Invitation to address the Religions of the Empire: A Conference on Some Living Religions
Introduction:
The British Empire Exhibition, held at Wembley Park in London, was organised to celebrate the economic achievements and potential of the British Empire at a time when it was at its largest and facing growing anti-colonial sentiment. The event opened by King George V on April 23rd, 1924, aimed to bolster economic ties and promote unity within the Empire as Britain depended heavily on it economically.[1]
The idea for the religious conference was initially proposed by William Loftus Hare, an early Theosophist and writer, who suggested a religious congress as part of the exhibition’s broader agenda. William Loftus Hare critiqued the Great Exhibition of 1851 for failing to achieve global peace through commerce, instead highlighting a deeper societal understanding of psychological and socio-political complexities. He noted that science, rather than commerce, became a significant unifier during this period, with religion undergoing both critical and sympathetic scientific examination. The resurgence in interest in Eastern sacred texts and comparative religion in the late 19th century led to a movement in the 1890s that emphasised mutual understanding across cultures, beyond the influences of commerce and science. This cultural shift culminated in the 1893 World’s Fair in Chicago, where the World’s Parliament of Religions emerged as a landmark event for interfaith dialogue and understanding.[2]
Sir Edward Denison Ross was an orientalist and linguist, specialising in languages of the Middle East, Central, and East Asia. He served as the first director of the University of London’s School of Oriental Studies from 1916 to 1937. His introduction, published in the conference proceedings outlines the genesis of the Conference on Some Living Religions within the Empire, held in conjunction with the 1924 British Empire Exhibition.
Ross supported Hare’s proposal with the condition that the congress should avoid controversy and that speakers should be genuine adherents of the religions they represented. Following approval from exhibition authorities for a ten-day event in late September and early October 1924, organisational efforts were significantly enhanced by Miss Mabel Sharples, whose role as Joint Secretary was pivotal in reducing the logistical burdens faced by Ross and his team.[3]
The initial committee meeting for the Conference was held on October 12th 1923, at the School of Oriental Studies, where the conference’s name and dates were established. Efforts to appoint a president during this meeting and a subsequent one on November 26th were unsuccessful, as all candidates declined. The committee then decided to collaborate with the Sociological Society, gaining the support of notable figures such as Sir Francis Younghusband and Mr. Victor Branford. By 13th December, an Executive Committee was formed, comprising representatives from both the School of Oriental Studies and the Sociological Society. The committee included Chairman Sir E. Denison Ross, Vice-Chairmen Sir Thomas W. Arnold and Mr. Victor Branford, among others, with Mr. W. Loftus Hare and Miss M. M. Sharples serving as Secretaries.[4]
Despite the exhibition taking place at Wembley Park in north-west London, the Imperial Institute was selected as the venue, with the conference scheduled to take place from September 22nd to October 3rd 1924. The organising committee decided to extend invitations to representatives from various religious traditions, including: Hinduism, Islam, Buddhism, Zoroastrianism, Jainism, Sikhism, and Sufism, amongst others.[5]
Hazrat Maulana Abdul Raheem Nayyarra Meets the Organisers
Hazrat Maulana Abdul Raheem Nayyarra learned of the conference after speakers had already been selected and approached M. M. Sharples, who was serving as one of the Secretaries, and advocated for including the Ahmadiyya perspective on Islam. The committee’s vice-president, Dr. Sir Thomas W. Arnold, suggested consulting Hazrat Maulana Abdul Raheem Nayyarra about speaker selection. Hazrat Maulana Nayyarra convinced the committee to accept his suggestions for representatives on Hinduism, Buddhism, and Sufism. He proposed Hazrat Sufi Roshan Ali Sahibra for Sufism, contingent on approval from Hazrat Mirza Bashir-ud-Din Mahmud Ahmad Khalifatul Masih IIra. Subsequently, the committee invited Hazrat Khalifatul Masih IIra and requested that he be accompanied by Hazrat Sufi Sahibra for this event, with the invitation extended by prominent British Orientalists.[6]
Pre-Tour Preparations
On 16th May 1924, Hazrat Musleh-e-Maudra convened a shura (consultative assembly) after Asr prayer at Masjid Mubarak in Qadian to discuss the invitation from the organisers of the Wembley Conference. During the meeting, while a majority supported the idea of him travelling for the propagation of Islam, some members expressed concerns about a Khalifa travelling outside the markaz (administrative centre).[7]
In response to these mixed opinions, on May 14th, Hazrat Musleh-e-Maudra composed a comprehensive letter to the Jama’at’s in India to solicit their views. In his letter, he elucidated the context and various facets of the planned trip, noting that the conference was expected to attract attendees from diverse backgrounds, and remarked: “It is said that it would be challenging for the English to organise another event of this calibre in the next century.” [8] His Holinessra also appointed forty members of his community to perform Istikhara (a specific prayer seeking divine guidance on this matter). The majority of them expressed their support for the Khalifa to travel in person.[9]
On 24th May 1924, Hazrat Musleh-e-Maudra accepted the invitation to address the Wembley Conference and announced his decision to the members of the Jama’at. He outlined that the primary purpose of this journey was to develop a detailed plan for disseminating Islam in the West. His departure was scheduled for 12th July 1924 from Qadian, accompanied by a retinue of approximately ten individuals.[10] Simultaneously, Hazrat Musleh-e-Maudra started writing Ahmadiyyat or True Islam commencing on the same day, 24th May, and completing the manuscript by 6th June 1924. The English translation, undertaken by Hazrat Chaudhry Zafrullah Khanra, was finalised by 2nd July and promptly dispatched to the conference organisers in England. In preparation for his presentation, Hazrat Musleh-e-Maudra also condensed this work into a summary, which he finished by 9th July. The task of reviewing and translating the manuscript into English was entrusted to Hazrat Chaudhry Zafrullah Khanra, Hazrat Maulana Sher Alira, and Hazrat Mirza Bashir Ahmad M.Ara.[11] By 3rd July, a copy of the lecture had been dispatched to the conference organisers. Given the extensive length of the original lecture, recommendations were made to condense it. In response, Hazrat Musleh-e-Maudra crafted a more concise version of the lecture between 2nd July and 9th July, leaving him merely two days of preparation before his scheduled departure.[12]
Two Prophetic Dreams
Hazrat Musleh-e-Maudra recounted two prophetic dreams pertaining to this mission. In the first, he found himself among esteemed figures including members of Parliament, Lords, and cabinet members with David Lloyd George (former British Prime Minister) addressing the assembly. Suddenly, Lloyd George appeared distressed and began to pace. This unrest led to a whispered exchange between him and Lord Curzon, who then disseminated Lloyd George’s message that Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra was repelling the Christian Army back to the hall, prompting the attendees to hurriedly exit.
In his second dream, Hazrat Musleh-e-Maudra saw himself positioned on the English coast as a general, post-battle, strategizing over his next moves. During this contemplation, he was likened to William the Conqueror, who was a symbol of silent and resolute leadership. Hazrat Musleh-e-Maudra also interpreted these visions as divine indications of a potential significant undertaking involving the West, suggesting not an immediate transformation but the inception of impactful changes destined to mature over time.[13]
The Establishment of a Deputy Administration
Before his departure, upon completing the English translation of Ahmadiyyat, The True Islam and the Ahmadiyya Movement, His Holinessra immediately turned his attention to an important matter: the establishment of a Deputy Administration in Qadian. Consequently, His Holinessra appointed Hazrat Maulvi Sher Alira as the Ameer, (in-charge of the mission) with Hazrat Mufti Muhammad Sadiqra and Hazrat Mirza Bashir Ahmad M.Ara as his deputies. In addition, a council known as the Majlis-e-Shura was established, consisting of fourteen members to oversee the markaz (administrative centre).
His Holinessra issued instructions for Hazrat Maulvi Sher Alira to deliver lectures on the Qur’an and for Hazrat Syed Sarwar Shahra to give lessons on hadith from Sahih Bukhari, both of which were to be held in Masjid Aqsa. Initially, Hazrat Maulvi Sher Alira was also appointed as the Nazir-e-Ala (Chief Executive Director) to lead the new administrative structure. However, this arrangement was later adjusted: Hazrat Mir Muhammad Ismailra was appointed as the temporary Chief Supervisor to manage the administrative duties until the return of Hazrat Chaudhry Nasrullah Khanra from Hajj. During this interim period, His Holinessra arranged for mail to be addressed to him in Qadian and for weekly mail packages to be compiled at the Centre and forwarded under his name.[14]
Prayers at the Grave of the Promised Messiahas
On July 21st, 1924, Hazrat Musleh-e-Maudra conducted a lengthy prayer early in the morning at the grave of the Promised Messiahas and in Baitul Dua. Later, a large crowd gathered from all directions, eager to greet him. He met with members of the community and led a silent prayer before his departure.
During this journey, the following companions accompanied him:
⦁ Hazrat Sahibzada Mirza Sharif Ahmadra
⦁ Hazrat Chaudhry Fateh Muhammad Sayalra
⦁ Hazrat Maulvi Abdul Raheem Dardra
⦁ Hazrat Khan Zulfiqar Alira
⦁ Hazrat Hafiz Roshan Alira
⦁ Hazrat Sheikh Yaqub Ali Irfanira
⦁ Hazrat Dr. Hashmatullah Khanra
⦁ Hazrat Bhai Abdul Rahman Qadianira
⦁ Sheikh Abdul Rahman Misri
⦁ Hazrat Chaudhry Ali Muhammadra
⦁ Hazrat Mian Rahm Dinra
Hazrat Chaudhry Muhammad Zafrullah Khanra, who served as His Holiness’ special envoy, had already departed for England. Chaudhry Muhammad Sharifra, a lawyer, accompanied His Holinessra at his own expense.[15]
During his travels, His Holinessra encountered members of the community at various junctures in Batala, Delhi, and subsequently in Bombay. On July 14th, 1924, he officiated the Eid-ul-Adha prayers, conducted at the station alongside community members. The following day on 15th July 1924, he embarked on his voyage aboard the S.S. Africa, from Bombay to Aden.[16]
His Holinessra expressed profound sorrow at the prospect of parting from his community. In a letter to Maulvi Sher Alira in Qadian, he conveyed his emotional state:
“Inform all Ahmadi brothers and sisters that I have sailed today with a heavy burden on my heart on their account. I am praying for them more than ever since I started this journey.” He further articulated the depth of his feelings, stating, “you do not know, nay, you cannot gauge the love I have for you. Oh how painful it was for me to part from you, how heart-rending it was to leave you behind!” To ensure the community was kept abreast of each phase of his journey, His Holinessra utilised telegrams to communicate updates to the centre in Qadian. These updates were then published in The Review of Religions and Al-Fazl, effectively informing the community of his progress. [17]
During the voyage to Europe, a storm persisted for three to four days, causing sea sickness among many members of the entourage.[18] At a later point, His Holinessra himself suffered from a fever. Despite these challenges, he led prayers on the deck situated between the first and second class areas. On one occasion, an Italian doctor observed the prayer gathering and remarked, “Jesus Christ and his 12 disciples!” [19] On 22nd July, as the ship carrying Hazrat Musleh-e-Maudra approached the port of Aden, His Holinessra penned a heartfelt message to the members of the Jama’at. In this correspondence, he expressed his profound affection: “correspondence is equal to half a meeting.” [20]
Click here to read part 2:
https://history.ahmadiyya.uk/the-islamic-renaissance-part-2-of-the-chronological-account-hazrat-khalifatul-masih-iisra-journey-to-england/
References:
[1] Howells, K. (2024) ‘A vast window display’: The British Empire Exhibition of 1924-5 – The National Archives blog
[2] Hare, William Loftus (1925) Religions of the Empire: A Conference on Some Living Religions Within the Empire. Virginia: Duckworth
[3] Hare, William Loftus (1925) Religions of the Empire: A Conference on Some Living Religions Within the Empire. Virginia: Duckworth p. 3
[4] Ibid, pp. 3-4
[5] Ibid, p. 4
[6] Shahid, Maulana Dost (2007) Tarikh-e-Ahmadiyyat vol 4. Qadian: Nazarat-Nashro Ishaat p. 423
[7] Shahid, Maulana Dost (2007) Tarikh-e-Ahmadiyyat vol 4. Qadian: Nazarat-Nashro Ishaat p. 423
[8] Shahid, Maulana Dost (2007) Tarikh-e-Ahmadiyyat vol 4. Qadian: Nazarat-Nashro Ishaat p. 424
[9] Fazl-e-Umar Foundation. Anwarul Uloom, Vol. 8. Surrey: Raqeem Press p. 379
[10] The Review of Religions (1924) July, p. 254
[11] Al-Fazl (1924) 16 August
[12] Al-Fazl (1924) 16 August, p. 3
[13] Al-Fazl (1924) 24 June, p. 5
[14] Shahid, Maulana Dost (2007) Tarikh-e-Ahmadiyyat vol 4. Qadian: Nazarat-Nashro Ishaat p. 430
[15] Shahid, Maulana Dost (2007) Tarikh-e-Ahmadiyyat vol 4. Qadian: Nazarat-Nashro Ishaat pp. 432-434
[16] Shahid, Maulana Dost (2007) Tarikh-e-Ahmadiyyat vol 4. Qadian: Nazarat-Nashro Ishaat pp. 434-436
[17] Review of Religions (1924) August pp. 295-298
[18] Review of Religions (1924) August pp. 295-298
[19] Shahid, Maulana Dost (2007) Tarikh-e-Ahmadiyyat vol 4. Qadian: Nazarat-Nashro Ishaat p. 437
[20] Shahid, Maulana Dost (2007) Tarikh-e-Ahmadiyyat vol 4. Qadian: Nazarat-Nashro Ishaat p. 438
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