History

The importance of preserving the Hindu “extreme”

Posted on March 12, 2017. Filed under: BJP, Hindu, History, India, Indian National Congress, Islam, Islamic propaganda, Jihad, religion, Tablighi, terrorism, Ulema, Uncategorized, Wahabi |

When the Indian National Congress (INC) started off in the late 1800’s as an elite club of landowners and entrepreneurs  its elite naturally went for “narampantha” (“soft path”) of pleasing the ruler to get crumbs as anti-narampantha would jeopardize their wealth/status by confrontation and retaliation by state. However it soon realized that unless it got the “common” “chota log” (literally “small people” used in a semi-derisive way to disparage the “lower status”) Hindu on its side, it would not have enough numbers to appear worth negotiating with.

But this meant a dilemma – how to keep the societal hierarchy of control over the “lowers” and prevent them from being “uppity” when realizing the power of their numbers in political mobilization. That problem was brilliantly solved by Gandhi’s almost-collaborative-with-Brits removal of Hindu-sadhus/babas who had been in the forefront of popular dissent/resistance against the Brit state, but which was also a threat to backers of Gandhi – as such movements showed the potential of decentralized, beyond-elite-control-from-above, Hindu “lower” mobilization, and which within colonial frame also threatened the economic gains that elite had maintained under new rulers. Simultaneously Gandhi and his coterie formulated the very first steps of Islam appeasement and recognition of both Ulemaic claim of sole control over Muslims and communal/separate “award” (as early as 1915/16).

The Ulema showed their strategic depth in recognizing the opportunity provided by the Hindu elite under Gandhian reformulation by setting one part of their own to act in collaboration with Gandhians ostensibly over Khilafat, but in doing so they could keep the pressure on INC not to go against core Islamic interests, especially where Islamic infra for future expansion was concerned. A part of this gain would also be in self-restriction and self-censorship by INC on any subtext of Hindu mobilization. Thus by selectively joining INC issues, the Muslim leadership secured INC restriction of “Hindu mobilization”, while protecting Islamic expansionist agenda and infra. Hindu elite in INC also recognized, that by playing along with Muslim leadership helped their own agenda of preventing Hindu mobilization which would empower the “lower”s.

Over time this meant that even if INC rode to power on Hindu mobilization it ultimately increasingly became a protector of Islamic interests for by its success in “eliminating” the “Hindu” side of mobilization, it could claim the “There is no alternative” factor later on, and Hindus became trapped in a vicious cycle of having to vote for a force that had betrayed every aspect of Hindu aspiration and even used “Hindu” infra/resources to help anti-Hindu forces and religions to expand at the cost of the Hindu. Its crucial not to allow the same process to repeat. The voices dubbed “fringe/extreme” simply because they talk of some purely Hindu aspiration and their aspirations pose an obstacle to imperialist expansionist and often predatory plans of totalitarian religions must not be allowed to be sidelined or ostracized, just because Hindu mobilization is helping political realignments.

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Bangladesh as second base of Jihad on subcontinent

Posted on July 3, 2016. Filed under: Arab, Bangladesh, Bengal, Buddhists, Christians, Hindu, History, India, Islam, Islamic propaganda, Jihad, Kashmir, Muslims, Pakistan, rape, religion, Saudi, Shahbag, slavery, Sunni, Taleban, terrorism, Wahabi |

Over the years, on this blog I have written several posts on Bangladesh and its role in Jihad on the subcontinent. On 1st July, jihadis confirming their Islamic credentials by shouting the customary laudatory exclamation by Muslims about their god, attacked the Holy Artesan Cafe near the posh Diplomatic Quarters of Dhaka, took hostages and stabbed/hacked to death most if not all of the 20 dead found later by the security forces. bbcnews

Abinta Kabir, Faraaz Hussein, and Tarushi Jain – three girls and all vacationing in Dhaka after their first year at US universities, were among those killed. While Abinta and Faraaz were Bangladeshi Muslims, Tarushi appears to be of Indian Hindu origins. Foreigners were separated from Bangladeshis and taken to an upper floor apparently for a Quran recitation test and torture. telegraph As per DailyStar Tarushi’s Indian origins is confirmed by the Indian Foreign ministers statements to the effect. The same site also states that Tarushi was a resident of Bangladesh but an Indian citizen, and her family had close personal friends among Dhaka’s Muslims such as her father Ziam Sanjeev’s friend Rashid Hassan Khan who has been quoted by The Daily Star. Daily Star also reports in greater details on the Quran test, (DailyStar)

“They (gunmen) did not behave rough with the Bangladesh nationals,” Reazul said quoting his victim son Hasnat. “Rather they provided night meals for all Bangladeshis.”“The gunmen were doing a background check on religion by asking everyone to recite from the Quran. Those who could recite a verse or two were spared. The others were tortured.” 

The unexplained issue here is then how come the two Bangladeshi Muslim girls were also killed along with Tarushi? Did they fail the Quran test too, or they were executed for being male-guardian unaccompanied women in public? Or they were found out to have been in USA as students or no-longer Bangladeshi nationals? Given jihadi’s obsession with rape and sexual torture of captive women, were these women spared from rape before being tortured to death?

Over the recent years, AQIS, or Al Queda in Indian Subcontinent claimed the following as targeted victims of their jihad in Bangladesh: (Source: SiteIntel )

  1. 15/01/2013 Asif Mohiuddin, wounded, at Uttara, Dhaka
  2. 15/02/2013 Ahmed Rajiv Haidar, killed, Mirpur, Dhaka
  3. 24/06/2014 Rakib Mamun, wounded, Muhammadpur, Dhaka
  4. 30/09/2014 Ashraful Alam, killed, Savar, Dhaka
  5. 16/11/2014 Shafiul Lilon, killed, Binodpur, Rajashahi
  6. 26/02/2015 Avijit Roy, killed, Dhaka Uni area, Dhaka
  7. 30/03/2015 Washiqur Rahman, killed, Tejgaon, Dhaka
  8. 12/05/2015 Ananta Bijoy Das, killed, Sylhet city
  9. 07/08/2015 Niladri Chattopadhyay, killed, Goran, Dhaka
  10. 31/10/2015 Faisal Arifin Dipon, killed, Jagriti prakashani, Sahbag, Dhaka
  11. 31/10/2015 Ahmedur Rashid Tutul, wounded, Suddhaswar Prakashani, Lalmatia Dhaka
  12. 31/10/2015 Ranadip Basu, wounded, Suddhaswar Prakashani, Lalmatia Dhaka
  13. 31/10/2015 Tareque Rahim, wounded, Suddhaswar Prakashani, Lalmatia Dhaka
  14. 08/04/2016 Nazimuddin Samad, killed, Dhaka
  15. 26/08/2016 Xulhaz Mannan, killed, Dhaka
  16. 26/08/2016 Samir Mahbub Tanay, killed, Dhaka

IS or Islamic state (of Iraq and Syria) claimed the following as victims of their targeted jihad: (Source: SiteIntel )

  1. 28/09/2015 Tavella Cesare, killed, silenced weapons, Dhaka
  2. 03/10/2015 Kunio Hoshi, killed, firearms, Rangpur
  3. 24/10/2015 One killed, 80 wounded, Shiite site, explosive device, Husseini Dalan, Dhaka
  4. 04/11/2015 One killed, one wounded, Stabbing, Ashulia, Dhaka
  5. 19/11/2015 Piero Parolari, wounded, Silenced Pistol, Dinajpur
  6. 19/11/2015 Ruhul Amin, wounded, Silenced weapon, Dhaka
  7. 19/11/2015 Rahmat Ali, killed, Unspecified mode, Kawnia Rangpur
  8. 26/11/2015 One killed, 3 wounded, Machine gun, Bogra
  9. 26/12/2015 One killed, at least 3 wounded, suicide bomber, 1 attacker, Ahmedia mosque, Rajshahi
  10. 07/01/2016 Samir Al-Din, killed, stabbing, Jhinaidah
  11. 08/02/2016 Tarun Dutta, killed, unspecified mode, Gaibandha
  12. 21/02/2016 Jogeshwar Roy, killed, sharp weapons, Panchagarh
  13. 14/03/2016 Hdifh Abdul Razzaq, killed, stabbing, Jhinaidah
  14. 22/03/2016 Hussein Ali Sarkar, killed, unspecified mode, Kurigram
  15. 23/04/2016 Rezaul Karim Siddique, killed, machete, Rajshahi.

The reactions to the attack have been predictable.

Begum Khaleda Zia, the leader of the opposition BNP,  while “gravely” condemning the incident, she apparently declared it to be “an outcome of the government’s undemocratic mentality that has been turned into an autocratic rule”. She held the  government responsible for such an attack, and blamed the emergence of militancy and such “bloodstained incident” as “the outcome of the prevailing oppressive rule of the government”.  (DailyStar) Thus Khaleda carefully avoided finding the root problem in the Islamic foundations of the nation and its society and its continuously maintained pace of Islamisation through riots, forced conversions, enforced exiles, rape and abduction of women, and alienation from land and turned it all into a blame game on her political rivals.

Sheikh Hasina, the prime minister, on the other hand thought that it was a “vested quarter [which] wanted to establish Bangladesh [as] a dysfunctional state keeping hostage innocent people. “They’ve taken a path of terrorism after having failed to win the hearts of people through the democratic process”. She blamed this same alleged “quarter” as  “pushing the soft-hearted youths and children to the path of destruction confusing them in the name of religion”. It can be inferred that here she is referring to her rivals in national politics of which BNP is the most dominant electorally and the now somewhat disgraced (from trial and execution of their 1971 time war-crimes accused leaders) Jamaat-e-Islami.

Hasina further states “The peace-loving people of Bangladesh won’t allow the perpetuators to materialise their strategy. We‘ll resist their conspiracy at any cost taking the people of the country with us…We’re committed to protecting at any cost the sovereignty of Bangladesh that was earned at the cost of martyrdom of 30 lakh and sacrifice of two lakh mothers and sisters.”

However, the society of Bangladesh is part of the same society that stood behind Muslim League in the lead up to Partition riots and Noakhali genocide, and the general ethnic cleansing of Hindus by forced exile, land-grab, rape, abduction of women. Its the same society that split into two rival contestants for power during the lead up to independence in 1971, with a large contingent of locals helping and participating in the rapine of the Pakistani army. (See my earlier post on this  https://dikgaj.wordpress.com/2013/03/03/sayedees-jamaat-e-islami-shows-how-islam-actually-spread-in-india-or-for-that-matter-in-arabia-too/).

Post independence, one half of Bangladesh polity – which by its length of occupation of state power, appears to be the more dominant faction, that represented by the BNP, rehabilitated the jihadis of 1971. The atrocities on Hindus and even Buddhists continued post-independence and the trend only has been more spectacularly splashed in the media recently due to the militant groups own propaganda and greater reach of the internet. (See another earlier post of mine on this: dikgaj on Bangladesh : counterstrategy). Hasina’s raising the issue of “sovereignty” is peculiar as its typically raised by Bangladeshis as a dark hint of alleged Indian eye on its territory and sovereignty. Possibly this was a diversionary tactic to prevent Indian reaction at popular level against the increasingly high profile targeting of Hindus in Bangladesh.

Hasina apparently addressed those “who are misguiding youths and children and patronising this” by claiming “Islam is the religion of peace. Stop killing people in the name of Islam; don’t blemish it with such incidents.” She also urged guardians to give proper education to their children and keep watch on them so that they cannot get derailed. Interestingly she does not explain why Islam is so susceptible to derailment.

Another group of so-called security “expertise” is trying to say that the violence was due to the competition between IS and AQS for base, recruits, and resources. In a sense they support my contention in my blogpost (dikgaj on ’71 blunder )

Indira Gandhi scored a tactical brilliance in 1971, but a strategic blunder when she helped an independent Bangladesh to form. This independent nation immediately showed its fangs of islamism, has continued to expel Hindus, abduct rape and enslave Hindu women, and welcomed all possible transnational anti-India and anti-Hindu forces. As and when Pakistan falls, this nation will provide an alternative base for jihadis to restart their movement.

What is the ground reality of Bangladeshi Islam that will increasingly jihadise the country on top of its latent Islamism and its foundations in jihad against Hindus and Buddhists?

Bangladesh hosts a number of transnational Islamic networks, and the second largest gathering of Islamic world takes place under a Tablighi Jamaat inspired and maintained so-called “world Istema”. Both Awami League and BNP led successive governments, seem to have warmly welcomed the Tablighi gathering with enthusiastic state involvement in its arrangements. Maulana Mohammad Ilyas  established Tablighi Jamaat  in 1926 to spread Deobandi Islam as a missionary line to reconvert the Muslims, who according to Tablighi notions ‘have gone astray’. The movement was in fact from the beginning considered as an extension of Deobandi movement’s preaching and proselytizing arm. ( Fred Burton and Scott Stewart, “Tablighi Jamaat: An Indirect Line to Terrorism”, Stratfor Global Intelligence, January 23, 2008, Burton and Stewart ).

Tablighi Jamaat is now a global network and as Furnish elaborates (Furnish)

it does promulgate a literalist reading of the Qur’an and strict emulation of Islam’s founder, Muhammad–both of which are problematic. Not only are the “sword,” or jihad, verses of the Qur’an numerous–numbering some 164 by one count[26]–but under the doctrine of naskh, “abrogation,” they supersede all of the Qur’an’s apparently peaceful verses. In addition, TJ members are taught to emulate Islam’s prophet unswervingly. Thus, when some learn about Muhammad leading armies in battle or ordering the execution of theological and political opponents, they may decide that the jihadist groups are more faithful followers of their prophet than TJ itself–and so make the transition. Thus, the key issue is not whether TJ is actively inculcating jihadist thought, per se. What is more important, and disquieting, is that the organization is instilling Qur’anic literalism and Muhammadan emulation, both of which are also staples of violent jihadist groups.

And there’s no arguing with TJ’s success. The Muslim Brotherhood and other Islamist organizations may castigate the organization for its disengagement from politics and for its lack of popular welfare and education programs, but one could argue that Tabligh is better than its detractors at keeping its eye on the real prize: renewing piety among Muslims and indoctrinating them with a strong sense of Islamic community that is global in scope.

Tablighi Jamaat is singularly silent on Islamic terror incidents and is never known to have publicly condemned such jihadi acts. However its literal and orthodox insistence appears to be preparing a wide swathe of Muslim populations in countries it is allowed to operate towards first and acceptance of the historical claims of core texts of Islam, through its Quran and ahadith, and through this, secondly an acceptance of the violent, genocidal jihad waged by founders of Islam as proudly recorded or claimed in ahadith and Sira, or biographies of the founder of Islam.

Shoe bomber Richard Reid for attempted transatlantic airline bombing (2001), Jose Padilla for attempted dirty bomb manufacturing (2002) (Jane Perlez, “Pakistani Group, Suspected by West Jihadist Ties, Holds Conclave Despite Ban”, The New York Times, November 19, 2007,) in New York City, Barcelona terror plot (2008) (Kathryn Haahr, “Spanish Police Arrest Jamaat al-Tabligh Members in Bomb Threat”, Terrorism Focus Volume: 5 Issue: 6, February 13, 2000) and arrest of American Taliban John Walker Lindh in Afghanistan (2001) (Susan Sach, “A Muslim Missionary Group Draws New Scrutiny in US”, The New York Times, July 14, 2003), western Muslims involved in planning of terrorist attacks in the US, such as Portland Seven (2002), and Lackawanna Six (2002) all had one way or other been linked to Tablighi Jamaat and its proselytization.

French authorities have repeatedly blamed Tablighi Jamaat for promoting extremism as they found  Tablighi involvement in more than 80 percent of cases. (Burton and Stewart) Pakistan is considered the primary base of Tablighis because of possible access and recruitment among upper echelons of Pakistani civil and military power structures.  Several high ranking politicians like  Pakistani president Rafiq Tarrar, during Prime Minister Nawaz Shariff’s second term (1996-99), was active Tablighis. According to Riaz ul Hassan, former PM Nawaz Sharif during his second tenure (1996-99) visited Tablighi congregation at Raiwand, Lahore and had requested Tablighi Jamaat’s leader Omar Palanpuri, an Indian, to convince Sipah-e-Sahaba and its splinter group Lashkar-e-Jhangvi (LeJ) to end their violent anti-Shia terror campaign. The Tablighi leader replied, “there should always be a hot wire along with a cold one to light up the bulb’. (Riaz ul Hassan, “An insider’s account”, View Point Online, Hassan)

Former Pakistani intelligence chief (DG-ISI) Lt General Javed Nasir was an active Tablighi during his tenure (1995-97) and supported jihadis in Bosnia and Kashmir.(Khaled Ahmed, What did Husain Haqqani write?”, The Express Tribune, June 2, 2012, Khaled Ahmed ) Several members of 1995 attempted military coup in Pakistan against Benazir Bhutto were Tablighis. (Saba Imtiaz, “Tabligi cleric’s political meetings raise eyebrows”, The Express Tribune, August 22, 2011)  During Benazir Bhutto’s second term (1993-96), a group of jihadi officers collaborated with HuJI to try and overthrow her in 1995. Investigations found the Islamist officers were influenced by Jihad bi-al Saif (Jihad by Sword) an offshoot of Tablighi Jamaat.( Burton and Stewart )

Tablighi Jamaat’s missionaries who were then actively recruiting volunteers to fight the anti-Soviet jihad, were invited allegedly to Pakistan Military Academy during 1980s, to indoctrinate and convert the officers to Deobandi Islam (Shuja Nawaz, Crossed Swords: Pakistan, its Army and the Wars Within, Oxford University Press, Karachi, 2008). But the official pretension of recruitment only for a defensive pseudo-nationalist cause, is falsified by HuJI being founded by among others, Tablighi Jamaat members Qari Saifullah Akhter and Fazal ur Rehman Khalil. It was from the platform of HuJI that other jihadist organizations such as HuM, JeM and SSP/LJ came into being (Alex Alexiev, “Tablighi Jamaat: Jihad’s Stealthy Legions”, The Middle East Quarterly, Winter 2005, pp.3-11). Thus the pseudo-nationalist pretension of Pakistani mobilisation was in reality a cover for wider transnational jihad not aimed only at Afghanistan, and the ideological grounding by Tablighi Jamaat appears to sharpen rather than lessen the urge for jihad among Muslims.

Jamaat Islami and JUI factions also have close interaction with Tablighi Jamaat with many having dual membership, and Tablighi Jamaat’s annual congregations are regularly attended by these parties’ leaders. Tablighi Jamaat’s claimed apolitical non-violent character is perhaps merely a part of Islamic core tradition of  tactical hiding of militant agenda when revelation may jeopardise long term goals. But Islam’s core as politics and state power could not stay hidden forever, and during 2002 general elections Tablighi Jamaat announced its support for Muthaida Majlis-e-Amal, the alliance of Islamist parties which formed provincial government in KPK province and implemented its Islamist agenda, and is seen as promoting resurgence of Afghan Taliban and formation of Tehrik Taliban (TTP).

Tablighi Jamaat has been linked to  ‘American Taliban’ John Walker Lindh, Jose Omer Padila, David Hook ‘the Australian Taliban’, and Richard Reid ‘the Shoe Bomber’. (Muhammad Amir Rana, “Tablighi Jamaat: Discourse and Challenges”, Conflict and Peace Studies, April-June 2009, Volume 2, Number 2, Pakistan Institute of Peace Studies, p. 79.)

Thus the more intense proselytisation by Tablighi Jamaat type of transnational Islamic orthodoxification movements, allowed and even protected or sponsored actively by all ends of the Bangladeshi political spectrum, and even its state infrastructure, the possible jihadi penetration of the state coercive forces (BDR uprising), indicates both that Bangladeshi Muslim society in itself had the characteristics that welcomed radicalisation and in turn made it attractive for first “purification” and literalism based on the texts and claimed narratives of  jihad campaigns and tactical or strategic practices of conflict of the founder of Islam – by organisations like Tablighis.

Bangladesh will turn increasingly jihadi. All its “secular” portions, minority numerically anyway, will either be killed or forced to flee. Its weaker Hindu, Buddhist, Christian minorities either converted or exiled – possibly mostly the men, while the women will be kept behind by jihadi Bangladeshis as sex-slaves, as they did during the Noakhali genocide.

Bangladesh, Pakistan, and even parts of Nepal, Myanmar are being activated in a systematic and long term manner by subcontinental components of transnational jihad, whose ideological leadership or the necessary theological framework to carry out practical implementation of jihad, appears to be coming from the entire subcontinent including those ulama in India connected to not only the Deobandi spectrum but also Barelvis.

Only Indian Hindus have the only remaining chance to fight this back and in fact reverse the process into a cleansing of Islam and Islamic jihadi infrastructure from the entire subcontinent. For various reasons the current Indian state is a confused state ob the question of Islam (which is a different discussion). The Indian army has been extended from the Raj imperial framework of excess “secularism” which was a cover to keep the army alienated from the native majority and thus make it easier to keep the people subjugated to the regime. Such an army will be incapable of dealing with the psychologically sophisticated jihadi armies of the current era. Hindus should learn to organise themselves for defence militarily in all the ways necessary to tackle forces built along ISIS(IL), AQ lines without relying too much on existing state armies and defences.

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Taharrush, Cologne, EU – why Islamic Rights come before Women’s Rights

Posted on January 17, 2016. Filed under: Arab, Christians, Communist, Egypt, feminism, Gaza, Historians with political agenda, History, Hosni Mubarak, Islam, Islamic propaganda, Israel, Jew, Jihad, Left, Marxism, Muslims, neoimperialism, Palestine, Politics, rape, religion, Salafi, Saudi, slavery, Sunni, Syria, Taleban, terrorism, USA, Wahabi |

The new years eve assaults on women in Cologne,  Germany, came apparently as a shock to many [France24_report]. When the first allegations began to crop up on social media, the state bodies responded with pacifiers and reassurances. The standard state tactic of repeating “be calm, be happy, nothing is wrong, everything has been taken care of, everything is as it always has been” line whenever it deems acknowledging the reality can jeopardise its control and domination over the population [State_attempt_at_coverup]. The response to this was a flurry of accusations on social media where individual women came forward to complain of their experiences of that night.

The political authority’s response to this bypass of and challenge to the state attempt to manage social perceptions through the media, and state spokespersons, was typical. The mayor of Cologne, who happens to be a woman, urged women to keep away from men “at an arms length” in public, and not “provoke” cultural sentiments of men from “other” cultures [keep_men_at_arms_length]. State complicity in delaying, or trying to suppress news on assault was exposed in the German public broadcaster, ZDF, apologising for delays. “The news situation was clear enough. It was a mistake of the 7pm ‘heute’ show not to at least report the incidents,” wrote deputy chief editor Elmar Thevessen on the show’s Facebook page.

The common European state, party politics, position seems to be arguing that

  1. Assaults were one-off, localised, not necessarily by men from particular national and religious identities.
  2. Even if assaults took place, they were cover for theft – not sexual but economic motives.
  3. Even if sexual, it was the women’s responsibility not to “invite” such attacks, by not provoking religious cultures which saw European women’s public appearance in dress or styles as provocative and justification for such attacks.
  4. If assaults were acknowledged openly by state bodies, it would strengthen the political “far-right”. Hence they should not be acknowledged.
  5. Maximum effort to delink assaults to Islam’s core cultural attitudes towards women, and if impossible to do – then try to emphasise ethnic, or national, or country origins of assaulters, and make it country or region specific, hoping to suppress the Islamic connection.

Interestingly, each of these positions expose much more about what is really going on than their proponents would like to expose.

It seems that the assaults were reported by women specifically to be by men of particular ethnic, national identities. It seems, assaults were not one-off, with similar incidents reported from Hamburg and other German cities, as well as from Finland and Sweden and Austria [pan-European_sex_attacks] and the attacks were explicitly sexual. The testimony of women at the receiving end, shows explicitly the hostile, angry, sexual aggression [explicit_sexual_nature_of attacks]. That snatchings, lootings, muggings accompanied sexual assaults, only adds to a viewpoint that sees the woman in public as free “property” who has no right to be with any valuables of her own: that is she herself is a “property” and a possession and belongs to the strongest man or men who can possess her and everything that she carries with her.

The attempt to pass this off as just  strange new, one off, only first time this year, phenomenon – is also jeopardised by the revelations of an obvious attempt at suppression of reports of similar persistent events in Sweden in the past – actually in summer 2015 [Swedish_media_suppression_of_reports].

The Islamic connection should have been transparent even if one did not study Islamic social history in details. There were reports of women demonstrators and journalists being asexually assaulted in Tahrir square in Egypt in the heady days of “revolution”. At the time most of these reports were suppressed, and the women concerned, even if from the “west”, characteristically shut up their mouths. The majority of women in western media or women’s rights activism appear to be very outspoken and “brutally and unflinchingly honest” when reporting, or investigating sexual assaults, sex-slavery, alleged on non-Muslim cultures, but their eloquence dries up when reporting on Muslim atrocities on women. In the past the meme of Israel, “Zionism” being the bigger, badder enemy seems to have been a persistent excuse used by senior, or “powerful” female voices in the anti-Israel, pro-Palestinian lobby to suppress dissemination of incidents of sexual assault, torture or slavery practised by revolutionary and heroic Palestinian society under “siege” as pointed out by Phyllis Chessler [feminism_as_protector_of_jihadi_violence_on_women’s_rights]. The following news will be sought to be dismissed as “Zionist” propaganda [Israeli_Muslim_teen_trafficked_into_sex_slavery_in_Palestine]. As Shmuley points out, western “liberal” feminism itself is often becoming an instrument for eventual ideological subversion of western women to acceptance of the attitudes encoded in Islam where a whole lot of political ideologies converge towards submission to Islam by non-Muslim societies [Shmuley_vs_Naomi]. In the words of Phyllis, [Feminist_silence_on_Islamic_assault_on_women’s_rights],

Feminists are, typically, leftists who view “Amerika” and white Christian men as their most dangerous enemies, while remaining silent about Islamist barbarians such as ISIS.

Feminists strongly criticize Christianity and Judaism, but they’re strangely reluctant to oppose Islam — as if doing so would be “racist.” They fail to understand that a religion is a belief or an ideology, not a skin color.

The new pseudo-feminists are more concerned with racism than with sexism, and disproportionately focused on Western imperialism, colonialism and capitalism than on Islam’s long and ongoing history of imperialism, colonialism, anti-black racism, slavery, forced conversion and gender and religious apartheid.

“Taharrush”, the rape-gauntlet “game”  [Taharrush_Islamic_spatial_strategy_to_isolate_and_rape_in_public] that surfaced in Tahrir square was a direct product of Muslim attitudes towards women in public, especially those less strictly dressed as per Islamic expectations and who were somehow therefore deemed to be declaring themselves as publicly sexually available women. The source of these attitudes lies in Arab Muslim ancient Islamic penchant for taking sex-slaves of women in raids, publicly strip them, rape them before husbands and male relatives to emphasise Islamic superiority even reported to be happening under the founder of Islam [surviving edited and abridged biography originally by Ishaq], and the much later codified Hidaya which stipulates the woman’s entire body and its complete use-right to have been bought either by nikaah rites or “right hand possession” war booty, or simply the woman in “hand” or possession. What happened in Cologne, was the same “Tahharush”, and both women and police would have been better equipped mentally and physically to deal with the situation had “Tahharush” – the dark side of the reality of the majority in the so-called Arab Spring was allowed to be openly discussed and noted in western media – when it happened almost 3-4 years ago.

What emerged at Tahrir square should have told the west and the world clearly, that what was being portrayed as a “revolution”, was in reality an Islamist reaction, which retained and in some sense enhanced acutely all the attitudes in classical jihadi Islam nurtured carefully over the years by the mullahcracy with whom the west compromised during the Cold War and ensured their protected continuance in preaching and preserving the jihadi core memes of Islam as an useful ally and antidote against spread of Communist ideas in Muslim world. West intervened specifically against any regime in any Muslim majority country that seemed to be incorporating deemed socialist elements in governance or society and thus made common cause with the most reactionary of elements among the mullahcracy. Each “socialist” regime experiment, however brief, in the Islamist countries did somewhat try to combat the mullah’s imposition of sex-slavery like conditions on women, tried to liberalize access to education, health, professional and economic avenues and opportunities to women. But just as now, western “political” theory of suppressing everyone else’s rights, or all humanitarian rights to the cause of defeating and crushing the “biggest/baddest” enemy – the mullahcracy and its Islam was deemed a less dangerous and less important threat – even if it was crushing women future and preparing whole generations of men in the sex-slaver mindset.

All the above reports throws up some key common observations,

  1. not only men in authority – but women who would be considered professionally empowered, with recognised public voice, either try to shift the burden of being safe on the women. Sometimes this involves de-facto urging to submit to cultural religious norms of “outside” cultures which clash with the native one on perception of women’s rights. Sometimes this is combined and bolstered by the bogey of not strengthening the far-right.
  2. thus the underlying value system of modern Europe is exposed in its subconscious, perhaps unintended, acknowledgement that all its so-called humanitarian universalist values are subject to preference orderings. The preference orderings are unstated, to allow maximum possible flexibility in contextually and opportunistically applying the officially touted formal values.
  3. for those in power in Europe,  staying in power or preserving their peer group’s political dominance over the state and society comes above any other humanitarian values shouted about. Thus a domestic political power struggle with the “right” is justification enough to relegate women’s rights as below that of Islamic cultural rights.
  4. empowerment of women, professionally, economically, and in political ranks or positions or hierarchies has no relevance for women’s rights as a social segment. Female activists themselves have taken on the generic authority structure attitudes they lambast as patriarchal and male chauvinism, in urging women to submit to cultural values that denigrate and sexually humiliate women.
  5. Europe’s liberalism has actually protected and nurtured a submissive urge towards Islam, and protection of the image and covering up of the reality of Islam. [State_complicity_in_Islamization_in_Germany].

Making women’s rights an exclusive women-only preserve, refusing to face the reality of Islamic connection to attitudes towards women, may not only jeopardise the future liberties of women, but also subvert the wider civil liberties of the freer world. The ideological strategy in the pro-Islamic has to be fought by calling their bluff and exposing the underlying dishonesty and subversion covered up by tactical dissimulation.

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CounterThoughts – 4: Bharatya nationhood and Yogendra Yadav’s neo-Stracheyism

Posted on March 3, 2015. Filed under: Buddhists, Hindu, Historians with political agenda, History, India, Indian National Congress, Islam, Islamic propaganda, Israel, Left, neoimperialism, Pakistan, religion, Russia, terrorism, UK, Uncategorized | Tags: , |

John Strachey, the iconic colonial administrator and so-called liberal theoretician posed the question “What is India? What does the name India really signify?” and answered it as

“The answer that I have sometimes given sounds paradoxical, but it is true. There is no such country, and this is the first and most essential fact about India that can be learned….India is a name which we give to a great region…there is not, and never was an India, or even a country of India, possessing, according to European ideas, any sort of unity, physical, political, social, or religious; no Indian nation, no “people of India,” of which we hear so much” [John Strachey, India: Its Administration and Progress, 4th ed. London, 1911, 1-5.]

Yogendra Yadav, http://ibnlive.in.com/news/india-is-a-statenation-not-a-nationstate-yogendra-yadav/417588-55.html uses Strachey in a dangerous game of justifying the centrifugal forces generated by persistent imperialist religions and ideologies which have remained foreign to Bharat by their own declared identification with politic-military-cultural centres of power and transnational intrigue situated outside the subcontinent’s geography.

Yadav’s article itself is a textbook illustration as to how Indian anti-Hindu humanities academics spin their fantastic narratives of Bharat’s past and even history of whatever period of whatever part of the world they cite to support their hidden political agenda. But refuting and showing up the fallacies, misrepresentations and gross suppression of historical realities in Yadav’s article will itself need another blog post. So here I will concentrate on giving the positive counter-arguments rather than the negative ones to simply refute him. During the course of these arguments one should be able to see the hilarious contradictions of Yadav’s pompous statements about India’s past, and even his lack of knowledge of the supposed “diversity-worshiper Congress leadership of the freedom movement”.

Briefly, Yadav’s tactics lies in mischievous and rather academically dubious silence on why the Brit Isles, or Spain, or Italy remained unified while Yugoslavia, USSR splintered, even though sociologically all had comparable “deep” identity diversities. Yadava’s mischief also lies in completely avoiding the role of religion behind state and unity and inter-religious rivalry in the disintegrations he blames the idea of nation-states on. However lets leave Yadav behind for a moment and look into the issues involved.

For John Seeley “the fundamental fact then is that India had no jealousy of the foreigner because India had no sense whatever of national unity, because there was no India and therefore, properly speaking, no foreigner” [John Seeley, The Expansion of England, London, 1882, 161.]

The same Seeley however saw in Brahmanism the seed of Indian nationalism ” After this victory [over Buddhism] Brahmanism had to resist the assault of another powerful aggressive religion, before which Zoroastrianism had already fallen and even Christianity… had to retreat some steps, Mohammedanism. Here again it held its own…Now religion seems to me to be the strongest and most important of all the elements which  go to constitute nationality, and this element exists in India” [Expansion of England, 1882, p.15].

However, the viewpoint of the new nationalist thinking in India was radically different with an insight either not available or unpalatable for the imperialist and racist European mind.

Gandhiji, then still in South Africa in 1909, wrote in “Hind Swaraj”: “The English have taught us that we were not a nation before and it will require centuries before we became one nation. This is without foundation. We were one nation before they came to India. One thought inspired us. Our mode of life was the same. It was because we were one nation that they were able to establish one kingdom.” [M. K. Gandhi-Hindu Dharma, Ahmedabad, 1950, p. 56].

The same year, Bengali historian Radha Kumud Mukerji read a paper before the Dawn Society, Calcutta, presenting his “scientific” findings on the “Fundamental Unity of India”. An expanded form of this essay was published from London in 1913. Bipin Chandra Pal wrote on his own interpretation of “nationalism” in 1912, in his monthly journal, ‘The Hindu Review’ under the title ‘Hindu Nationalism: What It Stands For’ followed by another article ‘Nationalism and Politics’ in May 1913.  His thesis was that European nationalism, being isolationist and materialist in nature was anti-humanity, while the Indian nationalism represented a higher stage of group consciousness and was a positive step towards human brotherhood and spirituality. In his own words, Hindu nationalism stood for – “God, Humanity and the Motherland” [B.C. Pal, Nationality and Empire, Calcutta, 1916.  22-48, 73-112].

For Sukumar Dutt “A mind free from western conception of nationality is absolutely necessary to comprehend the problems of Indian Nationality” (p.18) because “it is difficult for a western mind to grasp the order of the ideas, unknown in European history, which has evolved this unique conception of the spiritual unity of India.” [Sukumar Dutt, Problems of Indian Nationality, Calcutta, 1926, p.17]

For those who do not believe in the existence of any “nation” of Indians in the past and  throw all these into the “garbage heap” as “Hindu fundamentalists” living in their “dream world”, there are people who cannot fit the bill of “Hindu revivalism” by any stretch of imagination, holding similar views on nationalism.

However, already in the backdrop of experiences of WWI, in the 1920’s the three theoreticians, Ramsay Muir, G.P. Gooch, and MacDougall rejected the old definition based on five unities. MacDougall defined it as a ‘group consciousness’ [The Group Mind, London, 1920, p.100]. G.P Gooch [Nationalism, London 1920] was explicit, “The core of nationalism is group consciousness[….]. neither the occupation of a well defined area, nor community of race, language, religion, government or economic interests are indispensable to national self-consciousness” (p. 5-6). Ramsay Muir wrote “Nationality, then, is an elusive idea, difficult to define[….] Its essence is a sentiment”. [Nationalism and Internationalism, London, 1919].

In “Nationalism: A religion” [C.J.H Hayes, New York, 1960], Carlton Hayes concludes  “In simplest terms nationalism may be defined as a fusion of patriotism with a consciousness of nationality” (p. 2) and that “A nationality receives its impress, its character, its individuality from cultural and historical forces (p. 3)….historical tradition means an accumulation of remembered or imagined experiences of the past” (p. 4). Hayes defines patriotism “as a peoples’ territorial past, its ancestral soil, involving a popular, sentimental regard for a homeland where one’s forefathers lived and are buried or cremated” (p. 4).

Rejecting the nineteenth Century belief that nationalism was a political phenomenon and the existence of State was a prerequisite in nation-formation, Hayes writes, “If we are to grasp what a nationality is, we must avoid confusing it with state or nation” (p. 6). Accepting the idea of cultural nationalism, Hayes writes, “Cultural nationalism may exist with or without political nationalism. For, nationalities can do and exist for fairly long periods without political unity and independence.”

Hans Kohn, [The Idea of Nationalism, 1944] concludes that the nature of the processes of nation formation in Europe and Asia was not the same. In Europe ‘state’ was mainly instrumental in nation formation, while in Asia nationalism had cultural origins. Even political unity of Germany and Italy was preceded by vigorous intellectual and cultural movements led by Herder, Goethe and Kant, and Mazzini. Regarding patriotism, Hayes writes, “Loyalty to familiar places is relatively natural, but it requires artificial effort-purposeful conscious education and training to render men loyal to the sum total of places unfamiliar as well as familiar in an entire country inhabited by his nationality” (p. 9). That means that the spirit of patriotism and national consciousness does not permeate all sections of the population in the same degree at a given point of time. To quote Hayes again, “only through an intensive and extensive educational process will a local group of people become thoroughly aware of their entire nationality and supremely loyal to it” (p. 10).

Every Purana text contains a section called Bhuvan Kosh, in which the boundaries of the land called Bharatavarsha are clearly defined and its progeny is given a common name Bharati. A list of all the Janapadas scattered all over the country is given along with the lists of rivers and mountains. A smaller list of seven holy rivers, mountains and cities symbolizing the unity of the land are given there. These slokas were meant for daily recital. List of “punyasthan” or tirthas are explicitly given in the Puranas as well as Mahabharata. These pilgrim centers cover the whole land.

This devotion to the land is not confined to its physical or material aspect only. Vishnu Purana states that the gods in heaven also feel envious of those who are born in the land of Bharatavarsha because the gods after the expiry of their merits will have to take rebirth on the earth while those born in Bharata will be able to transcend the cycle of rebirth. Chapter 9 of the Bhishmaparva in Mahabharata describes Bharatavarsha. While describing the greatness of Bharatavarsha the narrator gives a long list of ancient kings who loved this land – combining the very modern elements of “patriotism, love of the land”.

Thus, we find that all the ingredients of the group consciousness called nationalism are present here. This consciousness of the geographical unity exists in the Samkalpa mantra meant to be part of daily prayers and was recited at the beginning of every sacred act or ritual. Dr. Radha Kumud Mookerji goes to the extent “India was preaching the gospel of nationalism when Europe was passing through what has been aptly called the Dark Age of her history, and was labouring under the travails of a new birth”. [Nationalism in Hindu Culture, London 1921, 2nd Edition 1957, p. 47]

Asokan inscriptions use a common dialect and script with minor regional variations addressed to the subjects. They use the term Jambudvipa. The Samkalpa mantra treats Bharat Khande or Varsh as a part of Jambudvipa. Kautilya’s Arthashastra, usually thought to be composed in the 4th Century B.C., in defining the territory to be conquered by a Chakravarti King defines it as the land between the Himalayas and the ocean from north to south and equivalent in span of eight thousand miles from east to west. [Book 9, Chapter 1, Prakarana 135-136 -R.D.Shyamasastry]. Mukherji was of the opinion that the conception of a single power dominating the whole country had not originated with Chandragupta Maurya or Kautilya but must have preexisted. Aitreya Brahmana (VIII 15) repeats the dictum that there should be only one ruler of this Prithvi up to the ocean.

In both the above references the word Prithvi has been used as the name of the country. In Mahagovindsutta of Diggha Nikaya (currently held to be the oldest portion of Buddhist Tripitakakas) “Maha Prithvi” name has been given to the land whose shape has been compared with that of a bullock cart which happens to be rectangular in the north and conical in the south. (Rahul Sankrityayana identifies this with Bharat). Therefore the word Prithvi could not have been used for the whole earth beyond Bharatavarsha.

The Prithvi Sukta of Atharva Veda (XII.I) uses the common word Bhumi for land, but uses Prithvi for that particular territory which was later called Jambudivpa or Bharatavarsha. Here, Prithvi is clearly identified with the Vedic history and culture. This Sukta states that this is the land where our ancestors displayed their valour, where gods defeated the Asuras; where our gods Ashwinis, Vishnu and Indra, the husband of Sachi performed their divine feats; it is the land where sacrifices are performed, for them altars are established, where our sacrificial posts stand erect where five classes of men (four varnas and fifth the Nishad) live; this land which is sustained by Dharma where we are protected by god Indra himself; where we offer ghee to the Agni, who acts as our messenger to the gods. It is the land where men offer their oblations to the gods in sacrifices and relish the remains of the sacrificial offerings. Here Indra destroys the enemies of gods, the Asuras and the demon Vrtra. This is the land where pillars (Yupas) are erected for the Sacrifices and where the Rishis chant the mantras of Rigveda Samaveda and Yajurveda, where Indra is offered Somarasa. The land, where ancient Rishis sang divine songs, where they performed seven sattras with Yajnas and Tapas. This is the land where men move in their chariots and bullock carts on the roads where Sabhas and Samitis function in the villages.

Although the Prithvi Sukta does not give exact boundaries of the land, but its citing Himalayas, Sindhu, the six seasons, the flora and fauna, agriculture and crafts all point to a geographical  entity identified as “Bharatavarsha”. Prithvi Sukta uses the word “bhumi” to denote ‘land’ while the word Prithvi denotes its name and expresses a deep sense of affiliation and identification with all the living and non-living attributes of this “land”. It repeatedly reminds us that this “motherland” sustains, feeds and gives refuge even after death. Therefore, this land is our mother and “we are her sons” (12th stanza), because it feeds us just like a “mother” (10-th stanza). Prithvi Sukta acknowledges different dialects and different norms of behaviour according to their own regions, but this motherland just like a “cow”, “feeds them all with her milk without any distinction” (45-th stanza).

The opening verse of the Prithvi Sukta mentions those values and ideals which sustain this land called Prithvi : Truth, Cosmic Law, Initiation, Penance, Veda and Sacrifice. The name Prithvi, itself could have originated from king Prithu (supposed to have started agriculture on the land) indicating a conscious connection of civilization and culture.

Was there a concept of early geographical core? Manu Smriti gives four increasing spheres of influence. As the core, Manu Smriti (II. 18-19) states that the land between the divine rivers Saraswati and Drishadvati was created by the gods themselves and was known by the name Brahmavarta. In this land the code of conduct transmitted by the tradition in regular succession from generation to generation was seen as the noble code of conduct for all varnas”.

As the next circle of expansion, Manusmriti mentions (II. 20-21) the name of Brahmarshi Desh which included the Janapadas of Matsya, Kurukshetra, Panchala and Shurasena. Manusmriti declares that the people born in this land were the torch bearers in the realm of human conduct and therefore all the inhabitants of Prithvi should learn the lessons in character and conduct from them (Manu II. 20-21).

The next expansion circle is named Madhyadesa in Manusmriti (II. 22), covering the land between Himalaya and Vindhya mountains from north to south and to the west of Prayag in the east and to the east of Vinsana in the west, (the place where river Saraswati is believed to have disappeared).

The fourth and the last expansion circle mentioned by Manu Smriti was called Aryavarta, i.e. the land of the Aryas. It was spread from eastern sea to the western sea and from Himalaya Mountain in the north upto river Narmada in the south. This pure land is worthy of performing sacrifices (yajna) and the black antelope, the symbol of sacrifice, could roam there freely. The lands beyond Aryavarta are impure, i.e. not yet part of the cultural stream. (Manu II. 22-23).

The etymology of the word Arya also includes the meaning ‘agriculture’ as well as its use as a qualitative meaning “noble, respectable, higher” in classical Sanskrit and Praakrit texts. Rigvedic “Aryanise the whole world”, could there have meant a civilizational process leading to the spread of an advanced culture and this is also reflected in the early Buddhist and Jain texts. The story of Mathav Videgh following the march of Sacrificial fire from the bank of the river Saraswati to the banks of the river Sadanira (Satapath Brahman) also indicates that it was a cultural process and not a racial one.

Gandhiji wrote in Hind Swaraj (1909). “Our leading men traveled throughout India either on foot or in bullock-carts………. what do you think could have been the intention of those farseeing ancestors of ours who established Setuabandh  in the south, Jagannath in the East and Hardwar in the North as places of pilgrimage? You will admit they were no fools. They knew that worship of God could have been performed just as well at home. They taught us that those whose hearts were aglow with righteousness had the Ganga in their own homes….But they saw that India was one undivided land so made by nature. They, therefore, argued that it must be one nation. Arguing thus, they established holy places in various parts of India, and fired the people with idea of nationality in a manner unknown in other parts of the world”. (M.K. Gandhi. Hind Swaraj, Chap. 9, Hindu Dharma, Ahmedabad 1950, p. 56).

If we are looking for “historical awareness of the need to defend borders as sign of awareness of nationhood” we are looking for something that will be hard to find not only in India but even across the world.

Start with UK. Apparently one tribal king invited the Romans in, and even left his inheritance to them, while his queen led other tribes against the Romans. Lots of English Breton tribal chiefs joined in with the Romans, and “aristocracy’s” habits were “Romanized”. But then, Hadrian built a wall cutting off Scots and Picts. When Saxons came in, they had been invited in as mercenaries by English kings who had risen up after the departure of the Romans. When they took land for themselves and tried to expand, the Welsh – predominantly perhaps Romano-Breton tried to fight them at their border – which was where Wales ended. And the distinction of Welsh, Scottish and Irish identities continued with bloody fanfare well into the early modern. So parts of UK were not conscious of their modern “borders” well into the early modern. But do we find strands of commonality – yes, starting from Bede’s narrative – monks and Christianity crossed “borders”, and were accepted as part of a “national” awareness distinguishing the “islanders” from that of the mainland or from the “Irish”.

Think of the Germans. At least six different tribes are mentioned by Tacitus, and we know mostly of their early history from their “enemies”. We have explicit references to sections of German tribes collaborating with the Romans against other German tribes, and not always defending their modern “borders”. Until modern German unification, the constituents of “German nation” existed in “elusive” mistiness of literature, myth and legends.

All through Europe, even in the Russia under the Golden Horde and then under the early Tsars, we do not always see a consciousness of “borders to be defended” in the modern sense. Whole groups, fought to defend themselves and survive, or migrated en-masse to preserve themselves. What was more important was survival of their “way of life”, their culture, and their “civilization” – whatever that “civilization” could be.

We dont even see that “defending the border” as part of “national/civilizational” awareness even in the Islamic regimes of Arabia, Iraq and Iran.

What is today our official “border” need not be our border in the future. If in the past that “border” had shrunk inwards, in the future it can expand. The crucial point was preservation of the core in times of adversity and expansion in favourable times – or when situation could be made “favourable”.

When hard-pressed in the north, it became a choice of “fight/flight”, and at some point they had to decide painfully what took priority – pride and annihilation, or “slinking away” to preserve your texts and the best continuing mechanism of “culture” – living, practicing humans. No wonder, so many of the Sanskrit texts were recovered from the “South”.

Borders should be taken as temporary compromises in space-time, to keep identities in equilibrium. When needed “borders” should be changed, even expanded – not “identities”.

 

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On academics and their open letters : neo-imperialism from afar

Posted on April 22, 2014. Filed under: Bangladesh, China, Christians, Communist, diaspora, economics, economy, Egypt, financial crisis, Gaza, Hindu, Historians with political agenda, History, India, Indian National Congress, Islam, Islamic propaganda, Israel, Jew, Jihad, Kashmiri Pundit, Left, Maoism, Marxism, Muslims, neoimperialism, Pakistan, Palestine, Politics, rape, religion, Salafi, Saudi, Shia, slavery, Sunni, Syria, Taleban, terrorism, Turkey, UK, USA, Wahabi |

 

A group of sixty odd academics in various UK institutions have decided to join the Indian electoral fray by posting an open letter to the “left” leaning Independent under the headline:

Letters: The idea of Modi in power fills us with dread

http://www.independent.co.uk/voices/letters/letters-the-idea-of-modi-in-power-fills-us-with-dread-9273298.html

“As the people of India vote to elect their next government, we are deeply concerned at the implications of a Narendra Modi-led BJP government for democracy, pluralism and human rights in India.”

Concern is always nice. Concern about democracy, pluralism, and human rights are particularly nice to hear about. But when these concerns are raised by voice which are only selectively concerned, that troubles us. These academics are not concerned about continued Saudi rule and its impact on the middle East’s prospects for democracy, pluralism and human rights. They are completely silent about Palestinian ruling junta (that is what it is – because each one of them come solidly from military outfits, and once-dubbed-terrorist groups), or for China, or for Pakistan, or Afghanistan. But more of this at the end.

“Narendra Modi is embedded in the Hindu Nationalist movement, namely the RSS and other Sangh Parivar groups, with their history of inciting violence against minorities. Some of these groups stand accused in recent terrorist attacks against civilians.”

The slyness of academic evasiveness starts to reveal itself now. It is the same method by which so-called professional historians create new impressions of truth by weaving propositions into a narrative and creating a new narrative where propositions become blended into certainties. Note the smooth blending of “some” “stand accused”. At one smooth stroke, these academics of high integrity have made an “accusation” appear as “convicted”, and “some” is used to taint the “whole”.

By their logic, the Congress parivar (family) is embedded in a politics which has had very dubious roles, and sometimes outright bias in defacto protecting Muslim violence from Nehru’s time at power during the Partition, with selective targeting of alleged Hindu violence. Usually the Congress hides behind the legalistic excuse – again first used by Nehru to allow the Islamic violence in Noakhali, Bengal to continue while he personally and immediately intervened in Bihar where Muslims were at the receiving end – that when the Congress sees the victims as non-Muslim, non-Christians, it mumbles about law and order being a state prerogative. Whereas, when Muslims appear to be the target, Congress sees it as a union/federal/central issue. This was the cover under which Congress did not intervene in the genocide of Hindus of Jammu and Kashmir in the late 80’s because in this case it was the Muslims who were the perpetrators. The helplessness of the Hindu surviving refugees, was perhaps the root cause of the revival of the Hindutva” movement these academics so lambast – because many Hindus in the wider arena of India began to realize the selective bias of the Indian state under the Nehrus and the Congress in favour of whitewashing and allowing Islamist violence to thrive, especially if such violence was directed against Hindus.

The Congress is therefore imbedded in a movement, that has always protected Islamism and Islamist pretensions, and have at various times carried elements in its governments who are connected to or stand accused of rioting and communal hatred which amount to acts of terrorism.

“We recall the extreme violence by the Hindu Right in Gujarat in 2002 which resulted in the deaths of at least 1,000 people, mostly Muslims. This violence occurred under Modi’s rule, and senior government and police officials have provided testimony of his alleged role in encouraging or permitting it to occur.”

Recalling is a good thing, but if what happened before under a regime historically is proof of repeating the same then the Congress should be even more in the dock – for the Partition riots happened under the government of Jawaharlal Nehru, and ant-Sikh pogroms happened under Rajiv-Gandhi/Congress, and all the riots that happened before the BJP came first to power, with such spectacular ones as in Bhagalpur, were also under various Congress governments.

The academics think that by adding the word “extreme” to “violence” they can make a special case against Modi -as they perhaps feel, and rightly so, that “violence” has been the norm for anti-Hindu attacks by Islamists or Christianists too. Maybe for them those “other” violence are genuine expressions of grievances,

“Some of his close aides have been convicted for their involvement, and legal proceedings are ongoing in the Gujarat High Court which may result in Modi being indicted for his role. He has never apologised for hate speech or contemptuous comments about various groups – including Muslims, Christians, women and Dalits. His closest aide has been censured recently by India’s Election Commission for hate speech used in this election campaign.

“There is widespread agreement about the authoritarian nature of Modi’s rule in Gujarat, further evidenced by the recent sidelining of other senior figures within the BJP. This style of governance can only weaken Indian democracy. “

Different groups of people agree among themselves about different things. Concepts like “authoritarian” are so abstract, and inconcretizable, that tons of academic papers have tried to make academic careers out of hair-splitting over the very definition of “authoritarian”. Many communists are still dewy eyed over Stalin or Mao, and have “widespread agreement” among themselves over their most fortunate appearance on earth. Same goes for Hitler. Jews have “widespread agreement” in spite of a portion of Jewish origin academics hosted by various UK universities to the contrary – that existence of Israel is perfectly justified even at the cost of Palestinians. There is widespread agreement among large swathes of Muslims about the necessity and justifiability of historical violent genocidic jihad, and significant groups have “widespread agreement” among themselves about the benevolence of sex-slavery of the non-Muslim as part of jihad.

Typically when groups do not want to spell out the membership of the group, or are unsure about their numerical strength in proportion to the wider population – they turn to vagueness, or unpinnable conjectures -so that they can never be called out for lying or pretending, and claiming “widespread agreement” is one way of doing that.

The “widespread agreement” is among this tiny coterie of Indian origin academics – probably groomed and selected in the early days of their studenthood and careers by previous generations and peer groups of British interest serving academics, like the Marxist academics who desperately denied any role of triangular Atlantic slave trade in the kickstart of the British industrial revolution.

The curious bit is about somehow Modi being guilty of sidelining “senior” party members as proof of exceptional authoritarianism. All the Nehru-family members have sidelined senior party members to come to power. Does it not make them even more authoritarian already?

“Additionally, the Modi-BJP model of economic growth involves close linking of government with big business, generous transfer of public resources to the wealthy and powerful, and measures harmful to the poor.”

This is actually hilarious. For this is what actually has been happening since Margaret Thatcher in Britain, happened too even under Tony Blair, and has accelerated under Cameron. Do they want to say that all that has led UK down the drain? Or do they have not the courage to spell out those pearls of wisdom to the masters of their souls? It happens at even grander scale in China, where party-apparatchiks and their minions or progeny ruling over millions in their regional satrapys hog investments from a financial sector which is still centrally and nationally owned as well as managed. No, these academic’s can only open their mouth against the “Hindu” India, and the BJP and Narendra Modi. They have not open lettered even on the very entertaining case of Ukraine, where “right wing nationalists” have been on the rampage with alleged support of big biz and oligarchs who grew into tycoons with diversion of state investments. Naturally – since doing so is not in the current interests of the British ruling interests.

“A Modi victory would likely mean greater moral policing, especially of women, increased censorship and vigilantism, and more tensions with India’s neighbours.”

These academics never protested Muslim censorship, moral policing of women, vigilanteism in Indian Kerala, or Uttar Pradesh, or Bihar, or West Bengal, or Assam, or Christians doing exactly the same in Nagaland and Mizoram, and attempting to do the same in Manipur. They cannot mention anything about those other communities or religions or states, because they cannot afford to show these other ones in the same or worse light than the “Hindus” – then they lose the affection of the system.

Overall, then what does it show about such concerted concerns from such groups?

Let us go back to the very beginning again of their open letter. They are claiming that democracy, pluralism, human rights in a one specific distant nation, is going to be trumped if one man and his party or political alliance gets elected in a plural democracy which as yet respects human rights. One can see why they have been allowed to succeed as academics, because they can pretend an intellect which can be used to legitimize the complete lack of any logical capacity on issues that are of interest to a post-imperialist neo-imperialist state.

The west-European political dogma of the political class has now run into a fatal dilemma. They either have to accept that democracy and pluralism can be used, to subvert, overturn, or cover anti-democracy and non-pluralism – which makes themselves open to analysis as tow whether they had been doing and continue to do so themselves.

Or they have to find escape clauses that can be used selectively to target nations and regimes that they see as obstacles in the way of their agenda of global domination, within their dogma that still allows some mantle of legitimacy for their own systems.

The method being tried out in general for a couple of decades, is trying to enforce a so-called consensus or “widespread agreement”, on very vague and often duplicitous or contradictory criteria to judge if the “consensus” value system is being subverted or not. The west-European dogma thinks it has found an escape clause that can cover their selective neo-imperialist agenda – claim that a certain vague outline of democracy, pluralism and human rights exists – whose identification and verification lies solely in their own hands, which then justifies imperialist intervention in other nations, to overturn regimes, assassinate significant individuals, or economically and militarily destroy the fundamentals of that nation.

In order to find out in whose interests any self-proclaimed group of experts, academics, humanitarians, activists actually are acting for – we just need to check out what they remain silent on in contrast to what they choose to pick on. These open-letter academics do not criticize Hamas or Palestinian authority parts for their Jew-cleansing hate campaigns, torture, rape, murder, or that by the so-called freedom-fighters in Syria, or those in Kosovo and Croatia against Serbs in the 90’s, or the Bahraini state, or the Saudis, or Pakistan, or China, or western Ukraine, or Turkey, or Egypt, or even in their own backyard where the state ruthlessly cracks down with full state violence on peaceful protesters against economic destruction of the commoner.

Just compare their stances on these “other” stuff – and you can identify whom they work for, in whose interests.

 

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Studying Priyamvada Gopal : how to promote imperialism under an anti-fascist mask.

Posted on April 21, 2014. Filed under: Antisemitism, Arab, Buddhists, Christians, Communist, diaspora, Gaza, Hindu, Historians with political agenda, History, India, Indian National Congress, Islam, Islamic propaganda, Israel, Jew, Jihad, Kashmir, Kashmiri Pundit, Left, Macaulay, Marxism, Muslims, neoimperialism, Pakistan, Palestine, Politics, rape, religion, Salafi, Saudi, slavery, Sunni, Syria, Taleban, terrorism, UK, Uncategorized, USA, Wahabi |

 

http://www.theguardian.com/commentisfree/2014/apr/14/narendra-modi-extremism-india

Priymavada Gopal’s opening piece in Guardian runs as follows:

Imagine this. A pogrom takes place in a foreign country targeting a minority group, say Christians, with hundreds brutally killed by rampaging mobs, many mutilated and raped, and foetuses removed from pregnant women. Thousands flee destroyed homes. The provincial leader on whose watch these events take place is a politician with open links to extremist Islamist organisations. Three holidaying British citizens are among the massacred. Allegations emerge that this politician’s language helped foment the massacres. With one of his cabinet jailed for her role in the pogroms he becomes the frontrunner to lead this increasingly powerful country. Would you worry?

Yes, is the likely answer, and so you should. In reality, the country is India, the extremists are Hindus, the 2002 Gujarat pogroms targeted Muslims, and the leader in question is Narendra Modi.

It is highly revealing to see how Gopal’s use of English carefully transforms, transmutes and transfers guilt and horror from a widely obvious violent religious movement to another with which she would otherwise have failed to establish any comparative basis. The violent scenario becomes her equation between two religious communities by which she can serve her dual purpose of reducing Jihadi guilt and responsibility on one hand, and raise the other community to the same violent status. “Removing foetuses” is an allegation that is typically dismissed by Indian “Thaparite” historians when they appear historically, as being carried out by Islamist mobs – as in the Moplah rebellion of the 1920’s or thr Partition riots.

In her hypothetical Islamic scenario, she does not equate “muslim” with “extremist”. In her follow on comment she makes that jump, subtly, and glibly – casually bracketing “Hindu” with “extremist”. But the most insidious and devious part of her argument lies in noting that she paints the “victim” in her scenario – as “Christian minority”. She did not say just any minority – for example Buddhist minorities, Sikh minorities and Hindu minorities are – and continue to be targets of Islamist attacks. But Gopal must only mention “Christian minorities”. She knows she is actually appealing to the Christian majoritarian audience of UK, trying to tickle their own underlying religiosity and religious anger and transfer it against the “Hindu”.

“As the candidate of the far-right Bharatiya Janata Party (BJP), in current elections he does not dispute his or its links to the extremist Hindu network known as the Sangh Parivar.”

It is interesting to note the casual application of adjectives, which do not need to be, and are never qualified. Gopal thinks that extremist is such a well-defined term, that mere slapping it on anyone from such a high and undisputed authority as herself – is enough. Extremist in one school, one religion, one nation – become moderates, average, centrist in another school, religion, nation. Again Gopal is very careful in disjuncting “Muslim” from “extremist” – she reserves such joining to Muslim only by adding an “ist”, creating the linguistic illusion of the two being separate. No such kindnesses for the “Hindu” though. In the eyes of enemies of the Hindu, any assertiveness or protest or attempt at defining itself independently of self-appointed experts form outside – who however carry their own hidden religious agenda by criticizing religions/cultures selectively – is a criminal offense.

“Modi was a leading activist for its secretive and militaristic arm, the Rashtriya Swayamsevak Sangh (RSS) – whose founder expressed admiration for Hitler, ideologies of racial purity and the virtues of fascism. It is an organisation that, on a good day, looks like the British National party but can operate more like Nazi militias. Known for an authoritarian leadership style, Modi’s only expression of regret for the pogroms compared them to a car running over a puppy, while he labelled Muslim relief camps “baby-making factories”.”

Interestingly, the roots of the current Palestinian movement against Israel, and Jews – has its roots in a certain Grand Mufti of Palestine, who became a close associate, admirer of Hitler, and collaborator of the Nazis. This Grand Mufti had however been helped to get selected to his post by the dubious role of the then British administrator of Palestine. Does this make the British, Christians, current Palestinian movements, any better than the RSS? The Palestinian groups still express admiration for Hitler, for example  http://www.palwatch.org/main.aspx?fi=655

“Hitler awaited me. I said, ‘You’re the one who killed the Jews?’
He [Hitler] said: ‘Yes. I killed them so you would all know that they are a nation which spreads destruction all over the world. And what I ask of you is to be resilient and patient, concerning the suffering that Palestine is experiencing at their hands.’
I said [to Hitler]: ‘Thanks for the advice.’ “ http://www.palwatch.org/main.aspx?fi=655&doc_id=6029

“Had Hitler won, Nazism would be an honor that people would be competing to belong to, and not a disgrace punishable by law. Churchill and Roosevelt were alcoholics, and in their youth were questioned more than once about brawls they started in bars, while Hitler hated alcohol and was not addicted to it. He used to go to sleep early and wake up early, and was very organized. These facts have been turned upside down as well, and Satan has been dressed with angels’ wings…”

“Palestinians whose first name is “Hitler”: Hitler Salah [Al-Hayat Al-Jadida, Sept. 28, 2005], Hitler Abu-Alrab [Al-Hayat Al-Jadida, Jan. 27, 2005], Hitler Mahmud Abu-Libda [Al-Hayat Al-Jadida, Dec.18, 2000.] Articles reflecting admiration for Hitler have appeared in both Fatah and Hamas newspapers.”

Millions go as aid and funds diverted for Palestinian movements from UK. Does Gopal lambast them similarly? no. Why not? Because doing so would not be in the interests of the core of the British establishment thinking– which still has its pro-Sunni, Wahabi, anti-Semitic bent of the early 20th century.

“Hindu extremism is rooted in a macho 20th-century response to British colonialism which mocked Hindu “effeminacy”. It is rarely scrutinised in the west, partly because Hinduism is stereotyped as gentle and non-violent in the image of Gandhi – who, ironically, was assassinated by an RSS activist – and benefits from the disproportionate attention given to Islamist violence, which enables other pernicious extremisms to slip under the radar.”

Gopal obviosuly covers up her glee at supposed “hindu effiminacy” just as newly enslaved woman in Islamic hands were often reported to be over-zealous to show her devotion to new masters by sharing in the mocking or humiliation of her own kin. Actually, Gopal’s shoddy scholarship and very poor or rather dishonest understanding of colonial history shows in her lack of reference to studies of militancy within the Hindu long before the British arrived, as in Warrior Ascetics and Indian Empires By William R. Pinch published from within the very Cambridge that Gopal struts about.

“For all its anti-British rhetoric, Hindu nationalism played no significant role in either the freedom struggle or in creating the secular constitution of independent India. But over recent decades, the notion of Hindutva (Hindu-ness) has grown in force along with the unfettered capitalism it espouses: it is responsible for vicious attacks on Christians, murdering missionaries and calling for Muslims to choose between Pakistan and the graveyard. And any victory for a proponent of a nuclearised Hindu India where homosexuality remains criminalised will have consequences that will be felt well beyond the subcontinent, not least in multicultural Britain.”

As for pontificating on who played no significant role in freedom struggle : Gopal follows the cue of Congress favoured so-called professional historians who see political agenda in everyone else other than themselves. The latter served the dual purpose of reassuring the British that the threat of militancy or militancy itself among the Hindu having any role in the removal of the Brits – because the Brits have always been mortally scared of appearing to have been militarily or violently thrashed. It fed into their ancient paranoia of appearing weak before continental brothers. The other purpose was legitimizing the dynastic continuity of British Raj through the Nehruvian one, by projecting Nehru and Gandhi as the sole harbingers of Indian freedom – erasing and denigrating all other threads of Indian freedom struggle and its success. Such an agitprop and construction of the colonial-anti-colonial story served the purposes of all three players in that game – British imperialism, the north-Indian mullah-Hindu-elite collaborator class developing within the Sultanate-Mughal spectrum represented by Motilal and Jawaharlal, and the mercantile fledgling capitalists of India. Making Gandhi the sole victor, then was strategy of redefining the Hindu as passively accepting of all that is thrown against, tolerant of everything and everyone so that the extreme exclusivism, culture erasure memes of Christianity and Islam could continue unhindered even after their British patrons were gone from direct power. Gopal simply parrots the line.

Interestingly, and expectedly, Gopal shows her lack of integrity by not mentioning that the anti-homosexual laws were actually British laws imposed on Hindus – in deference to Islamic and Christian demands when the laws were being formalized for the Raj, and that the current strongest opposition against decriminalizing homosexuality comes from Muslim leadership in India. It is Hindus who have some traditional space for the third “gender”, not Muslims – some of whose voice have already promised alternatives under Islamic law for India. Gopal slyly makes an Islamic and Christian problem into a Hindu one, and then pitched it on her chosen target. When mentioning “vicious attacks” on Christian missionaries, she quietly avoids the role and effect of such missionaries on simple believing communities, the fraud and financial promises used to manipulate and win converts, and the attacks on and exclusion of Hindus by missionaries. When Hindu “missionaries” go for similar work – they are murdered too, and their activity is touted by the likes of Gopal as disruptive and therefore their murder somehow legitimate. Gopal has absorbed British ruling classes’ traditional duplicity rather well.

“The Gujarat pogroms took place after an unexplained fire on a train, which killed Hindu activists and was swiftly attributed by Modi to Islamic forces and Pakistan. Allegations remain that he deliberately prevented authorities from intervening. Contrary to claims, India’s supreme court has not issued him a “clean chit” but criticised him as a “modern-day Nero”.”

For Gopal – the “fire” is “unexplained”, not even unfortunate – or no commiseration expressed for those burned. Notwithstanding that the commission reports did not declare the fire “unexplained”, but rather suspicious. However, the suspicious reports were generated to make it appear that the burned passengers set fire to themselves – so that arson was so strongly suspected and secretly acknowledged by the anti-Hindu forces in the country and abroad – that they swung into action to pitch the blame on the “hindu” themselves. Gopal mentions allegations in a neat weave to create the impression that they were somehow not mere allegations but truths.

“Modi’s moral culpability was recognised by both Britain and the US in denying him a travel visa for several years. Britain has also been attempting, without success, to get justice for the three Britons – Saeed and Sakil Dawood, and Mohammed Aswat – who were chased, cornered and brutally killed, their bodies burned beyond recognition. Now, disgracefully, trumped by British corporate interests in India, many owned by British Indians, governmental links with Modi have been re-established. This rehabilitation is the result of hard lobbying by some Hindutva-friendly politicians and the many front organisations that operate in Britain. We are urged to focus on corporate-friendly Modi, the pogroms being a little mishap to be shrugged off.”

Gopal is at her ridiculous shamelessness best : the US/UK’s rejection of Modi somehow reinforces the guilt of Modi. Is she prepared to do the same for US/UK’s virtual rejection of Palestinian demands and accept that it proves Palestinian guilt? Or UK’s virtual clean chit to allow South American genocide criminals to move freely in UK shows their lack of guilt? Gopal claims to have been at the forefront of fighting fascism – but fails to recognize the reach, spread and power of fascism in the form of Islamism. She want to equate Islamism with Hindu reassertion – and this is where she reveals her secret agenda.

“We should note with concern that some charitable funds raised in Britain, including for the 2001 Gujarat earthquake, went to charities run by Hindu extremists who systematically foment hate. So too must we care about the “saffron pound” sent by long-distance Hindu “patriots” to fund extremism. But investigating Britain’s Hindu zealots doesn’t have the same political currency as pronouncements about getting “tough” on Islamic extremism.

A Modi victory will strengthen the arm of chauvinist forces in Britain, which have already had successes such as shutting down exhibitions, quashing caste discrimination laws, and withdrawing Royal Mail stamps. Under Modi there will be no progress on Kashmir, which will also have far-reaching violent consequences. In the face of a global resurgence of the right we must be alert to all its extremist forms. Britons committed to anti-fascism must not allow their country to abdicate morality.”

The weakest part of Gopals’ argument is however her failure to establish any strong connection between a Modi victory and negative consequences for UK home territories. Shutting down of exhibitions and withdrawal of stamps is far behind the political exigencies by which the London series bombings are related to the global fascist Islamist agenda. Hindu India has little to gain out of blackmailing a puny world player like the UK whose only influence can be exercised through its big-brother the USA. Islamists on the other hand have a lot depending on the UK and vice versa. Her most concrete argument is that of Modi will stall progress on “Kashmir”. Interestingly again, Gopal shows her real affiliations and commitments by dropping the word Jammu – and making one cause with the Islamist agenda of erasing the reality of Hindu and Buddhist Jammu and Ladakh. Since she thinks “Hindu” is against “Kashmir” she is already subscribed to the idea of an Islamist Kashmir – the dream of islamists, many of whom find a niche in her very UK – and against whom she has nothing to say. Not to speak of no Guardian article from her pen about the fascism unleashed by the valley Muslims on Hindu “Kashmiris”.

Gopals’ anti-fascism is very very selective – it only finds it in Hindu reassertion, not in Islamics, or christians, or in the actions of states in the west and its Islamist allies like the Saudis, around the globe and sometimes on their own home territories – which have amounted to and continue to be so – as fascist. So at the end of the day, her shrill cry of sky-is-falling and frantic appeal to the UK to intervene in Indian politics reveals her real motivations – serve the cause of imperialism under cover of anti-fascism – the same face used in Europe and the world since the end of WWII.

 

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Counter Thoughts -2: Pakistan should be dissolved as a nation and absorbed into India.

Posted on February 24, 2014. Filed under: Afghanistan, Antisemitism, Arab, Army, China, Christians, Communist, economics, financial crisis, Hindu, History, India, Islam, Islamic propaganda, Jihad, Kashmir, Muslims, neoimperialism, Pakistan, Politics, religion, slavery, Taleban, terrorism, UK, USA, Wahabi |

[First written almost 4 years ago: updated!]

How many nations of our times are based purely on a religion and recognized by other nations as independent nations? Only two – the Vatican City and Pakistan. Ironically they share in common some traits. Both have helped in the unravelling of the USSR but not of Communism – for it still survives behind the People’s Republic of China and is still working towards global dominance. In spite of the UK and West’s blatant support for Pakistani sadism on both Afghans and Indians, for its supposed role in overthrow of USSR – Pakistan is desperately grabbing the Chinese communist hands in gratitude for having benefited from Chinese nuclear proliferation. Pakistan showed that gratitude by dealing in stolen or robbed property – so typical of Islamism, by gifting China territory Pakistan received from its British facilitated deceptive raid mounted on Indian territories in 1948.

Both the Vatican and Pakistan have been courted by the USA in its Cold War struggles. Neither has disappointed. Both exert influence on the global politics disproportionate to their actual size, economy, military capabilities, and the capacity to contribute in any meaningful way towards a modern, knowledge based, technological and information society. Both manage to do so by manipulating their historical images as projections into the future.

But there the similarities end. The Vatican’s leadership has made amends to its historical victims, and has shown its flexibility and readiness to change with the times. It has steadfastly refused to underwrite radicalism of the theological variety [the severe castigation of the Liberation Theology for example].  This may change in the future. But the leadership of the Vatican have proved themselves consummate statesmen in the concessions and compromises that they have made while never abandoning the fundamental objective of total global ideological domination. This is an objective that would have been a crime if not from the “one and only true message”, for any other “religion” in the times when the Church ruled supreme. But now in the days of “total religious tolerance”, there is nothing wrong in having a declared agenda of “harvesting all souls” and poaching on the following of looked-down-upon religious cultures. In fact, legal and state coercive machinery in liberal states can be used to guarantee protection of any proselytizer – even someone swearing by texts that recommend putting the unrepentant unbeliever to the sword, while raising no questions as to the right of the followers of those very same religions – where they are a majority – to deny exactly those very same rights to non-co-religionsists. How tolerant Christianity can be with regards to cohabiting with Islamists, and vice versa – especially where Christians have sufficient numerical strength – was and is being shown in Sudan. But no great talk is being thrown about in the liberal western media about what is going on in Sudan and why.

Where Pakistan differs is not in its protection of organizations claiming the right to practice “Dawa” or spreading of the Islamist beliefs -in parallel to Christianist demands for the right to badmouth non-Christian religions and beliefs and “spread the light” – by any and all means possible, and where even “charity” as concrete monetary benefits is kosher in a process of buying religious allegiance that in the corporate world would be condemned as criminal bribing –  but in its total lack of statesmanship. Unlike the Vatican, the Pakistani leadership never apologizes to the victims of its Islamists, never acknowledges that it has nurtured Jihadis in its madrassahs, never concedes to modernization in education and social practices, never really allows any land reforms or dismantling of feudal exploitation in its backyard.

Pakistan is basically an anachronism, a nation whose only foundational claim for identity is a religion – in a historical period where the world is leaving behind, exclusive and historical claim based religions. Moreover, that religion is not even unique to the country – it is shared by a host of other nations, some of whom have louder and more well established claims of being the centre for that religion. So Pakistan is based on a type of ideology increasingly irrelevant globally as national foundation, and moreover on an ideology based identity shared with other “nations” – and therefore has no real claims of distinction from other nations. It cannot look at history and culture, for in spite of the best sadistic efforts of generations of  “mullahs” – elements of pre-Islamic cultures lie firmly interwoven in the national fabric, and those elements are shared by its imagined nemesis – India. In fact the pre-Islamic cultural element proved so strong that a part of it broke away in reaction in 1971 as Bangladesh.

So now Pakistan finds itself in a terrible dilemma. To strengthen and give uniqueness to its national foundation, it has to become more Islamic than “others”. Becoming more Islamic means more and more unquestioning obedience to a strict and literal interpretation of the core texts. That in turns means more Jihad with violent means which accelerates the competition between the ruling feudal elite, the army, the mullahs, the commons, the militants – to become “purer” than the others. That means an almost perpetual state of national Jihad. Purer Islam can only be maintained by preventing modernization – in education, productivity, technology and above all the questing mindset. Which means Pakistan will become more and more dependent on largesse from interested external sources and be a drain on the global economy as the sources would spread the cost around.

So the West and the global community should perhaps start thinking of dissolving the entity called Pakistan. Here are the brief reasons :

(1) Dissolving Pakistan saves the West (and therefore the world economy )a huge amount of money and resources needed to keep the state afloat, and a total drain, because none of that capital goes into productive capacities.

(2) Even though the Chinese are now playing second fiddle to the West, it is uncannily similar to the Ribbentrop-Molotov handshake where both sides appear to be buying time. Eventually, Russia and China could come together with Iran (or whatever is left of it even if a so-called revolutionary liberalization and democratization takes place there under non-theologians) to which the CAR will lean. As long as Pakistan remains an independent entity, it can play the prostitute and threaten to kiss the higher bidder or the one more willing to pay.  That is both a security risk and a potential disaster, if everything given to Pakistan lands up in Russian, Iranian or Chinese hands and the West’s presence is virtually terminated in the Afghan-Pakistan frontier. Dissolving Pakistan takes away this worry.

(3)  Dissolving Pakistan and putting up new independent states in its place actually creates new multiple centres where Jihad can be protected and nurtured. One Pakistan becomes many and the western problem multiplies. One of the best bets is to allow India to absorb the populations and the territories.   India is a growing economy which can absorb the costs. It has the capability and the will to manage multicultural groups and religious animosities. Culturally Indians of the western part of the country will be closer to the Pakistanis across the border [Punjab for example shares the language across the border in spite of the state sponsorship of Urdu] compared to any other external ethnicity or country. Moreover the costs of developing infrastructure and the economy or carrying out necessary social reforms will be borne on Indian shoulders and not on the west.

(4) As the price for non-intervention in the absorption, the West could extract concessions from India that it will have assured access and facilities to reach the CAR through channels and routes maintained and developed through Pakistani territories connecting the Karakorum Highway and other CAR approach routes.

(5) The Taliban lose their foster home, and are buffered off from the crucial supply routes of Karakorums and the Arabian Sea. The so-called Kashmir problem vanishes as the Pakistani military and ISI mechanism to foment terrorists inside India vanishes.  So one of the greatest excuses for maintaining Jihad from the Pakistani side, vanishes. With dissolution of Pakistan, one of the persistent Pakistani revivalist jihad trends that periodically and insistently reappears in Bangladesh, gets cut from its roots – leaving only Saudi Arabia and other Gulf states and elements from Malaysia as remnant patrons.

(6) India can and should promise land reforms, and redistribution of concentrated big-landholding from Pakistan’s obnoxious feudal lords and the military upper echelons who are either created landlords as rewards or come from the feudal network itself – to landless and marginal farmers of Pakistan. These are the same people who are exploited ruthlessly, often sexually and through slavery, by the Pakistani elite in an obvious extension of the worst aspects of casteism, but on which no Christian or western liberal intelligentsia will comment upon as it shows Islam in a bad-light compared to eminently much more bashable “Hindu”.

If it is any consolation, MacArthur broke the Japanese feudal class’s back to an extent through land-reforms, in post war Japan. Moreover all the off-shore money laundering units that UK maintains for complete deniability from its colonial days can still harness and will definitely attract Pakistani Islamist and feudal military elite’s looted capital for parking on the prospect of imminent fall before Indian troops, and to play with for financial speculative profits and bonuses by the “city” bosses. That in itself should convince the UK and its ally across the pond, to allow the “fall” to happen.

India, because of linguistic and unique cultural history, will remain firmly in western and specifically the Anglo-Saxon or Atlanticist orbit for generations to come. There are sufficient fissures in the Indian ruling class for the west to exploit and protect western interests.

It is worth a try – at least the largest source for generating terror of the Jihadi and allied kind (through international crime and other non-religious or ethnic militancy) will be effectively liquidated. At one stroke West no longer has to face Islamist terror, pay for upkeep of Jihad, and instead can profit from a growing economy which bears all the costs, together with an alternate route to get closer to tantalizing natural resources to be looted in Central Asia and keep a nervous eye to the age-old threat – Russia! After all, the greatest threats come from those shared common ideological roots, and who are well-versed as brothers from the same family school in the tactics of robber imperialism that originated in “greater” Europe!

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CounterThoughts-1 : India’s failure in Bangladesh is a failure to understand Islam.

Posted on January 18, 2014. Filed under: Afghanistan, Arab, Bangladesh, Bengal, China, Communist, Delhi, Hindu, History, India, Indian National Congress, Islam, Islamic propaganda, Jihad, Kashmir, Left, Maoism, Muslims, neoimperialism, Nuclear, Pakistan, Politics, rape, religion, Russia, Salafi, Saudi, Sunni, Taleban, terrorism, UK, USA, Wahabi |

It is almost six years since I started writing on this blog. As with most of my intellectual forays, it was to search for root causes to phenomena on which people seem to be talking from belief, bias, preconception and conscious or subconscious agenda, and on which I seemed to find no answers of my own yet.

Six years later, and a myriad interactions with ideological friends and foes or the merely non-committed, desperately trying to appear neutral middle-roaders, I feel that the task is not only to understand but also to try and share what I have felt to be the way forward while trying to understand.

However, I should stress that I do not support the idea of final answers and incontrovertible truths. More of that later, and I will try to explain why I think so. I am not demanding or claiming that others should think like me, or that what I say or think is important. But it is a deep seated, slowly maturing urge over the years to think aloud, to borrow the cliché. What do I expect out of it? A myriad small sparks, not the incinerating brilliance of a nuclear device, but the small, fragile, light of the primitive oil lamps, or the hopeful glowing embers of the evening fires of cooking of the first human settlements.

I am starting off this sequence with a topic that appears to hog the Indian subcontinental discourse for some time (apart from supposed uniqueness of Indian propensity to rape, or supposed waiting global disaster of a Modi led “saffron” resurgence, or the glowing future of a post NATO Afghanistan, and the continuously improving civilizational status of Pakistan) – namely, the recent elections in Bangladesh.

My thoughts on Bangladesh and its society has been laid out on this blog before. So I will only briefly touch and summarize.

Bangladesh was formed in 1971 as a result of an intra-elite factional contest for power over the Islamist movement that had managed in 1947 to use tactical violence, British covert support, and Delhi-Uttar-Pradesh-Gujarat based axis of the Indian Congress’s fear of the more populous two ends of the Gangetic plains – Punjab and Bengal’s long tradition of independent counter-Delhi political undercurrent.

For the Islamist, they needed a base in which they could nurture jihad and hopefully accumulate the resources for a future “final solution” of getting rid of all Kaffir on the subcontinent, and as many mullahs openly express – more openly in Taliban land fertilized by decades of Saudi funding and tacit support from the UK and the USA through their islamist allies in power in Pakistan. Pakistan was a good starting point for their agenda, as they felt that the liberalizing, modernizing, educating world of the Indian Hindu would eventually open up Islamic society beyond mullah sadistic control.

For the British, smarting under the loss of their global dominance to the Americans, Pakistan would be boots on the ground for British interests. Such interests would include long term hope of reviving sole control over Indian Ocean ring, use American fear of Soviet expansion to simultaneously get the USA involved in regional wars of attrition so over the that long term Americans would be weakened and hated sufficiently to leave the field open again for the British, while at the same time prevent modernization, liberalization and resurgence of cultural identities that the British had hated out of racial, religious and perhaps a bit of underlying twisted obsession with the darker side of human nature.  One of the foremost targets of British hatred was anything to do with the “Hindu”. It was the “Hindu” they saw as the elusive system which sourced resistance to imperialist subjugation where as the supposedly more virulent and “martial” Islam quickly turned bootlickers. For the British – the Congress was “Hindu”, “Sanskrit” was Hindu, Hindu temple and architecture was ugly compared to the seductive feminine curves of the “domes” of Islam, Hindu texts, knowledge base and culture represented the apotheosis of all that was supposedly, pure, Christian and “white”.  The rump state of India that was left after 1947, was still “Hindu” and the galling reminder that the Hindu failed to “convert” to submission to British claims of supremacy. Thus Pakistan, in its western and eastern ends would remain the best chance to gall India into the future, and be hopefully bases of jihadism if not outright British comeback – that will continue to bleed “Hindu” India. At least that was perhaps the hope anyway.

Where the British failed was their belief in their own propaganda, invented out of a necessity to play intra-Islam factionalism to subdue the Ottomans by raising the Wahabi-Saud jihad – that somehow intra-Islamic factional fight for dominance represented the non-monolithic nature of Islam. Islam being actually a cover for blatant imperialism, every regional power within a broader spectrum of Islamic following, will try to become the centre of that imperialist claim – so that they can then use the religious imperialist authority enshrined within Islam – to mobilize the total resources of global reach of Islam for their own individual regional power centre benefit. This has been the history of the Islamic politics right from its inception.

 

Contrary to western misrepresentation, this internal drive to become the supreme imperialist claiming the loyalty and support of all Muslims behind their power hunger, leading to inter-regional fights, does not represent any actual deviation from the core genocidic, culture erasing, enslaving agenda of Islam – where it concerns the as yet non-Muslim.

Now to understand Bangladeshi politics, this above understanding is crucial. The Awami League split from the Muslim League of Jinnah, not out of secular or non-Islamist core drives – but as power seeking movement that wanted the fruits of the partition of 1947, the control over the land and in more mundane terms, the wealth, property and women of the Hindu’s of eastern Pakistan and dominance over the whole of Pakistani state structure.  The greater contiguity and inter-mingling of non-Muslim motifs and memes and the relatively later entry of Islam into the area historically, compared to the western end of India, implied a difficult task ahead for “eastern” Islamists. There were spontaneous popular movements influenced by the remnant secular, liberal and modernizing influences of pre-Partition Hindu-presence [the relative strengths were roughly 45/50-55/50 at the end of a disputed and allegedly biased-in-favour-of-the-Muslim in the last census  before Partition], which was seized upon shrewdly and tactically by the Awami League leadership under Mujibur Rehman. But the fact is often forgotten that Mujibur started his political life as a student activist for the Muslim League in Calcutta, under patronage of Suhrawardy – the architect of government supervised and protected pogrom on Calcutta Hindus that led to the notorious pre-Partition massacres.

Independence for Bangladesh was therefore just a manifestation of the intra-Islamic fight within Islamic imperialism for monopoly of the imperialist claim, it no way represents any compromise at any fundamental level with the commitment to jihadist clearing of non-Muslim cultures, seizing their property and resources and enslaving their women. It would be natural to expect that after the formal separation of power and independence for Bangladesh was obtained by necessary tactical pretension by future leadership of Bangladesh to get Indian and global support – that the core of this political movement would quickly reassert its fundamental drive by getting rid of all symbols and structures that they saw as being tainted by the need to compromise even tactically to “Hindus” or non-muslim sympathetic powers. Mujibur was the most blatant symbol of this and therefore he had to be  made an example of. Note that elements of the core of Awami League and the military which had apparently sided with the “liberation movement” collaborated in the bloodshed.

Since, Bangladesh has consistently seen expulsion and genocide of remnant Hindus, looting of their property, rape and abduction and forced conversion of their women. Islamic atrocities are also typical in the deliberate psychological cruelty or sado-masochistic practices involved – for example it is not enough to simply kill the kaffir, but make it horrific by torture of the most inventive imagination, not only rape but rape before a father or a husband and forcing them to watch – intended to not only cause psychological trauma, but also to burn into the helpless men their emasculation and ineffectiveness. This is an extremely sophisticated grasp over the psychology of coercion, ans shows that the mullah is a highly trained and conditioned psychological warrior who has almost no sense of guilt or empathy where it concerns unleashing the more twisted form of sado-masochistic tendencies in the human.

The recent elections, showing widespread torture, rape, genocide of Hindus as an aftermath, in which elements of both the supposedly winning “secular” Awami League, as well as the BNP and Jamaat combination participated – shows that nothing really has changed from the early days of Islam in that zone. Mymensingh Gitika, a collection of medieval folk tales in verse forms from a region in Bangladesh – tells the story of a Hindu housewife being forced to pleasure a Qazi. Whether a faction loses or wins, be it Awami League or BNP or Jamaat – Islamists would go out to rape Hindu women, torch their houses, and loot their belongings, be it to celebrate a win , or to grieve over a loss.

Bangladeshi core thinking is reflected in the blatant statement of academics of Jehangirnagar university (a deliberate naming done to emphasize the Mughal association, from the Mughal name given to the then town, over the more ancient Dhaka-Vikramanipur – having therefore Hindu connotations) aspiring for an unbroken new Mughalistan carved out of Northern India stretching from Punjab and Pakistan over the Gangetic Valley all he way to Bangladesh and hopefully even what is now North-Eastern India.  Academics and “intelligentsia” of Bangladesh, openly discuss on media and TV shows, the desirability of destabilizing the North-East India so that eventually it gets detached from India and become ripe for Bangladeshi and “Islamic” expansion.

It is in the interest of the core drivers of Bangladeshi society – to preserve elements of Islamist jihadism. Over the years, Saudi and UK based funding sources have developed an extensive network of madrasshas and other institutional means of preaching the Arabic, Sunni-Wahabi views, and the result has been the increasing mass-presence of younger people in extremism, and obvious support enjoyed by the organizations like Hifazat whose members have played an increasingly visibly public as well as militant role.

Indira Gandhi scored a tactical brilliance in 1971, but a strategic blunder when she helped an independent Bangladesh to form. This independent nation immediately showed its fangs of islamism, has continued to expel Hindus, abduct rape and enslave Hindu women, and welcomed all possible transnational anti-India and anti-Hindu forces. As and when Pakistan falls, this nation will provide an alternative base for jihadis to retsart their movement.

I know that many have disagreed with me on this, but I still think, that in 1971, India should have raised the stakes by tantalizing the “west” with supporting Bangladeshi independence, but prepared to compromise if allowed to conquer and re-incorporate the northern “Pakistani occupied Kashmir”, hold on to the thin corridor to Rawalpindi up to the hills of the Swat, and extract a land corridor through Chittagong in the east to the sea. Impose demilitarization of east Pakistan on the formal logic of ensuring that Bengalis were not going to be subjected to Pakistani military atrocities, and guarantee autonomy within Pakistan.  End of all manipulations by China, USA and the UK and their support for the violently sadistic societies and mullahs of jihad in both ends of Pakistan. The Indian naval presence on both sides of the mouth of the delta and demilitarization would ensure the prevention of Pakistani military presence for ever to repeat the type sex-alavery and torture camps that they ran in 1971, and end of Chinese imperialist expansion schemes and their consequent inputs in genocide on subcontinental soil. End of Karakorum highway being lucrative for geo-political sadism and an alternative and peaceful land network to central Asia, connecting to India the more liberalizable northern Afghanistan, Central Asian Republics bypassing the Pakistani/Gulf/Saudi proximity and mullahfied jihadi societies of Southern Afghanistan and starving them of the economic flow that they now hog and use to support jihad.

It sounds too cynical, too “reverse-imperialist”, “safffron-revivalist”? We have seen most of the previous liberalizing conquests. They have only enhanced the blatantly cynical, racist, and sadistic existing imperialistic implementations of the Abrahamic cults. Why not a counter offensive that has proven its secular, liberal and modernizing credentials?

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Sayedee’s Jamaat-e-Islami shows how Islam actually spread in India or for that matter in Arabia too

Posted on March 3, 2013. Filed under: Arab, Bangladesh, Bengal, Hindu, Historians with political agenda, History, India, Islam, Islamic propaganda, Jihad, Left, Pakistan, Politics, rape, religion, Saudi, Shahbag, Sunni, Taleban, terrorism, UK, Wahabi |

 What Jamaat-e-Islami of Bangladesh is doing in collaboration with other sharia-fascist Islamist groups is being dubbed by the media as merely being Pakistani agents, or trying to complete what Pakistan failed to do in 1971. There are two reasons or rather compulsions behind this media or even mainstream “secular”
political parties.

The first one is the fear in parties like Awami League stemming from the uncertainty of not really knowing how much of covert Islamist sympathy lies within their own ranks, or in the state machinery, or in the police and armed wings. Then there is also the fear of what pressures might be applied by external forces which no regime of Bangladesh can afford to displease.  A possible spectrum of such forces can perhaps be hypothesized as the covert state wings of UK, USA and KSA. Islamic leaders, or political  and military leaders from Islamic nations on the subcontinent – typically get immediate shelter in one of three countries when things get too hot in their native land and in anticipation of placing them back in their proper “roles” once things cool down – UK and KSA primarily, and USA secondarily. The eldest son of the current opposition leader has been “recuperating” quietly in UK ever since he went there for treatment after suffering health problems while in custody in Bangladesh under corruption charges. We can hear nothing, not even a murmur, from the anti-corruption agencies in Bangladesh over this – even though we do hear murmurs about the other son who is sheltered in Singapore. Another leader of the “interim-caretaker-government” is sheltered on the island too, and nothing is heard of him even though the opposition makes noises from time to time (not very loudly though). Musharraf has sheltered on the island too.

United Kingdom was instrumental in creating the Islamist problem on the subcontinent as part of a consistent and premeditated political programme of subverting Indian society, and there is some indication that the British state machinery had set the task of outlining separatist Islam based territorial and political units – to Islamic civil servants in the Indian administrative services as early as 1934.  Then the remarkably successful British Indian intelligence service, which penetrated almost each and every anti-Britsh peaceful or covert political groups, apparently failed completely in anticipating how demobilized Muslim soldiers of British Indian Army were being recruited by the Muslim League to train jihadi gangs as part of a planned pogrom and genocide move to be unleashed in the infamous “Direct Action Day”. The Partition violence was orchestrated to a very large extent from within resources ultimately traceable to the British Indian army (demobilized soldiers) and administration.

Thus it might actually be in the interest of sections of political and covert intelligence wings of both UK and KSA, not to allow the violent Islamist factions in Bangladesh (and in Pakistan) to be completely destroyed, as these may appear to be valuable destabilizing assets for future manipulation of subcontinental politics. If Awami League moves to the extent of destroying these assets, their leaders may suddenly find themselves assassinated or coups mounted.

The other reason, potentially, is the awareness that what Jamaat is doing – is actually consistently within the ambit of Islamism, and very much practised and used as precedence from the founding days of Islam. Thus countering the Jamaat is not possible from the Islamic religious angle. For every supposed “peaceful conversion” verse in the Quran, there are many more in the ahadith that makes deceptive, violent and genocidic jihad on the non-Muslim the norm.

That Jamaat is carrying out an Islamic programme is clear in the way it is actually repeating the Islamic jihadi meme for non-muslims on each and every excuse on which violence can be mounted, even if officially the call by them was simply to protest against the hanging order on Sayedee.

(1) In Chittagong, Jamaati Islamists attacked Hindu majority localities at Jaldi union of Banshkhali upazila and set fire to a Buddhist temple.(2) Jamaat members also burned houses at Dhopapara and Mohajonpara and attacked people with sticks, iron rods and sharp weapons.

(3) The rioters also burned three shops belonging to Hindus at Kaliash union of Satkania upazila.

(4) Members of Jamaat-e-Islami and its student wing Islami Chhatra Shibir attacked a temple and business establishments belonging to Hindus at Bhelkobazar in Sundarganj upazila of Gaibandha district.

(5) Rioters also vandalised some houses in Shovaganj union.

(6) Vandalism, arson and looting took place in temples, houses and business establishments of Hindus in Sylhet, Rangpur, Thakurgaon, Laxmipur and Chapainawabganj.

(7) Attackers had vandalised the central Kali temple at Mithapukur upazila in Rangpur and another at Kansat in Chapainawabganj.

Jamaat is indeed following in the same order of politics of violent provocation, and using legitimate retribution from the victim side as the excuse to increase the level of violence in a bid to extract totalitarian state power – that was laid down in the early battles and campaigns of the founding of the religion in northern Arabia, targeting deceptively, by ambush, by flouting of all then prevalent code of conduct of war,  by rape, genocide, and again betrayal of the basic human values.

As expected, while Islamist march in violent demand of action against the Shahbag youth in Kolkata, the “progressiveness” capital of India under watchful protection of the state police [that which also maintains watchful protection of Islamist and jihadi campaigns in Hindu villages along the border with Bangladesh on the Indian side], no protests or marches or sit-ins have happened from the left and secular brandholders of the state. After all, there could be much higher than allowed to be known – electoral and financial benefits from the Muslim population in the state.

What is happening in India and the neighbouring Muslim states – is a repeat, and therefore revealing of actual totalitarianist strategies by which Islam originally spread on the subcontinent. It is just a renewed attempt after gathering the strength that was needed to make the move – recovering from the losses of defeat at the hands of European imperialism, and pretension of submission and alliance with the west.

Ending with a full list of  the 20 charges against Sayedee for a sample of those activities reported and could be supported by witnesses : many others could not make it to the courts because of the successful delay in the trial for 40 years, by which time many witnesses had died or “vanished” when the Jamaat was rehabilitated under international and military-dictatorship patronage.

1. On May 4, 1971, Delawar Hossain Sayedee as a member of Peace (Shanti) Committee carried secret information to the Pakistan army about a gathering of a group of people behind the Madhya Masimpur bus-stand under Pirojpur Sadar and took the army to the spot. The army killed 20 unnamed people by firing.

2. On May 4, 1971, Sayedee along with his accomplices accompanied by the Pakistan army looted belongings of members of the Hindu community living in Masimpur Hindu Para under Pirojpur Sadar. They also set the houses of Hindus alight and opened fire on the scared people, who started fleeing the scene, killing 13 people.

3. On May 4, 1971, Sayedee led a team of the Pakistan army to Masimpur Hindu Para, where the team looted goods from the houses of two members of the Hindu community — Monindra Nath Mistri and Suresh Chandra Mondol — and destroyed their houses by setting them on fire. Sayedee also directlytook part in the large-scale destruction by setting fire to the roadside houses of villages Kalibari, Masimpur, Palpara, Sikarpur, Razarhat, Kukarpara, Dumur Tola, Kalamtola, Nawabpur, Alamkuthi, Dhukigathi, Parerha and Chinrakhali.

4. On May 4, 1971, Sayedee and his accomplices, accompanied by the Pakistani army looted the houses of members of the Hindu community and opened fire indiscriminately on them in front of Dhopa Bari and behind the LGED Building in Pirojpur, leaving four persons killed.

5. Sayedee declared publicly to arrest Saif Mizanur Rahman, then deputy magistrate of Pirojpur Sub-division, when the magistrate organised a Sarbo Dalio Sangram Parishad to inspire people to join the Liberation War. On May 5, 1971, Sayedee along with his associate Monnaf (now deceased), a member of Peace (Shanti) Committee, accompanied by the Pakistan army picked up Saif from the hospital where he was hiding and took him to the bank of the Baleshwar river. On the same date and time, Foyezur Rahman Ahmed, sub-divisional police officer, and Abdur Razzak (SDO in charge of Pirojpur), were also arrested from their workplaces and taken to the river bank. Sayedee as a member of the killer squad was present there and all three government officials were gunned down. Their bodies were thrown into the river Baleshwar. Sayedee directly participated and abetted in the acts of abduction and killing of those three officers.

6. On May 7, 1971, Sayedee identified the houses and shops of Bangalees belonging to the Awami League, Hindu community and supporters of the Liberation War at Parerhat Bazar under Pirojpur Sadar. Sayedee as one of the perpetrators raided those shops and houses and looted valuables, including 22 seers of gold and silver from the shop of one Makhanlal Saha.

7. On May 8, 1971, Sayedee led a team of the Pakistan army to the house of Nurul Islam Khan, where he identified Nurul Islam as an Awami League leader and his son Shahidul Islam Selim as a freedom-fighter to the army. Sayedee then detained Nurul Islam and handed him to the army, which tortured Nurul Islam. His house was then looted and finally set on fire.

8. On May 8, 1971, Sayedee and his accomplices accompanied by the Pakistan army raided the house of one Manik Posari at Chitholia under Pirojpur Sadar and caught his brother Mofizuddin and one Ibrahim. Sayedee’s accomplices then burnt five houses there. On the way to the Pakistani army’s camp, Sayedee instigated the members of the occupation force to kill Ibrahim by gunshot and dump his body near a bridge. On the other hand, Mofiz was taken to the army camp and tortured. Sayedee directly participated in the abduction, murder and persecution of the victims.

9. On June 2, 1971, armed associates of Sayedee under his leadership and accompanied by the Pakistani army raided the house of one Abdul Halim Babul at Nolbunia under Indurkani Police Station and looted valuables from Halim’s house. The team then reduced the house to ashes.

10. On June 2, 1971, Sayedee’s armed associates under his leadership and accompanied by the Pakistan army burnt 25 houses of a Hindu Para in Umedpur village under Indurkani Police Station. At one stage, a victim, Bisabali, was tied to a coconut tree and was shot dead by Sayedee’s accomplice.

11. On June 2, 1971, Sayedee led a team of Peace (Shanti) Committee members, accompanied by the Pakistani army, to raid the house of Mahbubul Alam Howlader (freedom-fighter) of Tengra Khali village under Indurkani Police Station. Sayedee and the team then detained Mahbubul’s elder brother Abdul Mazid Howlader and tortured him, and looted cash money, jewellery and other valuables from the house.

12. One day a group comprising 15-20 armed accomplices of Sayedee under his leadership entered the Hindu Para of Parerh at Bazar under Pirojpur Sadar and captured 14 Hindus, who were all supporters of Bangladesh’s independence. The fourteen were then tied with a single rope and dragged to Pirojpur and handed over to Pakistani soldiers, who killed them. Their bodies were thrown into the river.

13. One night, about 2 to 3 months after the war commenced, some members of Peace Committee under Sayedee’s leadership accompanied by the Pakistan army raided the house of Azhar Ali of Nalbunia village under Pirojpur Sadar Police Station. They then caught and tortured Azahar Ali and his son Shaheb Ali. The team then abducted Shaheb Ali and ultimately he was taken to Pirojpur and killed.

14. During the final stages of the war, Sayedee one morning led a team of Razakar Bahini consisting of 50 to 60 Razakars, into attacking the Hindu Para of Hoglabunia under Pirojpur Sadar. Seeing the attackers, the Hindus managed to flee but one Shefali Gharami failed to do that. Some members of Razakar Bahini entered her room and raped her. Being the leader of the team, Sayedee did not prevent them from committing rape upon her. Sayedee and the members of his team also set fire to the dwelling houses of the Hindu Para.

15. During the last part of the war, Sayedee led 15 to 20 armed Razakars who entered the Hoglabunia village under Pirojpur Sadar Police Station and caught 10 members of the Hindu faith. The attackers then tied all the members of Hindu community with a single rope, dragged them to Pirojpur and handed them over to the Pakistani army. They were all killed and their bodies were dumped into the river.

16. In the course of the Liberation War, Sayedee led a group of 10-12 armed Razakars and Peace Committee members, which surrounded the house of Gouranga Saha of Parerhat Bandar under Pirojpur Sadar. Subsequently, Sayedee and the others abducted three women and handed them over to the Pakistan army at Pirojpur where they were confined and raped for three days before being released.

17. During the Liberation War, Sayedee along with other armed Razakars kept Bipod Saha’s daughter Vanu Saha confined to Bipod Saha’s house at Parerhat under Pirojpur Sadar Police Station and regularly used to go there to rape her.

18. During the Liberation War, one Bhagirothi used to work in the camp of the Pakistan army. One day, after a fight with the freedom fighters, and at the instance of Sayedee, Bhagirothi was charged with passing information to the freedom fighters and killed.

19. During the war, Sayedee, being a member of Razakar Bahini and exercising his influence over the Hindu community of Pirojpur, converted 100-150 Hindus of Parerhat and other villages and compelled them to go to the mosque to offer prayers.

20. On a day at the end of November 1971, Sayedee got information that thousands of people were fleeing to India in order to save their lives. A group of 10-12 armed members of the Razakar Bahini, under Sayedee’s leadership, then attacked the houses of Talukdar Bari at Indurkani village and detained a total of 85 persons and looted goods from there. Of them, all but 10-12 persons were released in exchange for bribes negotiated by Fazlul Huq, a member of the Razakar Bahini. Male persons were tortured and female persons were raped by Pakistan soldiers deployed in the camp.

[Source : http://www.thedailystar.net/suppliments/charges_sayedee.pdf ]

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How Islam came to India and why now it needs to go from India -14 : removal of capital from the Indian economy under Islam

Posted on March 2, 2013. Filed under: Afghanistan, Arab, Army, economics, economy, Hindu, Historians with political agenda, History, India, Islam, Islamic propaganda, Jihad, Kashmir, Left, Muslims, neoimperialism, Ottoman, Politics, rape, religion, Roman, Russia, Salafi, Saudi, Sunni, Taleban |

[authors note :  posting on the theme that started the blog, after a long time. This item in the original series was drafted a couple of years go. But I realized that this portion may take up several blog-size posts, rather than one. Workload is heavy so – this sequence might come hence irregularly, but I am serious about taking up laying out the economic consequence of Islamic dominance on India. So please be patient.]

Removal of capital from the Indian economy by Muslims took place directly under three major forms (1) repeated invasions amounting or not amounting to permanent acquisition of territory with specific removal of capital in kind in the form of looted bullion and other valuables, as well as removal of human capital in the form of skilled and unskilled labour, and the basic reproductive unit for human labour, women, all as enslaved and exported commodity out of India, (2) extraction of capital by settled Muslim elite from the Indian economy for hoarding, and funding luxuries originating outside of India meant for pure consumption with no reinvestment or economic input into the local market (3) subsidizing religious activities primarily benefiting foreign Muslim countries and economies (4) Islam’s essential economic understanding amounting to only the desert-economy of Arabia and a complete failure to understand more sophisticated economies as reflected in the Muslim’s disastrous state interventions in the Indian market – also removed capital by impeding creation of value and growth and ultimately consumption and destroying already accumulated capital.

The indirect removal of capital was mainly under five forms (1) ruining and utterly destituting the basic producers of the economy, and extracting almost all surplus for personal consumption thereby preventing reinvestment and ultimately reducing total capital (2) continued and vastly increasing expenditure on military hardware and “software” such as horses imported from outside of India (3) destroying the non-Muslim intellectual classes and pre-Islamic centres of education that had promoted a wide variety of research into science and technology   and substituting this by theological seminaries run by fundamentalist Muslim clergy usually imported from Islamic heartland in the middle east and whose qualifications usually did not rise beyond a strict Wahabi or Salafi interpretation of the Islamic religious texts learned by rote (4) institutionalization of endemic corruption and system losses that increased the cost of capital, and thereby its ultimate devaluation (5) Sadistic and violent Islamic military religious policy aimed at subjugation of the non-Muslim populations ultimately forcing productive social units off the land and the economy into forests or rugged badlands from where they either carried out military struggles [raising the cost of administration and expending capital on maintaining ever-increasing armed forces on the part of the Islamic administration] or engage in low-surplus marginal productions and economies.

removal of material capital through repeated invasions

Accurate estimates of capital removed by Islamic invaders are very difficult to arrive at, mainly because of lack “undisputed records” of “looting” and amounts. Most surviving records of looting and shipping of loot back to the respective power centres of the raiding armies, are naturally, from side of the raiding armies  themselves or from subsequent chroniclers who draw upon or claim to draw upon earlier, relevant, and contemporary Islamic sources. As in the case all over the world, although historians try to shout a lot about absence of records of “trauma” on the part of the victims, who are not necessarily known to be illiterate, there is a persistent pattern of lack of such records, and we consistently find such records only from the “winners”. Logically thinking, such a situation is most natural to expect – a “traumatized” society is most unlikely to find time and resources to devote to keeping records “reliable” enough for modern professional historians with their highly selective and opportunistic use of logic in favour of hidden or sometimes not so hidden political agenda or political/academic patronage from interested regimes. Such a society is more likely to be obsessed about survival.

If we use modern, more closely observed from various sources, “history” of invasions by hostile regimes into an area, especially invasions that are also associated strongly with a particular hegemonistic ideology – we see certain persistent patterns – (1) specifically targeting the intellectuals [and try and eliminate them physically altogether] of the invaded society (2) destroy or suppress circulation of records, books, and other archival material of the invaded society (3) disrupt communication by actively discouraging native languages and imposing the languages preferred by the invaders (4) removal of capital resources from the invaded society (5) almost always a systematic programme of ethnic cleansing through genocide, a state sponsored regime of rape or enforced prostitution of the women of the invaded society – [which for very obvious physical reasons, targets more the women of the elite of the invaded society, and a section more likely to be a second line of repository of cultural heritage, or knowledge] thereby achieving two invader objectives in one stroke – removal of reproductive resources from the invaded society and increasing reproductive resources of the invader.  This is what happened under the Nazis, and under units of the Red Army as retribution for the activities of the Nazis when they overran Germany in the final phases of WWII, under the Imperial Japanese army in South East Asia, Korea and China [there are indications that Bose’s INA had come to an agreement with the Japanese Army command that such activities will not be carried out in their joint march towards the Indian border, and a recent interview on the Delhi based news channel NDTV reported eye-witness accounts from a Naga dignitary of the period – that in spite of what the British administration had tried to say, the Japanese occupation forces never “used” Naga women the way the British officers were habitually prone to do], and then by US army units stationed in Japan after the capitulation of the latter, with similar patterns repeated in the wars between the African nations and regional-ethnic conflicts, in the persistent accusations [disputed hotly by historians] of such practices by the Pakistani army in its various operations in the subcontinent, [the British army’s record in India during the Raj appear to be increasingly coming under the cloud in this regard].

If we extend the modern experience to the “historical” period, we can see, that it is consistent with records of the Roman empire, or the Persian, Parthian, Egyptian, Chinese, empires. Historians appear to have no problems in accepting the claims of the Spanish or the Portuguese about the Latin Americas, even though hardly anything survives that can hold up to historian’s claimed level of reliability from the side of the “victims”. Similarly, hardly anything survives of records of trauma of the  various Italian groups subjugated by the Romans, not all of whom were illiterates (e.g. Etruscans),  or of the various Germanic and Celtic tribes of Europe, but historians appear to have no problems with the Roman records of claims of ethnic cleansing, torture, destruction, looting or organized rape and enslavement. There are hardly any historian voices trying to say that the records of repression on the Jews as claimed in Roman texts by Roman authors were propaganda, since nothing much exists from contemporary Jewish sources [ the most famous one, that by Josephus, can also become suspect as he was being patronized by the Romans at the time of his wrtings – and he is not very sympathetic to the Jewish cause either]. Historians even quote figures of dead, slaughtered, raped, straight from the Roman texts.

The only exception in this general pattern of historians’ acceptance of records of repression by an invading regime is that applied to Islamic armies into the Indian subcontinent, where all their records of repression are demanded to be treated as false and propaganda for glorification.

We will start with trying to get an idea of the amounts involved in the loot by the Islamic armies removed from India.

Muhammad bin Qasim [C.E 711-713 – the first Islamic record of a relatively successful invasion] Besides the treasure collected from the various forts of the Sindhi King, worship rights of Hindus were allowed only in exchange of pilgrim tax, jiziyah and other similar cesses. The campaign expenses came to 60 thousand silver dirhams and Hajjaj paid to the Caliph 120 thousand dirhams. In Muhammad bin Qasim’s administration of the conquered territories the principal sources of revenue were the jiziyah and the land-tax. The Chachnama speaks of other taxes levied upon the cultivators such as the baj and ushari. The collection of jiziyah was considered a political as well as a religious duty, and was always exacted “with vigour and punctuality, and frequently with insult”. The native population had to feed every Muslim traveller for three days and nights and had to submit to many other humiliations which are mentioned by Muslim historians.

Multan (Punjab) “…He then crossed the Biyas, and went towards Multan… Muhammad destroyed the water-course; upon which the inhabitants, oppressed with thirst, surrendered at discretion. He massacred the men capable of bearing arms, but the children were taken captive, as well as the ministers of the temple, to the number of six thousand. The Muslamans found there much gold in a chamber ten cubits long by eight broad, and there was an aperture above, through which the gold was poured into the chamber…” (Futuhul-Buldan  of Ahmad bin Yahya bin Jabir,  aka  al-Biladuri).
Multan (Punjab) “Then all the great and principal inhabitants of the city assembled together, and silver to the weight of sixty thousand dirams was distributed and every horseman got a share of four hundred dirams weight. After this, Muhammad Qasim said that some plan should be devised for realizing the money to be sent to the Khalifa. He was pondering over this, when suddenly a Brahman came and said, ‘Heathenism is now at an end, the temples are thrown down, the world has received the light of Islam, and mosques are built instead of idol temples. I have heard from the elders of Multan that in ancient times there was a chief in this city whose name was Jibawin, and who was a descendant of the Rai of Kashmir. He was a Brahman and a monk, he strictly followed his religion, and always occupied his time in worshipping idols. When his treasures exceeded all limits and computation, he made a reservoir on the eastern side of Multan, which was hundred yards square. In the middle of it he built a temple fifty yards square, and he made a chamber in which he concealed forty copper jars each of which was filled with African gold dust. A treasure of three hundred and thirty mans of gold was buried there. Over it there is an idol made of red gold, and trees are planted round the reservoir.’ It is related by historians, on the authority of ‘Ali bin Muhammad who had heard it from Abu Muhammad Hindui that Muhammad Qasim arose and with his counsellors, guards and attendants, went to the temple. He saw there an idol made of gold, and its two eye were bright red rubies……Muhammad Qasim ordered the idol to be taken up. Two hundred and thirty mans of gold were obtained, and forty jars filled with gold dust… This gold and the image were brought to treasury together with the gems and pearls and treasures which were obtained from the plunder of Multan.” (Chachnama)

Yaqub bin Laith (CE 870-871) was a highway robber who succeeded in seizing Khurasan from the Tahirid governors of the Abbasid Caliphate and founded the short-lived Saffarid dynasty.
Balkh and Kabul (Afghanistan) “He first took Bamian, which he probably reached by way of Herat, and then marched on Balkh where he ruined (the temple) Naushad. On his way back from Balkh he attacked Kabul…
“Starting from Panjhir, the place he is known to have visited, he must have passed through the capital city of the Hindu Sahis to rob the sacred temple – the reputed place of coronation of the Sahi rulers-of its sculptural wealth…The exact details of the spoil collected from the Kabul valley are lacking. The Tarikh -i-Sistan records 50 idols of gold and silver and Masudi mentions elephants. The wonder excited in Baghdad by elephants and pagan idols forwarded to the Caliph by Yaqub also speaks for their high value. The best of our authorities put the date of this event in 257 (870-71). Tabari is more precise and says that the idols sent by Ya’qûb reached Baghdad in Rabi al-Akhar, 257 (Feb.-March, 871). Thus the date of the actual invasion may be placed at the end of CE 870.” (Tarikh-i-Tabari)

Mahmud of Ghazni [first quarter of C.E. 1000] Mahmud extracted 2,50,000 dinars as ransom from Jayapal (1001-02 C.E.). Jayapal’s necklace worth 2,00,000 gold dinars was appropriated by Mahmud, and twice that value extracted from the necklaces of his imprisoned or executed relatives. All the wealth of Bhera which was “as wealthy as imagination can conceive”, was captured in (1004-05 C.E.). In 1005-06 the people of Multan were forced to pay an indemnity of the value of 20,000,000 silver dirhams. When Nawasa Shah, who had reconverted to Hinduism, was deposed (1007-08), the Sultan confiscated his wealth amounting to 400,000 dirhams. Mahmud seized coins of the value of 70,000,000 Hindu Shahiya dirhams, from the fort of Bhimnagar in Kangra, and gold and silver ingots weighing some hundred maunds, jewellery and precious stones. There was also a collapsible house of silver, thirty yards in length and fifteen yards in breadth, and a canopy (mandapika) supported by two golden and two silver poles. This vast treasure could not be shifted immediately, and Mahmud left two of his “most confidential” chamberlains, Altuntash and Asightin, to arrange for its gradual removal to Ghazni. In subsequent expeditions (1015-20) Punjab and the adjoining areas were sucked dry. Over and above the looting by Mahmud, there was additional looting by his soldiers. From Baran Mahmud obtained, 1,000,000 dirhams, from Mahaban a large booty, from Mathura five idols which when melted [Should we apply the Thaparite algorithm of dividing by 10 or 100?] alone yielded 98,300 misqals (about 390 kg) of gold, and two hundred silver idols. Kanauj, Munj, Asni, Sharva and some other places yielded another 3,000,000 dirhams. Somnath yielded 20,000,000 dinars. [Utbi, the Secretary to Sultan Mahmud, reports this and if he exaggerated then as this was a contemporary record, the Caliphate would come to know of this and would be able to calculate that Mahmud had not sent full share of the Caliph. This is a part usually not much mentioned by the Thaparite School and generically dismissed as part of boasting].

Archaeologically there is a significant absence of Indian coins or artefacts made of precious metal from this entire period in the Punjab and Sind area. [The Thaparite school of Indian history typically remains silent on this or jokes that this could be a possible pointer that the stories of these Hindu kingdoms with fabulous riches are simply stories and fantasies and they probably never existed. In this sense nothing contemporary specifically archaeologically associated with the early founders of Islam including its Prophet has been found in Arabia. [Sunni Wahabis dispute the authenticity of the Ottoman collections in this regard]. However the Thaparite school will never dare raise a similar joke in the Arabian context. This also helps the Thaparite school in trying to prove that “Hinduism” did not exist in general before the pre-Islamic period. However it is a general principle of the Thaparite School to accept archaeology only if it supports the Schools hypotheses and it very angrily reacts and disparages archaeology if it dares to differ from its diktats] The flow of bullion outside India stabilized Ghaznavid currency and debased the Indian. The gold content of millenial north Indian coins reduced from 120 to 60 grams with a similar reduction in the weight and content of the silver coin. This in turn reduced credit of Indian merchants in the international market.

India had always been an exporter against bullion and had accumulated bullion from domestic sources as well mines of Tibet and Central Asia. Mahmud collected in loot and tribute valuable articles of trade like indigo, fine muslins, embroidered silk, and cotton stuffs, and items and raw ingots of famous Indian steel, lavishly praised by Utbi, Hasan Nizami, Alberuni and others. [this is the source of the famous Damascus steel coveted by both by Europe and the Muslim world.  One valuable commodity taken from India was indigo. From Baihaqi, who writes the correct Indian word “nil” for the dye, it appears that 20,000 mans (about 500 maunds) of indigo was taken to Ghazna every year. According to Baihaqi, Sultan Masud once sent 25,000 mans (about 600 maunds) of indigo to the Caliph at Baghdad, for “the Sultans often reserved part of this (valuable commodity) for their own usage, and often sent it as part of presents for the Caliph or for other rulers”.

Mahmud also started the later consistent Islamic traditions of looting wealth and women whenever the Islamic heartlands of middle East or central Asia became “impoverished” as a result of intensive and destructive Islamic looting. Utbi writes “It happened, that 20,000 men from Mawaraun nahr and its neighbourhood, who were with the Sultan (Mahmud), were anxious to be employed on some holy expedition in which they might obtain martyrdom. The Sultan determined to march with them to Kanauj”. This is the tradition of Ghazis, (the Arabic root means one who has gone for a Ghazwa, literally a tribal raid typically mentioned in the context of looting wealth, animals, and women) as imposed on India. Even after the establishment of the Delhi Sultanate, Muhammad Ghori declared jihad in “Hind” (1205 C.E.- 13 years after the second battle of Tarain, decisively destroying his strongest Hindu opponent Prithviraj), “in order to repair the fortunes of his servants and armies; for within the last few years, Khurasan, on account of the disasters it had sustained, yielded neither men nor money. When he arrived in Hind, God gave him such a victory that his treasures were replenished, and his armies renewed”.

Nagarkot Kangra (Himachal Pradesh) “…He now attacked the fort of Bhim, where was a temple of the Hindus. He was victorious, and obtained much wealth, including about a hundred idols of gold and silver. One of the golden images, which weighed a million mishkals, the Sultan appropriated to the decoration of the Mosque of Ghazni, so that the ornaments of the doors were of gold instead of iron.” (Tarikh-i-Guzida :  of Hamdullah bin Abu Bakr bin Hamd bin Nasr Mustaufi of Kazwin)

[to be continued]

Link to previous post in sequence how-islam-came-to-india-and-why-now-it-needs-to-go-from-india-13-economic-decline-under-islam-fate-of-producers

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Delwar Hussein Sayedi found guilty as war-criminal Dilu Razakar : to be hanged for murder, genocide and rape.

Posted on February 28, 2013. Filed under: Army, Bangladesh, Bengal, Egypt, Hindu, History, Hosni Mubarak, Islam, Islamic propaganda, Jihad, Muslims, neoimperialism, Pakistan, Politics, rape, religion, Salafi, Saudi, Shahbag, Taleban, terrorism, UK, Wahabi |

Is it time to celebrate? Perhaps at least the hope that an Islamist war criminal – who explicitly used Islamic memes long existing and preached and propagandized to the faithful brainwashed of mullahcracy subjugated and terrorized societies, to rape, loot, forcefully convert, murder, and commit genocide in collaboration with the jihadist army of Pakistan in 1971 – might, just might be hanged. Why is that unique? Because even the famously just International Court of Justice and the International Criminal Tribunal for Former Yugoslavia (ICTY) could not find any Muslim guilty of any war crimes or crimes against humanity  in the Balkan civil war, even though allegations existed against organizations like the Kosovo Liberation Army, but found almost all the Serbs accused – guilty.

Rarely have the international pretenses of justice ever found a Muslim war-criminal guilty and worthy of passing sentences of execution. Even more importantly, no mullah, no Muslim theologian – self-proclaimed or actually graduating through any of the Islamist educational networks, have been found guilty of war-crimes and crimes against humanity in spite of allegations. No one wants to talk about the Afghan Taliban leadership as fit for trials for war-crimes and crimes against humanity. No one talks of Hafeez Sayid or other Islamist Ulema leading, and producing the doctrines as well as the jihad factories nourished by the dawa system in Pakistan, as a criminal against humanity.

In that sense, the Bangladeshi youth at Shahbag have scored a first. They show a glimmer of hope – that one day the totalitarianism represented by Islamism will be forced to modernize and come out of its terror tactic of maintaining power by violently opposing and crushing all dissent and any criticism.

That the Jamaat leadership and the entire spectrum of Islamist parties and movements in Bangladesh are actually  Fascist totalitarian dictatorship aspirants, is shown by the following revealing Islamist mindset:

(a) they declare criticism of their leader’s past activities as equal to criticism of “Islam”. Criticism of Islam is “atheism”.

(b) they declare that atheism deserves the punishment of killing. “Atheists” must be killed as per Islamists.

(c) Jamaat not only targets their critics at Shahbag who are predominantly Muslims by birth, but Jamaat has targeted non-Muslim communities, both people and temples of Hindus and Buddhists in its programme of violent confrontation that is going on for more than a week.

(d) Islamists outside Muslim-dominated countries, have been organizing to demand that “Shahbag atheists” be punished,  and not unsurprisingly – they have shown their loudest presence in the United Kingdom, which appears to have grown into a haven for pockets of primarily Pakistani led Islamism and Islamist propaganda aimed at establishing Islamic totalitarianism in Europe as part of a wider programme of islamization.

What should the Shabag youth be aware of ?

(1) They should remember, that Fascists always triumph when a more liberal, critical, popular movement with progressive aspirations starts and shows promise of almost nearing success, but cannot or is prevented from succeeding to gain a decisive share of power. This was how Russian Bolsheviks, French Jacobins, German Nazis gained power.

(2) Bangladeshi society as a whole is tilted towards youth – age wise – demographically. But the entire society is a continuous demographic relic of past times and social as well as religious fossils. The hold of mullahcracy runs deep – fostered by decades of dictators, sections of the army, and international Islamist forces as well as their cold-war patrons in the west.

(3) In a confrontation like this, Bangladeshi society is likely to split into roughly a 40-40-10-10 split. This is based on a rough estimate from past few elections, where, 40% go for what I dub the covert Islamists, represented within the Awami League, 40% go for the overt Islamists, represented within the BNP+Jamaat spectrum, 10% are really seculars, and 10% are undecided – who swing elections in the first past the post system.

(4) The Shabag youth probably represent around 15-20% –  the more educated, more urbanized, sections of the overall youth population. This does not mean that they are going to be defeated. Determined and audacious minorities have always been the one and only harbinger of change of societies and political systems. However, the dangers they must be aware of is that of complacency. There is a portion of rural youth kept carefully away from modernization by the collaborative structure of feudal remnants, land-grabbers (the primary motivation for supporting Pakistan was the hope in the middle and upper-middle level of rural Muslim gentry to gain the land and women and wealth of Hindus), virulent Islamists, collaborators and rapists and genociders of ’71 protected under pressure subsequently by the international Islamist networks, and the network of predominantly Saudi funded (and funded by charities working from western nations like UK) dawa-madrassa net.

(5) the state structure of Bangladesh will necessarily carry Islamist elements in its armed wings, intelligence, and administration.  These have been carefully nurtured from even the Liberation war times. There is a genuine possibility of a covert call to arms by the jihadists against the Shahbag movement.

(6) the youth should form an organizational structure, while keeping leadership in a group – so that individuals targeted for elimination will not stop the movement. They should remember that Islamist strategy of terror is “total terror”. From the time of the founder, verbal dissenters or critics were targeted for elimination – as in a female poetess accused of lampooning the leader of the early Islamics – and whose assassination was called for from within the early mosque. Families, loved ones, are targeted too – for the Fascist Islamist mullahcracy’s mind is a sadist one. It seeks not only to give pain, but it enjoys the very act of giving pain and that its victim is suffering mentally as well as physically.

The Egyptian youth have had trouble because they trusted the more established political parties pretending sympathy and failed to create a political structure of their own. The Shahbag youth should not make this error. They should understand that even the Awami League represents primarily an aging generation – and who therefore have greater identification with Islamist undercurrents. They will show this in signs of conciliatory tone towards Islamism, and try to prove themselves as “proper Muslims”. In turn this shows the inner ideological affiliations which even if weaker than that of BNP – is still an affiliation to the Islamists.

The Shahbag youth resistance will be sought to be controlled by both the major power elite factions in Bangladeshi politics. If they can manage to control, they will eventually dismantle this movement – for they do see it as a threat to their own established power structures.

Islamists have however made a blunder. By equating criticism of war-crimes and war-criminal Islamists as anti-Islam, and therefore equivalent to atheism, and therefore fit to be killed – they have revealed what Islamism is really all about. They have managed to show that Islamism is equal to war-crimes, and that atheism by criticizing such depravity – proves itself pro-humanity and not anti-humanity as Islamism does in contrast.

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Why a terror blast at inner-city Hyderabad : Owaisi’s Caliphate? Possible green on green Sunni Wahabi/Salafi jihad against Shias and Ahmedyyas.

Posted on February 22, 2013. Filed under: Ahmedyya, Arab, Bangladesh, Christians, Communist, Egypt, Hindu, History, Hyderabad, India, Islam, Islamic propaganda, Jihad, Maoism, Muslims, Pakistan, Politics, religion, Roman, Salafi, Saudi, Shia, Sunni, terrorism, Wahabi |

Indian and international media will have a field day speculating on the twin blasts killing many and injuring even more in the Indian city of Hyderabad, India. The security agencies of India, perhaps under proper political correctness imposed by “secular” regimes, will discover “saffron” hands behind the blast.

However, I would like to speculate on another possibility. That of “green on green” jihad by one sect of Muslims against others. The bane of all monotheistic, organized, textual and doctrinaire religions is the need for evermore apparent perfection and purity. That in turn almost always leads to hyperfine distinctions in interpretation of fixed ancient texts, based on which each new faction derides and when feasible, tries to eliminate the other factions if necessary by violent means. The reason as to why strictly textual religions almost surely land up in such political struggles for power is an entirely different issue, and not for this post.

The fact of the matter is however, that all three of Judaism, Christianism, and Islamism – would have fared far better had they not bled each other and themselves, in fratricidal and internecine bloodshed sourced from this contest over who is the “purest” within the family -so to speak. The Byzantine and Italian Roman church’s murderous jealousy of Arrianism had no small role in the eventual fall of Gothic Christian power in Spain to yield place to  Al Andalus. In the end the “Roman” calculation paid off through the Reconquista -but meanwhile almost 800 years of Islamic rule had to be endured (how “glorious” or “civilizing” it was – is issue of another debate).

The Byzantine iconodule versus iconoclast violence, and the three-cornered fight with the Coptic brotherhood, led to possibly quick capitulation of Coptic Egypt before Arab Muslim armies, and the roll-back of Byzantine power from south of the Bosphorus before the early pious Caliph armies.

The violent iconodule versus iconoclast Christian contest again perhaps had a significant influence on how early Islam shaped itself and placed itself as, with similar intra-faith conflicts starting up within Islam from its earliest days.

Most of the world has become aware of the intolerance of the most influential, (because of oil and “western” connections) faction of Islam – that of Sunni Wahabism, and in another direction also Salafism. However what is often overlooked is that as much as the Ummah theological leadership is looking to subvert the non-Muslim world for eventual conquest and enslavement, they reserve an equal violence for those they deem “less pure” than themselves in doctrinal interpretation of the unchanging text.

Recently Hyderabad was in the news – because a scion of the wealthy Islamic clan of the Owaisis of Hyderabad, had made typical Islamist speeches warning of violence towards Hindus. Owaisis have old family connections to pre-Independence reactionary regimes of the Nizam.  The Nizam was a key figure of Islamism in pre-Independence India, and had many close and influential friends among the planners and plotters of the British ruling circles. Nizam was a reluctant joiner of the Republic, and as a last ditch effort had unleashed his genocidic jihadi Razakars on the majority Hindus of his state, in looting, raping and massacres as per true jihadi legacy prior to the Indian army marching into the capital. In fact a certain ancestral clan relative of the current Owaisi’s had been very active in the Islamist movement that turned violent, and had been imprisoned by the Indian government after accession of the state.

It has been suggested by some researchers that he was “released” and quietly allowed to emigrate to Pakistan and his Islamist party under its new avatar MIM allowed to “revive” post-Independence because the Congress got increasingly worried at the resurgence of the Communists in the state and the city.

Subsequent Congress governments, appear to have coincided with the increasingly sharp religious identity politics among competing factions of both Christianism and Islamism that in a lop-sided but indirect way also involves the Maoists. The pulse of this three-cornered and very murky religious politics can be estimated from under the heavy fog of media and regime protection of so-called “minority” sentiments in the periodic and too stinky to be entirely suppressed scandals involving financial and other sorts of corruption that also reach into religious halos.

But what perhaps has gone under the radar for a long time, is the observation that more Sunni influence appears to be showing up in Andhra Pradesh – and its capital city Hyderabad – mainly though the tell-tale signs of spread – the mosques and “dawa” institutions. With such growth, and a possible Gulf connection behind providing the material means to sponsor such institutional growth – has come the inevitable signs of Saudi-esque  Wahabi intolerance – against other Muslim factions deemed “less pure”.

These less pure factions are those of the Shia and the Ahemedyya. Orthodox Sunnis berate the Ahemedyyas verbally when they are militarily powerless, and behead or torture to death when they have state protection – as in Pakistan and in some cases even in Indonesia or Bangladesh. Hyderabad is actually a significant centre for the Ahmedyyas and the Shias.  In fact , just the previous year there were reports headlined :

India: Ahmadiyya Muslim Mosque Attacked by Militant Clerics and Mob in Hyderabad

Source: http://ahmadiyyatimes.blogspot.ie/2012/03/india-ahmadiyya-muslim-mosque-attacked.html

The new angle to be looked into Islamic terror on the subcontinent is the added Sunni Wahabi and Salafist trend of also cleaning up their intra-Islamic rivals, especially Shias and Ahmedyyas.

 

 

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The Fascist Mullahcracy strikes in Bangladesh : blogger knifed and hacked to death for demanding justice for war-crimes.

Posted on February 16, 2013. Filed under: Arab, Bangladesh, Bengal, Delhi, Hindu, History, India, Islam, Islamic propaganda, Jihad, Muslims, neoimperialism, Pakistan, Palestine, Politics, religion, terrorism, UK |

Rajiv Haider, an activist young blogger from Bangladesh was stabbed and hacked with clovers, to death. His crime : his demand for justice for the war-crimes committed in 1971, by the so-called Razakars, Al-Bdrs, Al-shams, and various Islamist collaborators of the Pakistani occupation forces – running sex-slavery camps, torture chambers, and systematic genocide, massacres, forced conversion of Hindus.

While bloggers of the world seem to have come out in support of the “occupy Shahbag” movement and condemned the murder of Rajiv, Pakistani websites have been reported to have celebrated Rajiv’s murder.

The intolerance of any criticism is a common feature of all Islamists, and whenever a voice protesting any of the genocidic aspects of Islamism is cut off by the assassin’s hand, it is a call-sign of the mullah and his fascism. Pakistan was created by a fascist movement that used the tacit support of British intelligence and post-war demobilization policy of the British Indian army to employ Muslim ex-soldiers go out to train and lead armed Muslim gangs in preparation for jihad – which was given the spin of “direct action” by Jinnah and his Islamist advisors.

The then Congress leadership, in which Gandhiji had been sidelined, and Bose expelled [perhaps suitably “advised” to be lured into “escaping” so that the more amenable sections of the Congress leadership could be played into accepting a separatist Islamist homeland] – seems to have thought of the distant extremes of Punjab, North West Frontier Provinces, Balochs, and Bengalis as peripheral. Perhaps they also remembered that these were the regions which were the earliest militant dissenters against British imperialism – and hence likely to be rebellious against the Delhi/Uttar-Pradesh based “core” they were basing their new empire about. So it would be good riddance in a political sense, to allow these areas to be decimated by jihadis, and the non-Muslims/Hindus of these regions to be broken for generations so that they could not strike back politically against the new dynastic system fashioned along the British system.

In the process, they left the liberal and modernizing forces among the Muslims, decimated and cornered too – and left to the tender mercy of the mullah, who represent the darkest caverns of sadomasochistic evil in the human mind. Now, not only the Pakistanis or the Bangladeshis themselves, but the world suffers from the consequence of what happened in a power sharing game played by British imperialism, Sunni-Wahabi jihadism, and an immature and entirely devoid of statesmanship section of the Congress leadership keen for personal power.

We are facing a resurgent totalitarianism. This time its the totalitarianism of the mullahcracy.

Note: it is fascinating to see that the Bengali intelligentsia, and the Muslim rioting hordes that took over the streets of Kolkata – the supposed capital city of everything progressive, to hound Tasleema Nasreen out  – is not to be seen on the streets protesting Haider’s murder.  Tasleema was a Bangladeshi – so it was okay for  Indian Muslims and mullahcracy to come out into the streets against her. If she could be demonstrated against and rioted against even as a foreigner and for alleged insults she heaped on Islam by exposing the role of Islamists in raping or committing genocide on non-Muslims in Bangladesh – why is it so difficult to come out now similarly to condemn the murder of another Bangladeshi?

And, Indian intellectuals, especially of the Leftist variety from West Bengal – are nowhere to be found with their shrill cries of indignation. Isn’t that funny!

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Who’s afraid of Afzal Guru’s hanging and “damaging consequences”? The thin shell of India’s self-appointed secularists.

Posted on February 9, 2013. Filed under: Ayodhya, Bangladesh, Bengal, Christians, Communist, Delhi, Egypt, exile, Hindu, Historians with political agenda, History, India, Islam, Islamic propaganda, Jihad, Kashmir, Kashmiri Pundit, Left, Maoism, Muslims, neoimperialism, Pakistan, Politics, rape, religion, Taleban, terrorism |

Seema Mustafa, a noted journalist, wrote a piece on Rediff  http://www.rediff.com/news/column/hanging-could-have-damaging-repercussions/20130209.htm– about the possibly “damaging” consequences of the rather quiet hanging of Afzal Guru – an Indian from the Indian state of Jammu and Kashmir, and an accused as well as convicted of a murderous terrorist attack on the Indian Parliament.

Mustafa’s primary concerns can be summarized as

(1) supposed signs of “bias” in a section of Indian journalists over questions of “nationalism”

(2) supposed allegation that Afzal did not have a fair trial or adequate representation

(3) supposed fear of “damaging consequences” of the hanging.

Mustafa brings out everything that is wrong with the Indian media’s long history of playing and pretending “secularism” which effectively became Hindu/Saffron bashing while selectively whitewashing, even protecting the image of so-called “minority” religions by clamping down on anything negative motivated by such religions. She writes in such frank tones of a sense of betrayal, that she possibly does not realize how she has exposed the underlying religious politics of selective favouritism that plagues her profession.

A television news anchor, shortly after Parliament terror attack accused Afzal Guru was hung by the government in Tihar jail, declared, ‘All nationalist, secular and progressive people support this.’

That was just one statement amidst a cacophony of euphoric reactions to the hanging, but stood out as many of us who have been opposing the death penalty and questioning the fairness of the Afzal Guru trial certainly do not regard ourselves as communal and reactionary or for that matter anti-national.

Quite the contrary really, and so it did sound strange when journalists supporting death by hanging, refusing to question the fact that Guru did not get a capable lawyer through the trial, and blocking out the responses of those raising such issues, so easily put large segments of the Indian population into their self-defined ‘anti-national’ frame.

And so before analysing the possibly disastrous consequences of this hanging, it is imperative to understand the mindset of television news anchors who have successfully managed to convert personal beliefs into news, and trash all voices of sanity and sobriety that seek answers to complex questions. News channels are supposed to report the news and not give their editorial comments to a point where contrary voices are restricted from giving their views.

Most interesting to read! Now did the colleagues of Mustafa, only report the “news” and not give their editorial comments to the point of restricting contrary voices from giving their views when it came to talking about the rape, eviction, enforced migration – each and every element of genocide by most current standards of definition of a genocide – on the Kashmiri pundits? How many of Seema Mustafa’s colleagues practised what she wants them to – when the targets were Hindus from Kashmir Valley, or did they care to give space to view from the “other” side of what is alleged to have happened in the burning of returning Hindu pilgrims in a locked train compartment at Godhra, that is supposed to have led to the inter-community clashes in Gujarat which has been mad einto an international issue. I remember watching a news report from a well-known “secular” channel of India based in New Delhi – during the heyday of the Kandhmal (Orissa) conflict, when Hindu tribals hiding out in the forests express their fear of being lynched by Christian mobs or their Maoist collaborators – but the news-anchor comments before them along the lines of “look how much they have been threatened so that they they lie out of fear”.  What reports have ever been covered by Mustafa’s secular colleagues on the atrocities carried out by Muslim gangs in Kerala, or West Bengal, or Assam? Did they go and ever give any space to any views on the “other” side, if that other side did not happen to be Muslim or Christian? It is exactly these sort of biased behaviour that strengthens the more radical among the Hindu!

There was a time when reporters followed the news, reporting it as it was, communicating and informing the public, without wearing their prejudice, bias or for that matter, views on their sleeves.

How many times have details of religiously motivated atrocities been ever objectively and impartially reported by the media – without considering the supreme objective of not allowing the tarnishing or exposure of the on-ground modus operandi of extremist religious movements if and only if those movements happen not to be “Hindu”? Riots have been frequent in the state of Uttar Pradesh, atrocities by organized muslim gangs in Kerala, or Bengal – but Mustafa’s colleagues never find the space to report them. By accusing her colleagues of biased and ideologically motivated reporting, Mustafa confirms that Indian media can be and does operate on religious and ideological bias in reporting. In fact many like us draw the inference that it must have been this or that Muslim gang that started a riot – if the media reports it as a violent clash between “two communities”. One way or the other, if the responsibility can be or needed to be – put on “Hindus”, the names or details will be leaked to the sufficient degree to make sure that the conclusion or impression holds.

Afzal Guru has been hung. And apart from the main story the news media has a responsibility to:

one, trace his story with the facts of the case highlighted;

two, review the trial through important voices to see whether he had the best legal advice at hand or whether he was virtually left unrepresented;

three, to find out (and not just from official quotes) whether his family was informed in time, and were asked to meet him as per the humane provisions of law;

four, to seek answers to the commonly asked questions as to why the rush now, has it been prompted by political considerations;

five, to look at the possible political consequences of the hanging at this point in time and analyse whether the death of one man was worth what might follow.

This constitutes responsible reporting. As for the beating of the drums, this can be safely left to the political parties and the government who have held innumerable press conferences to applaud the act.

Has this ever been done by Mustafa’s colleagues when the victims of religiously motivated violence were non-Muslims or non-Christians? Even Sikhs were not always given the benefit of “unbiasedness”! Recently unusually (for Indian courts in such cases) harsh sentences were passed on BJP political leader for her alleged complicity in riot violence against Muslims – and a woman to boot – in Gujarat, on a peculiar legalistic claim that her “crimes” deserved exemplary punishments (I thought law was usually claimed to be about “fairness” and not about “examples”). Did Mustafa and her colleagues go and research the “other” side’s views? Did they report allegations of one “victim” having been in the habit of pulling out his firearm on previous occasions to threaten non-muslims or even use the firearm [I did not see any follow-ups, even debunking attempts, of this by any of Mustafas  secular colleagues]. Significantly, she uses an expression that has often been used in the past by the Indian state, predominantly the Congress and the Leftists, and in some cases – ideology-less regional charismatics, to clamp down on protests against Islamic claims of immunity from even verbal criticism. The ubiquitious claim is that “any crackdown on Islamic violence, protests, or outrage, or even protest or criticism of an Islamic gang coercive street rampage behaviour – is going to lead to a deterioration of law and order problem”. On this excuse Indian state regimes often pre-emptively strike on opposition to Islamic claims, and such an attitude has been primarily responsible for the threats and attacks on writers the Islamic shariacracy in India think of as damaging to their agenda of Islamization of India – like the banning of Salman Rushdie’s book, or the hounding out of the exiled woman author from Bangladesh – Tasleema Nasreen.

Journalists are supposed to play the devil’s advocate, be on the other side of the fence as it were, and review the story in all its dimensions. Indian democracy has many views, and a media that insists only on one view as ‘nationalist’ promotes a monolith that is in contradiction to the pluralism and diversity of this country..

Unfortunately, Mustafa’s case seems to rest on having all these benefits as privileges of the Islamic only – and her voice comes out when she effectively sees these privileges being taken away from the Islamic. Mustafa even does not realize that “nationalism” has its boundaries and terms of debate that cannot be allowed to be infinitely stretched. Otherwise, no attack on the “nation” can be opposed logically, for there will always be a “diversified” view that supports exactly such attacks as valid becausee they do not agree to “our” definition of  “our nationhood”. One day, the presence of non-Muslims will become problematic for “nation-hood” – the argument used by the jihadis of Muslim League and Jamaatis to unleash the partition genocide and carve out “Muslim” nations.

The terror attack on Parliament was heinous. And could have been far more disastrous had the terrorists been able to enter the building.

But Mustafa fails to say that 12 people were killed in that attack. Is this part of merely factual reporting too?Is not “heinous” a qualitative expression and not an objective one?

It was clear at the onset that the police had no clue about the attackers. Finally, Delhi [ Images ] university lecturer S A R Geelani was arrested, and then Afzal Guru was picked up. Geelani’s trial took a chequered course, but because of the support in Delhi and the involvement of wellknown lawyers, he was finally released.

Guru was from Kashmir and unable to afford a decent lawyer. He did not have the money and as senior advocate Kamini Jaiswal managed to say hastily on a news channel, he went virtually unrepresented.

Geelani, contacted by Rediff.com, one of the news sites doing its job professionally, said, “Afzal Guru was denied a fair trial. This has been proved in his last moments. I do not understand the attitude of the government. They have done nothing but play to the gallery.”

“Do you know there is a case pending in the Supreme Court of India ? The court has been looking into the delay into this case, arguments are going on and the matter is pending justice.”

‘Do you think it was right to hurry up the matter?’

“The due process of law has not been followed. This is nothing but a flawed process.”

But somehow we have becomes so blood thirsty as a nation, so wedded to war and violence (largely because of TRP ratings) that we do not like to ask any questions. After all, even a death row convict has rights, or is the case now that all these chaps should be shown no mercy and hung the moment they are convicted by the courts?

As wellknown women rights lawyer Indira Jaising said, while arguing against the death penalty, is there not a right to reform, and if even reform for some is seen as impossible, is there not a right to remorse? And should not it be the job of the sane voice of journalism to ensure that at least the rule of law is respected, and the rights of an individual acknowledged?

The interesting piece about Indian journalism is revealed in the way the “facts” are presented here. Somehow the Indian “police” are seen to be “obviously” not having a clue “right from the beginning”. I am not sure how many police forces of the world have clues to crimes being committed “right from the beginning” – for such details in prior knowledge would in most case lead to prevention of the crime actually being committed. From this “obviousness” in the eyes of the journalist, an ominous silence hangs to the onset of the next statement about Afzal being picked up after the arrest of another. The insinuation perhaps intended is that somehow this allegation of “obvious lack of clue” should encourage the reader to suspect that the police arrested Afzal without any proof or evidence.  If the evidence gathering process was so good and reliable in passing sentences on Kandhmal and Gujarat riot accused after long delays and twists and turns that could have raised even more serious concerns about police “capabilities or intentions” – why is it suddenly so unreliable when the accused is implicated in a violent terrorist attack on the very symbolic seat of Indian democracy?

The impact of the hanging can have damaging repercussions at different levels, and far more than this government will be able to handle. The media informs us, through the usual sources, that the decision was taken after top-level meetings and discussions. So one is led to believe it was a considered decision.

Instead of instilling confidence, this actually evokes fear, fear of being led by a government that clearly is unable to make the right assessments and basically does not care if parts of the country go up in flames.

The government has bitten the bullet as channels screamed with joy, but there is every possibility of the bullet exploding in its mouth. And this is what makes one wonder at a political leadership that willfully invites trouble.

Aspects of the case, as has been pointed out by lawyers as well, were before the Supreme Court and the government could have easily ridden the issue out instead of converting it into a storm that will hit it, in all likelihood, in Kashmir.

The military has clamped down in Jammu and Kashmir. As a resident there said, “Not even a leaf is fluttering here.” But while the state can be confident of maintaining control in normal circumstances, and beating down demonstrations, it also realises that one civilian death will snowball into a major uprising.

The February 11, 1984 hanging of Jammu and Kashmir Liberation Front leader Maqbool Bhatt led to a decade of the worst violence that India has ever seen. It is true that Afzal Guru does not have the same stature in terms of a leadership profile, but in terms of sympathy and support he was probably far ahead.

Besides, the alienation and anger in Kashmir is in a heightened stage, more so after the death of the young boys in the 2010 stone pelting incidents. A Facebook post by this columnist on Afzal Guru’s hanging has elicited a volley of responses reflecting this anger and alienation and asking why those responsible for the death of the boys have not met with similar punishment.

Now that sounds like a threat, isn’t it? It is time that the pretenders of secularism who actually effectively, on the ground, promote and protect Islamism by their selective reporting or campaigns at manufacture of social consensus in favour of Islamist agenda – realize, that a new generation is coming up. They are seeking to search out the reality of religious politics, especially of the medievalist brand of religiosity represented by modern Islamism. Even a Morsi cannot easily take an Egypt back to the 7th century one-sided propaganda that targeted all other cultures and human freedoms or civilizational achievements for erasure.If Mustafa is so concerned about the Kashmiri boys trained to give a Intifada style uprising – is she also concerned about the Kashmiri Hindus murdered, raped, looted at the start of the Shariafication drive of the Valley in the late 80’s – long before the excuse of all Muslim reaction stemming from the destruction of the disputed structure at Ayodhya could be given ?

The only logical explanation, thus, for the sudden hanging of Afzal Guru is the fact that general elections are around the corner.

And the Congress in its usual cynical manipulation of the votes is trying to eat into the majority constituency with this action. As for the Kashmiris they do not figure in Delhi’s plans. As for the secular forces, the argument voiced by Congress leaders is: ‘Where will you go. If there is Modi as prime minister you will have to be with us.’

So the minorities do not figure either, as they are the bechaara who can easily be made to run into Congress arms while fleeing from communal shadows. The secularists too, in the Congress analysis, will not be far behind as there is no Left and hence no Third Front alternative that could attract them in the polls.

So all in all a cozy scenario, except for the fact that the dynamics of India and the aspirations of the people cannot be controlled and tend to upset the most careful calibrations.

Tut -tut! why such a frustration? Is it so bad to be on the receiving end of the religious politics which had been so good for so many decades in expanding the network of madrassahs and Islamism spreading structures fueled by Gulf money and complicity by Islamophile regimes of the Left and Congress? If the Congress is really the supreme popularists they are made out to be, if saffron is really the outcast of Indian politics, and yet the Congress feels the pressure to need to appease the “majority” of the populations of India – that appeasement politics has run its steam off? That no longer should any population be hostage to the type of totalitariansim represented by Islamism – under excuses or threats of “potential damage”?

Take Islamist threats of damaging more liberal societies, and the tactics of emasculating entire societies by trying to raise apocalyptic visions of destruction and “damages” if terrorists are not pampered – with yourselves away from the public space! Nay! Better – speak more about this – because by doing so, the cozy arrangement to manipulate public opinion through clever manipulation of appeal to liberal values to progress non-liberal agenda  and veiled threats of violence otherwise – gets more and more exposed.

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Indians ashamed to be Indians over the rape : confusing Indian identity with foreign misogyny

Posted on January 6, 2013. Filed under: Arab, Buddhists, Delhi, Hindu, Historians with political agenda, History, India, Islam, Islamic propaganda, Jihad, Pakistan, rape, religion, terrorism |

Prequel : from a friend’s note saw that the UK Daily Mirror http://www.mirror.co.uk/news/world-news/india-gang-rape-victims-father-1521289 claims the name of the target of the gangrape to be Jyothi Singh Pandey. The first name means “light/illumination/brightness”. The middle name is a common patronymic/family/clan name of Northern India, meaning “Lion”, and the last name derives from Hindu “Pundit”, almost surely assigned only to “Brahmin” lineages. In India, we can now hear the bandying of “rape of Dalit girls” as a special issue – as if in Indian identity politics, even “rape” can be classified based on politically correct positive discrimination lines. Somehow, it appears that by the frequent throwing of a special phrase of “Dalit rape”, the rape of a Dalit girl is of a different order compared to the rape of a “Brahmin” girl. If according to tweeter allegations, the alleged minor who is alleged to have inserted the u-bar and ripped intestines by hand through the vagina, turns out to be a Muslim – then this rape flies against all the propaganda dished out by regime influence over Indian media – that it is only “repressive” “upper caste” Hindus who repress and rape minorities and “Dalits”. But again India is a strange society nowadays where people feel ashamed to be Indians over a rape, unlike most other countries whose leadership only make profound promises to “correct the situation”, but who never apologize or feel ashamed.

Bollywood superstar Shah Rukh Khan and Tech Wizard Narayana Murthy – two iconic Indians of modernity, from two opposite ends of public entertainment and economic value creation, have been reported on Indian media as supposedly having felt “ashamed to be an Indian” over the issue of the Delhi gang rape.

Women activists on TV chat shows and discussion rounds have directly or indirectly blamed “Indian traditional attitudes” for the mistreatment of Indian women. The list of complaints is long : patriarchy, religious orthodoxy, fundamentalism. The overall impression in going through the media representations is however – a definite sense of discomfort in blaming “religion” for it. The reasons are obvious, because both Islam and Christianity in India have shown their orthodox, and religiously motivated, attitudes towards the female body and the female role in society so often and so intensively – that the main target of so-called secular politics, that is “Hindutva”, cannot be singled out, and the prime favourites of secularists will also get tarred and feathered.

The real reasons as to why Indians are in a spot is because they have been forced by regime dependent and encouraged professional historiography to cover up the reality of Indian cultural development, being forced to swallow fanciful reconstructions of Indian past where foreign imperialist ideologies like Islam and colonial period European Christianity had to be shown as having immensely positively shaped and “reformed” a supposedly “backward, primitive, pagan, Brahminical, repressive” Indian society.

The brevity of this post forces me to touch upon some of the myths of Indian history – especially where it concerns women, but very briefly.

Vedic and Puranic literature show ample examples of women choosing their own husbands, having the right to approach and be “satisfied” by a man they took fancy to,  to go out on dates with other men even while having fixed longer term partners and children [the very institution of Vedic marriage rites as a contract of mutual loyalty by the sage Swetaketu – son of Uddalaka – because he did not like his own mother going out with a strange man when he was a child and his father explained that women were free to “roam” and were not be held as private property]. If a woman chose to have a child outside of marriage, she and her child were both acceptable – for example, a founder of a Brahmin lineage, Bharadwaja, was a son of his mother Mamata by her brother-in-law Brihaspati (brother of her husband), and delivered twins she carried at the same time – one from her husband, and the other from the brother-in-law. Puranic literature shows many cases of women proposing to men they fell in love with, or have clandestine marriages [the story of Shakuntala], and being recognized as founders of prestigious lineages. Brahma’s unmarried daughter Saraswati declares that she would like to go and “live” with the Gandharvas because they know how to “please” women and she is not prevented from doing so.

The two famous epics, Ramayana and Mahabharata are much lambasted by western and Indian scholars as epitomizing patriarchal attitudes and repression. The central story of Ramayana revolves around the destruction of a whole city and a king because he abducted the wife of another. But the same story also told how an “adultress” could still “come back to life” and be taken back into society (Ahalya), and how it was okay for a wife to sit through the murder of her husband to marry the brother of her husband, whom she loved and served loyally (Tara). A key feature of the Mahabharata is however that a woman could practice polyandry – with the lead characters of the five-brothers sharing one significant wife. What is not mentioned is that Mahabharata shows the prevalence of swayamvara – the open and public choice of husbands by eligible girls, and of warrior women who go and fight alongside their husbands or even without husbands.  At least two women, Satyabhama, the wife of Krishna, and Chitrangada, the wife of Arjuna – are described as having actually taken to the battlefield – with their partners/lovers/husbands.

A primary cause of the core story of the Mahabhrata war is given to be the molestation of the wife of the five-brothers in public space. Thus molestation of women was seen to be worthy of terrible retribution. In fact in a little highlighted passage, Krishna explains the reason as to why the brothers who were reluctant to shed the blood of their kin, should actually take up arms – because if their elite-status wife could be so molested, what about the protection of women in general society? They should fight the war to re-establish “dharma” which among many other things, was also supposed to ensure freedom and dignity for women. With one exception, all abduction of women, in Mahabharata is punished – one way or the other – even in a society that recognized certain types of “abduction” if ended with “honourable” marriages. Bhisma, abducts Kasi princesses to give in marriage to his nephews (by the custom of his times he had a right to be angry because his nephews had not been invited to the sayambhara of the girls), but is punished for not marrying them – even if he  did not rape or molest them – by having to die at the hands of a transgender enemy. The Kurus are destroyed horribly because their leader molested a wife.

Interestingly, women were abadhya/aghnaya – or could not be killed, even in war-situations. A commander of one side, Bhisma, drops his weapons when faced with a transgender  opponent- whom he considers a woman, and allows himself to be fatally wounded to maintain this principle of conduct of war.

Sounds oh so Brahminical and patriarchal and repressive towards women, sexuality and the female body?

Indian regimes and historians often portray the advent of Buddhism as a “liberating” and “reforming” movement that “cleansed” Indian post-Vedic society from the “evils of Brahminism”, and try to shift all blame to the Vedic as being repressive towards “caste” and “women”. I have great respects for the Buddhists, but I am intrigued by very curious features of early and later Buddhism, that go against the propaganda.

First, early Buddhist literature show two things not shared in general by the Vedic – the gradation of human work as “uttama” (good/higher) and “adhama”(evil/lower) based, presumably on whether the work involved violence or not, and the emphasis given in Buddhism to the connection between “uttama/adhama” karma to reincarnation in a better future life or lesser punishment in such future existence. This would give an early pointer as to how  and why categories of work connected to animal husbandry or butchery, or tanning would become later “untouchable”. Buddha and his disciples seem to be over-aware of “superiority” of caste. If one tries to read up the extant early Buddhist literature, one can see “Brahmana” and “Sramana”(the term reserved for Buddhist aspirants and initiates) used equivalently. Moreover the Buddha is reluctant to be born in any other caste that “Kshatryia”or “Brahmin” in his next incarnation as Maitreya – because those are the “empowered” categories of society. So even the early Buddhists did not think their movement would abolish castes and hierarchies.

The more important feature relevant for our current discussion is the attitude towards women, women’s bodies and their dress and public behaviour. Many Vinayas and early texts portray women who freely move around in public in a disparaging tone, hinting at “low moral character”. Significantly the Buddha is claimed to have been reluctant in the early days to allow women to become members of his cloister or become nuns. After a lot of appeal from the women, he is supposed to have allowed them to join on condition that they follow certain restrictions on conduct in addition to those applicable for monks. Most interestingly these conditions pay a great deal of attention as to how the female body of the nun is to be “covered up” and require the nuns to be always under the authority of a male monk.

Bhikṣunīvibhaṅga, says that a bhikṣunī “should not show her nakedness when bathing. She is advised to either bathe in a screened-off area or to wear a bathing cloth”. Also another must-wear is kaṇṭhapraticchādana, “a robe that covers the rounding (of the breasts)”.  All the Vinaya texts devote a lot of space to discussing the exact forms of coverage of different parts of the nun’s body – all adding at least two more items of covering-dress over and above the three reserved for monks.

The important thing to note here is that the nuns are segregated cloistered members of the movement, and their covering up in public is insisted upon as “setting an example” to “society” on exemplary “moral conduct”. This in turn implies that their covering up was not needed within a segregated cloister, and the  general public was less concerned about covering up – so much so that the nuns had to be sent out to set an example.

But let us see what the non-Buddhists – before the advent of the Buddhists, were doing about women. Vandhul Malla, and his wife, a couple of martial arts experts and warriors, trained Visakha, the daughter of prosperous merchants, in warfare, chariot driving, weapons and “wrestling”. This daughter of merchants, married another merchant, set up her own household away from the extended family of her husbands, and ran her own business over and above that of her husband’s. This was the lady who was very much in public life, and with many other similar independent, business or otherwise productively engaged women – who were instrumental in promoting the early Buddhist “church”. They were not Buddhists, or the society that produced them were not Buddhists.

Chinese pilgrims visiting India from the middle of the 4th to the 8th century, similarly speak of the general freedom of movement of women, and the general law-abiding nature of citizens, with not much mention of crimes against women. This is the period when Buddhism was supposed to be in retreat, under huge repression from revivalist “Brahminism”.

Many of the women activists on Indian TV have referred to how “suttee” was stamped out by colonial regimes, as a model of how to deal with “patriarchal repressive traditions”. Interestingly, even as late as the first successful Muslim raid on Sindh portion of India in 712, as per the version of Islamic chroniclers whose claims on Indian society are claimed by professional historians to be “accurate” if they show non-Muslim society in any negative light (but “exaggeration” and “boasting”  or “fanciful” if it shows Islam in negative light) – the mother of the reigning king, wife of Chach, had actually helped in the assassination of the previous king and her previous husband – because she had fallen in love with a visiting handsome young Brahmin to her husband’s court – Chach.

Note that a wife could remove her husband from power, marry her lover, without facing social hue and cry and opposition, and without being forced to commit “suttee”. She was a “Rajput” to boot too.

But with the advent of Muslims, Indian society goes quickly downhill. Rape, abduction, public humiliation and sale of captive women become the norm. Girls and women are no longer safe in the public domain, and educational or professional space is closed off for women. The extremely misogynist, and sexually commodifying memes in Islam and Sharia take over the definition of Indian womanhood. The incidence of jauhar or “suttee”, self-immolation by widows on the funeral pyre of their husbands or on separate pyres, begin to be frequently mentioned only from the advent of Islamic armies. The label of “suttee” and widow-burning however stuck to the Hindu forever.

In my “how Islam came to India” series, I have shown how Qasim’s successful raid (three previous ones had failed) had as one of its primary objectives (apart from making good the war chest) the capture and enslavement of Indian women. Thousands of Sindhi women were captured, inspected in the public like cattle, enslaved and given as rewards to jihadis or reserved for the Baghdad markets and for the private pleasure of the pious leaders of Islam around their Gulf dens. The Islamic attitude that entered India at this stage can be estimated from the Islamist side story that – Qasim was executed with typical Islamic barbarity (by being stitched within raw animal hide, and then nails driven into the bundle – the rawhide would dry up and strangulate him also at the same time). His crime : the two Sindhi princesses he had sent for the pious head of Islam – the Caliph’s personal pleasures – were found no longer to be “virgins” in the bed by the pious Caliph. Whether the girls themselves tore their hymen and accused Qasim of “rape” – as told in some versions of the story, or their hymen tore because of some other causes – the fact comes out that these enslaved girls were vulnerable to rape during transport and sale.

All those crying hoarse about “Indian” traditions, should take note of the explanatory note given as the speech by the princesses – to the effect that they warn the Caliph about not “trusting mere women” on accusations of “rape”, and that the Caliph should not have taken their word for it. This single story gives out the entire mindset of Islam that imposed itself on India.  A girl crying rape was not to be believed easily against a man’s claim of innocence. Women are manipulative and they cry rape by tearing their own hymen. The status of a woman is that of “merely a woman/slave” and hence her words did not matter. And most significantly, where the “virginity” of the woman did not matter to the repressive culture “brahmin” Chach who married a widow and happily produced children with her – in the same period – the supreme leader of Islam has his goats shaken by discovering that his captive and enslaved bed-fellow was not a “virgin”.

How did women began to become a “problem” for Hindu households? In my post on “peaceful Sufis”, I have given the details on how the famous Sufi founder of Ajmer Sahrif obtained his wife. He “dreamed” that his prophet visited him and chastised him for not “keeping sunna” (not having a wife) and promptly the local Islamic commander arranged for a regional chief’s daughter to be captured and given to him that very “night”. The Sylheti “mouthpiece of peace” from Yemen, Shah Jalal – took up swords against the local non-Muslim ruler, whose daughter Anandi “promptly fell in love with this paragon of peace with a sword in hand on the battle field itself” (what was the girl doing there?), and was “immediately” “converted” and was married on the “battlefield”.

Shams Siraj Afif (fourteenth century) write “Firoz Shah was born in the year 709 H. (1309 C.E.). His father was named Sipahsalar Rajjab, who was a brother of Sultan Ghiyasuddin Tughlaq Ghazi. The three brothers, Tughlaq, Rajjab, and Abu Bakr, came from Khurasan to Delhi in the reign of Alauddin (Khalji), and that monarch took all the three in the service of the Court. The Sultan conferred upon Tughlaq the country of Dipalpur. Tughlaq was desirous that his brother Sipahsalar Rajjab should obtain in marriage the daughter of one of the Rais of Dipalpur. He was informed that the daughters of Ranamall Bhatti were very beautiful and accomplished. Tughlaq sent to Ranamall a proposal of marriage. Ranamall refused. Upon this Tughlaq proceeded to the villages (talwandi) belonging to Ranamall and demanded payment of the whole year’s revenue in a lump sum. The Muqaddams and Chaudharis were subjected to coercion. Ranamall’s people were helpless and could do nothing, for those were the days of Alauddin, and no one dared to make an outcry. One damsel was brought to Dipalpur. Before her marriage she was called Bibi Naila. On entering the house of Sipahsalar Rajjab she was styled Sultan Bibi Kadbanu. After the lapse of a few years she gave birth to Firoz shah“. If this could be accomplished by force by a regional officer, there was nothing to stop the king. In the seventeenth century, Jahangir writes in his Memoirs that after the third year of his accession, “I demanded in marriage the daughter of Jagat Singh, eldest son of Raja Man Singh (of Amer). Raja Ram Chandra Bundela was defeated, imprisoned, and subsequently released by Jahangir. Later on, says Jahangir, “I took the daughter of Ram Chandra Bandilah into my service (i.e. married her)”.

Ibn Battuta who visited India during Muhammad bin Tughlaq’s reign and stayed at the Court for a long time writes:  “At (one) time there arrived in Delhi some female infidel captives, ten of whom the Vazir sent to me. I gave one of them to the man who had brought them to me. My companion took three girls, and – I do not know what happened to the rest.” On the large scale distribution of girl slaves on the occasion of Muslim festivals like Id, he writes: “First of all, daughters of Kafir (Hindu) Rajas captured during the course of the year, come and sing and dance. Thereafter they are bestowed upon Amirs and important foreigners. After this daughters of other Kafirs dance and sing. The Sultan gives them to his brothers, relatives, sons of Maliks etc. On the second day the durbar is held in a similar fashion after Asr. Female singers are brought out. the Sultan distributes them among the Mameluke Amirs”. Thousands of non-Muslim women were distributed in the above manner in later years.

The few incidents I quoted above, are just a few among thousands of such narratives – described with pride and glee by Islamic chroniclers.  Wherever Muslims arrive for the first time in India, their chronicles show extreme surprise at the openness of Indian/Hindu womens’ public presence, their lack of “proper covering” (proper in the Islamic head-to-toe sense), and their relative freedom in society. The father of the doyen of Indian secularism – Hyder Ali, father of Tipu – is described in Nishan-i-Hyduri to have enslaved Coorgi women when he attacked Coorg – for their heinous crime of walking about bare-breasted or short dresses.

Thus it became a norm for Indian society – to be anxious and unhappy at the birth of the girl child, because the girl child brought rape, raid, and destruction of families, livelihoods, and entire communities. The girl child had to be married off early, hidden from the eager glances of every local muslim who felt it was his divine right to appropriate the beautiful of the kaffir for rape or other pleasures , and therefore not to be educated, not to be given skills to run businesses or professions, and closeted out of sunlight. Hidden away from the public place – so that even her existence did not come under the notice of Islamic hunters for female flesh.

Society takes a long time to come out of what had become a rationalization of impotence – especially if it had to be tolerated for more than a thousand years.

Indian culture is not about the violently misogynist memes of the Middle East, and Indians should not feel ashamed of their true culture – which was far different from the Islamic hybrid it is now pushed as for. It is a case of mistaken identities.

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Why the Indian Left fails to understand religious extremism

Posted on August 25, 2012. Filed under: Ayodhya, Bangladesh, Christians, Communist, Hindu, Historians with political agenda, History, India, Islam, Islamic propaganda, Jihad, Kashmir, Kashmiri Pundit, Left, Macaulay, Maoism, Marxism, Muslims, neoimperialism, Pakistan, Politics, religion, terrorism, Uncategorized |

For some time now, the Indian state of Assam has been on the news due to its large-scale civilian strife and internal displacement of communities. But even more spectacularly, the internet and the media to an extent – has been ablaze with the issue of alleged threat mails and texts that perhaps forced a lot of migrant labour and students from the North Eastern ends of India. Following up, the government of India apparently has moved on in its bid to control the net, just like almost any other government on the planet, on the formal platform of protecting vulnerable people.

I will not go into the details of the Assam ethnicity, migration, religious divide problem that is essential to get a perspective of what is happening there and why. But in this Kafkaesque world of interest groups, doublespeak, hidden motivations shaped in their outward expression by complicated legacies of history and concocted morality, what is much more revealing is what the intellectuals and the self-acknowledged voices of nations and communities say on the issue.

I will pick on a very interesting voice pointed out to me by a friend, that of Amaresh Mishra in his timesofIndia blog. Mishra gives a good clue to his ideological lens in the very beginning lines

Before joining the Times of India in 1993 as a roving correspondent, I was part of the radical Left movement led then by the CPI-ML (Liberation). However, sufferings of dalits, adivasis and the working classes—natural Left constituencies—did not contribute to my early, personal radicalization. Still a student leader in the Allahabad University, I took active part in debates, discussions concerning national-international topics—and agitations mainly—on student issues.

In 1984, the day our Prime Minister Indira Gandhi was assassinated, I was in Calcutta. I had gone there to take part in the national conference of the Indian Peoples Front—the only attempt of its kind—of a Communist Party sponsoring  a democratic-peoples party in India—made under the leadership of late comrade Vinod Mishra—the then general secretary of the CPI-ML (Liberation).

Mishra, says much more about where his mindset comes from – that of the Maoist strand within Indian communism, which typically frantically tries to distinguish itself from the second attempt at puritanism within Indian Marxism – that of CPI(M=Marxist), by adding the claim to be closer to Lenin in the L of its CPI(ML). In so many ways, the communists seem to uncannily reflect the classical search for ever more purity and a return to the golden mythical pure origins of all totalitarian and monoiconic ideologies including totalitarian religions – through evermore stringent factional and sectarian schisms.

Eric Hoffer writes : “Whence comes the impulse to proselytize? Intensity of conviction is not the main factor which impels a movement to spread its faith to the four corners of the earth. …Nor is the impulse to proselytize an expression of an overabundance of power. …The missionary zeal seems rather an expression of some deep misgiving, some pressing feeling of insufficiency at the center. Proselytizing is more a passionate search for something not yet found than a desire to bestow upon the world something we already have. It is a search for a final and irrefutable demonstration that our absolute truth is indeed the one and only truth. The proselytizing fanatic strengthens his own faith by converting others. …It is also plausible that those movements with the greatest inner contradiction between profession and practice – that is to say with a strong feeling of guilt – are likely to be the most fervent in imposing their faith on others.”  (The True Believer, Psychology of Mass Movements, 1948, p. 110-111)

This sense of inadequacy and insufficiency, minus the humility of spirituality, leads to a constant instability and inequilibrium that leads the communist radical as much as a religious one, into a permanent search for something to feel guilty about and atone for that guilt by extreme action on a focused enemy, the “other”, the devil of his instantaneous ideology. Note that Mishra is perhaps subconsciously aware of this – in that he claims that his radicalism did not stem from communism per se but had existed even before – that his innate fanaticism and radicalism perhaps only found an appropriate vehicle to express itself.

Mishra explains his “anti-right wing” radical thoughts based on his glimpse of communal violence in 1984, when according to him he witnesses an atrocity:

Back then, I was only 18 years of age; the incident traumatized me so deeply that after I got back to Allahabad I fought with everyone—including my close relatives—who—as per the norm those days—were abusing Sikhs incessantly.

For several days, I was unable to sleep; I was full of rage; it was good that I did not have access to a gun those days—I would certainly have used it on some right-wing, communal/anti-Sikh element in Allahabad, Uttar Pradesh.

I am expressing my inner most urges to make a point—that during desperate/unjust times—a sensitive human being—belonging to the majority community—can be driven to anti right-wing violence. Being a ruling class  brahmin—whose family had protected Muslims during the 1947 riots—and who took any violence against minorities as a challenge to his sense of honour directly—also must have contributed  a lot to my aggressive stance.     

So, imagine the plight/mindset of minority communities who saw unspeakable crimes—raping of daughters and mauling of children—being committed on their kith and kin.

It is most illuminating that Mishra always thinks of the “majority” in the context of the “Hindu”, and never ever expresses similar thoughts about the plight of the “minority” Hindu or Buddhist in Muslim majority areas or societies. In his memory and narrative, the “majority” member Hindu-Brahmin ancestor of his, is and does what is expected of the “majority” in any society. However, he conspicuously avoids the issue of duty of similar muslim majorities to protect the humanity and dignity of minorities in Muslim majority countries – even on the subcontinent and as neighbours, as in Pakistan and Bangladesh, where minorities have been systematically targeted for elimination and have been constantly dwindling from the time of Partition. Mishra of course needs to be completely silent about similar trauma and reaction in the “Hindus” seeing similar action during the Partition – when a future luminary of Pakistan, and icon of Bangladesh , Hussein Suhrawardy allowed a planned pogrom of Hindus to go through in Noakhali and Calcutta. Mishra cannot cite Liaqat Khan’s role in organizing a pogrom of Sindhi Hindus and what effect such memories should have had on Hindu survivors!

Amaresh Mishra then goes on to list the long tale of alleged woes of Muslims in India and allegations of state connivance in supposed “right-wing” torture. For Mishra’s deracinated guilt-ridden conscience, however, it does not pay to remember the case of the Kashmir Valley and the state sponsored “Muslim” “right-wing” atrocity on the Kashmir Valley Hindus from as early as late 60’s and early 70’s.  Mishra has never heard of a certain Kashmiri Pundit girl who was abducted and the consequences thereof – long, long before the destruction of the disputed structure at Ayodhya.

Mishra accepts that in India, it was possible to flourish as an “upper-caste” “ex-Naxalite”. He fails to realize, that in his clever self-pity, he shows that even after passing through “Naxalism”, it was impossible for someone to leave behind his awareness of privileged birth. Or therein lies the tragedy and the real failure of the Indian leftist, the failure to realize that his leftist radicalism often has its roots in an imperfect digestion of his Hindu cultural roots. The reason that the ranks of leftism are dominated by “upper castes” and Hindus, but not Muslims or Christians – who only make rare appearances, lie in Hindu threads of a pervasive universal humanism that has remained alive through texts and folk belief in spite of the louder voices of so-called elitism of caste or jaati-varna hierarchies. Islamic culture theologically endorses property, and the imperialism shaped later Christianity similarly endorses authoritarianism and property, and discourage rebellions against the theologically approved regimes which protect those very things that the Left seeks to destroy.

The remainder of Mishras’ article goes on to repeat the allegations in the current Congress led Indian regime’s attempts at sticking the blame for almost each and every terrorist atrocity on Indian soil at the door of Congress’s hated “other”, the apotheosis, the “devil” – of the saffron, or the “Hindu”. Mishra’s political project therefore does not wait to mention the fact that many of these alleged cases against the so-called saffron terror themselves suffer from allegations of torture, political witchhunts, use of state machinery to serve electoral calculations, and that some of the accused could very well be agents provocateurs sent deliberately by the state – like a certain Col Purohit.

Is it so that Mishra perhaps needs a devil, a satan, on whom he can put the sense of all his inadequacies, and transfer all his guilt to? The underlying Hindu memes of equality of all mankind – amritasya putra of the Upanishads, the persistent and recurring post-Vedic Indian thinkers who repeatedly fought with the elite against claims of hierarchy and superiority, prepare him to expect social justice for all humanity- something a predominantly Muslim society never, ever feels towards the non-Muslims. But the established social hierarchy that gave birth to him practices differently from the underlying memes, and this contributes part of the guilt.

But the major part of the guilt comes from the colonial project of Macaulay, prompted by his dear friend Sir William Jones, and other missionaries aligned to the imperialist project on British India. Jones’s favourite textual representation of “Hinduism” was the work attributed to Manu, even though at the time, there was ample evidence that in India, various other Hindu texts were actually followed – like the various grihya sutras of Apastambha, Baudhayana, or Gautama – many far more liberal than that of Manu. In fact modern scholarship excavates increasingly the reality of 18th and 19th century Indian “Hindu”legal practice as far more heterodox and non-Manu like than the British colonial project wanted it to be. For the British empire, demonizing the “Brahmin” was a primary necessity – just as it was for the centuries of Muslim invaders before them. The cultural and intellectual legitimacy of the “Hindu” needed to be undermined and associated with guilt before the colonial project could succeed fully. The source of Mishraic guilt lies in that colonial project. Even the very fact of his “Brahmin” upper-caste ancestor behaving very un-Brahmin-like during 1947 fails to stir him to question the Islamist and British colonial stereotype of the evil caste-repressive “Brahmin” exploiter.

The intellectual limitations that lead to Mishra’s feverish imagination of conspiracy theories could have been overcome had he allowed himself to look at news items like the following:

Hindu Bengali Muslim refugees in Myanmar moved for protection away from Bengali Muslim refugees in Myanmar.

Khine Myo Min: Myanmar government authority in Sittwe evacuated ninety eight Hindu refugees from Bengali Muslim dominated refugee camps to downtown Sittwe on Wednesday.

98 people from 18 Hindu families were moved from their current shelter of Thae Chaung and Thak Kay Pron camps to Sittwe city due to increased threats by Bengali Muslim extremists after many reported rapes and attempted rapes and tortures committed by the Bengali Muslims who are majority in the camp.

A mind more used to logical dissection without ideological preoccupations, would have immediately noted the peculiarity by which even the horrors of a common refugee existence fails to suppress the Islamic urge for genocide or repression/exploitation of the non-Muslim.

In constructing grand saffron conspiracies, Mishra ignores news items that come from his trusted “secular” side of the narrative construction business :

Rogue sms’s traced to Kerala and Bangladesh

Cyber security agencies have apparently detected the hand of radical groups, such as the Popular Front of India (PFI) in Kerala and Bangladesh-based Harkat-ul-Jehad al Islami (HuJI), while tracking SMSs that led to the exodus of Northeast people[…] they have been successful in detecting forwarding of bulk messages going viral from Bangladesh groups and PFI activists. Some of the messages hold out communal threats of retribution for alleged atrocities on Rohingya Muslims in Myanmar, a community in the Arakan state linked with Bangladesh, traditionally backed by Islamist and jihadist groups, such as the HuJI.

The Arakan state, in west Myanmar, lies on the route for supplying guns to Northeast insurgents through Cox’s Bazaar, in Chittagong in the past. The HuJI, formed by former Bangladeshi jihadists who took part in the Afghan civil war, was involved in the attack on Sheikh Hasina, now Bangladesh PM, in 2004.

The agencies, monitoring Facebook and Twitter, are also examining the possible role of the Hindu radical groups and the underworld.

Mishra, if he had retained his critical intellectual faculties, would have noticed that the “security” agencies could give much greater details in case of Islamist outfits, and could only add the “possibility” of “Hindu radicals” too being involved. Such equating of Islamism with saffronism seems to have become a requirement of Indian political correctness, often resulting in hilarious columns. Actually, such perspectives should have led to exploring the “possible role” of “Christian” groups in the North East too, with some prominent insurgent groups in the past having paraded their Christian identity a lot possibly in the hope attracting international sympathies from appropriate corners.

It is understandable as to why Mishra cannot quote the following items, or even dismiss them as concoctions of a right-wing state. His devil then has to be extended to icons he needs to clutch on to as the last remaining helpless wronged victims of his limitless guilt. If he has to acknowledge the reality, he loses the fulcrum of his life.

http://www.hindustantimes.com/India-news/Guwahati/Assam-refugees-head-for-West-Bengal-Meghalaya/Article1-917351.aspx

When armed communities are at each other’s throats in the three violence-hit western districts in Assam, the unarmed and unorganised are fleeing the state — mostly to West Bengal and Meghalaya. The fear factor has gripped Bengali Hindus — the softest target whenever violence takes over the state’s fragile peace — and Koch-Rajbonsi tribals are fleeing the Muslim-dominated Dhubri district over the last one month since the Bodo-Muslim clashes broke out on July 20.

 Curfew in Allahabad

Curfew was today clamped in an Allahabad locality as a precautionary measure while stray incidents took place in Lucknow during a street protest against the ongoing ethnic strife in Assam.

“The curfew was imposed in Kotwali police station area from 7 P.M. And will remain in force till midnight when further decision will be taken after reviewing the situation,” Additional District Magistrate (City), D P Giri told PTI. Trouble began this afternoon when a procession was being taken out by some members of a minority community in localities falling under Kotwali police station.

However, policemen deployed in the area objected to the procession pointing out that no prior permission had been obtained and that order had to be maintained in view of large crowds expected at places of worship on the occasion of the last Friday prayers of Ramzan.
The agitators allegedly reacted strongly and tried to proceed with the procession with some of them indulging in heavy stone-pelting which left several persons, including some policemen, injured and caused damage to a number of shops in the vicinity and vehicles parked nearby.
[…]
Earlier, the protest march in Lucknow after the Friday prayers turned violent here as a group of people, shouting slogans against alleged atrocities on minorities in Assam and Myanmar, resorted to stone pelting and vandalism. The protest march which started from near the Tile Wali Masjid created a ruckus on its way forcing business establishments to close down and vandalising parks and vehicles, a senior police official said.

When the RAF and PAC tried to stop them they indulged in brick batting damaging public properties and vehicles. The protesters also took offence to the presence of media covering the event and damaged their vehicles and equipments, police said.

Later police resorted to baton charge as the protesters tried to march towards Vidhan Sabha.

With such a single-track focus, Mishra therefore shows no grasp of the longer social processes of history and reconstruction of history by both the colonial forces as well as those to whom the colonialists handed over power. He shows in exemplary detail, why the Indian Left had long stopped thinking and questioning themselves, their very own belief systems and values – to check for how those very concepts and values were shaped. In thinking how others wanted them to think for their own geo-strategic purposes and projects, projects which themselves are now defunct – there might still have been a way out.

But indulging in such conspiracy theories actually helps the neo-imperialist strategies to succeed. Mishra will be nowhere to defend whatever is left of his society when the time comes, a society which people of his ideology have helped undo out of unthinking and politically created guilt.

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Islamo-Judaic Relations : politically correct mythology – 5: late-Medieval to the modern.

Posted on April 7, 2012. Filed under: Arab, Christians, diaspora, Egypt, exile, Gaza, Historians with political agenda, History, Islam, Islamic propaganda, Israel, Jew, Jihad, Muslims, Ottoman, Palestine, religion, Syria, terrorism, Turkey, UK |

Maimonides (1135-1204), was a famous Jewish philosopher and author who fled Spain from a murderous Muslim persecution and took up the job of a physician to Saladin. However over time his experiences come out in his “Letter to Yemen” [1]

“[as punishment] God has hurled us into the midst of this people, the Arabs, who have persecuted us severely, and passed baneful and discriminatory legislation against us… Never did a nation molest, degrade, debase, and hate us as much as they.”

Maimonides had correspondence with Jews over a large area (yes, including India), and was therefore in a position to compare.

The 9th century Muslim writer al-Jahiz (an Arab settled in Baghdad) wrote: “…the hearts of the Muslims are hardened toward the Jews but inclined toward the Christians.”[2] He pointed out that “in his time the Christians were both socially and economically better off than the Jews.”[3] He explained this by the political resistance of the Jews of Medina to Muhammad.

In this contemporary chronicle from Baghdad by Obadyah the Proselyte, in 1100 C.E.: [7: …the Caliph of Baghdad, al—Muqtadi [1075—1094], had given power to his vizier, Abu Shuja… [who] imposed that each male Jew should wear a yellow badge on his headgear. This was one distinctive sign on the head and the other was on the neck— a piece of lead of the weight of a silver dinar hanging round the neck of every Jew and inscribed with the word dhimmi to signify that the Jew had to pay poll—tax. Jews also had to wear girdles round their wastes. Abu Shuja further imposed two signs on Jewish women. They had to wear a black and a red shoe, and each woman had to have a small brass bell on her neck or shoe, which would tinkle and thus announce the separation of Jewish from Gentile [Muslim] women. He assigned cruel Muslim men to spy upon Jewish women, in order to oppress them with all kinds of curses, humiliation, and spite. The Gentile population used to mock all the Jews, and the mob and their children used to beat up the Jews in all the streets of Baghdad…When a Jew died, who had not paid up the poll—tax [jizya] to the full and was in debt for a small or large amount, the Gentiles did not permit burial until the poll—tax was paid. If the deceased left nothing of value, the Gentiles demanded that other Jews should, with their own money, meet the debt owed by the deceased in poll—tax; otherwise they [threatened] they would burn the body.”

Bernard Lewis refers to attempts at reform in the 19th century Ottoman empire by quoting a Turk “… whereas in former times, in the Ottoman state, the communities were ranked, with the Muslims first, then the Greeks [Greek Orthodox], then the Armenians, then the Jews, now all of them were put on the same level. Some Greeks objected to this, saying: “The government has put us together with the Jews. We were content with the supremacy of Islam.”[4] Most likely this refers to the reform decrees that resulted out of the power struggle between Muhammad Ali of Egypt and the Ottomans.

The British envoy, Dr John Bowring was in Lebanon and Syria in the 1830s, and he writes:

The Mussulmans. . . deeply deplore the loss of that sort of superiority which they all & individually exercised over and against the other sects. . . a Mussulman. . . believes and maintains that a Christian — and still more a Jew — is an inferior being to himself.[5] […] The condition of the Jews forms, perhaps, an exception [to the general improvement of non-Muslims] and cannot be said to have improved comparatively with that of the other Sects[6]

Towards the end of Mameluk rule (from the Mongol withdrawal in 1260 to the Ottoman conquest in 1517), a Franciscan monk named Francesco Suriano lived in the monastery in Jerusalem for about a quarter of a century. He served as Custos Terrae Sanctae or Guardian of the Holy Land for his order for some time and therefore the highest ranking Catholic official there, charged by the pope with overseeing Roman Catholic interests in the Christian holy places and Church affairs in the country. He writes about the Jews in Jerusalem:

“I wish you to know how these dogs of Jews are trampled upon, beaten and ill-treated, as they deserve, by every infidel nation, and this is the just decree of God. They live in this country in such subjection that words cannot describe it. . . there in Jerusalem, where they committed the sin for which they are dispersed throughout the world [i.e., the Crucifixion], they are by God more punished and afflicted than in any other part of the world. And over a long time I have witnessed that . . . No infidel [= Muslim] would touch with his hand a Jew lest he be contaminated but when they wish to beat them, they take off their shoes with which they strike them on the mustaches; the greatest wrong and insult to a man is to call him a Jew. And it is a right notable thing that the Moslems do not accept a Jew into their creed unless he first become a Christian. . . And if they were not subsidized by the Jews of Christendom, the Jews who live in Judea would die like dogs of hunger.”[7]

The Ottoman Empire needed the Jewish expertise in various fields including finances so initially after conquest they brought in some of the more outstanding into service. This was vehemently opposed by the local muslims. Therefore, “The Jewish community… paid the jizya at rates somewhat higher than the [Greek] Orthodox.”[8] Now, even under and after such “great” patronage by the Ottomans, Chateaubriand, (a famous French author), visited Jerusalem in 1806, and later wrote:

Special target of all contempt [i.e., of both Muslims and Christians], they lower their heads without complaint; they suffer all insults without demanding justice; they let themselves be crushed by blows… Penetrate the dwellings of these people, you will find them in frightful poverty…

Nothing can prevent them from turning their gaze towards Zion. When one sees the Jews dispersed throughout the world,… one is probably surprised, but, to be struck by supernatural astonishment, it is necessary to find them in Jerusalem.. . to see these legitimate owners of Judea, slaves and strangers in their own land. One must see them under all oppressions, awaiting a king who is to redeem them.[9]

Neophytos was a Greek Orthodox monk belonging to the Brotherhood of the Holy Sepulcher, which governed Orthodox church affairs in Jerusalem. Around 1834, Neophytos writes:

“As we are on the question of repairs, we must say something about the Jewish Synagogue. One year ago only, seeing the liberal dispositions of Mehemet Ali Pasha [Muhammad Ali] and Ibrahim Pasha [his son, general, and deputy], they dared to speak about their Synagogue. They asked that their House of Prayer, being in a ruinous condition and in danger of falling in, might be repaired. So, those who did not even dare to change a tile on the roof of the Synagogue at one time, now received a permit and a decree to build.”[10]

Felix Bovet, a Swiss Protestant minister who visited Jerusalem in 1858, writes “the Jews are still, to this day, the most miserable part of the population of the Holy City.”[11] Bovet quotes a French convert to Islam, who wrote: “the Jerusalem Jew only half lives, scarcely daring to breathe.”[12]

References
1. Maimonides, “Epistle to Yemen,” in David Hartman, ed., Crisis and Leadership: Epistles of Maimonides (tr. A Halkin; Philadelphia: Jewish Publication Society 1985), p 126.

2. Quoted in Bernard Lewis, The Jews of Islam (Princeton 1984), pp 59-60.

3. Words of Moshe Sharon, op. cit., p 94; also see Carlo Panella, Il ‘Complotto Ebraico’ — L’antisemitismo islamico da Maometto a Bin Laden (Torino: Lindau 2005), p 89

4. Bernard Lewis, What Went Wrong? (London: Orion House 2002), p 104.

5. Quoted in William R Polk, The Opening of South Lebanon, 1788-1840 (Cambridge, MA: Harvard University Press 1963), p 138. Other 19th century Western observers noted the same Arab-Muslim Judeophobia, as quoted by Saul S Friedman, Land of Dust (Washington, DC: University Press of America 1982), p 136.

6. William R Polk, The Opening of South Lebanon, 1788-1840 (Cambridge, MA: Harvard University Press 1963), p 138.

7. Francesco Suriano, Treatise on the Holy Land (Jerusalem: Franciscan Press, 1949) [in original: Trattato di Terra Santa e dell’Oriente], pp 101-02. For a scholarly view of the Jews in Jerusalem in the late Mamluk period, when Suriano lived there, see Avraham David in “The Mamluk Period” in Israel: People, Land, State (Avigdor Shinan, ed.: Jerusalem: Yad Izhak Ben Zvi, 2005).

8. Amnon Cohen, “On the Realities of the Millet System: Jerusalem in the 16th century,” in B Braude and B Lewis, Christians and Jews in the Ottoman Empire (New York: Holmes & Meier 1982), p 14.

9. Chateaubriand, Itinéraire de Paris à Jérusalem (Paris: Juilliard 1964), pp 426-427.

10. Neophytos, Extracts from Annals of Palestine 1821-1841 (Jerusalem, Ariel Publishing House, 1979; compiled by Eli Schiller), p 78. Originally published in Journal of the Palestine Oriental Society, vol. XVIII (1938; tr S N Spyridon).

11. Felix Bovet, Egypt, Palestine, and Phoenicia (Eng. trans; London: 1872), p 180

12. Ibid., p 181.

Discussion

The more one studies the history of Islamic repression on the Jews, the more one comes up with the stark reality that in many many ways, the Islamic treatment simply picked up and intensified the iconoclastic violence and genocidic tendencies latent within the Churches of east. In many many ways, the appearance of the Islamics provided a tool and a hope in the eastern churches to actually achieve what they had so far failed to do – the complete elimination of the Jews as a physical reality.

From this started a whole lot of processes :

(1) realizing that the Jews will remain strongly resistant to conversion in spite of certain disgruntled Jews switching allegiance and acting against their own origin community (not surprising for Hindus of India!). As long as the Jews remained adamant to conversion, Jews are a problem to the two other claimants of the sole rights to the Abrahamic legacy (which in turn in its proselytizing/converting form is a most effective tool for imperialism).

(2) try and blame all atrocities , or even invent genocide/exile/enslavement on a grand scale and assign it to “Romans” (not the Church primarily)

(3) suppress all references to non-genocidic/encouraging behaviour from “Roman” authorities

(4) when instigating “Roman” authorities as much as possible to eliminate the Jews was not achieving this goal, the Islamists were a “Godsend”. This is shown in the active collaboration of the Eastern Churches leadership with the Islamists and Jihadists to eliminate and repress Jews to an extent they could only rant about but not actually implement under “Roman” rule. The combined effort achieves the target to a much greater degree than ever achieved before in the pre-Islamic period.

(5) jihadis use this eagerness in Church leadership to intensify their dhimma policy – which is not toleration as represented by Islamists and their non-Muslim apologists, neither is it a purely “social discrimination” non-physical-violence non-Jihad thing. It is a double edged sword, by first enforcing a one-sided set of extremely harsh and almost impossible to meet conditions on the Jews, and then systematically and regularly claim that the “covenants” of the dhimma had been broken so jihad was now applicable to the captive population of dhimmis.

(6) gradually Jihadis tighten the noose on Levantine non-Muslims, especially Christians who are increasingly subjected to forced conversions, genocide and enslavement once the Islamists gain a foothold with their leaders’ initial weaknesses, and this in turn makes the Christian leadership more and more eager to please the Islamists. They start suppressing evidence of Jihadi violence on Christians (unfortunately even the most enlightened so-called paragons of tolerance Ottoman behaviour in this regard is also historically documented) and increase their collaboration in persecution of Jews in the hope of achieving their aims of cleansing of the land of the Jews.

(7) this leads to the western churches being ideologically cornered since eastern churches have to justify their collaboration with the Islamics on the “original sin” or so called responsibility of “deicide”. This concept of collective responsibility was taken to its extreme both by the christians as well as the muslim leadership, but finds its perfection under Islamic leadership of christianity. So the major “expulsions” and “genocides” have to be put at the door of the Roman empire BEFORE the acceptance of Christianity as a Roman imperial religion.

“Sado-masochism” – the almost sexual enjoyment of giving and receiving intense pain (mental as well as physical)- is perhaps a key to understand this modern (and not so modern) Christian reaction against the Jews which intensified under Islamic leadership over the greater part of Christian leadership’s mindset. Its intensity and naked expression in Jihadi Islam is simply the next stage of development from Christian attitudes towards the origin – perhaps a generalization of father-son antagonistic dynamic so insightfully discovered by a man of Jewish origins, Sigmund Freud. The Judaic being the father, and Christianity the elder born, and Islam the younger, with the sons having a raging sibling rivalry, a shared hatred of the father who stands between them and the mother – the legacy of the Abrahamic.

Now why should it find expression in some Indians who were born as Hindus? Perhaps the same mindset that led to a few Jewish converts into Islam or Christianity – an unconscious attraction for the possibilities of gratifying their sado-masochastic tendencies!

Each of the points (1)-(7) can be supported with documented sources. I have already mentioned once on the modern thinking in a large part “professional historians” on the so-called “greater role” of Romans in the “diaspora”. Apparently many like the one I mentioned have argued for the whole thing being a “myth”(!!) and that there was really no traumatic dispersal at the scales of hundreds of thousands or millions under the Romans [ there are detailed arguments about the 1.1 million being absurd based on actual estimates of food production, archaeological reconstructions of living conditions and settlement estimates, etc.] – according to these “experts”.

Maybe the pro-Islamics of all colours should unite against these very Jewish profs and academics as being part of a Zionist conspiracy with overt pro-Palestinian sympathies but actually undermining the whole Islamist cause!! Denying the key-pivot of Roman role in Diaspora combined with source narrative claims from Islamists themselves about atrocities and genocide perpetrated by Muslims on the Jews is problematic for the Islamist-line of Palestinian “movement”.

Part 4

To be continued.

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Islamo-Judaic Relations : politically correct mythology – 4 : From departure of Muhammad to Islamist Conquest of Palestine and Syria

Posted on March 1, 2012. Filed under: Antisemitism, Arab, Christians, diaspora, Egypt, exile, Gaza, Historians with political agenda, History, Islam, Islamic propaganda, Israel, Jew, Jihad, Muslims, Palestine, religion, Roman, Syria, terrorism |

From the successful genocide at Khyber and land grab, in the late 620’s until his death, Muhammad tried to expand the reach of his army towards Syria and Palestine. His first attempt with an open declared campaign (for the first time in his life, because previously he had always relied on surprise and deception) against Heraclius was a disaster, and at this time we have reports of increasing dissent against his leadership. So Muhammad renewed his earlier strategy of covert and piecemeal targeting of isolated communities and tribes.

During this phase he was taken ill and passed away, according to the Hadiths, exactly at the time when a new and larger expedition was being planned against the then Byzantine held territories of Syria and Palestine. The expedition did take off, and similar expeditions were then subsequently organized until finally at the Battle of Yarmouk a large Byzantine army was defeated and Heraclius abandoned Syria and Palestine and went back to Constantinople. This is just within 10 years of Khyber. However many cities held out.

Some Bedouin nomadic tribes at this period did hover around in the frontierland between Byzantium and beyond (the southern desert of Palestine, west of the Euphrates (Hira) in the Syrian desert, Palmyra), where for a long time due to the competition with the persians, the Byzantines had come to an arrangement of benefits and payment to enlist the large nomadic Arab tribes as a bulwark against raids from beyond. The arable inner regions and the cities were populated by Aramaic speaking Jews and Christians. The contemporary writings of the Church Fathers and in Talmudic sources show that they had little or no identification/sympathy with the Bedouins (who spoke a different language) and actually were quite hostile because they faced constant raids. [1]

Moshe Gil, [1] quotes surviving sources from the defeated indigenous non-Muslim populations, to show that they

“reflect the attitude of the towns and villages in Palestine quite accurately; the attitude of a sedentary population, of farmers and craftsmen, toward nomads whose source of income is the camel and who frequently attack the towns, pillage and slaughter the inhabitants, and endanger the lives of the wayfarer. These sources completely contradict the argument to the effect that the villagers and townsmen in Palestine accepted the invasion of those tribes bearing the banner of Islam with open arms of their so-called racial affinity.” [This is a copyrighted book, so I cannot quote extensively. Those interested do look up]

The whole Gaza region up to Kaiseria [Caesarea] was sacked and devastated in the campaign of 634. Four thousand Jewish, Christian, and Samaritan peasants who defended their land were massacred. The villages of the Negev were looted. Cities such as Jerusalem, Gaza, Jaffa, Caesarea, Nablus, and Beth Shean were isolated and closed their gates. In his sermon on Christmas day 634 CE, the patriarch of Jerusalem, Sophronius, says “the Christians are being forcibly kept in Jerusalem…chained and nailed by fear of the Saracens, whose savage, barbarous and bloody sword kept them locked up in the town”. In 636, Sophronius, [Day of the Epiphany 636], writes of the destruction of the churches and monasteries, the sacked towns, the fields laid waste, the villages burned down by the “nomads” [generic name for Arabs including Islamics whom the Byzantine Christians were yet to recognize as any significant independent faith system] who were overrunning the country. In a letter the same year to Sergius, the patriarch of Constantinople, he mentions the ravages wrought by the Arabs. Thousands of people perished in 639, falling victim to the raids as well as the famine and plague that resulted from these destructions. [2] For Jerusalem, according to one version of the terms of the treaty with the Patriarch for surrender, “Jews” would not be allowed to remain within the city.

According to Baladhuri (d. 892 C.E. – his name also comes up in connection with records of campaigns in Sindh in India), 40,000 Jews [20,000 according to some translations] lived in Caesarea alone at the Arab conquest, after which all trace of them is lost. [3] Tabari further reports that 4000 survivors were taken prisoner and transported out of the region and given as slaves to Muslims in Al-Jurf. [4]

Gil further shows that the period of the conquest was also that of the destruction of the synagogues and churches of the Byzantine era, remnants of which have been turning up in archaeological discoveries. Towns in the western strip and the central strip (the region of the red sand hills and the swamps) in the Sharon, decreased from fifty-eight to seventeen. It is estimated that the erosion of the soil from the western slopes of the Judaean mountains reached as a result of the decultivation during the Muslim period to almost 2,000 to 4,000 cubic meters. The direct evidence of the destruction of agriculture and the desertion of the villages is shown by the fact that the papyri of Nessana are completely discontinued after the year 700. [1]

Similar conclusions have been reached in archaeological analysis with Negev being reduced to a wasteland. Gil has translated these observations by the 10th century Karaite [The rationalist movement within Judaism started by Maimonides] commentator Yefet b. Ali recording that there was great destruction in Palestine and that there were places which remained uninhabited, while there were other places to which people returned and settled:

“the places which were completely destroyed so that no memory of them remains, like Samaria…are the places which have been destroyed and ruined, but despite this there are guards and people living there, such as Hebron and others” [1]

There is no reason to expect, like some of us probably do – that just within 10 years the entire spirit of Badr, Khyber would be forgotten and abandoned by Islamism – all of a sudden when they overrun Palestine.

[1] Moshe Gil, A History of Palestine, 634-1099

[2] Bat Yeor, “Islam and the Dhimmis”, The Jerusalem Quarterly, 1987, Vol. 42,

[3] The origins of the Islamic state, being a translation from the Arabic, accompanied with annotations, geographic and historic notes of the Kitab futuh al-buldan of al-Imam abu-l Abbas Ahmad ibn-Jabir al-Baladhuri -p213 [4] Ibid p216-218

Part 3

Part 5

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The true face of Kashmir Valley Islamism : no Christian “conversion”

Posted on October 31, 2011. Filed under: Christians, Hindu, History, India, Islam, Islamic propaganda, Jihad, Kashmir, Muslims |

There is a huge amount of web-chatter and media frenzy generated on the rare reports of alleged “saffron” atrocity on Christian proselytizers in India. There are even seminars and media spotlights on the secular bandwagon in India expressing solidarity or mounting public indignation shows at perceived “lesser penalties” for such alleged atrocities. Web based Christian views roundly and justifiably highlight the issue.

Interestingly, these same voices – both inside India and outside, Christians or Hindus who have learned to hate their birth culture, apparently still remain rather silent about the open threats issued by Kashmir Valley Muslims against Christian missionary and especially conversion activities.

In a recent open warning the Ameer of Karwani Islami, Maulana Ghulam Rasool Hami, has apparently expressed serious concern over the alleged role of Christian missionaries in converting young Kashmiri Muslim boys and girls to Christianity.

http://www.kashmirdispatch.com/headlines/30106712-repent-or-face-social-boycott-karwan-to-christian-converts-kashmir.htm

On Sunday, 30th October, Hami said that some Christian missionaries were attempting to alter the Muslim majority character of Jammu and Kashmir at the behest of America and Israel and added that “We ask Muslims who have fallen for the trap of these missionaries and converted to Christianity to present themselves before Ulema before Eid-ul-Azha, and seek repentance from Allah…..Otherwise, Karwani Islami and Darul-Ifta will convene a joint session of Ulema and Muftis on November 11 and issue a fatwa(decree) of  social boycott against these  converts”.

According to Hami, the Ulema will not remain silent over the activities of Christian missionaries. “ They are luring young Muslims with money to convert and we will go to any extent to stop their activities,” he said.

Hami and his Karwani Islami is not dismissible as an isolated, “fringe” group – as is typically done by so-called secularist apologists of Islamic sectarianism and exclusivism . Just few two days before, Mufti Bashir-ud-din – J&K’s official ” mufti azam”, or head Muslim clergyman – issued new summons to a leading Christian priest, CM Khanna, on Friday, asking him to appear before his court to explain his alleged activities of reported conversions of young local boys and girls at his church in Srinagar. Khanna alleged in counter that the mufti was annoyed with him because Khanna had expressed his inability to help the mufti in the admission of a boy to a Christian missionary school. Talking to Times of India, Mufti Azaam Bashir-ud-din is reported to have said: “Our shariat court had summoned the Christian priest, CM Khanna, to appear personally today at 11am but he failed to appear. Now we have issued fresh summons to him for personal appearance on November 12.”

I have often come up against the explanation for the alleged atrocities committed on Hindus in the Portuguese colony of Goa, apparently to cleanse the pagan out of Indians – known infamously as the Goan Inquisition – that the “Church” had nothing to do with it, and it was all about politics and politicians who were on the ground from the Portuguese side. No atrocity is ever to be blamed on “religion” but on the over-zealousness and “misinterpretations” of “one and only true doctrine of pure love and mercy” – all three mutually exclusive versions.  It seems that the same logic is not to be applied to non-Judaeo-Christian-Islamic traditions -for whom all atrocities carried out by people overtly and officially allied to the religions stem from the religions themselves.

But when the same thing happens within a Judaeo-Christian tradition like Islamism, it becomes immensely problematic from the theoretical apologetics viewpoints. Here the theologians themselves are taking up the cudgel and clearly sourcing it within the claims of one-sided right to convert others.

It would be interesting to see some explanations of the puzzling silence from “secularists” and Christian evangelists!

 

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Rahul, Roemer allegedly and Wikipee : who is conning whom?

Posted on December 21, 2010. Filed under: Ayodhya, China, Christians, Hindu, Historians with political agenda, History, India, Islam, Islamic propaganda, Jihad, Kashmir, Kashmiri Pundit, Muslims, Rahul Gandhi, USA |

Recently, the net and the news media has been abuzz with a certain founder of a certain website that claims to release into the public domain supposed secret communications between American diplomats and Washington. Using some journalistic license in lampooning I will use the keyword “Wikipee” – since in some casually polite English circles “taking a leak” is an euphemism for a natural and essential mammalian act. Apologies in advance if anyone feels offended – both from the supporting or the opposing side.

Having said that, there is no alternative verification possible about the truth, reality or reliability of the information posted, so we can neither accept them at face value, nor reject them at face value. There are wild speculations about the possibility of these being a selected list of items which have been manufactured to create a certain opinion in favour of US foreign policy itself or help the US attain specific foreign policy objectives. Attacking the apparent source in public could then be seen as increasing the credibility of the source. On the other hand, it could also be simply a random act of omission, carelessness, negligence combined with various personal grievances and ideological dissent from among American personnel at various levels. It could even be an act of penetration and sabotage by opposing international forces like China which has been alleged many times as behind hacking attempts against national governments.

But whoever has selected the items to be released must have selected it out of some purpose, some aim at creating some impression. Here I will look at one item that has raised a huge storm in India : the alleged quote of Rahul Gandhi alleging much greater threat of supposed “Hindu Terror” compared to Pakistani or Islamist terror. The concerned text can be found here : http://cablesearch.org/cable/view.php?id=09NEWDELHI1624

5. (C) Responding to the Ambassador’s query about Lashkar-e-Taiba’s activities in the region and immediate threat to India, Gandhi said there was evidence of some support for the group among certain elements in India’s indigenous Muslim community. However, Gandhi warned, the bigger threat may be the growth of radicalized Hindu groups, which create religious tensions and political confrontations with the Muslim community. (Comment: Gandhi was referring to the tensions created by some of the more polarizing figures in the BJP such as Gujarat Chief Minister Narendra Modi.) The risk of a “home-grown” extremist front, reacting to terror attacks coming from Pakistan or from Islamist groups in India, was a growing concern and one that demanded constant attention.
Comment

If true, Rahul is actually causing some severe logical problems for both himself as well as his party.

(a) Alleged “Hindu terrorists”—who are so completely penetrated, rounded up and cases put up in a jiffy by the Indian anti-terror organizations currently under the Congress led government in contrast to the lackadaisical pursuit of cases, penetration and rounding up or even absence of proper cases by the same government agencies if a single Indian Muslim name appears in connection with any terror atrocity — are accused of bomb blasts in 2007 and 2008 in Andhra Pradesh, Rajasthan and Maharashtra that killed 17 people. According to the South Asia Terrorism Portal, the toll in India from about two dozen radical Islamic terrorist attacks since 9/11 stands at more than 950 dead and many hundreds more injured.

The principal Hindu groups accused have little or no international presence – no theological support within Hinduism similar to the doctrine of violent Jihad (yes violent, as amply borne out by the core texts of Islam, where one ambiguous citing for “conditional peaceful treatment of people of the book” is propagandized by modern hagiographers compared to numerous references where Jihad is only mentioned in the context of violence). But those alleged to have a hand behind incidents like the 26/11 Mumbai attacks, have a wide ranging support network and connections of Islamist Jihad.

No Islamist government whose territories have been used to perpetrate terror on India has seriously taken any steps at all to try and book the culprits or even properly investigate the organizations. India under the Congress on the other hand jumps up and down ardently to pin the blame on its majority community.

Nowhere in the alleged report by Roemer, Rahul Gandhi is quoted as saying similar things about Jihadi terror. Significantly there is no hint of any importance being given to the Maoist terror or Left wing radicalism, which has consistently claimed lives and property damages. No mention either of outfits in the North East with open affiliations to Christian beliefs or who appear to tout their religious affiliation as a means of attracting obvious international interest and support.

(b) Rahul is a shame on his “historian” great-grandfather, who at least selectively quoted histories existing at his time and predominantly created by colonial historians with their own imperialist agenda in mind.

He tries to blame all Islamist Jihadi reaction against India as a reaction to supposed Hindu atrocities or provocations. But then can he answer what Hindu provocation in Jammu and Kashmir provoked the violent rapes and massacres and ethnic cleansing of Kashmiri pundits in 1989 – a full three years before the supposed incident over the disputed structure at Ayodhya?

Moreover, if Islamist reaction has only started as reaction to Hindu provocation, then did his great-grandfather Jwaharlal Nehru – who became the sole and supreme leaders of the Congress, its legislative wing, and key figure in the transitional government for independence of India – provoke the Muslims so much so that they went into Direct Action (rather Direct Rape and Genocide Action) Day leading to the Partition in 1947? The majority of Hindus made up the Congress at the time.

If every violence is due to historical trauma, why cannot Hindus have a similar justification and only Muslims are allowed to use such an excuse? If every historical atrocity event has a precursor provocation  event, why does not Rahul try to apply the same logic to alleged Hindu violence?


¶6. (C) Gandhi was forthright in describing the challenges faced by the Congress Party and the UPA government in the months ahead. Over the past four years, he was an elusive contact, but he could be interested in reaching out to the United States, given a thoughtful, politically sensitive and strategic approach on our part. We will seek other opportunities to engage with him and with other promising young members of the new generation of parliamentarians. Gandhi mentioned that in the recent election 60 members of the new Parliament were 45 or younger. In a system long viewed as relatively static, the influx of new faces and the rising profile of young leaders like Rahul Gandhi provides us an opening to expand the constituency in support of the strategic partnership with a long term horizon.

What is however more seriously damaging for Rahul Gandhi and the US itself is however here. If the US feels that reaching out to Rahul will ensure securing US strategic interests, that damns both Rahul and the US and their mutual strategic interest.

(1) Rahul’s desirability for the US makes him rather dubious as a candidate to win the future trust of Muslims.

(2) For India’s Hindus, US approach to enlist Rahul on their side is discomforting. His religious affiliations have been publicly ambiguous, unlike her illustrious grandmother Indira Gandhi who at least had no discomfort in display her Hindu affiliation, and there are increasing concerns in many quarters of India about the aggressive proselytization and conversion activities of Christian missionaries funded by Evangelicals from the USA – activities often seemingly protected by state machinery whereas any attempt at reconversion back into Hinduism is treated as “violence”.

USA forgets that the record of Christian missionaries and the Churches have often been actions in favour of colonial and imperialist designs, and that perception remains in the general Hindu society although it always does not come out in the Abrahamic violent intolerance of the “other” because of the inherent pluralistic nature of Hinduism.

(3) USA also should keep in mind that if the majority Hindu is sought to be disempowered and its faith undermined or attacked, then there are two fallouts that the USA will not be able to control.

First, removal of the Hindu from India will mean that there will be no moderating influence to mediate between the Islamists and the Christians, and these two have never been able to flourish together. No country exists today where this has been so. The only known example where it comes close to co-existence is Lebanon, which however speaks for itself. Removal or weakening or attacking the Hindu will mean civil war between Islamist Jihadis and Christian Jihadis – and who will ultimately win that war – Chinese or the Russians or it will become all a part of the grand Islamic Caliphate.

Second, Hindus have never proven easily digestible. They have not always gone the Abrahamic sectarian, non-pluralistic way – but neither have they always succumbed to onslaughts. Islamics made the error of treating the Hindu as a single category to be wiped off, and the Sikhs and the Marathas were the result who practically made the Mughals their slaves. Timely intervention of British saved the Muslims to an extent, but if US lends a hand to a similar attack against the “Hindu” – will it not do the opposite of what USA or its Evangelists want? What if it only consolidates the moderates and the conservative Hindu together more?

USA has often proved its shortsightedness in dealing with nations by concentrating on individual apparently pliable fanbois. Most of the time they turned out at the head of corrupt and unpopular regimes, supporting which even the US became ultimately unpopular in that country. It would be better sense to look at the national fabric, its majority culture and framework – which in case of India will provide a much better long term security for US strategic interests in Asia.

I hope there is more sense in one of the few remaining hopes for democracy and freedom of thought and words – that is the American “conscience”.

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So-called eminent Historians of India : in their own words under cross-examination in the court over the Ayodhya dispute -1

Posted on October 7, 2010. Filed under: Ayodhya, Hindu, Historians with political agenda, History, India, Islam, Islamic propaganda, Muslims |

Post-updated…….

Exhibit historian Sri Suresh Chandra Mishra : (bold parts are due to me, and not highlighted as such in the original judgment).

Hon’ble Sudhir Agarwal, J.
Vol 6,
http://www.rjbm.nic.in/sa/Judgment%20RJ … vol-06.pdf

Page 1468 (219/251)
Quote:

1338. P.W.13 Sri Suresh Chandra Mishra in his cross examination has said:
At the time when I visited the site, I considered only these records, viz., inscriptions to be important. But they were in Arabic language. As that is an additional and credible information, I am telling it now. I did not make mention of these things in the symbols and objects earlier stated to be important.” 

“These records were in Arabic and I do not know Arabic language. It is not that I am a habitual liar. I on 14.07.98 gave my statement in this court. In the statement I had caused it to be recorded that ‘the inscription which was there, was written in Persian language but I had been in the know of that from earlier’. My today’s statement is correct that the record was written in the Arabic language. Actually it was a record, not an inscription. My earlier statement to the effect that it was written in Persian language, was incorrect. It may be due to mistake in understanding it, because I know neither the Persian language nor the Arabic language. I do not know Latin either.” (E.T.C.)

“I have read a journal ‘Epigraphica Indica’ in regard to inscription…… One of its editions makes mention of an inscription and contains an article which makes mention of inscriptions with 14 lines inside the Babri mosque. It makes mention of three pillar inscription. Yesterday I gave a statement in this very court that there was just one pillar inscription there. Actually, that statement of mine was due to slip of tongue and under the impression that there should not be any mention of any new fake inscription.”

1339. The witness has claimed himself to be an Expert Historian…also claimed that he may be placed in the category of Expert in “Epigraphy”. His statement on page 54…Babar was his favourite subject However, he admits that he did not find any reference of construction of the disputed building/Babari mosque in Baburnama..contains no reference of Mir Baqi. On the one hand he accepts of being expert in Epigraphy (page 111) but simultaneously he admits that neither he knows Arabic nor Persian nor Latin, therefore, he had no occasion to understand the language in which the alleged inscription was written…he claims that the inscriptions were written in Persian but later on page 72 he retracted and said that the inscriptions were written in Arabic and his earlier statement was wrong for the reason that neither he understand Persian nor Arabic
.
The slipshod and casual manner in which he made inquiry about inscriptions is further interesting. On page 79 he says that he carried inside the disputed building, the book “Baburnama by Beveridge” and therefrom compared the script of the inscriptions with the text quoted in the said book and since the matter relate to 1989/1990 he is not able to tell the correct date but thereafter on page 79/80 he admits that for security reasons his entire belongings were made to be left outside the premises and he went inside the disputed building empty handed. The book was also left outside where police checking was going. On page 80 when his statement about comparison of the text of the inscription with the book was further examined he says that he kept the text after reading the book in his mind and compared it with the inscription. This wonderful memory of the witness has to be seen in the light of the fact that the witness admits that he knows neither Persian nor Arabic. On page 79 he also admits that he also do not know Urdu language.

1341. Further, he claims to have read “Baburnama by Beveridge” but on page 197 could not tell whether the names Baqi Shaghawal and Baqi Tashkandi are mentioned therein ornot. His lack of knowledge in this matter is writ large from the fact that Mrs. Beveridge has suggested that it is probably Baqi Tashkandi whose name was mentioned in the inscription as Mir Baqi but PW 13 on page 197 says that even if the names of Baqi Tashkandi and Baqi Shaghawal have been mentioned in Baburnama that cannot be connected with the army chief Mir Baqi.

1344. …Dr. S.C. Misra (PW 13) did his Ph.D. under Prof. D.N. Jha (page 49) and claims to be closely acquainted with him On page 53, he says that he has also studied the “History of India” written by “Romila Thaper” and has also consulted her in the course of so called deep study on the dispute in question and believed whatever she has written is correct. On the one hand he claims to be a man of scientific temperament and in order to believe anything he looks into the matter and several things, analyse them and only then come to aconcrete finding (page 49) but on page 56 he says that on the basis of general conception among majority of people and also because of acceptance on the part of scholars he accepted that Islam emerged through revelation.On page 57 he admits that neither he know what “revelation” means nor has read the process of such revelation and, therefore, he is wholly ignorance of the term “revelation” and its meaning.

1347. The defendants sought to highlight the fact that PW 13 was a paid witness and made certain questions about the manner in which he comes from Delhi. On page 185 he said:
….I never came by air but on my way back from Lucknow to Delhi I went by air two times. Even today I want to go back by aeroplane. …

1348. However, later on he retracted and made a different statement on page 201 as under:
” I travel by rail and get my seat reserved while making to and fro journey. I travel in second class A.C., to which I am entitled. It is true that I told the court last time that I had gone back to Delhi by aeroplane two times.”

1349. His statement fails to inspire confidence and lack independent, fair and impartial opinion.

Hon’ble Sudhir Agarwal, J
Vol 6, Page 1487 (238/251)
http://www.rjbm.nic.in/sa/Judgment%20RJ … vol-06.pdf

Next expert witness – Sushil Srivastava

“Neither I can read nor write Persian. I can also not read Arabic Language nor can write it. I have no sound knowledge of Sanskrit also.” 

It is correct that my father-in-law helped me a lot in reading and writing, i.e., in interpreting the Persian language, which neither I can read nor write,..father-in-law is a scholar of Arabic and Persian languages..father in law felt that the translation of articles on disputed site made by Bevarage is not wholly correct…can not say whether out of three inscriptions one was in Persian and two were in Arabic, as I had no knowledge of these two language..In my book I have written about the three inscriptions after getting the same translated in English. For English transcription I have requested my father-inlaw and got it done from him….he know Arabic and Persian…style of Calligraphy on inscriptions creates doubt whether this mosque was constructed by Babar or not…basis of the aforesaid fact is that my father-in-law realized so. I have written this fact in my book.”

“I have not the least knowledge of art or science of calligraphy…true that, in the foot note of my book, I have mentioned those books too which I have not read…true that I have a very little knowledge of history.”

Vol 7, Page 1511 (12/251)
1352. Learned counsel for the defendants have stressed upon the motive of this witness certain facts antecedents to the publication of his book
“The name of my wife is Mehar Afshan Farooqui. My marriage has been solemnized as civil marriage, i.e., under Special Marriage Act. When I adopted Islam religion, at that time, I was given a new name Sajid. Presently, I am neither a Hindu nor a Muslim..I married according to Islamic rites.”

My wife encouraged me for this work.” “ In the Preface of my book I have written that Mehar Afshan Farooqi started persuading me to popularize the historical truth.” 1354. They also pointed out that the wife of PW 15 is well qualified being M.A. in Medieval History and D.Phil. with specialisation in “Economic Policy of Delhi Sultanate” which she did in 1988 but her father was not a Historian..

1357. ..Though the witness has been produced as Expert Historian but on page 222 he admits that he had a very little knowledge of history. That being so according to own statement of the witness his statement cannot be taken as an opinion of an Expert Historian and, therefore, inadmissible under Section 45 of the Evidence Act…We in fact find it surprising with the kind of dishonesty, such person has shown..

1357.[…]On page 106 on the one hand he admits that he lacks knowledge of Epigraphy, Numismatic, Archeology, Survey of Land, Science of Architecture, Turkish, Arabic and Persian language yet simultaneously he says that though the period of construction of the disputed structure, he could not conclude but according to him it relates prior to Mughal period. We are sorry to find that a person like PW 15 has written a book on such an important and sensitive matter without having made an in-depth study on the subject and hasdeposed before us claiming himself to be an Expert Historian though simultaneously admit that he has a very little knowledge of history.

On page 218 and 219 again contradicting his earlier statement he said that he has made research on the question as to how much old and of which period the inscriptions are and found that the inner inscription appears to be new from the style of calligraphy while the outer one is old. Despite admitting the fact that he has no knowledge of calligraphy he has made such comments on calligraphy of the text of inscription which is not expected from a responsible Expert Historian.

 

Next expert witness Prof. Suraj Bhan
Hon’ble Sudhir Agarwal, J
http://www.rjbm.nic.in/sa/Judgment%20RJ … Vol-07.pdf

Page 1513 (14/251)
Vol 7
1359. PW 16, Prof. Suraj Bhan in his cross-examination has said: “Except for an inscription carved by Mir Baqi, I did not come across any other epigraphical evidence on the basis of which the disputed site may be called Babri Masjid. This inscription is as old as this masjid.”“Inscriptions were engraved at two places in the disputed structure. Both of the inscriptions were engraved in the stone but the slab of the outside inscription was fixed in the wall. Both these inscriptions were written in Persian language. I do not know Persian. It is true that I can not read Persian. So I, could not read both the inscriptions at the site and could not even see the inside inscription.”

“This mosque not built by Babar on his own; rather, it was built by Mir Baqi with the permission of Babar, and for this very reason, the Babri mosque was built only as per the means of Mir Baqi…It was so written in the stone inscription at the mosque and the same had also been seen by me before demolition of the mosque”

1360. The statement of PW 16 … is solely based on two inscriptions which he claims to have affixed on the disputed building in Persian language though neither the witness can read Persian nor could see the inner one. ..though the witness claims that the inscriptions which were installed when he visited the premises were the same as were installed at the time of construction of the building..shows that he has not read the text of the inscriptions as published in different books..but the statement has been made on pure conjecture and surmises.

Next expert witness PW 15, Sushil Srivastava,, on behalf of muslim parties
J. Sudhir Aggrawal
Vol 15

Page 3061- (102/251) para 3603
http://www.rjbm.nic.in/sa/Judgment%20RJ … ol-15.pdfA

3603. About PW 15, Sushil Srivastava, we have already dealt in detail while considering the issues about the date of construction of the disputed building. The aforesaid witness has given a new theory that the building in dispute was constructed much earlier from the period when Babar came to India and must have been constructed before commencement of Mughal period. It is clearly against the pleadings of Muslim parties on whose behalf he has appeared as an expert witness. He also admits of teaching “Modern History” and on page 220, he admits that he has a very little nowledge of History. He, however, admits that there was a possibility of an earlier structure at the place where the disputed building was constructed:

“At page 113 of my book, I have written that this probability cannot be ruled out, i.e, cannot be completely ruled out, i.e, no other ancient construction would have existed at the place of Babri mosque……This conclusion of mine is based on Cunningham’s report.”

“It is true that stones were found in the mound below the Babri mosque. The size of the stones in this mound was very big, i.e. very large stones were present.”

“Q. You have just stated above that in the mound below the Babri mosque large stones were present, did you mean by “long size bricks” or “long size stones?” “Ans. I mean by long size bricks.” (ETC)

3604. He has written a book “An Inquiry on the Disputed Mosque”. On page 87 thereof, he has written that in 17th century, the people started claiming that the building in dispute was constructed by Babar after demolishing a temple but on page 256 of his cross examination, he said that the 17th century mentioned on page 87 of his own Book is wrong and it ought to be 19th century:

“At page 87 of this book, 17 century is written, which is wrong. In fact, it should be 19th century. Further said that the supposition that Babar had got constructed the mosque after demolishing the temple, commenced in the first half of 19th century. By first half of 19th century, I mean the period between 1801 to 1850. The amalgamation of Avadh Province in East India Company took place on13th Feburary 1856. i.e. since the British rule.” (ETC)

3605. He has further said:“To my knowledge, prior to 1526, except Syed Salar Masoodi and Ibne Batuta, no any other foreign Muslim Traveller had come to Ayodhya.” (ETC)
“means that it cannot be wholly ignored that where Babri mosque situated, earlier, there had been any old structure or ancient construction.” (ETC)

“This Babari mosque had not been in possession of Muslims during 1853 to 1855.” (ETC)

3606. All the Muslims parties have denied of any riot or dispute among the two communities in 1855 but this witness gave a different stand and admitted such a clash: “After 1855, no clash took place at the disputed place between Hindus and Muslims.” (ETC)
3607. Moreover, the expertise and authority of PW 15 has been challenged by PW 20, Prof. Shirin Musavi in her statement at page 129 observing that Shshil Srivastava is a Modern Historian and not an authority on Medieval History.
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The Muslim judge in the Ayodhya dispute reminds Muslims of Hudaybyah

Posted on October 1, 2010. Filed under: Ayodhya, Hindu, History, India, Islam, Islamic propaganda, Jihad, Muslims, religion |

The three judge panel of the Lucknow Bench of the Allahabad High Court, in the Indian state of Uttar Pradesh, has finally delivered three separate sets of judgments on the disposal and questions of title and rights to a disputed land. The land in question being an ancient site, now reported by the Archaeological survey of India to have been occupied by humans  from at least 1300 BCE, and traditionally long held by faithful Hindus to be the birthplace of an avatar of Vishnu or the “supreme” in Hindu philosophy.

There have been traditional narratives of pre-Islamic religious structures and complexes on the site to have had undergone a series of iconoclastic attacks by Islamists and Islamic rulers who consolidated their military power on the northern plains of India from the late 13th century CE up to and including the mughal period. The latest incident of vandalism is attributed to a commander under Babar, the leader of a faction of the neo-convert Mongols in or around 1538, when he destroyed most of what Hindu structures had existed and built a mosque. This is attested to by Islamic chroniclers and foreign travelers. This is a different and larger issue discussed threadbare from both Islamophile and Hindu sides.

What I find most interesting is however the reported statements of one of the judges, a Muslim by faith, among the panel.

http://www.thehindu.com/news/national/article805067.ece

Justice Khan said:“As this judgment is not finally deciding the matter and as the most crucial stage is to come after it is decided by the Supreme Court, I remind both the warring factions of the following. The one quality which epitomised the character of Ram is tyag [sacrifice].

“When Prophet Mohammad entered into a treaty with the rival group at Hudayliyah, it appeared to be abject surrender even to his staunch supporters. “However the Koran described that as clear victory and it did prove so. Within a short span therefrom Muslims entered the Mecca as victors, and not a drop of blood was shed.

“Under the sub-heading of demolition, I have admired our resilience. However we must realise that such things do not happen in quick succession. Another fall and we may not be able to rise again, at least quickly. Today the pace of the world is faster than it was in 1992. We may be crushed.”

Now taken together that is a dangerous piece of text! Is he a judge in an Indian Court of Law or he is here representing Alim or a Mufti? He has to interpret Indian law as it exists and not argue himself as a Muslim or Islamic scholar on behalf of Muslim litigants in the case? What is more dangerous is the “subtext” of which he seems to be very particular.

From the “Hindus” he wants “sacrifice” and tyag, but from the Muslims he clearly mentions the tactical retreat involved in Hudaybya from which ultimately Muslims emerged victorious. Maybe he thinks that under the careful management of the rashtryia educational apparatus most Hindus kept ignorant of the actual history of early Islam as narrated by accepted Islamic narrators, would be unaware of the real significance of mentioning “Hudaybyah” to Muslims and especially Islamic theological establishment.

This was a “treaty” meant to be and clearly intended to be “broken” as soon as the early muslim army around its leader gained enough strength and the treaty was simply to buy time. This is what he clearly indicates in the following lines to that reference. Mentioning this in the context of the Janambhumi case can only be interpreted in one way – it is a reminder or a “subtext” message that for “survival” of Islamism in the current world, where more and more non-Muslims were becoming aware of the underlying agenda of Islamism and taking political action to prevent the spread of Islam – it was necessary to make a show of compromise. This is only to buy time and “strike back” as and when “opportunity arises”.

Moreover the claim that no blood was dropped in entering Mecca is false. There were executions, including of women who had once composed sarcastic poems ridiculing the the founding father of Islam when he secretly preached his faith in Mecca for three years before negotiating a move to Yathrib outskirts with the Yathrib Jews. The entry into Mecca followed from victory in a battle against the last Qureysh army to resist him.

Hudaybya was about gaining time and pretending cooperation simply to mask the preparations for final annihilation. The treaties were typically faithfully maintained by the non-Muslim parties but were always broken on some pretext [dreams/message from Gabriel/suspicion] when opportune and the groups finished off /driven off/killed off/enslaved.

A unique position

“Muslims must also ponder that at present the entire world wants to know the exact teaching of Islam in respect of relationship of Muslims with others. Hostility, peace, friendship, tolerance, opportunity to impress others with the Message, opportunity to strike wherever and whenever possible, or what? In this regard Muslims in India enjoy a unique position. They have been rulers here, they have been ruled and now they are sharers in power (of course junior partners). They are not in majority but they are also not a negligible minority (after Indonesia, India has the highest number of Muslims in the world). In other countries, either the Muslims are in huge majority, which makes them indifferent to the problem in question, or in negligible minority, which makes them redundant. Indian Muslims have also inherited huge legacy of religious learning and knowledge. They are therefore in the best position to tell the world the correct position. Let them start with their role in the resolution of the conflict at hand.”

That bolded part is curious! it is almost verbatim from some major Islamic works – and as a theme occurs in many Islamic core texts as a strategy of war and impose the system on non-Muslims.

Is the “subtext” also a message to the Indian Muslim to wait and remember the history of Islamic spread – pretending to compromise when militarily weaker, and make a show of cooperation so that the core group is not wiped off in a conflict for which they are not prepared. Wait and gain strength and annihilate the ex-treaty-group.

Some on the media have called for “moving on” and derided “revanchism”. Moving on is a collective business – we cannot move on if only one subgroup are asked to and tries to move on. All the reactions of the Sunni Waqaf board, and people like Irfan Habib  show that the Islamists are not prepared to move on. For them, the supposed past glories of the supposed military invincibility of Islamic regimes in parts of the country – the one-sided extraction of surplus from the majority non-Muslims and the abuse of the very basics of humanity through abduction of women and whole-sale enslavement as well as religious torture and conversion which was tuned to a fine art of state policy and finance [which Irfan Habib and his father both acknowledge in their early works] – is something that cannot be abandoned.

Every fruit of such repression is cherished as a symbol of Islamic identity in India. Why? Why don’t pro-mosque voices trying to be neutral on terms set by the Islamists or their tactical supporters among non-muslims – fail to also point out the fact, that the Owaisis and Habibs [representing the supposed extreme opposites in intellectual “liberalism” among the Indian Muslims] are solidly refusing to give up on their past?

It should have been obvious to anyone with the slightest training in logical analysis that the sole reason for such cherishing of Islamic structures of the past in India – is exactly because of what they are associated with in the Indian Muslim mythology. These are all symbols of imagined Islamist triumph over the culture and religion and society of the “Hindu”. Without these landmarks, the version of Islamism in India that hopes for the “Islamist revanchism” in some future time point when hopefully Indian Muslim alone or with external help can be mobilized to finish the unfinished business of Islamization – can be kept alive.

Islamists are very keen users of site or structural iconism. It is ironic that those systems which claim greater abstraction in their theology and abhor visualizations of the “supreme” are maddeningly obsessed with “houses” and “property” and “structures/building” of the “supreme”. This is because they realize that visualizations are almost a must for the majority of any community to consolidate identities.

What is particularly revealing about the virulence with which Islamists are running the campaign about the disputed site is the connection it has to historical atrocities on Hindus. In a way the struggle in their mind is on two levels – the outer symbolic one of triumph and the imagery of Ba(r)barism that is being diluted and hence will lose its iconic message for the future. The inner level is that one of the highest and most popular deity of the Hindus seem to be winning back against Islamism’s highest deity. It is a retreat of Islamism’s “God” before the “Hindu” “God”.

This is a crucial thing to understand as to why it is important to roll back every such presence and structure. It is the Islamist refusal to move on that is the key to dealing with them. Every structure cleaned of Islamist memory of “triumph” over the “Hindu” or the “buddhist” or the Sikh – both humans as well as their “supremes” or cherished deities, is a psychological crushing of the spirit of Jihad and delegitimizing its hidden currents that is constantly seeking to “strike when opportunities arrive” along the expression that justice Khan uses in his verdict.

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Only Muslims can burn holy texts : Kashmiri Muslims are simply being faithful

Posted on September 18, 2010. Filed under: Christians, Hindu, History, India, Islam, Islamic propaganda, Jihad, Kashmir, Kashmiri Pundit, Muslims, Nuclear, Pakistan, religion, terrorism, USA |

A couple of days ago, Kashmiri Muslims burnt down a school run by Anglicans in supposed retaliation for proposal to burn the Quran in the USA. Parvez Samuel Kaul, the prinicpal of the erstwhile school, opens up on this http://richarddawkins.net/articles/520015-kashmir-principal-of-fire-ravaged-christian-school-speaks-out.

Parvez’s name itself is a compact history of Kashmir which is suppressed by interested forces in the West keen to tag along to Islamic bandwagon – a history of pre-Islamic Indians desperately searching for ways to survive against a murderous and sadistically fanatic belief system. Kaul is a Kashmiri Pundit surname – indicator that the person descended from Kashmiri “Hindu” Brahmins. His ancestor probably converted and became a Muslim and hence his name of Parvez. Finally he or his ancestor became a Christian given his middle name of Samuel [ the Islamic form would have been Ishmael/Ismail]. But no matter what the Kashmiri tries out – nothing saves him from the sadism that originated from the deserts of 7th century Arabia.

Islamists worldwide claim repression on them and justify atrocities on Kashmiri Hindus or Sikhs by Kashmiri and other infiltrator Islamic terrorists, and many in the West take up their refrain – without caring to know the other side of the story.

Burning books of non-Muslims has always been a standard practice of muslims everywhere in their militant phase – when they are no longer militarily weak and capable of Jihad. They of course copy non-Muslim books and sources of knowledge when they are weak [as the Pakistani nuclear scientist AQ Khan copied and stole nuke tech while studying in the West] using the liberal values of the non-Muslim. But they neither have the gratitude nor the conscience to acknowledge this debt or extend protection when they win militarily. “Cordoba” is now often cited as a paragon of tolerance and academic cooperation , but its foundational history is now suppressed. Interested people can do some research on their own on the created myths of these “tolerant Moors” of “Al-Andalus”.

Muslims use the knowledge gained by non-Muslims if it helps in war, and they will steal, loot, and preserve such knowledge. But it is all for destruction of anything that reminds humanity of its real civilization – for to Islam anything other than what the early Islamic militants said was Jahilya – darkness. They will seek to erase all other human civilization’s histories and cultures and components as long as the last Muslim survives.

Book burning is core Islamic tactics – and they claim the right to protect their own “holy text” while burning the “holy texts” of all others.

Futûhãt-i-Fîrûz Shãhî This small history was written by the Delhi Sultanate period Islamist ruler  Sultãn Fîrûz Shãh Tughlaq (AD 1351-1388) himself. The writer of Tabqãt-i-Akbarî, Nizãm’ud-Dîn Ahmad, a 16th century historian, says that the Sultãn had got the eight chapters of his work inscribed on eight slabs of stone which were fixed on eight sides of the octagonal dome of a building near the Jãmi‘ Masjid at Fîrûzãbãd.

[At Gohana, located in the modern Indian state of Haryana]

“Some Hindûs had erected a new idol-temple in the village of Kohãna, and the idolaters used to assemble there and perform their idolatrous rites. These people were seized and brought before me. I ordered that the perverse conduct of the leaders of this wickedness should be publicly proclaimed, and that they should be put to death before the gate of the palace. I also ordered that the infidel books, the idols, and the vessels used in their worship, which had been taken with them, should all be publicly burnt. The others were restrained by threats and punishments, as a warning to all men, that no zimmî could follow such wicked practices in a Musulmãn country.” [Elliot and Dowson, History of India. Vol. III, pp. 380-81.]

Now let us come to Kashmir proper.

Writes Srivar, “The erudites of that period witnessing the en masse destruction of books by Muslims fled their land with some books through mountain routes.” Sikander Bushtikan organized state administration to get the houses of Pandits ransacked and looted and the choicest books retrieved were thrown into rivers, lakes and wells and hurled into deep ditches and ravines.

Walter Lawrence states that ” All books of Hindu Learning which he (Sikander) could find were sunk in the legal lake and after some time Sikander flattered himself that he had extirpated Hinduism from the valley.” An Islamic chronicler, Hassan, writes, ” All the Hindu books of learning were collected and thrown into Dal Lake and were buried beneath stones and earth.”

Jia Lal Kilam records, “Even in their miserable plight they (Pandits) did not forget their rich treasures which linked them with their past. They felt that they were custodians of their past cultural heritage-the illuminating treatises on the stupendous Shaiva philosophy and other great works on literature, art, music, grammar, and medicine-works which have excited the wonder of an admiring world and wherever they went they carried these treasures with themselves. Judging from the depth of thought displayed in these works that have been preserved, their high literary merit, their insight into the depth of nature, their poetical flights, their emotional Devour coupled with an incisive logical treatment of the subjects dealt with in them, one can easily imagine the colossal loss the world has been subjected to by the acts of vandalism which resulted in the destruction of hundreds of works which contained the labours of more than two thousand years.”

Mohan Lal Koul writes http://www.kashmir-information.com/WailValley/B2chap11.html

“The destruction of books as leitmotifs of Hindu worldview, Hindu philosophical probes into supra-sensible realms, Hindu historiography, Hindu aesthetics did not diminish in its fury even in the comparatively peaceful times of Zain-ul-Abidin popularly known as Budshah. It is surprising that before his conversion to Shriya Bhat he is said to have constructed a cause-way from Naidkhai to Sopore with the temple stones and pillars along with invaluable stock of books that were looted from the temples, libraries and Pandit houses. He is the same king that rehabilitated the Pandits after their first forcible and massive exodus from their natural homes to unknown destinations.

The prolific and high calibre Kashmiri pandit scholars and intellectuals having scaled heights in creative drinking based on an all-embracing outlook and psychical diversity w ere reviled, humiliated and tortured to death. Bhuvaneshwar who had tremendous reputation all over the country for his amazing levels of scholarship in Vedic lore and learning was harassed and put to an orgy of plunder and loot (lotri-dand). Ultimately under motivations of infinite bigotry he was butchered in a merciless Muslim manner. His severed head smeared with tilak as a caste-mark was hurled away on a road-side with a view to instilling fear and trepidation among the intellectuals who had not renounced their religion and continued contributing to the indigenous expressions of learning and scholarship. All the Brahmans who were learned and had mastery over theology were exterminated. The fanatical intolerance and inveterate hatred that was exhibited against Hindu lore and learning and especially scholars irrigating them led to the demise of an ethos that had fostered plenitude and plenteousness of scholarship and learning.

Nona Dev, Jaya and Bhima Brahman with their depth of knowledge and breadth of vision were forced to commit suicide by leaping into the rivers. The Kashmiri Pandit scholars who were highly venerated for their varied contributions to learning and aesthetics were subjected to the mutilation of body-parts and gruesome killings. Nirmal Kanth who had mobilised resistance against Muslim holocaust was physically eliminated not for encouraging apostasy but for his attainments in the annals of learning and scholarship. Men of letters were put to a whole-sale massacre and the books which they had authored were looted, torn and burnt.

Records Shuka, “Khwaja Mir Mohammad on the other hand induced Kak Chakra (Kaji Chak) who was alarmed at the work of Nirmal Kanth and others to give him permission to act against them, and actuated by malice caused them to be killed.” Sukha again laments, “O Brah,nans, where in this Kali Yug are your Brahmanical spirit and practice? It was for want of these that the sorrowful and the affrighted Nirmal Kanth and others were killed. The oppression of the Mausalas (Muslims) which began in the times of Saidas (Sayyids) was perfected by Kaka Chakra (Kaji Chak).”

Now has this tendency of the Muslim stopped in modern times? No, long before the so-called Babri-Mosque demolition incident that is claimed by Islamophiles as the root cause of all Islamic violence on India – in 1989, The Muslims had started their core Islamic practice – ethnic cleansing of non-Muslims, complete erasure of non-Muslim literature, books and cultural icons, and abduction and looting of non-Muslim women to simultaneously swell the Islamic army with unbounded reproduction and denying the same route to the non-Muslim.

Koul further writes :

With the motive of destroying Sanskrit learning and its vestiges in Kashmir the invaluable treasure of Sanskrit manuscripts in Sharda script that was preserved in the Research Library, Srinagar was shifted to the Department of Central Asian Studies where it is said to have been dumped in gunny bags left to the care of hostile moths. The manuscripts are a veritable treasuretrove dilating on mind-body disciplines, recondite philosophical doctrines, arcane fortune telling systems, integrated theoretical systems from aesthetics to rhetoric and complexities of language nuances.

The books looted from Pandit clusters prior to their total decimation have been contemptuously torn, mutilated and scattered over the interiors of the houses. There are marauders who have collected numerous books on varied subjects, and have been selling them by weight. There is a special class of Muslim marauders who have dumped a huge stock of invaluable books in their residential quarters and have been selling them to retailers who in turn tear them page by page and convert them into cones and other geometrical shapes to vend off their retail items like tea, sugar, salt, spices et al. There are Muslim fanatics of the Jammaat-i-Islami breed who make a pile of the looted books in the isolated corner of a lane and set it afire chanting “death to Pandit Kaisers.” A few more cunning among them harness the services of Kashmiri Pandit hostages staffing back in the valley and despatch them to Jammu and other metropolises to mobilise the sale of old manuscripts in Shardascript at a lucrative price. The horoscopes looted from Kashmiri Pandit houses are also a saleable item with the looters.

An officer in the state government, a literattucr by all standards, at the time of “office move” from Jammu to Srinagar way back in 1992, was shocked and dismayed to learn about the sale of the looted books at a particular shop in a down-town locality. Camouflaging his real identity he made a foray into the Muslim den and succeeded in locating the shop. While accosting to the Muslim shopkeeper putting on a well-cut beard he was plainly informed that he had been selling books looted from the houses of Pandit Kafirs who had fled the land thus rendering a damage to the on-going movement. On enquiry he was told that he himself had been looting books from the Pandit houses and then he had contacts who have been pursuing it as a profession at the behest of respectable Muslims. “Who are the persons at whose behest they pursue it as a profession?” asked the officer. “That I cannot tell”, was the reply. Ultimately the officer was led into the interior of the shop where he purchased 5 kgs of books for fifty rupees. When back home he was surprised and vexed to find that the books he had purchased included Stein’s Rajtarangini and two volumes of Nilmat Puran. On perusal he discovered that all the books he had fetched home bore the signatures of the Pandits who had purchased them with the moneys that they had earned with the sweat of their brow. For the officer it was a shock, but for the Muslim looter it vas a religious act as he was vending off booty legitimised by the Textual injunctions.

It is rather interesting to see that the strongest Western power has now bowed down to this Islamic demand to protect its own texts while burning non-Islamic books. This is a very interesting following in the footsteps of what the Congress led governments in India have consistently done. So USA has now learned to follow India! Those grumbling in America about what happened should perhaps have the beginning glimmers of understanding how the most powerful elite of powerful and prosperous people – like Indians in the 7th or 12th or 16th century – start becoming dhimmi – or literally conditionally and whimsically protected trembling bootlickers of Islamism.

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Hindu-Muslim Marriages-2: Islamic tolerance for mixed marriages in Jammu and Kashmir

Posted on June 27, 2010. Filed under: Hindu, History, India, Islam, Islamic propaganda, Jihad, Kashmir, Muslims, Politics |

In the October of 2009, the custodial death of a Sarwal youth in Sringar triggered tension outside Mortuary department of GMC after family members alleged police hand in the death of the youth instead of the police claims of suicide by the detainee. Moreover the police had put in the name of the elder brother of the deceased in the place of the actual deceased.  Apparently the youth Rajneesh Sharma of Sarwal, son of Lt. Nanak Chand Sharma of Sarwal, whose dead body was shifted from Srinagar to Jammu in the name of his elder brother Pawan Sharma, was picked by Bakshi Nagar police on September 30 and handed over to a police team from Ram Munshi Bagh police. A case of kidnapping had been lodged against Rajneesh by family members of Amina, daughter of a house boat owner in Dal Lake in Srinagar.

The illuminated and enlightened Jammu and Kashmir coalition government that includes the intensely secular Congress, could order a CBI inquiry in the Shopian case, but only a magisterial inquiry in the case of Rajneesh after extensive agitation by the local population.  As noted by many, in a police cell where a blanket, tooth brush or even a paper pin is not tavailable normally, the rope  with which Rajneesh was found hanged, appeared magically.

Here is a link from the “Hindu” side of the story – which has not found press and media coverage in the intensely and supremely secular Indian apparatus for “manufacture of consent”  : http://www.aryasamaj.org/newsite/node/769.

Here is a selection from the above link:

“When Ameena disclosed her desire to convert to the Hindu Dharm and marry her beau ideal, hell broke loose in the Muslim society and opposition to the wedding became an Islamic issue. Ameena eloped to Jammu. Rajneesh and Ameena went to the Arya Samaj, Jammu and declared their intention to tie the knot. The Arya Samaj received them with open arms and supported their idea of a wedding. On conversion to the Vedic Dharm, Ameena became Aanchal and along with Rajneesh performed the Havan, walked seven steps together in Saptpadi and took the vow to be together in life and death as husband and wife. Rajneesh’s father and the entire Sharma family along with friends, relatives and neighbourhood celebrated the Vedic wedding with feast, fun and frolic that it merited.

Back in Srinagar, Ameena’s father lodged an FIR with the Kashmir police that his minor daughter had been kidnapped by Rajneesh and forced to marry him. The complaint was against facts of the case. However, the communal overtones swayed the course of action and the Srinagar police went to Jammu and arrested Rajneesh. They brought him to Srinagar, tortured him endlessly for days and beat him black and blue for no fault of his. The bride, Ameena, in Jammu supported her husband through thick and thin but it did not cut ice with the pre-conceived notions of authorities in Srinagar. Ameena’s brother turned out to be the villain of the piece in perpetrating physical and mental cruelty on Rajneesh till he died of wounds inflicted on him. Here was a case of custodial death.”

Let us do an equal-equal with the case of Rijwanur in Calcutta. Muslims and Hindus came out on to the streets of Calcutta and the media unanimously ran a trial where the bride’s Hindu family was found “guilty”.  The innocent love of Rijwanur that was apparently quashed by fanatical “Hindutva” found the top space in government concerns, CBI concerns, political party concerns, and most importantly in the apparently peaceful, and tolerant Islamists of India.

The suicide was deemed a murder. Just as every custodial or other death in Jammu and Kashmir is deemed a murder by the security forces and indirectly by the Hindus. But there is a big conditionality – suicides can be deemed a murder by the Indian media, only if they happen to Muslims. Rijwanur cannot be made equal to Rajneesh. Because Rajneesh is a Hindu and therefore it is a crime for him to “make a Muslim girl” fall in love with him, where it is a natural born right for a Muslim to make a “Hindu girl fall in love” – a right to be protected by all the instruments of the state.

Nothing so far has moved in Rajneesh’s case. No CBI inquiry. And in an uncanny parallel to Rijwanur’s case, Rajneeshs’ wife vanished recently to resurface at her parents to claim that she had been “duped” and “married against her will”. I guess, even this will be turned around to prove “victimhood” for Muslims and further justification to carry out violent jihad against Hindus who dared to “steal” Muslim women and maybe compensate for this imagined outrage – by a dozen rapes and abductions when Ghazwa’s would be appropriate – as the Islamists did in 1947 and 48 in India and Kashmir, in 1971 East Pakistan.

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Future scenario for the Indian subcontinent – 4 : India’s long term drift towards the Right

Posted on November 12, 2008. Filed under: Bangladesh, Communist, Hindu, History, India, Islam, Islamic propaganda, Kashmir, Muslims, Pakistan, Politics, religion, terrorism |

Before I continue with my series on the “immensely significant periphery” of the Indian subcontinent, I would like to touch here briefly on the “heartland” India itself, as its fundamental trends are going to have an impact on the developments in the periphery. India is crucially and deeply involved in almost all the countries of the “periphery”.

The recent investigations and attempts by the Mumbai ATS to implicate the so-called “Hindu Right Wing” in the blasts in the predominantly Muslim areas of Nanded and Malegaon in Maharashtra is significant for more reasons than the obvious immediate ones in the minds of the investigators or in their political “motivators” within the Congress led government both at the state as well as the national level as suggested by the political detractors of the Congress. Any speculation as to the political motivations to paint the “Hindu” as terrorist and equate with the “Islamic” terrorists with the next general elections in sight is good food for the “political” media. So far all the “brain mapping” and “modern” techniques of extraction of truth has failed to provide any basis for the speculative allegations against the so called “Hindu Right”. Scanning the media reaction and media trial by “secular” forces of the security apparatus’ attempts at “nailing” Islamic terrorists we can find a deep suspicion and derision of any “identification” of Islam with “terrorism” and where it becomes really indefensible – we hear loud protests that we should all actually look into the real “provocations” behind such “Muslim reactions”. The same voices appear to be instantly convinced about the legitimacy of the Mumbai ATS’s claims, and leads us to realize the real political affiliations of this “progressive” “neutral and objective” voices which are allowed solely to be voiced on the media. In any case these are all processes of short term duration played out in the immediate future.  We should look at the real significance of this phenomenon for the longer term.

The fact that some “Hindus” could decide to take matters into their own hands, was always a possibility, and I have repeatedly stressed this out here in my blog.  The root of this phenomenon goes back a long way into the history of the Indian subcontinent and how that history has been reconstructed in the modern period under the British and its successor regimes for their own hegemonistic purposes. The fundamental problem is that of the complete denial by regime dependent historians of the Nehruvian and post Nehruvian Congress-(pro-Soviet)-Leftist schools of Indian history of Islamic atrocities on the non-Muslims of India throughout the numerous invasions and conquests and the various Islamic state authorities, and the struggle carried on by the non-Muslims against such Islamic behaviour. The fact is that the memory of Muslim torture, rape, abduction and forced marriage of women, enslavement, extreme economic exploitation with religious justifications, carries on in non-Muslim groups who have strong traditions of intergenerational transfer of knowledge and experiences. The handing down of this memory, a basic distrust of all things Islamic, runs deep in most strongly bonded “Hindu” clans and communities that have faced Islamic onslaught and survived still maintaining their “Hindu” identity, and does not need the “official” vehicle of “historical education” under the watchful reconstructive eyes of the Thaparite school of Indian history.

Just as Islam failed to completely convert all Indians because of the intensive and long drawn out struggle against Islam – an aspect completely suppressed by the Thaparites as it would jeopardize their “idyllic” myth of peaceful conversions and perfect communal amity – the Thaparites failed to completely brainwash all Hindus and rewrite the history of Islam in India in their minds. The Hindu appears docile, compromising, philosophical, “other-worldly” etc., but this is a deceptive impression – for the story of their struggle and their survival against the ruthless barbarities of Islam have been edited out of public representation through the media or education. This long struggle, which preserved their culture to a great extent (although traumatized and showing the cultural effects of such trauma in “self-repression”) if studied properly and honestly, will show that this is a community which appears “loose”, divided, ritualistic and carrying a lot of baggage like “caste” which can mostly be traced surprisingly to modern colonial regimes of Islam and the British – but all these are mere superficial features, the social veneer hiding their actual strategic flexibility and determination that have continuously produced characters like the legendary founders of the Vijaynagar empire, or Shivaji and Ranjit Singh.

The transition to “independence” in India followed the general subcontinental pattern of elite mobilization to get control of state power and machinery established by a colonial regime for the elites’ monopolistic hegemonistic enjoyment. This meant that the British actually handed over power to a regime that was likely to remain in the British sphere of influence and carry out policies in favour of British interests. The British helped liquidate opposition to Nehru within India by using discriminatory repression against likely alternative popular candidates, because Nehru showed significant psychological disjunction from the majority culture on the one hand and great affinity for the British “taste” or Islam on the other- thereby ensuring continuation of long term British imperialist design on the subcontinent.

The apparatus of state control under colonial regimes depended on the apparatus of personal power, and this structure was retained essentially even after transition. This implies retention of personnel and systems faithful to the previous colonial masters, with direct and indirect structures of ideological and cultural hegemony of the British continuing through various mechanisms like education (the current Prime Minister proudly reminded his British audience once that he was an “Oxonian” himself and that “many Oxonians” have in the past gone forth to rule India). This regime embarked on the project of redoctrinating the forthcoming generations of Indians into a soporific mythical history of India where everything “Hindu” was retrogressive and evil, and only those aspects of Hinduism which tried to be syncretic with the revealed traditions were worth treating without disdain – and all the revealed traditions as practised or introduced in India as paragons of virtue and as liberating for Indian society (The Thaparites actually manage to “confess” this agenda in their public posturings).   Such indoctrination programs could be maintained only as long as the generation represented in the state apparatus derived from colonial affiliations, remained active. Natural causes progressively diminish the proportion of such elements in the apparatus of social control, and it was a matter of time only that newer generations of Indians from the majority community would reassert their deep cultural affiliations to their own community.

All this will lead to a gradual strengthening of the “Hindu” community bonds, and cultural affinities. Modern generations of professionals or intellectuals will gradually erode or eliminate practises that are seen as retrogressive or obstructive towards reassertion of “Hindu” hegemony.  This cultural consolidation would not have taken a political turn, if the Indian regimes did not try to denigrate or delegitimize this “Hindu” cultural identity. Blatant whitewashing and patronizing of religions like Islam, in complete contradiction to social historical memory of the “Hindus”, alienated the community from political forces that supported such regimes. We have to remember, that there are concrete case studies of how Islamic forces were encouraged by such regimes when faced with possible electoral defeat at the hands of “leftists”, beginning in the 60’s – long before the rise of the BJP.  Similarly the Kashmiri Islamic aggression, the atrocities and ethnic cleansing of non-Muslim Kashmiris, continued without hindrance under these very same regimes beginning in the 70’s and intensifying into the late 80’s, long before the BJP became a significant electoral force. Early 70’s also showed that the essential character of Islam on the subcontinent had remained unchanged from its first appearance through the Arab raids into Sindh – through the brutal massacre, organized rape, and destruction of cultural icons of the “Hindus” in the then East Pakistan, now Bangladesh. All these factors combined with the relentless terrorist activities of Islamic groups supported by Pakistan, forced the “Hindu” cultural consolidation process to take a political turn -as Hindus probably came to realize that they would need to control the apparatus of state power to ensure survival against violently retrogressive Jihadi Islam whose sole aim is to completely liquidate all traces of non-Muslim cultures.

The more the “Hindu” is demonized, and Islam raised sky-high in praise, the greater will be the politicization of this essentially cultural reassertion. Retaliation against atrocities that appear to continue under state “non-chalance” has been found to be effective – and is romantically praised in many circles both in the West and India – take the case of the Palestine “Liberation” movement for example. The Indian state has not been able to stop Kashmiri Jihadi Islami atrocity nor has it been able to prevent explosions at huge human costs sourced by Islamic militants. It was only a matter of time before some “Hindu” thought of retaliation seeing in the government’s consistent failure  and indirect “encouragement” and protection of Islam – the root ideological cause and motivation for such violence (and not the humans who are brainwashed at madrassah’s from childhood in hatred of the Qafir). Just as in Palestine, or Algeria, such retaliation will unfortunately prove quite effective – and the “villains” of today have every likelihood of turning “heroes” or “liberators” of the future. A long term side-effect of continued demonization of the “Hindu” will be an increasing acceleration of the community towards the “Right”, and I feel that the process has now become irreversible. The next general elections may not reflect this, but over a longer span of 10-20 years the trend will be evident.

This Right-wing tendency will not necessarily be characterized by a dominance of “Brahmins” (as its opponents hopefully try to prophecy). The leadership is more likely to come from the “middle/upper middle” order of the social hierarchy, and surprisingly or in complete contradiction to “social wisdom” could even contain so-called “backward castes”. This wil be a defensive consolidation initially, and then turn increasingly aggressive towards all forces it sees as potentially hazardous for its cultural survival. Once this trend takes political shape, there is hardly any force left in the subcontinent that will be able to survive against it without huge foreign intervention. This Right wing consolidation also has effects on the periphery. Its immediate beneficial effects will perhaps be first felt by Sri Lanka and Nepal. But more of this later!

part 5

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Germany edges close to India – countries where anti-Islam means pro-Nazi

Posted on September 23, 2008. Filed under: Communist, History, India, Islam, Islamic propaganda, Muslims, Politics, religion, terrorism |

A proposed demonstration against the proposed construction of a mosque at Cologne, Germany, which was supposed to be raising “stop Islam” slogan, was banned – ostensibly in the face of “communist” or other “leftist” counter demonstration. I wonder why Germans do not burst out laughing at the sheer absurdity and farce of it all! (I am holding back my temptation to make a very politically incorrect joke about why we should not expect them to laugh at all about this). Germany’s weakness for Islam seriously started with the realpolitik of a Kaiser who played a pivotal role in the initiation of the trans-Syrian “holy rail” to Mecca in the 1890’s, that ultimately connected all the way through to Baghdad. This is the rail line which probably significantly fuelled the industrial demand and market for steel in Germany, as the whole railway, with all its supporting infrastructure was manufactured in Germany and shipped to the building site. This is also the rail line which served as the iconic backdrop to the fictionalized hagiographies of “Lawrence of Arabia”. Germany’s relationship deepened with the Ottoman Turkish empire, perhaps not only as a strategic and tactical countermove to the British Empire’s hogging of all of the world’s colonial “goodies” and British Imperialism’s persistent refusal to “share” markets – a position it now has strongly reversed and demands all the world’s markets to open up after losing imperial dominance. German scholars have left us some important translations of works from the middle east, which perhaps in the hands of the likes of some of the British “scholars” who plastered up “obscene” ancient figurines on Indian temples, would have been destroyed forever. But Germany’s fascination with the “Orient” and especially Islam took a much more serious turn during the march of Nazism – the anglicized shortened form of the original in Deutsche meaning “National Socialism”.

We have the following gems about how intensely antagonistic the Nazis and Muslim leadership of the Middle East were to each other: the first is a message from  Himmler to The Grand Mufti Haj Amin al Husseini, [“GrossMufti” in Deutsche]  dated November 2, 1943,

[message from Heinrich Himmler to an anti-Balfour Declaration meeting]:

To the Grand Mufti:
The National Socialist Movement of Greater Germany has, since its beginning,  inscribed upon its flag the fight against world Jewry. It has, therefore, followed with particular sympathy the struggle of the freedom-loving Arabians, especially in Palestine, against the Jewish interlopers. It is in the recognition of this enemy and of the common struggle against him that lies the firm foundation of the natural alliance that exists between National-Socialist-Greater Germany and the freedom-loving Moslems of the whole world. In this spirit I am sending you on the anniversary of the infamous Balfour Declaration my hearty greetings and wishes for the successful pursuit of your struggle until the certain final victory.
Signed: Reichsfuehrer-S.S. Heinrich Himmler

Better still is the following recording by Haj Amin al Husseini, the Grand Mufti [“GrossMufti”] in Berlin, November 21, 1941, in his own handwriting about his meeting with Hitler in his diary:

The words of the Fuehrer on the 6th of Zul Qaada 1360 of the Hejira (which falls on the 21st of November 1941) Berlin, Friday, from 4:30 P.M. till a few minutes after 6. The objectives of my fight are clear. Primarily, I am fighting the Jews without respite, and this fight includes the fight against the so-called Jewish National Home in Palestine because the Jews want to establish there a central government for their own pernicious purposes, and to undertake a devastating and ruinous expansion at the expense of the governments of the world and of other peoples.
It is clear that the Jews have accomplished nothing in Palestine and their claims are lies. All the accomplishments in Palestine are due to the Arabs and not to the Jews. I am resolved to find a solution for the Jewish problem, progressing step by step without cessation. With regard to this I am making the necessary and right appeal, first to all the European countries and then to countries outside of Europe.
It is true that our common enemies are Great Britain and the Soviets whose principles are opposed to ours. But behind them stands hidden Jewry which drives them both. Jewry has but one aim in both these countries. We are now in the midst of a life and death struggle against both these nations. This fight will not only determine the outcome of the struggle between National Socialism and Jewry, but the whole conduct of this successful war will be of great and positive help to the Arabs who are engaged in the same struggle.
This is not only an abstract assurance. A mere promise would be of no value whatsoever. But assurance which rests upon a conquering force is the only one which has real value. In the Iraqi campaign, for instance, the sympathy of the whole German people was for Iraq. It was our aim to help Iraq, but circumstances prevented us from furnishing actual help. The German people saw in them (in the Iraqis-Ed.) comrades in suffering because the German people too have suffered as they have. All the help we gave Iraq was not sufficient to save Iraq from the British forces. For this reason it is necessary to underscore one thing: in this struggle which will decide the fate of the Arabs I can now speak as a man dedicated to an ideal and as a military leader and a soldier. Everyone united in this great struggle who helps to bring about its successful outcome, serves the common cause and thus serves the Arab cause. Any other view means weakening the military situation and thus offers no help to the Arab cause. Therefore it is necessary for us to decide the steps which can help us against world Jewry, against Communist Russia and England, and which among them can be most useful. Only if we win the war will the hour of deliverance also be the hour of fulfillment of Arab aspirations.
The situation is as follows: We are conducting the great struggle to open the way to the North of the Caucasus. The difficulties involved are more than transportation because of the demolished railways and roads and because of winter weather. And if I venture in these circumstances to issue a declaration with regard to Syria, then the pro-de Gaulle elements in France will be strengthened and this might cause a revolt in France. These men (the French) will be convinced then that joining Britain is more advantageous and the detachment of Syria is a pattern to be followed in the remainder of the French Empire. This will strengthen de Gaulle’s stand in the colonies. If the declaration is issued now, difficulties will arise in Western Europe which will cause the diversion of some (German-Ed.) forces for defensive purposes, thus preventing us from sending all our forces to the East.
Now I am going to tell you something I would like you to keep secret. First, I will keep up my fight until the complete destruction of the Judeo-Bolshevik rule has been accomplished.
Second, during the struggle (and we don’t know when victory will come, but probably not in the far future) we will reach the Southern Caucasus.
Third, then I would like to issue a declaration; for then the hour of the liberation of the Arabs will have arrived. Germany has no ambitions in this area but cares only to annihilate the power which produces the Jews.
Fourth, I am happy that you have escaped and that you are now with the Axis powers. The hour will strike when you will be the lord of the supreme word and not only the conveyer of our declarations. You will be the man to direct the Arab force and at that moment I cannot imagine what would happen to the Western peoples.
Fifth, I think that with this Arab advance begins the dismemberment of the British world. The road from Rostov to Iran and Iraq is shorter than the distance from Berlin to Rostov. We hope next year to smash this barrier. It is better then and not now that a declaration should be issued as (now) we cannot help in anything.   I understand the Arab desire for this (declaration-Ed.), but His Excellency the Mufti must understand that only five years after I became President of the German government and Fuehrer of the German people, was I able to get such a declaration (the Austrian Union-Ed.), and this because military forces prevented me from issuing such a declaration. But when the German Panzer tanks and the German air squadrons reach the Southern Caucasus, then will be the time to issue the declaration.
He said (in reply to a request that a secret declaration or a treaty be made) that a declaration known to a number of persons cannot remain secret but will become public. I (Hitler) have made very few declarations in my life, unlike the British who have made many declarations. If I issue a declaration, I will uphold it. Once I promised the Finnish Marshal that I would help his country if the enemy attacks again. This word of mine made a stronger impression than any written declaration. Recapitulating, I want to state the following to you: When we shall have arrived in the Southern Caucasus, then the time of the liberation of the Arabs will have arrived. And you can rely on my word.
We were troubled about you. I know your life history. I followed with interest your long and dangerous journey. I was very concerned about you. I am happy that you are with us now and that you are now in a position to add your strength to the common cause.” [Source: The Arab Higher Committee. Its Origins, Personnel and Purposes. Documentary Record Submitted to the United Nations, May 1947, by the Nation Associates].

Huseini, was after all, being consistent with the core teachings of Islam in his fanatical anti-semitism. The Quran does not give direct incitement to massacre of Jews, but gives hints and references consistent with the more gory details supported by all the principal Hadiths. There was only one significant difference between the teachings of the Quran and the Hadiths on one side and the Nazi philosophy on the other side, the Prophet of Islam categorized the Jews as “people of the book” and hence at least in the Quran, they should be allowed to survive only on condition they pay a “survival tax” or Jiziya or they convert to Islam, whereas in the Hadiths of course, their males are declared to be fit to be “killed”, their lands to be “appropriated by Muslims”, and especially their women to be taken over by the Muslims. Although there are some allegations of sexual contact between the Jewish captive women and Nazi soldiers or officers, formally there were severe laws against such practices, and there are known instances of convictions and sentences carried out.

At the time of his death, Hitler’s official place of residence was in Munich, which led to all rights to Mein Kampf, coming under the ownership of the state of Bavaria. The government of Bavaria, in agreement with the federal government of Germany, does not allow any copying or printing of the book in Germany [and opposed it also in Sweden without success]. Owning and buying the book is legal. Trading in old copies is legal as well unless it is done in such a fashion as to “promote hatred or war”, which is, under anti-revisionist laws, generally illegal.   In Austria, the possession and/or trading of Mein Kampf is illegal. In France, the selling of the book is forbidden unless the transaction concerns a historical version including commentaries from specialists and states the law allowing its special historical edition.  In the Netherlands, selling the book, even an old copy, can be illegal as “promoting hatred”, but possession and lending is not. The Dutch states treats this as claims of copyright infringement (as acclaimed owner of the translation) and does not allow any publishing. In 1997, the government explained to the parliament that selling a “scientifically annotated version” might escape prosecution, and the debate was repeated in 2007 with similar conclusions. In Indonesia the book is available in Indonesian language, in Lebanon, an Arabic edition of Mein Kampf was published in 1995 by Bisan/Beisan.  In Turkey, the book is freely available and a Turkish edition was reported to be a bestseller in Turkey in March 2005, and claimed to have sold over 100,000 copies in two months. Note that the European nations which had significant collaborators with the Nazi ideology during the war, have turned the strongest protectors of the European populations who are considered to be completely immature, from the possible insidious infection in contact with the words of a “demented fanatic” by trying to ban these words, whereas these very same words are not deemed to be “antagonistic” or “revisionist” in the Muslim countries.

If the European populations are so intellectually immature that they cannot handle “Mein Kampf”, how can they handle the Quran, which says in the context of the first successful looting and massacre mission by the Prophet of Islam after six earlier unsuccessful ones on his relatives from Mecca engaged in their traditional trading journeys [and after having been allowed to leave and “migrate” from Mecca with full life, limb and liberty, and with indications of having abused profusely the beliefs, sentiments, as well as the hospitality of the Meccan Qureysh with his associates sometimes having also shed blood of those who had refused to submit to their ideology] – the “famous” Nakhla raid:

022.039 To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;-
022.040 (They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, “our Lord is Allah”. Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will).
022.041 (They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs.
022.042 If they treat thy (mission) as false, so did the peoples before them (with their Prophets),- the People of Noah, and ‘Ad and Thamud;

002.190 Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.
002.191 And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith.
002.192 But if they cease, Allah is Oft-forgiving, Most Merciful.
002.193 And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah; but if they cease, Let there be no hostility except to those who practise oppression.
002.194 The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.

Those who were reluctant to join in the war of plunder were reproved. Allah’s revelation on this came down in verses 47:20-21. These verses granted paradise to those who fight (or terrorize and plunder) for Islam i.e., Jihad and are killed.

047.020 Those who believe say, “Why is not a sura sent down (for us)?” But when a sura of basic or categorical meaning is revealed, and fighting is mentioned therein, thou wilt see those in whose hearts is a disease looking at thee with a look of one in swoon at the approach of death. But more fitting for them-
047.021 Were it to obey and say what is just, and when a matter is resolved on, it were best for them if they were true to Allah.

Allah then asked the Jihadis to “strike off the heads of the unbelievers; to make a great slaughter and bind them fast in bonds” in verse 47:3-4

047.003 This because those who reject Allah follow vanities, while those who believe follow the Truth from their Lord: Thus does Allah set forth for men their lessons by similitudes.
047.004 Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah’s Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.

Furthermore, the true believers were expected not only to fight but also to contribute materially towards the cost of war (4:66-67, 9:88, 9:111), to kill and be killed. Those who did this were promised a higher rank in paradise (4:74, 4:95). The believers were asked to prepare with whatever force in their ability, troops, horses, etc. to strike terror into the hearts of the unbelievers.

004.066 If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith);
004.067 And We should then have given them from our presence a great reward;

009.088 But the Messenger, and those who believe with him, strive and fight with their wealth and their persons: for them are (all) good things: and it is they who will prosper.
009.111 Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Quran: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme.

004.074 Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory – Soon shall We give him a reward of great (value).
004.095 Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,-

009.073 O Prophet! strive hard against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge indeed.
009.123 O ye who believe! fight the unbelievers who gird you about, and let them find firmness in you: and know that Allah is with those who fear Him.
008.060 Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know. Whatever ye shall spend in the cause of Allah, shall be repaid unto you, and ye shall not be treated unjustly.

This does not seem to promote “hatred” or “war”? Or the Hadithic description of ethnic cleansing of the Jews which have an uncanny resemblance to what happened to the Jewish areas or ghettos under the Nazis? -for example the genocide of Bani Qurayzah Jews by Muhammad-February-March, 627 : The Muslim soldiers marched toward the fortress of Bani Qurayza that lay two or three miles to the south-east of Medina. Muhammad rode an ass, while an army of three thousand Muslims, with thirty-six horses followed him. After twenty-five days of siege, the Jews grew desperate, exhausted and terrified at their future. They were on the verge of starvation.

Tabari writes: ‘When they saw him (i.e Abu Lubabah), [ A Muslim from a friendly tribe whom the Jews hoped to intercede on behalf of them] the men rose to meet him, and the women and children rushed to grab hold of him, weeping before him, so that he felt pity for them. They said to him, “Abu Lubabah, do you think that we should submit to Muhammad’s judgment”? “Yes”, he said, but he pointed with his hand to his throat, that it would be slaughter.”’ Haykal writes that the Jews thought that the former allies from al-Aws tribe would give them protection if they migrated to Adhriat in al Sham, and that Muhammad would allow them. Muhammad rejected their proposal and insisted on their waiting for his judgment.

In the morning, B. Qurayzah Jews surrendered. The male Jews were chained and kept in the fortress till a decision was made about their fate. The B. Aws were friendly with the B. Qurayzah Jews and pleaded with Muhammad for mercy and a fair judgment for their Jewish allies. On this, Muhammad proposed that the judgment be passed by Sa’d b Muadh who was the B. Aws leader, trying to recuperate from his eventually fatal wound in a tent at Medina. B. Aws and the B. Qurayzah both agreed on this proposal of Muhammad, hoping to have some mercy from Sa’d b. Muadh. Muhammad dispatched some B. Aws men to bring Sa’d to deliver his judgment. Many B. Aws people requested Sa’d to deal with the Jews with leniency and mercy. Sa’d then asked his people if they would accept whatever judgment he pronounced. The assemblage agreed.

On being asked by Muhammad Sa’d b. Muadh replied, “I pass judgment on them that the men shall be killed, the property divided, and the children and women made captives.” Muhammad praised Sa’d for proclaiming a solemn judgment of the Almighty and termed Sa’d’s judgment as fair and said, “You have passed judgment on them with the judgment of God and the judgment of His Messenger.” Sahih Bukhari records:

Volume 5, Book 58, Number 148: Narrated Abu Said Al-Khudri: Some people (i.e. the Jews of Bani bin Quraiza) agreed to accept the verdict of Sad bin Muadh so the Prophet sent for him (i.e. Sad bin Muadh). He came riding a donkey, and when he approached the Mosque, the Prophet said, “Get up for the best amongst you.” or said, “Get up for your chief.” Then the Prophet said, “O Sad! These people have agreed to accept your verdict.” Sad said, “I judge that their warriors should be killed and their children and women should be taken as captives.” The Prophet said, “You have given a judgment similar to Allah’s Judgment (or the King’s judgment).”

[Original Sahih Al-Bukhari] The women and children were then separated from their husbands, others were put under the care of Abdullah, a renegade Jew. All the goods and possessions of the B. Qurayzah Jews, their camels and flocks were all brought as spoils of war. The B. Qurayzah Jewish men were handcuffed behind their backs with their women and children having already been separated. They were placed under the charge of Mohammad ibn Maslama, the assassin of Ka’b ibn Ashraf, to be sent to Medina before their execution in batches. A long trench was dug in the marketplace of Medina. The Prisoners were then taken there, made to kneel down and beheaded in a group of five or six. Muhammad was personally present to witness this slaughter. Ali and Zubayr cut off the heads of the Jews in front of Muhammad. Sourcing from Al-Waqidi, Tabari writes:

“…the messenger of God commanded that furrows should be dug in the ground for the B. Qurayzah. Then he sat down, and Ali and al-Zubayr began cutting off their heads in his presence.” Ibn Ishaq writes that they were taken in groups to Muhammad for beheading in front of him.

Tabari further writes: ‘The messenger of God went out into the marketplace of Medina and had trenches dug in it; then he sent for them and had them beheaded in those trenches. They were brought out to him in groups. Among them were the enemy of God, Huyayy b. Akhtab, and Ka’b b. Asad, the head of the tribe. They numbered 600 or 700-the largest estimate says they were between 800 and 900. As they were being taken in groups to the Messenger of God, they said to Ka’b b. Asad, “Ka’b, what do you understand. Do you not see that the summoner does not discharge [anyone] and that those of you who are taken away do not come back? By God, it is death!” the affair continued until the Messenger of God had finished with them.’

Sir William Muir describes: ‘The men were penned up in a closed yard, while graves or trenches were being dug for them in the chief marketplace of the city. When these were ready, Mahomet, himself a spectator of the tragedy, gave command that the captives should be brought forth in companies of five or six at a time. Each company was made to sit down by the brink of the trench destined for its grave, and there beheaded. Party by party they were thus led out, and butchered in cold blood, till the whole were slain. One woman alone was put to death; it was she who threw the millstone from the battlements.’

Huyayy b. Akhtab, the banished B. Nadir Jewish leader was taken to the execution field. Tabari describes his execution:

‘Huyayy b. Akhtab, the enemy of God, was brought. He was wearing a rose-colored suit of clothes that had torn all over with fingertip-sized holes so that it would not be taken as booty from him, and his hands were bound to his neck with a rope. When he looked at the Messenger of God, he said, “By God, I do not blame myself for being hostile to you, but whomever God forsakes is forsaken.” Then he turned to the people and said: “People, there is no injury in God’s command. It is the book of God, His decree, and a battlefield of great slaughter ordained against the Children of Israel. Then he sat down and was beheaded.’

Only one woman of the B. Qurayzah, the wife of Hasan al-Qurazi and a friend of Aisha, was killed. Aisha’s narrated her story of beheading thus:‘Only one of their women was killed. By God, she was by me, talking with me and laughing unrestraintedly while the Messenger of God was killing their men in the marketplace, when suddenly a mysterious voice called out her name, saying, “Where is so and so?” She said, “I shall be killed.” “Why?” I asked. She said, A misdeed that I committed.” She was taken away and beheaded. (Aisha used to say: I shall never forget my wonder at her cheerfulness and much laughter, even when she knew that she would be killed.).’

The Sahi (authentic) Hadith of Abu Dawud: Book 14, Number 2665: Narrated Aisha, Ummul Mu’minin: No woman of Banu Qurayzah was killed except one. She was with me, talking and laughing on her back and belly (extremely), while the Apostle of Allah (peace_be_upon_him) was killing her people with the swords. Suddenly a man called her name: Where is so-and-so? She said: I I asked: What is the matter with you? She said: I did a new act. She said: The man took her and beheaded her. She said: I will not forget that she was laughing extremely although she knew that she would be killed.”

Ther very old Jewish man Az-Zabir had saved the life of a Muslim convert, Thabit b. Qays in the Bu’ath war. When Az-Zabir was about to be beheaded Thabit requested Muhammad to save the life of Az-Zabir and his family as a return to his favor. Muhammad agreed. Az-Zabir then asked Thabit b. Qays about the Jewish leaders such as Ka’b b. Asad and Huayy b. Akhtab, as he preferred to die rather than to live without them. Az-Zabir replied, “Then I ask you for the sake of the favor I once did for you to join me to my kinsmen, for by God there is no good in living after them. I will not wait patiently for God, not even [the time needed] to take the bucket of a watering trough, until I meet my dear ones.” So Thabit brought him forward, and he was beheaded. Abu Bakr commented “He will meet them, by God, in the Gehenna, there to dwell forever and forever.”

Muhammad commanded that all those Jewish men with pubic hair were to be executed. Hadith from Sunaan Abu Dawud:

Book 38, Number 4390: Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayzah. They (the Companions) examined us, and those who had begun to grow hair (pubes) were killed, and those who had not were not killed. I was among those who had not grown hair.
After executing all the adult male Jews, Muhammad sent Sa’d b. Zayd al-Ansari with some captive women and children from the B. Qurayzah to Najd to sell them in the slave market. While we do not have an accurate price of a female slave during that time, Ibn Sa’d writes that Khadijah, Muhammad’s first wife, bought her slave, Zayd b. Haritha, (who would later become Muuhammad’s adopted son), for four hundred Dirhams at the slave market of Ukaz, Mecca. [the price of young slave varied from five hundred dirhams to eight hundred dirhams – Sunaan Abu Dawud hadith numbers, 3946 and 4563]. Among the captive was a young woman called Rayhanh bt. ‘Amr b. Khunafah and took her as his concubine. It is said that when Muhammad offered to make her his wife by embracing Islam, she declined. She preferred to remain a concubine to becoming a Muslim and said, “Messenger of God, rather leave me in your possession [as a concubine], for it is easier for me and for you.”

I have not heard of the Quran or the Hadiths being banned in Europe. As for the communists or the leftists, they need simply to look for a functioning leftist, socialist or communist party working in any of the core Islamic countries in Asia – other than a few intellectuals tolerated here and there – with two notable exceptions, one without a country among the Kurds, and the other in Turkey where the nationalist modernization started by the army under Ataturk is still battling it out with headscarfs and explosions. The communists can also ponder the fate of the communists at the hands of Muslims in Afghanistan, or the “Marxist” army commander in Iraq who took over from the boy-king and was then replaced by the mentor of Saddam. Forgetting history is a serious lapse, but selective percolation of politically motivated reconstructions or “scientifically annotated” histories in favour of a particular group or ideology and against others is a “criminal” offence against freedom of thought and speech – for ultimately it always leads to the most pernicious of ideologies to take over our lives by not revealing to us the real agenda behind the sugar-coated pills provided by the “ideologues”.

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How Islam came to India and why now it needs to go from India -13 : economic decline under Islam – fate of producers

Posted on September 6, 2008. Filed under: Hindu, History, India, Islam, Muslims, religion |

The profound economic wisdom of the Islamic rulers as reflected in their consistent policy of ruining the producers

A firman of Aurangzeb acknowledges the Jagirdars as demanding for official records only half but in practice actually more than the total yield[Moreland]. According to Dr. Tara Chand, “The desire of the State [Mughal empire in the second half of the seventeenth century] was to extract the economic rent, so that nothing but bare subsistence. remained for the peasant… [Aurangzeb’s instructions were that] there shall be left for everyone who cultivates his land as much as he requires for his own support till the next crop be reaped and that of his family and for seed. This much shall be left to him, what remains is land tax, and shall go to the public treasury.” [Tara Chand, History of Freedom Movement in India, I]

Iltutmish, Alauddin Khalji  and Firoz Tughlaq’s or some of the Mughal emperor’s few irrigation works or repairs are much highlighted by the Thaparite School of Indian History. But there is no evidence that such works were undertaken with a view to raise the living standards of the agrarian producers, as the tax assessments were revised upwards so that the policy of leaving no significant surplus at the hands of the producers still remained effective. For example, a widely practised administrative measure was to advance loans to peasants [here the standard Islamic claims  against usury apparently was invalid] to help them tide over their difficulties, which by the rule of penalizing and crushing taxation or other illegal demands simply added to various forms of bonded labour. Sher Shah’s instructions to his Amils reveal the general policy of the Islamic rulers “Be lenient at the time of assessment, but show no mercy at the time of collection.”  The real concerns of Sher Shah Suri who is highly eulogized by the Thaparite School for his apparent claims of concern for the living conditions of cultivators, are revealed in his sending his “good old loyal [meaning his Muslim Afghan officials] experienced servants” to districts which yielded good “profits” and “advantages” and after two years or so transfered them and sent “other servants like them that they may also prosper.” [Abbas Sawani, Eliott and Dowson, IV]  – such prospering implies only one thing, private enrichment of the Islamic elite at the cost of peasants.

Collection of Arrears
The Islamic scholars like Al Beruni, Ibn Batuta, or Abul Fazl point out the importance of the Indian rainy season and its impact on the productivity of the land [even now the Met Dept. of India’s brief moment of media glory is in announcing the forecasts of seasonal rainfall] and the overwhelming tax burden which as we have seen sometimes could amount to as high as three-fourths of the harvest given the crucial fact usually never mentioned that this was all taken by the Islamic rulers as revenue and therefore there was no reinvestment into the land from the side of the state [Republican India had some 50-50 division of harvest, “adhiyar”- but this meant half for the pure farmer-labourer, who is advanced not only the use of the land but instruments of agriculture and seed, while the other half went to the owner of the land and who has sole responsibility for land revenue]. The unrealistic and punitive uniformly high taxation led to inability of the peasants to pay their revenue regularly and the revenue collection used to fall into arrears. Contemporary sources indicate  that remissions were rare- even in return for conversion to Islam. Sultan Firoz Tughlaq rescinded Jiziyah for those who became Muslim, but their land tax continued to be at the rate as before their conversion. [Firoz Shah Tughlaq, Fatuhat-i-Firoz Shahi, Eliott and Dowson, III],  He instructed his revenue collectors to accept conversions in lieu of Kharaj.[Afif, Ishwari Prasad, Qaraunah Turks].  Rajas and Zamindars who could not deposit land revenue or tribute in time had to convert to Islam, with Bengal and Gujarat [the more productive revenue earners] providing specific instances which indicate that such rules were practised throughout areas under Muslim-rule.[Many of the Punjabi, and Bangladeshi Muslims “Rajas” or “Diwans” are historically known to be descended from Hindu rulers who were forced to convert if they wanted to live and continue in the possession of their lands. [Lal, Growth of Muslim Population in Medieval India, Lal, Indian Muslims, C.H.I., III; Census of India Report, 1901, IV, Pt. I, Bengal]. Remissions of Kharaj were never allowed and the arrears went on accumulating and the Muslim rulers tried to collect them with the utmost rigour. The Sultanate period saw the establishment of a full-fledged department by the name of the Diwan-i-Mustakharaj whose responsibility to inquire into the arrears against the names of collectors (Amils and Karkuns) and force them to realize the balances in full. [Barani, Tripathi, Some Aspects of Muslim Administration] Under the Mughals collections of arrears were carried out with Sultanate-style harshness. The detailed descriptions of the system in place indicates that the peasants were never relieved of accumulated arrears. The continuous extraction of surplus by the Muslim rulers and their deliberate policy of not allowing the farmers even to accumulate sufficient capital to plow back into production capacity meant that productivity either remained stagnant or declined in real terms. This in turn implied that the entire amounts and the balances could not be collected and was generally carried forward to be collected along with the demand of the next year. Vagaries of the climate would therefore sometimes push the cultivator over the edge, and led to suicides or complete abandonment of land and escape into the forests. The Muslim rulers reacted in  three physical ways to this accumulation of arrears, abandonment of land, and escape into badlands or forests – (1) they demanded the arrears, owed by peasants who had fled or died, from their neighbour (2)  peasants unable to pay to be sold together with their family as slaves [there are explicit descriptions about how families got separated in the process] usually by decree to Muslim buyers to ensure that only the minority Muslims [and not the vast majority] benefited from the fruits of the slaves labour and that enslaved women only multiplied Muslim numbers by reproduction (3) hunt down and torture to death escapees.[Moreland, India at the Death of Akbar, The Agrarian System of Moslem India, Irfan Habib, The Agrarian system of Mughal India]. We will later discuss again in the context of enslavement as a process of realizing revenues, how the so much talked about important still existing practices of “bonded labour”, “child bonded labour”, and “sex trafficking” or “sex slavery” probably started and took its most obnoxious forms under the Islamic Sultanate and “grand” Mughal rule. There were other significant social effects of this extraction process of revenues by torture, enslavement and armies which are still observable in Indian society which we will elaborate. The situation continued to deteriorate in the eighteenth and nineteenth centuries as attested to by contemporary historians Jean Law and Ghulam Hussain[Barani, Lal, Twilight of the Sultanate].
Artificial price control
An economically devastating idea of the Muslim rulers of India beginning with Alauddin [or his courtiers and the Ulama who are known to have been particularly active in trying to promote the Sahria way of “finance” as applied to non-Muslims], was to artificially keep the prices of commodities of daily consumption at an extraordinary low level. Alauddin constantly raided non-Muslim territorries without any pretext and as surprise invasions, and according to his contemporary Islamic scholars, sometimes simply to gather beautiful women of the non-Muslims for his harem or for the slave market  [Barani] and also faced frequent Mongol invasions, requiring thereby a large standing army. According to Barani, it was calculated that even on moderate salaries, the required size of the standing army would have exhausted the entire treasure of the state in five or six years. Alauddin, decided to drastically lower the salary of soldiers; but enforced a reduction of the prices of commodities of daily use as sold in the markets or in the special soldier’s markets where locals were compelled to bring their products [Barani].

Contemporary Muslim chroniclers show their profound knowledge and level of Islamic economic or financial theory, by admiring the administrative coercion that maintained these prices at extremely low levels and fluctuations, “not even of a dang (small copper coin)” were tolerated irrespective of variability in weather and productivity. But “when a husbandman paid half of his hard earned produce in land tax, some portion of the remaining half in other sundry duties, and then was compelled to sell his grain at cheap rates” to the governments,[started by Alauddin who procured grain with great severity, to keep Government godowns full -Barani] it is easy to see what the effects would be not only on the producers but long term on the path to economic destitution itself [Lal, History of the Khaljis]. Indian historians typically acknowledge the destructive effect on the economy of the Mughals [Irfan Habib- Agrarian system of Mughal India] but stop short of making the possible obvious connection to the success of European colonialism over India replacing the Mughals, with that of this economic degeneration [Irfan Habib, Potentialities of capitalistic developments in the economy of the Mughal India]. The tall claims of “Islamic finance” notwithstanding, the Muslim’s basic inability to understand the dynamics of economies more complex than the desert oases or looting of “kafelas” revealed itself painfully in the many sultans after Alauddin Khalji who took pride in competing with him in keeping prices low.  These Sultans as well as their Ulemas completely failed to understand how such drastic state intervention and artificial price stability at extremely low levels not only crippled production and impoverished the producers over the long term, but also led to a general impoverishment of the intermediate sectors or those involved in the pure process of circulation. Shams Siraj Afif enthusiastically describes and lists the low prices during the reign of Firoz Tughlaq, claiming that while Alauddin had to make strenuous efforts to bring down the prices, in the time of Firoz Tughlaq they remained low without resorting to any coercion. “Like Alauddin, Sikandar Lodi also used to keep a constant watch on the price-level” in the market [Nizamuddin Ahmad, Tabqat-i-Akbari, I,  Farishtah, I],  Abdullah, in his Tarikh-i-Daudi, writes that “during the reign of Ibrahim Lodi the prices of commodities were cheaper than in the reign of any other Sultan except in Alauddin’s last days”, and adds that while Alauddin maintained low levels of prices through coercion in Ibrahim’s reign prices remained low “naturally.”This simply indicated that Alauddin’s measures had by this time been completely institutionalized and become a “natural” part of the economic order. Historians generally agree that  Sher Shah followed Alauddin in formulating his agrarian policy and Akbar in turn adopted many measures of Sher Shah. During the Mughal period prices generally went up, [Abul Fazl, Ain, I] although as late as in the reign of Aurangzeb, sometimes the prices reported were regarded as exceptionally low. But since the land revenue extracted the major portion of the peasant’s surplus and there are indications that such extraction increased as the Mughal empire matured, this  increase must have neutralized gain from increased prices.[Moreland, From Akbar to Aurangzeb].

Fiscal policy in taxation and its effects

Irfan Habib, who has made extensive studies of the Mughal economy from the Marxist viewpoint provides some important economic data and analysis. Although Habib’s major impetus was in trying to analyze the favourite Marxist theme of transition from feudalism [or pre-capitalist forms in Marxist jargon] to capitalism as applicable to India, we can find some revealing clues as to how the Mughal system which  essentially continued and intensified the processes of exploitation started under the Sultanate, also landed India into utter ruin and open to colonial aggression – simply from continuation of early Islamic practices in India.

The Zamindars[landlords] typically collected from 10-25% in land rent as their share, and this was mostly collected in kind from the peasants and has been shown to dominate all other forms of dues extracted by the Zamindars[ Irfan Habib, Agrarian System of Mughal India]. “Mal”, usually translated as “land revenue”, was actually not a land rent in the modern sense of the word, but a share of the crop or harvest on the land. This was in general a complex procedure, with the revenue being imposed in kind, but the demand was fixed by a sophisticated sample survey system [we have hints of this surprisingly modern statistical procedure as early as the pre-Islamic Indian text of Arthasastra] used to estimate the total production [“Kankut”]. Typically this demand in kind was converted into demand in cash, and often at aribtrary conversion ratios – leading to cash nexus appearing as an established institution at least in the Delhi region as early as the 14th century [ Moreland, Agrarian system of Moslem India]. The conversion into cash demand appears to increasingly dominate over time, and even if revenues were sometimes collected in kind they were either used to build up stores or sold in markets to raise cash.

The areas from which the revenue went directly to the royal treasury, were called “khalisa”, and in 1647, the estimated treasury revenue amounted to 13.6% of the total [Irfan Habib, Agrarian system of Mughal India], and this was mostly collected in cash. The remaining portion came from “jagirs” or fiefs assigned to the elite and significant followers entrusted with supplying military contingents to the “Badshah”. The jagirdars or mansabdars [officials specifically responsible to maintain military units – even the princes could be mansabdars] were assigned lands in lieu of personal pay, maintenance of soldiers [some Mansabdars also drew pay in cash from the administration directly]. This entire class, with a few exceptions of some of the “Hindu” collaborator jagirdars who had their own inherited and traditional territories, consisted of urbanized Muslim elite, and was almost entirely of foreign origin [Moreland, India at the death of Akbar, M. Athar Ali – The Mughal Nobility under Aurangzeb- Bombay, 1966]. They were deliberately prevented from growing local “roots” by a system of regular transfers within three years, and the jagirs were explicitly declared to not to be hereditary or fixed to ranks. This lack of continuity and stability prompted the growth of extraction of surplus in the form of cash. When the Badshahs tried to make mansabdars more dependent on central authority they also paid the Mansabdars in cash and therefore the revenue demand from Khalisa lands also were mostly in cash. This led to a fabulous hoarding of bullion by the elite and removal of substantial amounts of capital from the production cycle, to which we will come to later.

This cash for kind substitution had several significant effects : (1) because of the high rates of taxation, the peasants were in general at the margins of sustainability, and with little surplus to reinvest, together with the vagaries of the weather and river systems, became increasingly dependent on financiers who could advance cash against future harvests – the cash nexus. The elite was significantly involved in this extortion process by which cash from one cycle of surplus could be advanced for the next cycle, and at a low-surplus equilibrium, the peasant communities could be easily pushed into a  debt trap. There is significant evidence of debt bondage beginning to take shape at this specific period – a fact usually suppressed in standard Thaparite representations of this period. (2) the overwhelming pressure to convert production into cash meant turning the surplus into commodity production for the market, which therefore over time led to a shift in emphasis on production of high-grade cash crops – thereby reducing production of consumption article of the common producer. (3) production of high-grade cash crops, and their conversion into cash also developed demand for increasingly costly elite consumption items requiring even more cash and hence increasing taxation. (4) development of unprecedented escalation in usury – in the form of loans advanced at exorbitant rates of interest to peasants to meet Muslim revenue demand-for example in 18th century Bengal, 150% per annum at the simple rate was usual, but the loan was usually advanced only for a couple of months at a time at the end of which  period the interest was added to the capital, and so on. In rural Maharashtra the interest rate was 24% per annum, but on smaller loans and the practice of breaking up calculation cycles into shorter periods within the year, the interest rates amounted to 40% [Comparative studies in Society and History , VI(4), and  Thomas Coats – Transactions of the literary society of Bombay,III, London, 1823] (5) growth of finance capital and the demand for cash crops led to conversion of traditional tenant-owner relations, with the consolidation and conversion of lands previously cultivated for consumption into lands explicitly producing cash-crops for the market. This meant removal of a large number of peasants from owner, tenant farmer category into landless rural “proletariat” or agrarian labourers. Typically this meant loss of the minimal food security enjoyed by these dispossessed people. This also changed mutual client-dependency relations between the Zamindars and the ryots [tenant farmers] into debt bondage relations. [A fact that should be investigated further than the few existing studies looking into the origins of the “bonded-labour-slavery” in modern India – and surprisingly the Thaparite School of Indian History bypasses this origin issue completely by trying to force connections to supposedly pre-Islamic “roots”, whereas even the works of “Marxist” historians like Irfan Habib points firmly towards its origin within the known Islamic period].

To be continued……

part 12: economic decline under Islam – fate of producers

part 1: enslavenment of non-Muslims

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How Islam came to India and why now it needs to go from India – 5 – cultural destruction of non-Muslims

Posted on August 23, 2008. Filed under: Hindu, History, India, Islam, Muslims, Politics, religion |

What about the Thaparite fable of natural decay and ruin by forces of nature alone of all cultural centres of non-Muslims in India and the construction of Islamic sites on these ruins an act of love and gratitude for enlightenment by the peacefully and voluntarily converted into Islam ex-non-Muslims?

The Thaparite school of Indian History is fond of shouting that narratives of destruction of cultural icons of non-Muslims have been copied by succeeding historians from the writings of their predecessors and they are all fabrications of a feverish imagination and boasting for glorification of Islam. If the question is raised as to why this boasting about destruction is such a glorifying quality in Islam, it would immediately be met with a tremendous din and cacophony from a whole horde of “secular historians” that “Islam” is being attacked, and that such a din alone is sufficient answer for the question raised.

It is never pointed out that sometimes the same site is repeatedly attacked by succeeding generations of Islamic invaders and rulers and that there are archaeological evidence of destruction of sites not mentioned or found worth mentioning by the Islamic chroniclers. It is most significant to note that these Islamic historians repeat narratives and add details which reveal the continuing and growing interest in Islam to associate destruction of cultural icons of non-Muslims with Islam as an integral part of Islam.

We will divide this very long list of narrative claims of destruction and decimation of non-Muslim cultures by Islamic historians into several parts (but the list in itself is a very small proportion of those available in Persian, Arabic and other related Islamic languages, and only those which are available in translations)

Futuhul-Buldan : The author, Ahmad bin Yahya bin Jabir, is known as al-Biladuri. He lived at the court of Khalîfa Al-Mutawakkal (CE 847-861) and died in CE 893. His history is one of the earliest and major Arab chronicles. It gives an account of Arab conquests in Syria, Mesopotamia, Egypt, Iran, Armenia, Transoxiana, Africa, Spain and Sindh. The account is brought down to Khalîfa Mu’tasim’s reign in CE 842.

Ibn Samurah (CE 653) His full name was Abd ar-Rahman bin Samurah bin Habib bin Abd ash-Shams. He was appointed governor of Seistan after the first Arab invasion of that province in CE 650 was defeated and dispersed. Ibn Samurah reached the capital of Seistan in CE 653.
Seistan (Iran) “On reaching Dawar, he surrounded the enemy in the mountain of Zur, where there was a famous Hindu temple.…Their idol of Zur was of gold, and its eyes were two rubies. The zealous Musalmans cut off its hands and plucked out its eyes, and then remarked to the Marzaban how powerless was his idol to do either good or evil…”

Qutaibah bin Muslim al-Bahila (CE 705-715) He was a general of Al-Hajjaj bin Yusuf Saqafi, the notorious Governor of Iraq under Caliph Al-Walid I (CE 705-715). He was made Governor of Khurasan in CE 705 and is renowned in the history of Islam as the conqueror of Central Asia right upto Kashghar. This is also the Hajjaj who kitted out Qasim and sent him on the murderous campaign in Sind for loot and sex-slaves. Samarqand (Farghana) “Other authorities say that Kutaibah granted peace for 700,000 dirhams and entertainment for the Moslems for three days. The terms of surrender included also the houses of the idols and the fire temples. The idols were thrown out, plundered of their ornaments and burned, although the Persians used to say that among them was an idol with which whoever trifled would perish. But when Kutaibah set fire to it with his own hand, many of them accepted Islam.”

Muhammad bin Qasim (CE 712-715) He was the nephew as well as son-in-law of Al-Hajjaj, who sent him to Sindh after more than a dozen invasions of that province had been defeated by the Hindus.
Debal (Sindh)“…The town was thus taken by assault, and the carnage endured for three days. The governor of the town, appointed by Dahir, fled and the priests of the temple were massacred. Muhammad marked a place for the Musalmans to dwell in, built a mosque, and left four thousand Musalmans to garrison the place…
“…‘Ambissa son of Ishak Az Zabbi, the governor of Sindh, in the Khilafat of Mutasim billah knocked down the upper part of the minaret of the temple and converted it into a prison. At the same time he began to repair the ruined town with the stones of the minaret…”
Multan (Punjab) “…He then crossed the Biyas, and went towards Multan… Muhammad destroyed the water-course; upon which the inhabitants, oppressed with thirst, surrendered at discretion. He massacred the men capable of bearing arms, but the children were taken captive, as well as the ministers of the temple, to the number of six thousand. The Muslamans found there much gold in a chamber ten cubits long by eight broad, and there was an aperture above, through which the gold was poured into the chamber…”
Hasham bin ‘Amru al-Taghlabi : He was appointed Governor of Sindh by Khalifa Al-Mansur (CE 754-775) of the Abbasid dynasty. He led many raids towards different parts of India, both by land and sea.
Kandahar (Maharashtra) “He then went to Kandahar in boats and conquered it. He destroyed the Budd there, and built in its place a mosque.”

Tarikh-i-Tabari: The author, Abu Jafar Muhammad bin Jarir at-Tabari, is considered to be the foremost historian of Islam and the Tarikh is regarded as Umdatul-Kutab, mother of histories. He was born at Amil in Tabaristan in the year CE 839. He was educated at Baghdad and lived in Basra and Kufa as well. He travelled to Egypt and Damascus in order to perfect his knowledge of Traditions. He spent the last days of his life in Baghdad where he died in CE 922. The citations below are only summaries made by modern historians.
Qutaibah bin Muslim al-Bahili (CE 705-715)
Beykund (Khurasan)“The ultimate capture of Beykund (in CE 706) rewarded him with an incalculable booty; even more than had hitherto fallen into the hands of the Mahommedans by the conquest of the entire province of Khorassaun; and the unfortunate merchants of the town, having been absent on a trading excursion while their country was assailed by the enemy, and finding their habitations desolate on their return contributed further to enrich the invaders, by the ransom which they paid for the recovery of their wives and children. The ornaments alone, of which these women had been plundered, being melted down, produced, in gold, one hundred and fifty thousand meskals; of a dram and a half each. Among the articles of the booty, is also described an image of gold, of fifty thousand meskals, of which the eyes were two pearls, the exquisite beauty and magnitude of which excited the surprise and admiration of Kateibah. They were transmitted by him, with a fifth of the spoil to Hejauje, together with a request that he might be permitted to distribute, to the troops, the arms which had been found in the place in great profusion.”
Samarqand (Farghana) “A breach was, however, at last effected in the walls of the city in CE 712 by the warlike machines of Kateibah; and some of the most daring of its defenders having fallen by the skill of his archers, the besieged demanded a cessation of arms to the following day, when they promised to capitulate. The request was acceded to by Kateibah; and a treaty was the next day accordingly concluded between him and the prince of Samarkand, by which the latter engaged for the annual payment of ten millions of dirhems, and a supply of three thousand slaves; of whom it was particularly stipulated, that none should either be in a state of infancy, or ineffective from old age and debility. He further contracted that the ministers of his religion should be expelled from their temples and their idols destroyed and burnt; that Kateibah should be allowed to establish a mosque in the place of the principal temple, in which, to discharge the duties of his faith… To all this, Ghurek, with whatever reluctance, was compelled to subscribe, and he proceeded accordingly to prepare for the reception of Kateibah; who at the period agreed upon, entered Samarkand with a retinue of four hundred persons, selected from his own relatives, and the principal commanders of his army. He was met by Ghurek, with a respect bordering on adoration, and conducted to the gate of the principal temple, which he immediately entered; and after performing two rekkauts of the ritual of his faith, directed the images of pagan worship to be brought before him, for the purpose of being committed to the flames. From this some of the Turks or Tartars of Samarkand, endeavouring to dissuade him, by a declaration, that among the images, there was one, which if any person ventured to consume, that person should certainly perish; Kateibah informed them, that he should not shrink from the experiment, and accordingly set fire to the whole collection with his own hands; it was soon consumed to ashes, and fifty thousand meskals of gold and silver, collected from the nails which has been used in the workmanship of the images.”
Yaqub bin Laith (CE 870-871) was a highway robber who succeeded in seizing Khurasan from the Tahirid governors of the Abbasid Caliphate and founded the short-lived Saffarid dynasty.
Balkh and Kabul (Afghanistan) “He first took Bamian, which he probably reached by way of Herat, and then marched on Balkh where he ruined (the temple) Naushad. On his way back from Balkh he attacked Kabul…
“Starting from Panjhir, the place he is known to have visited, he must have passed through the capital city of the Hindu Sahis to rob the sacred temple – the reputed place of coronation of the Sahi rulers-of its sculptural wealth…The exact details of the spoil collected from the Kabul valley are lacking. The Tarikh [-i-Sistan] records 50 idols of gold and silver and Masudi mentions elephants. The wonder excited in Baghdad by elephants and pagan idols forwarded to the Caliph by Yaqub also speaks for their high value. The best of our authorities put the date of this event in 257 (870-71). Tabari is more precise and says that the idols sent by Ya’qûb reached Baghdad in Rabi al-Akhar, 257 (Feb.-March, 871). Thus the date of the actual invasion may be placed at the end of CE 870.”

Tarikhul-Hind : The author, Abu Rihan Muhammad bin Ahmad al-Biruni al-Khwarizmi, was born in about CE 970-71. He was an astronomer, geometer, historian and logician. He was sent to Ghazni in an embassy from the Sultan of Khwarizm. On invitation from Sultan Mahmud of Ghazni (CE 997-1030) he entered his service, travelled to India and spent forty years in the country, chiefly in the Punjab. He learnt Sanskrit and translated some works from that language into Arabic. His history treats of the literature and learning of the Hindus at the commencement of the eleventh century.
Jalam ibn Shaiban (Ninth century CE)
Multan (Punjab) The Sun Temple at Multan has been described by early Arab geographers like Sulaiman, Masudi, Istakhri and Ibn Hauqal who travelled in India during the ninth and tenth centuries CE. The Arab invaders did not destroy it because besides being a rich source of revenue, it provided protection against Hindu counter-attack. “Multan,” wrote Masudi, “is one of the strongest frontier places of the Musalmãns… In it is the idol also known by the name of Multan.13 The inhabitants of Sind and India perform pilgrimages to it from the most distant places; they carry money, precious stones, aloe wood and all sorts of perfumes there to fulfil their vows. The greatest part of the revenue of the king of Multan is derived from the rich presents brought to the idol… When the unbelievers march against Multan and the faithful do not feel themselves strong enough to oppose them, they threaten to break their idol, and their enemies immediately withdraw.” [If true then this would be another wonderful example of the inherent meanness and wily nature of Islamic strategy – it always, almost always pretends to be something it is not – it is all a part of an integrated life philosophy of deception of others to satisfy the basic and primitive biolgical greed]

Al-Biruni records: “A famous idol of theirs was that of Multan, dedicated to the sun, and therefore called Aditya. It was of wood and covered with red Cordovan leather; in its two eyes were two red rubies. It is said to have been made in the last Kritayuga… When Muhammad Ibn Alkasim Ibn Almunabih conquered Multan, he inquired how the town had become so very flourishing and so many treasures had there been accumulated, and then he found out that this idol was the cause, for there came pilgrims from all sides to visit it. Therefore he thought it best to have the idol where it was, but he hung a piece of cow’s flesh on its neck by way of mockery. On the same place a mosque was built. When the Karmatians occupied Multan, Jalam Ibn Shaiban, the usurper, broke the idol into pieces and killed its priests…”

Sultan Mahmud of Ghazni (CE 997-1030)
Thanesar (Haryana) “The city of Taneshar is highly venerated by Hindus. The idol of that place is called Cakrasvamin, i.e. the owner of the cakra, a weapon which we have already described. It is of bronze, and is nearly the size of a man. It is now lying in the hippodrome in Ghazna, together with the Lord of Somanath, which is a representation of the penis of Mahadeva, called Linga.”
Somnath (Gujarat) “The linga he raised was the stone of Somnath, for soma means the moon and natha means master, so that the whole word means master of the moon. The image was destroyed by the Prince Mahmud, may God be merciful to him! – AH 416. He ordered the upper part to be broken and the remainder to be transported to his residence, Ghaznin, with all its coverings and trappings of gold, jewels, and embroidered garments. Part of it has been thrown into the hippodrome of the town, together with the Cakrasvamin, an idol of bronze, that had been brought from Taneshar. Another part of the idol from Somanath lies before the door of the mosque of Ghaznin, on which people rub their feet to clean them from dirt and wet.”

(4) Kitabul-Yamini : The author of this history in Arabic was Abu Nasr Muhammad ibn Muhammad al Jabbarul-Utbi. The family from Utba had held important offices under the Samanis of Bukhara. Utbi himself became Secretary to Sultan Mahmud of Ghazni (CE 997-1030). His work comprises the whole of the reign of Subuktigin and that of Sultan Mahmud down to the year CE 1020. He lived a few years longer. Persian translations of this history are known as Tarjuma-i-Yamini or Tarikh-i-Yamini.
Amir Subuktigin of Ghazni (CE 977-997)
Lamghan (Afghanistan) “The Amir marched out towards Lamghan, which is a city celebrated for its great strength and abounding wealth. He conquered it and set fire to the places in its vicinity which were inhabited by infidels, and demolishing idol temples, he established Islam in them. He marched and captured other cities and killed the polluted wretches, destroying the idolaters and gratifying the Musalmans.”

Sultan Mahmud of Ghazni (CE 997-1030)
Narain (Rajasthan)“The Sultan again resolved on an expedition to Hind, and marched towards Narain, urging his horses and moving over ground, hard and soft, until he came to the middle of Hind, where he reduced chiefs, who, up to that time obeyed no master, overturned their idols, put to the sword the vagabonds of that country, and with delay and circumspection proceeded to accomplish his design…”
Nardin (Punjab) “After the Sultan had purified Hind from idolatry, and raised mosques therein, he determined to invade the capital of Hind to punish those who kept idols and would not acknowledge the unity of God… He marched with a large army in the year AH 404 (CE 1013) during a dark night…[ so much for the the so called injunction against night attacks”] “A stone was found there in the temple of the great Budda on which an inscription was written purporting that the temple had been founded fifty thousand years ago. The Sultan was surprised at the ignorance of these people, because those who believe in the true faith represent that only seven thousand years have elapsed since the creation of the world, and the signs of resurrection are even now approaching. The Sultan asked his wise men the meaning of this inscription and they all concurred in saying that it was false, and no faith was to be put in the evidence of a stone.” [ A wonderful instance of the superior knowledge and high intellectual level of the Islamic dignitaries on holiday then in India]
Thanesar (Haryana) “The chief of Tanesar was… obstinate in his infidelity and denial of God. So the Sultan marched against him with his valiant warriors, for the purpose of planting the standards of Islãm and extirpating idolatry…The blood of the infidels flowed so copiously, that the stream was discoloured, not withstanding its purity, and people were unable to drink it… The victory was gained by God’s grace, who has established Islãm for ever as the best of religions, notwithstanding that idolaters revolt against it… Praise be to God, the protector of the world, for the honour he bestows upon Islãm and Musulmãns.”
Mathura (Uttar Pradesh)“The Sultan then departed from the environs of the city, in which was a temple of the Hindus. The name of this place was Maharatul Hind… On both sides of the city there were a thousand houses, to which idol temples were attached, all strengthened from top to bottom by rivets of iron, and all made of masonry work…In the middle of the city there was a temple larger and firmer than the rest, which can neither be described nor painted. The Sultan thus wrote respecting it: – If any should wish to construct a building equal to this, he would not be able to do it without expending an hundred thousand, thousand red dinars, and it would occupy two hundred years even though the most experienced and able workmen were employed’… The Sultan gave orders that all the temples should be burnt with naptha and fire, and levelled with the ground.”
Kanauj (Uttar Pradesh) “In Kanauj there were nearly ten thousand temples, which the idolaters falsely and absurdly represented to have been founded by their ancestors two or three hundred thousand years ago… Many of the inhabitants of the place fled and were scattered abroad like so many wretched widows and orphans, from the fear which oppressed them, in consequence of witnessing the fate of their deaf and dumb idols. Many of them thus effected their escape, and those who did not fly were put to death,”

(5) Diwan-i-Salman The author, Khwajah Masud bin Sad bin Salman, was a poet. He wrote poems in praise of the Ghaznavid Sultans – Masud, Ibrahim and Bahram Shah. He died sometime between CE 1126 and 1131.
Sultan Abul Muzaffar Ibrahim (CE 1059-1099) “As power and the strength of a lion was bestowed upon Ibrahim by the Almighty, he made over to him the well-populated country of Hindustan and gave him 40,000 valiant horsemen to take the country, in which there were more than 1000 rais… Its length extends from Lahore to the Euphrates, and its breadth from Kashmir to the borders of Sistan… The army of the king destroyed at one time a thousand temples of idols, which had each been built for more than a thousand years. How can I describe the victories of the king…”
Jalandhar (Punjab) “The narrative of thy battles eclipses the stories of Rustam and Isfandiyar. Thou didst bring an army in one night from Dhangan to Jalandhar… Thou didst direct but one assault and by that alone brought destruction upon the country. By the morning meal not one soldier, not one Brahman, remained unkilled or uncaptured. Their beads were severed by the carriers of swords. Their houses were levelled with the ground with flaming fire… Thou has secured victory to the country and to religion, for amongst the Hindus this achievement will be remembered till the day of resurrection.”
Malwa (Madhya Pradesh) “Thou didst depart with a thousand joyful anticipations on a holy expedition, and didst return having achieved a thousand victories… On this journey the army destroyed a thousand idol-temples and thy elephants trampled over more than a hundred strongholds. Thou didst march thy arm to Ujjain; Malwa trembled and fled from thee… On the way to Kalinjar thy pomp obscured the light of day. The lip of infidelity became dry through fear of thee, the eye of plural-worship became blind…”

(6) Chach-Namah This Persian history was translated from Arabic by Muhammad Ali bin Hamid bin Abu Bakr Kufi in the time of Nasirud-Din Qabacha, a slave of Muhammad Ghori, who fought over the throne of Delhi with Shamsud-Din Iltutmish (CE 1210-1236). The translator who lived at Uccha had gone to Alor and Bhakkar in search of accounts of the Arab conquest. He met a Maulana who had inherited a history written in Arabic by one of his ancestors. The translation in Persian followed because Kufi found that the Hijajji Arabic of the original was little understood by people in those days while the work was “a mine of wisdom.” The Arabic original has been lost. The author remains unknown.

Muhammad bin Qasim (CE 712-715)
Nirun (Sindh) “Muhammad built at Nirun a mosque on the site of the temple of Budh, and ordered prayers to be proclaimed in the Muhammadan fashion and appointed an Imam.”
Siwistan and Sisam (Sindh) Muhammad bin Qasim wrote to al-Hajjãj, the governor of Iraq: “The forts of Siwistan and Sîsam have been already taken. The nephew of Dahir, his warriors, and principal officers have been despatched, and infidels converted to Islam or destroyed. Instead of idol temples, mosques and other places of worship have been built, pulpits have been erected, the Khutba is read, the call to prayers is raised so that devotions are performed at the stated hours. The takbir and praise to the Almighty God are offered every morning and evening.”
Multan (Punjab) “Then all the great and principal inhabitants of the city assembled together, and silver to the weight of sixty thousand dirams was distributed and every horseman got a share of four hundred dirams weight. After this, Muhammad Qasim said that some plan should be devised for realizing the money to be sent to the Khalifa. He was pondering over this, when suddenly a Brahman came and said, ‘Heathenism is now at an end, the temples are thrown down, the world has received the light of Islam, and mosques are built instead of idol temples. I have heard from the elders of Multan that in ancient times there was a chief in this city whose name was Jibawin, and who was a descendant of the Rai of Kashmir. He was a Brahman and a monk, he strictly followed his religion, and always occupied his time in worshipping idols. When his treasures exceeded all limits and computation, he made a reservoir on the eastern side of Multan, which was hundred yards square. In the middle of it he built a temple fifty yards square, and he made a chamber in which he concealed forty copper jars each of which was filled with African gold dust. A treasure of three hundred and thirty mans of gold was buried there. Over it there is an idol made of red gold, and trees are planted round the reservoir.’ It is related by historians, on the authority of ‘Ali bin Muhammad who had heard it from Abu Muhammad Hindui that Muhammad Qasim arose and with his counsellors, guards and attendants, went to the temple. He saw there an idol made of gold, and its two eye were bright red rubies……Muhammad Qasim ordered the idol to be taken up. Two hundred and thirty mans of gold were obtained, and forty jars filled with gold dust… This gold and the image were brought to treasury together with the gems and pearls and treasures which were obtained from the plunder of Multan.”
Janaki
Janaki was one of the daughters of King Dahir of Sindh. She was captured along with her sister and sent to the Khalifa at Baghdad. When the Khalifa invited Janaki to share his bed, she lied to him that she had already been violated by Muhammad bin Qasim. Her sister supported her statement. The Khalifa ordered that Muhammad be sewed up in raw hide and sent to his court. Muhammad was already dead when the chest containing him arrived in Baghdad. Janaki accused the Khalifa of having killed one of his great generals without making proper enquiry. She said: “The king has committed a very grievous mistake, for he ought not, on account of two slave girls, to have destroyed a person who had taken captive a hundred thousand modest women like us… and who instead of temples had erected mosques, pulpits and minarets…” [this is a story which sounds really like a fantasy, and could be based on a core of reality in which either the Sindhi princesses voluntarily tore their hymen or they were actually raped by Qasim or his followers after capture of Debal or Qasim’s enemies had organized the rape of the girls during transportation to the Khalifa and then had them presented knowing that the Khalifah would feel insulted to be a taster of “the left over” of another man]

(7) Jamiul-Hikayat : The author of this collection of stories was Maulana Nurud-Din Muhammad Ufi. He was born in or near the city of Bukhara in Transoxiana. He came to India and lived in Delhi for some time in the reign of Shamsuddinn Iltutmish (CE 1210-1236).

Amru bin Laith (CE 879-900)
Sakawand (Afghanistan) “It is related that Amru Lais conferred the governorship of Zabulistan on Fardaghan and sent him there at the head of four thousand horse. There was a large Hindu place of worship in that country, which was called Sakawand, and people used to come on pilgrimage from the most remote parts of Hindustan to the idols of that place. When Fardaghan arrived in Zabulistan he led his army against it, took the temple, broke the idols in pieces and overthrew the idolaters…”

(8) Tajul-Masr: The author, Sadruddin Muhammad Hasan Nizami, was born at Nishapur in Khurasan. He had to leave his ancestral place because of the Mongol invasion. He came to India and started writing his history in CE 1205. The history opens with the year 1191 and comes down to CE 1217.

Sultan Muhammad Ghori (CE 1175-1206)

Ajmer (Rajasthan) “He destroyed the pillars and foundations of the idol temples and built in their stead mosques and colleges, and the precepts of Islam, and the customs of the law were divulged and established…”
Kuhram and Samana (Punjab) “The Government of the fort of Kohram and of Samana were made over by the Sultan to Kutbuddin… He purged by his sword the land of Hind from the filth of infidelity and vice, and freed it from the thorn of God-plurality, and the impurity of idol-worship, and by his royal vigour and intrepidity, left not one temple standing…”
Meerut (Uttar Pradesh) “Kutbuddin marched from Kohrãm ‘and when he arrived at Mirat -which is one of the celebrated forts of the country of Hind, for the strength of its foundations and superstructure, and its ditch, which was as broad as the ocean and fathomless-an army joined him, sent by the dependent chiefs of the country’. The fort was captured, and a Kotwal appointed to take up his station in the fort, and all the idol temples were converted into mosques.”
Delhi “He then marched and encamped under the fort of Delhi… The city and its vicinity were freed from idols and idols-worship, and in the sanctuaries of the images of the Gods, mosques were raised by the worshippers of one God. Kutbuddin built the Jami Masjid at Delhi, and adorned it with stones and gold obtained from the temples which had been demolished by elephants, and covered it with inscriptions in Toghra, containing the divine commands.”
Varanasi (Uttar Pradesh) “From that place [Asni] the royal army proceeded towards Benares ‘which is the centre of the country of Hind’ and here they destroyed nearly one thousand temples, and raised mosques on their foundations; and the knowledge of the law became promulgated, and the foundations of religion were established…”
Aligarh (Uttar Pradesh) “There was a certain tribe in the neighbourhood of Kol which had… occasioned much trouble… ‘Three bastions were raised as high as heaven with their beads, and their carcases became the food of beasts of prey. That tract was freed from idols and idol-worship and the foundations of infidelity were destroyed’…”
Bayana (Rajasthan) “When Kutbuddin beard of the Sultan’s march from Ghazna, he was much rejoiced and advanced as far as Hãnsî to meet him… In the year AH 592 (CE 1196), they marched towards Thangar, and the centre of idolatry and perdition became the abode of glory and splendour…”

Kalinjar (Uttar Pradesh) “In the year AH 599 (CE 1202), Kutbuddin proceeded to the investment of Kalinjar, on which expedition he was accompanied by the Sahib-Kiran, Shamsuddin Altamsh… The temples were converted into mosques and abodes of goodness, and the ejaculations of bead-counters and voices of summoners to prayer ascended to high heaven, and the very name of idolatry was annihilated…”

Sultan Shamsuddin Iltutmish (CE 1210-1236)
Delhi “The Sultan then returned [from Jalor] to Delhi… and after his arrival ‘not a vestige or name remained of idol temples which had raised their heads on high; and the light of faith shone out from the darkness of infidelity… and the moon of religion and the state became resplendent from the heaven of prosperity and glory.”

(9) Kamilut-Tawarikh : Also known as Tarikh-i-Kamil, it was written by Sheikh Abul Hasan Al ibn Abul Karam Muhammad ibn Muhammad ibn Abdul Karim ibn Abdul Wahid as-Shaibani, commonly known as Ibn Asir. and was born in CE 1160 in the Jazirat ibn Umar, an island on the Tigris above Mosul. This book is quite famous in Islamic scholarship.
Khalifa Al-Mahdi (CE 775-785)
Barada (Gujarat) “In the year 159 (CE 776) Al Mahdi sent an army by sea under Abdul Malik bin Shahabul Musammai to India… They proceeded on their way and at length disembarked at Barada. When they reached the place they laid siege to it… The town was reduced to extremities, and God prevailed over it in the same year. The people were forbidden to worship the Budd, which the Muhammadans burned.”
Sultan Mahmud of Ghazni (CE 997-1030)
Unidentified Places (Rajasthan and Gujarat) “So he prayed to the Almighty for aid, and left Ghazni on the 10th of Shaban AH 414… with 30,000 horse besides volunteers, and took the road to Multãn. After he had crossed the desert he perceived on one side a fort full of people, in which there were wells. People came down to conciliate him, but he invested the place, and God gave him victory… So he brought the place under the sway of Islam, killed the inhabitants, and broke in pieces their images…The chief of Anhilwara called Bhim, fled hastily… Yaminu-daula again started for Somnat, and on his march he came to several forts in which were many images serving as chamberlains or heralds of Somnat, and accordingly he (Mahmud) called them Shaitan. He killed the people who were in these places, destroyed the fortifications, broke in pieces the idols and continued his march to Somnat…”
Somnath (Gujarat) “This temple of Somnat was built upon fifty-six pillars of teak wood covered with lead. The idol itself was in a chamber… Yaminuddaula seized it, part of it he burnt, and part of it he carried away with him to Ghazni, where he made it a step at the entrance of the Jami masjid…”

(10) Tarikh-i-Jahan-Kusha : The author, ‘Alauddin Malik ibn Bahauddin Muhammad Juwaini, was a native of Juwain in Khurasan near Nishapur. His father who died in CE 1253 was one of the principal revenue officers under the Mongol ruler of Persia. Alauddin followed in his father’s office. He was with Halaku during the Mongol campaign against the Ismailis and was later on appointed the governor of Baghdad. He fell from grace and was imprisoned at Hamadan. He was, however, exonerated and restored to his office which he retained till his death in AH 681 (CE 1282). His history comes down to the year CE 1255.

Sultan Jalaluddin Mankbarni (CE 1222-1231)
Debal (Sindh) “The Sultan then went towards Dewal and Darbela and Jaisi… The Sultan raised a Jami‘ Masjid at Dewal, on the spot where an idol temple stood.”

(11) Tabqat-i-Nasiri : The author, Maulana Abu Umr Usman Minhajuddin bin Sirajuddin al-Juzjani, was born in CE 1193. In 1227 he arrived in Uccha where he was placed in charge of Madrasa-i-Firuzi. He presented himself to Sultan Shamsuddin Iltutmish when the latter came to Uccha in 1228. The same year he accompanied Iltutmish to Delhi and joined the expedition to Gwalior, which city was placed in his charge. He returned to Delhi in 1238 and took charge of Madrasa-i-Nasiriya. His fortune brightened after Nasiruddin became the Sultan in 1246; he was appointed Qazi-i-mamalik in 1251. His history starts with Adam and comes down the year 1260.

Sultan Mahmud of Ghazni (CE 997-1030)
Somnath (Gujarat) “When Sultan Mahmud ascended the throne of sovereignty, his illustrious deeds became manifest unto all mankind within the pale of Islam when he converted so many thousands of idol temples into masjids… He led an army to Nahrwalah of Gujarat, and brought away Manat, the idol, from Somnath, and had it broken into four parts, one of which was cast before the entrance of the great Masjid at Ghaznin, the second before the gateway of the Sultan’s palace, and the third and fourth were sent to Makkah and Madinah respectively.” The translator comments in a footnote: “Among the different coins struck in Mahmud’s reign one bore the following inscription: ‘The right hand of the empire, Mahmud Sultan, son of Nasir-uddin Subuk-Tigin, Breaker of Idols.’ This coin appears to have been struck at Lahore, in the seventh year of his reign.”
Sultan Shamsuddin Iltutmish (CE 1210-1236)
Vidisha (Madhya Pradesh) “After he returned to the capital in the year AH 632 (CE 1234) the Sultan led the hosts of Islam toward Malwah, and took the fortress and town of Bhilsan, and demolished the idol-temple which took three hundred years in building and which, in altitude, was about one hundred ells.”
Ujjain (Madhya Pradesh) “From thence he advanced to Ujjain-Nagari and destroyed the idol-temple of Mahakal Diw. The effigy of Bikramjit who was sovereign of Ujjain-Nagari, and from whose reign to the present time one thousand, three hundred, and sixteen years have elapsed, and from whose reign they date the Hindui era, together with other effigies besides his, which were formed of molten brass, together with the stone (idol) of Mahakal were carried away to Delhi, the capital.” Among his “Victories and Conquests” is counted the “bringing away of the idol of Mahakal, which they have planted before the gateway of the Jami Masjid at the capital city of Delhi in order that all true believers might tread upon it.”

continued in part 6

part 1: enslavement of non-Muslims

part 4: actual role of Sufis in conversion

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How Islam came to India and why now it needs to go from India – 4 : Sufis

Posted on August 22, 2008. Filed under: Hindu, History, India, Islam, Muslims, Politics, religion |

The Islamic conversion in India of non-Muslims into Islam has been declared to have been done by Sufi preachers who were always a very tolerant, integrative, and peaceful interpretation of Islam always using peaceful means to convert Hindus. Let us see, what the Sufi’s themselves say about their conversion methods in the early days of Islam in India.

The author of Siyarul-Arifin, Hamid bin Fazlullah is also known as Dervish Jamali Kamboh Dihlawi. He was a Sufi of the Suhrawardiyya sect who died in AD 1536 while accompanying the Mughal Emperor Humayun on an expedition to Gujarat. His son, Shykh Gadai was with the Mughal army in the Second Battle of Panipat (AD 1556) and advised Akbar to kill the Hindu king, Himu imprisoned in battle, with his own hand. On Akbar’s refusal, according to Badauni, Shykh Gadai helped Bairam Khan in beheading the blinded and fatally wounded Himu [So much for treatment of prisoners of war in Islam]. This work, completed between AD 1530 and 1536, is an account of the Chishti and Suhrawardi Sufis of the period.

Sheikh Jalaluddin Tabrizi (AH 533-623) was the second most famous disciple of Sheikh Shihabuddin Suhrawardi (AD 1145-1235), founder of the Suhrawardiyya silsila of Sufism. Having lived in Multan, Delhi and Badaun, he finally settled down in Lakhanauti, also known as Gaur, in Bengal.

Devatala (Bengal) “Shaikh Jalaluddin had many disciples in Bengal. He first lived at Lakhnauti, constructed a khanqah and attached a langar to it. He also bought some gardens and land to be attached to the monastery. He moved to Devatalla (Deva Mahal) near Pandua in northern Bengal. There a kafir (either a Hindu or a Buddhist) had erected a large temple and a well. The Shaikh demolished the temple and constructed a takiya (khanqah) and converted a large number of kafirs… Devatalla came to be known as Tabrizabad and attracted a large number of pilgrims.”
[S.A.A. Rizvi: A History of Sufism in India. Vol. I, New Delhi, 1978]

Tarikh-i-Kashmir was written by Haidar Malik Chadurah, was a Kashmiri aristocrat in the service of Sultan Yusuf Shah (AD 1579-1586) and purports to give the history of Kashmir. Earlier portions are based on Kalhana’s Rajatarangini with some additions in the later period. It was begun in AD 1618 and finished sometime after 1620-21.

Sufi Mir Shamsuddin Iraqi of Kashmir was a sufi of the Kubrawiyya sect who came to Kashmir first in AD 1481, next in AD 1501, and finally in 1505 in the reign of Sultan Fath Shah. He found it convenient to work as a member of the Nr Bakhsh Sufi sect. His doings are “anticipated” in the Tarikh-i-Kashmir as follows:

“…Baba Uchah Ganai went for circumambulation of the two harms (Mecca and Medina)… in search of the perfect guide (Pir-i-Kamil). He prayed to God (to help) him when he heard a voice from the unknown that the ‘perfect guide’ was in Kashmir himself… Hazrat Shaikh, Baba Uchah Ganai… returned to Kashmir… All of a sudden his eyes fell upon a place of worship, the temples of the Hindus. He smiled; when the devotees asked the cause of (his smile) he replied that the destruction and demolition of these places of worship and the destruction of the idols will take place at the hand of the high horn Sheikh Shams-ud-Din Irraqi. He will soon be coming from Iraq and shall turn the temples completely desolate, and most of the misled people will accept the path of guidance and Islam… So as was ordained Sheikh Shams-ud-Din reached Kashmir. He began destroying the places of worship and the temples of the Hindus and made an effort to achieve the objectives.” [Tarikh-Kashmir, edited and translated into English by Razia Bano, Delhi, 1991, pp. l02-03. ]

Siyar al-Aqtab was completed in AD 1647 by Allah Diya Chishti and deals with many miracles performed by the Sufis, particularly of the Sabriyya branch of the Chishtiyya silsila.

Sheikh Muin al-Din Chishti of Ajmer (d. AD 1236) Ajmer (Rajasthan)

Although at that time there were very many temples of idols around the lake, when the Khwaja saw them, he said: ‘If God and His Prophet so will, it will not be long before I raze to the ground these idol temples.

It is said that among those temples there was one temple to reverence which the Raja and all the infidels used to come, and lands had been assigned to provide for its expenditure. When the Khwaja settled there, every day his servants bought a cow, brought it there and slaughtered it and ate it

[CE 1236 was the time of Qutbudin Aibak and Iltutmish, (whose reputation about treatment of non-Muslims we will discuss later) based a short distance away from Ajmer, in Delhi, with Muslim military bases all around in Punjab. The integration and tolerance towards non-Muslims is shown in the bold declaration of occupying a Hindu temple, slaughtering (imagined or real) cows in a Hindu temple and eating the beef up.]


“So when the infidels grew weak and saw that they had no power to resist such a perfect companion of God, they… went into their idol temples which were their places of worship. In them there was a dev, in front of whom they cried out and asked for help…

“…The dev who was their leader, when he saw the perfect beauty of the Khwaja, trembled from head to foot like a willow tree. However much he tried to say ‘Ram, Ram’, it was ‘Rahim, Rahim’ that came from his tongue… The Khwaja… with his own hand gave a cup of water to a servant to take to the dev… He had no sooner drunk it than his heart was purified of darkness of unbelief, he ran forward and fell at the Heaven-treading feet of the Khwaja, and professed his belief…

“The Khwaja said: ‘I also bestow on you the name of Shadi Dev [Joyful Dev]’…

“…Then Shadi Dev… suggested to the Khwaja, that he should now set up a place in the city, where the populace might benefit from his holy arrival. The Khwaja accepted this suggestion, and ordered one of his special servants called Muhammad Yadgir to go into the city and set in good order a place for faqirs. Muhammad Yadgir carried out his orders, and when he had gone into the city, he liked well the place where the radiant tomb of the Khwaja now is, and which originally belonged to Shadi Dev, and he suggested that the Khwaja should favour it with his residence…

[A realistic version will be the story of a typical strong arm bully backed up by the threat of Muslim military might simply picking up a nice property that takes fancy]

“…Muin al-din had a second wife for the following reason: one night he saw the Holy Prophet in the flesh. The prophet said: ‘You are not truly of my religion if you depart in any way from my sunnat.’ It happened that the ruler of the Patli fort, Malik Khitab, attacked the unbelievers that night and captured the daughter of the Raja of that land. He presented her to Muin al-din who accepted her and named her Bibi Umiya.”
[ This method of obtaining a bride is of course also a wonderful way of showing tolerance, integration, peaceful gestures of conversion. What is more significant is that a Sufi writer does not think that such behaviour is odd and not in the character of a Sufi]

Currie comments that “…The take-over of ‘pagan’ sites is a recurrent feature of the history of the expansion of Islam. The most obvious precedent is to be found in the Muslim annexation of the Hajar al-aswad at Mecca… Sir Thomas Arnold remarks that ‘in many instances there is no doubt that the shrine of a Muslim saint marks the site of some local cult which was practised on the spot long before the introduction of Islam…There is evidence, more reliable than the tradition recorded in the Siyar al-Aqtab, to suggest that this was the case in Ajmer. Sculpted stones, apparently from a Hindu temple, are incorporated in the Buland Darwaza of Muin-al-din’s shrine. Moreover, his tomb is built over a series of cellars which may have formed part of an earlier temple… A tradition, first recorded in the Anis al-Arwah, suggests that the Sandal Khana is built on the site of Shadi Dev’s temple.” [P.M. Currie, The Shrine and Cult of Muin al-Din Chishti of Ajmer, OUP, 1989]

Bahar-i-Azam is an account of a journey undertaken in 1823 by Azam Jah Bahadur “after he ascended the throne of the Carnatic as Nawab Walajah VI.” The author, Ghulam ‘Abdul Qadir Nazir, was his court scribe who accompanied the Nawab on this journey. The Nawab was only in name as he was living in Madras on British gratuity, in lieu of his ancestral principality of Arcot which had been cturned over to the British in 1801. The account names numerous Sufis etc., who came to the districts of Chingleput, North Arcot, South Arcot, Tiruchirapalli and Thanjavur and established Muslim places of worship. What these new monuments replaced becomes obvious from the following instances.

Sufi Natthar Wali of Tiruchirapalli (Tamil Nadu) “It is said that in ancient days Trichila, an execrable monster with three heads, who was a brother of Rawan, with ten heads, had the sway over this country. No human being could oppose him. But as per the saying of the Prophet, ‘Islam will be elevated and cannot be subdued’, the Faith took root by the efforts of Hazarat Natthar Wali. The monster was slain and sent to the house of perdition. His image namely but-ling worshipped by the unbelievers was cut and the head was separated from the body. A portion of the body went into the ground. Over that spot is the tomb of the Wali, shedding rediance till this day.”

Sufi Shah Bheka “Shah Bheka… when he was at Trichinopoly during the days of Rani Minachi, the unbelievers who did not like his stay there harassed him. One day when he was very much vexed, he got upon the bull in front of the temple, which the Hindus worship calling it swami, and made it move on by the power and strength of the Supreme Life Giver… They abandoned the temple and gave the entire place on the aruskalwa as present to the Shah.” (this is during a time when the Muslim faction in court politics was dominant)

Sufi Qãyim Shah “Qayim Shah[…]was the cause for the destruction of twelve temples. He lived to an old age and passed away on the 17th Safar AH 1193.”

Sufi Nur Muhammad Qadiri of Vellore (Tamil Nadu) “Hazarat Nur Muhammad Qadiri was the most unique man regarded as an invaluable person of his age. Very often he was the cause of the ruin of temples. Some of these were laid waste. He selected his own burial ground in the vicinity of the temple. Although he lived five hundred years ago, people at large still remember his greatness.”
[Bahar-i-Azam, translated in English, Madras, 1960, 382 Ibid., p. 51. Sayyid Nathar Shah (AD 969-1030) from Arabia destroyed a Shiva temple and converted it into his khanqah. He died in AH 673, and the khanqah became a dargah which has since grown into an important place of Muslim pilgrimage]

Part 5

tpart 1: enslavement of non-Muslims

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