DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.4646#0007
1830, and one in 1848 ; but on both these occasions the schismati-
cal Jumat Khana was afterwards shut up, and a reconciliation effect-
ed. On the present occasion there has been no reconciliation and no
re-admission of the seceders, the only conuexion which the party of
the Plaintiffs maintain with the caste being, that they still bury
their dead in the Khojah cemetery : and that on funeral occasions
they perform the usual prayers in the Musjid which stands therein.
The Plaintiffs are thus out of possession of the Jumat property by
their own voluntary act.
And what is it that this soi disant, wise, intelligent, and wealthy
and orthodox, fraction of seceders of the Khojah community lays claim
to ? Practically, what they seek from the Court is this : That the other
party, that is, the majority now in possession, and with them, the re-
ligious leader, whom they one and all acknowledge as the hereditary
Pir of the sect from ancient times, should he turned out, and excluded
from all share and interest in the caste property, and from all voice in
the management thereof. The Plaintiffs do not pray that the Court will
restore them to their position in the caste, although Mr. Anstey had the
intrepidity to suggest, that one of the objects of the suit was to heal
the dissensions and divisions of the community. They do not ask that
the caste property shall be divided, and an aliquot part of it assigned to
them ; but they pray, that those whom they oppose, and all who hold
their opinions, shall be totally deprived of any participation in the caste
, property and management. The Bill, drawn by Mr. Anstey, alleges,
(following therein the Bill of 1850) that the Khojahs were originally
converted from Hindooism by a Suni Missionary, and that, until
li lately, they were Mahomedans of the Suni sect. In the fifth paragraph
of the prayer they pray, " That no person, not being a member of the
caste, or having ceased to be a member of the same (and, in particular,
\ no person professing Shia opinions, in matters of religion or religious
discipline) is entitled unto, or ought to have any share or interest
therein, or any voice in the management thereof."
The Judge . All who are not Sunis, that is.
Mr. Howard : Yes, my Lord. In the 15th paragraph of the Bill
they state the Suni profession with more emphasis and detail. They
say there " all the said trust estate' was so acquired, before any of the
doctrines, or any portion of the discipline of the Shea School of Islam
was introduced into, and taught unto, the Khojah sect, and whilst al1
cal Jumat Khana was afterwards shut up, and a reconciliation effect-
ed. On the present occasion there has been no reconciliation and no
re-admission of the seceders, the only conuexion which the party of
the Plaintiffs maintain with the caste being, that they still bury
their dead in the Khojah cemetery : and that on funeral occasions
they perform the usual prayers in the Musjid which stands therein.
The Plaintiffs are thus out of possession of the Jumat property by
their own voluntary act.
And what is it that this soi disant, wise, intelligent, and wealthy
and orthodox, fraction of seceders of the Khojah community lays claim
to ? Practically, what they seek from the Court is this : That the other
party, that is, the majority now in possession, and with them, the re-
ligious leader, whom they one and all acknowledge as the hereditary
Pir of the sect from ancient times, should he turned out, and excluded
from all share and interest in the caste property, and from all voice in
the management thereof. The Plaintiffs do not pray that the Court will
restore them to their position in the caste, although Mr. Anstey had the
intrepidity to suggest, that one of the objects of the suit was to heal
the dissensions and divisions of the community. They do not ask that
the caste property shall be divided, and an aliquot part of it assigned to
them ; but they pray, that those whom they oppose, and all who hold
their opinions, shall be totally deprived of any participation in the caste
, property and management. The Bill, drawn by Mr. Anstey, alleges,
(following therein the Bill of 1850) that the Khojahs were originally
converted from Hindooism by a Suni Missionary, and that, until
li lately, they were Mahomedans of the Suni sect. In the fifth paragraph
of the prayer they pray, " That no person, not being a member of the
caste, or having ceased to be a member of the same (and, in particular,
\ no person professing Shia opinions, in matters of religion or religious
discipline) is entitled unto, or ought to have any share or interest
therein, or any voice in the management thereof."
The Judge . All who are not Sunis, that is.
Mr. Howard : Yes, my Lord. In the 15th paragraph of the Bill
they state the Suni profession with more emphasis and detail. They
say there " all the said trust estate' was so acquired, before any of the
doctrines, or any portion of the discipline of the Shea School of Islam
was introduced into, and taught unto, the Khojah sect, and whilst al1