Maulana Mubarak Ali Sahib was born in the city of Bogra, Bangladesh, in January 1881. His father’s name was Arz Uddin. Maulana Mubarak Ali commenced his initial studies within his village and subsequently gained admission to a school in Bogra. His exceptional performance in the entrance examination earned him a scholarship for his new educational institution. In 1905, he pursued his Bachelor of Arts degree at the renowned Presidency College in Kolkata.
Acceptance of Ahmadiyyat
During this period, Maulana Mubarak Ali Sahib came across the Review Of Religions magazine, which was given to him by an acquaintance. Intrigued by its contents, he embarked on a quest to discover the true teachings of Islam. As one of his colleagues regularly received multiple copies of the magazine, he eagerly absorbed its contents. Ultimately, in 1909, following the demise of the Promised Messiahas, Mubarak Ali Sahib traveled to Qadian and pledged his allegiance to Hazrat Khalifatul Masih Ira.
In 1911, Maulana Mubarak Ali Sahib assumed the position of headmaster at Chittagong Muslim High School. It was in 1913 that he made the decision to journey to Qadian. Despite encountering substantial opposition and hostility from non-Ahmadis upon his return home, Maulana Mubarak Ali Sahib remained steadfast in his faith.
Voyage to England and Germany
In 1920, Maulana Mubarak Ali Sahibra received directives to embark on a journey to Nigeria for the purpose of propagating Islam Ahmadiyyat. Consequently, he embarked on a voyage to London, where he intended to reside temporarily before proceeding to Nigeria. This practice was customary within the community, as missionaries were initially dispatched to the London mission, which served as the inaugural foreign mission and functioned as a training center for new missionaries.
Due to various circumstances, Maulana Mubarak Ali Sahib’s voyage to Nigeria was postponed, and it was decided that he should remain in London and engage in activities there until 1922. Throughout his sojourn in London, Mubarak Ali Sahib delivered numerous lectures and devoted his efforts to nurturing the spiritual and moral development (tarbiyyat) of the members of the Jammat. Subsequently, he was instructed to undertake a journey to Germany, thereby assuming the role of the pioneering missionary dispatched to that country. However, his endeavors in Germany encountered significant resistance from certain segments of the Muslim community, who labeled Ahmadiyya adherents as agents of the British and scorned the Ahmadiyya movement’s endeavor to establish a mosque.
The Al Fazl publication, dated 28 August 1923, reported on the guidance provided by Hazrat Musleh-e-Maud’sra in response to an allegation made by the local Muslim community. The translated version of this report was provided by AlHakam on 5th July 2019
“Dear Master [Maulvi Mubarak Ali] Sahib! Assalamo alaikum.
Alhamdolillah, the foundation stone for the mosque has been laid. I had a general idea of its occurrence, but I interpreted it according to what you wrote; the timings were not given in the initial telegram and were mentioned in the second.
When I heard that the Egyptian national delegation opposed this development when they came to know of it, I was astonished. What do they know about us? I hope that you will have refuted their opposition.
At present, I do not have enough time, but next week, I shall write an article about it and dispatch it from here, in which the notion that we are the “agents” of the British shall be properly refuted.
I was surprised to hear of the objection regarding “Khalifatul Masih”. The word “masih” [messiah] is not as commonly used amongst Christians as is “Yasu” [Jesus]. “Masih” is a status rather than a name. This word is used both in Arabic and Hebrew and its meaning is “mamsuh”, i.e. whom God has blessed and placed His hands upon. Thus, what relation does it have with the Christians? Further, is the word “Khalifa” not enough to demonstrate that the word refers to the forthcoming Messiah who would be a Muslim? If we accept this objection that these people raise, we should also remain prepared, in future, when they object as to why Hazrat Mirza Ghulam Ahmadas is called “Masih-e-Maud”. What connection does this have to Christianity?
If it is not objectionable to call Hazrat Mirza Ghulam Ahmad the “Masih”, then why is it objectionable to brand his successor Khalifatul “Masih”? Thus, altering the words “Khalifatul Masih” would be tantamount to showing that we are prepared to forsake the words “Masih-e-Maud” for Hazrat Mirza Ghulam Ahmadas.
God Almighty has bestowed the name “Masih” upon the Imam of this age. Hence, his successor will be Khalifatul Masih. Those who fathom spiritual insights can understand that this word is not parallel to that of the Christians but is, on the contrary, a powerful weapon to shatter the false doctrines of Christianity.
I have come to understand from what you have written regarding politics that you have neither understood the manner in which the Jamaat is run nor are you well versed in politics yourself. As a result, you cannot satisfactorily reply to those who raise allegations. On no account do we claim that every Englishman ought to be supported, nor do we claim that the British government is perfect. The crux of what we say, rather, is that subjects of every country should respect their country’s laws and also that India benefitted to a great degree from the arrival of the English government. Since India has accepted the British government as rulers, offices can be taken by coming to a compromise with them in accordance with international law and a code of conduct.
Freedom is undoubtedly an admirable thing. However, are the Germans prepared to separate from the Rhine and Bavaria through a palisade? Was the war of Southern America lawful? Thinkers in Europe name it a struggle for freedom. If it was not, then why? Are the Germans now ready to make Hamburg and Berlin independent or have those who make tall claims of freedom deemed such struggles for these cities lawful? Or do they currently think it lawful? A principle should initially be established and then, all matters ought to be decided based on that principle. It should not be that there be a different law for others and another for yourselves.”
Following his participation in the renowned Wembley Conference of Religions in 1924, Hazrat Mubarak Ali Sahibra returned to India, where he embarked upon a prosperous career as an esteemed teacher. Maulana Maulvi Mubarak Ali Sahib Bengali peacefully passed away on 1st November 1969 in his hometown of Bogra.