PALESTINE MISSION.html

[Guest guest]

Ahmadiyya presence in Palestine

Anti Ahmadiyya Movement in Islam 26th Jnauary 1999

PALESTINE MISSIONMirza Mahmud chalked out a vicious program for the Middle East

in accordance with the instructions of the Colonial Office, London. In October

1924, on his way back to India, he stayed at Grand Hotel, Paris along with Sir

Zafarullah Khan. On 27th October, he went to a Cabaret called the Cabaret

Duneont to see a show of ‘life and death’. He also desired to see

the sexual behaviour and aspects of nudity of the European Society. He took

Zafarullah to an opera house and saw obscene scenes and performance of French

gay girls. This is his own confession.1 He left the house only after the end of

the show.2 One 29 October, he called on Lord Crew, the British Minister in Paris

and discussed the political conditions of India. His point of view was

appreciated by Lord Crew.3 During his short stay in Egypt, the Egyptian Muslims

staged violent demonstrations and disrupted the reception being arranged for

Mirza Mahmud by some Ahmadis and pro-British elements. Mirza Mahmud says:

‘When I was coming back from England in 1924, the Ahmadies of Egypt

convened a meeting at Alexandaria in order to decide about making arrangements

for my reception, whereupon people accusing them of being agents of the

British, attacked them unaware and killed some innocent members of the party,

causing great damage to the property of certain others."4 In the light of

"achievements of tour" and in accordance with the advice he received from the

senior British Officials in London, Mirza Mahmud chalked out his future

political program. He paid a good deal of attention to the affairs of Middle

East where Qadianism had no roots and tried to involve his community to serve

Imperialist aims. He launched his vicious plan by setting up Ahmadiyya Missions

in the Arab lands. For that purpose, he sent Waliullah Shah and Jalalud Din

Shams to Middle East in June 1925.5 Both these Imperialist agents reached

Syria, which was then under the French control. Shams stayed in Syria and

Waliullah proceeded to Iraq to deliver some important letters to certain

British functionaries. He called on Sir Percy Cox, the British High

Commissioner of Iraq to persuade King Faisal to remove the ban imposed by the

Government on the activities of Qadiani Jama'at in Iraq. Through the efforts of

Sir Henry Dobbs, the new British High Commissioner, and with the active support

of Rustam Bay Haider, Minister of Finance, Iraq, who was an old friend of

Waliullah,6 King Faisal agreed to relax restrictions on Qadiani Jama'at. Mirza

Mahmud, in one of his addresses to his community explained its political

significance and implications for Qadiani Jamat: "To me, Shah Sahib had done a

great job concerning Iraq during his journey (to Middle East). Politically, it

would exert far-reaching effects. We had been trying through Government of

India (to remove ban) but were not allowed to carry out our activities. Our men

were expelled from Iraq on the charges of propagation of Ahmadiyya creed. Even

holding of a meeting within the premises of a private house was not allowed.

The removal of restriction is really an important achievement and has certain

political implications. This will prove that Ahmadiyya nation can change the

decisions of a Government."7After fulfilling his political mission in Iraq,

Waliullah returned to Damascus, the place where he had been installed by the

British to spy on Turks during the First World War. He called on French High

Commissioner, General Maurice Sarrial and explained him the prospective

political role of Qadiani Mission in Syria. By 1925 French rule in Syria was

shaken to the foundations when the Druze rose in revolt and formed an alliance

with the nationalists in Damascus. The French Imperialists imposed Martial Law

to crush the uprising. At last an agreement was reached. Abdul Rahman Shah

announced the formation of a revolutionary Government for Syria.8 During the

period of turmoil, Shams secretly propagated Qadiani beliefs. He published a

tract Al Haqaiq-e-Ahmadiyya and rendered Mirza Ghulam Ahmad’s book

Kashti-e-Nooh into Arabic.9His anti-Jehad and pro-British writings forced

Syrian Muslims to lodge protest with the Government and to make a demand for

his expulsion from Syria. In his Mission Report to Qadian, Shams stated the

difficulties being faced in ‘tabligh.’ He hinted at the political

unrest prevailing in Syria and paid great tribute to the British for the

protection and help extended to the Ahmadiyya missionaries by their diplomatic

mission abroad.10 In December 1927 some Syrian nationalists, provoked by his

activities, made an attempt on his life. He, however, narrowly escaped.11 Mirza

Mahmud took strong exception to this attack. He sent protest letters to the

British and French officials, specially to Henry Ponsot, the French High

Commissioner in Syria. On the other hand, Syrian Muslims continued to press for

his expulsion and closure of Qadiani Mission in Syria both for religious and

political reasons.12 In 1928, Marital Law was lifted and Tajuddin Al-Hasni was

invited to form a cabinet. Elections were announced to be held on 10 March 1928

and a day before that the French Government served a 24 hour expulsion notice on

Jalalud Din Shams. He, on the instructions of Mirza Mahmud, left for Palestine,

Munirul Hasni, a Syrian Qadiani convert was appointed an Amir in his place.

Shams reached Palestine in March, 1928. In the words of Allah Ditta, a

notorious Qadiani controversialist, he set up an Ahmadiyya mission at Mount

Carmel in accordance with the prophecies of the Holy Scriptures.13 Palestine

was under the British mandate and Qadian mission had their full support. Ahmadi

agents were active in Palestine since the time of Mirza Ghulam Ahmad. They

maintained links with secret Jewish societies, Imperialist-backed nationalist

organizations and Freemasonry. According to Dost Mohammad Shahid, the compiler

of Tarikh-e-Ahmadiyyat, Muhammad Al Maghrabi of Tripoli had secretly been

propagating Ahmadiyya creed for the last 23 years (since 1905).14 Mirza Ghulam

Ahmad himself had employed certain Arabs to distribute anti-Jehad and

pro-British literature in the Arab World. At Acca near Haifa (now a centre of

Bahaism), Sheikh Ibrahim, a member of Shadhilya Sufi order, was a Qadiani

plant. By 1930, Saleh Abdul Qadir Oudeh of Kababir converted to Qadianism. On

his arrival at Palestine, Shams found an already existing community of Ahmadis

flourishing there. Shams called on Sir Herbert Plumber, the High Commissioner

of Palestine and held informal meetings with other British officials. Mirza

Mahmud made contacts with the India Office, Lord Irwin, the Viceroy of India

and Colonial Office, London, to seek instructions on the future political role

of Qadiani mission in Palestine. Jewish circles looked favourably to the formal

establishment of an Ahmadiyya Mission in Palestine. The Mission was immediately

turned into a headquarter for the whole of Middle East.15 Qadiani missionaries

of Egypt, Syria, Iraq and the Gulf received guidelines from Palestine Mission

to carry out their politico-religious activities. The head of the Palestine

Mission frequently toured the Middle East and sent his secret reports to

Qadian. Palestine Mission played a leading role in fulfilling the political

aims of Zionism. It is ridiculous to believe Jewish conversion to Ahmadiyyat,

which is a plantation of their own. Jews had not spared Jesus Christ, the real

Messiah, how could they believe in a false Messiah of Qadian. One who knows the

Jewish mind can easily understand that Jews could never allow a mission to be

established in Palestine if it went against the basic ideology of Zionist

state. They never let anti-Jewish religious organizations flourish in the

‘Promised Land’. Qadiani and Bahai missions were exceptions. The

Qadiani Mission proved highly harmful to the political struggle of the

Palestine Muslims. It aimed to sabotage their liberation movements and let to

create reactionary pressure groups among Muslims by turning them into Ahmadiyya

heretics. It also served as a base to launch and support pro-Imperialist

political movements in Arab lands and to maintain the flow of spies to Middle

East countries. Jewish Agency subsidized the Mission for furtherance of its

political ends. Jews could possibly have no objection to preaching of

neo-Judaism under the cover of Ahmadiyyat. Shams gradually intensified his

‘missionary’ activities. He distributed anti Jehad literature to

pacify Arab resistance movement and complied a pamphlet entitled Al

Jehad-ul-Islami to prove that Jehad had been forbidden after the advent of

Mirza Ghulam Ahmad, the Promised Messiah. It was a prototype copy of Mirza

Ghulam Ahmad’s booklet: The British Government and Jehad. Jewish

organizations took keen interest in its dissemination on a massive scale during

the days when Palestine was in the grip of severe riots. The disturbances

started over a dispute concerning religious practices at the Wailing Wall in

Jerusalem, took a sharp turn and culminated in a strong anti-Jewish movement.

Mufti Amin-AlHussaini played a leading role in organizing the Jehad movement

against Zionist terrorists. To counteract malicious Qadiani propaganda

campaign, Al-Majlis-e-Islami Ala and Jamiat-ul-Shuban-ul-Muslimin rendered

significant services.16 Once Shams was attacked by Arab Mujahidin but succeeded

in escaping to nearby Jewish settlements. There remained a constant strife

between Palestinians and Jewish-backed Qadiani elements in around mid-twenties

in British mandated territory of Palestine. During his tenure, Shams was able

to set up a ‘Mosque’ in Kababir (April, 1931) with the Zionist aid

and extended the sphere of his activities to the Gulf States. Jerusalem

CongressIn 1924, after the riots of Wailing Wall i.e. Al-Aqsa Mosque - (the

place where Angel Gabrael tethered Buraq during the Night-Journey of the Holy

Prophet (p.b.o.h), the League of Nations sent a commission to decide the

matter. Its report pointed out the Islamic right of property but Jews continued

their violent attacks on Muslims. To meet Jewish challenge and to provide a

common platform for Muslims of the world, Mufti-e-Azam, Amin AlHusseini, gave a

call for World Muslim Congress at Jerusalem from 7-16th December 1931 (27th

Rajab). The Congress was held in Roozatul Muarif Hall, Jerusalem. Indian

Muslims were represented by Allama Iqbal, Maulana Ghulam Rasul Mehr and Maulana

Shaukat Ali. Allama Iqbal and Mehr, on their return from the Round Table

Conference, London reached Cairo on 1st December 1931. They were received by

the representatives of Shuban-ul-Muslimin, Jamiat-ul-Rabita Al-Hindia, (a

predominantly Qadiani organization), Dr.Abdul Hameed, Saeed Bey (Member

Parliament), Allama Rashid Raza (Editor, AlMinar), Master Imam Din Sialkoti, M.

Khurshid Alam, Shiekh Muhammad Hussain and Shiekh Mahmood Ahmad Irfani

(Qadiani).17 Irfani edited a paper Al Alamul Islami, in Arabic to propagate

Imperialist point of view on political matters. He sowed the seeds of mistrust

and created dissensions among Arab world. He was an active member of the Rabita

Hindiya. On 2nd December, Shams reached Cairo. He met some Muslim leaders and

exchanged ideas on Palestine affairs with them. Next day, the Muslim delegates

left for Damascus and reached Jerusalem on 25th December to participate in the

Congress. They were received at the Jerusalem Railway Station by Mufti

Amin-ul-Hussaini and other leading members of the World Muslim Congress.

Qadianis and Jews lobbied to attend the Congress. Sir Wauchope, the British

H.C. of Palestine persuaded some Muslim representative to secure an entry for

Qadianis but neither Jews nor Qadianis were allowed to attend any of its

sessions. Journalists were admitted, except the first day, but no Jew or

Qadiani could enter the hall in the garb of a journalist. A Christian magazine

sent a Jew as its reporter, who was not admitted. The editor was asked to send

any Christian or Muslim in his place.18 Tarikh-e-Ahmadiyyat claims that Mirza

Mahmud was invited to attend the Conference but he instructed Shams to

represent.19 It is a totally baseless and even ridiculous claim. Rather Muslim

delegates kept a close watch on Jews and Qadianis. Shams was not allowed to

attend the Conference. Tarikh-i-Ahmadiyyat admits that 'although he was refused

admission, it established the international position of Ahmadiyya

community’.20 The World Muslim Congress was very successful. It was

attended by leading political and religious personalities of the Muslim world.

Abdul Aziz (Tunisia), Musa Jarulla (China), Raza Towfiq (Turkey), Saeed

Al-Jezairi (Algier), Rashid Raza (Egypt), Ziauddin Taba Tabai (Former Premier

of Iran), Sheikh Saeed Shamil (grandson of Imam Shamil of Russia) and

representatives from Balkan, Yugoslavia, Africa, Java, Ceylone etc. were

present at the opening meeting which took place at Aqsa Mosque. Besides 133

delegates a large number of freedom fighters from Jerusalem and other parts of

Palestine participated in the Congress.21 Qadiani agents launched a malicious

campaign against Mufti-e-Azam in collaboration with Jews and certain dissidents

of Nashashabis who did not submit to the Mufti’s taking the lead of the

whole affairs and so adding to his influence.22 They gave to the outside world

the gravest misgivings upon the bonafides of the Congress. Rumours were spread

that Mufti-e-Azam would proclaim himself caliph in a few days. The Zionists

were alarmed at the united Muslim front while Muslims of the world came to know

of the injustice being done to their Palestinian brethren. The Grand Mufti

convinced the delegates that the Zionists had intended to conquer the Buraq

Sharif (the Wailing Wall) for Judaism and their aims had also been extended to

the Al-Aqsa Mosque. The resolutions of the Congress included the establishment

of a Young Men Muslim Association, a Muslim University in Jerusalem and

provisions of help to Arab peasants in Palestine. In the last week of December,

Sham left Palestine for India. Allah Ditta, the new missionary arranged a

farewell party in his honour, which was attended, among others, by some

Christians and Jews. They spoke high of him and paid him glowing tribute.23

Invidious PolicyAllah Ditta was a Qadiani missionary in Palestine from

September 1931. He served his Zionist masters well. He continued to propagate

the political theory of Qadian, which centered on active cooperation with the

British Imperialism and abrogation of Jehad. He also organized a paramilitary

organization to combat nationalist activities. It comprised notorious

terrorists of Egypt, Syria and Palestine. Ali-ul-Tafraq, Ahmed Misri, Salim

Rabbani, Abdul Rehman Barjavi, Saleh Oudeh, Khzir Affendi and scores of other

subversive elements had been active in Arab countries. They joined Qadiani

organization at the behest of the Jewish Agency and sabotaged the activities of

the organizations of Palestine Arabs.24 In 1933, Allah Ditta visited Egypt. He

held meetings with Saeed Bakht Wali, a notorious agent of Cairo Intelligence,

who played an active part to sabotage the movement launched against Christian

missionaries in Egypt by the ulema. He desired to acquire his services for

Palestine Mission. On his return, he requested the British Government to allow

him entry into Palestine. The Government, at first, declined but afterwards

conceded. Bakht Wali settled down in Palestine under the cover of a teacher in

an Ahmadiyya school. Allah Ditta Says: ‘After a long drawn correspondence

for 8 months with the Palestine Government, entry to our friend Muhammad Saeed

Bakht Wali has been allowed. He has arrived from Egypt. He had been studying in

AlAzhar. On 1st April 1934 he was appointed teacher in the Ahmadiyya

school.25The same year, the French Government expelled the Ahmadiyya missionary

from Syria for some unknown reasons: "This year (1934) Munir-ul-Hasni, the

(Qadiani) missionary at Syria was expelled by the French Government and reached

Haifa (Palestine)."26During his stay in Palestine, Allah Ditta completed the

construction of the ‘Mosque’ at Kababir and a library, a book

depot, and a printing press were established. Discussing the role of press he

observes: ‘Although we are in minority yet our opponents are afraid of

us. The Egyptian, Syrian and Iraqi press consider it their foremost duty to

oppose and create hatred against us. To counteract their propaganda and with a

view to introducing Ahmadiyyat; the press is an indispensable necessity.'27 An

Arabic journal, Al-Bushra was also launched to express Qadiani viewpoint on

various religious and political issues of the time.Mirza Mahmud paid him

tribute in the following words: ‘Moulvi Allah Ditta Sahib is doing well

in Egypt and Syria. People in these countries are bitterly opposed to

Ahmadiyyat. Some Ahmadis were even severely beaten. The Government is also

against us. In Haifa, a large Jamat has been formed. Most of the members

converted to Ahmadiyyat when Jalal-ul-Din Shams preached there. However Allah

Ditta has intensified the activities.'28Sir Zafarullah was in London in May

1933 in connection with Round Table Conferences. He was sending letters to

Mirza Mahmud to apprise him of the proceedings of the Conference and the

British reaction towards Muslim demands. In his letter dated 26 May 1933 he

wrote: ‘He had called on the Colonial Secretary to discuss Palestine

affairs. Sir Fazal-i-Hussain had asked him to inform the British Government to

adopt a sympathetic policy towards Arabs as there was an uproar going on in

India over the issue. Also the Government of India should be apprised of the

current state of Palestine affairs. I discussed various aspects of the issue

with him and had an opportunity to discuss it with the High Commissioner of

Palestine too, who was in London these days.' 29In his letter, Zafarullah

sought the permission of Mirza Mahmud to visit Palestine and Constantinople on

his return from London. He sought his instructions regarding the specific

problems he should consider during his proposed visit "as the High Commissioner

of Palestine had specially promised to provide necessary facilities to enable

him to know the policy of the Government and the way it was being implemented."

30 Sir Zafarullah, in his autobiography discloses that he held a meeting with

Sir Samuel Hoare, the Secretary of State for India, in London, over Palestine

issue in 1934 and gave certain proposals to him. The Secretary of State

conveyed these proposals to Sir P.K.Lister, the Colonial Secretary. Sir Arthur

Wachaupe, the British High Commissioner of Palestine, was in London at that

time. He explained them the implication of sale of land by Arabs to Jews.

Although, on the request of Sir Samuel Hoare, Sir Philip Lister agreed to see

him (Zafarullah) but showed little sympathy for Arabs. 31 Between 1931 and

1935, there was a great surge of Jewish immigration into Palestine. Initially

it was encouraged by Zionist funds and the optimistic economic prospects in

Palestine at a time when the rest of the world was suffering from a slump.

Qadiani agents organized armed bands in the name of Tabligh (Preaching) Days

and anti-British literature was widely distributed in all parts of Palestine.

>From a report, which Allah Ditta sent to Qadian, it appears that Qadiani

elements were very active during Arab-Jewish riots. They supported British

policy in Palestine and checked the Arab uprisings. In this report Allah Ditta

admits that he sent 36 missionaries comprising 10 delegates to distant parts of

Palestine on bikes to distribute specially prepared literature for the Tabligh

Day. 32 In last quarter of 1935, Arab political groups in Palestine were

sufficiently united to launch a movement against Zionist, Mirza Mahmud

contacted the Colonial Office, London and instructed Moulvi Yar Muhammad, a

Qadian missionary based in London to proceed to Haifa to prepare a detailed

report on Palestine affairs. Yar Muhammad arrived in Palestine and met members

of Jewish Agency and Sir Wachaupe, High Commissioner of Palestine to prepare

his report. In 1936, the new Qadiani missionary was sent to Palestine. During

his 5 year tenure in Palestine, Allah Ditta organized resistance against Arab

freedom fighters. Anti-Islamic literature was widely circulated and maximum

support was extended at political level to Anglo-Zionist policies. The Qadiani

journal, Al Bushra, provoked all sections of Muslims in Middle East. The Rector

of AlAzhar University protested to demand a total ban on it.33 Palestine Mission

contributed thousands of rupees to Qadiani exchequer. The total number of

Qadianis living in Palestine were said to be 500 only but their contributions

ran into thousand of rupees. Allah Ditta’s own admission is stated below:

"Ahmadiyya Jamat in Palestine is a very sincere one. Their annual subscriptions

amount to thousands of rupees." 34One can easily understand that Zionist placed

large funds at the disposal of their Qadiani agents to help them carry out

subversive activities in and outside Palestine. There were frequent instances

of attacks and mal-treatments meted out to Qadiani agents by freedom lovers in

Arab lands. In Iraq, after the death of Faisal in 1933, Ghazi came into power.

The rival political factions encouraged tribalism and series of cabinets

succeeded each other in office. In 1936, General Bakr Siddiqi seized power.

Qadiani agents were involved in Iraqi politics at the instance of Sir Francis

Humphrey, H.C. of Iraq. Haji Abdullah, Miraj Din, former CID Superintendent of

India and Sheikh Ahmad Furqani watched the British oil interests in Iraq. In

January 1935, Sheikh Ahmad Furqani was assassinated by freedom fighters. He

faced 10 years of boycott from Iraqi Muslims. He stayed with Mirza Mahmud at

Baghdad when he was on his way to London in 1924. 35 In February 1936, Allah

Ditta left for Qadian. He was given a warm welcome by Mirza Mahmud. His

‘services’ in Palestine were lauded. Mohammad Salim became the new

head of the Mission. After this arrival in Palestine, the new Qadiani

missionary held a series of meetings with Zionist members of Jewish Agency to

chalk out a future plan of action. In April 1936, over 2 months after his

arrival in Palestine, the Arab political groups united sufficiently to form an

Arab Higher Committee under Syed Amin-ul-Hussaini. In reaction against the

continuing fear of the growth of Jewish number in Palestine and more immediate

alarm at the discovery that the Zionists were smuggling in arms, the Higher

Committee called for a general strike which developed into mass movement

supported by Syrian and Iraqi voluteers.36 Captian Orde Wingate, a professional

secret agent, who was responsible for killing the successor of Mahdi of Sudan

and had been associated with the Cairo Military Intelligence, was attached to

the Command of the Jewish paramilitary units for the purpose of turning them

into professional military punitive detachments.37 One of their tasks was the

forcible eviction of Arabs from their ancient lands. Israel Bir,

Ben-Gurion’s adviser, wrote the following about the functions of Zionist

punitive detachments, after being trained by Wingate (Bir was describing the

suppresion of the 1936-38 Arab uprising): 'The special night units did more

than other forces to suppress the Arabs disturbances, which were directed more

against the British than the Jews as the Palestine-Royal Commission admitted.

Wingate’s special detachments were formed not only with the object of

putting an end to the guerilla warfare (using the same tactics), but more

specially for the purpose of protecting a valuable Imperial objective, the Iraq

oil pipe line which ended at Haifa.' 38Since Qadianis were involved in

subversive activities, they were given official permission to carry shot guns

with them. Some Qadiani functionaries of Zionist Organizations had frequent

clashes with Arab freedom fighters. Moulvi Salim, in one of his reports to

Qadian says: ‘The House of AlSyed Muhammad Saleh, a member of Kababir

Jamat, has been raided twice in the last six months by some vagabonds

(Palestine freedom fighters- complier). Although on both occasions they cannot

succeed, yet it become necessary for us to protect ourselves. I wrote a

detailed letter to the Deputy Commissioner Northern District, Haifa, and sought

permission to possess arms. It brought no appreciable results. Later, he

informed me that instructions had been issued to the Police to include the area

of Kababir in their patrolling and an inquiry was being conducted. It was not

satisfactory reply. The Second incident forced us to explain the state of

affairs to Assistant Commissioner, Haifa. He was apprised of the history of

Ahmadiyya movement. He was a Muslim. He listened to our request with care and

allowed us to possess arms. The Acting Assistant Commissioner was explained

Ahmadiyya point of view concerning the political turmoil in Palestine. It was

clarified that only the religion of Islam upheld peace and taught us to do

justice under all circumstances even to a bitter enemy. The meeting lasted for

an hour. At last he promised to study the Ahmadiyya literature. Ansarullah (an

organization of Qadiani elders) toured various villages and distributed

literature in Taira, Haifa, Manshia, Acca and in some open places. The message

of Ahmadiyyat was given to Palestine Arabs living in tents. (Italics added).

Among others, Syed Muhammad Saleh, Syed Abdul Malik, Sh. Hussain Ali and Abdul

Rahman Barjavi deserved special appreciation. They distributed more or less 250

tracts or handbills. As a result of these efforts some people visited our centre

to get further information. They were apprised of the Ahmadiyya movement and

given literature for study. 39In the middle of 1936, Britain increased her

forces in Palestine from ten to thirty thousand men. The unrest reached such

proportions that new Royal Commission was sent to Palestine under W.R.Peel. The

Commission recommended the partitioning of Palestine, the formation of a Jewish

State, the neutralization of the territory round Jerusalem and Bethlehem, and

the incorporation of the rest of territory in Transjordan. The Idea was

rejected by both Arabs and Jews and in the following year was declared

unworkable by Woodhead Technical Committee. 40 The Arab and Indian press

sharply criticized Royal Commission’s plan. Adjournment motions were

tabled in the Punjab and U.P. assemblies, which were opposed by the Government.

On 27 July 1937, Allama Iqbal issued a statement in condemnation of the

partition of Palestine. It was read out at a public meeting held under the

auspices of the Punjab Provincial Muslim League. It was in 1932 when Mufti Amin

AlHussaini visited the subcontinent and conveyed to Muslim leaders the plight of

Palestinian Muslims. Indian Muslims organizations, specially the League, had

been condemning the British policy to turn Palestine into a Jewish State. In

the first meeting of the Council of Muslims League held in April 1934 under the

presidentship of the Quaid (Mohammed Ali Jinnah), the Council endorsed the

proposal of a strong and influential deputation to wait on the viceroy to lay

before him the facts of how the Balfour Declaration had supported the Jews of

the world to buy land and settle down in Palestine, which had deprived their

original Arab inhabitants, Muslims and Christians, of their rights, and had

received the place of the sacred land (Italics added). 41 The Quaid-e-Azam

criticized the Royal Commission recommendations in his Presidential address at

Lukhnow session of the Muslim League held in 1937. 42 Under the directions of

the Quaid-e-Azam, Palestine Day was observed on 26 August, 1938 and meeting

were held to condemn the unjust, repressive and inhuman policy pursued by the

British Imperialists in Palestine. Special prayers were offered for the

complete success of Arab brethren in their honourable and just struggle. AlFzal

Qadian expressed its views on the Palestine issue. Discussing the Royal

Commission Report, it posed a question: "Whether the partition of Palestine

would be in line with the just policy of Britain and satisfy the Palestinians,

only the future would decide the issue." 43The Qadiani papers sharply

criticized the convening of Palestine Conferences and observance of Palestine

Days in India. The whole sequence of collection of money, passing of

resolutions, condemnation of the British policy in Palestine, sending of

delegation abroad to voice Indian Muslims sentiments, was called a useless and

futile exercise meant to dissipate the energies of Indian Muslims in

unproductive affairs and to extract money for some selfish ends. 44 Bloudan

CongressAs discussed earlier, the last quarter of 1937 witnessed a great

upsurge in Palestine. The Arab Higher Committee continued to protest against

the British policy of increasing the pressure of Jewish immigration into

Palestine. There were strong anti-Jewish riots by the Arabs. To meet the Arab

threat, Qadianis activated their agents in Palestine. In May 1937 Muhammad

Sadiq, Mujahid Tehrik-e-Jadeed scheme reached Palestine to assist Moulvi Salim

in his work.45 Earlier, he undertook politically motivated tours to Egypt and

Syria. On 8 September, a Conference was held at Bloudan (Syria). It was

attended by 400 delegates, representing all Arab states including Palestine.

The Conference was presided over by Tewfik-el-Suadi, a Premier of Iraq. The

resolutions passed in the Conference were unanimous and gave Pan-Arab

expressions to Arab Higher Committees. The annulment of Balfour Declaration,

abrogation of the British Mandate, and Declaration of Palestine as an integral

part of Arabian homeland were some of the major demands. Moulvi Salim and his

Qadiani associates carefully watched the proceedings the congress. Munirul

Hasni, the Qadiani missionary in Syria made contracts with Arab delegates and

lobbied for the Jews. He had the backing of the French High Commissioner Damien

de Martel, as France did not like holding of such congresses in it mandated

territory.46 On 1st October 1937 members of the Arab High Committee were

arrested in Palestine. A strict censorship was imposed on the press. Most of

the Arab leaders were either arrested or deported to Seychelles. Mufti-e-Azam

escaped to Lebanon and continued to guide the Arab guerilla leaders during his

exile. Meantime Sir Wauchope resigned and was replaced by Sir Harold MacMichael

as now H.C. Palestine Mirza Brother in EgyptIn 1938, the Arab leaders resumed

their struggle in Palestine. It was directed against the British and Zionist

terrorists of secret army, the Haganah. The splinter group of the Haganah

formed Irgun (National Military Organization), which soon developed into an

armed terrorist force. In Egypt some new political developments took place

in1936. The Wafd Party softened its attitude towards Britain. It had come to

accept that it could no longer remain in office against the opposition of both

the British and the Palace. Briton, on the other hand, saw the advantage of

dealing with politician who had a popular support. It raised the bogey of

Mussolini’s African ambitions and signed Anglo-Egyptian Treaty (1936) for

the defense of Egypt. 47 In June 1938, Mirza Mahmud sent his son Mirza Mubarak

Ahmad to Egypt presumably to study Arabic and gather information on Egyptian

cotton. Before his departure for Egypt, Mirza Mahmud instructed him to meet

Ahmadis living in Egypt, Palestine and Syria for the Ahmadiyya movement was not

strong in those regions. He advised him to work for strengthening of their

organization by bringing new members into their fold. 48 Mirza Nasir Ahmad, who

afterwards became the third head of the community, had just finished his studies

in Oxford. He was instructed to join Mubarak in Egypt. Nasir was seen off by Sir

Zafarullah at the London airport. Mirza Mahmud dispatched Choudhry Muhammad

Sharif (September 1938) as a new missionary in Palestine. Although the British

Government had imposed severe restrictions on the entry of foreigners in Aden

and Palestine yet Sharif received permission. Mirza Mahmud instructed him to

study the character of Arab nation. 49 Qadiani brothers were interested in the

forthcoming conference going to be held in Egypt on Palestine issue. Muhammad

Ali Alooba Pasha of Egypt had invited Indian Muslim representatives to the

Palestine Conference, proposed to be held in October 1938. The Muslim League

and the Khilafat Committee decided to send four delegates – Rahman

Siddiqi, Maulana Hasrat Mohani, Maulana Irfan and Ch. Khaliquzaman to the

Conference. The Conference decided to send a delegation to London to explain

the Palestine Muslims' stand point before British Government alongside the Arab

representatives from different countries. Rahman and Ch.Khalique were nominated

to represent the Indian Muslims in London. 50 The other area of concern for

Mirza brothers was mounting anti-Ahmadiyya campaign going on in Egypt since

early 30s. Mirza Nasir Ahmad sought the British support in setting up a

pro-Ahmadiyya lobby in Cairo but failed. He also called on Sheikh AlAzhar to

explain him Ahmadiyya creed but could not convince him. After three months stay

in Egypt, Mirza brothers returned home high and dry. They could not visit

Palestine due to political reasons. There is no evidence to prove that Mirza

brothers learnt Arabic or acquired knowledge on Egyptian cotton. The Ahmadiyya

missionaries could never gain any support from public. Allama Taqi-ud-Din

AlHilali, Prof. Bonn University, Germany, wrote convincing articles in AlFatah,

Cairo, to prove that Ahmadiyyat was a heretical movement sponsored by the

enemies of Islam to perpetuate their hold on Muslim world. The Anti-Qadiani

movement received a fresh spur in 1939 when two Albanian students of Lahore

Section of Ahmadis got admission in Al-Azhar University. They wrote two

pamphlets on Ahmadiyya creed and discussed some controversial issues like death

of Jesus with Muhammad Mustafa Al-Maraghi, the Sheikh AlAzhar. The matter also

came to the notice of Allama Ilyas Burni, Prof Usmania University, Hyderabad

Deccan (compiler of Qadiani Mazhab). He sent a good deal of Ahmadiyya

literature to the Sheikh and other members of the Faculty. 51 The Sheikh set up

a Committee and as a result of its recommendations the Albanian students were

expelled from the University. Syed Muhib-ud-Din Khatib, editor, AlFatah did

excellent job in exposing the religo-political character of Qadianism. 52

Ahmadi Hamdi Ismail, the missionary of Lahore Jamat in Egypt repented. The

Egyptian press published anti-Ahmadiyya articles and reviews to acquaint the

Muslims with Qadiani heresy. In Palestine Chaudhry Muhammad Sharif faced tough

resistance from Palestinian freedom fighters and the ulema in carrying out his

pro-Imperialist plans. Tarikh-e-Ahmadiyyat says: "Chaudhry Muhammad

Sharif’s tenure in Palestine was beset with highly adverse circumstances.

Arab-Jewish antagonism took an extreme turn. A plot was hatched to kill him

which failed". 53

London ConferenceFor a settlement over Palestine issue, Briton called a Round

Table Conference of Muslim Heads in London in 1939. It acknowledged the Arab

World’s interest in Palestine by inviting the states of Egypt, Iraq,

Saudi Arabia, Transjordan and Yemen to attend but the Conference broke down in

failure. No conceivable compromise was possible between Palestinian

Arab’s just demands and the Zionists ‘insistence to forcibly turn

it into the Land of Israel’. Mufti-e-Azam was not allowed to attend the

Conference. His cousin, Jamal Hussaini participated. Anyhow, the Palestine

delegation set the tone of Arab conduct. 54 Jalalud Din Shams, the Qadiani

missionary in London, worked for the Jewish lobby. On 31 January 1939, the day

of Eid-ul Azha, he organized a meeting in the premises of London

‘Mosque’ under the presidentship of Sir Francis Younghusband. Brig

General Sir Percy Sykes addressed the meeting. He called the Palestine problem

a complicated one, as the Jews expelled from Germany and Italy were going

there, even place of the size of the Wales could not accommodate them. He

expressed the hope that the participants of the Conference could find out some

solution. The participants of the London ‘Mosque’ meeting included

British Knights, members of the Church of England, Military Officers, Members

of Parliament, Sir Abdul Qadir, Member Council for India and Sir Arthur

Wauchope, former H.C. Palestine. J.D. Shams, in his concluding remarks,

revealed that Mirza Mahmud Ahmad had sent a telegram to the British Prime

Minister, congratulating him on his bold efforts for the cause of peace and

expressed the hope that the efforts would also be made for establishment of

that kind of peace in India and Palestine as had been done for Europe. He

wished success to the Congress.55 The Conference failed to reach any agreement.

Lord Halifax, the Foreign Secretary, under some pressures from other Governments

raised the time limit of transfer of power from 5 to 10 years, which was not

acceptable to the Arabs. Initially, he announced the immediate transfer of

power to be developed into full-fledged Government. The British Government

issued a White Paper in May 1939. It envisaged the creation of an independent

bi-national state of Palestine in ten years and the limitation of Zionist

immigration to 74,000 over the next five years. The Zionist called it an

attempt to conciliate the Arabs during the expected war with Germany and

strongly protested against it.56 The Arabs rejected it on the advice of

Mufti-e-Azam Palestine. Palestinian Arabs continued to clash with Qadiani

secret agents at several occasions. A fatwa was issued by the ulema for the

excommunication of Qadiani apostate operating as agents at Imperialism and

Jewish militant organizations. Qadianis where held responsible for killing some

Muslim leaders with the Zionist assistance. The hatred mounted when a Muslim

leader was assassinated. 57

References

AlFazl Qadian, 18 January, 1934 AlFazl Qadian, 17 July, 1946 AlFazl Qadian, 13

April 1926 Mirza Mahmud Ahmad, Hindu-Muslim Problem P.4 Tarikh-e-Ahmdyat Vol V,

P.493 Shiekh Mahmud Ahmad Irfani, Qadian, Alamgir Electric Press, Lahore 1942,

P.288 Tarikh Ahmadiyyat Vol. V, P.497 Peter Mansfield, op.cit. P.238

Tarikh-e-Ahmadiyyat, Vol V, P.497 AlFazl Qadian, 6 August, 1926 Tarikh Vol V

497 See Khalid-I- Ahmadiyyat-a short biography of J.D. Shams, Vol 1, Rabwah,

1968, PP. 174-192. AlFazl Qadian, 29 February, 1994 Tarikh, Vol V, P.499

AlFurqan Rabwah, February 1956P.18 See Tarikh, vol. V, P.580 Muhammad Hamza

Farooqi, Safar Nama-e-Iqbal Karachi, P.137 The Moslem World, October-December,

1931 Tarikh Vol. V, P. 501 Ibid Syara Digest Lahore, November 1974 Abu

Mudassra, op. Cit. P.188 AlFurqan Rabwah, Shams Number, January, 1968 Abu

Mudassara, op. Cit. P 119 AlFazl Qadian, 24 May, 1934. Tarikh-e-Ahmadiyyat Vol.

V, P. 502 AlFazl Qadian, 8 March, 1934. Abu Mudassra, op. cit. P. 121 Tarikh

Vol. VI PP258-259 Tarikh Vol. VI P.259 Sir Zafarulah, Tehdith-e-Naimat, Lahore,

P.486 AlFazl Qadian, 13 September, 1935 AlFzal Qadian, 26 February, 1936 AFzal

Qadian 29, February, 1944 Tarikh-e-Ahmadiyyat Vol. VII, P. 156 Pater Mansfield,

op. cit. P.250 Parkes, History of Palestine, London, 1949, P.323 Yuri Ivanov,

Cautious Zionism P.78 AlFazl Qadian 22 July, 1937 Peter Mansfield, op.cit,

P.250 Syed Sharif;uddin Pirzada, Foundations of Pakistan, P.232 Ibid P.278

AlFazl Qadian, 11 July, 1937 AlFazl Qadian, 30 September 1937. AlFazl Qadian,

14 September 1937. Abu Mudassra op. cit. P.134 Peter Mansfield, op. cit. 246

Tarikh Vol VII, P. 484 Tarikh-e-Jadid Rabwah, January, 1974 Ch.Khaliq-uz-Zaman,

Pathway to Pakistan, Karachi P.981 Tarikh-i-Ahmadiyyat Vol VIII P.625 and Allama

Ilyas Burni, Qadiani Qadiani Mazhab Vol VI, P.126 In 1957 the Education

Department, Government of Egypt published a book Al-Fikr-Khawalid. It was an

Arabic version of a book written by Moulvi Muhammad Ali Amir Jamat Lahore. Syed

Muhib-ul-Din Khatib storongly criticised the Governmnet of Egypt in

Mujalah-tul-Azhar in its February, 1957 issue for its publication. (See Monthly

Faran Karachi, May, 1958) Tarikh Vol.V, P.504 Sykes, Cross Road to Israel, P.202

South Eastern Star, London 3 February 1939 and Tarikh Vol VIII P.556 Sykes, Op.

Cit. P.207 See Tarikh-I-Ahmadiyyat Vol. VIII, P.625

Attachment: (image/gif) Arrowlt.gif [not stored]

Attachment: (image/gif) Arrowup.gif [not stored]

Attachment: (image/gif) Arrowrt.gif [not stored]