In life, if you are fortunate enough, you may come across such deep writings, poems and compositions that feel like an awakening. Writings that feel as if the words of the heart have been expressed perfectly, as if a conversation is taking place from heart to heart, with the pen that aided in composing it merely working as a medium. Such writings, whether composed today or ages ago, continue to carry a timeless message and enter a realm where they remain relevant for today’s reader. The poem Khuddam-e-Ahmadiyyat is one such example.
Penned by Hazrat Khalifatul Masih IV, Mirza Tahir Ahmad (rh), when he was a young boy, the poem echoes the essence of devotion and service. It describes a sense of sacrifice that has always been associated with the Ahmadiyya Muslim Jamaat.
This poem, “Hain baadah mast, baadah aashaam-e-Ahmadiyyat”, is especially recited during MKA ijtemas. The poem repeatedly uses the words “Khuddam-e-Ahmadiyyat”, meaning “Servants of Ahmadiyya.” This title itself holds an important lesson. To be a member of a Jamaat is one thing, but to become its servant is something much greater.
A historical background of this poem
During the Partition of India in 1947, the country was in chaos. Muslims, Sikhs, Hindus and members of other faiths were forced to flee their homes and migrate across the newly established India-Pakistan border. All this happened against the backdrop of growing insecurity and violence. Qadian, the headquarters of the Ahmadiyya Muslim Jamaat, was also caught in the upheaval.
The Jamaat had, however, previously begun preparing for the possibility of migration. Following this unfortunate saga in history, the partition, the migration of Ahmadis from Qadian to Pakistan began. Several years earlier, Hazrat Musleh-e-Maud (ra) had described a vision in which he saw himself migrating from Qadian and establishing a new centre. (Al Fazl, 21 December 1941, p. 3)
When the Jamaat migrated from India to Pakistan and founded the town of Rabwah, the area was not yet the lush, green place that had been shown to Hazrat Musleh-e-Maud (ra) in the vision. He therefore suggested that perhaps the greenery he had seen in his vision was to come about through their own efforts: by transforming this hilly area into a thriving town, a place of refuge and a home where the Jamaat could again establish itself and flourish.
The first group of Ahmadis to migrate to Rabwah did so on 19 September 1948. Their task was to erect temporary tents and accommodation for those who would soon be arriving in Rabwah to build the new town. Among them was the young Sahibzada Mirza Tahir Ahmad (rh).
To convey the extent of the hardships and dedication involved in this time, it is worth noting that it was not until April 1949 that the first successful well was sunk (A Man of God, p. 62). This provides some sense of the immense toil and hardship endured by those working tirelessly to establish the new town.
Day after day, Ahmadis worked tirelessly to establish the town and make it a home for all those who would come after them. This poem, Khuddam-e-Ahmadiyyat, played a significant role in keeping morale and spirits high. Loudspeakers were erected in the town for announcements to be made. One day, the young Sahibzada Mirza Tahir Ahmad (rh) recited this nazm for all to hear. Hazrat Musleh-e-Maud (ra) had also heard the words of this poem and said that this is exactly the kind of vigour that is needed at a time like this. It was at this time that the young man’s mother, Umm-e-Tahir, told Hazrat Musleh-e-Maud (ra) that this is your son, Mirza Tahir Ahmad (rh), who composed this and who is speaking this on the loudspeaker. (A Man of God, p. 63)
A brief reflection on the poem
Those accustomed to the Urdu language will agree that the poem contains words and expressions that are difficult to translate. Even when an attempt is made to translate it into English, much of the original flavour of the Urdu is inevitably lost. Therefore, I will limit myself to discussing just three sections from the poem, which can be found in Kalam-e-Tahir, pp. 13-14.
When one looks closely at the words of this poem, it becomes clear that at its core, it is a call to devotion, a call to service and a call to action.
تشنہ لبوں کی خاطر ہر سمت گھومتے ہیں
تھامے ہوئے سبوئے گلفام احمدیت
“For the sake of those whose lips are parched with thirst, we wander in every direction,
“Holding the rose-hued pitcher of Ahmadiyyat in our hands.”
The followers of the Imam Mahdi are presented as people who have received spiritual guidance, the Jaam-e-Ahmadiyyat and who are now entrusted with carrying that guidance to others and striving for the cause of Islam through their service.
Then, the sense of a mission and worldwide responsibility has been alluded to.
ربوہ میں آجکل ہے جاری نظام اپنا
پر قادیاں رہے گا مرکز مدام اپنا
تبلیغ احمدیت دنیا میں کام اپنا
دارالعمل ہے گویا عالم تمام اپنا
“These days, the nizam [system of the Ahmadiyya Jamaat] continues in Rabwah,
“Yet Qadian shall forever remain our markaz [epicentre].
“Our mission is to spread Ahmadiyyat throughout the world,
“The whole world is our field of action.”
The poem moves from Rabwah and Qadian to the statement that “the whole world” is our field of action, showing that the mission of spreading Islam Ahmadiyyat is not limited to Qadian, or even Rabwah, or even to one place, but is intended to reach people everywhere.
The third part is the urgent call to action.
اٹھو کہ ساعت آئی اور وقت جا رہا ہے
“Rise, for the hour has come and time is passing.”
Near the end of this poem, the verses relay an expression of rising. “Rise, for the hour has come and time is passing”, making it clear that faith cannot remain stagnant; servants of the Jamaat are being called to get up, pray, work and respond to the challenges facing Islam.
For Khuddam today, especially in the West and with the political and global climate we find the world to be in today, the call to “rise” is as relevant as ever. The ordinary Muslim faces challenges not only from outside, but within: from worldly distractions to lack of purpose. The temptation to postpone responsibilities is also a real issue that cannot be ignored. In a world where attention is the new currency, we are called to wake up from the “worldly trance”, find Allah, seek beneficial knowledge and give to humanity; for faith without action is like a seed that is never allowed to grow.
The poem ultimately leaves us with a question: Are we merely members of the Ahmadiyya community, or are we truly its servants? If one, in God’s name, develops the spirit of service and uses one’s abilities for the benefit of others, then the call of Khuddam-e-Ahmadiyyat will not just remain a beautiful poem from the past; it will have fulfilled its purpose even today, as it did back then: to ignite a deep desire for service to this noble cause.
اٹھو کہ ساعت آئی اور وقت جا رہا ہے
“Rise, for the hour has come and time is passing.”