Political Solidarity of Islam — Page 11
doctor. told her he thought she was 27. These people are like that lady. They insist upon knowing what we think of them and when we tell them what we think of them they resent it -and say we call them Kafirs. I have noticed it many a time that it is the Ahrars or the Lahore Seceders (members of the Ahmadiyya Anjuman-i-Ishaat-i-Islam, Lahore) who take a special interest in starting this questio11 which has no bearing on the Muslim social or political. requirements. It does not profit us in any manner to know what others think of us. What really matters is that we should try to co-operate with each other as far as possible and we should avoid dragging in the discussion about our respective beliefs in such matters. We may want to know the beliefs of a person when, _for instance, he intends to contract new matrimonial relations with us. But what connection, on earth, there is between the politics of the lndian Muslims and their sectarian beiiefs. We have never raised this q~estioh. It was the late Khwaja Kamal-ud-Din, who by his speeches and writings, at first, started this question of Kuf1' and Islam in our Community. We have never felt the need or necessity to raise it. It is the Lahore Seceders to whom the late Khwaja Sahib belonged who sometimes feel irresistibly inclined to revert to this question thinking that a discussion of it would frighten away the orthodox Muslims from us. But in spite of their efforts to set people against us they come to us for being accepted into the Ahmadiyya Community and do not go to them. The saying of the Holy Prophet " Thou shalt not overstep thy measured limit," aptly applies to them. They spare no pains, leave no stone unturned to discredit us. But all their efforts and endeavours only result in the increase of our num hers and do not benefit them in any way. Similar is the case of the Ahrars. People will surely begin to look with contempt on their propa~ ganda when they realized the real state of affairs and came to kno"w that this question which was calculated to disrupt the political solidarity of the Muslims was raised not by the Ahmadis who always avoided it but by the Ahrars. I take this opportunity to proclaim once more that we do not define K uj1' in the same terms in which they do, nor do we attach the same