Huzoor, coming back to Ghayr-e-Mubayyin again, in spite of all the trouble which these people gave to Hazrat Khalifatul Masih I, and all the disturbance, trouble, division they created during Hazrat Musleh Maud’s times, yet Hazrat Musleh Maud permitted us to say their namaz janaza, who had taken bai’at on the hands of Hazrat Musleh Maud. And as a matter of fact, I am one of the people who said the namaz janaza of Maulvi Muhammad Ali Sahib, because Abdul Aziz Sahib, Mughal R.A., he said so, I just followed him.
So there must have been some reason. No, the reason is obvious, that they don’t call him a liar, despite the fact that they do not understand his claims, and there is a paradox in their own views, but that paradox being there, they still claim that Hazrat Musleh Maud A.S. was right in his claims, though they don’t accept that Hazrat Musleh Maud A.S. had made these claims. So there is a marked difference between their point of view and the point of view of the rest of the non-Ahmadis. But this question was also asked there, why don’t you say, at Fiji, why don’t you say prayer behind us if there is not any fundamental difference?
So I told him that the fundamental difference has a reason, later on. The leader, he is dead now, I don’t have to name him, he took the stance that I accept Hazrat Musleh Maud A.S. honestly, and the people in Pakistan or India are not known to us, their attitude or misbehaviour, whatever it is, but we assure you that we people here are innocent in our differences, what we believe, honestly we believe, and if you persuade us enough, we may follow you. But if somebody among us dies, or somebody among us is leading the prayer, they wanted this aspect to be clarified. Why don’t you say prayer behind our imams, either in janaza or in rasoola?
So I told him that the main problem is that if your father was being abused in the worst possible terms by someone, you would not say janaza prayer of that person if he dies, not to mention to say janaza and salat behind him. But if a spiritual father is being abused by a community, and the rest, through quiet consent, concede that, and do not protest against that, then how can the people, the followers of that spiritual leader, say their prayers behind such people? This is a very strong sentimental issue. It’s not just the issue of doctrinal differences. I say Hazrat Musleh Maud has been abused in the strongest possible terms by the so-called responsible members of your community. So much so that filthiest possible books have been written about him, and Mian Abdul Manan sahib has written the forewords of such books.
And the whole attitude of Misri and all these people who were so-called elders of that community, that attitude is so shocking, that if it is not condemned by you, at least I have no mind to say my prayer behind such a person, because spiritually it’s impossible for me. If you condemn that attitude, well and good, then if you say in totality that Hazrat Musleh Maud was right in his claim, then there is obviously no harm, because you are innocent people, you have not deviated after accepting, your position is that of an acceptance from outside, and you are travelling towards Ahmadiyyat if you don’t understand, well that can be mended, that can be helped.
So they understood this attitude, they said yes, you are quite right, after all our community leaders have done, we don’t have any right to claim that you should come and start following us, so they set their prayer behind me then afterwards. Now Mr. Khopar, I don’t remember exactly whether, not all of them, but some of them used to come regularly to our mosques, and when I said they, it should not be misunderstood that all those who were present, they set their prayer behind me, but some of their leaders regularly came to our mosques and set their prayer, and also they came and sat in our meetings, so they were very well disposed to Jamaat-e-Ahmadiyya at that time.
