Munir Commission Report-36: The Decision Of 24th December 1952, Books and Documents, NewAgeIslam.com

Books and Documents

Munir Commission Report-36: The Decision Of 24th December 1952

The Decision Of 24th December 1952

Under this head we shall deal with a number of files which were postponed for a discussion with the Chief Minister and in respect of which a decision was ultimately taken on the 24th December.

(A) Convention at Rawalpindi on 15th and 16th November 1952—The following extracts from speeches deserves notice:—

(1) Master Taj-ud-Din: Zafrullah will have to face a trial after his removal for anti-State and anti-Islam activities.

(2) Qazi Ehsan Ahmad: The struggle is between ghaddar and wafadar or between truth and falsehood. * * * In these days the terms interest and profit, bribe and fee, spy and prophet are synonymous. Violence is permissible for the protection of Islam, though not for its propagation. The Mirzais want to rejoin India.

Muhammad Miskin: Don’t let Mirzais be buried in your graveyards. Abdullah Shah: Mirzais were caught smuggling arms. Mirza Ghulam Ahmad was a Dajjal, a false nabi.

Master Taj-ud-Din (second day) ‘Cease fire’ had been manoeuvred by Mirzais. Not even during British regime was section 144 applied to mosques. If Government feel reluctant to declare the Ahmadis a minority, boycott them socially and economically. Ammunition weighing one maund, ten seers and four chataks had been imported into Rabwah. (How precise is the information!) Hafiz Muhammad Saeed: In Gujranwala, shops were keeping separate utensils for Mirzais. (Which means, you also should do the same thing) Maulvi Muhammad All Jullundri: Mirzais were zindeeq and punishable with death. Every Muslim should add the word kazzab (liar) to the name of Mirza Ghulam Ahmad. Whoever kills a pretender gets the reward of a hundred martyrs.

http://newageislam.com/munir-commission-report-36--the-decision-of-24th-december-1952/books-and-documents/d/2734

Munir Commission Report -2: From Partition to Lahore Convention, Books and Documents, NewAgeIslam.com

Books and Documents

Munir Commission Report -2: From Partition to Lahore Convention

PART I

FROM PARTITION TO LAHORE CONVENTION

In March 1882 Mirza Ghulam Ahmad claimed, to have had a revelation (ilham) to the effect that he had been entrusted by God with a special mission, in other words, that he was a ‘mamoor-min-Allah’. In 1888, again under an ilham, he demanded homage (bai’at) from his adherents. Near the end of 1890, Mirza Sahib again received an ilham that Jesus of Nazareth (Isa Ibn-i-Maryam) had not died on the Cross, nor lifted up to the Heavens but that he was taken off the Cross in a wounded condition by his disciples and cured of his wounds, that thereafter he escaped to Kashmir where he died a natural death, that the belief that he will reappear in his original bodily form near the Day of Resurrection was wrong, that the promise relating to his appearance merely meant that another man with the attributes of Isa Ibn-i-Maryam would appear in theummat of the Holy Prophet of Islam and that this promise had been fulfilled in the person of Mirza Sahib himself who was Maseel-i-Isa, and thus the promised Messiah. The publicity given, to this doctrine created a stir among the Musalmans because this was contrary to the generally accepted belief that Isa Ibn-i-Maryam was to descend from Heaven in his bodily form, and gave rise to strong opposition among the Muslim theologians. Subsequently. Mirza Sahib also claimed to be the promised Mahdi, not the Mahdi who was to engage himself in conquest and bloodshed but the reasoning Mahdi who would vanquish his opponents by argument. This new claim gave further impetus to the opposition to Mirza Sahib and theologians began to pronounce fatwas of kufr against him. In 1900 he expounded another doctrine that thereafter there was to be no jihad bissaif and that jihad was to be confined to efforts to convince the opponent by argument. In 1901 Mirza Sahib claimed to be a ‘zilli nabi’ and by an advertisement ‘Ek ghalati ka izala’, explained the doctrine of khatm-i-nubuwwat to mean that after the death of the Holy Prophet of Islam no nabi would appear with a new shari’at but that the appearance of a new prophet without a shara’awas not contrary to the doctrine of khatm-inubuwwat. In a public lecture in Sialkot in November 1904, Mirza Sahib also claimed to be a Maseel-i-Krishan.

http://newageislam.com/munir-commission-report--2--from-partition-to-lahore-convention/books-and-documents/d/2556