The Riots of 1953 — Page xviii
x testimony to the court of the community’s version of events on 22 July 1953. The above-mentioned documents have been brought together in this volume in their original form. Each provides a unique insight not only into the events of the time, but also the historical origins of anti-Ahmadi hatred, the theological and polemical divides between Ahmadis and orthodox Muslims, as well as the political and existential struggles faced by the nascent state of Pakistan. The written statement of the community which appears first by chronological order, details the community’s perspective on the circumstances which led to the riots and their longer term historical background, who the community saw as responsible for the disturbances, as well as the community’s view on the government's response to the riots. Owing to the nature of the questions put before him, the witness testimony of the head of the community is of a more theological kind with his answers providing key insights into fundamental issues of contention such as the Ahmadi interpretation of Khatme Nabuwwat (the finality of the Prophethood of the Holy Prophet of Islam), how Ahmadis view the religious status of other Muslims, Ahmadi beliefs regarding the coming of the Imam Mahdi, and what status do Ahmadis ascribe to the founder of the community. Sir Zafarullah’s testimony on the other hand is one marked by answers to questions regarding palace intrigue, conspiracy theories, and realpolitik. Seventy years on and the events of 1953 still remain one of the great seismic moments in the history of Pakistan. The disturbances were the direct cause of the first ever martial law in the country; they presaged the growth of intolerance, religious extremism, and the politics of exclusion that were to become defining hallmarks of Pakistan in the years ahead, as well as Pakistan's struggle for a clear sense of identity and purpose; and they also provided an unforgiv-