you, just tell me the way to the
As such, this continued until the marketplace.” As such, ‘Abdur-Rahman
businesses of the Muhajirin which they bin ‘Auf(ra) began to do business and
had taken up in Madinah, began to since he was a remarkably intelligent
flourish, and they also developed their and prudent man, slowly his business
own properties, and so the assistance prospered, and ultimately he became a
of the Ansar was no longer required.15 very rich and wealthy man. His business
It is written that when the Muhajirin was still in its initial stage, and much
witnessed this extraordinary kindness time had not passed since his arrival
and affection of the Ansar, they greatly in Madinah, when he married a young
praised this treatment before the Holy Ansari lady from Madinah. When the
Prophet(saw) and said, “O Messenger of Holy Prophet (saw) saw the colour of
Allah! upon witnessing this virtue of the saffron on his clothes, which in the
Ansar, we fear that they may take all of Arab tradition was a sign of marriage,
our reward.” “Nay! Nay!” said the Holy he smiled and said, “Ibni ‘Auf, what is
Prophet(saw), “Until you remain grateful this?” “O Messenger of Allah!” responded
of this virtue of the Ansar and supplicate Sa‘d(ra), “I have married a young lady.”
before God in their favour, you cannot The Holy Prophet(saw) asked, “What have
remain deprived of reward.”16 Hadhrat you given as a dowry.” ‘Abdur-Rahman(ra)
‘Abdur-Rahman bin ‘Auf(ra) was made a responded, “O Messenger of Allah! I
brother to Sa‘d bin Ar-Rabi‘ Ansari(ra). have given gold equivalent to the size of
Sa‘d(ra) calculated all of his wealth and a date-stone.” The Holy Prophet(saw) said:
property and presented it to ‘Abdur- “Now it is necessary to offer a wedding
Rahman bin ‘Auf(ra). In the fervour of feast, even if it is limited to the meat of
his love, he even said that, “I have two a single goat.” That is to say, now your
wives. I shall divorce one, and when she financial status is no longer such that
completes her prescribed period, you you merely invite one or two friends, and
can marry her.” This was the fervour consider that you have performed your
of love expressed uncontrollably by duty in holding a wedding feast. Rather,
Sa‘d (ra), for both knew that this was at least the meat of one goat should be
not possible. Hence, ‘Abdur-Rahman prepared in the feast.17

june 2012 | The Review of Religions 59

the life & character
of the seal of the prophets

This system of brotherhood even affected relatives and loved ones was prevented
inheritance. Therefore, it was decided by the attainment of these new spiritual
that if an Ansari passed away, his Muhajir relatives, who were ones to exhibit more
brother would also receive a portion of love and loyalty than even biological
the inheritance according to his share. relations.
This mutual understanding remained THIRDLY: The love and unity which
until the Battle of Badr, after which was required in those days between the
this form of inheritance was prohibited Ansar and Muhajirin from a religious,
by Allah in accordance with Divine political, and civil perspective was
revelation, and only biological relations strengthened.
were deemed to be inheritors.18 In this FOURTHLY: A means of support
brotherhood, Hadhrat Abu Bakr (ra) and sustenance was made available to
became the brother of Kharijah bin indigent and unemployed Muhajirin.
Zaid(ra), Hadhrat ‘Umar(ra) of ‘Utban bin
Malik(ra), Hadhrat ‘Uthman(ra) of ‘Aus bin
Thabit(ra), Abu ‘Ubaidah bin Al-Jarrah(ra) CON T INUES IN THE NEXT EDIT ION
of Sa‘d bin Mu‘adh(ra), Sa‘id bin Zaid(ra) of
Ubaiyy bin Ka‘b(ra), Salman(ra), the Persian
to Abu Darda’(ra), Mus‘ab bin ‘Umair(ra) of endnotes
Abu Ayyub Ansari(ra), ‘Ammar bin Yasir(ra)
of Hudhaifah bin Yaman(ra), and the list 1. * Sahihul-Bukhari, Kitabu Manaqibil-Ansari,
goes on. Babu Hijratin-Nabiyyi(saw) wa Ashabihi ilal-
Madinah, Hadith No. 3906
This system of brotherhood proved to be * Sharhul-‘Allamatiz-Zarqani alal-Mawahibil-
beneficial and blessed in many respects: Ladunniyyah, Vol. 2, pp. 175-180, Dhikru
Bina’il-Masjidin-Nabawi wa ‘Amalil-Minbar…..,
FIRSTLY: The concern and anxiety Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First
which could have developed in the hearts Edition (1996)
of the Muhajirin, due to their state of 2. Sunanut-Tirmidhi, Kitabu Tafsiril-Qur’an,
being destitute in a foreign land, was Babu Wa min Suratil-Baqarah, Hadith No.
prevented to a great extent. 2987
SECONDLY: The possibility of distress 3. Life of Mahomet, By Sir William Muir,
on account of being separated from Chapter VIII, The Mosque, how used, p. 186,

60 The Review of Religions | june 2012

Smith, Elder & Co., London, 1878 Edition
4. Sahihul-Bukhari, Kitabul-Adhan, Babu
Bad’il-Adhan, Hadith No. 604
5. Meaning, ‘The Salat is about to be held in
congregation.’ (Publishers)
6. A detailed account can be found in:
* Sunan Abi Dawud, Kitabus-Salah, Babu Bad’il-
Adhan, Hadith No. 498
* Sunan At-Tirmidhi, Kitabus-Salah, Babu Ma
Ja’a fi Bad’il-Adhan, Hadith No. 189
* Sunan Ibni Majah, Kitabul-Adhan, Babu
Bad’il-Adhan, Hadith No. 706
A brief account can be found in: Al-Muwatta,
By Imam Malik bin Anas, Kitabus-Salah, Babu
Ma Ja’a fin-Nida’I lis-salati, Hadith No. 149
7. Sharhul-‘Allamatiz-Zarqani alal-Mawahibil-
Ladunniyyah, Vol. 2, p. 201, Babu Bad’il-Adhan,
Darul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First
Edition (1996)
8. The word literally means, ‘ascension’ but in
this context, refers to the spiritual apex of a
believer. That is to say that Salat is the means
by which a believer attains the highest point of
his spiritual perfection. (Publishers)
9. All of these references are derived from
authentic books of Hadith:
* Mafatihul-Ghaib (At-Tafsirul-Kabir), By Imam
Fakhruddin Muhammad bin ‘Umar Ar-Razi,
Vol. 1, p. 214, Al-Kalamu fi Tafsiri Majmu‘I
hadhis-Surah, Al-Faslul-Awwal, Darul-Kutubil-
‘Ilmiyyah, Beirut, Lebanon, Second Edition
(2004)
* Sahihul-Bukhari, Kitabus-Salah, Babu
Hakkil-Buzaqi bil-Yadi minal-Masjid, Hadith
No. 405
* Sahihul-Bukhari, Kitabut-Tahajjud, Babu
Qiyamin-Nabiyyi(saw) bil-Laili hatta Tarima
Qadamahu, Hadith No. 1130
* Sunan An-Nasa’i, Kitabu ‘Ishratin-Nisa’I, Babu
Hubbin-Nisa’I, Hadith No. 3940
* Sahihul-Bukhari, Kitabul-Adhan, Babul-
Istihami fil-Adhan, Hadith No. 615
* Sahihul-Bukhari, Kitabul-Adhan, Babu Ahlil-
‘Ilmi wal-Fadli Ahaqqu bil-Imamati, Hadith
No. 680
* Sunan Ibni Majah, Kitabul-Jana’iz, Babu Ma
Ja’a fi Dhikri Maradi Rasulillahi(saw), Hadith No.
1625
10. At-Tabaqatul-Kubra’, By Muhammad bin
Sa‘d, Vol. 4, p. 360, At-Tabaqatuth-Thaniyatu
minal-Muhajirina wal-Ansar and Salman
Al-Farisi, Daru Ihya’it-Turathil-‘Arabi, Beirut,
Lebanon, First Edition (1996)
11. Literally means ‘People of the House.’ A
term used for the house-folk of the Holy
Prophet(saw).
12. Sahihul-Bukhari, Kitabut-Tafsir, Suratul-
Jumu‘ati, Babu Qaulihi Wa Akharina minhum
Lamma Yalhaqubihim, Hadith No. 4897
13. * Sharhul-‘Allamatiz-Zarqani alal-
Mawahibil-Ladunniyyah, Vol. 2, pp. 407-408,
Ghazwatu Uhud, Darul-Kutubil-‘Ilmiyyah,
Beirut, Lebanon, First Edition (1996)
* Tarikhul-Khamis fi Ahwali Anfasi Nafis, By
Husain bin Muhammad bin Hasan, Vol. 1, p. 29,
Dhikru Khabari Abi ‘Amir Ar-Rahib, Mu’assasatu
june 2012 | The Review of Religions 61
the life & character
online
of the seal of the prophets

Sha‘ban, Beirut
* Life of Mahomet, By William Muir, Chapter
IX, Abu Aamir and followers go off to Mecca, p.
189, Smith, Elder & Co., London, 1878 Edition
* Mohammed and The Rise of Islam, By David
Samuel Margoliouth, The Migration, p. 233, G.
P. Putnam’s Sons, New York & London, 1905 www.reviewofreligions.org
Edition
14. * Sahihul-Bukhari, Kitabu Manaqibil-Ansari,
Babu Kaifa Akhan-Nabiyyu(saw) baina Ashabihi,
Hadith No. 3937
* Sahihul-Muslim, Kitabul-Jihadi was-Siyar,
Babu Raddil-Muhajirina ilal-Ansari, Hadith
Visit our website,
No. 4603
15. Sahihul-Muslim, Kitabul-Jihadi was-Siyar, where you can browse past issues,
Babu Raddil-Muhajirina ilal-Ansari, Hadith subscribe to the print edition and
No. 4603 send us feedback or comments.
16. Sunan Abi Dawud, Kitabul-Adabi, Babu Fi
Shukril-Ma‘ruf, Hadith No. 4812
17. Sahihul-Bukhari, Kitabul-Manaqib, Babu
Ikha’in-Nabiyyi(saw) bainal-Muhajirina wal-
Ansar, Hadith No. 3781
18. Sharhul-‘Allamatiz-Zarqani alal-Mawahibil-
Ladunniyyah, Vol. 2, p. 193, Dhikrul-Mu’akhati
bainas-Sahabati….., Darul-Kutubil-‘Ilmiyyah,
Beirut, Lebanon, First Edition (1996)

62 The Review of Religions | june 2012

The English Rendering of
Volume I of Hadhrat Mirza
Bashir Ahmad(ra)’s epic
Seerat Khatamun Nabiyyin
(The Life and Character of
the Seal of Prophets) has
now been published as a
book and is available to read
online at http://www.alislam.
org/holyprophet/Seal-of-
Prophets-Vol-1.pdf.

From our May 2012 Edition

we began the first ever
serialisation of the recently
translated, English Rendering
of Volume 2 of The Life and
Character of the Seal of Prophets,
prior to its publication and
release in book form.
 Calendar of
Religious
Events &
Festivals
june 2012
Saturday 3rd June
Faith: Christianity
Event: Trinity Sunday
The celebration of the Trinity, the
three Persons of God: the Father,
the Son, and the Holy Spirit.
Sunday 10th June
Faith: Christianity
Event: All Saints’ Day (Orthodox)
This day honours all saints of the
Christian church, known and unknown.
Some Western churches celebrate
the event on 1st November.
64 The Review of Religions | june 2012
Saturday 16th June
Faith: Sikh
Event: Martyrdom of Guru Arjan
Dev (Nanakshahi calendar)
This day remembers the fifth Sikh
Guru, and the first Sikh martyr.
Friday 29th June
Faith: Christianity
Event: St Peter and St Paul’s Day
The event marks the martyrdoms of
both saints. It is one of the oldest saint
days in the Christian calendar.
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The Review of Religions, in print since
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