The Riots of 1953 — Page 59
59 A. The statement itself shows that I regard the people who are in my mind to be Musalmans. When I use the word “kafir”, I have in mind kafirs of the second kind whom I have already defined, namely, those who are not excluded from the millat. When I say they are outside the pale of Islam, I am thinking of the observation made at page 240 of “Mufradat-i-Raghib” where Islam has been described in two ways, “doonal-iman” and “fauqul-iman”. “Doonal-iman” includes Muslims whose degree is below iman. “Fauqul-iman” describes those Muslims who so excel in their faith that they are above the ordinary iman. When, therefore, I said that certain people are beyond the pale of Islam, I was thinking of those Muslims who can be placed within the definition of “fauqul-iman”. The Holy Prophet is reported in Mishkat to have said that a person who aids a tyrant and supports him is kharij from Islam. Q. Have you not, before the present agitation started, been describing Muslmans who do not believe in Mirza Ghulam Ahmad Sahib to be kafirs and outside the pale of Islam? A. Yes. I had been saying this and at the same time had been explaining the sense in which the terms “kafir” and “kharij az da’ira-i-Islam” were used. Q. Is it not true that before the present agitation started you were advising your community not to say prayers after a non- Ahmadi imam, not to join funeral prayers of non-Ahmadis and not to give their daughters in marriage to non-Ahmadis? A. I have been saying all this in reply to similar advice being given by the ulama of non-Ahmadis, but in a lesser degree, for the reward of evil is evil of a like nature. ” Q. You have said in your evidence now that a person who honest- ly does not believe in Mirza Ghulam Ahmad Sahib still re- mains a Muslim. Has this been your view from the very be-