The Islamic Renaissance: (Part 7 of the chronological account Hazrat Khalifatul Masih II’s(ra) Journey to England)

The First Majlis-e-Shura of the UK Jama’at

Despite these challenges, it appeared that Allah’s decree ordained the first mission in England to be established in its very heart, London. Consequently, all previous decisions to sell the property were rescinded by His Holiness^ra. He appointed Hazrat Maulana Abdul Raheem Dard^ra as the head Imam and Maulana Ghulam Fareed^ra as his deputy for the UK mission upon his departure.^[2] His Holiness^ra conducted another session of Majlis-e-Shura on 8^th October, 1924, during which it was decided that Hazrat Fateh Muhammad Sayal^ra would remain in England for some time while Maulana Ghulam Fareed^ra would return to India to accompany his family. The foundation laying of the London Mosque was finalised.^[3]

His Holiness^ra had instructed during the consultation that the following morning, both Hazrat Maulana Abdul Raheem Dard^ra as the head Imam and Maulana Ghulam Fareed^ra as his deputy would be officially accompanied by other members to the Putney mission to commence their work. Part of their responsibilities included preparations for the official inauguration of the London mission and the foundation stone ceremony of the London Mosque, which His Holiness^ra was to conduct before his departure from England.^[4] On 4^th October, 1924, His Holiness^ra decided to accompany the entourage. Upon arrival at the Putney residence, he thoroughly inspected the building and the adjacent garden. He instructed that the overgrown field be cleaned and directed that construction companies be contacted urgently for quotations on the necessary refurbishment work. Following his inspection, he retired to the prayer room of the residence, where he conducted an extended prayer for the steadfastness of the missionaries and the success and propagation of Islam in this country.^[5]

His Holiness^ra personally handed over the keys of the building to Hazrat Maulana Abdul Raheem Dard^ra, followed by an extensive guidance session for both missionaries. While elucidating the blessings of obedience to the deputy Imam Maulana Ghulam Fareed^ra, he stated:

“All progress and blessings lie in obeying one’s officers. I understand that there are differences in temperaments, which is natural. Even in the highest forms of love and relationships, disagreements can arise. Despite the profound love Hazrat Aisha Siddiqah^ra had for the Holy Prophet^sa, there was an instance when she became upset with him. However, this displeasure never led to disobedience; instead, her sincerity and obedience only increased. Therefore, even if there are differences, there should never be disobedience. One should carry out the tasks assigned with love, because this work is the work of God, not of any human”

He emphasised the necessity for obedience to be characterised by both contentment and fervour, citing the Qur’anic verse: “and then find not in their hearts any demur concerning that which thou decidest”^[6]. He elucidated how the Holy Prophet’s^sa companions, with exuberance and zeal, followed his directives, their hearts never uneasy in their allegiance to his commands, thus highlighting the principle upon which Muslims should base their obedience to their leaders too. He explained that human fallibility is inherent, and an individual who complies with authority despite acknowledging the potential for error does so out of sincere faith. The Qur’an emphasises the importance of obeying those in positions of authority with contentment, as it fosters the spirit of success. He further emphasised that missionaries, who have sacrificed by being away from their homes, should critically assess their work to ensure it yields results. It is implausible that one pursues a righteous path and remains devoid of any outcome.^[7]

His Holiness^ra then addressed the missionary in charge, Maulana Abdul Raheem Dard^ra, advising him to cultivate a compassionate and empathetic approach towards his colleagues. However, he also explained the imperative of assessing progress diligently, emphasising that the work assigned to him related to the progress of the Jama’at. Therefore, any negligence in this regard could lead to significant losses. Therefore, he instructed regular reporting to the Markaz (administrative centre) of any task deficiencies, stressing the importance of adhering to organisational ethics to avoid any previous shortcomings. He proceeded to counsel that within the missionary’s array of duties lies the imperative to engage socially, forging connections across diverse strata of society, including the elite. Associating with the upper echelons not only extends one’s sphere of influence but also enhances the efficacy of endeavours. Furthermore, he stressed the importance of cultivating relationships with politicians, journalists, writers, and academics, recognizing the instrumental role such connections play in the dissemination of Islamic teachings to a wide spectrum of individuals. His Holiness^ra emphasised that success in these circles necessitates possessing a good sense of humour and the ability to listen to those with differing opinions. He stated: “the most worthy individual is one who possesses a cheerful disposition.” ^[8]

His Holiness^ra emphasised the importance of leveraging the efforts of those in society who already share your views. He further advised considering the sentiments of visitors, ensuring they never feel disrespected. Similarly, he explained that it is the responsibility of the missionary to ensure that students who arrive here adhere to Islamic Sharia.^[9]

Visit to the House of Lords and the House of Commons

His Holiness^ra received an invitation from Sir Frederick Hall, Member of Parliament for Camberwell Dulwich, to visit the House of Lords on 7^th October, 1924. On 8^th October, he was also invited to the House of Commons. During these visits, he observed the proceedings of both houses, and Sir Frederick Hall conducted a comprehensive tour of the parliament.^[10]

Over the following week, on 10^th October, 1924, His Holiness^ra attended a doctor’s appointment for a health check and led Jumu’ah prayers at the Putney residence, discussing the foundation laying of the Mosque with the engineers. On 11^th October, he spent five hours with new converts to Islam, answering their questions. On 15^th October, at the invitation of Sir Denison Ross, the president of the Conference of Living Religions and the first director of the University of London’s School of Oriental Studies (now SOAS University), His Holiness^ra was given a detailed tour of the building. On 16^th October, he attended a tea invitation hosted by Mrs. Pearl, a recent convert. She asked him questions related to the issue of belief and disbelief in Islam, focusing on the status of those who reject the Promised Messiah^as. His Holiness^ra explained, according to the Qur’an, that belief in all the prophets necessitates belief in the Promised Messiah^as .^[11] His Holiness later instructed Chaudary Muhammad Sharif Sahib BA^ra to visit the consulates of Spain, Estonia, and Japan.^[12]

The Foundation Laying of the London Mosque

Hazrat Maulana Abdul Raheem Nayyar^ra was in charge of the London Mission when Hazrat Khalifatul Masih II^ra arrived in England. As previously discussed, all prior deliberations to sell the property were rescinded by His Holiness^ra. He appointed Hazrat Maulana Abdul Raheem Dard^ra as the Head Imam and Maulana Ghulam Fareed^ra as his deputy for the UK mission following his departure^[13]. Moreover, it was decided that His Holiness^ra will lay the foundation stone for the London Mosque^[14].

After meticulous preparations, including the dispatch of invitation cards, the date chosen for this significant occasion was 19^th October, 1924. Despite weather forecasts predicting clear and sunny conditions for that day, His Holiness^ra insisted on the erection of tents in anticipation of potential unforeseen weather changes, a decision that later proved prudent as rain persisted throughout the day, contrary to the forecasts provided by the newspapers. With the fervour of the general elections in the UK, initial speculations hinted at potentially limited attendance for the event. However, contrary to expectations, guests began arriving in significant numbers as early as 2 pm, two hours ahead of the scheduled 4 pm ceremony.

Among the attendees were representatives and ambassadors from various countries, including His Excellency Baron Hayashi accompanied by his honourable daughter, the German Ambassador, and the Estonian and Serbian Ministers, as well as representatives from Czechoslovakia. Other prominent figures included Sir Alexander Deock, Mayor of Wandsworth, Lady Borwick, Mrs. N. C. Sen, and Dr. Madam Leon (wife of Abdullah Quilliam). The ambassadors who could not attend sent their messages of support which included Albania, Finland and Turkey. A special message was also received from the UK Prime Minister regretting that he could not attend due to being out of the city.  Additionally, a considerable presence of new Muslims from Portsmouth added to the diverse gathering. The Ahmadiyya flag served as a unifying symbol, bringing together individuals of varied racial backgrounds, including English, Japanese, German, Serbian, Czechoslovakian, Estonian, Egyptian, American, Italian, Hungarian, and Indian descent. Similarly, individuals from various faiths, such as Christians, Muslims, Hindus, Parsis, and Jews, were also present, reflecting the inclusive nature of the event. Despite the inclement weather, over two hundred people, predominantly English, gathered enthusiastically to participate in the proceedings.^[15]

Once all attendees had settled, His Holiness arrived at 3 pm, and the gathering stood in respect. At 3:30 pm, in accordance with the program, Hazrat Maulana Abdul Raheem Dard^ra delivered the opening remarks, warmly welcoming the guests. Subsequently, attendees were directed to the site designated for the foundation laying. Here, Hazrat Hafiz Roshan Ali^ra was invited to recite a passage from the Holy Qur’an. He eloquently recited Chapter 92, Surah Al-Lail, and Chapter 87, Surah Al-A`la.

Following the recitation of the Holy Qur’an, His Holiness^ra delivered his address in English. He began by explaining the purpose of building a mosque, emphasising that it is a place for worshipping the one true God. This God, he asserted, transcends all national and racial boundaries, representing unity for all humanity regardless of colour, race, or creed. He further explained that differences are an intrinsic and perpetual aspect of human society. Throughout history, there has never been a period devoid of differences, and such a time will never come. As long as humanity possesses the capacity for progress, differences will inevitably exist because the progress we observe in the world is largely driven by these differences. According to the teachings of the Holy Prophet Muhammad^sa, differences are a mercy rather than a detriment. The real harm arises from intolerance and an excessive desire for uniformity. In fact, nothing has damaged the cause of unity more than the actions of those who, in their attempt to create it, employ methods fundamentally contrary to their objective. Unity has been harmed more by its misguided friends than by its adversaries.^[16]

His Holiness^ra further explained the imperative of tolerance and mutual respect in fostering harmonious relationships among individuals:

“If differences are considered detrimental, what then is the essence of tolerance? Tolerance, indeed, emerges both in the presence of differences and as a consequence thereof. Therefore, what the world truly needs is tolerance. This entails individuals maintaining differences in beliefs and principles while continuing to coexist with love for one another. Certainly, every person has the right to invite others towards what they perceive as good, as without the dissemination of knowledge, progress cannot be achieved. However, what no one has the right to do is to change someone’s words and actions before attempting to change their heart. Or, in some cases, attempting to cause distress due to differences in opinion”.^[17]

He expanded on the mosque’s significance as the Bait-ul-Allah (House of God), accessible to people of all faiths for worshipping the Almighty. Using the example of a Christian delegation from Najran, Yemen, who were welcomed to pray in the Prophet’s^sa mosque in Medina, he emphasised the mosque’s primary purpose: the exclusive worship of God, who is the Creator of all. Drawing a comparison between familial harmony and divine unity, he likened God’s disdain for human conflict to a father’s displeasure with his children’s discord. He attributed such strife to human alienation from God and advocated for unity, presenting the advent of the Promised Messiah^as in this era as a divine initiative to unite humanity under a single banner.

Following this, His Holiness^ra personally placed the foundation stone with his own hands, followed by a prolonged silent prayer. He then led the Asr prayer at the site designated for the construction of the Mihrab.^[18] Members of the press, accompanied by camera and film crews, were in attendance, eagerly documenting the event through numerous photographs and videos.^[19]

The Review of Religions November issue of 1924 reporting on the event wrote:

“After the address Hazrat laid the stone and the scene was photographed by more than a dozen photographers and cinema companies first silent and then as prayers were offered. Then tea was served. The assemblage was so interested that they stayed there for a long time including most of the ministers talking to Hazrat and party and showed their deep sympathy with the movement. The Mayor of Wandsworth remarked that any creed that took exception to the address could be no creed and that it would like the recording angel with pens dipped in eternity to write it out. The representative of Czechoslovia said that he had great pleasure that he had for the first time the opportunity of hearing such wonderful thoughts” ^[20]

Click here for part 8:
https://history.ahmadiyya.uk/the-islamic-renaissance-part-8-of-the-chronological-account-hazrat-khalifatul-masih-iisra-journey-to-england/

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^[1] Al-Fazl (1924) 28 October, p. 4; Al-Fazl (1924) 11 November, p. 3; The Review of Religions (1925) January

^[2] Bhai, Abdul Rehman Sahib, Safar-e-Europe, Rabwah: Zia Press. p. 179, p. 235, p. 254, p. 280, p. 370

^[3] Al-Fazl (1924) 11 November, p. 6

^[4] Ibid, p. 370

^[5] Al-Fazl (1924) 11 November,  p. 3

^[6] Al-Nisa, 4:66

^[7]Al-Fazl (1924) 11 November, p. 3

^[8] Ibid

^[9] Ibid

^[10] Ibid

^[11] Fazl-e-Umar Foundation. Anwarul Uloom, Vol. 8. Surrey: Raqeem Press p. 590

^[12] Al-Fazl (1924) 11 November, p. 6

^[13]  Bhai, Abdul Rehman Sahib, Safar-e-Europe, Rabwah: Zia Press. p. 179, p. 235, p. 254, p. 280, p. 370

^[14] Al-Fazl (1924) 11 November, p.6

^[15] Al-Fazl (1924) 20 November, pp. 3-4; The Review of Religions (1924) November 1924, pp. 419-420

^[16]  Al-Fazl (1924) 20 November, p. 4

^[17] Al-Fazl (1924) 20 November, p. 4

^[18] Mihrab is a niche in the wall of a mosque that indicates the qibla, the direction of the Kaaba in Mecca towards which Muslims should face when praying.

^[19] Al-Fazl (1924) 20 November, p. 4

^[20] The Review of Religions (1924) November 1924, p. 420

^[21] The Review of Religions (1924) November 1924, pp. 420-421