11-05-2003, 01:06 PM
[url="http://www.hvk.org/specialrepo/bjpwp/ch2.html"]The Struggle in Three Phases[/url]
1.1 The Hindus have been waging unremitting struggle for centuries to repossess the birthplace of Sri Rama. It is indisputably clear that in the year 1528 Babur ordered his commander Mir Baqi to erect a mosque at Ayodhya to make the spot a âplace of descent of angelsâ. It is the widely shared belief of Hindus that Mir Baqi established the mosque after demolishing the Temple of Sri Rama situated at the place of his birth known as Ramajanmabhoomi. Whether Mir Baqi did actually demolish the preexisting temple and thereafter constructed the mosque is a matter of evidence which is discussed separately. However, the chronology of Ramajanmabhoomi brings out the unremitting struggle of the Hindus to recapture their holy place. This struggle itself indicated their pre-masjid reverence for the site. The struggle was in three phases.
Firstly, by military expedition and war diplomacy, when barbaric aliens were ruling the country and there was no Rule of Law;
Secondly, by legal means, when the British established their model of Rule of Law (from 1885);
And thirdly, by mass movement from 1984, (alongwith legal steps) when Rule of Law became insensitive to their legitimate plea even under indigenous dispensation.
The ceaseless struggle to re-establish their rights and rebuild the temple at the Janmabhoomi implies their continued and persistent attachment to the site and such an attachment has no other explanation except that it was in continuation of an older tradition, namely a pre-Babar tradition, namely, their devotion to the place where Sri Rama was born. The chronology reveals that the Hindus never ceased claiming the site and brings out their relentless struggle to regain it.
The first Phase: military expedition and war diplomacy
2.1. There is clear and irrefutable historical proof available to establish that the Hindus had repeatedly attempted to recover the Janmabhoomi by military efforts and war diplomacy which were the only means available to fight the lawless alien rulers. There are unrecorded traditions of many military expeditions by the Hindus between 1528 and 1707 for repossessing the Janmabhoomi. For the present purpose the chronology is limited to the recorded history.
Battles for Ramajanmabhoomi in recorded history and war diplomatic efforts
2.2. The recorded history shows that at least from 1735 the Hindus had consistently at tempted to recapture the Janmasthan and re-establish the Rama temple as the following chronology establishes.
2.3. A document enclosed with a letter dated 12th August, 1855 from Wazid Ali Shah, the king of Oudh, to the British Resident Major James Outram, carrying the seal of the Qazi of Faizabad, in the year 1735 A.D., mentioned that a serious clash had taken place over the Masjid âbuilt by the emperor of Delhiâ (apparently a conflict of the kind that took place later in 1855) between Hindus and Muslims, during the time of Burhan-ul-Mulk Saadat Ali Khan, the first Nawab of Oudh (1707-1736) over the possession of this mosque (NAI, Foreign, Political Proceedings, 28th December, 1855, No.355, Enclosures No.5).
2.4. The Maratha documents show that one of the main objectives of Maratha operations and policy in North India was the liberation of the sacred cities of Ayodhya, Kashi and Prayag. In the year 1751, Maratha armies led by Malhar Rao Holkar, at the invitation of Safdarjang, the second Nawab of Oudh, defeated the Pathan forces in Doab. Immediately after his victory Malhar Rao Holkar requested Safdarjang to hand over Ayodhya, Kashi and Prayag to the Peshwa (A.L.Srivastava: The First Two Nawabs of Oudh).
2.5. Again, when, in 1756, the third Nawab Shujauddaula invited Maratha help against impending Afghan invasion, the Maratha agent at the Court of Oudh demanded the transfer of these three holy places including Ayodhya and the negotiations lingered on for more than a year on this one point. Ultimately, in July 1757, Shujauddaula agreed to transfer the holy cities of Ayodhya and Kashi to the Maratha leader Raghoba. But the transfer could not be implemented as Maratha armies got entangled in the conquest of the Punjab which ultimately led to the tragedy of Panipat (1761 A.D.).
2.6. But Peshwa Balaji Bajiraoâs eagerness to acquire Ayodhya is reflected in one of hisâ letters dated 23rd February, 1759 to Dattaji Scindia, his General in the North, wherein the Peshwa reminds Scindia that âMansur Aliâs son (i.e. Shujauddaula) had promised to Dada (i.e. Raghoba) to cede Benares and Ayodhya and instructs him to take hold to those places alongwith Prayag (Cf. J.N. Sarkar: Fall of the Moghul Empire, Vol. II, Calcutta 1934, pp. 231-233).
2.7. Historians, Dr. A.L. Srivastava, Sir J.N. Sarkar, G.S. Sardesai and Dr. Hari Ram Gupta, who have studied this period of history very deeply, have concluded that âHad the Bhau (Sadashiv) emerged successful from Panipat, within a few years Kashi, Prayag and Ayodhya would have been emancipatedâ (Hari Ram Gupta: Marathas and Panipat, Chandigarh 1961, p.292).
2.8. In 1767, an Austrian Jesuite traveller, Joseph Tieffenthaler, found that in spite of the Mughal kingsâ efforts to prevent them, the Hindus had re-occupied the courtyard, raised the Rama Chabootra thereon, and were worshipping and celebrating Ramanavami there as well as under the domed structure (History and Geography of India (in French) by Joseph Tieffenthaler P.253-54).
2.9. In 1854, a British scholar, Edward Thornton, recorded in his Gazetteer exactly the same situation as Tieffenthaler had found (Gazetteer of the territories under the Government of East India Company, pp-739-40).
2.10. In 1855, there was a big armed encounter in which nearly 300 Muslims under Shah Ghulam Hussain took possession of the Babri mosque and tried to fix doors on it. On protest from Hindus, armed clashes started. Muslims attacked Hanumangarhi, but were driven back with considerable loss. Then the Hindus counter-attacked, stormed the Janmabhoomi and killed 70 Muslims. Shah Ghulam Hussain jumped over the wall and fled (Hadiqai-Shahada by Mirza Jan, 1856, pp. 4-7). The Gazetteer of Faizabad District shows that the Hindus were in possession of the Ramajanmabhoomi at the time of the fight in 1855. It says: âWhen the Muslims mounted an attack in 1855, they took possession of the Ramjanmabhoomi and attacked the Hanuman Garhi, but were repulsed. The kingâs army (Nawab Wajid Ali Shahâs army) stood by. The Hindus retook the Ramjanmabhoomi and the structure there.â
2.11. In 1856, the Muazzin of the Babri mosque admitted, in a petition before the British authorities, that the courtyard had been in possession of the Hindus for hundreds of years and that now they were interfering with the domed structure as well (Petition by Muhammed Asghar dated 30.11.1858 in Case No.884 to the British Government).
2.12. In 1934, serious Hindu-Muslim armed encounter occurred in and around the Babri mosque, occasioned by a cow-slaughter incident. Many people were killed and the structure seriously damaged. The damaged structure was repaired by the British Government which recovered the cost of the repair by a punitive fine on the Hindus (Sri Ramajanmabhoomi Historical and Legal Perspective, by Justice Deokinandan Agarwala: Cited in Ramjanmabhoomi/Babri Masjid: Historical Documents, legal opinions and judgement by The Bar Council of India Trust, pp. 5-6).
2.13. The above chronology establishes a vital truth, namely, that the Hindus have been relentlessly fighting to re-establish and keep their rights over the Janmasthan and that till 1855 they seem to have been in possession of it.
The Second Phase: Legal Battle for Ramajanmabhoomi
Even as military expeditions and war diplomatic efforts were continued by Hindus, not just from Ayodhya but from other parts of the country as well, after the British government and its judicial administration took shape and an element of Rule of Law was introduced in governance, the Hindus tried to invoke the law to re-establish their rights. The first such an effort was in the year 1885.
3.1. On 25th May, 1885 Mahant Raghubardas appealed to the Faizabad District Judge that an order be given for the construction of Temple on the Ramajanmabhoomi. On 18th March, 1886 the District Judge, an Englishman, passed the following order:
âI visited the land in dispute yesterday in the presence of all parties. I found that the Masjid built by Emperor Babar stands on the border of Ayodhya, that is to say, to the west and south. It is clear of habitants. It is most unfortunate that a Masjid should have been built on land specially held sacred by the Hindus, but as that event occurred 356 years ago, it is too late now to agree with the grievances. All that can be done is to maintain the party in status quo. In such a case as the present one any innovation may cause more harm and derangement of order than any benefitâ.
It is the only attempt prior to the incident of 1934 to re-possess the Janmabhoomi by legal means, and that failed not because the Hindu case lacked merits but for other extraneous reasons.
The Judiciary grants right of worship to the Hindus in the year 1950:
After the idol of Rama had appeared on the night of 22nd and 23rd December, 1949 inside the main building, which had remained locked since 1934, the judicial proceedings for re-possession of Rama Janmasthan recommenced.
3.2. On 29th December, 1949, the District Magistrate of Faizabad, Shri K.K. Nayar, appointed the then Municipal Chairman as the receiver of the property. Iron rods and doors were fixed around the sanctum sanctorum, but pooja was performed everyday.
3.3. On 16th January, 1950 Shri Gopal Singh Visharad and Paramahans Ramachandra Das filed two civil suits in the City Civil Court of Faizabad for injunction against removing the idol, and for pooja rights.
3.4. On 19th January, 1950 an interim injunction was granted. By an order dated March 3, 1951 this temporary injunction was confirmed and blanket restraint on order prohibiting the removal of the idol and upholding the Petitionerâs right to offer worship before the deity was granted. While confirming the injunction, the Civil Judge of Faizabad recorded:
â...at least from 1936 onwards the Muslims have neither used the site as a mosque nor offered prayers there and... the Hindus have been performing their pooja etc. on the disputed site.â
Allahabad High Court regrets delay and directs in the year 1955 that the cases be decided âforthwithâ
3.5. A writ was filed against the above order 3 years later, in the year 1953. On 26th April, 1955 the unrestricted right of the Hindus was upheld by the High Court when disposing the writ petition. Significantly, the High Court stated:
âIt is very desirable that a suit of this kind is decided as soon as possible and it is regretted that it remained undecided after four years. The delay appears to be principally due to the fact that the record of the proceedings in the trial court was summoned by this court in the year 1953 on the application of the present appellants; had that not been done, the suit would probably by now have been decided.
â...We however consider it extremely desirable that the suit should be disposed of at once and we accordingly direct that the record of proceedings is to he sent back to the lower court forthwith with a direction to the Learned Civil Judge to expedite the hearing.â
And yet the same case is pending even today
3.6. This was in the year 1955. At that time the High Court felt that had the appellants not appealed against the Order and the records had not been brought to the High Court, the matter would have been decided. The High Court could not tolerate the suit remaining undecided even by 1955, yet the very case remains undecided even today - 38 years after the Allahabad High Court had regretted that it was remaining undecided and felt constrained to direct it to be decided forthwith, and 43 years after the original suits were filed in the year 1950. Not only the above-mentioned two suits, but also two more suits which were filed in the year 1959 are still pending.
The Sunni Waqf Board enters the scene twelve years later, in 1961, by frivolous litigations
3.7. In December 1961, the U.P. Sunni Central Board of Waqfs filed a suit in the Civil Court of Faizabad. This was the only substantive litigation against the Hindusâ case on Ramajanmabhoomi. On this depended the entire chorus of judicial verdict as the solution. This suit was later consolidated with the three suits that had been filed in the year 1959 and were originally pending in the District Court. They were later transferred and all four suits are pending before the High Court. The Waqf Board suit was filed after the limitation period had ended in law after the 1949 event. This suit was from day-one a frivolous litigation whose only object was to delay the judicial determination of the issue.
The Mutawalli of the Babri structure, a Shia, wants the structure shifted and the Ramajanmabhoomi given to the Hindus
3.8. The Waqf Board Suit is void ab initio as, under the law, only Mutawalli of the Masjid is the authorised individual to initiate legal action. The Mutawalli of the Babri structure is a Muslim resident of a village, 10 miles from Ayodhya, and is a descendant of Mir Baqi. But he has declined to join the suit. The hereditary Mutawallis of the Babri Masjid have stated that the mosque was constructed by Mir Baqi and even today, his heir Mir Javvad Hasan is maintaining himself from the 40 acres of land situated in the village where Mir Baqiâs Mazaar is situated. They have demanded the transfer of the mosque to that place so that they could offer prayers therein and the Janmabhoomi site could peacefully revert to Hindus. The present Mutawalli is the same Mir Javvad Hasan whose right to Mutawalliship was recognised by the Uttar Pradesh Sunni Central Board of Waqfs vide report dated December 10, 1949 and office note dated November 25, 1948 sent by the Board to Mir Javvad Hasan. Being a Shia, Javvad Hasan did not care to reply to the Sunni Waqf Board.
1.1 The Hindus have been waging unremitting struggle for centuries to repossess the birthplace of Sri Rama. It is indisputably clear that in the year 1528 Babur ordered his commander Mir Baqi to erect a mosque at Ayodhya to make the spot a âplace of descent of angelsâ. It is the widely shared belief of Hindus that Mir Baqi established the mosque after demolishing the Temple of Sri Rama situated at the place of his birth known as Ramajanmabhoomi. Whether Mir Baqi did actually demolish the preexisting temple and thereafter constructed the mosque is a matter of evidence which is discussed separately. However, the chronology of Ramajanmabhoomi brings out the unremitting struggle of the Hindus to recapture their holy place. This struggle itself indicated their pre-masjid reverence for the site. The struggle was in three phases.
Firstly, by military expedition and war diplomacy, when barbaric aliens were ruling the country and there was no Rule of Law;
Secondly, by legal means, when the British established their model of Rule of Law (from 1885);
And thirdly, by mass movement from 1984, (alongwith legal steps) when Rule of Law became insensitive to their legitimate plea even under indigenous dispensation.
The ceaseless struggle to re-establish their rights and rebuild the temple at the Janmabhoomi implies their continued and persistent attachment to the site and such an attachment has no other explanation except that it was in continuation of an older tradition, namely a pre-Babar tradition, namely, their devotion to the place where Sri Rama was born. The chronology reveals that the Hindus never ceased claiming the site and brings out their relentless struggle to regain it.
The first Phase: military expedition and war diplomacy
2.1. There is clear and irrefutable historical proof available to establish that the Hindus had repeatedly attempted to recover the Janmabhoomi by military efforts and war diplomacy which were the only means available to fight the lawless alien rulers. There are unrecorded traditions of many military expeditions by the Hindus between 1528 and 1707 for repossessing the Janmabhoomi. For the present purpose the chronology is limited to the recorded history.
Battles for Ramajanmabhoomi in recorded history and war diplomatic efforts
2.2. The recorded history shows that at least from 1735 the Hindus had consistently at tempted to recapture the Janmasthan and re-establish the Rama temple as the following chronology establishes.
2.3. A document enclosed with a letter dated 12th August, 1855 from Wazid Ali Shah, the king of Oudh, to the British Resident Major James Outram, carrying the seal of the Qazi of Faizabad, in the year 1735 A.D., mentioned that a serious clash had taken place over the Masjid âbuilt by the emperor of Delhiâ (apparently a conflict of the kind that took place later in 1855) between Hindus and Muslims, during the time of Burhan-ul-Mulk Saadat Ali Khan, the first Nawab of Oudh (1707-1736) over the possession of this mosque (NAI, Foreign, Political Proceedings, 28th December, 1855, No.355, Enclosures No.5).
2.4. The Maratha documents show that one of the main objectives of Maratha operations and policy in North India was the liberation of the sacred cities of Ayodhya, Kashi and Prayag. In the year 1751, Maratha armies led by Malhar Rao Holkar, at the invitation of Safdarjang, the second Nawab of Oudh, defeated the Pathan forces in Doab. Immediately after his victory Malhar Rao Holkar requested Safdarjang to hand over Ayodhya, Kashi and Prayag to the Peshwa (A.L.Srivastava: The First Two Nawabs of Oudh).
2.5. Again, when, in 1756, the third Nawab Shujauddaula invited Maratha help against impending Afghan invasion, the Maratha agent at the Court of Oudh demanded the transfer of these three holy places including Ayodhya and the negotiations lingered on for more than a year on this one point. Ultimately, in July 1757, Shujauddaula agreed to transfer the holy cities of Ayodhya and Kashi to the Maratha leader Raghoba. But the transfer could not be implemented as Maratha armies got entangled in the conquest of the Punjab which ultimately led to the tragedy of Panipat (1761 A.D.).
2.6. But Peshwa Balaji Bajiraoâs eagerness to acquire Ayodhya is reflected in one of hisâ letters dated 23rd February, 1759 to Dattaji Scindia, his General in the North, wherein the Peshwa reminds Scindia that âMansur Aliâs son (i.e. Shujauddaula) had promised to Dada (i.e. Raghoba) to cede Benares and Ayodhya and instructs him to take hold to those places alongwith Prayag (Cf. J.N. Sarkar: Fall of the Moghul Empire, Vol. II, Calcutta 1934, pp. 231-233).
2.7. Historians, Dr. A.L. Srivastava, Sir J.N. Sarkar, G.S. Sardesai and Dr. Hari Ram Gupta, who have studied this period of history very deeply, have concluded that âHad the Bhau (Sadashiv) emerged successful from Panipat, within a few years Kashi, Prayag and Ayodhya would have been emancipatedâ (Hari Ram Gupta: Marathas and Panipat, Chandigarh 1961, p.292).
2.8. In 1767, an Austrian Jesuite traveller, Joseph Tieffenthaler, found that in spite of the Mughal kingsâ efforts to prevent them, the Hindus had re-occupied the courtyard, raised the Rama Chabootra thereon, and were worshipping and celebrating Ramanavami there as well as under the domed structure (History and Geography of India (in French) by Joseph Tieffenthaler P.253-54).
2.9. In 1854, a British scholar, Edward Thornton, recorded in his Gazetteer exactly the same situation as Tieffenthaler had found (Gazetteer of the territories under the Government of East India Company, pp-739-40).
2.10. In 1855, there was a big armed encounter in which nearly 300 Muslims under Shah Ghulam Hussain took possession of the Babri mosque and tried to fix doors on it. On protest from Hindus, armed clashes started. Muslims attacked Hanumangarhi, but were driven back with considerable loss. Then the Hindus counter-attacked, stormed the Janmabhoomi and killed 70 Muslims. Shah Ghulam Hussain jumped over the wall and fled (Hadiqai-Shahada by Mirza Jan, 1856, pp. 4-7). The Gazetteer of Faizabad District shows that the Hindus were in possession of the Ramajanmabhoomi at the time of the fight in 1855. It says: âWhen the Muslims mounted an attack in 1855, they took possession of the Ramjanmabhoomi and attacked the Hanuman Garhi, but were repulsed. The kingâs army (Nawab Wajid Ali Shahâs army) stood by. The Hindus retook the Ramjanmabhoomi and the structure there.â
2.11. In 1856, the Muazzin of the Babri mosque admitted, in a petition before the British authorities, that the courtyard had been in possession of the Hindus for hundreds of years and that now they were interfering with the domed structure as well (Petition by Muhammed Asghar dated 30.11.1858 in Case No.884 to the British Government).
2.12. In 1934, serious Hindu-Muslim armed encounter occurred in and around the Babri mosque, occasioned by a cow-slaughter incident. Many people were killed and the structure seriously damaged. The damaged structure was repaired by the British Government which recovered the cost of the repair by a punitive fine on the Hindus (Sri Ramajanmabhoomi Historical and Legal Perspective, by Justice Deokinandan Agarwala: Cited in Ramjanmabhoomi/Babri Masjid: Historical Documents, legal opinions and judgement by The Bar Council of India Trust, pp. 5-6).
2.13. The above chronology establishes a vital truth, namely, that the Hindus have been relentlessly fighting to re-establish and keep their rights over the Janmasthan and that till 1855 they seem to have been in possession of it.
The Second Phase: Legal Battle for Ramajanmabhoomi
Even as military expeditions and war diplomatic efforts were continued by Hindus, not just from Ayodhya but from other parts of the country as well, after the British government and its judicial administration took shape and an element of Rule of Law was introduced in governance, the Hindus tried to invoke the law to re-establish their rights. The first such an effort was in the year 1885.
3.1. On 25th May, 1885 Mahant Raghubardas appealed to the Faizabad District Judge that an order be given for the construction of Temple on the Ramajanmabhoomi. On 18th March, 1886 the District Judge, an Englishman, passed the following order:
âI visited the land in dispute yesterday in the presence of all parties. I found that the Masjid built by Emperor Babar stands on the border of Ayodhya, that is to say, to the west and south. It is clear of habitants. It is most unfortunate that a Masjid should have been built on land specially held sacred by the Hindus, but as that event occurred 356 years ago, it is too late now to agree with the grievances. All that can be done is to maintain the party in status quo. In such a case as the present one any innovation may cause more harm and derangement of order than any benefitâ.
It is the only attempt prior to the incident of 1934 to re-possess the Janmabhoomi by legal means, and that failed not because the Hindu case lacked merits but for other extraneous reasons.
The Judiciary grants right of worship to the Hindus in the year 1950:
After the idol of Rama had appeared on the night of 22nd and 23rd December, 1949 inside the main building, which had remained locked since 1934, the judicial proceedings for re-possession of Rama Janmasthan recommenced.
3.2. On 29th December, 1949, the District Magistrate of Faizabad, Shri K.K. Nayar, appointed the then Municipal Chairman as the receiver of the property. Iron rods and doors were fixed around the sanctum sanctorum, but pooja was performed everyday.
3.3. On 16th January, 1950 Shri Gopal Singh Visharad and Paramahans Ramachandra Das filed two civil suits in the City Civil Court of Faizabad for injunction against removing the idol, and for pooja rights.
3.4. On 19th January, 1950 an interim injunction was granted. By an order dated March 3, 1951 this temporary injunction was confirmed and blanket restraint on order prohibiting the removal of the idol and upholding the Petitionerâs right to offer worship before the deity was granted. While confirming the injunction, the Civil Judge of Faizabad recorded:
â...at least from 1936 onwards the Muslims have neither used the site as a mosque nor offered prayers there and... the Hindus have been performing their pooja etc. on the disputed site.â
Allahabad High Court regrets delay and directs in the year 1955 that the cases be decided âforthwithâ
3.5. A writ was filed against the above order 3 years later, in the year 1953. On 26th April, 1955 the unrestricted right of the Hindus was upheld by the High Court when disposing the writ petition. Significantly, the High Court stated:
âIt is very desirable that a suit of this kind is decided as soon as possible and it is regretted that it remained undecided after four years. The delay appears to be principally due to the fact that the record of the proceedings in the trial court was summoned by this court in the year 1953 on the application of the present appellants; had that not been done, the suit would probably by now have been decided.
â...We however consider it extremely desirable that the suit should be disposed of at once and we accordingly direct that the record of proceedings is to he sent back to the lower court forthwith with a direction to the Learned Civil Judge to expedite the hearing.â
And yet the same case is pending even today
3.6. This was in the year 1955. At that time the High Court felt that had the appellants not appealed against the Order and the records had not been brought to the High Court, the matter would have been decided. The High Court could not tolerate the suit remaining undecided even by 1955, yet the very case remains undecided even today - 38 years after the Allahabad High Court had regretted that it was remaining undecided and felt constrained to direct it to be decided forthwith, and 43 years after the original suits were filed in the year 1950. Not only the above-mentioned two suits, but also two more suits which were filed in the year 1959 are still pending.
The Sunni Waqf Board enters the scene twelve years later, in 1961, by frivolous litigations
3.7. In December 1961, the U.P. Sunni Central Board of Waqfs filed a suit in the Civil Court of Faizabad. This was the only substantive litigation against the Hindusâ case on Ramajanmabhoomi. On this depended the entire chorus of judicial verdict as the solution. This suit was later consolidated with the three suits that had been filed in the year 1959 and were originally pending in the District Court. They were later transferred and all four suits are pending before the High Court. The Waqf Board suit was filed after the limitation period had ended in law after the 1949 event. This suit was from day-one a frivolous litigation whose only object was to delay the judicial determination of the issue.
The Mutawalli of the Babri structure, a Shia, wants the structure shifted and the Ramajanmabhoomi given to the Hindus
3.8. The Waqf Board Suit is void ab initio as, under the law, only Mutawalli of the Masjid is the authorised individual to initiate legal action. The Mutawalli of the Babri structure is a Muslim resident of a village, 10 miles from Ayodhya, and is a descendant of Mir Baqi. But he has declined to join the suit. The hereditary Mutawallis of the Babri Masjid have stated that the mosque was constructed by Mir Baqi and even today, his heir Mir Javvad Hasan is maintaining himself from the 40 acres of land situated in the village where Mir Baqiâs Mazaar is situated. They have demanded the transfer of the mosque to that place so that they could offer prayers therein and the Janmabhoomi site could peacefully revert to Hindus. The present Mutawalli is the same Mir Javvad Hasan whose right to Mutawalliship was recognised by the Uttar Pradesh Sunni Central Board of Waqfs vide report dated December 10, 1949 and office note dated November 25, 1948 sent by the Board to Mir Javvad Hasan. Being a Shia, Javvad Hasan did not care to reply to the Sunni Waqf Board.