The Riots of 1953 — Page 35
35 Controversy. On the other hand the Jamaat-i-Islami remained free to malign the Community as it liked whereas the Ahmadiyya Community was restrained from acquainting the world with the true situation. This further encouraged and exa s perated the public against the Ahmadiyya Community. The members of the Jamaat-i-Islami also tried to poison Government officials against the Ahmadiyya Community by freely distributing anti-Ahmadiyya literature among them. The situation grew still worse when the Daily Alfazl, the only official organ of the Community, was also banned, and a situation was created wherein all sorts of rumours were spread against the members of the Ahmadiyya Community, depriving them of all means to contradict those rumours. In other words the Ahrar, the Islami Jamaat and the allied bodies were all out to exterminate the Ahmadis and at the same time the Government seemed determined to gag the legitimate activities of the Ahmadiyya Community in order to create an impression that it was neutral and was keeping a proper balance. 47. It is unfortunate that our opponents should have chosen to falsely accuse the community as if it does not acknowledge the Holy Prophet of Arabia (on whom be peace) as Khataman- Nabiyeen. Belief in that doctrine is a cardinal article of faith of the Ahmadiyya Community about which there can be no doubt. But assuming for the sake of argument that there exists a difference then even if this difference relates to the interpretation of the doctrine and not the doctrine itself, it is difficult to understand the logic on which our opponents’ present opposition is based. One can, of course, have a legitimate grievance if one is forced to hold a view which is not acceptable to one but it is difficult to understand what grievance an individual can have if another person honestly holds a belief, and professes that he holds it. Approached from whatever angle the conclusion is irresistable