After reciting the Tashahhud, the Ta’uz and the first chapter of Al Fatiha Imam Zafrullah Domun said:

As I have said repeatedly in the past, most Ahmadis know of Islam or the history of Islam only that which they hear at the mosque. However in the wider Islamic world there have been lots of development and writings of which we are not aware. Over time we have come to develop a sort of superiority thinking that we have the best thinking and the best practices. In fact to an extent such an attitude might be true. But when we look at the History of Jamaat Ahmadiyya it can easily be seen that the Jamaat as a whole has not lived and is not living according to the noble ideals for which it was created. In my previous sermons on several occasions I have shown how many contradictions exist like clearly visible dark dots on a white sheet between what is professed and what is practiced. Among other things the mainstream Jamaat professes open-mindedness, peace, love, tolerance, brotherliness, charity and magnanimity. But for those who know the Jamaat from the inside they know that the Jamaat is as rigid as the Catholic Church. In its outlook it is very hidebound. It tries to stifle dissentient voices through intimidation, social boycott and greetings stoppages. It has developed the creation of enmity in the name of religion between members of the same family to an art and it is proud with such an achievement. In its dealings with others and its own people it is neither generous nor magnanimous.

In other words the Jamaat that Hazrat Mirza Ghulam Ahmad (1835-1908) established has been able to maintain itself not by upholding its founding principles but by becoming more and more like those Muslims who were contemporaries of Hazrat Mirza Ghulam Ahmad. These people through their appointed leaders like Molvi Nazir Hussein or Molvi Hussein Batalvi were foremost in their opposition to the mission that Allah had given to the Promised Messiah Hazrat Mirza Ghulam Ahmad. They presented themselves to the people as the guardians of Islam and they were the preservers of the religion and that Hazrat Ahmad was an unknown and uneducated person. Similarly these days the leadership of Jamaat Ahmadiyya is opposing within the Jamaat Ahmadiyya the designs of Allah because they are unable to understand what Allah is trying to do. In the Holy Quran Allah says:

“Nay, but they have rejected that  knowledge of which they did not encompass nor has the true significance thereof yet come to them. In like manner did those before them reject the truth. But see what was the end of those who did wrong!”(10:40)

Jamaat Ahmadiyya has invented for itself a theory about Khilafat which is being denied by the actions of Allah but yet they think that they are right in their thinking just like the Muslims of yore and of present times. In other words the mentality of the members of the

mainstream Ahmadiyya Jamaat is becoming more akin to that of the Muslims in their denial that Allah can raise people for the guidance of mankind.

In India at the time of Hazrat Masih Maood ^as there lived a Muslim who was known as Molvi or Kjwaja Altaf Hussein Hali. He was born in Panipat India  1837 and he died in 1914. He occupies a distinguished position in Urdu Literature. He was a poet, a critic, a teacher, a reformer and an impressive prose-writer. He did not have the means to go to college but through sustained effort he was able to teach himself Urdu, Persian and Arabic, and a good working knowledge of English. He not only wrote ghazals but he also wrote nazm, the rubai, and the elegy. He used his poetic skills to create the self-consciousness of his contemporary Muslims and also for social and moral enlightenment.  In 1879 he wrote a long poem better known as Musaddas-e-Hali. In it he speaks about the rise and fall of Islam and also examines the state of the social and moral degradation prevalent in the contemporary Muslim society. So here we are speaking about the society in which he lived namely that of the second half of the 19^th century and the beginning of the twentieth century. He is well known for this poem but he also wrote prose. Famous amongst his prose works are memorable biographies of Mirza  Ghalib, Saadi Sheerazi, and Sir Sayed Ahmed Khan, entitled respectively, Yaadgar-e-Ghalib, Hayat-e-Saadi, and Hayat-e-Javad. Mirza Ghalib((27 December 1797— 15 February 1869) is a famous Urdu poet who lived in India under British colonial rule. Sheikh Saadi(1184-1283) is the famous author of Gulistan Saadi . He lived in Persia but he travelled a lot. He is recognized not only for the quality of his writing, but also for the depth of his social thoughts. Sir Sayed Ahmed Khan (1817-1898) was an Indian educator and politician, and an Islamic reformer and modernist. Sir Syed pioneered modern education for the Muslim community in India by founding the Muhammedan Anglo-Oriental College, which later developed into the Aligarh Muslim University.

Since the words used by the Maulana so aptly describes those Muslims who have been the cause for the ruin of Islam I have decided to share with you some of these verses. These verses graphically depict the behaviour not only of Muslims of today but that of the Ahmadis of today. It appears that both these groups have not learnt the lessons of history. I wished I could read to you these verses in Urdu but because most of our members do not understand Urdu, therefore we will content ourselves with the translations. But those who can and wish to read in Urdu would search the web. At plenty of places these poems are available.

In the following verses the poet speaks first about the Europeans and their work. He says:

“Those whom the Muslims think are lost and have no pardon in the next world

No paradise no Rizwan allotted to them, no houris no heavenly slaves allotted to their fate

Whose fate after death is hell, whose water is hot and whose food is cactus

Are devoted to their community and fulfill the needs of everyone mutually

Those amongst them who possess learned skills or are wealthy seek the welfare of God’s creatures

It might be said this was their trademark for patriotism is the sign of true believers

The wealth of the rich, the energy of the poor, the compositions of the writers, the wisdom of the philosophers,

The speeches of the orators, the daring of the brave, the weapons of the soldiers, the power of the kings

The hopes of their hearts, the joys of their desires, all these are devoted to their fellow countrymen and country.”

The poet then goes on to speak about the result of this philanthropy on the part of these Europeans.

       “Now you see their ascendancy manifest, you see them successful in the world,

         You see the whole world obedient to them; you see them loftier than The sky

These are the fruits of their acts of magnanimity, the result of the mutual fellow    feeling.

Then the poet speaks about what Muslims are doing with their wealth. He says:

As for those rich people amongst us who are magnanimous,whose generosity is acknowledged throughout the world,

If they believe in Sheiks their property is being given in pious bequests to the descendants of pirs,

They uselessly spend day and night enjoying themsleves, while all their servants are starving.

If they act with the preacher’s words, they may hope for pardon without expenditure of gold.

If they are in the habit of observing prayers and fasts, then whom do they need to fear on the Day of Judgement?

If soemone has built a mosque in the city,he has laid his foundation in Paradise

To lay the foundation of a building that will have no rival anywhere in the land

To squander their forbears wealth on exhibitions , to waste God’s goods in empty show

To provide lakh worth of provisions for marriage and birth ceremonies

These are their pleasures, these are their desires.

Speaking about the state of the religion of Islam he said:

 But as for the hall of the true religion whose pillars have been tottering for ages,

Which will remain in the world a few days more,and which the Muslims will not find again for all their searching,

Our noble friends have withdrawn their attention from it. The only guardian of the building is Allah.

Then the poet speaks about the lack of really holy personnages. He says:

All sufi sanctuaries lie in ruin, those places of hope for the poor man and the king

Where the paths of esoteric knowledge were open,on which the glances of angels used to fall

Where are all those places of divine longing? Where are those holy men of God?

The poet then speaks about the lack of religious experts who lit the firmament of Islam in olden days. He says:

“Where are those masters of Holy Law? Where are those expounders of religious traditions?

Where are those fundamentalists and those controversialists? Where are those teachers of Hadith and Quranic interpretations?

In the assembly which was thoroughly lit throughout yesterday the lamp does not flicker anywhere now.

Where are those schools of instructions in the faith? Where are those stages of knowledge and certitude?

Where are those pillars of the firmly fixed law? Where are those heirs of the trusted apostle?

The community has no refuge of asylum left, no judge or jurisconsult, no mystic no theologian.”

He goes on to lament:

Where are those archives of religious books? Where are those manifestations of religious science?

Such a cold wind has blown upon this festive gathering that the torches of divine light are utterly extinguished?

Nor furnishings nor company are left, no flask or instrument, no musician or cupbearer.

Speaking about those people whom the ignorant acknowledge as leaders, the poet says:

Many people making themselves out to be the well-wishers of the community, and getting the ignorant to accept their excellence,

Keep continually going round from village to village in turn, accumulating wealth.

These are the ones who are now acknowledged to be the leaders of Islam.

These are the ones who now have the title “heirs of the prophet”

Speaking about those who receive their rank of leadership from their fathers or grandfathers he says:

“Many people make themselves out to be the descendants of Pirs, without having any excellence in their noble selves.

They take great pride in the fact that their ancestors were the favorites of God.

As they go about they work false wonders. They eat by robbing their disciples.

These are the ones who journey on the Mystic way, whose station lie beyond the Holy Law.

It is with them that revelation and the power of miracles reach their apogee today. It is in their power that the fate of God’s creatures lies. It is these who are the object of devotion now, and these are their disciples. These are the Junaids, these are the Bayazids now.”

For those who might not know Junaid and Bayazid were two famous Sufis of their time. Maulana Hali goes on to describe the theologians of today. He says:

“To make speeches through which hate may be inflamed, to compose writings through which hearts may be wounded,

To despise God’s sinful creatures, to brand their fellow Muslim brothers infidels,

This is the way of the theologians and this is the methods of our guides.”

It is true that Muslim throughout the ages have been branding each other infidels and outside the pale of Islam. Recently someone wrote that he has made a survey and he has found that only in Pakistan there are 480 books published in which a group of Muslim has branded another group to be outside the pale of Islam. Although Jamaat Ahmadiyya has not yet told one of its dissident’s group that they are outside the pale of Ahmadiyyat but their bigoted attitude and unislamic behaviour has shown that they consider all their dissidents to be people to be ostracized or boycotted.