Hazrat Sheikh Yaqub Ali Irfanira (1875-1957)
State of an Ahmadi in a foreign land
(Al Fazl, 13 November 1924)
On 3 October 1924, it was the final session of the Religious Conference, and Hazrat Khalifatul Masih II[ra] was scheduled to attend. Consequently, the Friday prayer was held where Huzoor[ra] was staying, [i.e., Chesham Place, London].
[Hazrat Musleh-e-Maud[ra] delivered the following sermon]:
“The state of an Ahmadi in this country is akin to that of a leaf floating into the sea, carried along by the river’s currents. On the surface, its movement appears deliberate to the onlooker, as though it has agency over its course. However, in reality, its actions are not self-directed but are entirely due to the ocean’s waves.
“In this world, every movement results in three types of consequences and involves three kinds of interactions between one entity and another. The first kind pertains to objects that are firmly embedded in the ground. When ocean waves crash against them, these objects remain unshaken. Despite the waves’ immense force, they fail to displace the objects. This does not mean that the impact does not occur; even a mountain struck by waves will experience subtle internal vibrations. However, the strength and stability of such objects render this movement imperceptible.
“Living entities, on the other hand, experience impacts differently. When they are struck, their focus is diverted, and their attention shifts. Inanimate objects, however, can maintain their position as long as their stability and resilience counter the force of the impact.
“The second category includes entities that visibly respond to impact. These are akin to buoys in the ocean. Their movements are observable to others. The waves cause them to sway, yet they remain tethered to a solid foundation, preventing them from drifting away. Such entities remain confined to their designated sphere. While their response to impact may differ from firmly rooted objects, they are upheld by a connection to something steadfast. Although they seem to move, their ultimate stability depends on another source of strength.
“The third type of movement is exemplified by a leaf that is vulnerably carried away, drifting from one place to another. If an Ahmadi in this country is weak, their state resembles that of a leaf tossed by the ocean waves, drifting far [from its origin]. However, if they maintain a strong connection with the branch, they may sway with the wind, but as soon as the wind’s force subsides, they return to their original position.
“When I say that the state of an Ahmadi is similar to that of a leaf, it does not imply that Ahmadis are inherently weaker than others. On the contrary, by God’s grace, Ahmadis are stronger in this ocean compared to others.
“Others are like the river’s water. When the river empties into the sea, it loses its distinct identity and becomes part of the ocean. The sweetness of the river water is also lost, blending into the ocean’s essence. However, the state of an Ahmadi is at least comparable to that of a leaf. Although they strive to uphold the morals and teachings they are bound to follow, they may not be able to fully adhere to them in this foreign environment. Yet, even if they are detached from the branch, any observer can discern that they are not of the same essence as the ocean, despite exhibiting similar movements.
“A second analogy is that of the buoy. While the buoy itself moves with the waves, it signals danger to others. Its strong connection to its root and origin allows it to serve as a warning, guiding others away from peril.
“The highest state is exemplified by the steadfast mountain. Firmly rooted in the earth, it demonstrates strength and stability to others, inspiring them to remain resolute and firm like itself. Those who are truly secure and unaffected by their surroundings may still need to expend some effort to counter the waves. Yet, the ocean cannot displace them from their position. This is the pinnacle of resilience, and every Ahmadi should aspire to achieve this level of steadfastness.
“In brief, there are three stages through which an Ahmadi may pass or could experience: [the leaf, the buoy, and the mountain].
“The first state is akin to that of the leaf, and I have observed that most people fall into this category. Those in the second state are exceedingly rare. Therefore, if for the time being you cannot aspire to be like the mountain, at the very least strive to be like the buoys, remaining firmly attached to what anchors you and helping others avoid the dangers present in this environment. This requires little effort – even if one moves themselves, they must warn others to stay clear of the dangers.
“My desire is for you all to become like mountains – immovable and steadfast, so that no force can shake you. Waves may come, strike against you, and retreat, but they should leave you [unaffected]. However, if this level of steadfastness is not attainable, do not fall below the second stage. Warn every newcomer of the dangers and emphasise the importance of strengthening their connection with their roots.
“Even if someone cannot meet this standard, people will still recognise their distinct identity without any effort on their part. For instance, Abdul Hakim left [the Jamaat], yet even he could not abandon the belief in the death of Jesusas or some other core teachings. Hazrat Khalifatul Masih Irh used to say that he would only accept Abdul Hakim’s [complete departure] if he relinquished those beliefs as well.
“Thus, I wish for you to become as resilient as mountains. If that is not achievable, then at least adopt the state of buoy. While one moves, they must alert others to danger, and protect them from harm. May Allah the Almighty grant you the strength to do so.”
Foundation of the Ahmadiyya Mosque in London
(Al Fazl, 15 November 1924)
On 19 October 1924, at 4:00 pm, Hazrat Khalifatul Masih II[ra] laid the foundation stone of the Ahmadiyya Mosque in London. This mosque will not only be the first in London or Britain but also in [all of Northern] Europe. If there were any mosque prior to this one, it was not built by a Muslim. For example, the Woking Mosque, commissioned by Dr Gottlieb [Wilhelm Leitner, a Hungarian-Jewish linguist], was built as a novelty, not specifically for the needs of worship.
Consequently, this mosque will be the first mosque of Islam [in London]. The inscription for this mosque, written by Hazrat Khalifatul Masih II[ra] himself, is as follows […]:
“We praise Him, and invoke His blessings on His prophet, the exalted one.
“With the grace and mercy of God, He alone is the Helper.
“‘Verily my prayer, my sacrifice, my life and my death are for Allah, the lord of all the worlds.’”
“I, Mirza Bashiruddin 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 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.
“19th October 1924”
(Translated by Al Hakam from the original Urdu, published in the 13 and 15 November 1924 issue of Al Fazl)