AM's BJ Connection (An Outgrowth of Imperialism-1)

Read other ARTICLES and BLOGS by the author. The reason he is frequently banned on Chowq is because he (1) posts rebuttals to anti-Islam atheists (2) counters their anti-Pakistan propaganda efficiently (3)shows them how the American ‘wet dream’ is drying up globally (4) opposes their sponsored 'favourite' writers’ debauched views, and satirizes them

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For the reading pleasure of my Q-admirers at Chowq, I reproduce Chapter 1, part 1 (AN OUTGROWTH OF IMPERIALISM) of an important book:

Ahmadiyya Movement: British-Jewish Connection By Bashir Ahmad

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AN OUTGROWTH OF IMPERIALISM-1

British Imperialism brought many countries of Africa and Asia under its way in the 19th century. One significant aspect of the growth of colonization was its sinister collaboration with militant Jewish nationalism. Jews had been drifting into England since the days of Cromwell, who wanted to bring back those Jews who had been expelled from England in 1290 by Edward I with a view to obtaining economic advantage for England.1 During the French campaign in Palestine in 1788, Napoleon recruited Jews from Asian and African countries into his army. He advanced the idea of setting up a Jewish Kingdom in Jerusalem under France’s aegis mainly for strategic consideration.2

By 1839, Jewish restoration in the Holy Land was a burning topic. Popular interest had become so intense that the General Assembly of the Church of Scotland, after sending a special commission to the Holy Land to report on conditions there, addressed a Memorandum to the Protestant Monarchs of Europe on the subject of Restoration of the Jewish People to the Land of Palestine. From this date onwards a pro-Jewish Palestinian debate ran parallel in the London Times with the agitation over the Eastern question.3

Liberal Englishmen continued to raise their voices in favour of Jews. A bill removing discrimination against them was passed in the House of Commons in certain occasions (1833,1834,1836) which failed in the House of Lords.

Nevertheless, an act was passed permitting them to hold the local office of Sheriff. David Solomons was elected Sheriff of London in 1855, and two years later Moses Montefoire was elected to the same office, whereupon Queen Victoria knighted him. In 1858, a bill was passed which permitted Jews to enter the British Parliament.4

The Jewish idea was propagated by varied agencies based in America and other parts of Europe. Among them were the Furturist, Anglo-Israelites and Freemasons. They worked under different covers for the Jewish cause and influenced the public opinion in a discreet manner. Futurists supported the return of scattered Jews to Palestine on the basis of certain Biblical prophecies. Protestant theology, in particular, rested on the belief that the world of mankind was evolving towards a millennium in which holiness was to be triumphant everywhere, and that a primary pre-requisite to this happy eventuality was the ‘return of God’s Chosen People, the Jews to the Holy Land.’ That Christ would return, sit on David’s literal throne in old Jerusalem and rule over his peculiar people who would accept him as their Messiah. The magnificent Temple of Ezekiel’s vision would be built on the ancient temple now occupied by the Mosque of Omer (Al Aqsa Mosque) and the ceremonies of ancient Judaism would be resumed.

Supporting their position with direct quotations from Biblical prophecy, a large group of earnest men, divines, statesmen and writers set themselves to be the instruments to achieve the desired Jewish end.5

Connected with the destiny of the Jews is the theory of so called Lost Ten Tribes of Israel. It was said to be a sharp reaction to the ideas of a few western liberals and ‘Assimilationists’ who denied the existence of a Jewish nation altogether. However, in the wake of the irresistible liberal sweep, which was supposed to de-Judaize the Jews, Anglo-Israelism was responsible to give a big momentum to Judaizing process.6

Most prominent among those who claimed that the ‘lost’ Tribes were the British or Anglo-Isrealites of England and Canada were the members of Anglo American Federation. It was argued that the British Commonwealth of Nations were descended from the ten tribes of Israel, that Americans were the seed of Manasseh, while Englishmen were the seed of Ephraim, that the United States of America and Canada were peopled with the Covenant people; that the Anglo Saxon people were the descendants of the northern tribes of Israel and were in possession of all the blessings promised to Israel in the latter days; that the David’s throne was promised in perpetuity by God and that a world state would emerge under the House of David in the days to come.7

Every attitude of the aggressive young Imperialism, which the Anglo-Saxon was erecting, became tinctured with Hebrew philosophy. So completely was it absorbed that a large section of the English people began to look upon themselves as being actually descended from Israelites. This conviction on the part of a large part of the British public became so great that it resulted in the forming of British Israel World Federation, at one time claiming over five million members, and including such eminent personages as Queen Victoria and King Edward VII.8

Freemasonry played a crucial role in the furtherance of Jewish cause in the garb of secrecy. The Jewish penetration into the European secret societies ran parallel to the growth of Freemasonry. The building of the Solomon Temple symbolized the Jewish return to Palestine. A large number of statesmen, politicians, civil and military officials, diplomats and traders gathered in Masonic lodges of different secret rites and denominations to hatch pro-Jewish plots. Masonic temples were erected in almost all important cities of the US, Britain, France and Italy. In India, Freemasonry took roots in Bengal and spread rapidly in its other parts long before the War of Independence of 1857.9

Freemasons and Jews directed most of their plots against the solidarity of the Turkish Empire. Masons of higher degrees found native agents to launch subversive activities under the cover of secret societies. Disraeli, a Jew by birth, who became the Prime Minister of Britain in 1877. Made a reference to the working of the secret societies and their clandestine operations in some parts of the world. These societies functioned in and outside the Ottoman Empire and were mostly based in Geneva, Paris, London, Brussels, and after the British occupation of Egypt in 1882, in Cairo. They encouraged militant nationalism and propagated ideas of secession of Arab lands from the Turkish ‘domination.’

George Antonius says that the first organized attempt to introduce nationalist ideas was made by five young men who had been educated at the Syrian Protestant College in Beirut. They were all Christians. Around 1875, a secret society was formed and a movement was started n collaboration with the Freemasonry which had been making inroads in Syrian society on the typical European pattern.10

Jewish-backed agencies and secret societies channeled their efforts for the revival of Judaism and restoration of scattered Jews to Palestine. They attacked the Christian dogmas in the wildest manner. Christian missionaries were severely condemned and their activities ridiculed. The philosophical ideas of Jewish mysticism and theories forwarded by Jewish scholars were given much publicity. Islam posed a direct challenge to Jewish militancy. A tirade against Islam was immediately launched to loosen its hold and check its spread and growth.

Agents of Jewish agencies hired natives to corrupt fundamental religious beliefs and to start movements in the name of revivalism. Muslims of the world looked to some of these ‘revivalist’ movements as rays of hope, without realizing the harm they could do through their secret workings. They welcomed the new ideas of rationalism, nationalism and modernism without examining their implications for the world of Islam.

Jewish nationalism spread widely in 1850s. At the close of 19th century and with the publication of Theoder Herzls’s book, The Jewish State and the subsequent Basle Congress of 1897, Zionism became international movement of the Jews aimed to capture Palestine as their homeland.

On Indian Soil:

India had a great political and economic significance for the British Imperialism. It is an interesting subject to examine the Jewish activities on the soil of India. Many civil servants, diplomats, military officials and traders espoused the Zionist cause in early 20th century in order to strengthen the British Empire and to secure dismemberment of the Ottoman Empire. Collaboration with the Zionists was the salient trait of the British foreign policy. The London based Anglo-Jewish Association protected the Jewish interests in Britain and its colonies and it did all times receive ‘the most ready and cordial cooperation from the British Government in office and extended full support to Jews'.11

We find some mysterious links between Zionism and certain movements that arose in Asia and the Middle East in the name of religious revivalism. The Ahmadiyya of India and Bahaism of Iran, Freemasonry and Theosophist movements had links with secret Jewish agencies. Masonic and Theosophist institutions were established in the USA, Britain and its colonies, mainly by the Jewish agents. Colonel Alcott, a freemason of questionable past, was imprisoned in America for circulating immoral literature, came to India in 1879 with Madam Blavatsky, the widow of a Russian General, behind whom there also lay an eventful and dubious past. They preached atheistic ideas of Buddhism and established a Center of Theosophy in Madras. In their periodical, the ‘Theosophist’, they praised Buddhism and Hinduism and forcefully condemned Christianity and Christian missionaries. They left for Europe in 1884 after establishing a strong movement in India. At some point while travelling through Switzerland, Germany and Italy, Blavatsky offered her services to the Russian Secret Service, but they did not accept it.12 She was a freemason of 32 degree and was held in high esteem in Masonic circles. Her book Isis Unveiled is considered an excellent Masonic work. Her close associate, Annie Besant, famous for Home Rule movement India, was also an eminent freemason.

Pan Islamic movement of the 19th century owes much to Syed Jamaluddin Afghani. The Persian Revolution (1905), Young Turks Movement of Turkey (1908) and some Egyptian national movements were influenced and inspired by him and his followers. Afghani was a freemason. He used this Jewish institution for propagation of his political beliefs. Mufti Abdu was also a freemason and a confidant of Lord Crommer of Egypt. Afghani was expelled from the Masonic Lodge, Star of East for his political activities and showing disregard to its secret functioning.13

Babism and Bahaism of Iran are strongly pro-Jewish movements. Abdul Baha, in a lecture at a meeting of the Society of Friends, London on 12 January 1913 traced the origin of Bahaism to llluminate, a torchbearer of masonry, founded in Germany in the 18th century. Bahaism worked openly against Islam. Its followers established close relations with Zionists. Bahaullah predicted the return of Jews to Israel in his utterances and revelations. The movement has a powerful base in Israel. After the Iranian Revolution (1979), Bahais have been shifting their centers from Iran to Pakistan.

Bahaism sprang from Shia Iran and Qadianism or Ahmadiyya movement from Sunni India. The origin, growth and religious and political ideas of Qadianism clearly show that its birth was the result of an Imperialist-Zionist conspiracy. Its founder condemns Christianity, declares Jehad abrogated for all time to come, distorts Islamic beliefs and above all declares 900 million Muslims of the world as Kafirs (non believers) and thus outside the pale of Islam. He claims to be a Mujaddid (reformer), Promised Messiah, Mahdi, Nabi and Rasul (prophet) and even Lord Krishna. He preached extreme loyalty for the British Imperialism and incorporated it as an article of faith in his religious creed.

Indian Political Scene

The British predominated the whole of Indian Sub-continent after the fateful War of Independence in 1857. One significant aspect of the war was the role the ulema played in organizing resistance against the British aggressors. The surviving freedom fighters kept the Hills (NW of India) as their bases of operation to launch Jehad against the British rule. Many crushing defeats were inflicted on the British troops, the most important of which was the battle of Ambala in 1863. The mujahidin showed an amazing gallantry and magnificent courage against the British troops.

Baulked on the frontier, the British attempted to destroy the organization of mujahidin in India, believing that it was the transmission of men and supplies via the underground that posed the threat on the Frontier. In a series of trials at Ambala and Patna in 1864 and 1865 respectively, a dozen of most active mujahidin were condemned to various terms of transportation to the Andaman Islands on the charges of conspiring to wage war against the Queen. There was a further wave of arrests in 1868, 1870, and 1871 and trials took place at Rajmahal, Malda, and Patna respectively at which further sentences of transportaion to the Andaman Islands were passed.14 After a series of ruthless persecutions and intense police investigations, the supply organization of the freedom fighters was destroyed.

HUNTER REPORT

On 20 September, 1871 Chief Justice Norman of the Calcutta High Court was killed by a Punjabi Muslim, Abdullah. Lord Mayo’s papers showed that he was indirectly influenced by Wahabi ideas and had studied in a mosque known as a Center of Wahabi teaching. Justice Norman was very harsh to the mujahidin. He dismissed appeals against detention under Regulation III of 1818 and was also against to hear appeals against the recent convictions at Patna trails.15
The British turned fiercely on Muslims as their real enemies and used all harsh methods to put an end to the Jehad movement, which "seditious Wahabis" had launched in India.16 On 30 May, 1871 Lord May, who had been an Irish /Secretary in Disraeli’s Ministry, asked a civilian, W.W. Hunter, to write a report on the burning question of the day: Whether the Indian Muslims were compelled by their faith to rebel against the British rule.17 Hunter was given full access to secret official papers for compilation of his report.

Hunter published his report in 1871 under the title The Indian Musalamans: Are they bound in conscience to rebel against the Queen? He discussed the teachings of Islam specially the concept of Jehad, advent of Mahdi and Messiah, problems relating to Jehad movement, the Wahabi concepts and then concluded:

‘The present generation of Musalmans are bound according to their own texts to accept the status quo, but ‘the law and the prophets can be utilized on the side of loyalty as well as on the side of sedition’, and the Musalmans of India are, and have been, for many years, a source of chronic danger to the British Power in India and no one can predict the proposition to which this Rebel Camp (i.e. on the NW Frontier) backed by the Muslim horde from the Westward, might attain under a leader who knows how to wield together the nations of Asia in a crescentado.’.

He further adds:

‘It was hopeless to look for anything like enthusiastic loyalty from our Muhammaden subjects. The whole Koran was based upon the conception of the Musalmans as a conquering and not as a conquered people. The Musalmans of India could always be a source of chronic danger to the British power in India.' 18

Religious Militancy:

Taking advantage of the so-called neutrality of the British in the propagation of religious beliefs as enunciated in the Queen’s Proclamation (1858), many religious adventurers came out in the religious ‘market’ of India with their ‘products'. The Imperialist’s own plantations were the Christian missionaries engaged since long in the tricky game of evangelizing the ‘heathens of India.’ Among Hindu militant organizations, Arya Samaj, Brahmo Samaj and Devsamaj put forth their ambitious programs of revivalism. The Sikhs, Jains, Parsees and Buddhists were comparatively less enthusiastic in propagation of their beliefs. There were also FreeThinkers and Atheists, who condemned religions and advocated the formation of a free society.

Among Muslims many sects and sub-sects sprang. There were Naturists, Ahli Hadith, Ahle Quran (Chakralwis), pacifist Sufis, besides two larger Shia and Sunni groups. The whole Indian society was divided into a large number of hostile groups all of whom were bitterly at war with each other. It helped the Imperialists to maintain their hold on Indian sub-continent.

The Hindu miliitant organization Arya Samaj was founded in 1875 by Mul Shanker, known by his Brahamnical name Swami Dayanand. He was a fanatic Hindu and wandering teacher of militant Hinduism in North India. He condemned idol worship, child marriage, untouchability and some of the practices of orthodox Hinduism in the name of modern enlightenment and preached what he considered to be the pure teachings of the Vedas.19 Arya Samajiksts considered Islam as the chief obstacle in the establishment of a Vedic society in India. Swami died in 1883. He was the author of the notorious book 'Satyarath Parakash'.

Brahmo Samaj was founded by Raja Ram Mohan Roy (1772-1833) with a view to bringing back the prestine beauty of the Vedic religion. He was very much influenced by Christianity. He was on a ‘political’ mission to England where he died in 1833. The movement received a new impetus when Keshib Chander Sen (1838-84), a Bengali Hindu, eloquently praised Jesus Christ as a redeemer and attracted the attention of Christian missionaries. In 1870, he visited England and received a most extraordinary welcome. Many pulpits were thrown open to him. Sen claimed himself an incarnation of Jesus Christ and established his samaj as a reformed Church of Hinduism. Men like Jagdish Chandra Bose and Rabinder Nath Tagore were

Brahmo Samajists.

Pandit S.N. Agnihotri founded the Deva Samaj for revival of Hinduism. The Rama Krishna Mission, the Prathna Samaj and the (Bal Ganga Dhar) Tilak Mission were meant to establish the Hindu supremacy in all fields of life. They wanted to establish a Hindu society by eliminating non-Hindus, especially Muslims from India. Tilak revived the Shevaji cult and organized festivals in honour of the Marhatta leader, Shivaji, in southern India.

Christian missionaries had wielded powerful influence during the rule of East India Company. By the Company Charter of 1813, the work of Christian missionaries was encouraged. A Bishop was appointed with his seat at Calcutta, with three arch deacons. The ecclesiastical establishment was to be paid by the Company. There was every encouragement from England for the proselytising activity in India. A Chairman of the Court of Directors of East India Company said in the House of Commons:

‘Providence has entrusted the extensive Empire of Hindustan to England in order that the banner of Christ should wave triumphant from one end of India to the other. Every one must exert all his strength that there may be no dilatoriness on any account in continuing the grand work of making all Indians Christians.’20

By the same Charter of 1813, the ecclesiastical establishment was to be paid for out of the Indian revenues of the Company and it continued to be so down to 1947 while the missionaries acquired finances through voluntary contributions of the supporters of the Missionary Societies.21 During the East India Company’s rule, Christianity was closely interwoven with both commerce and Imperialism. The Christian missions were vanguard of Imperialism to safeguard the interests of Empire. The Trinity of Christianity, Commerce and Colonialism served the cause of the Empire.22

One important factor of the War of Independence of 1857 was the aggressive missionary campaign launched by a few fanatic Christians. After the War, the campaign took a different shape. More emphasis was placed on hiring native agents for sending them in those areas where the missions had since been closed. The Church Missionary Society, London, fielded missionaries into India and sought the Government help to carry out its program.23 There were 21 different Christian Churches operating in the length and breadth of India. Roman Catholics constituted the largest segment of Christian population, over half a million in 1881, followed by Protestants (0.12 million), Baptists (81,000), and followers of Church of England (49,000). Smaller groups viz. Americans, Armenians, Congregationalists, Calvinists, Dissenters, Episcopalians, Independents, Luwtherns, Methodists, Syrian Greeks and Wesleyan Churches preached the Gospels to Indians. The total Christian population in India, including British born and other Europeans was about 2 million at the close of 19th century.24

Muslims’ Response

Muslims of the sub-continent were struggling hard in post-1857 period to get their economic and political rights while the British were bent on their suppression. Sir Syed Ahmad Khan came forward to guide them. His political formula was cooperation with modern education. The orthodox Muslims who hated the British and had been waging a war of liberation on the NW Frontier of India did not accept his view point. Sir Syed’s advocacy of loyalty to the British Government, his naturist interpretation of the Holy Quran, particularly his opinion about the life of Jesus Christ, advent of Mahdi, Jehad, the status of India as Dar-ul-Islam, etc, were bitterly criticized and condemned by the ulema. The prominent ulema of all schools of thought specially the followers of Syed Ahmad Brelevi (the Wahabis), retained their conviction that British Imperialism had forcibly occupied India which was Dar-ul-Islam nor Dar-ul-Harb but simply Dar-ul-Aman (Place of peace).25 Those ulema who opined that India was Dur-ul-Harb never favoured social intercourse with the English. They could not reconcile themselves to the British rule.

Christian missionaries met strong resistance from Muslim ulema. Maulana Rehmatullah of Kirana, Dr. Wazir Khan of Agra, Maulana Abdul Hadi of a Lukhnow, Maulana Ale-Hassan and Maulana Muhammad Ali Bichravi gave befitting replies to the Christian apologists in their numerous writings and addresses. It was mostly a defensive war against the aggressive onslaught of missionaries.

Family of Traitors

Mirza Ghulam Ahmad, the founder of Ahmadiyya movement descended from the Mughal family of the Punjab. His great grandfather Mirza Gul Muhammad was ousted from his ancestral estate of Qadian by the Sikh rulers. He, along with his other family members, took refuge in Baigowal in the Court of Sardar Fateh Singh, then a rival of Ranjit Singh, the ruler of Punjab. When Fateh Singh died, his estate was annexed by Ranjit Singh. Mirza Ghulam Ahmad’s father, Ghulam Murtaza and his uncle, Ghulam Mohyuddin, joined the Sikh army and took active part to suppress the uprisings of the Muslims of Northern India against the Sikh tyrants. Mirza Murtaza killed mujahidin of Syed Ahmad Brelavi in the North West of India and Muslims of Kashmir who rose against the Sikh ascendancy. Ranjit Singh annexed Kashmir in 1818 and Peshawar in 1823.
In recognition of his 'valuable’ services, Ranjit Singh restored five villages of Qadian to him in 1834. Next year Rangjit Singh died. After his death the central authority grew weak and the British influence increased. Mirza Ghulam Murtaza sided with the British and became their trusted henchman in the Sikh darbar. The Sikh came to know of it. They made an attempt to kill him and his brother Ghulam Mohyuddin but were saved by their younger brother Mirza Ghulam Haider.

Sir Lepel Griffin’s book, The Punjab Chiefs 26 compiled to record the sevices of the loyal families of the Punjab during the "mutiny" of 1857, gives the following account of Ghulam Murtaza’s services:

"During the time of Nao Nihal Singh, Sher Singh and the Darbar, Ghulam Murtaza was continually employed on active service. In 1841, he was sent with General Ventura to Mandi and Kulu, and in 1843 to Peshawar in command of an infantry regiment. He distinguished himself in Hazara at the time of insurrection there, and when the rebellion of 1848 broke out, he remained faithful to his Government and fought on its side. His brother Ghulam Muhi-ud-Din also did good services at this time. When Bhai Maharaj Singh was marching with his forces to Multan to the assistance of Diwan Mulraj. Ghulam Muhi-ud-Din with other jagirdars, Langar Khan Sahiwal and Sahib Khan Tiwana raised the Muhammadan population and with the force of Sahib Dayal attacked the rebels and completely defeated them, driving them into the Chenab, where upwards of 600 perished.

At the annexation of the Punjab by the British (March 1849), the Jagirs of the family were not restored, but a pension of Rs. 700 was granted to Ghulam Murtaza and his brother and they retained their proprietary rights in Qadian and the neighbouring villages.27

In June 1849, two months after the annexation of the Punjab by the British, Mirza Ghulam Murtaza wrote a letter to J.M. Wilson, Financial Commissioner of the Punjab, requesting him some favour in lieu of the services rendered by him and his family during the annexation of the Punjab. Wilson replied on 11 June 1849:

"I have perused your application reminding me of you and your family’s past services and rights. I am well aware that since the introduction of the British Government you and your family have certainly remained devoted, faithful and steady subjects and that your rights and services which will receive due consideration when a favourable opportunity offers itself.

You must continue to be faithful and devoted subject as in it lies the satisfaction of lthe Government and your welfare."28
The War of Independence of 1857 afforded an opportunity to the loyal servants of the Punjab to render service to their British masters. Sir Lepel Griffin states the services of Mirza family provided to the British during this critical period of our history:

‘The (Mirza) family did excellent services during the Mutiny of 1857. Ghulam Murtaza enlisted many men and his son Ghulam Qadir was serving in the force of General Nicholson when that officer destroyed the mutineers of the 46 Native Infantry who had fled from Sialkot at Trimughat. General Nicholson gave Ghulam Qadir a certificate stating that in 1857 Mirza family showed greater loyalty than any other in the district. 29
General Nicholson faced a very tough resistance from the freedom fighters in Delhi. A.R. Dard states:

‘The impression that loyal and active aid rendered by the family made on the mind of General Nicholson of whom Sir John Lawrence writes in his Mutiny Reports ‘without General Nicholson Delhi could not have fallen’, may be gathered from the following letter which he wrote to Mirza Ghulam Qadir in August 1857, only a month before his death:

"As you and your family have helped the Government in the suppression of the Mutiny of 1857 at TrimuGhat, MirThal and other places with the greatest devotion and loyalty, and have proved yourselves entirely faithful to the British Government, and also have helped Government at your own expense with 50 sawars and horses, therefore, in recognition of your loyalty and bravery this parwana is addressed to you, which please keep with yourself. The Government and its officials will always have due regard for your services and rights, and for the devotion you have shown to the Government. After the suppression of the insurgents, I will look to the welfare of your family. I have written to Mr. Nisbet, Deputy Commissioner, Gurdaspur, drawing his attention to you services." 30

At the fateful end of the War of 1857, Mirza Ghulam Murtaza was awarded a khilat worth Rs.200 and a certificate from his British masters. He was also given a chair at the Governor’s darbar.

Following is the text of the commendatory letter written by Robert Cust, Commissioner of Lahore, to Mirza Ghulam Murtaza on 20 September 1858:

"As you have rendered great help in enlisting sawars and supplying horses to Government in the Mutiny up to date and thereby gained the favour of Government. A Khilat worth Rs.200 is presented to you in recognition of good services and as a reward for you loyalty.

Moreover, in accordance with the wishes of Chief Commissioner as conveyed in his letter No.576 dated 10th August, 1858, this parwana is addressed to you as a token of satisfaction of the government for your fidelity and repute." 31

Sir Zafarfullah states that Mirza Ghulam Murtaza took up military service under Maharaja Ranjit Singh and won distinctions in some campaigns. Later, he and his elder son, Mirza Ghulam Qadir, rendered meritorious services to the British, which was duly appreciated by the authorities.32
In 1876, Mirza Ghulam Murtaza died.33 On his death, Mirza Ghulam Qadir, his elder son wrote a letter to Robert Egerton, Financial Commissioner of the Punjab, intimating his father’s death and offering services of his family for the British Imperialism. He asked some favour on the basis of his services, Egerton’s reply of 29 June, 1876 to Ghulam Qadir is quoted from Mirza Ghuam Ahmad’s book Kashful Ghata:

"I have perused your letter of the second instant and deeply regret the death of your father Mirza Ghulam Murtaza who was a great well-wisher and faithful Chief of Government. In consideration of your family services we will esteem you with the same respect as that bestowed on your loyal father. I will keep in mind the restoration and welfare of your family when a favourable opportunity occurs."34

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Part-2 to come soon....