Baseless accusation against Ahmadis
Kolu Tarar, Hafizabad; February 7, 2012: The local Ahmadiyya community is facing opposition at this place since long. One, Ghulam Abbas is a committed anti-Ahmadiyya activist. In 2009 he filed a formal application for legal action to have Islamic phrases removed from the gravestones of some Ahmadis. The administration divided the graveyard between Ahmadis and non-Ahmadis. Again in 2009 he went to an Ahmadi’s shop and invited him to embrace Islam and scuffled with him.
Still carrying the grudge of those incidents of 2009 he named three Ahmadis in a larger case against 16 men. The case was registered in Police Station Waneka Tarar with FIR no. 46 under 297, 506-A, 337, 148 and 149. The three named Ahmadis were Mr. Muhammad Ashraf, president of the local Ahmadiyya community, Mr. Muhammad Arshad and Mr. Imdad. The other 13 accused are non-Ahmadis.
Religion requisitioned in support of personal vendetta
October 2012: A non-Ahmadi, Mr. Faisal Bashir attacked Mr. Asim Naseerud Din, an Ahmadi with an iron rod and injured him. The two had a financial dispute. Mr. Din approached the police station to have an FIR of the assault registered. Bashir contrived to give the dispute a religious tone. He gathered a few men of the area and led a procession against Mr. Din. The procession halted in front of Mr. Din’s house. The participants were holding up banners with inscriptions on them: “Asim Qadiani should be stopped from preaching” and “We will not allow Lahore Cantt to become another Qadian.” Thereafter the participants assembled in Bashir’s house. The police inspector came to the site to investigate. He called for Mr. Din out of his house. On his arrival the crowd uttered threats to him. At this the police inspector had to intervene firmly. The opponents then told him that they took out the procession in fact to put pressure on Mr. Din to withdraw the police case against Bashir. The inspector advised Din to oblige; the latter readily agreed, under the circumstances.
Mr. Din was asked to exercise caution.
Wicked propaganda against Ahmadis
Larex Colony; January 8, 2012: Someone disfigured the Kalima written on the tombstone of a Pir (saintly man) in Ghaziabad cemetery and added some names to it. The Pir was sympathetic to Ahmadis and was on friendly terms with them.
Some miscreants attributed the defiling to Ahmadis and raised hue and cry. Approximately 300 men gathered at the bus stop and shouted slogans against Ahmadis. Naseem Ullah, the local president of Jamaat Islami, took the lead in this agitation, and instigated people against Ahmadis. He also used a TV channel, Power Plus for his profane drive.
January 2012: Anti-Ahmadiyya activism is on the rise in Lahore since the attacks on the two Ahmadiyya mosques in 2010. Anti-Ahmadiyya posters and banners are put up here and there and pamphlets are thrown inside Ahmadi homes. People are instigated against Ahmadis through various means. Two incidents of social boycott are mentioned below:
- An Ahmadi woman was refused to buy an item at the Sunday market at Model Town, Link Road. The shopkeeper recognized her to be an Ahmadi from her Burqa (external clothing for Islamic women). “Go away; we do not sell our stuff to Qadianis,” said the vendor.
- The widow of Sardar Iftikharul Ghani, who was martyred in the twin attacks on Ahmadiyya mosques in 2010, entered the International Market, M Block Model Town for shopping. The shopkeeper saw her Burqa and told her that he would not sell to Qadianis.
A sample of Islami Jamiat Talaba’s activism
Lahore; June 7, 2012: Mr. Umair Ahmad and Mr. Saqib Ahmad, two Ahmadi students study in Hailey College, Lahore. The leader of the local Islami Jamiat Talaba called them and tried to obtain information from them. The Nazim of IJT phoned Mr. Umair Ahmad and told him to come to the canteen. On arrival, Umair found him there with 12 others of the IJT. They took him to the office of the college mosque and asked him the name of the Ahmadi who proselytized there. Umair replied, “No one.” They snatched Mr. Umair’s mobile phone. They further asked the names of Ahmadis studying in the 4th semester. They told him that they knew that there were five Ahmadi boys and four girls. “Will you identify them?” they asked. They harassed him and demanded from him the info about Ahmadi female students. Umair repeatedly replied that he did not know.
They told him to telephone the head of the Ahmadiyya Youth in Lahore. They themselves took out his mobile number from his mobile and told Umair to ask him about the Ahmadi students studying in the college. They switched on the speaker of his mobile so that they could also hear the conversation. The call could not go through. At this one of the IJT goons called him (the head of Ahmadiyya Youth) from his mobile phone and told Umair to ask him about the Ahmadi students after introducing himself. The head of the Ahmadiyya Youth stated his ignorance in this regard and referred Umair to another Ahmadi official in Lahore and also sent his mobile number via SMS. At this the IJT rascals rebuked Umair. Meanwhile the time of Zuhr prayer approached. After the prayer service they asked Umair, “Do you know Saqib?” Umair replied in the negative. The Nazim of IJT told his fellows to bring Saqib. He asked the same question from Saqib about Umair. Saqib also replied in the negative. At this he snatched Saqib’s mobile and called Umair from his mobile. He found that both mobiles did not have numbers of each other because both of them really did not know each other. An IJT member who was a class fellow of Umair said that he knew Umair, he really did not know anything, as he did not tell lies. At this the Nazim let Umair go after the investigation and mental torture that lasted two hours.
An IJT youth later told Umair that they tortured Saqib but it could not be established if Saqib was an Ahmadi. He further told Umair that the teachers of the college had given the task of driving out Ahmadi students from the college and the hostel to the IJT.
The Jama’at Islami calls the IJT a body of ‘Saleheen’, the pious. If this sort of conduct is that of “the pious”, it is a pointer to the moral content of Islamism peddled by this Jama‘at.
Also imagine the high level of ‘freedom’ available to the IJT for indulging in criminal conduct.