Conference on Living Religions Within the Empire Convenes
Monday 22nd September 1924 – 3rd October, Imperial Institute Kensington
At last, the highly anticipated day arrived, marking the occasion that served as the catalyst for His Holiness’ journey to the United Kingdom: The Conference of World Religions. The inaugural session of this conference convened on 22nd September, 1924, with His Holinessra gracing the event with his esteemed presence.[1] The following day, on 23rd September, 1924, His Holinessra, accompanied by his entourage, arrived at the scheduled time of 5 pm. He was introduced to the audience by the chair, Sir Theodore Morrison. After making a brief opening remark in English, he invited Hazrat Chaudary Zafrullah Khanra to deliver his lecture.[2]
The lecture commenced by detailing the foundation of the movement and its current strength, highlighting the locations where regular missions of the community have been established.
“At the present moment regular missions are working in England, Germany, the United States of America, West Africa, the Gold Coast, Egypt, Persia, Bokhara, Mauritius and Australia ; and outside India, Ahmadiyya Communities are to be found in Afghanistan, Bokhara, Persia, Mesopotamia, the Hedjaz, Syria, Egypt, Algeria, Zanzibar, Kenya, Uganda, Natal, Gold Coast, Sierra Leone, Nigeria, Ceylon, Burma, Straits Settlements, the Philippines, Mauritius, Australia, France, England, Holland, the United States of America, Trinidad, and Costa Rica.”[3]
In discussing the movement’s publications, the lecture mentioned:
“one English journal and five vernacular newspapers and journals are issued from the headquarters of the Movement, one Bengali journal is issued from Bengal, an English and a Tamil newspaper are issued from ‘Ceylon’, a French newspaper is issued from Mauritius, and a quarterly magazine is issued from the United States. A journal will shortly be issued from England.” [4]
The lecture further outlined the relationship of the Ahmadiyya Movement to Islam stating that:
“Ahmadiyyat is Islam itself, and not a mere offshoot of Islam, as Christianity was not an offshoot of Judaism, but was pure Judaism in a plain and simple form. The Promised Messiahas was not the bearer of a new law or dispensation, but was only an exponent of the real teachings of Islam. Just as by the time of Jesusas the teachings of the Jewish religion had ceased, owing to the innovations and interpolations which had been introduced into them, to represent the original teachings of Moses, so in the time of the Promised Messiahas the teachings attributed to Islam had ceased to bear any resemblance to what Islam really taught.”[5]
The lecture provided further insights into the nature of the claim of the Promised Messiahas, making it clear that Ahmadis reject the concept of reincarnation. Instead, it referenced the prophecy of the second advent of Elijahas as mentioned in the book of Malachi and its fulfilment, which was elucidated by Jesusas himself in Matthew 11:13-14, indicating that John the Baptist was the awaited figure. Similarly, Ahmadis believe that Hazrat Mirza Ghulam Ahmadas, as the Promised Messiah, “appeared in the power and spirit of Jesusas.”[6]
Hazrat Musleh-e-Maudra further delved into the testimony of the age confirming that the time for the appearance of the Promised One has to occur now. He argued that the current state of the world necessitates the coming of a new prophet. His Holinessra also questioned the absence of the miraculous signs and proofs of divine presence that were once evident in the time of previous prophets. He critiqued attempts to reinterpret religious texts to avoid confronting this issue and emphasised the need to acknowledge universal truths found in various religions. Ultimately, His Holinessra raised the question of whether true religion still exists in the world, but is not being adhered to, leading to spiritual stagnation.
“In short, whatever way we look at the matter we are bound to arrive at the conclusion that the present condition of the world calls loudly for a Divinely-guided Teacher, and that the souls of men are like distracted lovers looking towards Heaven with yearning and longing, and supplicating their Creator in anguish and in sorrow, with full hearts and streaming eyes, to take pity on them and to open for them the Gates of His Mercy and His Grace, and to vouchsafe to them that which had been granted to those that have gone before, and, by causing the spiritual darkness to lift, healing their eyes and their hearts of blindness and of impurity to lead them into the Life Everlasting which is the object of man’s existence”.[7]
His Holinessra further explained the principal and subsidiary objectives of religion itself, framing these within a broader discourse on the Islamic conception of God, the dynamics of the human-divine relationship, and the pathways through which one can express and actualize this bond in earthly existence. He explored the ethical framework of Islam, discussing the acquisition of moral virtues and the avoidance of vice. His Holinessra expounded on social dimensions of Islam, examining the roles and responsibilities within various social hierarchies including those of rulers, servants, and the interactions between the affluent and the impoverished. He further addressed the implications of these teachings on international relations and interfaith dynamics, culminating in a thorough exploration of eschatological beliefs concerning the afterlife, the nature of divine recompense and retribution, and the eternal aspects of existence beyond death. This meticulous exposition elucidated the core principles of the Ahmadiyya Movement and positioned within a wider religious, moral, and social context, reflecting the profound impact of these doctrines on individual and collective life.[8]
The lecture was exceptionally well received, garnering high praise from both the organisers and attendees. The Review of Religions (October 1924) reported:
“At the close of the lecture people cheered and cheered again and the president had to wait for some minutes to make his remarks. He thanked His Holinessra on behalf of the audience and himself for having so beautifully explained to them the religious truths. After closing. Sir Theodore Morison congratulated His Holinessra upon the great success and said, ‘Was it not worth coming for?’ Many people gathered round the members of the delegation for congratulation. Dr. Walsh. Head of the Free Church said, he was fortunate to come. A Professor of Law remarked that when he was hearing the paper, he felt that the day was a turning point for the Ahmadiyya Movement. He said that we could not be so successful otherwise even if we had spent many many thousands. He also stated that one gentleman sitting by him jumped from his chair many times saying, “How rare and true the ideas are!” One does not hear such ideas every day.” [9]
Following the conference, William Loftus Hare, who served as Joint Honorary Secretary, published a book titled Religions of the Empire covering the conference’s background and proceedings. The book included an introduction by Sir E. Denison Ross, the conference chairman. He wrote: “we were especially gratified that Khalifat-ul-Masih, the head of the Ahmadiyya Movement, immediately signified his intention to come to London with a number of his followers for the express purpose of attending the Conference. This remarkable enterprise led to great publicity in the Press and secured considerable interest for our Conference.”[10]
Sufism by Hazrat Hafiz Roshan Alira
On the 25th September 1924, a lecture on Sufism was delivered by Hazrat Hafiz Roshan Alira, which was attended by His Holinessra. The paper was translated and read by Hazrat Maulvi Muhammad Dinra, a member of the Ahmadiyya delegation and missionary in America.[11] Hazrat Hafiz Roshan Alira recited a portion of the Holy Qur’an and read a few Persian couplets from the writings of the Promised Messiahas.
Sir Patrick Fagan, K.C.I.E., C.S.1. introduced Hazrat Hafiz Roshan Alira as:
“a leading member of the important order of Naushahi Sufis, who trace their origin back to the days of the early Mughal emperors, and who constitute a subdivision of the more extensive order of Qadiri Sufis, founded by the famous Darvesh, Said Abdul Qadir Gilani, who lived in Iraq in the 12th century A.D., and whose tomb at Baghdad is still an important place of Muhammadan pilgrimage. Hafiz Raushan Ali is a native of the northern Punjab and has been a follower of Tassawuf, the technical name for Sufism, from an early age. Knowing, as he does, the whole of the Qur’an by heart, he is entitled to the honorific religious title of Hafiz which he enjoys. He has also a knowledge, both deep and extensive, of Mussulman literature, religious and philosophic. Many years ago, he became a member of the modern sect of Ahmadiyya Muhammadans”.
Sir Patrick then gave a most apt summary of the lecture:
“The paper was actually read by Dr. Muhammad Din, himself a Sufi; but Hafiz Raushan Ali was present and gave the audience some most interesting recitations from the Qur’an and from Sufi poetry. The paper itself presented a full and suggestive view of the development and extent of Sufi thought and practice. It was replete with information and clearly brought out the main points of Sufism. The fundamental conception of that system is that human souls differ in degree, though not in kind, from the Divine Spirit, from which they emerge and to which they ultimately return. The aim of the Sufi is, through loss of individual self-consciousness in ecstatic self-abandonment, to obtain union with that Divine Spirit. Their principle is that, since reason cannot transcend the phenomenal, it must be abandoned in favor of that divine illumination, the spirit of intuition, by which true knowledge and a grasp of the infinite is to be obtained.
As argued by Hafiz Raushan Ali in the opening part of his paper, Sufism in its origin was an expression of the kind of asceticism approved in the Qur’an. That book contains elements or rudiments of later mysticisms and thus provided a basis upon which Sufism developed. Its growth was naturally encouraged. by the general political and social conditions of the first two centuries of the Muhammadan era. Towards the end of the second century, asceticism had assumed some tinge of agnosticism, but, later on, helped by foreign Oriental influences, it developed pantheistic tendencies. In origin it was a practical religion rather than a philosophic system, but it moved gradually from quietism towards mystical speculation.” [12]
His Holinessra was also invited to participate in the final session of the conference held on 3rd October 1924. During this session, various speakers, including His Holinessra, delivered brief addresses. Sir E. Denison Ross, commenting on the concluding session, wrote:
“At the concluding session of the Conference a number of those who had addressed us were invited to the platform; a few short addresses, including a brilliant one in Hindustani by His Holiness the Khalifat-ul-Masih, were given, expressing satisfaction at the success of the Conference; a short recitation from the Qur’an was given by the Mufti of the Mosque at Woking, and another by our visiting Sufi, Raushan Ali of Ranmal.” [13]
Post Conference Engagements
Conservative Party Address at Dulwich Hall, London
On the evening of 26th September, 1924, His Holinessra was invited by a representative of the Conservative Party to deliver an address on the topic of Current Affairs in India and Means of Achieving Unity. This event was subsequently reported in the November 1924 issue of the Review of Religions under the title The Political Situation in India. [14] Presiding over the session was H. G. Both, a leader of the Conservative Party. He introduced His Holinessra to the audience who then directed Hazrat Zafrullah Khanra, who had translated the lecture from Urdu to English, to deliver it on his behalf.[15]
The lecture extensively covered the intricate interplay between religion, politics, and governance in India, underlining the imperative of peace for global stability. It asserted a stance of political neutrality while scrutinising the complexities of India’s diverse racial and communal landscape. The lecture cautioned against the dominance of communal considerations over merit in governance. Challenges to immediate self-government were highlighted, with communal tensions and lack of tolerance identified as formidable obstacles. The lecture proposed a solution rooted in individual responsibility, advocating for empathy and understanding from British officials and media towards Indian sentiments to foster cooperation and address shared challenges. The conclusion resounded with a call for mutual empathy and cooperation between the British and Indian nations, highlighting the necessity for a shift in attitudes and approaches to governance and communication for the mutual benefit and stability of both nations.[16]
Official Receptions During the Conference in London
During the conference, three official receptions were held. The first took place at the Imperial Institute, organised by Lady Aaron Ron. The second reception organised by Lady Sara Louisa Bloomfield, a member of the Bahá’í Faith which was held at the Claridge’s Hotel on 27th September, 1924, and was attended by His Holinessra.[17] The third was hosted by Hazrat Mirza Bashir-ud-Dinra at Ritz Hotel.[18]
On 28th September, His Holinessra hosted a reception at the Ritz Hotel, inviting the organisers and speakers of the conference, along with other prominent figures. Notably, Lord Headley and Colonel Douglas also attended at this event.[19]
Sir Denison Ross, the president of the conference, requested His Holinessra to deliver a few words. Although His Holinessra had prepared a written message and asked Hazrat Chaudary Zafrullah Khanra to translate and read it, Sir Denison Ross insisted that His Holinessra speak personally, stating, “we are here to hear you speak, sir!“. In his brief address, His Holinessra expressed gratitude to the president of the conference and its secretaries for organising such an event and emphasised the crucial role of religion in society. He asserted that religion is the foundation of all moral values and that the absence of such morality leads to societal unrest. His Holinessra advocated for more conferences of this nature, arguing that they help maintain the relevance of religion in society and promote interfaith harmony. He further recommended that future conferences should assign specific topics to delegates, asking them to speak from their scriptures and teachings, as this approach would foster a deeper understanding of different faiths on common issues.[20]
Sir Denison Ross expressed his profound gratitude to His Holinessra for his encouragement and assistance during the initial stages of the conference. He praised His Holiness’s lecture for its succinct and insightful content, a view shared by many attendees. Sir Denison Ross also commended His Holiness and his associates for their dedicated attendance at all the lectures, highlighting their alignment with the conference’s objectives and true spirit. This sincere involvement created a strong impression and demonstrated their genuine commitment and heartfelt support for the conference. He concluded with a notable compliment about His Holiness, describing him as a “very cultured and refined gentleman.” [21]
The photograph below was taken at either of the two receptions: one hosted at the Claridge Hotel, organised by Lady Sara Louisa Bloomfield, or at the Ritz Hotel Reception hosted by Hazrat Khalifatul Masih IIra. The uncertainty stems from Bhai Abdul Rahman’sra report, which suggests that a photograph was taken following the reception at the Ritz Hotel. However, the photograph in question was published in the December 1924 issue of the Baha’i magazines Star of the West and later in The Bahai World Magazine (Vol 2. p226), describing it as being taken at a reception hosted by Lady Blomfield.
Indeed, from a historical perspective, the specific reception at which this photograph was taken holds less significance than the profound symbolism captured within it. All the ladies are seated while most of the men are standing behind them or sitting on the floor in front of them. Hazrat Bhai Abdul Rehmanra recalled that when His Holinessra was requested to sit for the photograph, he insisted that the women take their seats while the men stood behind them, thereby emphasising the respect owed to women in Islam. This gesture was deeply appreciated by the women present at the reception.[22]
On the evening of 28th September, subsequent to the reception at the Ritz Hotel, His Holinessra visited the London Field School. Hazrat Chaudary Zafirullah Khanra presented the translation of His Holiness’ discourse on The Life and Teachings of the Holy Prophetsa. Following this, His Holinessra addressed student inquiries regarding the Ahmadiyya Muslim Community and shared his perspectives on war, emphasising the paramount importance of peace.[23]
His Holinessra Visits Pevensey Bay
Prior to his departure from Qadian, His Holinessra saw a dream wherein he found himself positioned along the shores of England, adorned in the garb of a military commander amidst the aftermath of a battle, emerging triumphant. Subsequently, he discerned a voice proclaiming William the Conqueror.
To fulfil this dream, on 2nd October, 1924, His Holinessra, accompanied by Hazrat Maulana Abdul Raheem Dardra, Hazrat Bhai Abdul Rahman Qadianira, and Khalid Sheldrake, journeyed to Pevensey Bay on the southern coast of England, the very site where William the Conqueror and his Norman forces made landfall in 1066, thus commencing the Norman conquest of England. This pivotal event ultimately culminated in victory at Hastings and William’s coronation as the King of England.[24]
His Holinessra boarded a small ship and reached the site where William the Conqueror and his forces had landed. He spent some time there contemplating and praying for the success of Islam in Britain. After leading the prayers, His Holinessra picked up some pebbles and shared a captivating story. He recounted how a companion of the Prophet Muhammadsa, sent as an emissary to Rustam to the Persian general, was mocked and given a handful of sand to carry. Rather than feeling humiliated, the companion interpreted this as a favourable omen, symbolising the eventual conquest of the Persian Empire. Remarkably, this omen came true, as the Persian Empire ultimately fell to the companions of the Holy Prophetsa[25].
[Note: This incident involving the companion, Hazrat Rabee bin Aamirra dispatched by Hazrat Saad bin Abi Waqasra at the conquest of Qaadsiya, is documented in various historical sources including Al Bidaayah wan Nihaayah, Hayaat As Sahaabah and Tarikh Tabari ]
Click here for part 7:
https://history.ahmadiyya.uk/the-islamic-renaissance-part-7-of-the-chronological-account-hazrat-khalifatul-masih-iisra-journey-to-england/
References:
[1] Shahid, Maulana Dost (2007) Tarikh-e-Ahmadiyyat vol 4. Qadian: Nazarat-Nashro Ishaat p. 451
[2] Loftus Hare, William Joint Hon. Secretary (1924) A Parliament of Living Religions. Introductory. pp. 720-721; Hare, William Loftus (1925) Religions of the Empire: A Conference on Some Living Religions Within the Empire. Virginia: Duckworth. p.106
[3] Hare, William Loftus (1925) Religions of the Empire: A Conference on Some Living Religions Within the Empire. Virginia: Duckworth p.107
[4] Ibid.
[5] Ibid p. 108
[6] Ibid p.108
[7] Ibid p.111
[8] Ibid, pp. 106-134; for a detailed treatise Ahmadiyyat or The True Islam by Mirza Bashir-ud-Din Mahmud Ahmad
[9] The Review of Religions (1924) October, p. 372
[10] Hare, William Loftus (1925) Religions of the Empire: A Conference on Some Living Religions Within the Empire. Virginia: Duckworth. p. 107
[11] Al-Fazl (1924) 28 October, p. 3
[12] Hare, William Loftus (1925) Religions of the Empire: A Conference on Some Living Religions Within the Empire. Virginia: Duckworth. pp. 133-134
[13] Hare, William Loftus (1925) Religions of the Empire: A Conference on Some Living Religions Within the Empire. Virginia: Duckworth p. 6
[14] The Review of Religions (1924) November 1924, p. 373
[15] Bhai, Abdul Rehman Sahib, Safar-e-Europe, Rabwah: Zia Press. p 313
[16] The full lecture is available in The Review of Religions, November 1924, pp. 373-394
[17] Bhai, Abdul Rehman Sahib, Safar-e-Europe, Rabwah: Zia Press. p. 335
[18] Loftus Hare, William Joint Hon. Secretary (1924) A Parliament of Living Religions. Introductory. pp.758-759; Hare, William Loftus (1925) Religions of the Empire: A Conference on Some Living Religions Within the Empire. Virginia: Duckworth. p 6
[19] Bhai, Abdul Rehman Sahib, Safar-e-Europe, Rabwah: Zia Press. pp. 339-340
[20] Ibid, pp. 340-341
[21] Ibid, p. 342
[22] Bhai, Abdul Rehman Sahib, Safar-e-Europe, Rabwah: Zia Press. p. 342
[23] Ibid; for the full speech read The Review of Religions December 1924 p. 423
[24] Shahid, Maulana Dost (2007) Tarikh-e-Ahmadiyyat vol 4. Qadian: Nazarat-Nashro Ishaat p. 455
[Note: This incident involving the companion, Hazrat Rabee bin Aamirra dispatched by Hazrat Saad bin Abi Waqasra at the conquest of Qaadsiya, is documented in various historical sources including Al Bidaayah wan Nihaayah, Hayaat As Sahaabah and Tarikh Tabari]
[25] Al-Fazl (1924) 20 November
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