Stay in Dar-us-Salam as the Senior Vice President (December 1974 — November 1988)

Doctor Saeed Ahmad arrived in Dar-us-Salam, gracing it with his rejuvenating spiritual presence, and bringing with him new fervor as well as the priceless sentiment of serving religion. The grand mission which lay before him was nothing less than that of bringing the Ahmadiyya Movement out of its state of decline, and helping shake off its sense of aimlessness, its sense of hopelessness. Doctor Saeed Ahmad brought with him great resolve and profound hopefulness to meet these lofty goals as well as the ability to do so excellently. His resolve, his steadfastness, and his firm footedness proved to be the guiding lights for the Ahmadiyya Movement: Very quickly, signs of rejuvenation and of hope began to emerge within it. As the president and chairman of its Foreign Missions committee, his ceaseless efforts breathed new life into the Ahmadiyya Movement.

Observance of the Five Congregational Daily Prayers and Lectures on the Holy Quran in Dar-us-Salam.

The residents of the Dar-us-Salam colony immediately found enrichment in the spiritual blessings that issued forth from his presence. Along with lectures on the Holy Quran, the regular observance of the five daily prayers—as a congregation in the Dar-us-Salam mosque—got established as routine practice. Doctor Saeed Ahmad had helped start and then sustain a similar practice throughout the years that he had lived in Abbottabad. Now the same practice became a hallmark of the life of residents here in Dar-us-Salam: Following the Maghrib prayer, a lecture on the Holy Quran, a lecture on the Hadith, and then portions from the mulfuzaat (i.e. the sayings of Hazrat Mirza Sahib, the Promised Messiah) would be read aloud. Such gatherings would conclude with the onset of the Isha prayer.

Elaborating in that regard, what follows is an excerpt from the writing of Fakhr-ud-Din:

In 1974, Doctor Saeed Ahmad moved to Dar-us-Salam and took up permanent residence. As the Vice President of the Ahmadiyya Movement, he rendered highly laudable services to religion. His presence in Dar-us-Salam infused the colony with a sense of liveliness. A visible increase was observed—a trend that continued to  grow—in the number of participants in the congregational prayers, the lectures of the Holy Quran, and those attending the readings from the sayings of the founder of the Ahmadiyya Movement.

— From an article, entitled Manifestation of the Promised Messiah’s Truthfulness, published in the November, December 1997 issue of Paigham-e-Sulah, the flagship magazine of the Ahmadiyya Movement.

And what follows next is an excerpt from Paigham-e-Sulah, regarding the lectures on the Holy Quran that regularly took place in Dar-us-Salam:

Among the traditions of the Ahmadiyya Movement, the practice of organizing and hosting lectures on the Holy Quran occupies a distinguished place. Maulana Muhammad Ali had devoted special attention to secure and establish that practice as a core part of the lives of its members. And now, Doctor Saeed Ahmad—after doing so during his stay in Abbottabad—has brought to life here in Dar-us-Salam that brilliant and glorious tradition. In fact, he himself would give a lecture on the Holy Quran—on Saturdays, Mondays, and Thursdays—following the Maghrib prayer, and right up until the Isha prayer. Similarly, Naseer Ahmad Faruqui would give a lecture on the Holy Quran in the Ahmadiyya Movement’s mosque in Muslim Town on Sundays and Wednesdays, following the Maghrib prayer. Members, both from nearby and from afar, are requested to participate, along with their families, in these Quranic lectures, and to benefit from acquiring knowledge of the Holy Quran.

In her essay entitled Shortcut—it appears in Razia Faruqui’s compilation of essays entitled Kuch Yaadain, Kuch Baatain (i.e. Some Memories, Some Conversations)—she writes about Doctor Saeed Ahmad in the context of notable Muslim personalities. And what follows is an excerpt from that portion of the essay:

Allahu Akbar! [Allah is Great!] It was quite the revolution that I witnessed on visiting this spiritual leader on arriving at the headquarters in Dar-us-Salam [Lahore] of the Ahmadiyya Movement: He [Doctor Saeed Ahmad] had always recited the Holy Quran sweetly and mellifluously. But the deep yearning and spiritual passion permeating his recitation now was something else altogether. As I was entering the mosque in Dar-us-Salam, I found myself stopping in my tracks. Glory be to Allah! What to make of the extraordinary quality at the core of the recitation by Doctor Saeed Ahmad? The voice performing it had the heavenly qualities associated with the voice of Prophet David: The recitation seemed to merge—and appeared to be at one—with the glorifying refrains of the angels. So the struggle over the years past had been a righteous one. Now, within what seems like the span of merely a single night, the storm of troubles had been tackled with patience, with gratitude, and with resignation. The traveler had arrived at a lofty and elevated place.

Organization for the Education in the Holy Quran for Children

Ahmadi families were living in Dar-us-Salam, but till then, no arrangements had been made to educate their children in the knowledge of the Holy Quran. Sensing this need, Doctor Saeed Ahmad drew the attention of Raja Muhammad Afzal—he was in charge of looking after the mosque in Dar-us-Salam and was its imam—to this aspect, and requested him to take on the responsibility. And it was with eagerness that Raja Muhammad Afzal took on this responsibility, and went on to perform it with excellence.

In referring to the aforesaid, Sheikh Hafeez-ur-Rahman made mention of it in one of his speeches:

Another one of the issues facing us was that of the lack of religious education for our children. These children would spend their days engaged in sports and other idle pastimes. Doctor Saeed Ahmad, in arranging for Raja Muhammad Afzal to come to Dar-us-Salam, fulfilled this need of ours as well. Raja Muhammad Afzal is carrying out this duty with exceptional diligence and vigor, with the result that our children are now able not only to read the Holy Quran, but also to capably recite some Quranic chapters [in Arabic] by heart, along with their meaning [in Urdu.]

Doctor Saeed Ahmad’s First Contact Visit — Sialkot

To help the Ahmadiyya Movement navigate the hard times—and based on the realization that central to that effort would be the communion of members with one another on an ongoing basis so as to turn those relations into lasting ones—Doctor Saeed Ahmad began a series of contact visits to chapters of the Ahmadiyya Movement located in cities outside Lahore. The rationale, in other words, was to fulfill the need to equip members to tackle the difficulties which they faced, and to do so by sitting together as comrades, by sharing in the experience, and by engaging in open dialog with one another.

It was on November 26, 1974, a Friday, when Doctor Saeed Ahmad inaugurated the series of contact visits and communions via a visit to Sialkot. An account of that tour was included in the December 11, 1974 issue of the magazine Paigham-e-Sulah:

As members of the Ahmadiyya Movement are well aware, the honorable Doctor Saeed Ahmad has dedicated his life to serving its mission. In that connection, a program has been created for the purpose of organizing contact visits to cities outside Lahore, and it was on a blessed Friday on the day, November 26, 1974 when Doctor Saeed Ahmad traveled to Sialkot for that purpose. Members of the chapter in Sialkot participated in the Friday congregational prayer and in great numbers. Gradually, and one by one, the opportunity was available to meet some members of that local chapter. In his Friday sermon, Doctor Saeed Ahmad urged the attendees to remain steadfast and show excellence in the demonstration of patience during the prevailing period of trial for the Ahmadiyya Movement, Doctor Saeed Ahmad recited the beginning verses of the Quranic chapter entitled Al Ankabut [The Spider], and clarified that it is simply impossible for a community to aim for becoming the recipients of the blessings of God, the Most High, and yet not embrace the prospect of being tested [in His way.] He advised members to bring about a complete spiritual transformation within themselves so as to fulfill the objective for which the Divinely appointed Reformer of the time had been appointed. They should remember that the Promised Messiah himself had stated that the goal for his appointment was to create a group of pious people. Doctor Saeed Ahmad’s Friday sermon was replete with spiritual gems, and it greatly impressed the audience. Following the Friday sermon, the members were also able to listen to the mulfuzaat (i.e. the sayings of Hazrat Mirza Sahib, the Promised Messiah), the ones in which he had specifically said that it is the tradition of God Almighty to make his highest servants—as well as those who band themselves into their community—undergo trials whereby they emerge spiritually cleansed and burnished by having gone through those trials, and thereby become recipients of the abundance of spiritual rainfall; that they may become of those who fulfill the promises of God.

Prior to his departure from Sialkot to Lahore on the evening of that Friday, a late afternoon reception was hosted by Sheikh Nisar Ahmad for all members of the local chapter plus Doctor Saeed Ahmad. During this contact visit, Sheikh Abdul Majeed, Sheikh Barkat Ullah, Sheikh Nisar Ahmad, and Fazal Ramzan had the honor of meeting with Doctor Saeed Ahmad. Accompanying Doctor Saeed Ahmad, on the visit was Muhammad Saleh Nur.

Annual Convention — December 1974

The foundation of the annual convention of the Ahmadiyya Movement was laid by its founder, Hazrat Mirza Sahib, with the objective of having the members of the community as a whole to meet one another—at least once a year—and thereby get introduced and reintroduced to one another. That mutual intermingling should take place, and that they get enriched by the speeches delivered during the convention, as well as partake in the beseeching of God through prayers and thereby make spiritual progress and march forward in all these areas. The founder chose the final week of December in any given year for the annual convention to take place, keeping in mind that this was the common time for holidays; that this would enable community members from all classes of society to participate with ease. It was in 1914—following the split between the movement in Qadian into two groups—that the Ahmadiyya Movement was founded in Lahore. It was in those days that the annual convention was inaugurated. And with the passage of time, each annual convention would be livelier and even more blessed than that of the previous year.

The convention of December 1974 has special significance—the reader will recall the adverse conditions prevailing in the country at that time—simply because even the prospect of holding that convention in the first place was a big thing. The Ahmadiyya Movement was going through a period of intense tribulation. Regarding its very existence, the minds of members were full of doubts, and making the annual convention possible was dependent on outstanding striving by members, and for that they were prepared. In addition to the organizers of the convention, the women and youth of the Ahmadiyya Movement participated alongside them, shoulder to shoulder, going from house to house, from neighborhood by neighborhood, convincing its members to participate in the convention, doing everything that they could to dispel it from their minds, doubts and conjectures before they could take root. Doctor Saeed Ahmad, in his personal capacity, wrote letters to members, inviting them to participate in the upcoming convention. Moreover, he personally visited many members in their homes, and convinced them to participate in the convention. It should be noted that, in the convention that year, many members, especially brought with them non-members, so that those non-members could see with their own eyes and hear with their own ears, and thereby form for themselves an unbiased opinion about the Ahmadiyya Movement being on the path of belief, rather than that of unbelief.

Doctor Saeed Ahmad’s Highly Effective Address at the Convention

Doctor Saeed Ahmad addressed the audience that had gathered on December 27, 1974 on the occasion of the convention. As the theme for his speech, Doctor Saeed Ahmad had chosen the following verse—the first of a couplet—from the verses of rhyme written by Hazrat Mirza Sahib, the founder of the Ahmadiyya Movement:

آنکھ کے پانی سے یارو کچھ کرو اِس کا علاج

O friends, remedy this problem with tears that originate in the soul

In referring to the watershed events and crises of earth-shaking intensity that had taken place that year, he equated the year to an earthquake. He reminded the audience that the year should serve to jolt the Ahmadiyya Movement’s members to bring about a demonstrable transformation within each one of them. Then, as he emphatically drew their attention to the need for beseeching Allah the Most High—by day and by night—to seek His assistance with the utmost plaintiveness, he quoted the following Farsi verses of rhyme:

اندریں وقتِ مصیبت چارئہ ما بیکساں

جُز دعائے بامداد و گریۂ اسحار نیست

In this hour of trouble, our recourse, we who are meek;

Is nothing other—and nothing else—than the tearful beseeching of Allah 

In reminding the audience of the timeless examples of the Holy Prophet (may the peace and blessings of Allah be upon him) and of the Promised Messiah—their profound ways of beseeching Allah with the depths of their souls—Doctor Saeed Ahmad shared how these acts of reaching out to Allah through prayers can alter the course of events and change destinies. And it is this quality of the aulia’Allah (i.e. the friends of Allah) that leads to the acceptance of their prayers by Allah.

Every word of his heartfelt speech was, in turn, making inroads into the minds and hearts of the audience. The eyes of those who were listening with rapt attention were blurry with tears. The sounds of sobbing could be heard from many quarters: It was as if a deluge of tears was washing away their grief and cleansing their hearts. And the yearning that was emerging from their spiritually cleansed hearts, in turn, seemed to be attracting Divine Mercy.

Severe Earthquake in the Alaii and Palas Regions

On the night between December 27, and December 28, 1974, a horrible earthquake struck the areas of Alaii and Palas. On hearing this news on the morning of December 28, 1974, the following verses of rhyme by the Promised Messiah immediately came to mind:

کون روتا ہے کہ جس سے آسماں بھی رو پڑا

لرزا آیا اِس زمیں پر اُس کے چِلّانے کے دِن

Who cries that even the heavens cry with him?

The Earth trembles, so intense is his weeping

And the scene of the Annual Convention that had taken place on December 27, 1974 was spontaneously impressing itself upon the minds of many: That was the day when this beleaguered part of humanity had beseeched Allah—the felt emotion now was one that was informed by the realization that those plaintive prayers had indeed reached Allah the Most High. And this, too, was perhaps the fulfillment of the Divine revelation that Doctor Saeed Ahmad had received on September 11, 1974, while he was in Kakul.

An Excerpt from Doctor Saeed Ahmad’s Diary

September 11, 1974.

As I was awakening at around 7 AM, the following part of a Quranic verse was moving on my lips:

وَ لَوْ نَشَآءُ لَمَسَخْنٰهُمْ عَلٰی مَكَانَتِهِمْ

And if We pleased, We would transform them in their place.

(Holy Quran—36:67)

Of the individuals involved in perpetrating the violence on Dar-us-Saeed on June 11, 1974, a considerable number among them had been brought from the Alaii region. And among the leaders of the mob that had besieged Dar-us-Saeed was an individual of high status who hailed from that very region. Allah the Most High Alone knows His ways and His secrets. And it is with the passage of time that those ways and secrets find an expression—in one way or another—and serve to increase the believers’ faith. 

Commencement of Regular Work in the Headquarters

Doctor Saeed Ahmad commenced regular work for the Ahmadiyya Movement in his capacity as Senior Vice President and the chairman of the Foreign Missions Committee. The Foreign Missions Committee was made up of a few knowledgeable and capable members. The need that was being acutely felt was that members were well-advised to place particular focus on this area for the sake of the survival itself of the Ahmadiyya Movement. Many kinds of obstacles were preventing the propagation of Islam within Pakistan, and in fact, all avenues for doing so had become severely restricted. The headquarters of the Ahmadiyya Movement received many pieces of advice and opinions in this connection. Doctor Saeed Ahmad‘s eldest son—Abdul Hayee Saeed—sent a piece of writing entitled New Horizon in which he emphasized the rejuvenation and strengthening of foreign missions. What follows is an excerpt from that writing:

The current situation is that, in addition to Pakistan, we are legally non-Muslims in the majority of Muslim countries. The realization of this reality will make itself felt when we will be registered as non-Muslims in our employment records, on our passports, and in our legal documents. Our children will be treated as non-Muslims in their schools and in their colleges. For official purposes, we will be relegated to the ranks of Hindus, Sikhs, Christians, and Buddhist, and will thereby be among the subjugated class. Our society is volatile and unpredictable in nature. And thanks to the “favors” [sic] of the Rabwah Jamaat, these matters are not going to end here; they [the Rabwah Jamaat] will drag us with them and eventually make us stand along their side.

We should understand the Divine Will from the point of view of our future because God Himself is pushing us in the direction of the West in that we should start our work there; that we should propagate and distribute our existing [religious] literature in those countries. We have no alternative.

We will need to create an extensive plan for accomplishing this in the West. We already have several foreign missions. We have to help make them progress. Among those missions are Suriname, the western hemisphere [in general], Great Britain, Germany, The Netherlands, New Zealand, and Ghana in Africa. These missions should publish our [religious] literature and send it to other countries, including Pakistan. There is nobody else who has Islamic literature that matches the quality of our literature. So we have [religious] literature and the individuals and we should make plans to send them to the western countries. And we should dedicate the resources and organization as are present in the Ahmadiyya Movement’s headquarters to bolster and serve the needs of our foreign missions, because the avenues for the propagation of Islam are at present restricted in Pakistan, and our [religious] literature published here will be considered as non-Muslim literature. The public will dislike it, and the mullah will provoke the masses to act against us and benefit from it in the process.

In these circumstances, there was no better individual than Doctor Saeed Ahmad to take charge of foreign missionary work: He was ideally suited from the points of view of both knowledge and practice. Moreover, he was prepared to devote as much time as humanly possible to serve the mission of the Ahmadiyya Movement. In fact, an office in the newly constructed office building in Dar-us-Salam was designated for his use, and one where he would regularly spend considerable time every day. The Foreign Missions Committee would put together a program, which would then be taken up for execution by the Ahmadiyya Movement’s headquarters. In this way were launched the efforts of (1) strengthening the headquarters, and (2) the contact visits with foreign missions. Through constant correspondence and the transmission of religious literature, ongoing and permanent contact was established with foreign missions, and many misunderstandings were thereby cleared up. Moreover, behind the scenes harmful scheming attempts and conspiracies were put to an end.

During the decade of 1975 to 1985, Doctor Saeed Ahmad undertook many contact visits, both within Pakistan and abroad. The role that Doctor Saeed Ahmad played in strengthening the Ahmadiyya Movement—shaping and organizing its future—constitutes an unforgettable and memorable chapter in its history, one that simply cannot be ignored. In particular, his visits of foreign countries have historic significance and deserve their own detailed treatment. Therefore, coverage in this chapter will be devoted only to those events (from his life) and to the work he performed with regards to matters internal to Pakistan.

Series of Visits Inside Pakistan

In accordance with the decisions of the Ahmadiyya Movement’s headquarters, Doctor Saeed Ahmad put together a program for various chapters of the Ahmadiyya Movement in Pakistan that were in a state of decline in those days. His dynamic leadership served to successfully bring it out of its decline and out of its stagnation by imbuing members with new resolve and renewed zeal. To that end, and despite his advanced age, Doctor Saeed Ahmad gladly accepted and undertook challenging and strenuous travel to even far-flung areas of the country. And the rest is history: In the face of his resolve and indomitable courage, obstacles and difficulties fell by the wayside. The conditions in which he traveled to Sargodha were particularly challenging. But it was with a sense of thankfulness and gratitude that he memorialized that trip as follows:

On April 13, 1975, I resolved to travel to Chak Number 81 in the southern district of Sargodha at the wishes of the members of the Ahmadiyya Movement chapter there. I witnessed the blessings of Allah throughout the trip. At around 11:00 AM, Mansur [Ahmad] called me over the telephone and expressed his keen wish to take me to the railway station. He saw me off on my journey at 3:45 PM. Then at 9:30 PM, Chaudhry Aziz Ahmad was present to receive me at the railway station in Sargodha. I was able to rest well at night. Following the Fajr prayer next morning, we had a discussion on the Ahmadiyya Movement. Accompanying me was Professor Khalil-ur-Rahman. At 9:00 AM the next morning, we traveled in his motor car to Chak Number 81. The members of the chapter showed great sincerity. I found Divine assistance accompanying me during the Friday sermon. When we returned [and were ready to board our transport back] to Sargodha in the evening, the bus arrived at exactly that time, so we did not have to wait for even a couple of minutes.

On April 15, 1975, following the congregational prayer, Chaudhry Aziz Ahmad took us to the railway station. Following the prayer in the words “O Allah, make me successful, and make me of the chosen ones,” I purchased a ticket for the second class enclosure of the railway train. The comfort I found aboard was greater than that of even the first class enclosure. On arriving at the Lahore railway station at 11:00 PM, we found a rickshaw ready after emerging from the station via a new route. Thanked Allah on reaching home without any trouble. Felt the security of Allah at every step of the way. All praise is for Allah.

On May 17, 1975, Doctor Saeed Ahmad traveled via Khyber Mail railway train to Peshawar to participate in a convention being hosted by that city’s Ahmadiyya Movement chapter. His visit, his participation in the convention, and his meetings with the members proved to be a source of strengthening the communal bonds. And then, during the month of June, Doctor Saeed Ahmad also traveled to Rawalpindi and to Abbottabad.

Travel to Quetta, and Departure for Abroad—July 1975

Major General Abdulla Saeed was based in Quetta, and Doctor Saeed Ahmad spent a few weeks there with him. In addition to his son, Abdulla Saeed, his son-in-law Mahmood Shaukat, and his son Mohammad Saeed were also present in Quetta. During his stay, Doctor Saeed Ahmad organized the regular observance of the daily congregational prayers. All members of the Ahmadiyya Movement would participate in it. Everyone had the honor of hosting the Friday congregational prayers at their respective residences.

Doctor Saeed Ahmad had been nominated by the Ahmadiyya Movement’s headquarters as their representative for the convention that was going to be held in England. To that end, he traveled from Quetta to Karachi. And after staying in Karachi for a few days, where he met the members of the Ahmadiyya Movement, he proceeded to England and Suriname. And after a successful tour of those countries, he returned to Pakistan.

Welcome in Lahore

When Doctor Saeed Ahmad arrived at the Lahore airport on October 4, 1975, he was enthusiastically welcomed. In referring to that welcome, what follows is an excerpt from Doctor Saeed Ahmad’s own writings:

The airplane arrived in Lahore at 12:30. At the airport were present not only my relatives, but also many members of the Ahmadiyya Movement. The burden weighing down on my heart was somewhat lightened at seeing them. It took an hour for the baggage to arrive. As soon as the exit door opened, Mian Fazl-e-Ahmad—he was standing ready with a large garland in his hands—stepped forward. He took the baggage from my hands and embraced me with a warm hug. Standing outside in a row and eager to greet me were all my relatives, with Naseer Ahmad Faruqui standing in the front. The women were standing separately. On seeing the sincerity on their faces and their heartfelt joy, all the fatigue of the journey was dispelled. Alhumdulillah.

The Arrangement for a Welcome Reception by the Residents of Dar-us-Salam

A late-afternoon reception was hosted in Dar-us-Salam to commemorate the return of Doctor Saeed Ahmad to the country from his travels abroad. In fact, members from chapters of a few cities other than Lahore also participated in that reception. The president of the Ahmadiyya Movement’s Shaban (youth group)—Hafiz Rahman—gave a decidedly moving welcome address. He also expressed his keen interest in hearing the impressions of Doctor Saeed Ahmad about his recent travels, and also expressed on behalf of the residents of Dar-us-Salam their reverential love for and devotion to Doctor Saeed Ahmad in the following words:

On Doctor Saeed Ahmad’s departure from Dar-us-Salam, we felt his absence with great intensity. We continued to remember in our prayers to especially focus on praying for his success [in his missionary trip] because our expectations are, to a great extent, now associated with our success in our foreign missions. I am convinced that Doctor Saeed Ahmad has brought that with him a good impression of those aspects from his tour. We all are exceptionally keen to listen to Doctor Saeed Ahmad’s impressions of his visit, so I want to avoid prolonging my speech, and to not remain [an impediment] between Doctor Saeed Ahmad and you all. With that, I now request Doctor Saeed Ahmad to grace the podium and enrich us with his valuable thoughts.

Expression of Love for the Residents of Dar-us-Salam

What Doctor Saeed Ahmad said (in his response to the welcome address) was an expression of his heartfelt love for the residents of Dar-us-Salam. After reciting Surah Al Fatiha from the Holy Quran, Doctor Saeed Ahmad addressed the audience as follows:

I value the sentiments expressed in the welcome address that was delivered by my brother Hafiz Rahman, one where he was representing the sincere feelings and thoughts of the residents of Dar-us-Salam. I have in my heart great love for the residents of Dar-us-Salam, and whenever I would visualize your love—sitting in London [during my missionary visit], thousands of miles away from here—my heart would fill to overflowing with feelings of gratitude. And my [emotional] state would be that [expressed in the following verses of rhyme when a poet had opined that]

تم میرے پاس ہوتے ہو گویا جب کوئی دوسرا نہیں

You are with me;

As if, and when, nobody else is.

Many different kinds of feelings and thoughts would arise in my heart: Dominant among them would be this sentiment, and I would beseech Allah at all times that O Allah the Most High, keep this colony [of Dar-us-Salam] in your protection and safeguard and shower its residents with Your blessings. And I prayed to Allah the Most High—given the [challenging] circumstances which we are presently navigating—may they become a source of expiation for us. And now that I have come to reside in this colony, may the people who live here be ones who tread on the paths of Your Pleasure. And if that be so, then I have neither grief nor sorrow about my previous losses.

Internal Problems and Tribulations Besetting the Ahmadiyya Movement

Through every stage of Doctor Saeed Ahmad’s life, the devotional love of others for him—and their hatred toward him—remained intertwined. Where flowers of devotion were showered on him, there, too, thorns of malice were planted in his path. But the difference between the previous eras and this one was that those who showered the petals on him, as well as those who planted thorns in his way, were fellow compatriots. Previously, his tormentors had either been those who were envious of his worldly accomplishments, or else those who were prejudiced against him. But now, that role was being played by members of his very own Ahmadi community. Some elements of society had entered—or had been made to enter—the Ahmadiyya Movement in Lahore, individuals who could not tolerate Doctor Saeed Ahmads’ arrival in Lahore, because that endangered their devious plans: Essentially, they were facing failure in their attempts to wrest  into their control the Ahmadi community based in Lahore. And the approach they took to try and grab control was by launching the highly organized and malicious act of distributing pamphlets—ones containing hurtful content—to members of the Ahmadiyya Movement. This was an invidious group, one which had, through its cunning, come to influence certain notable members of the Ahmadiyya Movement. That group would threaten Doctor Saeed Ahmad that if he did not desist from his leadership, he would be forced to leave Lahore (just as he had previously been compelled to leave Abbottabad, following which he had come to Lahore), and that he would thereafter not find refuge anywhere.

In his place, Doctor Saeed Ahmad, on account of his piety, his righteousness, his humbleness, and his meekness, held a special status among the Ahmadiyya Movement. And the sights of the sincere members of the Ahmadiyya Movement were constantly looking to him. In him they saw a leader who was willing to make all kinds of sacrifices to bring them out of their decrepit condition; and that was precisely the reason why that malicious group was bent upon harming him.

Doctor Saeed Ahmad, in his place, would worry about the future of the Ahmadiyya Movement at all times. During his nighttime prayers, his beseeching of Allah would focus on the sanctity and preservation of the Ahmadiyya Movement. And this was the spiritual weapon, as it were, which would imbue his actions with power. It was in those circumstances that he received glad tidings from the divine court. What follows is an excerpt in this regard from his own diary:

October 23, 1975

Following the Fajr prayer, the morning walk, and then the recitation of the Holy Quran, I fell asleep. In a dream, I was shown an old envelope on which was written my address, and the envelope was in the hand of a member of my household, though I cannot remember who it was. Appearing on the second or perhaps the third line, the last few words were the following: “Jamaat Ahmadiyya salamat.” [i.e. “The Ahmadiyya Movement safe and sound.”]

During the previous night, I had the opportunity to especially engage in beseeching Allah with much tears and yearning during the tahajjud prayer, all of that necessitated by the weakness in our Ahmadi community, its needed reformation and its tribulations, both external and internal. Allah, the Most Merciful of all those who have mercy! And as for us who are without resources, there is none but You on Whom we depend. 

رَّبِّ اغْفِرْ وَ ارْحَمْ وَ اَنْتَ خَیْرُ الرّٰحِمِیْنَ

My Lord, pardon me and have mercy on me for You are the Most Merciful of all those who have mercy.

These were the early stages of the internal malicious activity within the Ahmadiyya Movement community. This series of hurtful letters and pamphlets—distributed as they were among the members of the Ahmadiyya Movement community—was endless, and one that continued for many years. The residents of Dar-us-Salam were provoked, and accusations were made. But Doctor Saeed Ahmad’s patience and forbearance, his affection and his loving ways for fellow members continued unchanged. Despite the unfavorable conditions, the number of gatherings and events held in Dar-us-Salam only continued to increase. And the community—being enriched as it was by his blessed, spiritual presence—continued to gain strength for moving forward. That same jamaat which seemed sunk in the depths of hopelessness, and one regarding whose future doubts had been expressed, could now be seen reflecting signs of life, aided in its rejuvenation by Doctor Saeed Ahmad’s resolve. Azam Alvi expressed those sentiments in the following verses of rhyme:

اُس کی ہمت ہے کہ سہمے ہوئے چند نفوس

شامِلِ زمرئہ احباب نظر آتے ہیں

Testimony to his resolve, that a few, cowering souls;

Are to be seen, huddled together in his circle of companions.

Series of Contact Visits

After his arrival in Lahore, Doctor Saeed Ahmad began a series of visits to chapters of the Ahmadiyya Movement in cities outside Lahore. This series of visits remained established as a tradition in the coming years. On some occasions, his visits would be of a personal nature. All the same, and despite his extremely busy schedule, he would make the effort and make time for the members of the Ahmadiyya Movement, meeting them by going to their residences. Moreover, no matter where in the country such meetings were held, and no matter how far away the locations were, he would travel and participate in them. And as and when members expressed any kind of doubts about the very future of the Ahmadiyya Movement, he would address them effectively and make every possible effort to keep the Ahmadiyya community united.

Arrival in the Headquarters of the African American Muslim Leader, Wallace D. Muhammad — April 22, 1976

A distinguished member of the Ahmadiyya Movement—Master Abdullah—was based in the United States and had a cordial relationship with the leader of the African-American Muslims, Wallace D. Muhammad. Master Abdullah had lived in Fiji for a long time, and had subsequently moved to America and become a naturalized American citizen. Wallace D. Muhammad was quite familiar with the beliefs of the Ahmadiyya Movement as well as with its literature. Moreover, he remained greatly impressed by Master Abdullah‘s personality. When Wallace D. Muhammad came to Pakistan on a private and unofficial visit, Master Abdullah was among the members of his delegation. It was, in fact, on his recommendation that Wallace D. Muhammad had agreed to come visit the Ahmadiyya Movement’s headquarters in Lahore.

A grand reception was hosted by the Ahmadiyya Movement in Dar-us-Salam, Lahore on April 22, 1976 in honor of the African-American leader. The then president of the Ahmadiyya Movement—Maulana Sadr-ud-Din—could not participate because of poor health. Therefore, the responsibility of welcoming the guest was entrusted to Doctor Saeed Ahmad. In his welcome address to the distinguished guest, Doctor Saeed Ahmad highlighted the unprejudiced traditions of the Ahmadiyya Movement, its progressive agenda, and its various other important qualities. Wallace D. Muhammad, in turn, addressed the audience. In affirming the faithful adherence of the Ahmadiyya Movement to Islamic beliefs, he presented a brick of solid gold to Doctor Saeed Ahmad, saying that Islam is a golden religion, and therefore that gift of his—the gold brick earmarked for its propagation—was highly appropriate.

Wallace D. Muhammad performed the Zuhr prayer in the leadership of Doctor Saeed Ahmad. When time came for the Asr prayer, and Wallace D. Muhammad was requested to lead the prayer, he accepted it with gladness and, considering it his distinct honor, he expressed his solidarity with the Ahmadiyya Movement, following which he led the prayer.

Appointment of General Abdulla as Pakistan’s Ambassador — 1978

General Abdulla was posted in Quetta as the general officer commanding. After martial law was imposed in Pakistan in 1977, he was appointed as the Martial Law Administrator for the province of Balochistan. He served in that role for approximately one year, and played a prominent role in restoring peace and order in Balochistan. His truthfulness, his honesty, and his sense of justice had endeared him to everyone. He had the complete confidence of the tribal leaders as well as the natives. As a result, he achieved prominent successes in resolving the political issues in that region. On the basis of his services—in recognizing and acknowledging his major contributions—the government awarded him with the distinction of the Medal of Basalat.

On the basis of his excellent track record, as well as his expert military leadership skills, he was entitled to further promotion. Apart from political considerations, there was nothing that stood in the way of his promotion. In fact, he received an offer from the senior officers in charge of making such decisions—in acknowledging that while he was deserving of a promotion to the rank of lieutenant general—the promotion would be conditional on his not concomitantly being made the Core Commander. Rather, the offer stipulated, he would simply carry out administrative duties in the General Headquarters of the Army. The offer further entailed that, alternatively, he could take up an ambassadorship position for Pakistan. Abdulla Saeed accepted the latter, and very quickly, he departed overseas to take up the position of Pakistan’s ambassador to Mexico and to Cuba. Based in Mexico City, he went on to render glorious services. During this diplomatic service, Doctor Saeed Ahmad himself traveled overseas to Mexico to meet him, and was greatly satisfied and pleased by the excellent work that his son was doing. He asked Abdulla Saeed to reflect on and look into the possibilities of arranging for the translation of the Holy Quran into Spanish. Abdulla Saeed gladly agreed to honor the request. And the central role that he went on to play in getting the Holy Quran translated into Spanish will forever remain as one of his everlasting contributions.

The Shock of Muzaffar Saeed

On December 3, 1978, Doctor Saeed Ahmad’s young grandson—Muzaffar Saeed, he was only 17 years of age at that time—was murdered on the premises of the Quetta Airport by a dagger-wielding brute. This horrifying event took place when Muzaffar Saeed (he was affectionately known as “Baba”) was accompanying his father, Abdul Hayee Saeed. The two were getting ready to embark on a flight from Quetta to Lahore. Abdul Hayee Saeed was at the airline check-in counter, and in the process of getting their boarding passes, while Baba was standing behind him, holding in his hands his father’s briefcase. Abdul Hayee Saeed sensed a shining object wave through the air behind him. When he turned to look, baba was bathed in blood. A brutal murderer had struck, and the dagger had already pierced Baba’s heart. He swooned in his father’s arms, and fell into eternal sleep in the affectionate arms of his father. The following words spontaneously slipped from his father’s lips: “Baba! You are leaving so soon.” After that, he did not have the strength to utter another word.

Doctor Saeed Ahmad was in England at that time. He planned on returning to Pakistan in a few days. He did not receive news of this tragedy. On his arrival in Karachi, his relatives, and other members of the Ahmadiyya Movement were present at the airport to receive him. Their faces had telltale signs of the pallor of sadness. However, nobody had the courage to bring up the news, to inform Doctor Saeed Ahmad. He sensed that their emotional state was indicative of something extraordinary, but he did not ask anyone to elaborate—he did not ask any question. Following that, on his way home from Karachi, when he arrived at the Lahore airport, the circumstances were not any different from those which he had seen on arriving earlier in Karachi. His concern grew. What follows is Doctor Saeed Ahmad’s own impressions, as captured by him in his diary:

September 10, 1978.

Our airplane landed in Lahore at approximately 5:00 PM. Colonel Latif met me as we disembarked from the airplane. He took from us our baggage claim stickers, and said to us: “You all please proceed as people are awaiting you.”

My sons—Zahid, Ikram, Nasir, Mohammad—were in the forefront of everyone who had come to greet me. We met. Naseer Ahmad Faruqui and many other friends had also come. There was a certain [dissonant] silence. When Mansur came to greet me, his face was wrought with sadness unto sadness. He was, in fact, on the verge of crying. As I proceeded further, I saw [my daughter] Mubarika and [my daughter-in-law] Nuzhi, leaning against a wall. They, too, appeared rather sorrowful. I was a little perplexed and worried. I asked Saeed: “Is all well?” He replied: “No, Baba has been murdered. Muzaffar Saeed was murdered at the Quetta Airport by a callous youth who struck him to death with a dagger.” We all belong to Allah and to him is our return. [Mahmood] Shaukat sat with me in Saeed‘s motor car and related the episode. We went straight to Abdul Hayee Saeed’s house; his mother-in-law‘s residence is in Gulberg Colony. When we arrived, I was unable to control my emotions, and cried profusely as I embraced Abdul Hayee [Saeed.] This tragedy is a grievous one. May Allah the Most High ease it for them. Abdul Hayee [Saeed] demonstrated exemplary resignation and patience. They took me to [his wife, my daughter-in-law] Attiya. I gave Attiya a hug. I was on the verge of crying. She sobbed uncontrollably.

After spending some time with Abdul Hayee Saeed, Doctor Saeed Ahmad proceeded—taking with him a heavy heart—to his home in Dar-us-Salam, where all members of his family, as well as the members of the Ahmadiyya Movement were expectantly waiting for him. Doctor Saeed Ahmad was shedding tears. But as always, he was the very picture of patience and resignation to the will of Allah.

With reference to this shock of Muzaffar Saeed, Doctor Saeed Ahmad has written elsewhere as follows:

؏مرا دردیست اندر دل اگر گویم زباں

So grievous is the hidden pain in my heart that if I sought to express it, my tongue would burn.

The second verse of that couplet is as follows:

؏و گر پنہاں کنم ترسم کہ مغزِ اُستخواں سوزد

And if I were to hide it, the marrow inside my bones would burn away.

انا ﷲ وانا الیہ راجعون

To Allah do we belong, and to Him is our return.

Eighteen months after the grievous incident, Muzaffar Saeed’s murderer—Abdul Nasir Achakzai—was sentenced to death by a martial law court.

The departure of Muzaffar Saeed from this world was well nigh intolerable for the entire family. While Justice had been served, the household of Abdul Hayee Saeed had been rendered incomplete. Perhaps this was divine will; perhaps the environment of the educational facilities in Quetta was not suitable for Muzaffar Saeed; or perhaps he had been chosen for admission into the school of true friends in the hereafter.

National Politics and the End of Zulfiqar Ali Bhutto — 1979

The national politics of Pakistan took another dramatic twist in July 1977 in which the political and religious powers in the country—the same ones that had supported Zulfiqar Ali Bhutto, which had brought him into power, and for the gaining of whose support he had turned a blind eye to innumerable instances of oppression and tyranny that had been unleashed on the Ahmadiyya Movement—were now his active opponents. The entire country came in the grip of turmoil, and the military leader at that time, General Zia-ul-Haq, enforced martial law. Bhutto was arrested. A legal trial was conducted in which Bhutto was the defendant, charged with involvement in the murder of Mohammad Ahmad Kasuri. Following the trial, Bhutto was pronounced guilty and sentenced to death. The sentence itself was carried out on April 4, 1979. Neither the masses of the country—the bloc that Bhutto had declared as the wellspring of his power—could help him at that time nor his wealth or his relationships or his political contacts.

In his diary entry for March 24, 1979, Doctor Saeed Ahmad had the following to say:

Today, the supreme court of Pakistan, rejected the appeal for reviewing the overturning of the death sentence for Mr. Zulfiqar Ali Bhutto. This final verdict was announced today at 10:00 AM. Exactly 90 years ago from today—on March 23, 1889—Hazrat Mirza Sahib, the Promised Messiah, had taken the first religious pledge of 40 Ahmadis. This, then, is the “90 years old issue” that he [Zulfiqar Ali Bhutto] had claimed to have resolved.

 اِنَّ فِیْ ذٰلِكَ لَعِبْرَةً لِّاُولِی الْاَلْبَابِ

In this matter is sobering caution for those who ponder.

There is no Involvement of Human Wishes in the Divine Realm

In an unofficial and private gathering—in reference to the crisis in 1974 and in the presence of Doctor Saeed Ahmad—the following statement was heard from an individual: “O Allah the Most High, show us the fate of those tyrants in our own lives.” Doctor Saeed Ahmad expressed his displeasure on hearing it, and advised that saying such and thinking as such was incorrect. The lenience of Allah the Most High is extensive. The months and years of our life span cannot constrain divine decisions. He is powerful, and will mete out punishment for oppression as and when he wishes, or else he will forgive.

It was Allah the Most High’s decision that the outcomes were seen by many of us in our own lives.

Biographer.

The Hidden Ways of Allah

What follows is an excerpt from the unpublished writing of Professor Khalil-ur-Rahman:

This Divine revelation received by Hazrat Mirza Sahib is from 1891, one which can be found in the following words of his book entitled Izala-e-Auham, the old edition, on page 187, and in the new edition on page 68:

And this is from only a few days ago, that I was informed by Allah the Most High in regard to the death of an individual via numeric characters that

کَلْبٌ یَمُوْتُ عَلٰی کَلْبٌ

He is a dog, and he will meet his death as a dog

which serve to support the argument of the 52 years duration. That is, his age will not exceed 52 years. When he enters into his 52nd year, he will perish from Earth within that same year.

Zulfiqar Ali Bhutto was in prison when his birthday was celebrated: He had completed 51 years of life. A cake was cut, and this news was broadcast the whole world over via newspapers, radio, and television. Everyone thus learned that Zulfiqar Ali Bhutto had completed 51 years of his life, and that he was entering his 52nd year. Barely four months had passed after that when he was sentenced and hung to death. And in that way, another “90 years old issue” was resolved. In his public addresses, Zulfiqar Ali Bhutto used to proclaim with great pride that he had solved the “90 years old issue” by getting the Qadianis declared as a religious minority; that none before him had been able to accomplish it, that is, until he came along and did so. In stating his services to Islam in front of the Supreme Court of Pakistan, he claimed that he had rendered a great service to Islam by solving the “90 years old issue”. He was an irreligious man—one who did not have even the remotest connection with God and the holy Prophet—and cavalier, even scornful about being overcome by the grip of God. So when he exceeded all bounds in his cheekiness and his mischief, the grip of Allah the Most High overtook him in a severe fashion: Even his own relatives and dear ones were neither able to have a funeral for him nor so much as see his face.

فَاعْتَبِرُوْا یٰۤاُولِی الْاَبْصَارِ

So take a lesson, O you who have eyes!

(Holy Quran—59:2)

Increase in the Duties of Doctor Saeed Ahmad

On account of his old age and poor health, the second president of the Ahmadiyya Movement—Maulana Sadr-ud-Din—was often unable to join and preside over meetings of the Executive Committee and the General Council. In this way, many decisions would get delayed, which in turn would affect the ongoing work of Ahmadiyya Movement’s headquarters. In response to this need, the senior vice president was empowered in June 1979 with the responsibility—in the absence of the president—of ratifying decisions as well as carrying out their execution. At that time, Doctor Saeed Ahmad was the Senior Vice President, and therefore, this responsibility fell on his shoulders, one which he performed with excellence. To get guidance from the president, as well as to have the honor of meeting him, Doctor Saeed Ahmad would especially travel to the Ahmadiyya Buildings and, after spending pleasant moments in the company of his president and former honorable teacher, he would return to Dar-us-Salam.

As usual, Doctor Saeed Ahmad remained active in the work of strengthening ties within the Ahmadi, and undertook visits throughout Pakistan to enable the various chapters of the Ahmadiyya Movement to become active and energized with missionary fervor. In all the meetings and receptions, he made a point to participate with and address all those gathered with words of wisdom; and through his effective speeches, he infused the Ahmadiyya Movement chapters throughout the country with renewed zeal and new hope. These activities were all part of his routine.

Relocation of the Ahmadiyya Movement Headquarters Offices to Dar-us-Salam — March 1980

The construction of the building in Dar-us-Salam for housing the offices had been completed. All offices in Lahore were officially transferred to that building on March 1, 1980. Prior to that, most offices were located in Ahmadiyya Buildings, and the Executive Committee and General Council, too, would convene in the Ahmadiyya Buildings as well. Now the Dar-us-Salam location became the headquarters of the Ahmadiyya Movement. Nonetheless, the president continued his residence in the Ahmadiyya Buildings, and the unique importance of the Ahmadiyya Buildings will always be associated with it.

Training Course in Dar-us-Salam, Lahore

All chapters of the Ahmadiyya Movement acknowledged the usefulness of the summer school that had in the past been regularly held in Abbottabad. Everyone wished for some similar kind of school to be established at some other location. But other than Lahore, no other suitable place could be imagined. And hosting such a summer school in the extremely hot weather of Lahore seemed next to impossible. And other than summer time, there was no other time of the year when school vacations were in effect for the majority of cities in the country. It was another one of Doctor Saeed Ahmad’s visions for the future that while the health-giving environment of Abbottabad was no longer a possibility, nonetheless, other possibilities for the training of youth should not be ignored. He made the recommendation, showed resolve, and then encouraged others, following which permission was obtained from the Ahmadiyya Movement headquarters to host the summer school in Lahore. In the initial years, the school was hosted during the months of April and May. Thereafter, the time of summer vacation was considered more suitable. Doctor Saeed Ahmad himself cultivated and then fostered in other members of the Ahmadiyya Movement the motivation in this regard. Wherever in the country he went—to attend meetings of the local chapter, etc.—he would personally reach out to the youth and invite them to come to Lahore and attend the summer school. In the summer school of 1980, about 50 students participated. At the conclusion of the 15-day long training course, Doctor Saeed Ahmad would host a reception at his residence for all students who had come from outside Lahore as well as all the teachers in order to encourage them and to bolster their morale for participating in the activities and work of the Ahmadiyya Movement.

Arrangement for the Teaching of the Holy Quran and the Arabic language

At the prompting of Doctor Saeed Ahmad, arrangements were made in Dar-us-Salam for educational services for teaching the Holy Quran, along with meaning as well as for training in the Arabic language. Mirza Abdul Latif Shahid was appointed as the instructor. Some men and women began participating in the course with great enthusiasm, and they benefited tremendously. But these educational activities could not be sustained for long because the majority of the students were not based in Lahore: They returned to their respective cities, and these educational services were wound down due to the lack of interest of the remaining students and their unavailability because of other commitments.

The Saleha Zahoor Ahmad Memorial Library

An especially elegant building located in the Dar-us-Salam colony is the Saleha Zahoor Ahmad Memorial library, one that is prominently visible on entering the gate leading into the colony, and when you look to your right hand side. This building was funded by a philanthropic well-wisher—Saleha Zahoor Ahmad—a member of the Ahmadiyya Movement who was active in helping people become socially empowered. It was her wish that the library that was going to be built in Dar-us-Salam be funded entirely by her. Therefore, its construction was begun a few months prior to Saleha Zahoor Ahmad’s death, and completed after she had passed away. In 1995, according to the architectural plan that had been drawn up, a large hall was constructed as part of the library: It, too, was funded entirely by her funds that had been earmarked for this purpose.

Muhammad Ali Memorial Free Dispensary

The construction of the Muhammad Ali Free Dispensary, too, came about through the efforts of Doctor Saeed Ahmad. After the dispensary building had been constructed and furnished, a part-time medical Doctor and an assistant were hired. Doctor Saeed Ahmad would personally provide supervision. This arrangement continued for a few years. Thereafter, its lookafter was entrusted to the Lahore chapter of the Ahmadiyya Movement.

Death of Mohammad Ahmad, Elder Son of Maulana Muhammad Ali

Mohammad Ahmad passed away in England on January 23, 1981. He was the elder son of Maulana Muhammad Ali, the first president of the Ahmadiyya Movement (based in Lahore) and the son-in-law of Doctor Saeed Ahmad. Where his death was a source of acute grief for his relatives and near ones, the Ahmadiyya Movement lost a valuable asset through his untimely death. He used to diligently assist Doctor Saeed Ahmad in his work. Following his office work—usually during the evenings—Mohammad Ahmad would come to Dar-us-Salam and take care of all the work entrusted to him. He had pledged to devote his entire time to the service of the Ahmadiyya Movement. Once he would retire—that was his wish—but he did not get that opportunity, because of his untimely death: but he will certainly be entitled to a great reward for this noble intention. A few months ago, Mohammad Ahmad had been diagnosed with cancer, and he had traveled to England for its treatment. But what had been destined by God could not be altered, and he left this earth to meet his Lord on January 23, 1981.

اِنَّا لِلّٰهِ وَ اِنَّاۤ اِلَیْهِ رٰجِعُوْنَ

We belong to Allah, and to Him is our return.

What follows is an excerpt from the diary of Doctor Saeed Ahmad:

January 24, 1981

It was four or five days ago that I was beseeching Allah profusely for Mohammad Ahmad‘s regaining health when the voice came: “Funeral.” I woke up with a startle, praying intently that what I heard was incorrect. But unalterable destiny cannot be altered. My sentiments could tolerate neither making note of this nor making mention of this to anyone. Nonetheless, the trepidation in my heart was involuntarily present. Mohammad Ahmad passed away on January 23, 1981, a Friday. 

اِنَّا لِلّٰهِ وَ اِنَّاۤ اِلَیْهِ رٰجِعُوْنَ

We belong to Allah, and to Him is our return.

Allah chose to recall him to himself rather than leaving him here for us.

اَلْقَلْبَ یَحْزَنَ وَالْعَیْنَ نَدْمَعُ  وَ لَا نَقُوْلُ اِلَّامَایَرْضٰی بِہٖ رَبَّنَا۔ا ِنَّا لِلّٰہِ

 وَ اِنَّا اِلَیْهِ رٰجِعُوْنَ۔ اَلَّھُمَّ اُجُرْنِیْ فِیْ مُصِیْبَتِیْ وَاخْلُفْ لِیْ خَیْرًا مِّنْھَا۔

My eyes shed tears, and my heart grieves. But I will say only that which pleases my Lord. Surely we belong to Allah, and to Him is our return. O Allah, grant me blessings and reward in recompense for my tribulation.

In an article, entitled Mohammad Ahmad—The Beloved of Everyone, Doctor Saeed Ahmad shared some thoughts which were published in the Paigham-e-Sulah magazine. What follow are a few excerpts from it:

I, too, received a request from Paigham-e-Sulah to share some thoughts about the life of the late Muhammad Ahmad. In my present state of mind and heart, I cannot find any words which are better than those that came from the blessed lips of the Holy Prophet (the peace and blessings of Allah be upon him), and which are as follows:

وَالْعَیْنَ نَدْمَعُ  وَ لَا نَقُوْلُ اِلَّامَایَرْضٰی بِہٖ رَبَّنَا۔ا ِنَّا لِلّٰہِ

 وَ اِنَّا اِلَیْهِ رٰجِعُوْنَ۔

My eyes shed tears, and my heart grieves. But I will say only that with which pleases my Lord, for we belong to Allah, and to Him is our return.

Despite our close relationship, it took me some time to understand Muhammad Ahmad—and this was in agreement with other people’s perception of him—as a man of few words, his being taciturn, decidedly serious, and free of all kinds of affectation and outwardly show. And assessing his true status took many years. It was only gradually that his hidden qualities came to the forefront. When his greatness became evident, Allah—in accordance with some Divine wisdom—called him to Himself. And Muhammad Ahmad left us. 

Doctor Saeed Ahmad further wrote:

In 1974, when I had moved to Lahore, I got more opportunities to spend time with Muhammad Ahmad. It was then that many beautiful aspects of his personality started to become evident. And when he joined hands with me to assist as a member of the Foreign Missions Committee, the meaning of “like father, like son” regarding him started becoming evident to me: I saw in him both the apparent and hidden qualities of the late president, Maulana Muhammad Ali. In his writing as well as in his speeches, I found him [Muhammad Ahmad] to be a duplicate, as it were, of his great father. This is why many of our hopes and aspirations had come to be associated with him [Muhammad Ahmad.] But Allah the Most High is the Knower of the unseen, and He Alone knows those secrets. As for us, we are reconciled to His will.

Many have acknowledged the high morals and dutifulness of Muhammad Ahmad. The way that he lavished attention on the compilation of Mujahid-e-Kabir, the biography of Maulana Muhammad Ali—working with immense dedication and singular focus—nobody else could have done so and then with such excellence. And the compilation of the biography Mujahid-e-Kabir, ever since it was published, remains an invaluable addition to the Ahmadiyya Movement’s literature.

Lively Receptions in Dar-us-Salam

The hosting of meetings, receptions, gatherings, and such is no new thing. But two meetings stand out and will be covered in the following sections.

Reception in Honor of the Spanish Translator

When Doctor Saeed Ahmad returned from his missionary trip abroad in September 1981, it was brought into his knowledge that the Spanish translator—Ms Frankie—was ready to depart for her home overseas. She had been staying in Lahore for the past few months in order to get her Spanish translation reviewed by Naseer Ahmad Faruqui. Having completed that work, she was ready to travel back home. Doctor Saeed Ahmad wanted to honor Ms Frankie in one way or another. But the Ahmadiyya Movement headquarters was not taking any steps in that connection. When some individuals learned about Doctor Saeed Ahmad’s wish, they voluntarily took up the responsibility to host a reception in her honor. The residents of Dar-us-Salam were encouraged to make contributions and donations to that end, and all children, youth, and elders happily participated in it. And in just a single day, the desired funds had been collected. As a result, the reception was held. Moreover, a woolen shawl was presented to Ms Frankie, which greatly moved and heartened her. This overture by the residents of Dar-us-Salam gave Doctor Saeed Ahmad immense satisfaction.

Reception for the Commemoration of Maulana Muhammad Ali’s Death

A gathering is traditionally held every year on October 13 to commemorate the death of Maulana Muhammad Ali. This year, too, such a gathering was held, one in which the various speakers gave talks on the thinking and personality of Maulana Muhammad Ali. The talks given by Mirza Masud Baig and Doctor Saeed Ahmad in particular were immensely effective. One unique aspect of this gathering was that the audience was shown a video of a religious convention that had taken place in the Netherlands. Doctor Saeed Ahmad had brought that video with him, and it was shown to the audience through the agency of Aizaz Illahee Malik. Thus, everyone gathered was able to see with their own eyes the missionary work taking place in foreign countries.

Death of Maulana Sadr-ud-Din — November 15, 1981

The second president of the Ahmadiyya Movement—Maulana Sadr-ud-Din—had been unwell and confined to bed for some time. Thus, members of the Ahmadiyya Movement had remained deprived of meeting him and his participation in the annual convention of 1980: The attendees of the convention had felt his absence acutely, and prayers for the restoration of his health were on everyone’s lips. His health began to rapidly deteriorate during the initial months of 1981, and physical weakness grew markedly. 

Doctor Saeed Ahmad used to visit Maulana Sadr-ud-Din in his Ahmadiyya Buildings residence. But in consideration of avoiding any kind of disruption to his rest, his family would seldom give permission to anyone to visit him in person. So Doctor Saeed Ahmad used to inquire into his health from his daughters and his son, and then return to Dar-us-Salam. Two days prior to his death, on a Friday evening, Doctor Saeed Ahmad and his wife went to Ahmadiyya Buildings again to inquire into his health. Initially, they did not get permission to visit him in person. But Doctor Saeed Ahmad’s wife insisted so much—and on account of her spiritual reverence for Maulana Sadr-ud-Din—that when permission was not given, she grew so restless that Maulana Sadr-ud-Din’s son was unable to refuse the request. Having received permission to visit Maulana Sadr-ud-Din in his room, Doctor Saeed Ahmad and his wife proceeded to meet him in person. On seeing his leader in such a weekend and physically infirm condition, Doctor Saeed Ahmad was deeply saddened. After offering his final salutation—with eyes shedding tears—he and his wife took leave and returned to Dar-us-Salam.

Maulana Sadr-ud-Din passed away before dawn on November 15, 1981, leaving behind a mourning Ahmadiyya community, departing this world to meet his Creator. 

اِنَّا لِلّٰهِ وَ اِنَّاۤ اِلَیْهِ رٰجِعُوْنَ

We belong to Allah, and to Him is our return.

Doctor Saeed Ahmad immediately went to Ahmadiyya Buildings, and spent some time with the family of the departed, offering them all kinds of consolation. Then a little past early afternoon, he went to Ahmadiyya Building again to accompany the funeral procession that was to proceed from the Ahmadiyya Buildings to Dar-us-Salam. The funeral prayer of Maulana Sadr-ud-Din, the second president, was performed by Doctor Saeed Ahmad himself. More than 200 people participated in the funeral. Maulana Sadr-ud-Din was blessed with leading the Ahmadiyya Movement for a period of approximately 30 years. At the time of his death, his age was about 100 years.

In mentioning the funeral of Maulana Sadr-ud-Din, Doctor Saeed Ahmad wrote as follows:

Following the funeral prayer, my heart was overwhelmed by emotion, and I had the opportunity to offer an extended prayer. People attending the funeral viewed the body of the deceased in a disciplined way, and in accordance with my directions.

Doctor Saeed Ahmad remained in the graveyard all the while and returned only after the body of his honorable teacher, his president, had been buried.

What follow are a few excerpts from an article entitled Maulana Sadr-ud-Din the late, by Doctor Saeed Ahmad:

A great tragedy befell the Ahmadiyya Movement on the night between November 14, and November 15, 1981. Maulana Sadr-ud-Din, president of the Ahmadiyya Movement—being of course the one based in Lahore—and a companion of the founder of the Ahmadiyya Movement, having rendered valuable services to the propagation of Islam, for an extended time, departed to meet his Creator, and in the process the Ahmadiyya Movement encountered an irreparable loss and shock.

اِنَّا لِلّٰهِ وَ اِنَّاۤ اِلَیْهِ رٰجِعُوْنَ

We belong to Allah, and to Him is our return.

He was one of the founders of the Ahmadiyya Movement, and was a member of the General Council that was established on May 3, 1914 for the continuity of the Ahmadiyya Movement.

Doctor Saeed Ahmad had been introduced to Maulana Sadr-ud-Din since 1913/1914, the years when Maulana Sadr-ud-Din was the principal of the school in Qadian, while Doctor Saeed Ahmad was a student there. Doctor Saeed Ahmad wrote as follows in remembrance of that time:

I had the opportunity to observe him very closely during the years 1913 and 1914 because he was the headmaster of the school in Qadian, I was a student there. The indelible and deep impressions that his magnetic personality impressed on my mind and heart remain to this day, and they will never be erased.

We all know that the late Maulana Sadr-ud-Din used to recite the Holy Quran mellifluously. Listeners would be impressed in a special way. Whether he was reciting during a lecture, or before a speech, or during leading a congregational prayer, the students in Qadian would greatly insist that he lead the Isha prayer. He would sometimes agree and accept their request, and would lead the prayer to please them. No matter how brief the period over which he recited the Holy Quran, the words of the Holy Quran would enter the hearts of the listeners. In this area, the role that he played in the education and training of Ahmadi children has no parallel.

Then, in referring to the high refinement and high moral conduct of Maulana Sadr-ud-Din, Doctor Saeed Ahmad writes as follows:

His sartorial refinement, his excellence in speech, his refined humor, his courage, his hospitality, his blamelessness, and in sum, his personality possessed a unique attractiveness. Speaking of his high morals and character, he went to England and Germany in connection with missionary work when he was a youth. Allah the Most High had blessed him with manly handsomeness, but he always remained a chaste individual. This is exclusively a blessing from Allah the Most High. There is none who has ever found anything to raise a finger and object to anything regarding the high morals and unblemished character of the religious elders belonging to the Ahmadiyya Movement. Wherever they went, they left a pure and pristine example. The obscenity and brazenness of Western culture failed to affect them. And the glorious mosque in Berlin—in its architecture and in its location—and also the German translation of the Holy Quran are living proof of his refined temperament.

Referring to Maulana Sadr-ud-Din‘s eloquence and his effective speeches, Doctor Saeed Ahmad writes as follows:

He was an exceptionally gifted speaker. A state of rapture would envelope the audience whenever he gave a talk in his special style on the life of the Holy Prophet. The way he did justice to this topic remains unparalleled. On one occasion, Maulana Muhammad Ali, may the mercy of Allah be on him, himself said that Allah had given Maulana Sadr-ud-Din a special gift for speaking on the life of the Holy Prophet. This fell to his lot alone.

In acknowledging the religious services of the second president of the Ahmadiyya Movement (as an imam, as a missionary, and as the president of the Ahmadiyya Movement), Doctor Saeed Ahmad paid a tribute to him, ending his article with the following words:

The Ahmadiyya Movement has experienced an irreparable loss by his death, and has intensely felt his severance from us. May Allah the Most High bless him with His nearness and make him enter paradise. Amen. Given the services rendered for the Ahmadiyya Movement, his memory will always remain in our hearts, and we will never forget him.

Professor Nuruddin Zahid wrote a poem at the time of the death of Maulana Sadr-ud-Din. The last couplet from it is as follows:

دمبدم یا رب رساں بر روحِ پاکش صد سلام

کہ براہِ حق متاع جان قربان کرد و رفت

O Lord, send hundreds of greetings eternal upon the pure soul 

The one that left this world, having sacrificed his life in the way of truth

And this couplet is the essence of the life of the late president in that he sacrificed his life in the way of justice, and after which he departed from this perishable world.