Politics

Looking back on “Assadfall” and the future of Middle East

Posted on March 10, 2017. Filed under: Afghanistan, Arab, India, Iran, Islam, Islamic propaganda, Israel, Jew, Jihad, Left, Pakistan, Palestine, Politics, Russia, Shia, Sunni, Syria, Taleban, Turkey, UK, USA |

About six years ago, when the Syrian “civil war” started off, I had already been used to frequently writing and debating on an online forum. There was a poster apparently from India, but claiming intimate knowledge of the Gulf states and having access to “higher levels” of policy-making and decision makers in both Gulf Saudi allied regimes and in India. He often gave out timelines for fall of Assad, overthrow of the Syrian regime, or even sometimes how Saudi forces were preparing for the final assault that will annihilate Syrian government, and occasionally the imminent victorious or successful battle plans of Israel, USA and others against Assad. Sometimes it was about how in the following weeks the Russians were going to abandon Assad to his fate.

I had already clashed with him on his whitewashing of the history of Palestine in favour of Islamic occupation of the Levant following Byzantine withdrawal, or the legitimacy of the claims of the Jews on their current lands (leading to the series I wrote on this blog on Palestine and Islamo-Judaic relations). So when he declared that Assad was going to “fall” in the “next two weeks”, I thought I would have some fun by contradicting him on his “sure” predictions on Syria, (this led me to coin the term “Assadfall” – something that is promised to happen the next day or next week but never happens even in years) and proposed,

(1) If Assad could  hold onto the narrow ridge highland that separated coasts from the eastern trough before the vast eastern plateau he was not going to fall. Not in two weeks. Not in two years.

(2) Syria was going to be partitioned one way or the other and the Kurds were going to get their independent homeland.

(3) Russia was not going to abandon Assad, and Israel was not going to move against Syria.

I was of course laughed at just like the time when I had predicted that the US forces will be withdrawing from Afghanistan, that the British forces would make no headway against the Taleban, and that the Taleban were going to re-emerge as the main power in Afghanistan. My reasons for predicting the resurgence of the Taleban is perhaps material for another post, so skipping it now.

Returning to this six-year old issue, I can see that my reasons for predicting the outcome of the Syrian adventure by Sunni-Saudi-West have not really changed. But the fallout needs to be fleshed out in further predictions. So what will be the major trends for the future for the region?

(a) I find that there is a remarkable lack of awareness of the historical reality of the Kurds among western audiences and perhaps even so-called think-tanks. The Kurds, after Islamization, were at the vanguard of Islamic expansionism, with the most famous example perhaps being the forces around Salahuddin the expeller of crusaders. Kurdis were also implicated as the main forces used by the Ottomans to “manage” the Armenians which later came to be seen by non-Turkish scholarship as the Armenian genocide. Ironically, it was this cooperation with Ottoman regimes that helped coalesce military strength around family, clan and regional lines among the Kurds. The Kurds were not free of Islamist theological-political admixture with leadership held within pseudo-dynastic frameworks.

(b) With the break up of the Ottoman empire, this Kurdi nucleus of state formation around charismatic and pseudo-dynastic clan leadership in one particular remote terrain among all the regions inhabited by the Kurdis, began to pursue political independence more vigorously. Like with Saudis, western powers toyed with but dashed their hopes of political sovereignty. But Ottoman failure also led to soul-searching by new generation of Middle East’s muslims, and one section of Kurdis, like all over both Arabs and non-Arab population in the zone, began to explore “Left” approach. This tendency eventually led to the modern PKK.

(c) The current Kurdi assertion is split between the “Leftists” in PKK and its armed wings, which have fought alongside the more “mainstream” Peshmarga, the forces around the “clan”. The Peshmarga will compromise on independent state-formation as its leadership will be more interested in keeping their personal control over Kurds, which might be less assured at current stages if the dissenting factions come into a sovereign state where other national governments cannot be tasked with reducing this opposition.

(d) Given that Turkey, Syria, Iraq, and even Iran would not like an independent Kurdi nation being carved out as it would bite into each of their current territories, at this stage, its Turkey which stands to lose most and the other countries involved may concede a little just so that the major portion of the new Kurdi territory is taken out of Turkey.

(e) Since the forces around Peshmarga are likely to be softer on independent state formation, and the balance of forces would like to see Turkey being cut down a bit, it’s the PKK led faction and its forces which are likely to gain increasing political support from within Kurdi populations, and they will gradually replace the political predominance of the current clan based framework that Kurdis have.

(f) Turkey, Saudis and Qataris or Kuwaitis, who most likely supplied and deemed the ISIS as deniable assets of an army of expansion, will seek to carve out a territory for the ISIS assets. This Turkey, European powers, are going to try to do by overtly representing it as an autonomous or independent region of “Sunni” “moderate rebels” just south of Turkish borders. In fact this could also be a part of a deal in which both Kurdis and ISIS re-packaged as “moderate rebels”  have each their adjacent “independent states”. Turkey may accept this as a check against Kurdis and as temporary compromise to protect its jihadi assets. Saudi money might also work behind the scenes in western corridors of power to create pressure to accept this model.

However in the long run, this will just be an interim redrawing of Middle Easts borders. The main objective of Europe, and Saudis will be to transfer the jihadi assets developed in the plains of Iraq and Syria into two directions – east and north against Russia and Iran, and further east towards Afghanistan, Pakistan and India. We may already see the beginnings of this policy in increased activities of claimed ISIS operations in Afghanistan and Pakistan. However, even within that, its India’s north that is the target.

Enticing them into India is the thing to do. As I have been projecting for years, any such jihadi incursion will create the conditions for eventual erasure of Islam and jihadism.

 

 

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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-3: A Call for Counter-Jihad

Posted on August 30, 2014. Filed under: Christians, Communist, economics, Hindu, India, Islam, Islamic propaganda, Israel, Jew, Jihad, Left, Marxism, Muslims, Pakistan, Politics, rape, religion, Saudi, slavery, Sunni, Syria, Taleban, terrorism, UK, USA, Wahabi |

The discourse on ISIS, the iconic Islamic jihadist movement that illustrates all aspects of the core of Islam as a social and state meme – has been mired with the strange but expected confusions of  non-Islamic civilizations which try to model and understand the “other” on their own world-views and expectations of what it means to be human.

The stories of ISIS activities that make it to the media, are there for everyone to see and draw their own conclusions from. Problem is that we are either never told, or we don’t manage to realize ourselves, that what we make of a described event, is coloured and shaped by our pre-existing views on related and not so related elements. For a liberal, non-Muslim, “modernized”, educated mind, the very ideas of torture, sadism, rape, sex-slavery, is so far removed from daily contemplation – that the response is either a denial or disbelief that such a thing could really have taken place.

But the situation here is more complicated by possibly two factors in why we fail to grapple with the reality of Islam.

The west has difficulty in going after deconstructing Islam as it clearly recognizes that undermining the basics of Islam would need undermining the Judaic roots of Abrahamic religions and that undermines Christianity too. So it consistently tries to represent the challenge from Islam as a merely real-politik one, as conflicts between this or that factions over power, politics, and economic factors. So the real problems posed by Islam, its core of genocidic, civilization-erasing and often sadistically brutalizing corrupting memes are ignored, bypassed, whitewashed or even denied and constructed as temporary political/social conflicts that have no long-term relation to Islam as an idea. Thus Islamic jihad is always misrepresented as being driven by contests that have nothing to do with Islam per se.

There is also the post-Christian but still “Christian” west’s fears and loathing of what it deems “pagan” and “non-Abrahamic” which it fears will gain from a retreat of Islam as in places like India, where Hindus had proven a repository of civilizational memes too complex and resourceful to submit to colonial attempts at replacement.

The second and deeper problem with the non-Muslim failure to understand and deal with Jihad comes from the very fact of its liberal, and non-closed or non-exclusive world-view. The built in components of exploratory, doubtful, non-stationary in most modernized non-Muslim civilizational frameworks makes them necessarily accepting of diversity and dissent, which in turn make it impossible to reject exclusive claims.

The diversified interests of modern non-Muslim societies, problematizing as “narrow” and “primitive” and therefore denigrated, the obsessive, biologically focused memes of Islam that revolves round the capture, possession and control of natural resources, agriculture, irrigated land, women. Trying to make sense of the horrors of these fundamental drives in Islam, the non-Muslim mindset tries to hang on to modern Islamic society’s use of products of western consumer products (including cultural ones)  as signs of “normality” and eventual hoped for convergence with their own non-islamic ones. In the process they fail to realize that the primary attraction and interest within islamic societies remain the time-tested method of ordering societies on biological relationships, “natural orderings” of power and force and physical domination, coercion – that between men and women, between the military and the civilian, between the theologian and the politician. Whatever is absorbed from the non-Muslim is filtered through the lens of utility and non-challenging of the fundamental drives of Islam : gaining military technologies, and pure consumption that doesn’t upset Islam’s core power relations. Thus better guns and ammunition or nuclear bombs, missiles, are welcome as are women’s lingerie and cosmetic products or porn which are welcome if it enhances the male pleasure in the privacy of homes or brothels or harems of sex-slavery. Ideas that clash with such core obsessions of Islam, as sex-slavery – are not absorbed even in contact or immersion within non-Muslim societies, as shown by European participants of jihad in Iraq.

Once the confusion is cleared, the next step is an uncompromising exposure and deconstruction of Islamic attempts at camouflaging or whitewashing and misrepresenting both the term “Jihad” as well as its usage, not only now but also in history. Plenty of works now accumulated over the overwhelmingly and consistently violent interpretations of “jihad” and not the “personal-internal-peaceful” struggle that it is often whitewashed as when exposed in non-Muslim societies. When the Muslim knows there is not going to be annihilating retaliation, he/she will justify the violence, genocide, rape, massacre, slavery as being solidly supported by precedence and cryptic injunctions of the founder of their religion. When the Muslim is yet to gain numerical or military strength to carry his/her agenda out without facing negative consequences, he/she will cry about how jihad means peaceful-personal “struggle” and only turns “defensive” when “attacked”: not clarifying that this attack could be and has been taken merely even as non-Muslim existence in the neighbourhood, or non-Muslims practising their own culture.

The second step and need for the hour is a clear, unemotional recognition of this confusion over Islam and Jihad and declare a counter-jihad. There are two basic components to counter-Jihad: ideological and politico-military.

In ideology, ruthlessly challenge and call out the intellectual fraud often perpetrated by Islamists, their spokespersons or whitewashers – both Muslim as well as non-muslim, in defending, misrepresenting, or confusing their audiences over the term “jihad” and its usage.

In politico-military, attack every assertion of Islamist symbols, terms, politics wherever they try to make inroads. Militarily destroy their supporting geographical bases, political entities which seek their recognition and protection as respectable and equivalent to non-muslim entities.

In the military side, recognize that jihad is based on a shrewd psychological understanding of sadistic terror and sexuality. Jihad uses terror and sex to psychologically weaken and destroy its target populations, before any actual large-scale retaliation can take place. They count on non-Muslim liberal hesitation to strike back with forms of counter terror that matches the Islamic. What to learn from the Islamic is the clever use of deniability and “plausible deniability” to extract psychological and political  advantages by both practicing terror and denying practicing it. Islamics represent any concession from non-Muslim side as weakness of the non-Muslims and as proof of strength of their god and their theology.

Islamists crucially think that non-Muslim reluctance to use the sadism that muslims use on non-Muslims – is a sign of Muslim strength and non-Muslim weakness, and the weakness of the non-Muslim god/gods. Only when the Islamic will face terror of  higher sadism than his own, will he finally acknowledge defeat, as he will see his “god” weak and unable to protect him.

Islamics use provocation to invite retaliation which they can then pretend to be defending while actually having prepared for aggression before. They also don’t take chances after conquest by executing those who already have or are liable to resist. Provoking Islamists to take up arms makes them combatants and no-longer civilians. If anonymous groups and militants carry out counter-terror as the west allegedly arranged for to deal with leftist insurgency, then there is plausible deniability. There are many methods which have already been tried out both by the “west” and the “Islamics”.

Let the “struggle” begin.

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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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Who is afraid and ashamed of the Dehaati Aurat?

Posted on October 6, 2013. Filed under: dehaati aurat, India, Indian National Congress, Islam, Islamic propaganda, Marxism, Muslims, Pakistan, Politics |

Some days ago, I came across the controversy over supposed remarks by the Pakistani Prime Minister about the Indian Prime Minister – that the latter was a “dehaati aurat” (literally a woman from the “countryside”/”village”/a specific zone of the Gangetic Valley). The journalist who apparently first made the remarks withdrew it or denied it [depending on your source], and neither would perhaps be surprising given the abysmal standards of journalism in the subcontinent where transnational point-scoring is concerned. But the merry drama over this dominated the media waves.

The political and diplomatic icons of both countries felt the need to deny that anything like this was ever uttered – thereby confirming that both sets of dignitaries and intellects deemed the phrase an insult and a denigration. Having thereby indirectly confirmed the “dehaati aurat”‘s status as a lowlife, the Indian regime spokespersons, Indian National Congress party apparatchiks and bureaucrats, were essentially of the same position as the one man they singularly target politically now – Narendra Modi of the BJP.  The latter had taken the alleged remark as emblematic of the Pakistani attitude towards India.

Was Narendra Modi correct in his appraisal? Public domain extracts of his relevant speech seems to imply that he used the allegation as casting shadows on the weakness of image of the Indian PM – which makes the Pakistanis “dare” to say such things. If Modi was taking umbrage at the possible mindset that could lead a Pakistani to think that “dehaati aurat” is an insult, and it was the thinking behind the utterance of the phrase that was unacceptable – the intent to insult the Indian leader – then I find no fault in Modi’s speech.

If on the other hand, Modi was saying this by accepting that “dehaati aurat” is indeed insulting as an epithet, then he was wrong.

From what I have seen in the Indian doab and upper or middle Gangetic plains, the “dehaati” woman is one hell of a tough cookie. She is one not to cross the path of if she is defending her home, her children, her husband or father or brother, her honour and her rights. Even if she is often found to be illiterate  or dirty (for no fault of her own and even there things are changing), here is one sample of womanhood we men (and even many women) have a lot to learn from in terms of honesty, loyalty, and dedication.

It is surprising that all the progressives of India, the left liberals, the Marxians, the pseudo-Marxians, the sophisticates of English language media, the fashionistas and tear-jerkers of sole-voices-for-oppressed-women-of-India – have not felt insulted that the “dehaati aurat” is used and acknowledged as a denigratory term, perhaps because the official self-proclaimed-secular-liberal parties themselves have de-facto admitted thinking so.

If the Pakistanis have even thought about calling Indian leadership as “dehaati aurat” as a lowlife, then it is not surprising from an Islamic mindset. Women and their sexual disposal in the hands of men are treated in their core text in a chapter entitled significantly as the “cow”. The various schools of sharia and hidaya make it amply clear, that women are for all practical purposes – chattel, the “mohar” or bride price having been explicitly stated by the Islamic law texts as the price for the “buza” or the vagina and associated private parts of the woman. This is then used to justify various clauses that give rights to the owner of that “property” to use-rights 24/7, 365 days a year, and rights ensuring proper implementation of  such use-rights. This is not a joke, and is found actually stated in Islamic jurisprudence texts. From that viewpoint a Pakistani, supposedly the resident of a land created solely for the preservation of Islam from the big bad Hindu across the border – will think of the woman as milch and draught animal, to be traded, abducted, captured and used as cattle. [Something that the Pakistani muslims often practice apparently with state non-chalance, on Christian, Hindu and Sikh girls]. A dehaati or country woman therefore falls at the lowest of the pecking order within the domesticated herd.

But what drives the progressives of India that they did not come out in their droves to proudly wear the epithet of the “dehaati” woman?

My sincere apologies to the mother, sister, daughter of dehaat on behalf of the others for no one coming out to say that it is a matter of honour to be called a “dehaati aurat”.

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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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Salute to the youth at Shahbag, Dhaka, Bangladesh.

Posted on February 16, 2013. Filed under: Arab, Army, Bangladesh, Bengal, Christians, Communist, Egypt, Hosni Mubarak, Islam, Islamic propaganda, Left, Marxism, Muslims, neoimperialism, Pakistan, Palestine, Politics, religion, Taleban, terrorism |

I should have written this a long time ago, and only I am to blame for the lapse. The youth of Bangladesh, at least the significant portion of the youth of the country worth calling “the youth” at all – have “occupied” Shahbag, a spot of spring sunshine and resurgence and hope – in the country’s capital Dhaka.

They have been calling for the execution by hanging of the war-criminals, those Razakar or Jamaat-e-Islami or Islamists accused and convicted of war crimes, or crimes against humanity – of rape, genocide, murder, massacres, tortures during the nine month long direct struggle against Pakistani occupation in 1971.

Quite some time ago, on the eve of the Egyptian youth uprising – I had posted on this blog about the two stage and perhaps three stage struggle that the youth of Egypt would have to undertake. In Islamic societies at the level of Egypt, which had just come out of the phase of pseudo-secular dictatorships in cahoots with Islamist clergy under the carpet and a semi-religious alliance between the dictator, clergy, and western powers – the struggle is two phased.

In the first phase, leftists and liberals are unleashed to lead the overthrow of the autocrat. Underneath, the mullahcracy is prepared for action by their foreign handlers. Once popular anger is publicly poured out to justify withdrawal of support from the erstwhile “western” ally, the mullahcracy is unleashed as a legitimate alternative “government” to prevent “chaos” [whenever that word is unleashed on the public – it implies specific imperialist terminology perfected during European colonial enterprises], and the innate sadism latent in all mullahcracy can be used to eliminate the liberals as well as the radical portion of the youth. Peace of the graveyard then adorns both the religion of peace and the mullahcracy’s handlers in western capitals.

This was the pattern that emerged in Iraq of post WWII, in Shah’s Iran, in Nasser and Sadat’s Egypt, and even in Bangladesh.  The popular anger against the Pakistani sadism that started even as early as 1948 through the continued repression on peasant movements of the Tebhaga phase, was focused primarily by youth and student activists leaning towards the Left through the Language movement. It was this radical section of the youth that drew the politics of Bangladesh (then East Pakistan) towards complete independence and was also used by a section of the Awami League which had already started on a separate path from the old Muslim League.

The liberals and the leftists saw the Liberation struggle as militant revolutionary movement, and the west saw their opportunity in that if the military sadists in their pay in Pakistan failed to properly control the populace, the liberals could be allowed to overthrow the regional junta. Meanwhile the mullahcracy could be prepared for a helpful coup and back-to-Islamism new dictatorship. So Mujib’s entire family was wiped off, including kids (a sign that Islamists were set the task of assassination – typically modern Christian “western” thinking on assassinations go along more targeted individual elimination to serve as a lesson for the descendants) and a new dictatorship came under which the mullahcracy could come to power again . The process of elimination of the youth force and the liberals or left started even during Sk. Mujib’s tenure – indicating that the real militant force in the country, the coercive parts of the state and significant portions of the military – were connected to the mullahcracy and the latter’s supporters in foreign nations.

So as in Egypt, I would have expected at least one generation needing to go by – the youth that rose up in the first overthrow – to fail, to see their hopes dashed in the revival of the mullahcracy who revive all the older repressive forms and even roll back some of the modernizing windows provided by the old dictators. It would be their descendants – who would therefore rebel against the sop provided by the Islamist+western axis, against the mullahcracy itself.

This is what awaits Iran, Egypt or Bangladesh. It will be another cycle to even  the start of the process in Palestine or Saudi Arabia because the Islamist authoritarians that will be or are now in power are yet to reveal their inner sadism fully.

But Shabag in Dhaka is a flicker, a hope of eventual liberation, the first steps to the long walk to freedom from totalitarianism.

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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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US Embassy Attacks and the Islamic politics of immunity from criticism

Posted on September 16, 2012. Filed under: Islam, Islamic propaganda, Israel, Jihad, Muslims, Politics, terrorism, USA |

No long post and winding analysis trying to be academically neutral this time but some straight points to ponder:

  • Islamist organizations, monarchies and states want to impose Islam on all of the non-Muslim world, whether violent Jihad in militarily favourable situations or pretending peaceful intent when militarily weak
  • US embassy attack is an attack on the fundamental principle behind the First Amendment of US Constitution
  • Islamists want to destroy free speech, followed by free thought
  • Islamists consider European nations sympathetic or vacillating or hesitant before Islam, but US and Isarel as the only two unlikely to compromise
  • Governments will show softness towards Islamist violence out of conisderations for financial and oil flows from the Gulf countries but free people do not have to be similarly soft.
  • Free non-Muslims of the free non-Muslim dominated world, even if suspecting their governments to the hilt about financial criminality and all possible deception- must remember that they can still get away with thinking against their rulers and their ruling system – something that will no longer be there under the totalitarian system represented by Islamism.
  • Free non-Muslims of the free non-Muslim dominated world, should stop and think if tolerance of Islamic intolerance is going to make their children’s world a safe and human one.
  • Make yourselves aware of the totalitarian danger from a religion that holds in its primary text divine sanction and justification for slavery [Sura al Baqara] and refuses to tolerate any criticism at all.
  • The last time we tolerated intolerance, we landed up with the Nazis and a bloody, gut wrenching war that left millions of lives scarred all over the world, and plunged us into new totalitarian regimes lasting for decades.
  • You are still free to think. Don’t wait to act politically, democratically, but still act in time to prevent any concessions to this intolerance.
  • Make a start, personally, to commit to walk away from this totalitarian ideology. In your minds – walk away, reject. Next time you vote, alongside your legitimate demands of jobs, and social justice, and fairness – demand rejection and moving away from Islamism – in every and all possible ways.
  • The danger is real. Help the governments used to hedging their bets, make up their mind to reject and oppose Islamism – the next time they seek your votes.
  • Look up the records of Holocaust – the camps of sex-slavery and brutalization and gas chambers and tortures and murder of children. That is what will await you, on a much larger scale, but this time on grounds of theological and divine justifications.
  • Whatever be your personal grievance with America, remember that this attack is an attack on freedom of thought and speech, two freedoms from which stem all the other hopes of humankind.
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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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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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The geopolitics of the Gaza adventure

Posted on June 5, 2010. Filed under: Arab, Gaza, India, Iran, Islam, Islamic propaganda, Israel, Jihad, Kashmir, Left, Marxism, Muslims, Pakistan, Palestine, Politics, Russia, Syria, terrorism, Turkey, UK |

The recent fiasco in the “Gaza adventure” throws up in sharp light the current tomfoolery that is being played on Asia. Since the fall of USSR there was a temporary lull in pandering to Islamist violence from the west. Within that space, the Jihadis consolidated and turned their attention from Russia towards their real objectives in Asia – Israel and India. They intensified their campaign against India with Jammu and Kashmir, and their rocket/bombing campaigns against Israelis, from both within Lebanon and the Gaza strip.

Their real ambitions is for global domination, and the real long term targets for Islam – militant Jihad and Ghazwas to convert, loot, rape and take over non-Muslim majority nations. This became clear to the racially and colour blinded ideology of the west only when the Jihadis turned their attention directly to pricking the west, as part of their global strategy to tie down western forces away from any protective interest the west may develop for Israel and India.

The calculations were quite clear and as consistently seen in the tactics of Islamist groups ranged against their Asian targets.

(1) Carry out terrorist outrages against both military and civilians of Israel and India, so that the military of these nations are forced to react. Use the terror attacks to stimulate survivor instincts within the civilians in the hope that they will create political pressure on their governments not to retaliate. Use the internationally conformed limitations within which national armies have to work as a tactical field advantage.

(2) Pressurize Muslims living within the territory of these nations to take sides, which in the ultimate analysis has always been historically proved to be on the position that “jihad cannot or should not be opposed violently” by Muslims anywhere. In every situation of war or conflict where Islamism has taken up arms to subjugate non-Muslims among them or beside them, the Muslim population has never ever really taken any effective steps to resist such Jihadi outrages on non-Muslims. In Middle East, in now Pakistan occupied western India, or in then East Pakistan now Bangladesh in 1971, large Muslim populations which apparently showed all outward forms of communal amity did not do anything to stop Jihadi outrages on non-Muslims and in many instance took advantage of the situation to possess land, wealth and women of non-Muslims. This practice is consistent with the basic line of Islamist expansion as formulated in their core texts.

(3) Simultaneously carry out a publicity campaign among western nations – especially those in academia and media who for various reasons have had anti-establishment fantasies all the while being sustained by the establishment. There have always been a toying undercurrent with Marxist thinking in the west, especially in the British universities beginning in the post war radicalism phase of 60’s. Probably this was maintained out of two tactical considerations by the authorities – as a honey trap to confine radical intellectuals so that they did not go out to do more damage in the outer world, and at the same time work as a captive experiment where the Leftist thought process could be observed and manipulated. Problem with this game is that it basically creates a reward system for radicalism and anti-establishment sentiments which over time will draw more and more opportunist political activists who will use this legitimacy to carry out their personal political agendas.

The Islamists used this sympathetic base from within the western establishment. It was natural that with the fall of the USSR and an overtly nationalistic and dictatorial redefinition under Putin the western establishment radicals were without a cause to champion. This they now found in championing the cause of supposedly repressed Islamic communities under Israel and India.

(4) To drive home the Islamist representation of reality, Islamists selectively targeted western institutions with violence. Having placed a pro-Islamist radical western sympathy base among the very vocal academia, media, NGO’s, charities etc, such targeting could be used to pretend that all this was because the west was not doing enough to destroy Israel and India or dismember these countries so that the Jihadis could occupy the dismembered portions. The general risk avoidance of the civilian populations of prosperous economies would ensure that there would be a backlash against any government retaliation.

(5) Once the western core of governments or regimes realized the new trends, the policy formulated was perhaps two pronged : give the Jihadis a new target of shifting attention towards Russia in Chechnyia and adjoining Muslim dominated areas sensitive for Russian security, and towards Eastern Turkmenistan currently under Chinese occupation. Simultaneously, overt pressure would be put on both India and Israel to concede more towards Islamist demands. It is possible that the first hesitant and obviously confused (read secret intense debate and therefore indecision) implementation of this policy was in the Balkans with the ultimate creation of a Muslim homeland within Europe.

(6) The success of the Croatian case showed the Jihadis the way forward, and they now know almost all the manipulative strings that they can use to pressurize the west into conceding more and more Islamist homelands carved out of non-Muslim dominated areas, from where they will launch more and more Jihadi campaigns.

The western strategists are losing this game. It is crucial that Israel and Indian people do not get confused by the manipulative propaganda and representations of Islamists and their non-Muslim sympathizers, and see to it that regimes capable of resisting western pressures are put in government.

The national armies and even special intervention forces have to work under international forms and restrictions that will be stringently applied by Islamists and their sympathizers for their ulterior motives. In both countries there should be targeted erasure of the sources of support for Jihad, or all anti-state terror under forces that do not officially exist. Forces which also have strong ideological indoctrination to add that extra armour to manipulation. Forces which do not exist and therefore are free of formal restrictions of so-called one-sided humanitarianism.

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Indian concession at Sharm-el-Sheik : breathing time for Jihad

Posted on August 10, 2009. Filed under: Afghanistan, Army, China, India, Islam, Islamic propaganda, Muslims, Pakistan, Politics, Rahul Gandhi, Taleban, terrorism, USA |

Manmohan Singh (MMS), the economist PM of India is being buffeted from both sides of the political divide about the mysterious origins of the supposed joint statement in Egypt at Sharm-el-Sheik (S-e-S). He has apparently conceded a lot to his Pakistani counterpart.

Any strengthening of the hands of the semi-feudal elite at the head of Pakistani regime and military, means strengthening of Jihadi Islam. For only by propagating Jihad, Pakistan has been able to ransom the world, and particularly the West, to survive on a state which was, right from its paranoid conception, unsustainable.

So what really could have been the run-up to the supposed concession by the Indian Prime minister?

Suppose we have the following hypothesis :

The inner echelons of decision making within the Congress hierarchy decides in tandem with (or is persuaded by) USA and UK, that, in the short term – stabilization of the Gilani government is necessary. If the Gilani government falls, and the unreliable Pakitani Army (PA)  is left with government powers, or Musharraf makes a comeback, or the PA teams up with the Talebs, or atleast some sort of  Terrorist State of Pakistan (TSP) government pressure is not mounted against the Talebs until the Afghanistan elections are over, USA will lose all its bases in TSP although TSP will still carry on with support of China.

This could panic the Congress leadership, if they do not have much faith in the fighting ability of the Indian people. The current Congress-top-think is probably geared towards equating survival with the proximity of USA. USA could convince the Congress leadership that, it was more important to increase the prestige of Gilani in the eyes of the “commons” of TSP, since Gilani was actually on amuch weaker political basis and is only being propped up because of USA. The Congress on the other hand has been given a strong electoral mandate recently to do as they please. So some concessions, to Gilani, would be important.

As is usual in such cases, MMS might have been reassured that it would all only be verbal, and not meant concretely and as a commitment. The coterie around the dynasty however were not sure of the political fallout, and hence the “future leader” was solidly kept out of any association with this. If any negative thing comes out of S-e-S, it will be blamed on the benign ego of a well-meaning but elderly gentleman inching towards senility (no MMS is not senile – but I am saying it could be passed off as such).

I also think of  him as amenable to “persuasion”. Of course he is subject to “influence”. But he is too weak politically to take such decisions all alone. Such decisions have to come from a more protected and better hidden core. The script is definitely there – and I had been worrying for quite some time that the new Government of India seemed too “eager” and over-ambitious and was in a hurry, and for me that was a possible indication that they knew they had little time before something quite negative was possible.

My worry is that the phenomenon that happened around Sanjay, is repeating itself around Rahul Gandhi. A so-called young gun think-tank could be forming. But this time around, the interested “outsiders” will not take the risk, and will ensure that at least some of their controllers belong to this circle. Likely candidates will be those who have had long “foreign” stints – I have a certain gentleman from “God’s own” in mind.

A Bharatyia society that takes the decision to reincorporate territories currently under Government of  TSP occupation, will only do it after it has come to certain decisions about TSP and the people under it. People are not born with genes for Islamic Jihad and universal hatred for the Quafir. Children born in TSP and Afghanistan are not born with a gene for Jihad either. These are people, who are  kin of the Indic (in spite of their tall-claims of having Arabic descent) – they have almost entirely Indic roots. I, for one think of them simply as blood brothers and sisters of Indians who are forced into a crucible of hatred from birth and not given any other options to even think of other options. Incorporation under a liberal, democratic and modernizing nation of India gives them that option to be otherwise – to be different from the rabid pack of animals they seem to be headed towards.

I would consider it a civilizational duty of Bharat to create conditions under which branches of the Bharatyia civilizational family, however distant they might have become, and however wayward they might have become, are brought back to the family hold – by the ears, if need be, kicking and screaming if needs be. To be thrashed if they want to go back to the lawless streets, and loved if they behave. This is to ensure that we do not have a vicious bandit on the loose whom we could have easily controlled and made otherwise useful.

It will also be much safer for the “neighbours”.

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The dream of Teheran : nightmare for Iran

Posted on June 24, 2009. Filed under: Army, India, Iran, Islam, Islamic propaganda, Muslims, Obama, Politics, religion, Russia, USA |

So at last we see the real reason behind getting B. Hussein Obama elected US president – the calculation by the power elite of USA was to use Obama to try and divide the Muslim world into as many fractures as possible. Construct “moderate” versus “extremist”, “modernizing” versus “retrogressive”, etc. Iran is the first gamble after the “coming out” debutante speech of extending a warm handshake to “Islam”. But the Iranian attempt was too quick. Is Obama in a hurry? Or is the US power elite in too much of a hurry? The danger is the possibility of a wave of reaction that the US simply cannot fathom, and will escape from as quickly as possible leaving the hapless neighbours and caught-in-betweens who cannot jump on to the evacuation flight.

In countries like Iran, urban “revolutions” against religious or theological establishment cannot sustain themselves at this stage of economic organization, unless these are staged and led by the armed forces. The rural Iran is still solidly behind the Ayatollahs. If Mousavi and Khatami are not careful they will simply serve as agents for liquidation of a generation of urban youth.

If we go back to Napoleon’s period, then there would be many examples – for example all the urban uprisings in Europe in the 1830’s and the widespread ones of 1848 – all of which failed or actually led to being defeated and creating conditions for more despotic or dictatorial regimes. The Chinese communist uprising is another example whose urban uprising phase failed horribly with the spectacular example of the Shanghai massacre. The crucial factor in urban uprisings is whether the army joins in or stays neutral or not. Consider the Afghan “revolutions”, the Iraqi -earlier Marxist revolution and then the Baathist “revolution”, same for the Iranian ones. Significantly, in Afghan, Iran, Iraq, no revolution/palace coup/ urban putsch succeeded without backing and involvement from the clergy and rural theologian networks.

Iran is no longer going to be pro-west. What the younger Iranians are looking for is a greater freedom to pursue modern “happinesses”. They will remain strongly nationalistic and in fact any overthrow of the Ayatollahs will lead to a stronger nationalistic reconstruction of the foundational values of Iran as a replacement for the “binder” of Ayatollahaic Islamic authority.

The Islamic clergy already senses the change in the mood of the younger generations and they have begun to hedge their bets as Islamic theologians always do historically. They try to dissociate in factions away from established but doomed or unpopular Islamic regimes so that the theologians ultimate hold on the population does not come under attack. In time they will grow back again in military and political power if they manage to survive with their ideological “sanctity” undamaged.

The pivotal changing years in Iranian history in the modern period have been 1919 (post WWI British+US penetration and disruption of Ahmad Shah’s hold – leading to the Pahlavi coup in 21-25), 1949 – the post WWII start of the replacement by a younger Pahlavi more likely to be open to western manipulation – leading to the upheaval of 51-53, 1979 – the Iranian “revolution” led again by “modernizers” and “leftists” giving vent to popular generational anger against the Shah’s regime and its western counterparts but taken over by the Ayatollahs because of their wider support base in the countryside and among rural populations. This was followed by the typical period of crisis from 1981-1983 when Iran won the psychological warfare with USA with perhaps secret Reagan help but forced to compromise and get mauled by Iraq. This 30 year generational cycle comes back in 2009. So the processes that started post WWI will start unravelling in the next 30 years.

Countries in the region like India should cultivate “nationalism” in Iran, and be firmly on the side of democracy. They should look for future populations who are going to increasingly take over the country and not bank calculations solely on the short term adhoc approaches so typical of the regimes in Indian politics. The US influence in the Caspian region is on the wane. Does the “West” want Russia and China to step in completely and fill in the blanks? A cautious but firm ideological commitment to see democracy in Iran cannot harm the “western” or Indian interests. It holds out hopes to the future generations, but it does not immediately threaten the Ayatollahs. But any country in the region or in Europe should be very very careful about being seen by the Iranians to be dealing with the “devil” – that is something that will be remembered.

As I have mentioned before, when popular support indicates anger turning against state authority which in classical Islamic terms is a fusion of theologian+military+executive, then the theologians typically split themselves into factions. One or more factions then disassociate themselves from the existing setup, and allow a change of faces. This is done so that the basic image of the theologians and the theology itself is not delegitimized. In time, when heads cool, the theologians can crawl back to their supreme seats of power.

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Change of regime in the USA : strategic implication for the Indian subcontinent

Posted on January 21, 2009. Filed under: Afghanistan, China, economy, India, Muslims, Pakistan, Politics, Taleban, terrorism, USA | Tags: |

Obama’s takeover could actually be a dampener for all those hoping to see more positive action in favour of India. His primary concern will be restoration of the US economy. US strategic interests in Asia will therefore be intimately tied in with strategies for growth of the US economy. In spite of rhetoric, economic calculations will impose restrictions on where and how far Obama will go. It seems most unlikely that Obama will increase overseas military commitments and war or surgical strikes against Iran is most unlikely unless Iran deliberates provokes US into a position where it will be embarrassed internationally if it does not retaliate. Obama will try to hold the “line” rather than expand or contract. His main tactic will be to retain the bluster to outshine Bush in foreign affairs but basically do nothing. He will try to achieve more with bluffs and diplomatic pressure and nerve wars rather than do anything that escalates military commitments. He will be under pressure to be seen not to retreat compared to Bush’s legacy, which will be a dampener for those within and outside US who hope that Obama will reverse many of the aggressive Bush moves.

For the subcontinent, Obama’s main strategic steps will be to reassure and to a certain extent increase cooperation with India mainly in the economic arena. Obama will also see to it that Indian regimes are not penalized at the elections by not taking aggressive retaliatory measures against Pakistan. Obama’s tactic will be to increase public visibility of military collaboration with India, and a declared programme of strengthening defence capabilities of India, and maybe even some kind of enhanced NATO type guarantee of alliance/protection in case of third party aggression. Similarly Obama will see to it that any Pakistani regime is not penalized by the people, by holding off India from POK. If India can bargain here properly, it can wrangle out an agreement to station troops on the eastern border of Afghanistan as part of a strategy of anti-terror and disruption of Taleban supply lines to the POK.

The key here again will be to stabilize rather than expand. This is here where Obama and US policy will begin to unravel. The situation in the Afghan+Pakistan front needs expansion and dynamic rather than stabilization. Stabilization of control would mean the beginning of loss of initiative on NATO part and the turning point of the campaign. The reason static war would be disastrous for the US, is because of the peculiar ground situation. So far the anti-US forces have been fighting Chinese Red army style mobile warfare. Such war style can only be matched by continuous positional movement and encirclement of mobile warriors. As soon as this movement is lost, the mobile warriors gain advantage. For now, in an unfamiliar and unaccustomed territory, positional static NATO can be picked off at ease by its opponents.

Obama’s concentration on economic affairs out of necessity, is likely to lead to less stress on foreign affairs that are seen to be expensive and without direct long term benefits. This in turn is likely to lead to less clarity on strategic military objectives, and a corresponding confusion in the military command over operations. It will not be as if Obama himself will be directly responsible, but his preoccupation with internal affairs and priority to world economic manipulation will lead to a neglect of military expansion and therefore adoption of stop-gap stabilization tactics. Obama will try to get India onboard for the US economic recovery programme, and formulate joint policies to counter China. Strategically, this can benefit the entire Indian subcontinent, especially those economies in a position technologically and educationally to benefit from such US-India relationship – especially India, Bangladesh and SriLanka. But this will also be a great opportunity for India to push through in strategic initiatives of its own about the central Asian republics. India can shrewdly play around to force US acceptance of Indian military presence, if India offers to provide substantial military and economic help directly to the Afghan government. Most diplomatic pressures are only effective when the other party realizes that the pressurizing party will go ahead and do something anyway – and that it is better to join in before it is too late to appear to be a reliable “friend”.

US current needs coincides with India’s on the economic front, primarily against Chinese capture of world markets, and I think there will be no problems in the evolution of collaboration here. But overall this economic movement will subtly and in a very complex way, leave its mark on the military/political strategic scenario, whereby the US and the NATO will ultimately retreat from the Afghan front. This is both a danger as well as an opportunity for India, if it has the correct leadership.

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Mumbai’s Jihad in Dhul-Quadah- hidden message from the Quran and the Hadiths to India and USA

Posted on December 3, 2008. Filed under: China, Hindu, India, Islam, Islamic propaganda, Muslims, Pakistan, Politics, religion, Taleban, terrorism, USA |

Mumbai’s recent Jihadi terror attack is big media story now. Pakistan has played its cards well – its military and secret service has long been in alliance with the Islamic theologians to promote Islamic Jihad all over Asia. This definitely has been going on for a long time with full knowledge and resourcing by the West from the days of the Cold War – and it is these same leaders of the West  who are now desperate to see to it that India does not militarily retaliate. Pakistan has warned already with great alacrity that it will move the Pakistani Army to the Indian border if “tension” increases due to “India” and its fight in the North West against Talebani/Al Qaeda terror will “suffer”! This is hilarious for it simply covers for the complete lack of effort and effectiveness or will to fight against the Islamic Jihad on behalf of the Pakistani state, obvious for years now.  It is practically impossible for the Pakistani establishment too – for its primary reasons for existence since its formation by the British was to subjugate India once again in the name of Islam – nothing else, absolutely no other goal exists for Pakistan. Islam imposes unquestioning obedience to Islamic theologians who are increasingly unable to cope with the intellectualal complexity of modern science and society and knowing fully well that only the retrogression and imposition of primitive 7th century Arabian desert culture of looting kafelas and women and property of neighbouring tribes in Ghazwas was the only safe bet to continue in power. Pakistan’s state establishment and its theological establishment know that as a failed state and a gift of blind British shortsightedness, the only way to extend their existence is to live off the wealth and productivity of India. Wherever the Muslims invaded in its historic past, it looted and destroyed without even understanding the basics of sophisticated economies – and inevitably ruined these invaded countries over the long run – leading to their vulnerability against European colonization.

Pakistan’s state promoted the Taleban with Western blessing, and the madrassahs were utilized to brainwash and train generations of Jihadi males – the resources were a heaven-sent for the Muslims since the western support could be used to radicalize more of the youth in Jihad and ultimately use it to carry out “Ghazwa-e-Hind” – total liquidation of the “Hindus”, looting their wealth, land and women – the lucrative incentive to participate in Jihad for the millions of products of only feudal Islamic preaching and nothing else. The military-secret service establishment, probably already moved a major portion of the army to the Indian border knowing fully well about the planned attacks on Mumbai. This army movement would have served a dual purpose (1) the brainwashed Jihadi tutoring of the younger generations most likely to provide the lower ranks of the army are in all likelihood collaborating with the Taleban in the North Western provinces or deserting to them, or supplying the products of the ordnance factories of Pakistan to the Taleban. Moving the remnant under the control of the government to the eastern borders separates them from the Talebani contagion (2) since the elected government (but not the army) has already lost control over the north-western areas and the tribal belt, and failed to contain the Taleban and Al Qaeda, this attack provides a good excuse for abandoning the sham fight against “Jihad” from Afghanistan altogether, and practically leave it in Talebani hands. All these indicate that the theologian-elite nexus of Pakistani society has already come to an agreement with the Taleban-Qaeda to form an alliance to takeover the Pakistani state, and turn it into a hardcore Islamic regime able to strategically extract support from Iran and China and the blindly shortsighted opportunist imperialist elements within European elite  to liquidate the only thorn in Islam’s side in Asia and the Indian Ocean region – India. Once India can be subjugated to Islamic sadism, the pan-Islamic belt runs in an uninterrupted belt from Africa, middle East, through to Indonesia – the weak and pacifist societies of Myanmar and Thailand will be mere tasty morsels before Jihadi Islamic greed.

What was the hidden Quranic and Hadithic message within the Mumbai attacks ? This was more a message for the remaining terror modules within India and their support bases within Indian state protected Islamic communities, networks and theological establishments.

22nd-27th of November must be the second half of the Islamic month of Dhu’l Qadah – and as far as I can remember, this is a very significant month in the Islamic calendar. This is the first pilgrimage or Umrah that the Muslims made after the migration/hijra to Medina under Muhammad. The Muslims came on the morning of the fourth day of Dhual-Qadah, in the 7th year after migration, after the treaty of Hudaybiyyah the previous year. The entire event lasted for three days. Any pilgrimage during the month of Dhul-Qadah is named a “major pilgrimage”, or just “pilgrimage” (Hajj), while pilgrimages on all other month are called “minor pilgrimage” (Umrah). The Muslims were armed even though the prevalent practice was not to carry weapons on pilgrimage. The treaty had provided for temporary abandonment and evacuation of the town of Mecca, by the Qureysh when the Muslims entered it, and was primarily meant as a show of strength by Muhammad to the Qureysh.

I find it highly significant in the context of Islamic viewpoint to mount the attack on Mumbai at this date -we have to consider actual terror activities described unemotionally and compare with Mumbai outcomes. A highly significant incident in this month was the destruction of the Banu Quraiza Jews. The Banu Quraizah Jews were originally part of an alliance of Jewish tribes who managed and cultivated the oases farms in the desert of northern Arabia who had been alarmed at the systematic expulsion, sudden ambush and slaughter, and looting of all their camels, women and children. They tried to form alliances with expelled Jews and defend themselves against the Muslim raids. There is hardly any evidence of their having done any atrocity on the Muslims even by Islamic chroniclers – their only crime seems to have been resisting ethnic cleansing, eviction from land which they had worked hard on, and defend their women and children – typically described by the chroniclers as “conspiracy against Islam and Allah’s messenger”. After a siege lasting for 25 days, the Jews surrendered:

Sahih Bukhari records: [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.’

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.”
The 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.”
[this is the battle that gives explicit culling of all adult males including those that had begun to show pubic hair] 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.  Among the captive was a young woman called Rayhanh bt. Amr b. Khunafah [all her male relatives including her husband were executed under personal supervision of the prophet of Islam] 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.” [Some biographers claim that Rayhana eventually accepted Islam].

I think this is highly relevant as the terrorists were perhaps trying to send a message not only to non-Muslim Indians but more so to the Muslims of India who would connect the significance better than non-Musilms. If the reports of supposed torture [comment by Dr. Aaron Abraham, physician friend  of the slain Rabbi in Mumbai on Indian media, who has claimed the Rabbi’s body] on the Jewish family, separate execution of the women, and deceptive negotiation with the commandos about hostages when they had already been executed, are confirmed then this will tie in exactly with the significance of this raid in Islamic theologian eyes.

For the Taleban-Qaeda and their various backers all over the middle-east, China, Iran, theologians of Saudi Arabia – this is the start of the signal for Muslims in the subcontinent, that those who are really “faithful” should see this as the command of the final offensive towards annihilation of the Jews and the “Qureysh” of the modern world – the Americans. The month of Dhul Quadah was used to attack Mumbai so ferociously and target Israelis because of Islamic historical significance of notorious Jew-liquidation campaigns by the prophet of Islam and show of strength to his opponents at Mecca in this “sacred month”. The genocide of the Banu Quraizah Jews by the Muslims in this context came immediately after the battle of the “trench” in which the leader of Islam was almost killed and was only saved by “falling into a ditch” and another Muslim resembling him becoming the centre of wrath of the enemy and being killed in error. This could be a message to the remaining terror modules and community support networks of Jihad within India to the effect that recent advances and attacks by the NATO forces with elimination of key commanders, is like the temporary setbacks of the “battle of the trench” and that the “faithful” should take this as the signal for the final campaign – to eliminate all “tribes” (read India, Israel etc) allied to the “Meccan Qureysh” (read Americans) before “conquering Mecca” (read USA).

But, I hope, the Islamic Jihadis get this message clearly into their heads – that they have made a tremendous blunder. Since many from the middle east do visit this site – they should clearly understand, that they have fallen a victim to propaganda from a certain section of regime sponsored historians of India and colonial neo-imperialist historiography of European origins, that “Hindus” are soft targets, and that they can be beaten to a pulp without much damage to Islam. Reality was that “Hindus” managed to survive, still maintaining all their liberal practices compared to Islam, over more than 1300 years of brutal fighting and resistance – a history of conflict and resistance that brought successive Islamic regimes to their knees, completely erased out of public discourse by Indian official historians under Western pressures for tactical reasons of the Cold War. What Islamists have done in Mumbai, has set in motion a process, by which the Hindu will galvanize into a nation and regime that will visit terrible retribution and possible complete eventual liquidation of Islam in most parts of Asia – this time around no imperialist regime will succeed to keep it in check.

It will be the height of political stupidity to think that this is going to be led by this or that party of Indians, the Congress or the BJP – not really, it will be a political force in the making from the grassroots that will coerce even the BJP if necessary to pursue a less opportunistic line, and will leave the shattered remains of both parties by the roadside in its march towards an extreme rightwing reaction against all things Islamic. I already feel sorry for the “common” Muslim who will have to bear the brunt of this reaction if they do not liquidate their theologians and reject the Jihadi core of Islam as ant-Islamic and not just un-Islamic – an outcome most unlikely I think!

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Indian voter’s only short term solution against Islamic terror : zero tolerance of politicians, media, and academics’

Posted on November 29, 2008. Filed under: Hindu, India, Islam, Islamic propaganda, Muslims, Politics, religion, terrorism |

There is now candlelight vigils all over India, mourning and showing anger at the Mumbai attacks – and the media is hawing and hemming about recognizing the anger of the common Indian but still ordering on the behalf of Islamophile regimes that people should do nothing that hurts Islam for the survival of the political regime crucially depends on the roughly 13-14% Muslim swing vote factor in Indian elections. Although some Muslim voters do appear to vote outside of religious affiliation, it has been always a recognized fact of Indian elections that groups like the Deobandi fatwaists or the Imam of the Jame Mosque in Delhi decide for whom the majority of the Indian Muslims vote.

India’s Islamophile regimes’ typical obsession is about giving highest priority to protection of Islam, and is the only non-Muslim majority country that sponsors and hugely subsidizes costly Hajj pilgrimage for Muslims and even uses government infrastructure overseas especially to provide for such pilgrimage. The reason for this is the steady decline in the voter fraction of the Congress as evident right from the first general elections in independent India (less than 50%) when it had hardly any opposition left thanks to the British who selectively wiped off the competitors of Nehru, their lackey and choice for continuation of their interests in India. In fact electoral laws that appeared to go against the Congress even as apparent in the that very first elections were amended at the behest of the Nehru government. This was thus a problem right from the start even as the two major most populous and influential opposition from people, those from Punjab and Bengal, were partitioned and traumatized and decimated under Islamic Jihad as allowed to develop by the British with most of their policymakers deciding to side in favour of Islam probably out of revenge for the loss of the Indian empire resulting from the anti-British movement spearheaded predominantly by the Hindus.

Indian Hindus have known for 1300 years what Islamic terror means, (see here) and Indian Hindus have fought back with the only tactic that is effective against Islamic terror – with similar tactics of deceptive, violent, sadistic attacks – this is how the non-collaborator Rajputs, the Vijaynagar empire, or the Marathas under Shivaji, or the Sikhs under Ranjit Singh were able to bleed the Sultanate and the Mughals to getting dismembered. Only after independence, which coincided with the start of Cold War, British pressure was high on India to protect and nurture Islam as part of whole range of strategy based around immunizing the south and middle east of Asia against communism. This was the reason, combined with Nehru’s increasing realization that over time, the British suppression and removal of credible opposition to him and his coteries would be neutralized as the basic forces within Indian non-Muslim society would reassert, that for the future the marginal Islamic vote would be crucial for the survival of the Congress in power. This led to a huge campaign to whitewash the record of Islam in India, by regime sponsored and dependent historians so that future generations of non-Muslims did not have access to knowledge and evidence that showed the real agenda and modus-operandi of Islam – while the madrassahs and Muslim religious educational institutions, systems were protected and continued to disseminate the actual Jihadic core message of the texts of Islam.

This has made generations of Indian Hindus unprepared psychologically for Islamic violence. But the trend has reversed once the British nurtured intelligentsia, historians, academics, and politicians began to die out from natural demographic factors – with more and more Indians being educated within India and being able to move out of India as well and becoming independent of government control and influence and finding out on their own about the real nature of Islam from resources not restricted (even if the rulers wish to) in the free world.  They are vilified by the whitewashers of the Thaparite school of Indian history for they realize the danger these new generations of India pose for the existence of the Islamophile regimes.

In the short term the only thing Indians can do is to have zero tolerance for politicians, media and academics that protect, justify, or do nothing against the ideological motivator for terror – Islam, and especially politicians at the centre of the federal system in whose tenure terrrorist attacks take place -simply try to give zero votes to each candidate of the regime in the next general elections – that is the only thing that will hurt these callous bootlickers of Islam.

Related previous post

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A large, if not the final nail in the coffin of Islam in India – Mumbai blasts signal the end of an era of Islamophile regimes

Posted on November 28, 2008. Filed under: Bangladesh, China, Hindu, India, Islam, Islamic propaganda, Muslims, Pakistan, Politics, religion, Taleban, terrorism |

What Islamic Jihadis have done in Mumbai has been micro-covered by the world media now. It is not my task to repeat what cameras and anchors have been ranting about. However, it is a day of great sadness as well as a day of great hope. For with this attack Islam has sealed its fate in India. It will continue to survive for years but its end has begun. The Hindu has now essentially broken its final shred of shyness and philosophical disregard of its own relentless annihilation. I have warned in this blog before that this is one community that appears docile on the outside, but with great resilience, persistence and determination that had fought the Islamic hordes for more than a 1000 years – this is how nearly 80% still survive within the borders of India.

The media under the overwhelming influence of a leftist political correctness imposed by almost 60 years of Islamophile and blatantly anti-Hindu propagandist regime dependent Thaparite school of Indian history, will continue to do damage control in favour of Islam, and the Indian political establishment will try to divert attention by hinting at “foreign hands”. But this is one damage that cannot really be covered. The bulk of the Indian population has disjointed itself psychologically from everything Islamic – including every element in the apparatus of state and civil society that appears to have sided with Islam, protected Islam or patronized Islam. If the BJP fails to give shape to this disjunction, the momentum of the “Hindu” will not stop, and we will see a new nationalist avowedly Hindu movement taking birth.

The Taleban, the Al Qaeda, Pakistani state and security apparatus that supplies and sources terror outfits and outrages in India, the ideological backbone from which modern Jihad took its inspiration – the return to orthodoxy movements of the Tabliqi Jamaat and the Deobandis in the subcontinent, in spite of all their tactical show of condemnation of terrorists as unIslamic (but not antiIslamic and not punishable like sexual offences by stoning or death), the communist imperialism of China which sponsored both Iran and Pakistan, all will now be clubbed together by the “Hindu” as the enemy – and anyone, any force in the world that sympathises, patronizes, justifies Islami Jihad will be silently assigned the status of enemy by the “Hindu”. The Congress’s political future is doomed, the BJP may not fare much better if it does not reflect this rising silent rage in the Hindus. The Congress will still survive in the next general elections but its political pre-eminence is now on inevitable decline.

As I have tried to warn many times in this blog, once this Hindu consolidation takes place, the days of Islam on the subcontinent are numbered. Once India itself frees itself of Islam, the new “Hindu” India will turn its attention to Pakistan and Bangladesh and the next round of retaliatory and liquidation moves against Islam will take place. Its start of the endgame in the  Indian subcontinent at least for Islam – a faint glimmer of hope in an otherwise overwhelming gloom.

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The Centre-Left regime of India has scored once again – Mumbai mauled by Jihad while security forces are busy painting the “Hindu” as terrorist

Posted on November 26, 2008. Filed under: Bangladesh, Hindu, India, Islam, Islamic propaganda, Muslims, Pakistan, Politics, religion, terrorism |

All Indian media has been buzzing with images and sounds of the Mumbai Taj hotel burning as a result of an encounter between Jihadi terrorists and Indian security forces. There could be more fatalities, and more casualties. Encounters have been going on in other places in Mumbai too. But the main target of the Taj was also an important place where corporate India met regularly and at the time of the Jihadi attack several important trans-national business meetings were going on. The Trident is another hotel where terrorists have struck.

Why did the Jihadis get so bold? They have got the clear message from the Left of Centre Indian regime currently in power that with the general elections next year in sight, the regime will do everything to convince the Muslim populations of India that the regime is prepared to go to any lengths to please Islam – what better method than to try and paint the “Hindu” – the  hated “infidel”, the “qufr”, whose land is to be looted by Jihad, whose women are to be raped and captured and enslaved by Jihad, and all whose cultural icons to be erased by Jihad, as the “bad guy” and therefore gain the gratitude of Islam.

The Islamists know that the Islamophile regime of India will use its state power to prevent any retaliation – the only language of retaliation and revenge that Islam understands will not be spoken to the Muslims. This whole game of Islamic Jihadi sadism on the non-Muslims of India would have been over forever in a matter of months if the “Hindus” decided and were allowed to take matters into their own hands. The Islamophile regime at the centre knows this very well and has used every means possible to prevent the majority community come to exactly such a conclusions – including traditional state influence and regime sponsored academics’ control over the media. It is possible, that Centre-Left has already decided or panicked that the next general elections could be quite bad for them and that the majority sentiment was veering away from them – so they desperately went out to ensure minority support which because of long term steady mobilization by Muslim theologians and infiltration from the neighbouring Muslim countries of Pakistan and Bangladesh has now significant vote swing capabilities in terms of sheer numbers.

The Centre-Left regime’s tactic is self-defeating. Its antics and Jihad’s singleminded agenda of destroying non-Muslim cultures has now more or less ensured that non-Muslims of India mostly have now come out of the traditional illusion of mythical peaceful advent of Islam in India propagandized by the Thaparite school of Indian history. There will be a huge campaign now mounted by the Indian media and the regime in power that the greatest need of the hour is for Indians to respect “communal harmony” – so that the only language Islam understands (and if spoken, historically, Islam always turned “peaceful” – for their greatest theological concern is to survive and increase in numbers) that of retaliation and liquidation of Islamic leadership and support bases, will not be used – giving time and confidence for Jihad to expand further in India. There will also be an attempt perhaps to divert attention and justify Jihadi action in two cliche modes (1) “we have to understand the frustrations that lead to such desperate actions!” (implying that Indians should concede more and more to Islam while similar logic should not be applied to non-Muslim frustration) (2) “it was because of the Hindu terror that Muslims reacted” – implying that Hindus should never think of resisting Jihad.

Non-Muslims of India should identify which political groups appease Jihad and Islam and vote accordingly.  At this stage, India will not survive, if Islam and its Jihadi agenda cannot be contained and liquidated – this will be the primary issue for the nation’s existence. If India survives only then can it deal with its economic problems – and non-Muslims have to consolidate their position with respect to Islam. For those in the West who have been supporting and still continue to think of protecting Islam in India as continuation of British Imperialist and Cold war western strategy – should get it into their myopic thick heads, that the fall of India to Islam will complete the pan Islamic regime running from NorthAfrica through the Middle East to Malaysia and Indonesia and will nicely cut the West off from all the major sources of world’s oil and the Asian markets.

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Future scenario for the Indian subcontinent – 5 : Malegaon blast investigations – a turning point for the Right and fatal blunder for Centre-Left

Posted on November 21, 2008. Filed under: Army, Hindu, India, Islam, Islamic propaganda, Muslims, Pakistan, Politics, religion, terrorism |

It is unimaginable how the wise-old political wizards of the Centre-Left in India committed this monumental blunder of allowing the Mumbai ATS to suddenly discover “Hindutva terror” before regional elections and the general elections peeping in the horizon. The key figures chosen for media highlighting and vilification are significant : a mid-ranking male army officer and female religious activist. We can speculate whether these figures were deliberately chosen to make a plausible story (sourcing of explosives and technology from “military” experience and ideological motivation from religious activist – a “female” terrorist is also a scoring point in favour of Islam as apologists can shout – look, at least in India Islam is so good as not to make females into terrorists, and therefore how bad the “Hindus” are! the more this drama goes on the more it becomes too convenient a political scoring point for the Centre-Left). We can speculate if it was done to reassure Muslim voters that the Centre Left was doing all it could to demonize the “Hindu” and therefore the Muslims should vote overwhelmingly in their favour. However I am less concerned with motivations if any for concocting such a storyline – for as the future will show, the Centre Left loses the game in all possible ways.

It will not matter if the “Hindu” accused really were or were not involved in the blasts. Any calculation by the Centre Left of using this “case” to serve one or more of the three main possible objectives (1) in regional/provincial elections to gain  Muslim votes (2) demonize the “Hindu” and make it embarrassing for the common “Hindu” to vote from community and cultural affiliations (3) to distract the general and rising anger in non-Muslim populations of India about the de-facto helplessness or lack of political will in the Centre Left whose only strong stands against Islamic Jihadi terrorism excel in the volubility of their media statements, will prove futile. The Centre Left completely fails to understand the long-term shift in the general non-Muslim Indian consciousness towards a open recognition of the extremely retrogressive and traumatic role of Islam on the subcontinent (this recognition remained deeply submerged but dormant under official educational propaganda and patronage of Islam compared to denigration and demonization of the Hindu starting officially approved school textbooks which detail plenty of “evils” of “Hinduism” but none whatsoever in the revealed traditions).

By picking on a “Hindu” armyman  and a “Hindu” woman religious activist, ironically the Centre Left will realize soon what cultural icons they have created for the “Hindu” – symbols that will only gain stature if the government manages to prove them “guilty”. To the common Hindu mind, if they really carried out the “blasts”, they were for the first time in decades doing something in revenge or retaliation against persistent Islamic terror that started within India through Pakistan sponsored Talebani Jihad in Kashmir – in the face of what will appear to be consistent failure by the Centre Left to protect non-Muslims of India from Jihadi Sadism. This is the same strategy of “retaliation” from the population in a situation that appears to continue to provide relentless terror and repression “tolerated” or “indirectly protected” by a national government that was followed by the Palestine “Liberation” movement against Israel and was romantically lauded by the Centre Left for decades. This has proven quite successful for the Palestinians with Israel politically cornered, and the basis for this success, the gain of political legitimacy in the the minds of populations who had felt helpless and unprotected before has every likelihood of being repeated in the arena of social consciousness in India.

It is this tremendous blunder by the Centre Left in failing to read the basic social trend that will cause them to regret this incident in the decades to come. The Right of course in the future will come to realize this as a turning point that indicates the fundamental changes taking place in Indian society that ultimately will lead in its favour.

part 4

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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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Future scenario for the Indian subcontinent – 3 : Bangladesh and the planned regime yet to come

Posted on November 8, 2008. Filed under: Army, Bangladesh, Bengal, India, Islam, Islamic propaganda, Muslims, Pakistan, Politics, religion |

Now that the Election Commission “of” (the technical and formal legal separation of the Election Commission as a completely independent entity can have some legal complications in the future as part of the broader problem of legitimacy of entire “reformation” process)  the “interim” “Caretaker” government of Bangladesh has announced a tentative schedule for the December parliamentary elections, the question of the nature of the future regime comes up. The case of this “regime to be” is of crucial significance as an indication of how Islamic politics in South Asia is going to transform itself in the near future.

As I have speculated before, the elections will take place only if the two major groupings in Bangladeshi elite can be coerced into agreeing to the long term agenda of the military and its international allies – which come under two major mutually dependent but antagonistic international groups – the predominantly Christian, white industrial export oriented West, and the Islamic oil-gas exporters of the Middle East (historically no less colour based racist compared to Europe – for this it is enough to look at the Arabic and Persian Islamic chroniclers who inevitably refer to the people of Indic origin abusively and derisively as “black faced Hindoo”, or are always very conscious of “white” or “black” colour in the Indians and write appreciatively of “white” whenever they see them in an otherwise “dark” subcontinent – see Firishta, Biladuri, Masudi, and many others, especially the Arabic ones). The mutual dependence between these two international “blocks” (not homogeneous, they have their own internal conflicts, but here I refer to their block nature in terms of Bangladesh only) is over “energy” and “markets”, and the conflict is of course over “ideological domination” over the world (in both religions, historically at a practical implementation religion has always been very nearly indistinguishable from biological greed – i.e., religions simply justify and “legalize” taking over of the biological resources of the “others”).

The Awami League has shown its flexibility already (as it has done also on many occasions previously) by possibly agreeing to the terms and conditions which like many other such “agreements” before, will never be made public. As I have also speculated before, the two weapons of “persuasion” in this has most likely been (1) mediation by the West (which probably affected the change in the “mood” and “modus operandi” of the caretaker government over the last one year from aggressive deconstruction of the political apparatus to rehabilitation of the political apparatus) (2) the use of the trump card of the “Jamaat” – which typically is used by the military-feudal-business elite leadership to keep the “anti-Urdu non-Jihadist Bengali” elements in check.

The case of the BNP is more interesting. I have already written about my assessment that the elite and its social support heavily leans towards Islamic authoritarianism, and they remain the overall dominant force in Bangladesh politics. This ideological leaning should not be confused with formal party affiliations, as its elements will appear all across the political spectrum with the exception of perhaps the extreme Left. One of the features of any society where Islam has managed to finish off “almost all ideological opponents” is a distinctive feature  of the mass psychological acceptance of “authority” endorsed by the Islamic theologians- which is consistent with the basic tenor of the Quranic and Hadithic “revelation”  as a submission to some authority – and inevitably to the personification of that authority. In the struggle for claim over this authority the theologians always appear to have been stronger, and have always managed to keep Islamic societies closer to their own fossilized mindset that lives in the 7th century Arabian desert. Because Islam cannot deal with the complexity of modern science and technologically complex socio-economic superstructure, the theologians whose sole power derives from the existence of as near a copy as possible to the society of the prophet of Islam, the theocracy is ruthless in taking societies back as far as possible to their primitive ideal.

In the background of the history of Bangladesh, all this implies the incomplete Islamization of the region stemming from the late intrusion of Islam into the heartlands of Bengal, and the protracted struggle between predatory Islam and the non-Muslims as evident in numerous legends (which sometimes reveal the military resistance and the essentially initial military subjugation of mainly non-violent Buddhist groups followed by supposedly “peaceful” conversion as per modern propaganda – typically in modern renditions of the “spiritual” conquest by Islamic preachers and adventurers the chronicled accounts of initial military raids are either completely avoided or when undeniable are “mumbled” away  as “defensive” actions, and the historically significant clues as to the presence of some major Islamic state-military machine in close proximity is also suppressed) and significant clues in the British censuses which indicate slightly less than half the population still remaining non-Muslim at the beginning of British Imperialist presence. This “incomplete” Islamization of Bengal was always a problem with the theocracy of Islam and their closely linked patrons in Islamic state machinery. To a certain extent, with the help of the British, and the political dishonesty of the Nehru-Gandhi axis, they managed to revive the classic Jihadi Islamic strategy of ethnic cleansing of non-Muslims to capture land, wealth and women of non-Muslims, during the partition of India to create Pakistan, and thereafter manipulate social conditions to ensure that non-muslims continue to “emigrate” out of Islamic Bengal.

The process having accelerated during the buildup to the Liberation War of 1971, (exact proportions of non-Muslims raped, murdered or forced to flee as refugees compared to overall estimates are never concretely discussed, and typically “patriotically” dismissed as all part of overall Bangladeshi casualties implying that any further demographic analysis which might reveal the basic Islamic Jihadi bias against non-Muslims would be “unpatriotic”), Bangladesh’s elite cleverly managed three basic objectives (1) reducing the number of non-Muslims (the census revelations of missing Hindu populations are indirectly blamed on the “unpatriotic” India leaning mindset of “Hindus”) and gaining their lands (the Enemy Property Act which was practically a license for Muslims to take over “Hindu” property without any compensation enacted by Pakistan was retained for a long time in independent Bangladesh) (2) manage to exclude West Pakistani elite from exploitation of Bangladesh resources which the elite could now control for their own private profit through the achievement of an independent nation (3) reestablish more direct ties and connections with the Islamic heartland as an independent nation without having to go through the regimes of Pakistan.

We have to remember that a substantial portion of Bangladeshi elite are ethnically descended from pre-Islamic non-Muslim elite, who as late as the waning Mughal period were converting into Islam to preserve their political and feudal existence. This is also evident in the anthropological composition and appearance of the spectrum of elite leadership – even if they have high flying claims of descent from “illustrious” Arabic or Persian Islamic roots.  The fundamental concern of this elite is to hold on to power and hence overall control of exploitation of resources. There could also be a basic continuity of cynical Brahmanical priestly theocracy under the new garb of Islam which provides lots of opportunities to reduce embarrassment for evidence of personal biological greed compared to pre-Muslim ideologies. The incomplete Islamization has paradoxically given rise to this peculiar situation of polity in Bangladesh – it has transformed Brahminical theocratic exploitation (the Brahmins could have been eager converts as they were numerically weaker compared to the Buddhists, and could have found a better excuse for their greed  in Islamic formalism) into a Islam justified feudal mindset and claims of authority. Having separated from the main subcontinental culture with violence, the elite needs the support of the Islamic power centres of Saudi Arabia and Iran, to maintain the predominance of Islamic theology which would allow a more natural submission of the non-elite to that of the elite – this comes out in the frequent defiant admissions of favouring “Islam” or “refusal to take action against Islamic theocracy” by spokespersons of the military-elite “caretaker” governments as well as “past” leaders from the military.

In the mindset of the elite, the key to holding onto state power is the deepening of Islamic authority under their political control, as otherwise the cultural tendencies of the Bengali’s (like their non-Muslim brothers in West Bengal) would lead them to experimentation of the most radical of modern ideologies which usually spells disaster for what one Bangladeshi author has translated as “timber mullah’s” (I would rather translate it as “dimwit”).

The Jamaat has been re-kitted out in formal political clothes that would make it less embarrassing for the military political elite  in its international posturing towards the West, and promptly adopted into the political process. This is the key force of Islamic theocracy, and will never be abandoned by the elite. It will be used to keep those in favour of modernization and weakening of theocracy in the left-of-centre/centre as in the fourteen party alliance around the AL, under pressure. It will also be used to bring around the remaining right wing of the elite’s broader social basis of support  based around the BNP into the agenda of the military leadership. The BNP leadership may rail its rhetoric against the “current government” in field “rabble-rousing” for political credibility, but incredible as it may sound, it is the wee little tail of Jamaat that will wag the dog of the right wing “led” by the BNP.

With consistent and persistent state patronage and extensive foreign support, Islamic theocracy has substantial hold on the common Bangladeshi now. It will be the height of political stupidity to assume that the Right has taken a knocking and will come out the worst in the “elections”. The campaign of the sector Commanders against the Jamaat and the existing “Rajakars” will not be very successful, as Jamaat’s role has been carefully politically rehabilitated by the military and allied political elite. Unless the West has worked out a compromise with the Saudis, to include and give a share of power to the AL, the military will actually ensure that the forces “centred” around Jamaat will win the elections to form the new regime.

This regime will be characterized by a strengthened Islamic theocracy, greater role of Islam in the long term internal and international policies, greater indirect military support, involvement in, control and mobilization of the Islamic forces, long-term eventual rise of Jamaaat as the dominant political force, greater penetration of the influence of the theologians into academics and the media and overt and covert liquidation of cultural entities deemed to be a threat to absolute eventual control by the Islamic forces (more of incidents like vandalization of the statue of the “integrative” “syncretic” Baul “emperor” will take place without any state retribution).

Part 2

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If Obama wins Islamic regimes have every reason to celebrate

Posted on November 4, 2008. Filed under: China, Communist, economics, financial crisis, Islam, Islamic propaganda, Muslims, Politics, terrorism, US Presidential elections, USA |

Obama’s rather rash remark about Pakistan should not be held against him by the Islamic Jihadist world. Democrats usually make such statements on the heat of the moment, but they have almost always turned out to be the greatest patrons and protectors of Islamic fundamentalism, alongside Republican manipulations in favour of strategic utilization of Islamic Jihad to settle international and domestic political scores – like that by Reagan in the case of Iran. In fact some of the greatest friends of Islamic Jihadi progress have come from the most vociferous of their “expected” ideological enemies – like Kissinger of Jewish origin, the friend of Turkey, Indonesia, Pakistan, and one who claims to have even “opposed” his own administration over its support to Israel in the Yom Kippur war. Similarly the communist Soviet Union, or the socialists and leftists of various shades where Islam is non-dominant, in spite of posturing about themselves being the only legitimate “progressives” of the world, (except in the Islam dominated countries like that of the middle-East, in Saudi Arabia, Iraq, Iran, or Indonesia, Pakistan, Bangladesh where the leftists were dealt with in true Islamic style – Sadistic enjoyment of physical torture and liquidation of ideological opponents) turn out to be staunchest of friends and protectors of Islamic Jihad until they are themselves wiped clean off by Islam.

If he wins, he will scale down US military involvement against Islamic Jihad to a certain extent, although the traditional military-industrial-business complex’s interests will oppose this scaling down if it threatens their existence.  Also I have a feeling that the financial situation will suddenly “ease up” if Obama wins, and a short term miraculous return of “confidence” will take place, with loosening up of apparent financial flows. The restriction of financial flows coincided with a timeline that is intimately connected with the US presidential elections, and without going into a lot of technical discussion about international capital flows from “hot sources” like the oil-profit flush mainly Islamic countries or trade-surplus flush China, we can apply a very old principle in crime detection – who benefits from the “crime”, in this case who benefits from the “financial crisis”? The immediate tying up of the “crisis” with “Bush” and the “Republicans”  is perhaps an important pointer. This will become more obvious, if “confidence” and financial flows “return” on the election of Obama. In that case this “high” will continue for some time, probably for the next financial year, and then the western economy will be in for another shock. The reason for this short term recovery and subsequent further damage and financial mayhem, is the essentially political motivation behind capital that is generated and controlled under state regimes with strong ideological leanings and commitments. Capital from such regimes will be used for political purposes, and it is in both the oil-rich OPEC and China’s interests that the financial system of the West is weakened sufficiently for their initial targets of removing western penetration into Asia.  For these forces, a short term revival of the financial situation will be conducive to ensuring that the west turns its attention inwards and relieves the military pressure on Islamic Jihad. The rolling back of US pressure on the middle east will give time to the Jihadis to recuperate and recapture “lost” ground both in a military and ideological sense – a situation similar to the one following the withdrawal of US helpers of Mujahideen after withdrawal of Soviet forces from Afghanistan – paving the way clear for PakistanI and Saudi Jihadi takeover of the region.

In the long run however, it is not in the interests of Islam and China to continue to allow the west to flourish “financially” as strengthening of the economy of the west will in its turn revive Western interests in blocking Jihadi takeover of Asia. So eventually the financial crisis will return to the west.

What are the ways out?

(1) The west has to make its single societal obsession to be self-sufficiency in energy, and food.

(2) Be “patriotic” in spending – buy “local” and produce, produce, produce – all the basic necessities of life, food, clothing, shelter. Stop buying products sourced from Islamic countries or China – this will at least partly address the huge trade gap problem. Rather cooperate and take community initiatives to “produce” locally and develop local economies and markets, and not depend on international trade and exports for prosperity.

(3) Address problems of racial, ethnic and other forms of discrimination within western societies that provide opportunities for propaganda and misrepresentation of ulterior motives and agenda of aggressive and retrogressive ideologies like Islam.

(4) force governments to make “capitalism” social – bring the real “free market” conditions of Hayek by preventing concentration of capital in the hands of the few, and instead of socialist largesse or benefit, provide access and capability to use capital to the “lowest of the low” and encourage individual initiative.

(5) Reject and boycott politicians or political forces that compromise with or protect Islamic or Chinese propaganda and interests out of greed for profit from otherwise non-productive huge accumulated capital of the small elite groups that support such political entities, or out of greed of capital from middle eastern oil profits.

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Obama or McCain – to be or not to be that is the question

Posted on November 2, 2008. Filed under: economy, financial crisis, Islamic propaganda, microcredit, Muslims, Politics, US Presidential elections, USA |

Americans are going to vote for one or the other of the two contenders for the President’s chair at the White House, but who is going to be chosen by the United States? And how much is that choice going to be influenced by the desires and tantrums of the “significant others” in the international frienemy partnerships of the US?

As in any formal democracy, apparently or officially it is the common voter who chooses the winner in the US elections, although there are perhaps much simpler electoral mechanisms available as alternatives. But how are the choices of voters in their turn “chosen”? The common voter is always working under imperfect and incomplete and sometimes deliberately misleading information. The common voter is also guided by his or her personal history and learned responses to situations or decision problems. It can be shown through a simple game theoretic model, that in a two-party situation, both party’s positions or policies tend to converge to the average or median voters preferences’. In a broad sense this has been happening to the Obama-McCain campaigns too  – they have little difference in their vagueness and the few points of clarity in claimed future economic policy – supposed to be a crucial factor in the current elections.

It is surprising that there is little speculation about the international perspectives and significance of the timeline of the so-called “financial crisis” in the US. Crucially the “crisis” began to accelerate in the very election year, when there is a perception in many international quarters that an actual change of party in power could have significant political ramifications for US foreign policy and and its effects on international alliances both in competition and partnerships with the US. As many in the banking and financial industries have tried to point out and not without some justification that the crisis was more a crisis of confidence than a real one. Although I disagreed with this view from the economic viewpoint in my previous posts, as I have tried to point out repeatedly that there was a trade in “fictitious commodities” not backed up by real production, and the only thing that kept it going was the expectation of the general inbuilt trend of the world economy to grow over time, and current “fictitious trade” being balanced against future production. Such a scenario will always be vulnerable to manipulation of “confidence”.

The US and UK led western coalition’s heavy dependence on middle-eastern oil profit investment back into their economies is a fundamental vulnerability of not only their economies but also their political systems. China is sympathetic to the Islamic cause, which it sees as a tool that can be effectively used to prevent western dominance of Asia, and which it then hopes to lap up for itself in the future when it increases its economic and military power sufficiently. China has already begun tasting the fruits of its own Islamic and ethnic separatist medicine it applied with glee on the Indian subcontinent, in its own backward of the Muslim tribal belts in North Western China. But the severe ideological blindness which the remnants of “Sinified” Marxism still imposes on the Party-state structure will continue to propel  its leadership towards an imperialist program covered under either genuine self-delusion or deliberate propaganda that it is after all the propagation of a “better philosophy of living”. In this sense China is falling into the same delusional trap that the pre-WWII imperialist Japan fell into – declaring that in conquering and administering Asia it was liberating it from “pernicious” Gai-Jins. China’s trade gap with the US has continued soaring in its favour, and a huge part of this trade gap is reinvested into the US financial markets. The combined effect of Middle eastern oil capital and Chinese trade surplus capital is at most studied in its economic context only, if at all recgonized. But what is being crucially left out is the political consequence of capital from these two sources.

Having faced the Bush administration’s eight years of onslaught on the middle east, and its utilization of the fanaticism of an increasingly Jihadist Islam to re-penetrate into the Islamic world after the devastating bunglings in the 50’s to the 70’s (the paranoid obsession to eliminate “communism” leading to supporting and establishing fundamentalist Islamic regimes as an antidote, in Iraq, and Iran, with complete misunderstanding of the core tenets of Islam and seduced by the deceptive propaganda of these forces as to the real objectives of Islam), the Islamic world now dominated by two main state establishments of the Saudis and Iran, are likely to do everything to see to it that Bush policies are reversed. To a certain extent Bush’s agressive intervention against Islamic forces who ultimately draw their inspriration from the orthodoxy of Sunni Wahabi Arabian Islam, is actually damaging for the Saudi royal establishment which patronizes at least officially by “default” but actually by various indirect state sponshorships the Wahabi Islamic propaganda aimed at eradicating non-Muslim cultures. This fear would be sympathetically echoed by China, and the two could actually coordinate to ensure that Bush’s policies are discontinued. In political terms this could translate into a destabilization of the vulnerable economic infrastructure of the USA.

Sections of the American middle class can hope to have reversal of government policy in favour of job generation if Obama comes to power. Given the basic capitalist strutcure, even Obama will have little power to redsitribute capital among the middle class. There are two ways forward – one is to go back to the 1933 FDR policy of Keynesian public spending to generate jobs from infrastructure development. But we have to remember that at the time of FDR, there was still a lot of “infrastructure” to be developed in the USA, and to a certain extent similar public spending on building or other development has relatively less significant scope. The other way forward is going to the microcredit route, and giving access to capital specifically to those people who would be considered too risky by standard or classical banking model. Such a way forward will be severely opposed by big business, and we have to remember that big business is represented equally in the leadership of both sides. There is also the crucial question of consistent neglect of devloping the capabilities of the American population in terms of increasing competitiveness, with an alarming rate of declining educational achievement compared to levels and skills in the growing or emerging economies. Without such capability development, and given the lack of small-scale industrial or agrarian opportunities in the US system, even microcredit will have a difficult time launching.

The democrats in general represent popular dreams and hopes but as with leftist tendencies anywhere, ultimately become more authoritarian, and conservative that the “Right”. Eric Hoffer, the Californian longshoreman,  once  observed along the lines that it is “best” and the “worst” of any society that really takes it forward. The weak knee of democracy is the bane of mediocrity, which makes it more stable, but also wary of individual ability, and historically a societal transition almost always takes place under authoritarian leadership – the so-called Gramscian dictatorship that is sufficiently detached from partisan affiliations to impose drastic beneficial changes.

To a great extent the success of the US system was its copying and modernization of the concept of the Roman dictator (not emperor or the Imperator – a title typically won out of voluntary adulation by soldiers on the field, and other similar practises – like corona graminae), and to a great extent the troubles of the US echo uncannily the problems of the Roman Republic. The significant frienemies of the USA want a change, but will such a change be beneficial to the USA in the long run? The Roman mob, maintained by grain imported from African and Egyptian colonies and distributed freely by the Roman elite, ensured that the populist Caesarian cause  prevailed. The Roman elite in its bid to monopolize newly captured land and slave labour, had kept the Plebeians from having access to “productive capital” of the time (the dynamic used by Caesar’s uncle Marius to recruit soldiers and settle them in conquered lands) and made them dependent on largesse.  But this Caesarian cause ultimately gave the Julian dynasty which with the exception of its practical founder Octavian, foisted on Rome and its empire the horrors of Caligula or Nero, and started the long ultimate process of decline. Spectacular populist dictators were almost always bad for the health of the Roman republic.

So the question, a populist dictator of the Caesarian type or a more stable, less flamboyant and duller dictator with lesser capacity to do damage – which one is going to be chosen by the United States and not necessarily by American voters? To be or not to be….that is the question!

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What to do with the Hindu – demonize or reconstruct?

Posted on October 30, 2008. Filed under: Hindu, India, Politics, religion, terrorism |

A leading web search engine flashed today the news of a serial blast in the far-eastern province of Assam in India, perhaps better known to most of us in the west as a label appearing on certain brands of tea. The blasts killed perhaps at least 65 people. Blasts are becoming an acceptable part of the common Indian’s life, so it no longer raises shockwaves. Indians go on about their daily business, and there is little reflection of ripples in the remote corners of the country. It is perhaps how Indians went on with their daily business when the Islamic hordes overran the north, in search of food, wealth, and women which their rapacious lifestyle had already denuded from the hinterland of India, in Persia and Central Asia. But what caught my attention was the casual mention of “possible involvement of suspected Hindu extremists” also in the recent blasts in India, along with the general statement and reference to Indian governmental claims of Pakistani secret service involvement along with suspected separatists and Islamic infiltrators. Just as the alleged attacks of the “Hindu” King of Kashmir, Harsha, on some “Hindu temples” is repeatedly shouted about by the Thaparites as claim that “iconoclasm” was of the same scale between Hindus and Muslims, while quietly suppressing the comment that the source of this claim Kalhana the chronicler makes  – that in doing so Harsha was behaving like a “Turushka” (Turk – a generic name used by early Indian chroniclers for Muslims, which the Thaparites twist into trying to exclude “Arabs” from the records of Islamic barbarism) – the authors and editors of this web-piece have been careful to try and associate “Hindus” also as potential terrorists at par with “Muslim” terrorists.

It is understandable that a for a lot of people, it is urgent to demonize the “Hindu”. It is crucial for political elite in India who are dependent on divisions of the “Hindu” vote. It is crucial for Islamic organizations who follow the Quranic and Hadithic injunctions to utilize the divisions in “unbeliever’s” attitudes towards Islam to utilize support or sympathy of one “unbeliever” group against another, until all “unbeliever” groups are weakened and assimilated or conquered – typically, the best and preferred method being execution of adult males,  and enslavement of children (pre-puberty males) and the women, and taking over all lands and wealth of non-Muslims. It is also crucial for the ideologically committed and therefore of limited statesmanship in the Left, for possible reasons ranging from a cynical recognition that the “mainstream” Indian society still abhors “communism” based on their loose “Hindu” religious identities, or a secret admiration and attraction for the colonial period reconstructed claims of “Islamic brotherhood and community feeling” , or as some scholars have speculated, may even have its origins from the failure and frustration of the Bengali “armed anti-British insurrectionists” (who dominate among the founding fathers of  Indian Communism) to mobilize the Muslims of Bengal in their anti-colonial cause.

For long I have had my own debates with myself about the “Hindu”. In my study of the “Hindu” sources, I have increasingly come to the realization that at least at one level the Thaparite criticism that the “Hinduism” of today did not exist in the past, is correct. For the Thaparites, this non-existence is confirmed by what they interpret as (1) lack of a unified centre and presence of sects (2) lack of surviving records of the term “Hindu” (3) literary evidence of practises that are taboo in modern “Hinduism”.  Although I do find a severe and crippling lack of logical clarity on the part of the Thaparites, I agree with their conclusion – that many of the features of “modern Hinduism” never existed. Where the Thaparites stop short, for obvious reasons of their political agenda and affiliation, are the exploration of historical causes behind introduction of “such features” into the philosophy, ritual and practice of the survivors of pre-Islamic Indians among Islamic state authorities.

I am going to raise a few simple ideas that the “Hindus” can possibly consider. I will justify where I feel direct justifications exist from within “Hindu” literary sources, and where no such justifications exist, I will simply ask that the proposed idea be considered as an extension or interpretation of an idea contained within the basic philosophical and logical texts of the Upanishads.

My proposition consists of four basic and simple ideas :

(1) Replace the use of the word “Hindu” with the word “Bharatyia”. The word definitely does not exist in the core literature, and although occuring early among the Islamic scholars the earliest references from the “Hindu” side appear only in certain royal inscriptions in the medieval period in Central and South India. Almost certainly the etymology of the word comes from a corruption of a root derived from the Sanskrit “Sindhu” and transformed by the tongue of foreigners, especially foreigners who have been associated beyond doubt with the “Hatem” divide of “Satem/hatem” linguistic divide in the Indo-European – and therefore a distinct region beyond the immediate neighbourhood of the Indian subcontinent. The Bharatyia is a better description of the body of the nation as it connects solidly and consciously with the geographical territory of the subcontinent, as mainly established in the highly political tract of the epic Mahabharatam. I will later give my commentary on the Mahabharatm as embodied political ideology of the “Bharatyia” nationhood, and here only mention my suspicion that the name of “Bharat” was deliberately chosen by the constructors of the epic not as a mere name of  king or emperor – but for very specific features and actions by this mythical king which set him apart from other mere royalty and made him a representation of an ideal of “statehood” or “nation” (Bharat disinherited his biological heirs, and gave the reign to someone outside royal birth, because he valued the “nation” and its interests higher than his own personal feelings or attachments).

(2) “Varna” is a descriptive attribute and not a classificatory one and not an inherited one.  Each person should be considered as having all the four “Varnas” inside him or her, and depending on the context, each person can and should manifest features of all four “Varnas” as and when required. The same individual when a student or participating in a ritual is a “Brahman”, when fighting a war is a “Kshatryia”, when carrying on “trade” or commerce is a “Vaishya” and when doing physical labour is a “Shudra”.  At different time points in life, all these roles can become important and necessary for the single human being.  I will give both textual justifications for this more elaborately later, as well as my own interpretations and justifications.

(3) Give the formal symbol of “Yognapobita” (the “sacred thread”) to all students of “Bharatyia darshan” (Bharatyia philosophy) irrespective of origin, class, region, gender. Once given the symbol could be worn also when participating in a ritual, but only in these cases of being a student or participating in a religious ceremony. This definitely does have precedence in the literature.

(4) Make the Upanishadic concept of “Charaibeti” – “never become stationary – move on” as the central concept of “Bharatyia Darshan”. The continuous “quest” for understanding, revisiting previous understanding and requestioning continuously as and when new understanding or knowledge is achieved. All else, rituals, practises, laws, injunctions, should be subordinate to this central concept. Only the act of “quest” should be the permanent feature and all else should be taken as transitory and temporary, and understood as an imperfect response to current conditions and limitation of knowledge. Views of the world, including that of any supra-human conscious authority controlling all processes, or the absence of any such, should be treated the same – subordinate to the quest. This can seem a bit too strong on the agnostic or atheist side, but there are substantial references to the basics of this concept in the Upanishads. Moreover, as stated, the concept is far from pure agnosticism (the concept does not rule out searching or questing the possibility of existence of such an “authority”) or pure atheism (it does not rule out any current understanding by some of what they experience or what some in the future may experience as “God”).  However, as I have said in the introduction, I see no reason to be limited by the exact wordings of a text, and we can extend or interpret – for it is the human mind which thinks of the text, it is the human hand which writes it or gives words to it, and it is another human mind which reads it or hears it.

I think these four basic concepts can be worthwhile to explore, having foundational basis in the preexisting philosophical and religious texts and therefore not completely alien or rejectable by those who need the reassurance of continuity – as tools for moving forward, for unifying the people of the subcontinent into a forward looking nation, the ultimate dream of the ultimate statesman in the Mahabharatam – Krishna.

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Finance looks grim – but capital is there, growth can be, only foresight and will is not there

Posted on October 25, 2008. Filed under: economy, financial crisis, microcredit, Politics |

Who is hit the worst in a liquidity crisis? Not those who never had really any access to capital – the vast majority in any system who are deemed to be too “risky” by the dispensers of capital, the banks and the financial institutions. Not the big corporates, who hold sufficient capital stock or have sufficient power over policy-makers to “bail” them out with more “funds” filched from the public through the compulsory extraction process of taxation. It is the small producer, manufacturer, and the employees of such small production processes, who suffer the most, together with those employees at the bottom income segment of larger concerns who have little or no negotiating powers with their “fett Katz” bosses.

If it is the Government which needs to use public money, then where should this money go? This money should go the people who never really had access to capital. This should go to the small manufacturers and producers, either to established businesses or to promote new entrepreneurs. This money should go to form new community development and self-sufficient urbanization programs with built in agrarian, small-scale industries, and power generation components.

We can use this great opportunity to build a new way of living. At the moment we live in a world of super specialization, not only in industrial production or professions, but also in our lifestyles. Conditions of business, commerce and economic production processes ensure that professions define completely and entirely what the lifestyle, source of income, and culture of a person or his/her immediate network would be. Contrary to popular academic sociological representations of a “networked” society, all our societies, are deeply divided – with closed “networks”, giving rise to class and deeply resented social fractures. Such closing off of “subnetworks” also means inefficiency in terms of the economy and productive forces or development, since opportunities and stimulating exposures to alternatives are not available to increasingly large portions of the society, and the society overall loses out on “brains” and “innovations”.

On the other hand, socio-economic groups can monopolize items or entities of broad demand in the society. Thus in many economies, agrarian producers are completely “disjoint” from industrial producers, and financial services are disjoint from both, all these interact only through the “market” or pure process of exchange, and each can try to exploit the others. This is a different kind of “monopoly” – a social kind, where these self-closed networks ensure that the corresponding economic basis of their negotiating power remains within the network, and that “outsiders” do not have access to it. This means “departure” from “free market” conditions in the social situation, and is bound to be “inefficient” in the social sense.

What I visualize may appear to be a fantasy for many, but it is possible to go along this way. I visualize a world where human settlements are both agrarian and industrial with living conditions driven by “urban” concepts – the agrarian-industrial city.  Each such settlement recycles its waste, produces most if not all of its energy, contains the entire spectrum of habitats from managed forests, water bodies, farms and industries. Crucially the residences should never be far from farms, as well as industries, and that both “farmers” and “industrial workers” share the same living locations. This increases energy efficiency, by cutting down on transport and storage requirements, and increases financial efficiency as system loss due to the intermediaries who live off on the pure process of circulation or movement of commodities. There are obvious health benefits too. Ideally, people from both sectors should have some direct participation in the other sector, for example it would be crucial for industrial workers to have access to farming jobs on a part time basis, or small plots of land on their own to cultivate. Similarly “farmers” should have access to small scale industrial jobs, or access to trade-sheds to carry out small-scale industrial or processing works. Hands on experience on economic processes of vital importance but not of personal specialization, provides two important buffers – (1) increased negotiating power with these “other” sectors in the larger economy (2) a fall back option to produce the bare essentials if the larger economy fails to provide it.

All these can be done within well-experimented frameworks of small-credit, or “micro-credit”, and cooperatives. Financially it makes sense, as the capital is spread around in “many baskets” rather than one small “basket” which has shown time and again to lead us into “crises” like the present one. Especially in conditions when huge capital accumulation has taken place, and therefore comes under the effects of the “law of diminishing returns”, spreading this capital around in micro-credit raises the overall capital appreciation rate (rates in micro-credit are astronomically higher than in conventional “lend only to those who already have” practises of banks).  This will also produce a much broader base for economic growth and distribution of “prosperity”.

I am limited here in how far of “academic exposition” of my vision in economic terms I can give. Formal models will involve meso-economic processes, and interactions both at the macro as well as the micro.  However, the broad sense of what I am implying and its consequences can be worked out by readers on their own, based on their own personal understandings and experiences, without going through mathematical models. Political will to carry out and implement such a program is lacking, as even in “full fledged democracies”, the political “power” elite form semi-closed “subnetworks”, from which the general electorate are forced to choose what appear to them to be the best instantaneous “choice”. These subnetworks of necessity develop economic “contacts” and mutually enforceable ties with the corporate world – sometimes out of the sheer necessity of dealing with the corporates as the dominant force of the national economy. The corporate sector will desperately and ruthlessly try to hog the share of public funds, and it is the task of the “electorate” to see to it that they do not get it without at least some compromise to allow a portion to be released into programs of the sort I have described above. In the end even the corporates will benefit from the overall deepening and broadening of the “market” arising out of such redistribution of capital.

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Mumbai Anti-Terror Squad’s sudden discovery of “Hindu terror blast” is “secularly” believable- the same ATS whose discovery of “Islamic terror” was “secularly” doubtful!

Posted on October 23, 2008. Filed under: Hindu, India, Islam, Islamic propaganda, Muslims, Politics, religion, terrorism |

In my previous post on the latest series of blasts in India, at Malegaon, I had raised three possible scenarios –

” ….(1) If Islamic terrorists did this, why would they want to have Muslims killed in the blast? Or is it that this was the safest place to carry out blasts, given that deep cover was necessary now when the security forces would be combing the whole country – and such cover could only be provided by a sufficiently large and entrenched Muslim community, and therefore the momentum of Jihad could only be maintained by continued explosions but now only within a smaller feasible radius around the base of the cover. It could also be punishment to the local Muslims at large, who might have shown reluctance or lack of sufficient enthusiasm to join the Jihadi network – there is strong disapproval in the Quran for those Muslims who show “reluctance” in joining militant Jihad or providing material support for such Jihad.

(2) A second more sinister aspect could be a tactical calculation that, these attacks could be attributed to the so-called “Hindu Right wing”, and thus help in the current apparent campaign of the UPA to try to equate “Islamic terror” with “Hindu Right”. If true this would be a very subtle and cynical tactic on the part of the Jihadists, as it achieves many objectives – (1) this makes Jihadi terror appear more “palatable” (2) helps the Congress in its desperate fight to utilize minority support in the coming elections and attempt at delegitimizing the BJP  (3) makes the vacillating among the “secular” Hindus shaky in identifying with or leaning  towards the “Hindu Right”.

(3) A third possibility could be a copy-cat retaliation from among the non-Muslims of India, as a part of making Muslims share the pain of Jihadi and Islamic terror. This could be an increasing possibility if the Islamophile state policy of India continues. The reaction to Islamic terror is coming, in spite of my deep reluctance to accept the reality of such reaction which will tend not to distinguish between the barbaric theologians of Islam and the common brainwashed followers who in the case of India will be descended from the most unfortunate of pre-Muslim Indians, and one day it will sweep Islam away and deposit it in history’s garbage heap.”

The Mumbai Anti Terror Squad (ATS) has apparently suddenly found “evidence” of possible “extremist Hindu” groups in the Malegaon blasts. This is the same ATS whose “evidence” was severely questioned and doubted by the so-called “right-minded” secular “intellectuals” and “activists” when such “evidence” concerned “possible extremist Islamic” groups. The so-called secular forces fail to realize that by dismantling the credibility (in India, such issues are usually decided by trial by the media, who appear to be under strict compulsions to always portray the “Hindu” as “fascist” – for example in a documentary on the Kandhmal incident, I saw the commentator consistently describe tribals converting out of Christianity and describing their reasons for  “disillusionment” openly on the camera as evidence for “conversion into Hinduism out of terror”, or another commentator with great reluctance mumbling briefly about “the general atmosphere of fear” when she discovers on camera that the tribal family hiding out in the forests every nightfall away from their homes was actually “Hindu” as obviously this would be a “blot” in the overall representation of a “one-sided” Hindu “assault”) of the ATS when it “went against Muslims” it leaves the door open to raise similar doubts when the ATS “goes against Hindus”.

Those who would want to see a pattern, could perhaps easily find a pattern of “finding” evidence of implication of “Hindu extremism” in those parts of India, where either the BJP is dominant, or is likely to be a strong contender for state power in the upcoming general elections. There is now increasing symptoms of what is possibly a very cynical political tactic – try to equate “Islamic terror” with an invented “Hindu terror”, and thereby try an prevent “Hindu consolidation” as a political force. This is only the result of extreme panic on the part of portions of the political elite who have thrived on maintenance and strengthening of fissures in Indian society (some of which like caste by birth, are of dubious historical authenticity although declared by historians to be of endemic and ancient in nature) that the processes of “Hindu consolidation” are accelerating.

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Future scenario for the Indian subcontinent – 2 : Bangladesh and transformation of Islam

Posted on October 22, 2008. Filed under: Army, Bangladesh, Hindu, India, Islam, Islamic propaganda, Muslims, Pakistan, Politics, religion, terrorism |

In my previous post I have written about the current political situation in Bangladesh, where I have expressed my serious concerns about the role of the army in consolidation of the Saudi theologian led radicalization of Bangladeshi Islam, and Islam’s agenda for the subcontinent as a whole. But in the introduction I have also promised visions of revolutionary and positive changes for the “immensely significant periphery”.  In this post we will look at the potential for “positive changes” for Bangladesh.

Historically, Bengal (the undivided province) was one of the richest areas of the subcontinent, with a thriving agrarian and “industrial” economy – with records and evidence for a flourishing trade link with Egypt, South East Asia, as well as the Roman empire, in commodities like sugarcane molasses, cotton and fine cotton textiles. The province was sufficiently rich to support independent Sultanates against the nominal control of the Delhi Sultanate, and whenever the central-Northern Indian empires weakened, this tendency of the region to secede politically revived. The same pattern emerged when the Mughal empire weakened, with the Subahdars, and the Nawabs emerging as semi-independent rulers of the region (the highly emotional claim in Bengali literature of the “last independent” Nawab is fallacious – technically and formally, the Nawabs were “vassals” of the Mughal emperors, and Siraj was not the last Nawab either, as he was “legally” followed by Mir-Jafar and Mir Qasim who were “formally” endorsed by the Mughal emperor). The revenue and the products of the province supported and provided a substantial portion of the income of Aurangzeb, towards the beleaguered dusk of his reign.

Bengal was also the first rich Indian plum in the East India Company’s pocket, whose looting of the province and its economy is far better recorded (and less suppressed than the records of destruction and denudation under Islamic rulers). The cumulative effect of Islamic looting for 600 years and British looting for 200 years  could be seen in the Bengal famine of 1943 – as official records indicate that by this period, this once rich, net exporter province had become a net importer of its staple food -rice, and any obstruction in the flow of such imports could land up Bengal in severe famine. The previous notorious large scale famine of 1769 can be tied up very well with extreme taxation at the hands of tax-farmers employed by the Company, but once the tax regime normalized the province regained its vitality to a certain extent, although it never regained its pre-Mughal or pre-Islamic prosperity.  The extent of Mughal and Sultanate period extraction and impoverishment of Bengal is well attested to by foreign travellers, [see my series on How Islam came to India…economic decline], but systematic British exploitation brought Bengal to its knees.

After Partition from India, Bangladesh was virtually treated as a semi-colony by west Pakistan, and the issue was partly a motivator for the independence movement. Even after independence and a tremendous growth in its productive capacity, population pressure has ensured that Bangladesh is still crucially dependent on imports of essential commodities from its neighbours, and mainly from it’s supposed nemesis-India. The main export earnings of Bangladesh comes from its historical main commodity of export – cotton textiles. Since the ethnic and cultural (in spite of religious divides) composition of Bangladesh is essentially similar to that of  neighbouring Indian province of West Bengal, we should expect cultural biases in favour of intellectual and technological achievement. Thus with proper modern and widely accessible scientific and technological education, Bangladesh can achieve the potential it originally enjoyed before the advent of Islam or the British.

While most of Indian populations have had greater success with modern education and technological elevation, the main obstruction in the progress of Bangladesh has been the grip of Islam over its society. On the one hand Islam prevented the majority of Bangladeshi populations from joining the secular and modernizing trends within British India, and led directly to their subservience to Pakistani exploitation without any benefits of modernization. On the other hand Islam of the Arabic version had never had it easy with the ingrained traditions, beliefs and culture of the Bangladeshis – and nowhere in the subcontinent are syncretic tendencies between Islam and Hinduism so vividly apparent as in Bangladesh. This second largest community of Islam remained quite consciously distant from the Wahabi versions of Islam and the Islamic theologians are forced to tolerate the indignities of hearing the appearance and peaceful coexistence of Hindu Krishna or Radha together with calls towards the God of Islam in the ever-popular songs of Hason Raja (descendant of converted Hindu elite).

With the realignment of Bangladesh elite under pressure from the army to the Islamic axis, this struggle between syncretic Bengali Islam and the revivalist, orthodox, and extremely retrogressive Sunni Wahabi Jihadi Islam has been gaining virulence since the formation of Bangladesh. The Islamic Jihadi theologians are quite worried that left to its own wiles, Bangladeshi Islam will forget the Arabic Islam’s agenda of Jihadi expansion and total liquidation of all non-Muslim cultures. This is the reason there has been increasing flows of funds to strengthen the Islamic propagation networks of the madrassahs and maqtabs or “charitable institutions” – the net effect of all such efforts being visible in the increasing militancy of overground and underground Islamic organizations in Bangladesh. In spite of all propaganda as to the early “peaceful Sufi” converters of Hindu Bengalis, the general pattern on the subcontinent is also found with Sufi or other modes of conversion – that their “huge” success almost always coincides with the presence of Islamic military forces in close proximity – and just like other Sufis, the more famous Sufis of Bengal show fondness for direct military action to win converts or wives.

If the Bangladesh army’s command core, and the elite whose networks give support to this core, can be prevented in this agenda of Wahabi Islamization of Bangladesh, the natural tendencies of this emotional and spirited community will move against Islamic retrogression – the socio-cultural aspects of Arabic Jihadi Islam being completely alien to this more diverse, productive, and flexible Bengali culture. Bangladesh can realize its full intellectual, economic and technological potential only if it is no longer burdened with Islam – the creed that most violently suppresses all “quests”,  “quests” that are the key towards progress. Modernization and technological upgrading of the productive forces would also bring in a fundamental change in the historical dynamic that at least partly fuelled Islamic conversions – the hunger for land in a highly productive agrarian economy, that forced Hindu elite to convert to preserve land ownership in the face of Turko-Afghan or Mughal aggression, or tempted the landless to convert and use the Jihadi sanctions to grab land from non-Muslims. In the process of this  national redirection, such a liberation from the authoritarianism of retrogressive Islam, will also transform or redefine “Islam” as represented by the Bangladeshi Muslims, and could be a way forward or an example for other Islamic communities not under direct and total control of Wahabi Sunni Islamic theologians.

Part 1

Part 3

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Future scenario for the Indian subcontinent – 1 : Bangladesh elections hopefully

Posted on October 19, 2008. Filed under: Bangladesh, Bengal, Hindu, India, Islam, Islamic propaganda, Muslims, Pakistan, Politics, religion, terrorism |

The future scenario for the subcontinent is intricately linked with what happens in what we can loosely call the “greater” Bharatavarsha – the original Sanskritic name in literature for not only the subcontinent as we understand today but also including adjoining areas currently in Afghanistan, Iran, and central Asia. India derives from Graeco-European corruption of possibly Persian rendering of Sindhu [the Satem/Hatem divide in Indo-European] and is used mostly in European colonial terminology.

I am starting this series with what I choose to call the “immensely significant periphery”,  the countries of Bangladesh, Myanmar, Nepal, Sri Lanka, Pakistan, Iran and Afghanistan. I feel that the force of historical development is accelerating now in all the countries of the “immensely  significant periphery” and the future trends are dangerous, revolutionary on the one hand and hold also tremendous possibilities for positive change on the other hand and at the same time.

I will deal with the case of Bangladesh first, as it has been going through a peculiarly significant phase in its tumultous political history. I have already written about my analysis of the balance of forces in Bangladesh society as developed through its separation from India during the Partition, and its separation from Pakistan in 1971,  previously in this blog. I see no reasons to change my estimate, that forces of modernization and Bengali nationalism is slightly weaker than Islamic retrogression. The 1971 war against Pakistan was an anomaly in the sense, that apparently this weaker force managed to get rid of Pakistan’s grip on Bangladesh. However, we can see, that this tilting the balance in favour of the nationalists and modernizers was essentially due to the long covert and finally short overt support given by India. The two forces within Bangladesh fought under their respective leadership which however as in most Asian nationalist struggles, were mostly derived from the same social elite class networks. Factions within the elite fight it out for their personal ambitions and look for support among potential social groups whom they can manipulate to bolster their personal claims for state power. Thus, at the upper levels of this political contest, dividing lines of ideology tend to get blurred. As members of elite have the same social networks tugging on their sentiments, leanings and deep hidden inclinations.

It is critical to understand and identify this distinction between supporting social groups and their leadership to understand the evolution of subcontinental politics. In Bangladesh for example, the “nationalist” faction leadership originally evolved out of the Indian Muslim League (both radicalized under and radicalizing Jinnah), and contained leaders like Suhrawardy (a great hero of “nationalist” Bangladesh) whose role in the Calcutta riots has remained questionable. The core elite leadership around Mujibur Rehman, managed to retain elements like Khondokar Mushtaq, and representatives of the strong force of Islamic fundamentalism which in the case of Pakistan or Bangladesh is usually only expressed in ethnic cleansing of Hindus or Buddhists, or abduction, rape and forced marriages of non-Muslim women, and grabbing non-Muslim property. Mushtaq later turned out to be the figurehead of a coup by officers of the Bangladesh Army that assassinated Mujibur and his entire family then present, in classic Islamic style reminding us of the great traditions of Caliphate – wipe out even the toddlers, so that no male descendants can turn up later to become focus and claim for political power (another sign of the medieval Islamic thought patterns of the Bangladesh elite that dominated the Army).

Subsequent history of Bangladesh has shown clearly that its armed forces are dominated by an Islam leaning leadership. The Army managed to liquidate “left leaning” army officers and members, (like Col. Taher) but brought to power commanders with overt, distinct, and explicitly Islamic agenda – like Gens Jiaur Rahman and his successor H.M.Ershad. These army regimes protected, and revived the Islamic fundamentalists represented and regrouped under the Jamaat e Islami, an organization openly against the nationalist liberation movement and many of whose leadership are also implicated in genocide, organized rape, and torture of people they considered “pro-India”, Hindu, and anti-Pakistan or anti-Islamic. The military regimes saw to it that war-crimes accusations were never seriously taken up, promoted Islamic education and propaganda machinery primarily through the madrassahs, and began to steer the country back towards the Islamic axis of Saudi Arabia, Pakistan.

Popular discontent with the political and military regimes have erupted from time to time, which were most likely to have been prompted and utilized by elite factions desperate in their “prolonged” lack of access to state power. But the character of the social elite that thrived on Islam, in their early land-grabbing from Hindus under the Sultans or the Mughals (or conversion of Hindu elite to preserve their land), and Islam sanctioned Jihads or Ghazwas to loot women and property of non-muslims, never changed. This elite is obsessed with possession of land, (the only country in the subcontinent that maintained and justified looting of non-Muslim land and property under an “enemy property act” was Pakistan, and Bangladesh continued to enjoy this law long after its independence from Pakistan – a clue to the mindset of the Bangladeshi elite) and they need Islam to complement and maintain the semi-feudal rural social structures that ensure elite control (just as in Pakistan).

The latest feather in the cap of the Bangladesh army is what is popularly mentioned in the Bangladeshi media as “1/11”  (1/11/2007) in that the army engineered what can only be seen as a coup – with possibly active involvement and covert support from a host of Western powers – a formal replacement of the “caretaker” government with a group that quite ruthlessly moved towards dismantling the established political power centres. The military elite quietly and quickly eliminated the captured alleged leaders of extremist Islamic outfits, in total secrecy from the media – possibly to suppress any potentially damaging leaks of connections to the elite itself, and we cannot completely rule out the possibility of covert connections between military intelligence and the so-called Islamic extremist as part of a much broader pattern of connections and support of the military of Islamic countries provided to hardline Islamic militant organizations like that of the ISI in Pakistan.

The military continues to be extremely shy of appearing to be “hard” on the Jamaat, or any Islamic organization – the latest parody being the “inability” of the police to arrest the secretary general of the Jamaat, who freely roams the country and the capital giving speeches or meeting politicians from the Right side of the political spectrum.

The army had managed to chastize the existing politicians under corruption charges, and given the history and record of Islamic armies or secret services, it is safe to assume that substantial doses of torture and ruthless psychological manipulation was liberally applied to neutralize the leadership or make them sufficiently pliable – the favourite method of dealing with those whom the Bangladesh Army finds unpleasant was recently illustrated by the fate of an expat Bangladeshi barrister from London by Air Force personnel. What the army is aiming for is quite clear : it wants the ruling social-military  elite’s interests protected. Given the close alliance the Bangladesh army has developed over the years with the Islamic axis, this also means forwarding the agenda of Islamic absolute control over the subcontinent.

The army needs the two main factions within the ruling class to converge to this overall agenda, and for this it is prepared to sacrifice or coerce individuals from among its own class who have become more a liability than an advantage – as it eliminated Jia or sent Ershad to jail, and turned the “next generation of political inheritors” either “physical wrecks” like Jia’s sons or ensure Haseena’s son’s virtual exile in the USA.  Political legitimacy independent of Islamic control and dependent on charismatic tradition is an obstacle in the army’s overall plans, and it appears that the army is desperate to ensure subservience of the two elite factions into a national “consensus” framework, and in this a key role will be played by the hardcore Islamic faction led at least superficially by the Jamaat. The Jamaat’s involvement in crucial “dark episodes” of Bangladesh’s history ensures its continued influence within the elite including perhaps even the core driving the military – with mutual dependence and “sensitive knowledge” about each other. The Jamaat is the hidden trump card to “soften up” one faction and “threaten” the other, and will be used by the military to enhance its agenda for Bangladesh.

The promised elections in December will not be held unless concrete commitments are obtained from both elite factions to follow and toe the line given by the army, and this will involve the strengthening of the Jamaat’s role in Bangladeshi politics, as well as overall gradual manifestation of the agenda of Islam for the subcontinent. In its turn it means continued sheltering of Islamic militants for infiltration into India through the border state of West Bengal ruled at present by a sympathetic “Left”, continued protection and enhancement of the madrassah system of education, continued attacks on cultural items deemed “un-Islamic”, and providing a second base for the flourishing and operations of the Islamic theologians hell-bent on returning the world to the looting, raping, genocidic, ethnic cleansing ideology of 7th century Arabic Islam.

The media has had a field day in blaming the politicians for this situation. But in reality the politicians were never strong enough to override the military, and the nationalists who emotionally fought for a “Bengali culture” as distinct from the “Urdu-Pakistani” Islamic state were of necessity too humane to match the cunning, ruthlessness and pathologically Sadistic upbringing of the Islamic elite of Bangladesh. It was only a matter of time, before the Islamic leadership panicked sufficiently that if they delayed any further they might never recoup their agenda at all.

Part 2

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Time to reciprocate Islam’s attitude towards non-Muslims – counter apostasy laws in Islamic countries with laws against conversion to Islam in non-Muslim countries

Posted on October 11, 2008. Filed under: Islam, Islamic propaganda, Muslims, Politics, religion |

On October 03, 2008 Barnabas Fund reported that, ‘The Iranian Parliament has given provisional approval, by a majority of 196 to seven, to a bill that mandates the death penalty for apostasy from Islam. Until now Iranian judges could impose the death penalty in such cases only on the basis of Islamic law and fatwas, not on the basis of Iranian law”.

The bill prescribes a mandatory death sentence for any male Muslim who converts from Islam to another religion, and lifelong imprisonment for female converts from Islam. It also gives the Iranian secular courts authority to convict Iranians living outside the country of “crimes relating to Iranian national security”. This could be used against the many Iranian Christians who live outside Iran but are involved in evangelism within it. The bill, which was drafted earlier this year, is now being reviewed in parliament, giving MPs the opportunity to amend it. Before it becomes law the bill will also be vetted by the Council of Guardians, a twelve-member legislative body with the power to veto any bill that does not conform to Islamic law and the constitution.

Killing ex-Muslims who have converted out of Islam is never explicitly given out in the Quran. This is usually added to by the various Muslim interpreters and commentators of the Quran, based primarily on the authority or citation of certain Hadiths, where the Prophet of Islam is explicitly shown as executing or ordering the execution of an ex-Muslim who had “apostasized” – the Sunnah route for justification of all sorts of barabarities aimed essentially at keeping tight biological control over a captive population under the class of most retrogressive and biologically greedy, fanatical, male Islamic theologians.

We can debate a lot about the legal validity of death penalty for apostasy in the core texts of Islam. Some Muslims, concerned about maintaining the “humane” face of Islam for propaganda purpose until Islam gets militarily strong enough to obliterate all other cultures by Jihadic violence, would try to shout that it is the Quran which is the supreme authority and the Hadiths are dubious, and any contradiction between the Quran and the hadiths should always be settled in favour of the Quran. The problem is the Quran does not rule out death penalty for apostasy explicitly either. So technically, Islamic countries can bring in this law.

However debating about this in academic fora will never stop these increasing hardcore tendencies within Islamic countries. This tendency will increase as the Islamic theologians are realizing that their grip over their flock is growing increasingly tenuous – given the growing penetration of modern scientific knowledge and a much greater awareness of the violent and almost primitive, biologically greedy basic agenda of Islam, among the non-Muslims. I believe, that due course of history will remove these Muslim theologians in bloody revolutions of the Jacobin type – where the fanatical head of Robespierre that chopped off the heads of Danton or Marat, itself rolled off soon after. This process should be encouraged and helped so that Muslims forced to live under these Ulemas and Ayatollahs decide to get rid of them.

However, until that happens, there should be a concerted agreement among the non-Muslim national legislatures that behaviour towards Islam should be determined by the attitudes, laws and behaviours in the worst offender among the Islamic countries. Thus until a single Islamic country remains that awards death penalty for apostasy out of Islam, all non-Muslim countries should award the maximum penalty possible under their respective laws for conversion into Islam. Until a single Islamic country remains that forcibly separates couples and annuls marriages between Muslims and non-Muslims, no marriage should be allowed between Muslims and non-Muslims in non-Islamic countries.  As long as there is evidence of destruction of non-Muslim cultural sites in any Islamic country, no new Islamic cultural sites should be allowed to come up in non-Islamic countries. The International Covenant on Civil and Political Rights should be amended to incorporate reciprocality clauses. Only under such concerted non-Islamic efforts would the OIC and other fronts representing Islam at the governmental and international level feel sufficient pressure to stop the persecution of non-Muslims.

The non-Muslims should begin to learn from the Muslims what to do with those among the non-Muslims sufficiently “seduced” to submit to Islam – be it the attraction of “exotic charms” of “kohl marked eyes” and harem fantasies [a huge erotica industry in the West flourishes on extreme Harem fantasies], “oil wealth”, the religiously sanctioned and enjoined possessiveness of Islamic males misinterpreted by non-Muslim females as “love”,   or the simplification and certainty of “rules” of behaviour and faith for those in severe need of submitting to an authority and not finding it within Christianity [perhaps the danger of bringing up children in extreme rule based and authoritarian implementation of Christianity, and not encouraging independent questioning, or not giving proper unrestricted exposure to all scholarly research on the origins of the revealed traditions without suppression of uncomfortable aspects ].

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Global financial meltdown or golden opportunity for a healthier future?

Posted on October 10, 2008. Filed under: economics, microcredit, Politics, USA |

The influential central banks of influential national economies of the world have cut down interest rates. President George Bush has struggled but succeeded to get a moth-eaten financial bail-out package approved. The British have gone one step further, taking a page out of their historical experiments with “socialism of the right-wing kind” and started processes for nationalizations. But the apparent “confidence” of “investors” appear to slide. I have already talked in these pages about why and how, the national governments of the so-called “super economies” cannot shake off their responsibilities about allowing this to build up.

The financial smoothies can blabber about smugly in technicalities on the media – about a “system collapse”, and how “surprisingly” and “otherwise sound” financial system seems to “puzzlingly work no more” – and that the “governments” must do something “drastic” and “do more”. It sounds like a wayward teenager’s pout, that she has crashed her mom’s convertible, and dad should do “something” to clear this “puzzling accident”.

The main problem has been building up for a long long time, explicitly in the manipulation of the world market to ensure fat profits for the controllers of these markets. The process had started before the second world war, and after the war simply consolidated as the Euro-American control over the world markets adpated itself to the more efficient extraction of profits through transnationals compared to the less efficient and politically increasingly costly or risky direct colonial form of extraction of capital and profits for the benefit of the Euro-American home nations. Without going into jargon and technicalities, the original source of this departure from free market conditions can be understood in very simple terms.

Suppose two countries A and B are engaged in international trade. A is capital rich, held in currency reserves in a dominant currency [a currency against which the currency of country B is pegged, or fixed, so that changes in the face-value of this dominant currency immediately forces corresponding changes in the currency of B]. For example, the south east Asian currencies involved in the 90’s crash were all typically pegged or fixed as a predetermined weighted combination of Euro-American currencies, and the effect of the transition of the Euro zone in triggering the south-east Asian currency crisis is still being debated. Country B on the other hand was an ex-colony, and therefore had been sucked dry of all capital, or capital producing economic elements, and is trapped in  a low-surplus production process.   Further  as part of the transition from colony to ex-colony let us suppose that country B has inherited elements of dependent capitalist production and market systems, which are dominated by the capital and market control mechanisms of the ex-colonizer which is either A or a third country having mutually interdependent and mutually profitable capital and financial exchanges with A.

By the market and hence the indirect political control required to maintain such market control, country A can extract surplus from country B by marking up prices of commodities on which the economy of B depends – as B’s colonial inherited production systems had been deliberately kept dependent on primarily “high-value” capital goods produced in country A or its allied colonizer economy. This sort of profiteering is a kind of “investment”. In financial terms there is no problem with this as long as the rate of such profit is not very “large”.

But it all gets out of hand, if the profit rate exceeds a certain critical value determined by the conditions of the economy of country A. Beyond a certain value, any excess profit cannot be balanced against commodities produced by country B and of value to the consumers of A, and will then have to be balanced against the purely financial commodity aspect of “money” – that is against the currency of A. This can mean either printing of money which will not immediately appear as “inflation” as accounts are being balanced formally against external trade. However, over time this excess profit translates into a fictitious commodity, that of pure currency reserve, which cannot be balanced at fixed and adjusted prices against the real commodity production of country A. This means either prices of commodities in A have to be marked up or there is excess monetary capital that cannot be balanced against the surplus production of the economy of A  at constant prices.

To a significant extent, the current crisis was ultimately triggered formally through the collapse of the housing finance sector in the USA. There will of course of be thousands of papers published in the finance journals over the coming months justifying extension of tenures – but with little real insight or corrective prescriptions. The fact is that the excess accumulated capital under the control of the US economy, as well as excess capital flowing in from growing economies like China or the demand-fuelled monetary super-profits of the oil-rich Gulf countries, have been super-inflated due to conversion of capital as balanced against real commodities in demand into fictitious purely numerical monetary commodities.  The financial wizadry of the type of Wall-street flyers, have simply devised more and more elaborate forms of “exotic” fictitious commodities in the form of options to absorb this excess currency in circulation or held in the accounts books of the investor chains. As the profitability of the capital rich economies decline internally, there has been a systematic  tendency towards preying on the essential commodities within their domestic economies – commodities like housing, or health care, or insurance which are also typically lucrative because of government legislations that make them compulsory and therefore convert the domestic populations into captive markets. This makes it obvious, that surplus monetary capital would prey on the most vulnerable consumer in order to extract higher profit rates using the weaker negotiating power of the consumer. This being risky, government legislations that require compulsory protection of such “risks” which provide opportunities to other financial service providers to put their teeth into the fat profits being made by marking up their own prices as coverage of risks, and this then gets spread around by the financial wizards through their exotic fictitious commodities.

There will now be a huge hue and cry to nationalize, conversion of deflated assets into public liabilities, and maintain minimal profits or high levels of conspicuous consumption by the controllers of the financial systems. But this will simply restore the power of the controllers of the financial system and will retain the highly manipulated market system under heavy control by the few.  For a truly free market, all economic agents have to be empowered. This means that the small consumer too has to have greater power in the markets. Instead of concentrating capital in the hands of a few managers who have shown how “unfree” the “free” market can be made to be, the task of the hour is to give access to capital to those who have least access to it. Basic housing, education  and healthcare are important components of empowerment  in addition to access to capital and means of production.

It will be crucial to develop local markets, and for communities to try and be self-sufficient in the basic commodities. As far as possible, communities should not only stress on pure urbanization but also try and develop the agrarian and small-scale industrial potential of lands and facilities surrounding them. Production, production and more production of the basic necessities through a process in which everyone in the community or the local system participate. Production and consumption on site is more efficient in energy usage and infrastructure, and over specialization should be discouraged. There should be government policy and legislation now that requires urbanization to be also concurrently agriculturally productive, and such urban-agrarian land usage to provide sustainable energy and housing generation – such as managed forests within the defined urban area that provide renewable fuel, power and building material.

This does not mean that international commerce or trade and capital formation or exchange has to be abandoned. But what it means is to reproduce national economies in ever smaller scales within larger and overlapping economic systems, so that all financial “eggs” are not put in one “investment” basket. This will provide a basic safety net within the “free market” system so that people have their fundamental requirements for sustenance satisfied, and risks entailed by investments of large capitals cannot then affect or damage lives to the extent they can do now. The multifarious sectors and aspects of these local economies can provide sufficient diversifications to cushion communities from large scale financial blows. This will also mean much more efficient and clean resource usage, and less dependence on distant economies mediated by those who concentrate capital in their own hands through the pure process of  managing exchange and capital circulation. In its turn this will lead to capital formation that cannot leave real production processes and commodities far behind in “value”. Strong local economies will also serve to increase the number of “free” economic agents and factors in national as well as global markets, leading to the results expected of efficient market clearance, and sustainable growth equilibriums.

Try to grow something in your back garden, in empty and unused patches of land, in a corner of your window in an urban high-rise, get together with your community to start a small farm with the help of local administration, form small cooperatives or companies to produce items needed in the community, absorb and use as many of the population in these production processes, teach yourself about economics and the financial system, try to organize a basic local healthcare system, invest in a child or teenager to become a doctor with clear legal commitments to practise at reasonable compensation for a period of time as part of the healthcare system, try to ensure education so that generations of producers can keep abreast of technological change.

At the global level, the tendency will be towards global financial system consolidation and homogenization, with greater regulation at the international level. However, political expediencies and persistent racial, religious, and xenophobic fractures will desperately fight against this consolidation, as just like within national economies these fractures are crucial in extracting profits from the pure circulation of capital for those entities and transnationals who own large amounts of capital.

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Karazai guarantees safe passage and return for Mullah Omar – a game foolishly started by NATO that the Taleban will win

Posted on October 3, 2008. Filed under: Hindu, India, Islam, Islamic propaganda, Muslims, Pakistan, Politics, religion, Taleban, terrorism, USA |

Hamid Karazai has offered safe passage and “safe return” to one of the founders of the Taleban – “the students” – Mullah Omar. This is perhaps based on the assumption that the Taleban leadership is still roaming freely and safely somewhere in the grey zone in North West Pakistan and North Eastern Afghanistan. Hamid Karazai would not have made this offer, unless NATO and primarily the USA approved of it. What are the tactical calculations behind such monumental blunders?

(1) NATO and the USA thinks that they have to somehow lure the Taleban leadership out of the “protection” of the Pakistani ISI establishment, into Afghanistan where they can have a greater freedom in dealing with the Taleban. This calculation is asinine – even if the Taleban agrees to this truce, they will leave their bases in Pakistan intact under the protection of the Pakistani army top brass and the ISI. None of the real military strength of the Taleban will be compromised. The Taleban and the Al Quaeda will hold on to this strategically crucial area between Afghanistan and Pakistan as the new base of expansion for their brand of Islam. One just has to look at Google earth to see how militarily important this particular region is – and together with Syria-Anatolia-Turkey, has been crucial in the overall Islamic expansionist plans since its inception in Arabia in the 7th century.

(2) An even more stupid idea would be thinking of luring Mullah Omar and his cronies in Taleban to come and share some form of political power in Afghanistan, and thus gradually soften them up a bit in standard politics. Mullah Omar’s brand of politics is that laid down in the Hadiths, the Shariah and the Hidaya – where politics is simply following the orders of “higher ups”, doing everything as dictated by the existing Islamic texts which claims to be word of a supra-human authority beyond any questioning or negotiations by mere human beings – and these higher ups typically are the Mullahs and the Imams – most of the time whose qualifications do not rise beyond a learning of the Arabic texts by heart, and the various compilations and addendums accumulated over the centuries facilitating and justifying the most horrible of inhuman measures to be applied on society to ensure control by these demented, perverted and self-serving megalomaniac theologians for the satisfaction of their biological needs. A modern democracy will be beyond their personal control, and will require rights to be given to people not allowed under Islam, and a modern technologically and knowledge-based sophisticated society can throw up severe questions on the fundamental premises of Islam itself. Mullah Omar’s entry into Afghan politics will mean beating up cloth-entombed women for imaginary infractions of Islamic virtue, or the public execution of rape victims for adultery, a rolling back of science education, and the imposition of Islam’s barbarity that is always trying to drag us back to the darkness of  the male founders of Islam and their essential greed for wealth, women, and the sadistic enjoyment of the pain of those under their power.

(3) With the Bush presidency at its fag end, those Islamophile elements within the USA or the European countries behind NATO, who are ever-willing to compromise with Islam are trying to reassert their position of tactical as well as strategic co-existence – the same strategy that has led to the flourishing  of Islamic Jihad over the better part of the twentieth century. Islam’s agents would convince western decision-makers that it is possible to tackle Islam through democracy and that all we need is “love” and “peace” – it is only a few disgruntled Muslims who are to blame, and not Islam as a whole. These disgruntled Muslims can be bought over with “power” and “luxury” just as the Saudi Royal house could be – most of whose young princes while being educated out in the “decadent West” had shown consistent and wide departures from Shariati “Islamic purity”. But the fundamental problem is the complete lack of understanding of Islam itself, and the convenient overlooking of the fact that the “buying” was only successful in a land and system on which Islam had no influence or ideological control, where the state was not a totalitarian Islamic state, and which therefore placed limitations on the satisfaction of the immense biological greed that drives the male-centric ideology of Islam. Where an Islamic state has already successfully established itself, no buying is successful.

Mullah-Omar or his representative’s return will only mean re-emergence of the Talebani-Al-Qaeda power base back in Afghanistan, and it will have then formally expanded from its current power base within the state of Pakistan, into Afghanistan again. Hamid Karazai and his “Mujahideen” were very effective against the Russians, but will be no match against the Taleban without US help – as the Taleban and Al Qaeda follow the Sadistic and cynical [and therefore highly effective against modern “civilized” military forces] military theory proposed in the core texts of the Islam and as reported to have been practised by the prophet of Islam himself. It is always, deception, deception and deception – probably very closely matched by the infamous Dantonist slogan of “de l’audace, encore de l’audace, et toujours de l’audace”.

Pakistan has been the refuge of the worst forms of Islamic fundamentalist theologians right from its inception. On the Indian subcontinent, this Muslim theologian class is mostly descended from imported “foreign-born” adventurers, who had little cultural or educational qualifications beyond that of the few injunctions of the Quran or the Hadiths. The “real” Muslim intellectuals, mostly descended of pre-Muslim Persian and Afghan-Hindu or Buddhist elite, visited or were “forced to visit” (like Al Beruni) but did their best (like Ibn Sina) to stay away from the Islamic invaders and marauders like the Turks, Mongols or earlier Arabsinto Persia, outer India (Afghanistan/Seistan) and the Indian subcontinent itself. It was the nearly criminal British colonial policy that revived this Islamic theologian class through the so-called colonial law reforms, which ignored and overturned the syncretic and modernizing trends that had evolved in interaction over centuries of successful defence by the Hindus of their traditions and more liberal polity, and simply asked the theologians to dust-off their copy of the Sharia or the Hidaya (just as they did damage the Hindu modernization process by naively supporting the clamour by certain Brhamins that their copy of the  Manu-Smriti/Samhita was the sole repository of “Hindu” law – a mistake obviously committed by AlBeruni too who reports textual claims of “caste” but shows no awareness of “sects” which were typically never recognized by Brahminical texts).

With the legitimization of the existence of Pakistan, the British and the Congress under Nehru, who appeared to swallow all pride and shame and had not a single strong word to utter against the Islam inspired Jihadi outrage perpetrated on the common woman, child and man of the Sikhs and the Hindus, in his eagerness to slip into the “Indian vice-regal throne” with British blessing, connived to protect and give shelter to Islamic Jihad. Muslims deciding to remain in India were not “encouraged” to leave India for Pakistan as the Hindus in Pakistan were repeatedly “encouraged” to do, as the very clear calculation of the British and hence of Nehru dependent on their tutelage was that if Pakistan failed to become the centre of Jihad and Islamic proselytization, the remnant Islamic populations within India as nurtured by Nehru could be used to further continuing British designs on the subcontinent given that the middle-east was coming increasingly under US control.  All this also tied in nicely with the then prevalent paranoia and the “neo-crusade” against Communist Russia, as some dimwit with typical European shortsightedness had  decided that Islam would be the best antidote to Marx, and the Islamic worldview should be protected and encouraged and its spread through the Mullahs and Imam’s ensured and encouraged.

This sort of Islamic insurgency, as in most insurgencies, utilizes the ruggedness of the terrain and terror to survive or flourish. If we look at historical commanders (like Alexander) who succeeded in subduing these regions, we can see that they were relentless in liquidating centres of resistance, typically after complete and absolute encirclement, by first cleaning up the plains surrounding the rugged lands and then cornering and trapping the insurgents and liquidating them giving no quarters . This whole area, including that of Pakistan can only be rid of the menace of Islam, by a similar military doctrine, that emphasizes tight encirclement and complete liquidation.

But the west will continue in its muddled understanding of Islam, trying to model it by their own religions and failing to understand its predatory and sadistic essence. The perhaps secret sadistic tendencies in some of the males, and masochistic tendencies in some of the females among the non-Muslims are expressed in their outward defence and sympathy for Islam, and provides support for the shrewd observation in the Quran and directly from Muhammad as reported in the Hadiths, that the “unbelievers” are themselves divided over attitude towards Islam, and that the Muslims should use this tactically to finish off one group after another using this division of opinion.

It is time to identify this fifth column in our societies, and try and expose their ideological dishonesty and opportunism or simple befuddlement. If non-Muslims do not consolidate and come to tactical and strategic understanding for ultimate erasure of Islam as an ideology and re-humanization of ex-Muslims as modern human beings, the fate of civilization is Islamic barbarity, injustice, superstition and darkness over all knowledge and quest.

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Terrorist Blast kills child in India while Markey demands we all shake in fear of Pakistan and stop the N-deal – fools of the world unite to preserve Islam, you have nothing but your shame and the blood and tears of non-Muslims to lose

Posted on September 27, 2008. Filed under: Hindu, India, Islam, Islamic propaganda, Muslims, Nuclear, Pakistan, Politics, religion, terrorism, USA |

Two young men on a bike were riding through a busy market in the Mehrauli area of South Delhi. A black polythene wrapped box dropped off from the bike. A young girl called after the bikers, to tell them that they had dropped a package, and picked it up  and gave a young boy to return it to the bikers. The bikers however sped away. And then the box exploded killing the boy on the spot, injuring three others seriously, and in all injuring 17 people. These were perhaps terrorists on the way to planting explosives to catch maximum population densities over the weekend markets leading up to the festive season in Northern India. These were perhaps terrorists simply carrying explosives in small packets from one storage to another. Several pointers indicate the stamp of Islam in this – this is a Muslim dominated area, with most traders and clients belonging to the Muslim community, with a “prestigious” mosque nearby, and the time of the day was not the point at which Hindus from outside the area would be likely to be in sufficient number, which makes it unlikely that the blast was pre-planned. Secondly, it would be typically Islamic ethics as in historical practice [and not as per lofty claims in the modern sanitized reconstructions of the history and practice of Islam] which considers preservation of the life of the Muslim soldier or raider to be much more important than show the courage or chivalry of saving the innocent child by accepting the package back. Especially as I have pointed out many times in my posts here before, the Quran as well as the Hadiths indicated that the life of children of non-Muslims was not really important for Muhammad – “they[children and women of “pagans”] are from them[“pagans”]” in the context of possibility of danger to the children and women of non-Muslims when Muslims attack at night.

While we have this in the capital of India, we have the eminent wisdom of Eddy Markey whose argument against the Indo-US civil N-deal  in the last desperate attempt by the Islamophile lobby in the US to block the deal in the House and the Congress, is simply that Pakistan “warned of arms race” if the N-deal with India went through. No wonder that Islam gains converts in the USA, if such asinine statesmanship is voted to represent the American people in the legislature.

India is strategically crucial in the defence of non-Muslims against the last scourge of 21st century human civilization – Islam. Christianity has not proved to be a strong antidote to Islam. The reason lies in the very origins and nature of both the aggressive proselytizing branches of the revealed traditions. The Jews had long decided in favour of a restriction of their faith to ethnicity and strictly by biological descent, for various possible reasons, perhaps not excluding the severe political and military repression they apparently went through in the final stages of their theological development [however, by the logic of the Thaparite School of Indian History applied to prove absence of historical Islamic terror in India, we have little record of “trauma” at the hands of the Romans from the side of the Jewish victims, and therefore the “trauma” theory should normally be suspect as per “professional” historian’s standards – copying the logic of Thaparites, we could say that Romans including the “Romanized” Josephus, after all always had boasted and prized military ruthlessness and therefore could have written in all the gory details of the liquidation of the Jews as propaganda for self-glorification]. Hindus have no formal mechanism for conversion, and for a non-hindu to become a “Hindu”, they also have to take the socio-biological route – either getting married to a Hindu or getting “adopted” by a Hindu. Hindus are not congregational, and do not insist on collective religious action under a centralized religious organization. Both Islam as well as the more radical offshoots of Christianity starting from the medieval period have been on the other hand distinctly aggressively proselytizing – this is the characteristic of minority ideologies without strong social roots desperately struggling to increase following and power in competition with established ideologies. Both Islam and Christianity could significantly expand only through military imposition of the faith – as in their original forms they represented a simplification of the world view that was far less complex and sophisticated compared to some of the cultures they were in conflict with. It is usually not remembered that Christianity really expanded in Europe only two significant phases – the first under the aggressive military imposition under Constantine and second under the Frank Charles [Charlemagne]  who reputedly chopped off thousands of Saxon chief’s heads to establish acceptance of Christianity but himself showed just like Constantine many persistent departures from the Ten Commandments.

As I have pointed out earlier, such minority ideologies would be attractive to (1) those who have not been able to keep up with increasing technological and therefore socio-economic superstructural complexities of a given civilization (2) those who are insecure and feel bewildered faced before the increasing number of multiple and myriad choices and decisions (3) low sense of self and self-esteem who need the esteem of a group to compensate (4) to men if these ideologies promise the sexual and social subjugation of women especially if such men feel threatened by the independence and control of women over their own sexuality and are only reassured if the entire activity of women are restricted to reproductive and physically submissive sexual roles only (5) to the economically and politically disadvantaged if such ideologies promise to legitimize the transfer ownership of wealth, power and women from the current elite irrespective of qualifications of the “neo-converts”.  This is indeed the attraction of Islam, and it remains true for those Americans who satisfy the criteria mentioned above.

Europe is actively allowing the main organizational units for aggressive Islamic proselytization, the mosques where theologians inevitably having training and connections to the Sunni Wahabi orthodoxy safely operating out of Saudi Arabia and definitely benefiting from the price of oil, carry out the real agenda of Islam – the brainwashing and preparing of future adult Muslims to undertake violent military Jihad to capture the lands, wealth and women of non-Muslims.

Islam actively and openly promotes the destruction of or taking over of as well as prevention of the construction of new cultural centres of non-Muslims, including shrines, temples, or holy sites, and therefore it has no ethical right to protection of its own cultural centres. Attitude towards any ideology should be based on reciprocal basis – and new constructions of mosques or Islamic cultural or religious  centres should not be allowed unless the Islamic countries allow the construction of non-Muslim centres. Further, since Muslims have and continue to destroy non-Muslim cultural icons or religious places wherever they have military and political authority or so called “land of Islam”, no protection should any longer be  given to Muslim centres in “non-Muslim lands”. Every terrorist activity by Muslims should actually be made to be responded with an actual reduction in number of practising Muslims, not the Islamic method of reducing non-Muslims by chopping off the head of anyone who refuses to follow Islam, but by either disenfranchising, expelling, or exchanging populations, if the Muslims refuse to give up their religion publicly. It is Islam as a practising religion which must go – it will not be the first time a religion has bitten the dust because people leave it in droves.

Both in India and the USA, the non-Muslims should now decide on and identify the forces in their respective countries that are Islamophiles – and are trying to bring in Islam for various personal, political and economic tie-ups with the Islamic establishment as well as a mistaken perspective of the strategic importance of Islamic oil and Islamic markets. Pressure should be mounted for more self-sustainable energy sourcing within their own national boundaries, and develop internal markets rather than depend on the easier route of enjoying excessive profits from trade with the Islamic markets. Economic activity of non-Muslim countries should try to bypass the Islamic countries as much as possible.  The thorny issue of conversion into Christianity in India can be tackled easily, if the Christian and Hindu groups come to an understanding that they will not proselytize on each other’s existing following, but coordiante or concentrate on converting Muslims. Also in India, it is important to delink religion or ethnicity from social opportunities and benefits but which will be hotly resisted by the Congress as its management of political power at the centre is crucially dependent on the maintenance of these social fractures.

The world will never know peace from the threat of Islam, unless the last practising Muslim is no more, for as long as the practise of Islam remains, its Jihadist violent greed for the Sadistic enjoyment of the pain of the non-muslim under its power, its continuing agenda of promoting war on non-Muslims [just type in Google “ghazwa-e-Hind”  -literally translating as the Arabic tribal style raid to loot wealth, and women of another tribe to be launched on/in India] , and its fundamental driving force of greed for the lands, wealth and women of non-Muslims, will plague the human civilization – as it crystallizes, sanitizes and gives suprahuman “divine” justification for all the most biologically powerful and dark motivations  in humans.

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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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Islam’s Targets in Asia – Israel and India : who is supplying the military hardware?

Posted on September 21, 2008. Filed under: Hindu, India, Islam, Muslims, Pakistan, Politics, religion, terrorism |

With the Marriott Hotel in the capital of Pakistan, being the latest of targets of a blast from an estimated 1000 Kg of explosives, the old question becomes obvious again – who is supplying the military hardware and the logistics for such attacks? It is not only about who is supplying, but also the question of who has the capability of supplying such necessary ingredients of terror? Both in Isarel and India, Islam’s terrorists are showing up with the latest military technology and knowledge of explosives and using such hardware which are only typically available only in the armies of modern nation states. Weapons in modern warfare come from sophisticated defence establishments and are a result of long and intensive research, and are necessarily products of highly sophisticated and centralized industrial networks with the end product almost inevitably coming from the top of the industrial pyramid. Thus, increasingly it is becoming impossible for the non-military common population to mount any successful rebellion against a national government – as even veterans or those who have been trained  in the military as reserve cannot do much without access to the hardware, and continued supply from these industries for military consumables and replacements.  Thus it is crucial to note that in Islam’s continued aggression on Israel and India, two things have to coincide to sustain this onslaught – (1) the preservation and stoking the fire of the hardcore Sunni Wahabi or closely allied in agenda (but not necessarily allied in practical terms) Shia sectarian aggressive proselytization and an obsessive intent on capturing the lands and the non-muslim people of Israel and India (2) the continuous provision of finance and military hardware for the various levels of Islamic terror- ranging from  paramilitary/semi-armies like that of the Hezbollah, Pakistani Taleban, or regrouping Al Qaeda in Afghanistan all the way through to the individual suicide bomber in Iraq, or the executors of blasts in Pakistan and India.

In India, the situation is rather more complex than in Israel. It appears to me that now there are indications of a disturbing possible collaboration between Islamic forces and other ideologies. The other ideologies involved in this collaboration may not be fully aware of their own place in the overall Islamic strategy for the Indian populations. The Islamic strategy appears to be heading now towards utilizing the existing divisions between the various ethnicities and non-muslim religions or ideologies. There is a strong possibility that various so-called Maoist outfits, ethnic separatists, as well as some proselytizing religious groups could be playing into the hands of the Islamic Jihadi leadership. The Quran, and the Hadiths repeatedly stress, as well as provide examples of how Islam utilizes the conflicts and misunderstandings between various groups of “unbelievers”, to weaken all unbelievers until they are no longer militarily strong to resist Islam when it suddenly reveals its actual Jihadi militant agenda. A part in this could also be played by the clever use of political anxieties within anti-“Hindu” political parties that a cultural consolidation of the “Hindu” is taking place within India, and showing signs of a political consciousness as well. This could be behind the recent string of attacks on churches in BJP led states or states where BJP has come to a sharing of state power, as, if we apply the principle of who benefits from a “crime”, we can see that everyone gains apart from the BJP – the Congress gains by posing as the protector of minorities and then can curry for votes from these sections, the proselytizing groups gain by posing as the “leader” among all the different sects of this religion and polarize religious sectarian sentiments in favour of their particular sectarian group [especially if their prestige and funding is dependent on the number of “conversions” of the “heathen” they have benn able to make], and “Maoists” gain money or arms in return for supporting actions against the majority groups in favour of a particular religious sect. In all this Islamic Jihadis gain the most, by engaging the majority community in basically what amounts to “death by a thousand cuts”, and could be behind supporting all these groups with money and arms.

For India, two things are working in its favour – its military is still relatively free from the presence of Islamic influence, and that a cultural and political consolidation of the “Hindu” is taking place. The political forces  that have been infiltrated by Islam are an “aging” generation, and an “aging” ideology which tries to relive an earlier era following the various compromises and sheer greed for personal power that accompanied the formal but not actual removal of India from the British empire – and is still following the realpolitik of the Cold War, not realizing that even the West has had to reverse its earlier overwhelming Islamophilia in favour of a more practical policy as consistent with their dependence on “Islamic” oil and markets.

It is important for non-Hindu non-Muslim proselytizing groups to realize, that any attempt to replace the culture of the Hindus from among its populations through the after-effects of “conversions” will only make these converts more vulnerable to the onslaught of Islam – as monotheism of the revealed traditions represents a simplification of the complexity and diversity of the world view of the classical Hindu philosophies, and it becomes infinitely easier to convert from one form of the revealed traditions to another – as is seen by the increasing conversion rates of Christians into Islam in Europe and America. Leaving the Hindus as they are, is the best possible antidote to Islam on the Indian subcontinent at present – even though the “Hindus” of India may appear to be rich picking in terms of showing “scalp counts” at religious conventions to compete for funding. Money can be raised in various other ways, but fall of India to Islam will be accelerated if  Christianity spreads in India, which will ultimately unhinge the entire US strategy in Asia to prevent the formation of a continuous Islamic “Caliphate” running from North and East Africa, Arabia, Iraq, Iran, Afghanistan, Pakistan, India, Myanmar,Thailand, Malaysia, Indonesia, Philippines.

Related post on conversions

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Islamophiles intensify campaign to consolidate Islamic penetration of the Indian state apparatus

Posted on September 19, 2008. Filed under: Army, Hindu, India, Islam, Islamic propaganda, Kashmir, Muslims, Pakistan, Politics, religion |

In the wake of the recent Delhi blasts, and the encounter in high-Muslim density part of Delhi, close to a well-known mosque, an “Islamic” university, and the office or headquarters of most of the known Islamic organizations, Indian media shows indications of the revival of a persistent campaign to increase the recruitment of Muslims into all the branches of Indian security forces – the formal logic being given is a recommendation of a report prepared by a committee formed  and commissioned by the UPA government to look into the “status of minorities”. On the face of it the recommendation appears sound and logical – make the representation of the Muslims in the security forces proportionate to their representation in the population. With any other religion, this need not have been much of a problem – but with Islam in perspective this is indeed a huge problem. Historically the experience of Muslims as defenders of Indian territories against foreign armies or forces dominated by Muslims or inspired by Islamic Jihad – has been appalling. The Thaparite school of Indian history picks up on a couple of textual claims of apparent participation of “Arabs” in the defence of Indian territory against “Turuskas” in an attempt to extend this to the claim of a society wide phenomenon.

Historically we find records of significant populations of settled Islamic traders, deep inside “Hindu” territories especially near important commercial, political, and cultural centres [Buddhist university townships] which are later on targets of surprise military attacks by Muslims with surgical precision. Ibn Asir mentions explicitly in his Kamil-ut-Tawarikh, that there were “Mussalmans in the country of Banaras” from the days of Sabuktigin.[Elliot and Dowson]. Muhammad Aufi also speaks of Bahram Gur of Iran coming to Hindustan under the guise of a Muslim merchant [although a historically unlikely event, as this particular name is given to Bahram V, a pre-Muslim Persian ruler]. When Bakhtyiar appeared in Nudiya people thought that he was a Muslim trader come to sell horses – implying that visits to this old Hindu city on the banks of the Ganges in modern West Bengal, by Muslim traders was quite common and that Muslim military leaders were in the habit of using this acceptance to disguise themselves for spying or raiding or surprise attacks. Taranath mentions settlement of “Turuskas” (at this period a generic name for Muslims) in the AntarVedi or Ganges-Yamuna Doab. He also significantly mentions that during the time of Lavasena and his successors and prior to the invasions and destruction of the Buddhist university townships of Odantapuri and Vikramasila the number of “Turuskas” had significantly increased. Muhammad Habib in his introduction to Elliott and Dowson suggests that the far-flung campaigns of Mahmud Gaznavi would have been impossible without an accurate knowledge of trade routes and local resources of India, which he probably obtained from Muslim merchants. Many Arab narratives [including that of Al Beruni, who had been allowed to learn Sanskrit and copy and translate Hindu texts] contain accurate accounts of land-routes in India with minute details of the distances between cities and their products and other strategic details whose context shows that these were supplied mostly by Muslim merchants who had visited these places in person and recorded these details back at home accurately for future use by their fellows.

Amir Khusrau writes that under Jalauddin Khalji (1290-96), after a battle, “whatever live Hindu fell into the hands of the victorious king was pounded to bits under the feet of the elephants. The Musalman captives had their lives spared”.[Miftah-ul-Futuh (Aligarh text, 1954), p. 22 -za hindu harche amad zinda dar dast/bazere pae pilan khurd ba shikast/musalmanan-i-bandi gushta ra baz/ bajan bakhshi chu isa gasht damsaz]. Malik Kafur, the notorious general of Alauddin Khalji (1296-1316), and a Hindu-woman-lifter extraordinaire, while on his expeditions in South India, spared the lives of Muslims fighting on the side of the Hindu Rai as they deserted to his army [Lal, Khaljis, p. 250].

North Indian Muslim armies, under Muslim rulers, have faced foreign invasions by other Muslim armies, and have been only successful once – that under Alauddin Khalji against one Mongol attack. The Delhi Sultanate lost miserably under Ibrahim Lodi to Babur, who was invited and supported by an influential Multani Muslim administrator. The Mughals lost abjectly to the Persian looter Nadir Shah and Ahmad Shah Abdali, or became pensioners of the British before being humiliatingly hanged or exiled by the British. After the initial reports of collaboration by a few North Indian Hindu rulers with Mahmud, or Muhammad Ghori, we do not hear of any further collaboration by the Hindus with invading forces. On the other hand, even when they had not been in control of the state and its resources for centuries, and ruthlessly exploited and decimated by Islamic Jihadi onslaught, they have tried to muster forces to resist foreign invasions when the relevant Muslim ruler of northern India gave up easily – Babur met his serious opposition in the Rajputs led by Sanga, Akbar met his first serious opposition in Himu, it was the Marathas that undertook to fight the Persian adventurers, while the Nizam of Hyderabad – the ancestor of the dynasty that later patronized the Rajakars in Hyderabad – the Islamic fundamentalist group that carried on looting, abduction of Hindu women and murders for a sufficiently long period to provide the Indian army the necessary excuse to annex this princely state, collaborated right from the beginning with the British.

Muslim dominated armies in India have a fundamental weakness, their ideology teaches them that they should prefer Muslims over “infidels”, in friendship, in social interactions, in loyalty and war – and that their ideological centre lies outside of India – in Arabia. Any religious ideology that has its centre outside the borders of India, and that believes in aggressive proselytizing – ultimately is a cover for imperialist ambitions of foreign nations. I have already predicted in my previous articles on the blasts, that the Islamic Jihadi Wahabi imperialists are getting panicked that if they do not accelerate the process of Islamization in India, it can get out of their hands, and that non-Muslim consolidation would outpace their efforts so that they can never hope to bring India under Islamic rule.  Islamic forces have now sufficient backing and contacts within the general administration and political party structures that ensures protection of their religious agenda for India. They have been able to protect their Islamic agenda dissemination, and indoctrination through the Islamic educational systems and organizations, which in several areas have seen continuous growth in resources from foreign inputs, as well as indirect contribution from the Indian government such as persistent refusal to bring Muslim institutions under the tax net [unlike Hindu institutions] as well as public audit. Muslims insist on and protect their right for a separate civil law – something they usually deny in the core Islamic countries to Hindus, and in states like Kashmir they have even been able to get away with imposition of the Shariah law through the backdoor of the special-“status” state legislature. The Indian governments consistently protects Islam by choosing to or threatening to dismiss state governments that fail to protect “minority” rights even for a month, under Article 355 of the Indian Constitution, but has never used this to protect the rights of Hindus or Buddhists in Kashmir, when they were subjected to ethnic cleansing for years, when their women were abducted or raped, when their properties, their religious shrines, were destroyed and when they were being murdered – never, ever, in no instance did the Central government under various Congress regimes come out with even a strong statement. The remaining obstacle in Wahabi Islamic Jihadis eventual takeover of the nation is the fact that the security forces have remained strongly non-Muslim,  and therefore as correctly “lamented” non-“secular” in  composition – in India this means non-Muslim, as “secularism” practically translates into “Islamo-philia” in the Indian context. The few examples of Muslim majority units that remained loyal against the Pakistani forces in action during the 1965 war comes from a period before the rising strength and penetration of the Wahabi Islamic aggressive proselytization, and should not be used as self-lulling agent towards destruction of the non-Muslims.

If this campaign to increase Islamic proportion in the Indian armed forces succeeds, it will lead to a serious weakness in the ultimate defence of India as a functioning non-Islamic state – because the insidious propaganda that hides the violent agenda of Islam’s core principles for the non-Muslim population at large, while at the same time training and indoctrinating Muslim youth in its various madrassahs and cultural organizations to wait and prepare for the eventual military conquest of non-Muslims to appropriate their land, wealth and women, is accelerating, and sooner or later, such elements in the Army will collaborate with or defect to Pakistani or other Islamic invasions at opportune moments.

It is possible, that internal security systems, such as the police as well as various state security organizations have been very well aware of Islamic Jihadi activities and preparatory movements towards Islamic takeover of the country, but have been held back from taking action, by the Islamo-phile governments that have been at the centre of the Indian state. As previously proposed by me, the Islamic terrorists will act from bases in areas that have sufficiently high concentration of Muslims to provide social cover, but will carry out their terror in mixed areas within their geographical reach where non-Muslims are a majority, so that in any blast or public outrage, more non-Muslims are victims together with a few Muslims which can of course be accepted as necessary “costs of war”. The fact that the Indian Home minister, or his corresponding counterparts for the state of Delhi, had little or no foreknowledge or concurrent knowledge of the “Delhi” encounter, together with angry protests from the Muslim leadership in the area as well as leadership of so-called national level Muslim organizations that the police should have “consulted” local Muslim leadership before launching an “encounter”, implies that the police mounted this operation on extremely short notice and either did not have time or did not consider it safe to inform the “politicians”.  It could be an indication that certain sections of the command of the security forces have already decided that that they can only tackle this “Islamic terror” by avoiding the politicians as far as possible, as the main motivations of the politicians are to protect “Islamic votes”. An insistence by the Islamo-philes to increase Muslim presence in the armed forces which have had to face the brunt of Jihad in Kashmir and elsewhere, will only lead to an increased politicization of the armed forces against such moves.

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Religious conversions in India : a strategy for the future

Posted on September 15, 2008. Filed under: Bangladesh, Christians, Hindu, India, Islam, Islamic propaganda, Muslims, Pakistan, Politics, religion |

Religious conversion in India is a hotly debated and highly controversial topic. The fact is that the modern Constitution of India does not prevent a “genuine change of heart” but it is illegal to “entice” or “force” conversions. This was expected of course, since the early politicians under Nehru who dominated the legislative process would be very much aware of the success of both these strategies under Islam and Christianity. The Muslim invaders from Qasim, Mahmud, Ghori, the Delhi Sultans, or the Mughals have consistently used forced conversions, and enticements – either direct aggression with the only choice being given as either death or conversion, or penalizing taxation.

Another highly enjoyable conversion activity of the Muslims was of course abduction, rape, and enslavement of non-Muslim women, and raising the children from such unions as Muslims. So the Islamo-philes under Nehru decided to block these Islamic technique of conversions specifically fearing that the remnant majority Hindus in India could decide to copy the Muslims now that they are no longer under the military threat of the Muslims. Nehru was genuinely saddened at the loss of Muslim populations who migrated to Pakistan, and we can understand his sense of loss of people from a culture he identified with. It is a deep irony of Nehruvian politics however, that it was mostly his rivals whom he eliminated with the help of Gandhiji  and indirect help of the British, like Bose or Sardar,  [Bose was consistently kept under house arrest, or exiled from India, so that he could not carry on political activities or maintain connections with his organizations, and as usual with all all nationalists anywhere whom the British hated, from Napoleon to Shyamaprasad Mukherjee, Bose consistently fell “ill” in British captivity – while Nehru was never exiled, was given the right to freely carry on his political work while free] who had genuine influence and acceptance with the “Muslims” – Bose was helped by loyal Afghan “Muslims” in his “escape”, and Khan Abdul Ghaffar Khan – “frontier Gandhi” declared the Congress leadership under Nehru to be one which “stabbed” his people “in the back” over the Partition. Nehru knew that he was deeply resented in many parts of India outside the Uttar Pradesh, particularly by Sikhs in Punjab and Bengali Hindus in West Bengal, and Nehru needed Muslims as a counterbalancing force to prevent the non-Muslim consolidation to maintain his tenuous control over the fractures which he could use in Indian society.

There are speculations about possible personal reasons behind Nehru’s Islamo-philia, but I am against discussing them without concrete proof. Overall, however, we can see the basic motivations behind banning “illegal” methods of conversion by “force, enticements” – as without military support, Muslims would not be able to carry out these methods of conversion, whereas sheer number and resources of the Hindus could make these methods even non-militarily feasible given that there could not be official justification for use of “Indian” security establishment to continue protection of Islamic proselytization. So the most important task in front of the Nehruvian regime was to protect the gains of Islam in India already achieved under the methods now banned and made unavailable to others.

But as I have written and given detailed historical, and practical justifications in these posts before, Islam must go from India as a “practising religion”, and I want the Muslims to come out of “Islam” but continue to be Indians – what should be the policy and strategy of the Indian nation about conversions in general?

The two most common issues that give rise to controversy about conversions are (1) inter-faith marriages/”abductions for sex” (2) enticements. It is a consistent feature of Islam that everywhere it insists on the conversion of a non-Muslim groom before he can marry a girl born a Muslim – and they are prepared to go to any length or violence to ensure this, depending on the level of support they can obtain from state authorities they live under – so that the entire state apparatus of Islamic states jump on to enforce this like in Pakistan, Bangladesh, Malaysia, Indonesia or Arab states, and the maximum possible help is given by the administrative and legislative institutions of countries that have usually Islamo-phile regimes like in India. On the other hand a Hindu or non-Muslim woman can be easily married [or abducted and forced in Islam dominated countries like Pakistan] by a Muslim, as once married or taken to Islamic countries such a “wife” will be treated as a Muslim, and children will be automatically deemed to be Muslim.  The fact is that this is supported by the Quran, the Hadiths, the Sunnah of the Prophet of Islam, and the Shariah and the Hidaya – however much the modern Muslim theologians try to sanitize and whitewash these injunctions in the core texts of Islam away from their misrepresentation of Islam before non-Muslims – and which they are very much aware of and openly teach/preach for and within “safe” and secure Islamic audiences. There is a similar insistence on conversion into Christianity before marriage from certain denominations within Christianity, although not carried out with such violence as in the case of Islam. The Sikhs, Buddhists, also have similar insistence but over many decades now, there are  fewer and fewer incidences of violence from these faiths.

In India, only objections by the relatives of a Hindu or Hindu religious groups against the marriage with a non-Muslim are supposed to be seen as “proof of fanaticism” and the “evil right-wing Hindu fascist” who “trample on the pure love between a Hindu and a Muslim” – for all other religions it is an “internal matter” of the religion concerned and Hindus are expected or demanded to shut up as Hindus should respect the “religious sentiments of Muslims” etc.  In India it seems to be tacitly accepted that all other religious groups except the Hindus have the right to convert “freely” and their “forcing” should be seen as “genuine change of heart” and “friendly ardent persuasion” rather than forcing – as accusations of “forcing/enticing” are only genuine if it comes against the “Hindus”.

How do Indians tackle the task of removing extremely dangerous, deceptive, violently intolerant, and aggressively expansive movements like Islam from their immediate surroundings?

(1) Bring in a complete civil law that is not binding initially on all citizens, but which can be adopted formally by an oath and declaration voluntarily by any adult Indian citizen. This should include a complete marital, family, and inheritance law guided by modern humanitarian principles. At the moment Indians do not have any choice in their religious denomination and they are considered to belong to the religion they are born into or “adopted”. This can be a good way out for those who want to come out of Islam but do not want to face “charges” of apostasy and hence the Hadithic/Sharia injunctions not to really wait for the day of “resurrection”   but to carry out immediate retribution for converting out of Islam.

(2) give a very clear warning against Muslim countries that are carrying out forced conversions of Hindus, that Islam stands to lose a much larger chunk if Indians decide to get serious about “persuading” Indian Muslims to convert out of Islam.

(3) ensure that surviving Hindus, Buddhists and Sikhs in Pakistan, or non-Muslims of Indic origin faiths, in Malaysia or Indonesia are protected, either by exchange of populations or establishing direct diplomatic centres.

(4) enforcing all religious institutions to register, and have a separate unit set up, possibly under the Ministry of Culture, that will formally not only audit but have representatives on the board of trustees or management. All religious institutions will have to make transactions through bank accounts, and will not be allowed to receive foreign funding, and accounts will be regularly audited. All citizens will have to be registered in one of the religions recognized or declare themselves to be under the civil law who will not be then considered legally as belonging to any religion. Also legal steps can be taken if someone who has declared in favour of the civil law, continues to participate in activities under a specific religious institution.

(5) religions which prescribe a fixed rate of contribution from their followers, will be guaranteed the required proportion deducted in addition to regular income tax from the source of income of the religion’s followers. This money will then be forwarded to one or more religious institutions of choice as indicated by the donee. Islam prescribes Jakaat and fitra, which should then be deducted from the income of Muslims at source and handed over to Islamic institutions. All religious institutions will have to function within this source of revenue, as transparently audited and supervised by the Government, and no external source of funding will be allowed. Any breaking of this stipulation will lead to criminal proceedings against the religious institution. Those who adopt civil law will not have to pay this “religious contribution”.

(6) educational activity carried out by religious organizations will have to conform to a National Education policy, and have to cover the basic elements including all modern science subjects required in a national syllabus. Material declared objectionable and not in consistency with the Constitution, or the legal system will have to be removed, and if retained will lead to closing down of the educational setup.

(7) Conversions have to be applied for to the government, together with documentary evidence of sanction by a recognized religious body, and subject to a waiting period, during which people or bodies that have objections can raise it with the appellate body. The convertee can be subjected to repeated interviews by independent experts, and have also to agree to audit of personal accounts, sources of income expenditure and wealth, for an unspecified period of time before and after the recognition of conversion.  This process will not have to be gone through in case of adopting the civil law.

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Delhi blasts and Jihadi takeover of government building in NW Pakistan – Islamic war is coming close to India

Posted on September 14, 2008. Filed under: China, India, Islam, Islamic propaganda, Kashmir, Muslims, Pakistan, Politics, religion, terrorism, USA | Tags: |

After the latest in the string of blasts in India by Islamic militants at New Delhi, India’s capital, and with the consistent failure of the current ruling Indian government and its administrative setup to crack these cases and prevent Islamic Jihadi activities, Indians should start seriously thinking of what really lies ahead of them. Non-Muslims of India have already seen the strategy of Islam at work for a long long time. Communities remember by oral tradition what the Muslims have been doing for the last 1000 years – looting, raping and abducting women, converting under pain of death or crushing taxes, and massacres under any flimsy excuse. Non-Muslims survived by sheer number, determination and by militarily fighting back. In spite of the fact that some of Hindu elite were bending over backwards in the boot-licking of Islamic rulers to maintain their lands or their wealth, and collaborated in the inhuman torture of their “lower classes”, Hindus have survived – in this they were helped by the vastness of their country and the remoteness of many parts where they escaped into deep forests from the clutches of Muslim armies and in many instances carried on a guerrilla struggle that later on gained momentum into recapture of lands from Islam under the Mahrattas, the Sikhs, and some of the Rajputs.

The scale of blasts in India should make Indians realize that at least three crucial factors are needed for such terror activities to be carried on without any disruption – (1) the military training and material support of the army of  some militarily “modern” nation (2) deep community support to provide both material and intelligence cover (3) good connections within the administration and political setup that leaks crucial information and provides protection from any negative reaction.

The impression that is consistently gaining ground is that the UPA government is Islamo-phile, either because of historical reasons as a legacy of Nehru’s sole dominance of the Congress organization with the help of the British and Gandhiji – who combined their mettle in removing or neutralizing all potential rivals of Nehru within the organization, or because of growth of deep penetration of Islamic elements within the networks of the Congress and related parties, or a combination of both. Bengal terrorists during the British Raj did not succeed because the Bengali community as a whole did not support the “armed insurrectionists”, and this lack of support is indicated by the consistent emergence of detailed information from even the most insignificant of meetings by the revolutionaries – it was the Bengali community itself that was helping the British with intelligence.  The Punjab separatist insurrection in the 80’s did not ultimately succeed because the Sikh community decided to go against it. The Muslim community has so far not shown any indication of a similar sentiment against their Jihadi brethren. This is typical everywhere in Islam, because the core texts of Islam always teach about the necessity and “validity” of violent militant Jihad against non-Muslims – a fact now carefully suppressed both by Islamo-phile non-Muslims as well as Muslim theologians themselves in their public face towards non-Muslims – but intensively and authentically carried on within their own Islamic circles.

Now we come to the first factor mentioned above – that of the basic infrastructural support that can only be provided by the technological knowledge and sophistication of a modern army, [not necessarily that of a “modern” nation]. The most direct source of this for Indian Jihadis is that of Pakistan, and indirectly from groups operating in Pak-occupied Kashmir, Bangladesh, as well as eventual links back to the middle-East and Afghanistan, as well as possible indirect material help from China, Iran and funding from sources tolerated tacitly by Saudi Arabia. The ultimate source of all this is money from oil and natural gas, and the investment of the resulting capital in various non-Muslim economies.

Pakistan’s sole national project and now the only driving reason for its existence appears to be the capture of entire Kashmir, and subsequently as much of India as possible under the banner of Islam – as acknowledged by the dominance of public statements and debates by Pakistan’s politicians both inside and outside its legislature – whereas we would have expected more time devoted to making statements about combating terror within its borders. This campaign also helps Pakistan to gain support from the orthodox Islamic regimes sitting on oil wealth, and countries like China which have their own imperial axes to grind on India. As I have written before, Kiani would have sacrificed Musharraf, his mentor, only if the “elected” democratic government promised continued and perhaps even increased support for Kiani’s original organization, the ISI’s promotion of Jihadi Islamic violence across the border with India. The Pakistani government has recently concluded an understanding with the Taleban, and it is incapable or unwilling to fight back and annihilate the Islamic Jihadis based around the gateway to the Indian subcontinent – the Afghan-Pak border area known commonly as the NWFP or NW Pakistan. By all accounts, the Jihadis are gaining ground and they have already occupied a government building for some time before retreating. The official Pakistan government’s writ does not run in this grey-zone, and thsi perhaps necessitated a missile attack by the US led coalition leading to loud protests by the Pakistani army – either from loss of pride, or from the actual loss of “allies” with whom the Pakistani Aarmy has already come to an understanding to turn over Pakistan firmly into Jihadi hands.

India’s recent tie-ups with the USA has led to a panic in the Wahabi Islamic Jihadi expansionist agenda for the subcontinent – and they are striking back with the only weapon taught in the Quran and the Hadiths – Islamic Jihadi violence, surprise attacks and assassination on the innocent populations including women and children of non-Muslims whose lands, wealth and women are desired by the Muslims.  The islamic forces think that time is running out, and their Islamo-phile allies within India are perhaps no longer reliable enough to slow down the growth of Indian non-muslim’s power and further lapse of time will simply make it impossible for them to conquer India in the name of Islam. They are banking on the support from Muslim populations within India, who have always served as the fifth-column of invading Muslim armies in the historical past of India [ read my series on How Islam came to India]. The Pakistani army, whose lower ranks are being recruited from the society at large which has been increasingly radicalized with the worst form of Islamic Jihadism sponsored by oil-money through the madrassahs, and therefore increasingly sympathetic to the Jihadi cause, will collaborate and “appear to collapse” before the Talebani-Al Qaeda onslaught from the Afghan border. Pakistan stands to be dismembered not by the USA or India, but by the Army from within itself allied with the Taleban and Al-Qaeda. The entire northern Pakistan will fall, including NWFP and the Punjab. The war with India will take off from this point.

The non-Muslim Indian should immediately realize the weakness and essential betrayal of the Islamo-phile parties [who repeat the role of the Brahmin minister to Prithviraj Chahman, the minister who advised Prithviraj not to collaborate with the Chalukyas of Gujarat in annihilating the forces of Muhammad Ghori the very first time]. In the international arena, a military alliance should be formed by India with the USA and Russia. China should be kept out of this, as China will only betray, and leak information to the Pakistani forces. India should not buy into the pretensions of the current Pakistani government to offer “good news” on Kashmir – this is simply a tactic to buy time and deceive – in classic Islamic style of “deception is war, and war is deception”.  War is coming into India, whether India behaves like the proverbial turkey burying its head into the sand or not.

Delhi explodes

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Delhi explodes – price of India’s ruling elite’s love affair with Islam paid by the common Indian

Posted on September 13, 2008. Filed under: Bangladesh, Bengal, Christians, Hindu, India, Islam, Islamic propaganda, Muslims, Pakistan, Politics, religion, terrorism |

“Indian Mujahideen” claims responsibility  in an email for blasts that have left at least 30 dead and 100’s injured in the capital of India, New Delhi.

Many times have I written on the tolerance of Islam in India by a section of Islamo-phile non-Muslim elite and how none of the accumulated grievances in non-Muslims due to the historical rape, torture, massacre and exploitation by the Muslim elite have been ever acknowledged. I had already warned explicitly that even after the “capture” of a few suspects connected to the Gujarat blasts, and claims of catching key terrorists, these were most likely peripheral units, and the main network is under deep cover all over the western Indian hinterland. These terrorists can only function with a certain minimal support from local Muslim communities. [extract from original post dated 17th August]

While this pussyfooting is going on in Kashmir, the Gujarat police has claimed to nab the main culprits behind the Gujarat blasts, and identified them as a breakaway hardline faction of SIMI, calling itself the Indian Mujahideen. However sometime ago, in the aftermath of the blasts media leaks from officials appeared to project the theory that Indian Mujahideen did not really exist but was a “shadow name” of a Pakistan based outfit that specifically wanted to pretend to be “Indian”. Both cannot be true at the same time, and it is quite possible that neither of the two theories are entirely correct. It seems unlikely that the main culprits behind the Gujarat blasts have been nabbed. These are people still under deep cover all over the western coastal areas of India, with strong underground networks between Communist extremists, and ethnic separatists throughout India as well as groups based across the border not necessarily with Pakistan. The people nabbed are most likely to be the peripheral weak links. The ideological shortsightedness of these groups may make them itch in “righteous anger” to prove that the Indian authorities have barely even scratched their bottoms, and more public outrages or “show of strength” can probably be expected.”

I had also given a list of provinces in India whose Muslim population proportion was within a certain critical range – not too small so that sufficient social depth of cover is not available, not too high as then blasts jeopardize the existence of the Muslim population itself providing excuses for security forces to move in. Here is an extract from the original post dated 26th July. ” Now blasts have taken place in Ahmedabad, Gujarat, a day after blasts in Bangalore, Karnataka. It is interesting also that recently the three states which suffered from blasts are Rajputana, Karnataka, and Gujarat, all states which have recently come under BJP led state governments. It is quite clear now that these are Islamic extremists who are behind these blasts. These are states which have a small but significant Muslim population. We can look at the states with medium to low concentrations of Muslim populations (Census of India 2001):

(State – total population – percentage of Muslim populations)
Kerala 7,863,842 24.6969
Uttar Pradesh 30,740,158 18.4961
Bihar 13,722,048 16.5329
Jharkhand 3,731,308 13.8474
Karnataka 6,463,127 12.2291
Uttaranchal 1,012,141 11.9225
Delhi 1,623,520 11.7217
Maharashtra 10,270,485 10.6014
Andhra Pradesh 6,986,856 9.1679
Gujarat 4,592,854 9.0641
Manipur 190,939 8.8121
Rajasthan 4,788,227 8.4737

So the pattern indicates, the following factors, between 7-8% on the lower limit and 25% as upper limit on Muslim populations, with a BJP led government or where BJP may come to power in the near future through the electoral process, centres of commercial and industrial activity with current or future potential for FDI’s, are possibly ripe for continued “blast” violence. A much higher percentage of Muslim population’s religious leadership obviously feels secure enough that nothing against their religious agenda will be undertaken by the respective state governments. A much lower percentage simply does not have the community resources to provide cover for extremists.”

I had also warned that Musharraf’s departure will signal increased power of Kiani to carry on his activities from the time he was chief of the Pakistan ISI, and increase it with indirect material and resource help from the “democratic” political government. [original post dated 18th August] Added to this of course now the failure of Pakistan, China, and other nations who prize the Islamo-Chinese axis, to stop the NSG  waiver for India. These have made the Islamic Wahabi Jihadist leadership and networks  extremely anxious – and from now on India should expect increasing attacks from Muslim networks in the subcontinent. Indian governments have always been soft on Islam, especially the fundamental sources of Islamic expansion and growth in India – the countless Muslim religious trusts and Madrassahs which claim and are allowed the right to function completely unsupervised. Unlike any other educational institutions run by other religious groups, Islamic madrassahs function in a closed manner with complete immersion in Islamic propaganda and religious texts. In my blog posts I have tried tos how what is the real message and agenda of Islamic religious texts – loot, murder, terrorise, rape and enslave under deceptive war on non-Muslims with coveted resources – land, wealth, women and live off this resource like a band of marauding robbers.

Indian government does not have any financial supervision on the activities, funding and expenditure of these Muslim institutions – in fact whereas Hindu institutions are taxed normally, no Muslim institution is taxed or audited under government supervision. Additionally these institutions are funded or subsidized partly, using public money. The Indian government has proved its complete failure intelligence wise to deal with the Islamic terror threat. The Delhi police and the Home Minister, who just days ago had turned down a request from the Gujarat government to introduce tougher anti-terror laws – repeats the lines learnt by heart now – stay calm, don’t panic, don’t heed rumours, don’t add to social discord, we will nab the culprits and give them tough punishments – his main concern as always is the protection of “Islam” – see to it that no retribution takes place on the Muslim networks by popular anger. As always, he is never able to catch “the culprits”, his main concern being protecting Muslims. It is obvious why the Indian intelligence fails completely to break Islamic terror networks and only wisecracks after the blasts have already taken place: because these Islamic networks have developed political connections within the ruling elite and serve as conduit of critical information from the ruling side to the Muslim leadership and disinformation from the Muslim side to the government. Ruling elite’s conscious or subconscious involvement in the protection of Islam game is now so deep that almost nothing can be done without a complete rehaul of the political and administrative structure of India.

This terror will only stop if it can be shown to the Islamic networks that each such attack will actually decrease the “number of practising Muslims” – a call should immediately be given to the Muslim community and leadership in India, that they should offer to publicly declare and promise that each such attack by Islamic Mujahideen or other terror outfits will be met by pubic renouncement of Islam and coming out of the religion of Islam by a number equal to the number of non-Muslims dead or injured – only in this way can non-Muslims believe in the sincerity of Muslim’s claim of peaceful intent. Similarly, It is the Muslim communities themselves who must give up these terrorists, otherwise the entire Muslim community will be deemed to be in support of these terror tactics.

The soft border in West Bengal with Bangladesh, which allows coninuous unhindered infiltration by Islamic terrorists from Bangladesh with ultimate routes to the middle East whose petro-dollar now is pouring into Bangladesh at an accelerating rate to build mosques and madrassahs – all centres of Islamic propaganda and institutionally protected centres to store, train and serve as bases of Islamic terror when the opportunity arises – as in the Lal Mosque of Pakistan and many others [ Ibn Ishaq, and Tabari write how many of the initial jihadi calls for raids and assassinations of non-Muslims around Medina were given from within the mosque] and is a long tradition of Islam right from the days of its foundation – can only be checked by a state government that is not ideologically dependent or soft towards Islam. Both the Left as well as its current nemesis the Trinamool Congress have proved their complete failure in statesmanhip over the Tata nano plant. It is the need of the country as well as the common people of West Bengal that there is a regime change there that can fight the Islamic infiltration as well as industrialize – it perhaps should start looking for a Modi.

Ultimately in the long run, as long as Islam is practised in India and the Indian subcontinent, the terror threat will never go. The Islamic and Islamo-phile false propaganda that Islam is peaceful and has no evil intentions on the land, property, and women of non-Muslims and complete destruction of all non-Muslim cultures, have hidden for a long time the real reasons behind the rise of Islamic terror. Complete eradication of Islam as practised religion in the subcontinent must take place, and non-Muslims, mainly the Hindus, the Christians and the Judaic communities should come to an understanding between themselves to fight unitedly the common threat of Islam – its not very difficult to do, if the Quranic observation that “un-believers” are always torn by dissension and that they cannot take united action against Muslims, is remembered.

Jihad and coming of Islamic war to India

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Mumbai Masala from “God Remembers” : a source of Islamic propaganda protected by India -3

Posted on September 13, 2008. Filed under: Hindu, India, Islam, Islamic propaganda, Muslims, Politics, religion, terrorism |

LIE 4: ISLAM DOES NOT ALLOW KILLING OF WOMEN, CHILDREN AND THE ELDERLY, OR CUTTING DOWN OF TREES, NOT EVEN IN WAR-ISLAM RATHER PROTECTS THE CHILDREN AND WOMEN OF THE DEFEATED

Killing women : The Murder of Asma bt. Marwan at Medina by Umayr b. Adiy al-Khatmi -March, 624CE

Immediately after his return from the victory at Badr, Muhammad felt strong enough to put a halt to his critics who were displeased at his arrival at Medina. During those days, poets served as mouthpiece of political and social satire.  One such poetess was Asma bint Marwan. She belonged to the B. Aws and did not hide her dislike for Islam. She was married to – Yazid b. Zayd, a man of Banu Khatma and had five sons and a suckling infant. After the Badr war, she composed some satirical poems. The verses spread from mouth to mouth and finally reached the ears of the Muslims and they were greatly offended. Muhammad could not at all endure satire or vituperation. Therefore, an incensed Muhammad decided that it was time to get rid of her.

In his mosque, at night, Muhammad sought a volunteer to assassinate Asma bt. Marwan. A blind man, Umayr b. Adiy al-Khatmi, belonging to the same tribe as Asma’s husband (i.e., Banu Khatma) stood up to complete the job. In the dead of night he crept into her apartment. Her little children then surrounded Asma while she slept. Hugging her bosom was her infant, suckling her breast. The blind man, feeling stealthily with his hand, removed the infant from her breast and plunged his sword in her belly with such a force that it passed through her back. This severe blow killed Asma on the spot. It was just five days before the end of the month of the sacred month of fasting, Ramadan when Muslims are not supposed to shed blood.[Ibn Ishaq]

After murdering Asma, next morning, the killer Umayr went to pray in the mosque while Muhammad was there. Muhammad was quite anxious to learn if the mission of Umayr was a success or not. He said to Umayr, the killer “Have you slain the daughter of Marwan?’ Commenting on this Ibn S’ad writes, “This was the word that was first heard from the Apostle of Allah, may Allah bless him.” When Umayr replied that the job had been carried out with success, Muhammad said, “You have helped God and His apostle, O ‘Umayr!’ When Umayr asked if he would have to bear any evil consequences, the apostle said, “Two goats won’t butt their heads about her.” Muhammad then praised Umayr in front of all gathered for prayer for his act of murder, and Umayr went back to his people. (Note: Some biographers suggest that Omayr was Asma’s former husband). Five days later, the Muslims celebrated the first Eid (the end of fasting)! [Ibn Ishaq]

When Omayr, the killer returned to Upper Medina, he passed the sons of Asma who were burying theirs slain mother. They accused Umayr of murder of their mother. Without hesitation, Umayr admitted the accusation boastfully and threatened to kill the whole family if they dared to repeat the lampoons that their mother had composed deriding the Prophet of mercy. This threat of terror worked wonderfully. The entire tribe of Asma’s husband (i.e., Banu Khatma) who secretly hated Islam, now openly professed their adherence, just to save their lives. Ibn Ishak writes, “That was the first day that Islam became powerful among B. Khatma. The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam”. [Ibn Ishaq]

Singing women killed:

Sunaan Abu Dawud: Book 14, Number 2678:       Narrated Sa’id ibn Yarbu’ al-Makhzumi: The Prophet (peace_be_upon_him) said: on the day of the conquest of Mecca: There are four persons whom I shall not give protection in the sacred and non-sacred territory. He then named them. There were two singing girls of al-Maqis; one of them was killed and the other escaped and embraced Islam.

Later, Umar killed Sarah by causing his horse to trample her at al-Abtah. On the day of occupation of Mecca, Muhammad commanded that six men and four women be killed. The women were: 1. Hind bt. Utbah b. Rabiah, 2. Sarah, the freed slave girl of Amr b. Hashim b. Abd al-Muttalib; she was killed (waqidi) on the day of invasion. 3. Quraybah; killed on the day of invasion, 4. Fartana escaped death and lived until the Caliphate of Uthman.

The killings of polytheist women and children and old men are definitely sanctioned by Muhammad.
Sahih Muslim: Book 019, Number 4321: It is reported on the authority of Sa’b b. Jaththama that the Prophet of Allah (may peace be upon him), when asked about the women and children of the polytheists being killed during the night raid, said: They are from them.

Old Women killed : Raid against Umm Qirfa of B. Fazarah by Zayd b. Haritha/Abu Bakr-January, 628CE

After Zayd b. Haritha’s first raid at Wadi al-Qura ended in a failure, he conducted further raids. In one of these operations, he set out for a mercantile trip to Syria to do some border trading there. When he arrived at Wadi al-Qura, he again raided the inhabitants there. However, his caravan was waylaid and was attacked by B. Fazarah tribe. During the fighting B. Fazarah killed a number of Muslims including Ward b. Amr, one of Zayd’s dear comrade-in-arms. Zayd himself was wounded.[NOTE THE EASE WITH WHICH MUSLIMS COMBINED THE DUAL ROLE OF TRADER AND RAIDER]

After Zayd returned to Medina with his wound he vowed to avenge the death of his comrade by raiding B. Fazarah again. After his recovery from the injury Muhammad sent Zayd with an army against the B. Fazarah. He attacked them at Wadi al-Qura and inflicted heavy casualties on them. He took Umm Qirfa (her real name was Fatimah bt. Rabiah b. Badr), the wife of Malik b. Hudhayfah, the chief of B. Fazarah, as a prisoner. Umm Qirfa was a very old woman having a young and exquisitely beautiful daughter. She (Umm Qirfa) was the aunt of Uyeina and was married to her cousin, Malik, the uncle of Uyeina. They formed a branch of Fazarah, Fazarah tribe being a branch of the Ghatafan tribe. Zayd took her daughter as a captive and ordered a Jihadist, Qays b. Mohsin to kill Umm Qirfa. Qays tied each of her legs with a rope and attached the ropes to two camels. Then he drove the camels in opposite directions thus renting her in two. Rodinson writes that Umm Qirfa was torn from limb to limb by four camels. Two brothers from the same family were also brutally executed. When told, Muhammad fully approved this ferocious punishment meted out to a grand old lady. When Zayd brought Umm Qirfa’s daughter to Muhammad, he allocated her to Salamah b. Amr al-Akwa, a Jihadist who captured her. Then Muhammad found that one of his maternal uncles, Hazn b. Abi Wahb was eyeing on Umm Qirfa’s beautiful daughter. So he asked her owner, Salamah b. Amr b. al-Akwa, if he would give her to his (Muhammad’s) uncle. Salamah readily agreed to Muhammad’s request. This distinguished lady was then passed on to Muhammad’s uncle for his private use.

Another version of this story says that the leader of this raid was Abu Bakr b. Abi Quhafah (told by Salamah): Muhammad appointed Abu Bakr as the leader of this raiding party. When Abu Bakr arrived at Wadi al-Qura, he ordered his troop to rest there; then they prayed. After prayer, Abu Bakr made a raid on B. Fazarah. The Muslims killed a number of B. Fazarah people and captured a number of their women and children. Among them was Umm Qirfa, a very old lady, wearing a worn-out piece of leather coat. With her was her young daughter, the fairest of the Arabs. Abu Bakr gave Umm Qirfa’s pretty, young  daughter to, the Jihadist, who had captured her as a booty. After Salamah b. al-Akwa returned to Medina and met Muhammad at the market place, he (Muhammad) asked Salamah to give this pretty young lass to him. Salamah told Muhammad that he liked her but had not had sex with her yet. Then he offered her to Muhammad.

Quoting Salamah, Tabari (Tabari, vol. viii, p.97) writes: ‘When I returned to Medina, the messenger of God met me in the market and said, “Salamah-how excellent the father who begot you!-give me the woman.” I said, “Messenger of God, I like her, by God, and I have not uncovered her garment.” He said nothing to me until the next day, when he met me in the market and said, “Salamah-how excellent a father begot you!-give me the woman.” I said: “Messenger of God, I have not touched her garment. She is yours, Messenger of God.” The Messenger of God sent her to Mecca, and with her he ransomed some Muslim captives who were in the hands of the polytheists.’ Look also Sahih Muslim (Refer to: Sahih Muslim: Book 19, Hadith number 4345)

Killing Old Men: The Murder of Abu Afak at Medina by Salim b. ‘Umayr-April, 624CE

Abu Afak, a Jew of Medina was a very old man, about 120 years old. He was active in the opposition of Muhammad’s religion. He too composed some satirical verses that annoyed the Muslims. One month after his victory at Badr, Muhammad showed his limit of tolerance to his intellectual opposition by expressing his wish to eliminate this old man. At his mosque, the apostle of Allah sought the service of a volunteer killer, saying, ‘Who will deal with this rascal for me?’ A convert by the name of Salim b.‘Umayr, brother of B. ‘Amr b.’Auf from the B. Amr tribe came forward to do the job. He killed Abu Afak with one blow of his sword when the latter slept outside his house. (Some say that Abu Afak was murdered first then Asma). Ibn S’ad describes this gruesome murder in this way: “He waited for an opportunity until a hot night came, and Abu ‘Afak slept in an open place. Salim b. ‘Umayr knew it, so he placed the sword on his liver and pressed it till it reached his bed. The enemy of Allah screamed and the people, who were his followers rushed him, took him to his house and interred him.”

Cutting down trees of the “enemy”

The Ethnic Cleansing of B. Nadir Jews from Medina by Muhammad-July, 625CE

Bani Nadir Jews inhabited the fertile land in the vicinity of Medina. They were prosperous Jews, having vast tracts of land, on which they cultivated date palms. They were in confederation with the B. Amir people. Muhammad went to the Bani Nadir Jews to raise the blood money to be paid for the killing of two men of B. Amir, whom the professional killer, Amr b. Umayya al-Damri had killed by mistake.

So, Muhammad, with a few of his followers, including, Abu Bakr, Ali and Umar visited the village of B. Nadir, two or three miles away from Medina and requested the chief of B. Nadir to refund the blood money that he had already paid. The B. Nadir Jews received Muhammad courteously, asked him to sit down while they attentively listened to his demand and agreed to honor Muhammad’s request. Muhammad was quite unhappy when the B. Nadir readily agreed to his demand. In reality, he was expecting the B. Nadir Jews to reject his demand, so that he could have a good pretext to attack them and seize their land and property.

After agreeing to Muhammad’s demand for blood money, the B. Nadir Jews went for a private discussion among themselves.  While he was sitting by the wall of a house, he claimed that B. Nadir Jews wanted to kill him by dropping a stone from top of the house and claimed that Gabriel gave him this information. So, he suddenly stood up and left the place, as if to answer the call of nature asking others, including Abu Bakr, Umar and Ali not to leave the place until he returned. When his companions found that Muhammad’s return was very much delayed, they went out looking for him. On their way to Medina they met a man who told them he saw Muhammad was headed for Medina. When they met Muhammad at Medina, he told them his perception of treachery by B. Nadir and asked the Muslims to prepare to fight the B. Nadir.

With clear war and invasion of Jewish property in mind, Muhammad asked another of his professional assassins, Muhammad ibn Maslamah (He murdered Ka’b b. Ashraf) to go to the Banu Nadir Jews to announce to them the ultimatum to vacate Medina. He gave the Jews ten days to evacuate Medina and, if after this deadline any Jew was seen in the area, he would be killed. The B. Nadir Jews were surprised that Muhammad ibn Maslamah, who was hitherto very much on friendly terms with the Jews had to serve them the ultimatum. When the B. Nadir Jews expressed their dismay at the action of Muhammad b. Maslamah, he said, “ Hearts have changed, and Islam has wiped out the old covenants.”

When Abd Allah ibn Ubayy learned about the precarious situation of the B. Nadir Jews, he sent the message to them that he himself would be coming to their assistance with two thousand Jewish and Arab fighters. But the Banu Nadir Jews recalled that the same person promised to help the Banu Qaynuqa Jews, but in the end, betrayed. So, the Banu Nadir Jews, at first, decided towards removing themselves to Khaybar or nearby. They thought that they could still come to Yathrib (Medina) to harvest their crops and then return to their fortresses at Khaybar. Huyayy ibn Akhtab, their leader finally resolved against this view. He decided to send a message to Muhammad, declining his order of expulsion,. entered in their fortified fortresses, stocked them with enough supplies to last up to a year and got ready to defend themselves. So, no Jew left Medina after the expiry of the ten days ultimatum. Muhammad, immediately ordered Jihadists in his mosque to arm themselves and march forward to lay a siege on the fortresses of B. Nadir Jews. A band of Muslims, with Muhammad as their leader started marching against B. Nadir who had already taken shelter in their formidable fortresses. In the beginning, the Jews attacked the Muslim besiegers with arrows and stones and held out gallantly. Although not unexpected, they were greatly disappointed when no help came from Abd Allah ibn Ubayy, nor from any other previously trusted sources. The siege lasted for fifteen or twenty days, and Muhammad became very impatient. At last, to hasten their surrender, Muhammad, cut down the surrounding date trees and burned them. When the Jews protested about the breaking of sacrosanct Arab laws on warfare, he demanded a special revelation from Allah (59:4) that was promptly sent down, sanctioning the destruction of enemy’s palm trees. In this verse Allah gave generous permission to the Muslims to cut down the palm trees: it was not a destruction but the vengeance from Allah, and to humble the evil doers that is to say, it is alright to cut down cultivated land and burn crops in a war. The Muslim poet (or the war correspondent of those days) Hassan b. Thabit enjoyed this gutting of the livelihood of the B. Nadir Jews and composed lyrics on this savage acts of the Jihadists.. Here is a Hadith from Sahih Bukhari that describes Hassan’s mood :

Volume 3, Book 39, Number 519:

Narrated ‘Abdullah:

The Prophet got the date palm trees of the tribe of Bani-An-Nadir burnt and the trees cut down at a place called Al-Buwaira . Hassan bin Thabit said in a poetic verse: “The chiefs of Bani Lu’ai found it easy to watch fire spreading at Al-Buwaira.”

After Muhammad destroyed their only source of livelihood, the B. Nadir found their case completely hopeless, and finding no other alternative, they decided to surrender and abandon their lands. In exchange for this, they wanted Muhammad to spare their lives, on which he agreed, on condition that they could only take those of their property that they could carry on their camels. He stipulated that the Jews must surrender their arms. They were allowed to carry whatever they could stock upon their camels. The Jews agreed to comply with those humiliating conditions, loaded six hundred camels with their goods and departed from their ancestral land with fanfare, din and alacrity. Some of them, with their chiefs Huyey, Sallam and Kinana went to Khaybar [These were the Jews who were later captured, tortured as prisoners of war to death, and their wives taken over by Muhammad and his followers for their personal enjoyment]. The rest of them went to Jericho and the highlands of south Syria. Only two of them embraced Islam.

Attacking suddenly at night and killing :

Raid on B. Kilab at Nejd by Abu Bakr-July, 628CE
Sunaan Abu Dawud: Book 14, Number 2632: Narrated Salamah ibn al-Akwa’: The Apostle of Allah (peace_be_upon_him) appointed AbuBakr our commander and we fought with some people who were polytheists, and we attacked them at night, killing them. Our war-cry that night was “put to death; put to death.” Salamah said: I killed that night with my hand polytheists belonging to seven houses.

As for fate of women and children in Islamic war :

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.” [Some biographers claim that Rayhana eventually accepted Islam].

Sir Willima Muir:

‘Having sated his revenge, and drenched the market-place with the blood of eight hundred victims, and having given command for the earth to be smoothed over their remains, Mahomet returned from the horrid spectacle to solace himself with the charms of Rihana, whose husband and all whose male relatives had just perished in the massacre. He invited her to be his wife, but she declined; and chose to remain (as indeed, having refused marriage, she had no alternative) his slave or concubine. She also declined the summons to conversion, and continued in the Jewish faith, at which the Prophet was much concerned. It is said, however, that she afterwards embraced Islam. She lived with Mahomet till his death.

part 2:

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Of Lipsticks, pigs, Presidents, and south Asia – the Right way forward?

Posted on September 12, 2008. Filed under: China, Christians, Communist, Hindu, India, Kashmir, Muslims, Nuclear, Pakistan, Politics, religion, terrorism, USA |

The American electorate is being fabulously entertained. It is fascinating to watch what the movers and shakers of American opinion demand that the American mind should think – lipsticks and pigs dominate proceedings – and with all adult-o-teens and perhaps half the unborn population deemed trained Freudian psychiatrists – lipsticks and pigs are just two words that spawn a billion networks of interpretations and interpretations of interpretations. But no one has told them that what the therapist interprets is also a revelation of the therapist’s own obsessions and paranoias, and in the patterns and passions of your looking for “others” secrets, your own secrets come out – especially about secret pleasures. Why should it matter whether a woman Vice-Presidential candidate has an affair or not or whether her daughter is pregnant or not? What should have been more relevant is whether she is good for what she is being asked to do – play the role of a deputy leader to the highest executive post in the country – if having an affair or her daughter’s supposed pregnancy doesn’t interfere with her state responsibilities  why should we bother? It is ridiculous to accept the pseudo-logic that her daughter if pregnant  represents her lack of control and leadership, given the fact that Americans champion personal freedoms and individual responsibilities especially in the realm of sex. And as for affairs, should we forget the two illustrious White Christian examples of ladies at the top seats of their realms – Queen Elizabeth I of England, and Tsarina Catherine the Great?  By most historical accounts, both ladies had their fill of affairs while proving themselves to be some of the best things that could have  happened to their nations in the very practical terms of statesmanship. Isn’t it time that opinion builders of America decide to grow up a bit? What should concern Americans more is what is happening in South Asia and the middle East. The Indo-US nuclear deal has drawn a lot of attention, and it comes as no surprise to me that the Democrats failed to send a woman as a Presidential candidate, and that all Democrat Presidents have gone against strategic strengthening of India at the cost of India’s Muslim neighbours. If we analyze the regimes that have put up women for the top post, they have invariably been leaning towards the Right, whereas the Left, from the Communists to the “Democrats” in spite of all their libertarian rhetoric always shy of women for the top posts and always land up ultimately in the camp of Muslims. Ex President Carter while in the USA is vehemently anti-Indian as far as nuclear strengthening of India is concerned, and frankly ridicules both India’s nuclear capabilities as well as its security concerns which he dubs “ambitions”. The same President Carter while in India however feels no shame in associating his name with remote Indian villages claiming that the Indian connection had been “good for him”.  Ex President Clinton, on his visit to India, demanded that both “India and Pakistan” respect the LOC, and pointedly refused to acknowledge Pakistani responsibility for the typically Islam recommended “deceptive” war of killing 35 Kashmiri Sikhs -one of many massacres of non-Muslims of Kashmir towards the ethnic/religious cleansing by the Kashmiri Muslim militants wearing Indian army uniform. Obama is aware of this pattern perhaps and has already consciously tried to neutralize the edge gained by the Republicans through the Indo-US nuclear deal, by highlighting Indo-“phile” Biden  and accusing Pakistan of diverting funds meant to fight “terror” towards preparing for war with India.

The coalition forces are not having a very good time in Iraq, or in Afghanistan, and the west should now realize that the centre of power of the Islamic Jihad is firmly in the middle East, with financial and ideological support maintained by the wealth of oil, and Wahabi Islamic fundamentalist clergy, and at least one unsupervised strategically important military establishment that has dubious attitudes to the Taleban – and has already come to an understanding with this patron of Al-Qaeda in the North Western Frontier Province of Pakistan – the corridor that connects Muslim Jihadi insurgents in Afghanistan through northern Pakistan right into Pakistan occupied Kashmir. Fall of India to Islam, either by cooperation or weakness from some of its Islamo-phile centre-left political parties or by outright aggression facilitated or spearheaded by Pakistan with tacit help from China, would mean the establishment of a continuous band of Jihadi Islam from Egypt, and Sudan through Arabia, Iraq, Iran, Afghanistan, Pakistan, India, Bangladesh, Malaysia, Indonesia (the smaller non-Muslim majority nations of Myanmar or Thailand may not prove a strong bulwark against Islam because of their Buddhism) establishing a stranglehold over the Indian Ocean and virtually over Asia itself, making American presence and control in the middle East virtually impossible..

It is crucial, that no weakness of the “leftist” sort comes in the way of consolidation of all non-Muslim ideologies and forces. Christians and Hindus have the potential of forming an effective alliance in this game of survival. The Right way forward…?

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Mumbai Masala from “God remembers”- on a source of Islamic propaganda protected by India : 2

Posted on September 10, 2008. Filed under: Islam, Islamic propaganda, Muslims, Politics, religion, terrorism |

LIE 3: THE QURANIC EXHORTATION TO BRING DOWN VIOLENT RETRIBUTION ON THE UNBELIEVERS WAS ONLY IN THE CONTEXT OF URGING MUSLIM SOLDIERS TO FIGHT AGAINST MECCANS WHO HAD ATTACKED MUSLIMS:

We will see that the Quran carefully omits any mentions of who started this “war” – Meccans or Muslims, and deliberately does not give the history of the “war”. We will see what the nature of this “war” was – war as we understand even in the historical sense or simply ambushes and raids. To do this we first briefly recount the history of the quarrel with the Meccans as narrated in the Quran and the biographies. We will not deal with the other possible personal motivations in Muhammad as far as accusations of “deprivation” of an “orphan” from his “rights” are concerned, as these are not explicitly and directly stated in the Quran, and was also probably not intended to be revealed in the Quran as it might have detracted from the “spiritual” stance of the “revelation” and and revealed “mundane” “human” weaknesses of greed for property, wealth and women.

The Prophet had kept his mission concealed for three years after he received the first revelations. The Muslim brotherhood had functioned as a secret society. Ibn Ishaq gives a list of persons who had joined.[Ibn Ishaq],  “The advantage of the darkness for the first few years was great. The darkness saved it from being crushed at the outset. Ridicule and contempt could be more easily endured when some hundred persons were involved, than if the Prophet had been compelled to endure them by himself. It saved him, too, from the character of the eccentric sage (such as Waraqa and others had borne), investing him from his first public appearance with that of the leader of a party; it gave the Prophet time to secure over a reasonable number of people that influence which he could exercise to a reasonable degree.”[D.S. Margoliouth, Mohammed and the Rise of Islam, London, 1905, New Delhi Reprint. 1985 – p 112]. People in Mecca apparently took notice of the “deviation” quite early. From the first, Muslims had been directed by Allah to offer prayers in congregation. They could not do it inside the city so long as they were an underground organisation. “When the apostles companions prayed,” reports Ibn Ishaq, “they went to the glens so that people could not see them praying, and while Sad b. Abu Waqqas was with a number of the prophets companions in one of the glens of Mecca, a band of polytheists came upon them while they were praying and rudely interrupted them. They blamed them for what they were doing until they came to blows, and it was on that occasion that Sad smote a polytheist with the jawbone of a camel and wounded him. That was the first blood to be shed in Islam.” No reprisals from the pagan side are reported. Just as in modern societies, the pluralistic society at Mecca faced with an aggressive and determined minority, were incredulous that such ideologies could at all be propagandized by normal human beings. “People began to accept Islam, both men and women, in large numbers until the fame of it spread throughout Mecca, and it began to be talked about[Note that the amused tolerance of bigotry and hatred or provocation without an overwhelming immediate retaliation, encouraged the weak, the alienated, the bored  and those with a “grievance” against the existing system to veer towards this “empowering” ideology that promises not only the “heaven” and the “earth” but perhaps more of the latter – as in the rise of modern totalitarian regimes – so that later people wonder “if only we were not so tolerant”]. Then God commanded His apostle to declare the truth of what he had received and make known His commandments to men and call them to Him. Three years elapsed from the time the apostle concealed his state until God commanded him to publish his religion, according to information which has reached me. Then God said, Proclaim what you have been ordered and turn aside from the polytheists.”[Ishaq, Quran, 15.8-9, 94]

The ideology proclaimed was a quite simple inversion of the prevalent Judaeo-Chrstian traditions -Apocalypse-Qyamat, resurrection and Last Judgement, [from this point the inversion starts] only the believers in the “Ilah” named “Allah” as the only god and in Muhammad as the last Prophet will enter paradise for an everlasting life of the moset delectable of earthly pleasures; anyone assigning partners to “Allah” or denied Muhammad’s prophethood or did both will be subject to the worst of hell-fire and everlasting tortures. Right from the beginning, it was categorically stated that belief in Allah as the only God was not enough; it had to he accompanied by the belief that Muhammad was the only mediator through whom Allahs mercy could be sought or obtained. “To avow Islam meant to renounce publicly the national worship, to ridicule, and if possible to break down idols, and unabashedly to use the new salutation and to celebrate the new-fangled rites. For it must be remembered that Islam was in its nature polemical. Its Allah was not satisfied with worship, unless similar honour was paid to no other name; and his worship also was intolerant of idols, and of all rites not instituted by himself… Mohammed and Abu Bakr were planning an attack on the national religion, that cult which every Meccan proudly remembered had within their memory been defended by a miracle from the Abyssinian invaders and in their myths had often thus triumphed before. The gods they worshipped were, Mohammed and Abu Bakr asserted, no gods. For their worship these innovators would substitute that of the Jews whose power in South Arabia had recently been overthrown, and of the Christians with whose defeat the national spirit of Arabia had just awakened.”[D.S. Margoliouth, p. 118-19]. At first the “pagan”s led several delegations to Abu Talib, Muhammads uncle and guardian. They told him that his nephew had “cursed our gods, insulted our religion, mocked our way of life and accused our forefathers of error”, and requested him to restrain his nephew. Abu Talib was conciliatory and tried to persuade Muhammad to go slow. “Do not put on me a burden greater than I can bear”, he said to his nephew. But the Prophet “continued on his way, publishing Gods religion and calling men therein.”[Ibn Ishaq] Muhammad was married to a rich woman, Khadijah, and controlled her considerable wealth which he used for supporting his uncles family as well as in the service of the mission to which his wife also subscribed. It has to be kept in mind that at this stage, the pre-Islamic Arabs gave a lot of rights, liberties and positions of influence or power to women, and were quite “permissive” as revealed in some of the “sensual” Hadiths.

Islam’s impact on Meccan society was extremely disruptive as al-Walid b. al-Mughira, a man of standing in Mecca, observed, Muhammad looked like “a sorcerer who has brought a message by which he separates a man from his father, or from his brother, or from his wife, or from his family.”[Ibn Ishaq]. “The view prevalent at Meccah concerning Mohammad appears to have been that he was mad-under the influence of a Jinn, one of the beings who were supposed to speak through poets and sorcerers. That this charge stung Mohammed to the quick may be inferred from the virulence with which he rejects it, and the invective with which he attacks the bastard who had uttered it. He charges the author of the outrage with being unable to write and with being over head and ears in debt and threatens to brand him on his proboscis.[D.S. Margoliouth, p. 121]” Allah declared to his prophet: “You are not a mad man… And you will see and they will see, which of you is the demented. Therefore obey not you the rejecters, who would have you compromise, that they may compromise: Neither obey you each feeble oath-monger, detractor, spreader abroad of slanders, hinderer, of the good, an aggressor, malefactor, greedy therewithal, intrusive. We shall brand him on the nose.”[Quran, 68.2, 5-6, 8-13]. One day some Meccans were assembled in the precincts of the Kaba when Muhammad was passing by and made some remarks. Muhammad retorted that, “By him who holds my life in His hand, I bring you slaughter.”[Ibn Ishaq]. The Meccans probably thought this was due to some “demonic possession” as part of the beliefs of that time, for they sent Utba b. Rabia, one of their chiefs, to Muhammad. Utba offered psychiatric help to Muhammad , “If this ghost which comes to you, which you see, is such that you cannot get rid of him, we will find a physician for you, and exhaust our means in getting you cured, for often a spirit gets possession of a man until he can be cured of it.”[Ibn Ishaq] The Prophet’s reactions convinced Utba that Muhammad was quite sane and advised the Meccans to leave him alone. “If (other) Arabs kill him, others will have rid you of him,” he said.[Ishaq]

What were the questions which the Meccans posed against Muhammad’s faith and what were their observations? “The objections recorded and ostensibly answered in the Koran appear to have been directed against every part and feature of the new system; against Mohammed personally, against his notion of prophecy, against his style, his statements, his doctrines. It is impossible to suggest any chronological scheme for them.”[D.S. Margoliouth]. The manner in which the debate is recorded in the Quran is somewhat strange. The Meccans must have said what they said, to Muhammad and his Muslims directly, or among themselves. But the answers come invariably from Allah in the form of revelations. “The debate with which the earlier years were filled was conducted in a variety of ways. Occasionally the Prophet himself condescended to enter the arena, and confront his antagonists: he was indeed a powerful preacher and when he talked of the Day of Judgment his cheeks blazed, and his voice rose, and his manner was fiery; apparently, however, he was not a ready debater, and was worsted when he tried the plan. Moreover, his temper in debate was not easily controlled, and he was apt to give violent and insulting answers to questioners.  He therefore received divine instruction not to take part in open debate, to evade the question and if questioned by the unbelievers, retire.” [Margoliouth, Quran 6.67]. Muhammad’s biographers indicate that a debate took place during his “mission” at Mecca but their versions reflect only the side of Muhammad, apart from being sketchy. The points the Meccans made are preceded by “They say”, and Allahs rejoinders by the phrase, “Say”. Quite often, the debate is reported as having taken place between some earlier “prophet” and his people but implied to be similar to or a  It is obvious, however, that the participants meant are Muhammad and his pagan contemporaries, “More often then the controversy was conducted as it is… in election times, when different speakers address different meetings. The points are recorded and reported by members of the audience to the antagonists; who then proceed if they deem it worth while, in some manner to reply.”[Margoliouth]

To start with, the Meccans felt amused that a man like Muhammad, who was distinguished neither by birth nor breeding, should strut around proclaiming himself a prophet. Muhammad’s followers also came from classes and occupations which were not very respectable according to Meccan standards. Allah reports: “When they see you (O Muhammad) they treat you as a jest saying: Is he (the man) whom Allah has sent as a messenger?  He would have led us far away from our gods if we had not been staunch to them… Has he invented a lie concerning Allah or is there some madness in him? …Shall we forsake our gods for a mad poet? …Or one of the gods has possessed you in an evil way… Shall we put faith in you when the lowest (people) follow you? …We see you but mortal (man) like us, and we see not that any save the most abject among us follow you, without reflection. We behold in you no merit above us-nay, we deem you liars… We are surely better than this fellow who can hardly make (his meaning) clear… We do not understand much of what you say, and we see you weak among us… We are more (than you) in wealth, and in children… Why are not angels sent down unto us, and why do we not see our Lord? …If you cease not, you will soon be the outcast.”[“Quran 25.41-42. 34.8; 37.36; 11.54; 26.111; 11.27; 43.52; 11.91; 34.35; 25.21; 26.167.]

There is no reply from Allah about Muhammad’s birth and breeding. About Muhammad’ss followers he says that their past is not relevant after they have come to the true faith. He assures the Meccans that Muhammad is neither mad, nor a poet, nor possessed. He laments that the Meccans think too highly of themselves and are proud and scornful. He assures Muhammad that the time is fast approaching when it will be found out who is really mad, and that the disbelievers shall stand humbled.

Muhammad’s and his followers alleged low birth and lack of breeding appeared to the Meccans of the seventh century as in almost all contemporary societies, to be a disqualification to be a messenger from Allah. That Muslim biographers of Muhammad also gave a lot of importance to “distinguished” descent is revealed in their elaborate reconstruction of Muhammad’s descent from Adam. Margoliouth has cited several early Muslim sources to conclude that Muhammad’s grandfather, Abd al-Muttalib, was a manumitted slave who made his living by means which were not considered honourable in Mecca at that time, namely, lending money and providing water and food to the pilgrims for a consideration.[Margoliouth] But the Quran shows that, even Allah reacts extremely negatively to such taunts based on alleged “lowly origins” and indicates that “origins” were extremely important and significant in early Islam, as if they were not important they should have been no cause for anguish or retaliation.
Another point which provided amusement to the Meccans was the Prophets incapacity to perform miracles. He had himself invited the trouble by producing revelations in which the preceding prophets, particularly Moses and Jesus, had exhibited supernatural powers. Allah reports: “They say: This is only a mortal like you who would make himself superior to you… He is only a man in whom there is a madness. So watch him for a while… This is only a mortal like you who eats whereof you eat, and drinks of what you drink… If you were to obey a mortal like yourselves, you surely will be losers… What ails the messenger of Allah that he eats and walks in the markets? …You are but mortals like us who would fain turn us away from what our fathers used to worship… shall mere mortals guide us? …You are but a mortal man like us. RaHman has naught revealed to you but a lie… Is this other than a mortal man? Will you then succumb to magic when you see it? …So bring some token if you are of the truthful… If only some portent were sent down upon him from his Lord … If only he would bring us a miracle from the Lord… Why are no portents sent down upon him? …Why then have armlets of gold not been set upon him, or angles sent along with him? …We shall not put faith in you till you cause a spring to gush forth from the earth for us, or you have a garden of date-palms and grapes and cause rivers to gush forth therein abundantly, or you cause the heavens to fall piecemeal as you have pretended, or bring Allah and the angels as warrant, or you have a house of gold, or you ascend into heaven, and even then we will put no faith in your ascension till you bring down a book that we can read… Or why is not treasure thrown down unto him or why has he not a paradise from whence to eat? …You are following but a man bewitched…”[Quran. 23.24,25,33,34; 2S.6; 14.10; 64.60; 36.15; 21.3; 26.154; 13.7; 20.133; 29.50-, 43.53; 17.90-93; 25.8. The Meccans (36.15) have a fling at Rahman, the name which the Prophet gave to Allah quite frequently. They hated this name].
Allah assures the Meccans: “Your comrade errs not, nor is deceived… Surely he beheld him (the angel) on the horizon. Nor is he avid of the unseen…” He commands Muhammad: “Say: You are a warner only… Say: I am naught save a mortal messenger… Portents are with Allah and I am a warner only… Allah is able to send down a portent.  But most of them known not…” He reminds Muhammed that the Meccans are not likely to believe even if a miracle is shown to them. “The hour drew nigh and the moon was rent in twain. And if they behold a portent, they turn away and say: Prolonged illusion.” [Quran 53.2; 81.23-24; 29.50; 13.7; 54.1-2].
According to some commentators on the Quran, this revelation refers to an actual miracle performed by the Prophet. One night the moon had split into two and Mount Hara was seen standing between the two parts. But the Meccans dismissed it as an illusion. Other commentators, however, say that this refers to a future event when the Last Day will be near at hand. The Meccans stood firm by their gods; their faith in the gods was not at all shaken by Muhammad’s attacks. Allah reports: “When it was said unto them, There is no God save Allah, they were scornful, and said: Shall we forsake our gods for a mad poet?… And they marvel that a warner from among themselves has come.  They say: This is a wizard, a charlatan. Makes he the gods One God? This is an astounding thing… The chiefs among them go about exhorting: Go and be staunch by your gods. This is a thing designed (against) you. We have not heard this earlier in our religion. This is naught but an invention. Has a Reminder been revealed unto him alone among us?… Why not Allah speak to us, or some sign come to us?… Had Allah willed we would not have ascribed (unto him) partners, neither our forefathers… Had Allah willed we would not have worshipped aught beside Him, we and our forefathers, nor forbidden aught commanded from Him… We worship them only that they may bring us near unto Allah… He has invented a lie about Allah…”[Quran 37.35-36; 38.4-8; 2.183; 6.149; 39.3; 42.24]. Some of their observations were addressed to Muhammad, though reported by Allah: “Enough for us is that wherein we found our forefathers. Have you come to us that we serve Allah alone and forsake what our fathers worshipped? Do you ask us not to worship what our forefathers worshipped? We are in grave doubt concerning that to which you call us… Does your way of prayer command you that we should forsake that which our forefathers worshipped ?… We found our forefathers following a religion, and we are guided by their footprints. In what you bring we are disbelievers… O Wizard! Entreat your Lord by the pact he has made with you, so that we may walk aright…”[5.104; 7.70; 11.62; 11.87; 43.22,24,49].

The Meccans were obviously vehemently opposed to the name which Muhammad wanted to foist on Allah: “When they see you, they but choose you out of mockery: Is this (the man) who makes mockery of our gods?  And they would deny all mention of the Rahman… And when they are asked to adore RaHman, they say: What is Rahman?  Are we to adore whatever you bid us? And it increases aversion in them… And when the son of Mary is quoted as an example, behold! the folk laugh out, and say: Are our gods better, or is he?… They call our revelations false with strong denial… And when the Quran is recited unto them, they do not prostrate themselves.”[Quran 21.36; 25.60; 43.57-58; 78.28; 84.21]. But, as Muhammad persisted in reviling their gods, the Meccans decided to protest and said: “Muhammad, you will either stop cursing our gods, or we will curse your Allah.” having realized that the Allah whose will Muhammad was revealing was not the Allah they worshipped. Allah of the Quran felt concerned at this new turn and revealed, “Had Allah willed, they would not have been idolatrous. We have not set you as a keeper over them, nor are you responsible for them. Revile not those unto whom they pray beside Allah lest they wrongfully revile Allah through ignorance.”[Quran 6.108-109] Ibn Ishaq observes: “I have been told that the apostle refrained from cursing their gods, and began to call them to Allah.[Ibn Ishaq]

The Meccans, were not at all impressed by the revelations produced by the Prophet and they did not accept his claim that he received them from some higher source. They thought that he was inventing them himself. Allah reports: “They say: This is naught else than the speech of a mortal man… This is naught else than an invented lie… Nay, say they, (these are but) muddled dreams, he has but invented it; nay, he is but a poet… And when our revelations are recited unto them, they say: We have heard. If we wish we can speak the like of this. This is naught but fables of the men of old…”[Quran,74.25; 34.43 (also 11.13,35;32.3;34.43;46.8; 52.33); 21.5; 8.3l]. Muhammad threw a challenge to the Meccans. Allah prompted him: “Say: Then bring a surah like unto it, and call (for help) all you can besides Allah if you are truthful.”[Quran 10.38]. The challenge was accepted by al-Nadr b. Harith, a Meccan chief, who said: “I can tell a better story than he… In what respect is Muhammad a better story-teller?”[Ibn Ishaq],  He told several stories in verses which were like verses of the Quran. Muhammad felt outraged and never forgave al-NaDr. “The effect of the criticism must have been very damaging; for when the Prophet at the battle of Badr got the man into his power, he executed him at once while he allowed the others to be ransomed.”[D.S. Margoliouth]  Ibn Ishaq confirms that when the apostle was at al-Safra on his way back from Badr. “al-Nadr was killed by Ali…”[Ibn Ishaq],  But while the Prophet was still in Mecca, Allah thought it wise to pacify the pagans and revealed: “It is not a poets speech… nor diviners speech. And if he had invented false sayings, we assuredly had taken him by the right hand, and severed his life-artery, and not one of you could have held us off from him.”[Quran, 69, 41-42. 44-47]. The more knowledgeable among the Meccans suspected that Muhammad was only repeating what he had learnt from the People of the Book, Jews and Christians. Allah reports: “They say: And we know well that only a man teaches him… This is naught but a lie that he has invented and other folk have helped him so that they produced a slander and a lie… Fables of men of old which he has written down so that they are dictated to him morn and evening… One taught (by others), a mad man…” [Quran16.103; 25.4-5; 44.14. The Meccan allegation shows that Muhammad was not an illiterate as is asserted even in the Quran (29.46,49)]. There were several stories current in Mecca regarding the particular person or persons who coached Muhammad in biblical lore which, they said, was all that came out in the Quran. “One account says it was Jabar, a Greek servant to Amer Ebn al Hadrami, who could read and write well; another, that they were Jabar and Yesar, two slaves who followed the trade of sword cutlers at Mecca, and used to read the pentateuch and gospel and had often Mohammed as their auditor, when he passed that way. Another tells us it was Aish, or Yasih, a domestic of al Haweiteb Ebn Abd al Uzza, who was a man of some learning, and had embraced Mohammedanism. Another supposes it was Kais, a Christian, whose house Muhammad frequented; another, that it was Addas, a servant of Otba Ebn Rabia…”[George Sale, The Koran or Alcoran of Mohammed, London (n.d). p. 233, footnote 1.]

Having seen the People of the Book from close quarters, the Meccans found it difficult to believe that divine knowledge had been sent to the Jews and the Christians long ago, and that they themselves were deprived of it till the advent of Muhammad. Allah proceeds: “They say: The Scripture was revealed only to two sets of people before us, and we in sooth were not aware of what they read… If the Scripture had been revealed unto us, we surely would have been better guided than are they… Two magics which support each other… In both we are disbelievers… If it had been any good they would not have been before us in attaining it… This is an ancient lie.”[Quran, 6.157-58; 28.48; 46.11] It had also been noticed that Muhammad produced revelations according to his convenience in the debate. Allah complained: “And when we put a revelation in place of (another), they say: You are but inventing… Why is not the Quran revealed unto him all at one.”[Quran 16.101; 25.32]; Allah had himself revealed that the Quran was being read out from a “well guarded tablet” preserved in the highest heaven. Why was it then being doled out in bits and pieces? The Meccans suspected that the Prophet was inventing verses as occasion demanded and  their suspicion was confirmed in the so-called Satanic Verses. Tabari reports: “When the apostle saw that his people turned their backs on him and he was pained by their estrangement from what he brought them from God he longed that there should come to him from God a message that would reconcile his people to him… Then God sent down, Have ye thought of Al-Lat and al-Uzza and Manat the third, the other, these are the exalted Gharaniq whose intercession is approved.” The Meccans felt happy and thought that the strife was over, now that Muhammad had endorsed their Goddesses. But Muhammad had to face his own followers who felt betrayed. The verses were withdrawn soon after and replaced by another revelation. “So God annulled what Satan had suggested and God established His verses.”[Ibn Ishaq, Allahs replacement of the “Satanic Verses” are in the Quran. 53.19-17]

So the Meccans turned down the Quran totally and finally. Allah reports: “Their chieftains said: We surely see you in foolishness and we deem you of the liars… It is all one to us whether you preach or are not of those who preach… Our hearts are protected from that unto which you (Muhammad) call us, and in our ears there is deafness, and between us and you there is a veil… They say (to their people): Heed not this Quran, and drown the hearing of it.” [Quran, 7.66; 26.136; 41.5. 46.26.] Having reaffirmed their Gods and rejected Muhammad’s prophethood as well as revelations, the Meccans made fun of the Last Day (Yaumul akhir) which is described by Allah variously as Day of Resurrection (Yaumul Qiyamah), Day of Separation (Yaumul Fasl), Day of Reckoning (Yaumul Hisab), Day of Awakening (Yaumul Bal), Day of Judgment (Yaumul Din), Day of Encompassing (Yaumul MuHit) or simply as The Hour (As-Saah). [Quran 2.79; 77.14; 40.28; 30.56; 1.3; 11.85.]
“For Muhammad, a revivalist preacher seeking to strike terror in his hearers, the doctrines of resurrection and of the judgment were of the first importance, and the Quran, in consequence, is full of references to them.”[First Encyclopaedia of Islam,  Vol. IV, p.1018], on this day, the dead are to be raised, judged, and sent to eternal heaven if they were believers, and to an eternal hell if they were unbelievers. The pagan Arabs, on the other hand, believed in survival of the human personality after death as far as the retrievable outlines of the Sabateans belief and  they stood for transmigration of souls.[Encyclopaedia Americana, New York, 1952, Vol. XXIV, p. 77]. So “the notion of the reconstruction of the decayed body seemed to them in the highest degree absurd, and Mohammed’s promise of heavenly spouses occasioned mirth”[D. S. Margoliouth].  Allah reports: “They say: Shall we show you a man who will tell you (that) when you have become dispersed in death, with the most complete dispersal, still even then, you will be created anew. Has he invented a lie concerning Allah or is there in him a madness?… This is a strange thing: When we are dead and have become dust like our forefathers, shall we verily be brought back?  We were promised this forsooth, we and our forefathers. This is naught but fables of the men of old. Bring back our fathers if you speak the truth… When we are lost in the earth, how can we then be recreated?… Shall we really be restored to our first state: Even after we are crumbled bones?  Then that will be a vain proceeding… There is naught but our life of this world; we die and we live, and naught destroys us save Time… We deem it but a conjecture, and are by no means convinced… And they swear by Allah their most binding oaths (that) Allah will not raise him who dies…”[Quran, 34.7-8; 50.2-3; 27.67-68; 44.36; 45.32; 32.10; 79.10-12, 45 24, 32; 16.38. The reference to the earlier promise points to the Jews who had been proclaiming for a long time that the forefathers of the Arabs will be raised again and judged]. Allah replies in the Quran: “We know what the earth takes, and with us is a recording Book… Thinks man we shall not assemble his bones. We are able to restore his very finger… Surely it will need but one Shout, and they will be awakened… Those of old and those of later times, will all be brought together to the tryst of an appointed day. Then you the deniers, you will eat of a tree called Zaqqum, and will fill your bellies therewith and thereon you will drink of boiling water, drinking as the camel drinks. This will be their welcome on the Day of Judgment…”[Quran 50.4; 75.3-4; 79.13-14; 56.49-57].

The Meccans, however, were not cowed down by these threats. They challenged Muhammad to hurry up and bring down the doom upon them. Allah reports: “They say: You have disputed with us and multiplied disputation with us. Now bring down upon us that wherewith you threaten us, if you are truthful… O Allah! if this be indeed the truth from you, rain down stones on us or bring us some painful doom… Our Lord! Hasten us for our fate before the Day of Reckoning… They ask you of the Hour: When will it come to port?… When will the promise be fulfilled, if you are truthful? When is the Day of Judgment?… They say: The hour will never come to us…”[Quran 11.22; 8.32; 48.16; 7.187; 10.48; 32.28; 51.13; 34.3]. The Meccans threw this challenge repeatedly according to the Quran. Muhammad had to wriggle out of the situation. Allah reports: “Say: Knowledge thereof is with my Lord. He alone will manifest it at the proper time… It comes not to you save unawares… But Allah will not punish them while you (Muhammad) are with them… For every nation there is an appointed time… It is (only) then when it has befallen that you will believe… And it is in the Scriptures of the men of old. Is it not a portent for them that the doctors of the Children of Israel know it? …You are but a warner sent unto them… So withdraw from them and await (the event)…”[Quran 7.187.8.33:10.49,51; 26.96-87; 79.45].

“Thus then the years of the debate rolled on; in which parties increased in vehemence and antagonism, and in which the successful polemics of the Meccans on the new religion were met by ridicule and refutation of the religious notions current among the pagans. As has been said, the Meccan side is known only from the statements of the adversary, whose acquaintance with the Meccan religion may not have been very deep…”[ Margoliouth] The poet Abu Qays b. al-Aslat whose pseudonym was Sayfi summed up the pagan position in an appeal to an obviously approachable “Lord of all humanity” and not the particular “Lord of all Muslims”:
Lord of mankind, serious things have happened.
The difficult and the simple are involved.
Lord of mankind, if we have erred
Guide us to the good path.
Were it not for our Lord we should be Jews
And the religion of Jews is not convenient.
Were it not for our Lord we should be, Christians
Along with the monks on Mount Jalil.
But when we were created we were created
Hanifs; our religion is from all generations.[Ibn Ishaq]

Commenting on the last phase of the Meccan Suras, F. Buhl says: “It is the weakest part of the Quran, in which Muhammad’s imagination became exhausted, and he was content with tiresome repetitions of his earlier ideas and especially with the tales of the prophets. The form becomes discursive, and more prosaic… The passages belonging to it show clearly that Muhammad would have become intellectually bankrupt if the migration to Medina had not aroused him to a new effort…”[First Encyclopaedia of Islam, Volume IV, p. 1075]

The bulk of the Quran covers the Meccan period in the life of the Prophet. We do not find in any of the chapters even the hint of any physical method used by the Meccans towards Muhammad or his Muslims. The only violence we come across is in the language of Allah who frets and fumes and threatens the Meccans with dire consequences, all too frequently and for no other reason than that the Meccans refuse to accept what is written in the scriptures of the Jews and the Christians, and stick to their own ancient religion.  the only contemporary source available to us, namely, the Quran does not support even with a single instance the claim by the biographers of Muhammad, that while the Prophet argued his case with patience and in a reasoned manner, his opponents did not know how to meet the challenge and resorted to physical methods. We find no evidence for these stories in Quran. On the contrary, the biographers provide several broad hints of violence threatened or committed by the zealots of Islam in the streets of Mecca. For instance, when Umar became a Muslim, he went to the Kaba and proclaimed to his fellow citizens, “There is no god but Allah, and Muhammad is the apostle of Allah!  Whoever of you moves, I shall cut off his head with my bright scimitar, and shall send him to the Mansion of destruction.”[The Rauzat-us-Safa, or Garden of Purity by Muhammad bin Khavendshah bin Mahmud translated into English by E. Rehatsek, first published 1893, Delhi Reprint 1982, Vol. I, pt. II, p. 183.] Margoliouth observes: “The persons whose accession to Islam was most welcomed were men of physical strength, and much actual fighting must have taken place at Meccah before the Flight; else the readiness with which the Moslems after the Flight could produce from their number tried champions would be inexplicable. A tried champion must have been tried somewhere…”[Margoliouth]

We can take up the exact procedure of the “Migration” later on in a different context. There is comprehensive evidence, that the first followers of Muhammad were quite poor and had very little or no wealth and property at Mecca. There is no evidence even in the Quran that the Meccans physically “harmed” Muslims without any physical provocation on the part of Muslims. Even if the Meccans had reacted “physically” to all that Muhammad threatens the Meccans with, as well as his attacks on their beliefs and religious practices, it would have been entirely consistent with how Muslims have reacted to any verbal criticism on their own beliefs or claims by non-Muslims. We will take up the possibility that Muslim aggression and violence became so intolerable that the Meccans decided to simply ask the Muslims to leave, and Muhammad negotiated with tribes in Medina not entirely on friendly terms with the influential Meccan Qureysh, for asylum. More pertinent is the fact that, both by financial circumstance as well as lack of reference in the Quran, there is no evidence for looting, abducting for ransom, or killing of Muslims in Mecca by the Qureysh. The fact that all of Muhammad’s adherents, and himself could safely move from Mecca to Medina without any harm at all, including a few women, proves further the non-aggressive policy of the Meccans.

As soon as Muhammad  had migrated to Median, he engaged a few spies to supply him with the intelligence of the movement of Meccan caravans. However, the Quraysh caravans were always well protected with armed security guards, just to prevent it from the plunder of highway bandits. Muhammad wanted to try his luck, as those Meccan caravans were such richly laden with exquisite goods-no Jihadist could resist. Apologist biographers, like Hussein Haykal explain that the Muhajirs from Mecca were homesick and were looking for an opportunity to take revenge. Later, when Muhammad conquered Mecca, none of these ‘homesick’ Muhajirs decided to return permanently to their “beloved” home. Here follows a description of the first few of such many surprise/terror raids on the Quraysh caravan. There is a controversy as to which was the first raid on the Quraysh caravan by Muhammad. Ibn Ishak writes that Muhammad himself conducted the first raid, and it was the raid on a caravan at Waddan. Ibn Ishak’s book is scanty in giving a reasonable dating of these operations. Waqidi writes that the first raid was the raid conducted by Hamzah. Most other biographers agree with Waqidi’s version of the dating of Muhammad’s raids.

(1) The Raid on Quraysh Caravan at al-Is, or the Expedition of Sif al-Bahr by Hamzah ibn al-Muttalib–March, 623CE
The first raid/expedition against the Quraysh caravans took place seven or nine months after the Hijrah. Led by Hamzah ibn ‘Abd al-Muttalib (Muhammad’s uncle), with thirty or forty men of the emigrants; the purpose of this raid, as stated earlier, was to plunder the Quraysh caravan. This raiding party of Hamzah assembled at the seacoast near al-Is, between Mecca and Medina, where Abu Jahl ibn Hashim, the leader of the caravan was camping with three hundred Meccan riders. Hamza met Abu Jahl there with a view to attack the caravan, but Majdi b. Amr al-Juhani, a Quraysh who was friendly to both the parties intervened between them; so, both parties separated without fighting. This very first adventure of Muhammad in war and plunder was a failure, Hamza returned to Medina and Abu Jahl proceeded towards Mecca. This raid failed as the Muslims were afraid to face such a formidable convoy of the Quraysh.
(2) Raid on Meccan Caravan at Buwat by Ubaydah b. al-Harith—April, 623CE
This raid took place nine months after the Hijrah, a few weeks after the first raid at al-Is. About a month after Hamzah’s abortive bid for plunder, Muhammad entrusted a party of sixty (or eighty) Jihadists led by Ubaydah b. al-Harith (a cousin of him) to conduct another terror operation at a Quraysh caravan that was returning from Syria and protected by two hundred armed men,. The leader of this caravan was either Abu Sufyan ibn Harb or Ikrima b. Abu Jahl. The Muslim party went as far as Thanyatul-Murra, a watering place in Hejaz. No fighting took place, as the Quraysh were quite far from the place where Muslims were in the offing to attack the caravan. Nevertheless, Sa’d b. Abi Waqqas, shot an arrow at the Quraysh. This was the ‘first arrow of Islam.’ The arrows thrown at them by the Medina party surprised the Quraysh. It was completely an unprovoked attack on the Quraysh that sent the strong message to them about what they could expect next. However, no fighting took place and the Muslims returned empty-handed. Some say that Ubaydah was the first Jihadist to carry the banner of Islam; others say Hamzah  was the first to carry the first banner. Some say that Muhammad commanded Ubaydah to conduct this raid while he (Muhammad) was returning from the raid of al-Abwa.
(3) Raid on a Meccan Caravan at Kharar by Sa’d ibn Waqqas-April, 623CE
The very brave act of Sa’d ibn Waqqas, to shoot arrows at the Quraysh greatly impressed Muhammad. Sa’d had been between twenty to twenty-five years old but in spite of his youth Muhammad deputed him as the leader of a plundering team to lay a siege, with only twenty other Jihadists (some say eight), on the Meccan caravan. All of them were from the Muahjirs (immigrants). So, one month later, the third raid took place under the leadership of a youthful Sa’d’s who set up an ambush in the valley of Kharrar on the road to Mecca and waited to raid a returning Meccan caravan from Syria. They planned a surprise attack but learnt that the ‘booty’ (the Meccan caravan) had already eluded them, just one day before they arrived at the place of plunder. The Muslims returned to Medina crestfallen.
(4) Raid on a Meccan Caravan and on B. Damrah at al-Abwa/ Waddan by Muhammad-August, 623CE
Muhammad personally, took charge of this raiding foray and led his followers.
This was the raid at al-Abwa, also known as the Ghazwah of Waddan. As said before, he himself conducted this raid, directed at Abwa, the spot where his mother lay buried. To his dismay, when he arrived at the site, the Quraysh caravan had already passed. Disappointed, he then raided the nearest tribe of B. Damra (a branch of B. Bakr) and forced them to conclude a treaty of no aggression (by B. Damra). This treaty was the first written accord of Muhammad with any foreign tribe. The agreement was of benefit to Muhammad, as it prevented the B. Damra to mobilize forces against him, nor could they assist Muhammad’s enemy who were principally the Quraysh. In return, Muhammad pledged not to wage any war against this tribe. This is an example of the success of economically non-productive nomadic raiding strategies on settled producers, as simply the constant threat of raids could disrupt the productive processes. Then Muhammad went as far as Waddan in pursuit of the Quraysh caravan, but it eluded him and he returned to Medina after fifteen days.
[Ghazwa means either a military force when an Apostle (Rasul) leads it or an Imam. It also means a sudden attack on a caravan or another tribe for the purpose of seizing property and women. Sariyah or brigade means a small force commanded by one of the Imam’s lieutenants.] Sahih Bukhari, Volume 4, Book 52, Number 256: Narrated As-Sab bin Jaththama: The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, “They (i.e. women and children) are from them (i.e. pagans).” I also heard the Prophet saying, “The institution of Hima [protected/inviolate in Arabic] is invalid except for Allah and His Apostle.” This Hadith clearly shows that Muhammad did not spare the women and children of the infidels. This is a significant Hadith that is never brought up by the Muslim apologists.
(5) Raid on a Rich Meccan Caravan at Bawat by Muhammad-October, 623CE
A month after his raid at al-Abwa, Muhammad personally led two hundred men including some citizens of Medina to Bawat, a place on the caravan route of the Quraysh merchants, where a herd of fifteen hundred (1,500) to two thousand-five hundred (2,500) camels, accompanied by one hundred (100) riders, under the leadership of Umayyah ibn Khalaf, a Quraysh was proceeding. The purpose of this raid obviously, was the plunder of this exceedingly rich Quraysh caravan. No battle took place and the raid resulted in no booty. Muhammad went up to Dhat al-Saq, in the desert of al-Khabar. He prayed there and a mosque was built at the spot. This was the first raid where a few al-Usharayh Ansars participated with the prospect of  pillage.
(6) Raid on a Meccan Caravan at al-Ushayrah, in the district of Yanbu by Muhammad-November, 623CE
This was Muhammad’s third personal raid. Between one hundred-fifty and two hundred (note the increasing number of Jihadists joining in the robbery) followers joined this terror operation. They had thirty camels that they rode upon by turns. When they arrived at al-Usharayh in the direction of Yanbo, they expected to waylay upon a rich Meccan caravan towards Syria led by Abu Sufyan. Muhammad already had the intelligence report of this caravan’s departure from Mecca. He waited for a month for this caravan to pass. Unfortunately, it was too late; for, when Muhammad reached the intended spot of plunder, the Meccan caravan had already passed. The readers should keep in mind of this raid, as this was the same caravan that gave rise to the famous action at Badr (Badr II) during its return journey. In this operation, Muhammad entered into an alliance with Bani Mudlij, a tribe inhabiting the vicinity of al-Usharayh. He also concluded another treaty with Bani Damra. All those treaties established good political connections for him.
(7) Raid on Muhammad’s Milch Camels at Badr (Badr I) by Kurz ibn Jabir al-Fihri-December, 623CEthe first retaliatory raid from an ally of the Meccans
After those six unprovoked and hostile attacks on the Quraysh caravans, the Quraysh decided to retaliate and send a strong message to Muhammad that his highway robbery would not be tolerated. With this end in view, Kurz ibn Jabir al-Fihri, ally of the Quarysh raided the vicinity of Medina where Muhammad’s milch camels were pasturing. This was conducted ten days after Muhammad returned to Medina from his unsuccessful plundering attempt at the Quraysh caravan at al-Usharayh. Having heard of this attack, Muhammad swiftly went out looking for Kurz until he reached the Safwa valley, close to Badr. This was the first raid at Badr or Badr I. Kurz escaped the capture; Muhammad returned to Medina and stayed there for the next three months. It is said that later, Muhammad caught Kurz and he (Kurz) converted to Islam.
(8) Raid on Meccan Caravan at Nakhla by Abd Allah ibn Jahsh, the First Successful Plunder-December, 623CE
After his return from the first Badr encounter, Muhammad sent Abd Allah b. Jahsh in Rajab with eight emigrants and without any Ansar for another terror operation. Abd Allah b. Jahsh was a maternal cousin of Muhammad. The participants in this plunder were: 1. Abu Haudhayfa 2. Abd Allah b Jahsh 3. Ukkash b. Mihsan 4. Utba b. Ghazwan 5. Sa’d b. Abi Waqqas 6. Amir b.Rabia 7. Waqid b. Abd Allah and 8. Khalid b. al-Bukayr. Some historians say that there were between seven to twelve partakers in this raiding/plundering party of the Muslims. It will be useful to remember the names of these very first Islam’s terrorists, as we shall witness, later, that their names crop up in many other terror operations.

Muhammad gave Abd Allah b. Jahsh a letter, but not to be read until he had travelled for two days and then to do what he was instructed to do in the letter without putting pressure on his companions. Abd Allah proceeded for two days, then he opened the letter; it told him to proceed until he reached at Nakhla, between Mecca and Taif; lie in wait for the Quraysh and observe what they were doing. Abd Allah b. Jahsh told his companions that whoever chose martyrdom (read terrorism) was free to join him and whoever did not could go back. All the companions agreed to follow him (a few biographers write that two Muslims decided not to be martyrs and chose to return to Medina). Sad b. Abi Waqqas and Utbah b. Ghazwan lost a camel that they were taking turns to ride. The camel strayed and went to Buhran. So, they went out looking for the runaway camel to Buhran and fell behind the raiding party.
As instructed by the Prophet, Abd Allah and the rest of the party then proceeded, and soon they arrived at Nakhla. Nakhla was a valley to the east of Mecca, about halfway to Taif. It was the usual route to Syria for the Meccan caravans. Muhammad had the secret information that a rich Meccan caravan, lightly guarded, laden with dry raisin, wine leather and other goods was soon to pass by the route.

Four Quraysh men guarded this donkey caravan – Amr b. al-Hadrami the leader of the caravan, Uthman b. Abd Allah b. al-Mughirah, Nawfal b. Abd Allah b. al-Mughirah, Uthman’s brother, Al-Hakam b. Kaysan, the freed slave (Mawla)of Hisham b. al-Mughirah. Soon, the Meccan caravan arrived at Nakhla guarded by the four Quraysh men. When they saw the Muslims, they were afraid of them. One of Abd Allah b. Jahsh’s men, Ukkash b Mihsan, was shaven in head to hide the real purpose of their journey and to give the Quraysh the impression of lesser Hajj (Umra); for, it was the month (Rajab) when hostilities were forbidden. When the Quraysh saw the shaven head of Ukkash, they thought that the Muslims were on their way for pilgrimage and they felt relieved and safe and started to prepare food for themselves. That was how the first band of Muslim Jihadists deceived their prey. Due to the prevalence of a sacred month, either at the beginning of Rajab or at the end of it (the opinion among the historians vary), Rajab being one of the four sacred months when there was a total ban on warfare and bloodshed in the Arabian Peninsula, Abd Allah b. Jahsh was, at first, hesitant to attack the caravan. Nevertheless, after much deliberation, the Muslims did not want this rich caravan to escape their hand. So, they decided to kill as many Quraysh as they could and take a large booty. They attacked the Quraysh while they (the Quraysh) were busy preparing their food. In the short battle that ensued, Waqid b. Abd Allah killed Amr b. Hadrami, the leader of the Quraysh caravan. NawfalAbd Allah escaped. The Muslims took Uthman b. Abd Allah and al-Hakam b. Kaysan as prisoners. b.

.Abd Allah b. Jahsh returned to Medina with the booty and with the two captured Quraysh men. He had already decided to give one-fifth of the booty to Muhammad, and divide the rest among them. The prevailing share of the leader of a plundering party at that time was one quarter of the booty. It is not clear why Abd Allah b. Jahsh decided on one-fifth booty, as Allah did not yet decide the provision of ‘Khums’ (leader’s commission on booty of plunder/theft) for Muhammad in verse 8:41. This verse was released after the Badr war, which took place after the plunder at Nakhla.

008.041 And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah,- and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer,- if ye do believe in Allah and in the revelation We sent down to Our servant on the Day of Testing,- the Day of the meeting of the two forces. For Allah hath power over all things”.

Since this bloodshed took place during a sacred month, Muhammad was quite unwilling to start an un-ending cycle of revenge killings. The Quraysh also spread everywhere the news of the raid and the killing by Muhammad in the sacred month. Therefore, he rebuked them (the Muslims) for fighting in the sacred month and refused to take any share from the booty. Then verse 2:217 regarding fighting in the sacred month was revealed.

002.217 They ask thee concerning fighting in the Prohibited Month. Say: “Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members. Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.”

This revelation permitted Muhammad to conduct war during the sacred months. Then Abd Allah b. Jahsh divided the booty, one-fifth going to Muhammad. He also decided to make more money by asking ransom for the two captives. However, Muhammad refused to accept the ransoms from the Quraysh until the two of his men, Sa’d b. Abi Waqqas and Utbah b. Ghazwan returned from searching the straying camel. He was afraid that the Quraysh might kill them if they found them. When Sa’d and Utbah returned unharmed, Muhammad released the two Quraysh prisoners on payment of their ransom of one thousand six hundred (1,600) Dirhams (one Dirham = 1/10 Dinar; one Dinar 4.235 gm of gold) per head. It is reported that, soon after his release, Hakam b. Kaysan became a Muslim, probably after witnessing the profitability of Islam. Later, he was killed at the battle of Bir Mauna. The other prisoner, Uthman b. Abd Allah returned to Mecca and died as an unbeliever.

The Islamic name of this first successful plunder is ‘Nakhla Raid.’ It was also the first raid on which the Muslims seized the first captive, and the first life they took. Rightfully, Abd Allah was called the Amir al-Mominun, that is, the commander of the faithful. After the success of Nakhla raid, Muhammad felt militarily strong to formally legalize and legitimize plunder. This successful raid on the Quraysh caravans fully alarmed the Meccans, because their prosperity completely depended upon the regular and uninterrupted trade to Syria. The trading with Abyssinia and Yemen was of lesser importance. Even the trading caravan towards Abyssinia and Yemen did not look safe from the marauding army of Muhammad. The Nakhla attack also greatly unnerved the Meccans. They now believed that Muhammad had very little respect for life and absolutely no concern for the sanctity of the sacred months. So, the Meccans resolved to avenge the bloodshed. However, the Quraysh restrained their hostility. Muhammad still had a few of his followers residing at Mecca, including his own daughter, Zaynab. The Quraysh did not take any revenge on the remaining followers of Muhammad (including Muhammad’s daughter) at Mecca neither did they make any attempt to harass his beloved daughter, Zaynab. Muhammad, after the success at Nakhla, contemplated a more severe and mortal attack on the Quraysh. Allah now gave him the permission to fight the unbelievers in verses 22:39-42, 2:190-194. As well, the raid at Nakhla was justified by the ‘expulsion’ of the believers from Mecca. However, the true reason was “until the religion became God’s alone”. That meant, until all the Meccans (or the world) accepted Islam.

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.

These messages were promulgated within two or three years after Muhammad’s arrival at Medina. This promulgation was not only for the refugees (Muhajirs) but also to all the men of Medina. This is the history and context of the “rightful war” being referred to by Muslim apologists.

To be continued….

Part 1 : LIE 1 AND 2

part 3: LIE 4

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Mumbai Masala from “God remembers”- on a source of Islamic propaganda protected by India : 1

Posted on September 8, 2008. Filed under: Hindu, India, Islam, Islamic propaganda, Kashmir, Muslims, Politics, religion, terrorism |

I came across some interesting propaganda from an Indian from Mumbai. We have to keep in mind this is a Muslim from India, who is allowed to run an Islamic “research” organization to carry out his propaganda based on highly selective and edited quotations from a certain class of sources in Mumbai, the site of a string of blasts in the public railway system by Islamic terrorists in India, a country whose Muslims amount to less than one-fifth in the overall population, a country that was one of the first to ban the “Satanic Verses” by Salman Rushdie, a country where a provincial government was sacked for not being able to “protect” a Muslim mosque built on territory disputed by the Hindus as the site of a holy temple which has been recorded by Islamic chroniclers to have been destroyed by the Mughal adventurer Babur, a country which however remains completely silent when numerous ancient and archaeologically important Hindu sites in Kashmir are destroyed by Muslims, a country that gags the voice of a woman of Bangladeshi origin writing about the “shame” of Islamic atrocities on Hindu women in Bangladesh and now a refugee because of the “fatwaists” in her own country. Apparently such a propagandist who declares with glee and with a smile that even though the “method” of destroying the twin towers was wrong, the fact is that right after that “attack” a large number of Americans converted to Islam, is welcomed by a visa in western countries whereas the elected Chief Minister of a neighboring province from a “not-anti-Hindu” party in India is denied a visa to attend a conference. What drew my attention was that his claims have been reproduced word-for-word by a Muslim as “counters” to my posts on how Islam came to India. I saw that this person had actually tried to offer an open challenge to the Pope, so it was clear that, his greatest weakness lay in a deep insecurity that needed compensation by provoking through outrageous comments and lies, and ultimately trying to draw attention to himself. So in my new sequence of posts I am not going to name him – the one-who-has-no-name : but the common face of a string of lies not supported by facts usually hurled at non-Muslims. This particular Indian should be an interesting study for anyone trying to understand what really went on in the minds of the early founders of Islam, as I feel that similar motivations of insecurity and inferiority/deprivation complex turned into megalomania, move both this one and the founders. I have left enough hints in the heading for anyone with some knowledge of Hebrew or Arabic to figure out the actual name!

LIE 1: ISLAM TRANSLATES FROM ARABIC AS “PEACE” AS IT IS DERIVED FROM SALAAM WHICH MEANS “PEACE”

Here I will quote from a reader’s comment to another reader’s similar claim that “Islam literally translates as peace” to one of my posts:

“Actually “Islam” does mean “submission” and not “peace”.

“Islam” is derived from the triliteral root s-l-m. The root means to “submit”…Salaam means peace… Islam means submission. Some confusion exists because people don’t understand how the term “peace” is arrived at, from s-l-m. There will only be peace when one side “submits”. That is why Islam dedicates so much time to subjugation. Once an enemy is defeated, they will be subjugated, at which time peace will ensue. Islam, as in the religion means submission to God, not peace.

The central belief and action of Islam is submission to Allah, not “Peace”. Rendering Islam as “Peace” makes the term senseless in the way of naming a religion. If you studied Qur’anic Arabic, as I did, you should know this. It is a pretty simple concept of Arabic. And my guess is you spent your time memorizing Arabic, and not studying it semantics or syntax.” Ibn al-Rawandi

LIE 2: THE QURAN SAYS THAT IF ONE  INNOCENT HUMAN BEING [all muslims or non-muslims] IS KILLED IT IS AS IF ALL HUMANITY HAS BEEN KILLED, SIMILARLY IF ONE INNOCENT HUMAN IS SAVED IT IS EQUIVALENT TO ALL HUMANITY BEING SAVED [FROM AL MAEDA]

005.032
YUSUFALI: On that account: We ordained for the Children of Israel that if any one slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our messengers with clear signs, yet, even after that, many of them continued to commit excesses in the land.
PICKTHAL: For that cause We decreed for the Children of Israel that whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind. Our messengers came unto them of old with clear proofs (of Allah’s Sovereignty), but afterwards lo! many of them became prodigals in the earth.
SHAKIR: For this reason did We prescribe to the children of Israel that whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though he slew all men; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our messengers came to them with clear arguments, but even after that many of them certainly act extravagantly in the land.

Apart from the obvious quotation from Hebrew sources, and the fact that we have plenty of Hadiths and Ishaq’s biographical notes that show how far from truth the real practice of Islam was even by Muhammad himself  from this injunction, note that all three translations specifically mention “Children of Israel” – primarily the Jews. The propagandist always quotes this verse as a “proof” of peaceful intentions in Quran, but strangely they always drop the “Children of Israel” bit. If Muslims claim that by the various convoluted claims of descent, Arab bedouins were also children of Israel, then also this injunction becomes valid only for the identifiable Semitic ethnicities of the Jews and the Bedouins. A host of questions are not cleared, (1)  should we consider all Muslims as “children of Israel”? Does it mean then that all humankind are descended from the twelve tribes? If so then all humankind are “people of the Book”? Then no-one could be pagan by definition – including the early Meccans against whom Muhammad waged war – and different rules were applied to the “people of the book” and “pagans”? On the other hand if only the Arabs and the Jews are “Children of Israel”, then does this injunction apply to  Muslims who are not of Arab or Jewish origin?

Who interprets what “corruption”, “mischief” means? If we go by the Meccan episode, this could simply mean non-acceptance of Islam, or debating it, or challenging it verbally – as we can and will show in this sequence. This propagandist shouts a lot that the Quran is quoted without context, but he most carefully remains silent on the verse immediately following the above from the Quran.

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YUSUFALI: The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter;
PICKTHAL: The only reward of those who make war upon Allah and His messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom;
SHAKIR: The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement,

So we have the first clause for not being “innocent” – waging “war” against “Allah” and Muhammad : Note that nothing here states about who started the war – for example, if someone wages a “defensive” war to protect themselves from looting of caravans and settlements being raided and attacked it still deprives the “wagers” of this defensive war of their “innocence” and therefore liable for “Muhammad”ian punishments. In the next post I will describe at least six raids and attacks on the Meccan trade kafelas after Muhammad and his followers, who had began to physically attack their opponents in Mecca, were expelled or allowed to leave without any penalties on life, limb or property. Only after six such raids, did the Meccan Qureysh, took preparations to defend their life, property and means of livelihood – the “war against Allah” and his “messenger”. This will also be related to another big lie about the “context” of the so called “hate-murder-unbelievers” verses in Quran, so I will take it up in a longer next post.

Part 2: LIE 3

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India gets NSG waiver – looking beyond the drama

Posted on September 6, 2008. Filed under: China, India, Muslims, Nuclear, Politics |

It was high drama and almost the typical unnaturally concocted Hollywood thriller at the NSG meeting that finally saw through a waiver specific for India, mainly under possibly a lot of arm-twisting led by the USA and also perhaps a good deal of contribution to this arm-twisting on a much more subtle level by the UK, France, Russia. The Indian Foreign Minister’s statement that this will solve India’s energy requirement problem, can at best be dubbed hogwash. Any new proposed nuclear reactor design takes around one and half years to be approved by the IAEA, and around five years to set up. So India is unlikely to get direct benefits in the power sector from this NSG agreement until about seven years from the present. The last significant opposition will now be coming from within the USA, by representatives of interests both within the country as well as from outside ranged against India. The reason these attempts will only perhaps be able to delay the final ratification of this agreement but not prevent its eventual clearance through the US Congress, is because of the political realization of the ruling elite in the Western circles of the importance of bringing India under its strategic control.

What does India gain after all? It does not gain much in terms of nuclear power or nuclear weapons technology. India had already developed quite sophisticated technology of its own during the first tentative engagement by the USA of India after the 1998 tests by India. Current projections of India’s power supply sources assign only around 3-4% of total production capacity, compared to almost half being produced by hydel, and nearly half being produced by coal. India has one of the largest publicly known reserves of Thorium, which can be reprocessed to bring it to usable fissile forms. On its own India would perhaps have needed a much longer time to achieve this, which may, just may be shortened using technological collaboration from some NSG countries. Apart from this India can only benefit from multilateral trade of nuclear substances and technologies, as an exporter and processing hub. There will be some cosmetic benefits perhaps too in the areas of dual processing technologies and access to space technologies, and perhaps some cascading effect in subsidiary technology such as computer chips etc., but it has to be remembered that in many of these latter areas, India is quite advanced on its own.

India now has accepted serious virtual limitations on its weapons programme. The 1954 Acts of the US Congress and the Hyde Act is binding on all US administrations until a future Congress repeals or reforms these acts – and it has to be remembered, that non-proliferation  concerns appear to come along only when India is seen to be gaining in weapons technology – such as the formation of the NSG specifically after India’s first tests, and not after the first tests by China, UK, or France, or the passage of the Hyde Act specifically targeting India.

India’s main benefits will be strategic. India is now firmly in the Western camp, and is going to be a virtual ally of the USA in the latter’s strategic concerns in Asia. India will probably play a balancing role between Russia and the USA, its already well-known concerns about China making it a blocker of Chinese imperialism, and serve as a strategic heavyweight in the extremely volatile current climate of Jihadi Islamic aggression  in the entire Middle and South Asian region. But it is China and Pakistan who have been primarily responsible in pushing India to ally itself with the USA. In Pakistan’s sole national project of destabilizing India and spread Islam, with tacit and sometimes not so secret help from China, and both country’s continuing aggressive actions against the territories of India – lies the main reason for what has ultimately led to the NSG meeting. But to take India beyond this meeting, and on its own feet, requires a superhuman effort on the part of its leaders and its people – as nothing will come out of even the strategic aspects of this agreement unless India outpaces the Chinese economy, modernizes its society and comes out of the influence of retrogressive religions like Islam, and becomes a fully capable military establishment able to take on China, a country which will now help the Islamic aggressors against India much more surreptitiously and at an increased rate, if necessary.

Postscript: Apparently the Indian government will convey its “disappointment” with Chinese “behaviour” to China!! The various spokespersons acted so surprised on media, as if they never expected such “behaviour” from China! I simply find it unbelievable that such “intelligent” people pretend so much ignorance. Did they think that by simply doing everything to gag the Dalai Lama and the Tibetan refugee protesters, India will have given enough sops to China to please it? Politicians and diplomats who are “surprised” should not at least be given the responsibility for security of a nation. On my post dated 1st August, I had clearly written

“USA’s diplomatic efforts ably seconded by India, almost had made it a foregone conclusion that IAEA would pass this safeguards by consensus. More difficult will be getting consensus at NSG, where some EU countries as well as China can cause significant trouble for India. It will be USA’s networks and dependence of these countries on the USA that can only see India through. Passage of the 123 agreement through the Congress may also hold some hiccups as there can be strong last-ditch lobbying by Pakistan as well as other interest groups within USA who from various considerations of race, religion, etc as hidden motivations can try to put restrictive conditions in the hope that India will be sufficiently provoked to reject the whole agreement altogether.”

What, I, not-a-politician, not-a-diplomat could see more than a month ago, surely these “professionals” cannot pretend not to have seen! Who are they trying to hoodwink – the Indian people?

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The fascinating case of religious Maoists in Orissa : especially Maoists who find only one religion evil and all others worth protecting

Posted on September 4, 2008. Filed under: Christians, Communist, Hindu, India, Politics, terrorism |

As I had proposed in my earlier post on the Kandhmal incident in Orissa, India,  after long speculation in the media about the stunning silence of the Maoists  about their “role in the assassination of Laxmananda Saraswati”, one week after the assassination suddenly a statement has appeared out of thin air – supposedly coming from the Maoists : The Central Committee of the Communist Party of India-Maoist (?)  declares “The Sangh Parivar leaders like Praveen Togadia have been trying to divert the people by uttering lies that it is not the Maoists but Christian organizations that had carried out the attack on the VHP leader…Saraswati was a rabid anti-Christian ideologue and persecutor of innocent Christians who was responsible for the burning
down of over 400 churches in Kandhamal district alone.” This “Maoist” statement warned the VHP of “more such punishments if it continued violence against religious minorities in the country” and called for a ban on groups linked to the Sangh Parivar, such as the VHP, its youth wing Bajrang Dal, right-wing Hindu political party Shiv Sena and the Bharatiya Janata Party (BJP). This is a most unusual Maoist group indeed! A Maoist group that finds only one particular religion as the “persecutor”, finds all “Christians” innocent, deplores “rabid anti-Christianism”, and most significantly is absolutely against “burning down Churches” – and still calls itself “Maoist” – unbelievable!

The statement which uncannily resembles standard Marxist harangue from the Left leaning section of the Thaparite School of Indian History, and those that daily shout about the “danger of Hindu Right Wing” in mainstream Indian politics, became necessary as the involvement of “real” Maoists became suspect, and the Government was probably quite desperate. A section of the “well-wisher”s of the Christian leadership might also have thought that it was important to reinforce the arrow of suspicion towards the Maoists. This only shows that the statement originated from people who have never seriously studied or observed Maoist strategic thinking and their ideological framework. Even if local “Maoists” were involved, it is now more obvious that it was far from actual Maoism. For most authentic Maoist groups in India and abroad, their ideology requires them to treat all religions as “opiates of the people” – the Indian Maoists have traditionally been in fact more “Maoist” than Mao himself. In certain parts of the world, there have been attempts from within the Christian groups to align with radical movements – the radical Liberation Theology in the Latin American nations for example. But Church authorities have moved quickly enough to expel these elements whom they thought were getting too close to Communism.

What could have really happened? There are three possible scenarios :

(1) The major Maoist recruits could have initially come from the minority Panas group from which also a large number of conversions into Christianity took place. But the clan ties were stronger than both Maoism or Christianity and hence when it became crucial for the Panas community to try and regain their Scheduled status to get various State benefits [which they lost under the Indian constitution as in general just like the Majority caste Hindus or Muslims, for Christians too, reservation is not available based on religion, and these religions are not considered to be so “backward” as to need reservation]  the entire community pitched in and the “Maoist” clan brothers helped their non-Maoist brothers out.

(2) The Maoists have had a deal with suppliers of arms and ammunition, either from the Jihadi networks or from other foreign religious movements which have promised or delivered sophisticated arms and ammunition, in return for collaboration in elimination of their common threat – the Hindu organizations in the state. The dense forest cover allows the real identity of these “Maoists” and their alliances to be hidden.

(3) Or what could be most dangerous, that those who are operating in the guise of Maoists are no Maoists at all but simply an extension of various foreign interests. If a section of the Church has played into this, it will be most unfortunate, as I don’t think they realize the real processes of change in the “Hindu” attitude in India.

Suppose now a serious military campaign is unleashed against the Maoists whose main strategy has always been to use “inaccessibility of terrain” to “live like fish among the water of people” and expand fluid “base areas”, and have always failed in the face of determined “encirclement campaigns”, so that the Maoists face extinction in the state. My prediction is that there will be an immediate huge media campaign to denounce the “persecution of Christians in the name of tackling Maoist extremists”. But having started this game now, whoever wished well for the Christians did a great disservice to Christianity – first it has associated Christians with Maoist Communists, and second, they in reality will have no defence in case a strong Indian government at the centre decides to liquidate the Maoist threat forever, thereby also eliminating those the well-wishers are lobbying for.

On August 30 the Delhi based private news channel NDTV 24X7 quoted “unnamed government sources” as saying that their assessment was that Christians had no role in the killing of Saraswati, and that the probe was leading to Maoist culprits. I find it highly amusing that both bloggers as well as Indian media usually reports this statement from NDTV, and the Christian organizations reports of an “estimated 50,000 Christians” living in the jungles abandoning their homes in fear of attacks, while they remain completely silent that this same channel also showed a documentary, where they also showed violent attacks on “Hindu” tribals, destruction of their villages, and their women and children hiding out in open jungle to escape from fear of attacks by “Christians”. The documentary makers tried their best not to appear “pro-Hindu”, which implies that the evidence of attacks on Hindu villagers were too numerous to ignore completely and liable to show up NDTV as completely biased later on if not at least partially represented.

Wherever I have gone in India, I have almost always observed genuine respect and tolerance for Christians by Hindus – but I do not think that Christians in the West would show the same tolerance towards the Hindus if the Hindus practised items of their culture that the Christian West thought obnoxious [the issue of public slaughter of cows for festivals and eating beef nad hence also the related issue of illegal beef trade- which is not favoured by the Hindu tribals] or react most favourably to disparagement of Christian practices and beliefs by the Hindus. The role of Christian missionaries in education and healthcare in India is acknowledged by the Hindus with great warmth and genuine gratitude. But I think the modern Christian missions in India have to think carefully before they get involved in the fractures of Indian society. Many Hindus celebrate Christmas as their own festival, and many of the Bhakti sects of Hinduism in India have no problem in displaying Jesus as a manifestation of their “supreme lord”. The stereotypical portrayal of the Christian Missionary as a “benevolent father”  was and continues to be common in popular movies. I have never seen a similar religious accommodation of the “Hindu” within Christianity – where typically the best representation of the Hindu is that of a “poor ignorant bewildered fallen soul” “mired in darkness” and needing “salvation”.

This is a misunderstanding between Hindus and Christians, and is being exploited by forces that have their own designs on controlling India. A strong government that was determined in liquidating Maoism could actually ultimately prove beneficial for the image of Christianity in India, as otherwise these sort of media campaigns will only ultimately consolidate the so much “feared” “Hindu Right”.

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India’s N-deal shenanigans : US congressman’s leak – brinkmanship or utter lunacy?

Posted on September 3, 2008. Filed under: China, Christians, Communist, Hindu, India, Muslims, Nuclear, Pakistan, Politics |

Indian and US media have flashed the news of the leak of a “secret letter” by a senior US-Congressman, that reportedly promises (1) to stop all N-trade with India if India ever tests (2) to force other countries in NSG also to stop N-trade with India if India ever tests (3) there is no guarantee of perpetual N-fuel supply to India. If true, coming from a senior US-Congressman, this is wonderful news about the maturity and statesmanship of US politicians. If it was a “secret letter” which had apparently been sent 9 months ago from the Presidential administration, the Congressman or his sucessors and associates have broken several clauses of the confidentiality regulations, and in a country which often jails people for 5 lifetimes or more for “treason”, he should be liable for some penalties.  If the politicians were hoping to provide some fuel for the murmurs of dissent within NSG, then it is not of much help as the only way it can work in favour of the Congressman is if the “promises” in the “secret letter” are now taken up by the “dissenters” within NSG as a demand to be publicly declared and included by the USA in the revised draft proposal for N-trade with India.

In reality what mostl likely happened was that the Bush administartion deliberately kept the draft agreement “vague” in full knowledge and consultation with its Indian counterpart, so that both administrations could “explain” away and satisfy their respective detractors in their countries and politics. Having  seen that the N-deal was being hotly pressed forward, this Congress-lobby panicked and wanted to play up the opposition he hoped would arise against India. It is also possible that the State Department itself leaked the document in the hope of reassuring the dissenters that it will indirectly take stern “action” against India if the latter departs from “Western control”.

Why would a senior US-Congressman or his successors be so obsessed with preventing India’s maintaining and upgrading its nuclear weapons capability by testing as and when required in the face of nuclear weapons capable hostile countries like Pakistan and China? There are two sources of opposition and hatred for India within the USA. The first comes from a very narrow interpretation of Christianity aligned and meant to support and justify racial supremacy concepts, which associates the “best form” of Christianity with a certain “skin colour” and inverts historical quirks such as the success of European colonial land-grabbing as a justification for megalomania. The danger in such logic for Americans themselves is that it masks the real factors that led to European success, and the short term historically specific nature of these factors, which are most unlikely to recur in the future. As the history of warfare amply shows, no society could monopolize and maintain its “military” success forever after using “surprise” once – either a technological “surprise” or a “strategic surprise” – once used these are known to others. Europeans can never again hope to dominate the world on their own as they had done during the colonial period, when they could use the complacency and philosophically sophisticated relaxed attitude of more advanced civilizations, to extract capital from them. The second comes from strong lobbying by and commercial connections with China, as well as the influence of heavy capital investments circulating in the US economy from oil-rich Islamic countries.

The anti-India [anti-Hindu pro-Islam??] lobby in the USA is showing its ignorance of Indian society by not realizing that what it is trying to do is only consolidating the position of its hated foe which it so fondly dubs “the Hindu Right” – the BJP for example, which has consistently claimed that the N-deal as negotiated by the UPA government is a sell-out of crucial national strategic interests of India. The question will obviously arise as to why a senior US-Congressman is obsessed and paranoid with India maintaining its nuclear weapons capabilities – and is determined to abort its crucial defense capabilities in the face of known militarily aggressive and nuclear weapons capable hostile neighbour countries – is this a first stage in the grand eventual Islamo-Chinese coalition to finish off non-Muslim India? India should stick to its right to test at most under the concession that testing of nuclear weapons delivery systems or any nuclear testing by neighbours will immediately prompt India to test both delivery systems as well as nuclear warheads. No European country came to India’s defence when Pakistan attacked it or China invaded it, and even in the future they will only express their “righteous indignation” if the Islamo-Chinese alliance invaded India, but never come to preserve India’s non-Muslim cultures [as for a strong driving force within the European elites, commercial interests come first and Islam would still be preferable to the “hated” pagans].  In the end, in the greater interests of preservation of non-Muslim cultures all over the world, preservation of India as primarily and distinctly non-Muslim and non-Communist is of utmost importance – Christianity may prove unable or unwilling to tackle Islam, the West’s dependence on and greed for Islamic-oil and capital can make it rather soft to any aggression on India from Islamic or Chinese sources.

previous post on N-deal

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How Islam came to India and why now it needs to go from India – 12 : economic decline under Islam – fate of producers

Posted on September 2, 2008. Filed under: Hindu, India, Islam, Muslims, Politics, religion |

The fate of the Indian producers under Islam :

The quality of work of the urban artisans and craftsmen was internationally acclaimed and without parallel in the Muslim world as testified by Timur who invaded India in 1398, was highly impressed with Indian craftsmen and builders and on his return home from India he took with him architects, artists and skilled mechanics to build in his then mud-bricked Samarqand, grand edifices. Babur too was pleased with the performance of Indian workmen and described how thousands of stone-cutters and masons worked on his buildings in Agra, Sikri, Biana, Dholpur, Gwalior and Koil and “In the same way there are numberless artisans of every sort in Hindustan”.[Baburnama]

Up to the 13-14th century, contemporary Indian writers and foreign travellers do not generally talk about poverty and give an impression of the relative prosperity of the agrarian producer. Poverty or deprivation is not mentioned among the detailed and numerous socio-economic observations and studies of Hindus by Alberuni, the famous 11-th century scholar companion of Mahmud Gaznavi. Minhaj Siraj, Ibn Battuta, the Shihabuddin Abbas Ahmad in his Masalik-ul-Absar,  Al-Qalqashindi in his Subh-ul-Asha, Amir Khusrau and Shams Siraj Afif (13-14th centuries), talk of the prosperity of the people. Barani conveys his overwhelming glee at the actions of contemporary Muslim rulers against prosperous Hindu landlords and cultivators. Ibn Battuta writes “When they have reaped the autumn harvest, they sow spring grains in the same soil in which autumn grains had been sown, for their country is excellent and the soil is fertile. As for rice they sow it three times a year”.  Shams Siraj Afif testifies to the prosperity of Hindu Orissa when Firuz Tughlaq’s invaded it as “The country of Jajnagar was in a very flourishing state, and the abundance of corn and fruit supplied the wants of the army, the numbers of animals of every kind were so great that no one cared to take them. Sheep were found in such countless numbers”. [Similar references can be found for the south in Kincaid and Parasnis, A History of Maratha People, I, Yule – Ser Marco Polo and for rural Vijayanagar in particular by Abdur Razzaq in Mutla-us-Sadain, Eliott and Dowson, Domingo Paes and Fernao Nuniz also indirectly indicate this through their description of items of common consumption traded in the urban markets]. Typically where and when Muslim power became weak, the prosperity of the ground level producers appear to increase. For example when the Delhi Sultanate weakened in the 15th century, or in areas outside the control of Islam, such as Orissa until the very late Sultanate and early Mughal incursions, or Vijaynagar in the south [mostly modern Karnataka, but almost coast to coast and a much larger extent at its peak say under Devaraya III or KrishnadevaRaya] from the peak Sultanate period to early Mughal period. Archaeological excavations around the Khajuraho site in Madhya Pradesh, has revealed the presence of extensive fortifications and innumerable temple sites with obvious indications of a high level of culture and consumption backed by a sound economy- not unnatural perhaps for pre-Islamic India, but what is strange is the fact that this seems to be a sexually, militarily and economically thriving Hindu kingdom flourishing in the middle of Islamic military dominance of the Delhi Sultanante at its peak power in central and northern India with the highly significant reality that cultural icons of Hindus including massive temples from this Delhi Sultanate period only survive in kingdoms that militarily resisted the Muslims for a long time into the Sultanate period – the Bundelkhand region and Orissa.
By the late Sultanate and Mughal period however almost all foreign and many Indian writers like Domingo Paes, Fernao Nuniz, Linschoten, Salbank, Athanasius Nikitin, Varthema, Barbosa, Hawkins, Jourdain, Sir Thomas Roe  talk of the grinding poverty of the Indians. Pelsaert, the Dutch traveler during Jahangir’s reign, writes: “The common people (live in) poverty so great and miserable that the life of the people can be depicted or accurately described only as the home of stark want and the dwelling place of bitter woe, their houses are built of mud with thatched roofs. Furniture there is little or none, except some earthenware pots to hold water and for cooking”. His contemporary Salbank, writes of people between Agra and Lahore says that the “plebian sort is so poor that the greatest part of them go naked”.[Moreland, India at the Death of Akbar]. Medieval India under Muslims inherited an agriculturally and technologically resourceful economy from the pre-Islamic period [an economy that had sustained the enormous looting careers of the Islamic horde for nearly 500 years], and the Islamic historiand as well as Mughal court records show the obscene luxury and wealth  of the Mughals and their minuens. These records also point out the inherent features of Islamic rule that impoverished and almost ruined the Indian economy.
In Contrast to Central Asia, Persia or Afghanistan, the conquest of India as well as conversion of its people was only partial. This fact is usually held up by Islamic apologists as grand proof  of the “tolerance” of Islam and its spread “not by the sword”, as I come across the infinite arrogance of statements both from Muslims as well as White Christian “scholars-in-love-with-Islam”‘s profound wisdom – that “the Muslims who ruled India for 1000 years could have crushed and converted the Hindus completely if they wanted to”. They can get away with this moronic misutilization of their own ignorance, because the Thaparite School of Indian History which declares itself the sole speakers on behalf of India and Indians have managed to completely erase the records of the persistent non-Muslim resistance beginning right from the fall of the Chahamans and Gahadavalas until the dissolution of the Mughal empire by the Sikhs, Marathas, and Rajputs. The Muslim chroniclers’ trumpeting of unqualified victories for their Turko-Afghan or Mongol kings are matched by a significant number of inscriptions of Hindu kings claiming military successes.[A.B.M. Habibullah-s The Foundation of Muslim Rule in India, First ed., Lahore, 1945].

The Sultanate and the Mughal period shows almost continuous stiff resistance to Muslim rule and many parts of India under Muslim rule erupt into open rebellion. As we will see later this was one weakness of the Islamic setup in the same way that the pressures of the Cold War brought the USSR down – this resistance needed maintenance of ever increasing number of military personnel thereby increasing the drain on the economy in several crucial ways. To suppress the resistance, apart from more traditional Islamic ideas of spectacular tortures that shows a much greater understanding of Sadism in Islam than De Sade himself, Alauddin Khalji (1296-1316) decided that it was “wealth” which was the “source of rebellion and disaffection. It encouraged defiance and provided means of revolt”. Barani reports that he and his counsellors apparently came to the conclusion that if somehow people could be impoverished, “no one would even have time to pronounce the word rebellion”. Barani says that the Islamic theologians in Alauddin’s employ declared that the Hidaya stipulates that when an “infidel country” is conquered, the Imam can divide it among the Muslims. He can also leave it in the hands of the original inhabitants, “exacting from them a capitation tax, and imposing a tribute on their lands. If the infidels are to lose their lands, their entire moveable property should also be taken away from them. In case they are to continue with cultivating the land, they should be allowed to retain such a portion of their moveable property as may enable them to perform their business.”[trs. of the Hidaya, Chapter IV – by Charles Hamilton] The Sultans divided the conquered land among Muslim officers, soldiers and Ulema in lieu of pay or as reward. Some land was kept under Khalisa or directly under the control of the ruler. But in almost all cases the agrarian labourer remained the original Hindu cultivator. As an infidel he was to be taxed heavily, although a minimum of his moveable property like oxen, cows and buffaloes (nisab) was to be left with him [Muhammedan Theories of Finance, Aghnides].   The Shariah stipulation was to leave with the original cultivator only as much as would be necessary to maintain production, but ensure that they remained at the bare subsistence level. This was the principle used by Muhammad in many of his take-overs of the fertile oases or land made fertile by the hard labour of Jews. It is significant to note that a recent TV documentary on the “Moors” in “Al Andalus”, the commentator laments the “Christians” living off the “Islamic agrarian producers” for a whole year without ever mentioning that it was simply a very old and Sunnah supported Islamic practice as applied to Muslims themselves.

For Moreland “the question really at issue was how to break the power of the rural leaders, the chiefs and the headmen of parganas and villages” [Moreland, Agrarian System of Moslem India] prompting Sultan Alauddin to enforce a series of measures to crush them by striking at the economic basis of their defiance [Barani – Fatawa-i-Jahandari] which affected the entire social structure of non-Muslim communities. Alauddin started by raising the land tax (Kharaj) to fifty percent [compared to IltutmishBalban’s usually and formally one-third of the produce but in reality perhaps much more to satisfy the private greed of Muslim collectors in the field]. Further all the land occupied by the rich and the poor “was brought under assessment at the uniform rate of fifty per cent” thereby reducing the chiefs practically to the position of peasants. Alauddin levied house-tax and grazing tax, and all milk-producing animals like cows and goats were taxed. According to Farishtah, animals up to two pairs of oxen, a pair of buffaloes and some cows and goats were exempted. This concession was declared to be on the principle of nisab, namely, of leaving some minimum capital to enable one to carry on with one’s work.[Hidaya,Muhammedan Theories of Finance-Aghnides].  There were additional taxes like kari, (from Sanskrit/Hindi Kar), charai and Jiziyah. The sultans of Delhi collected Jiziyah at the rate of forty, twenty and ten tankahs from the rich, the middle class and the poor respectively.[Afif]

The Sultan had “directed that only so much should be left to his subjects (raiyyat) as would maintain them from year to year without admitting of their storing up or having articles in excess.” Alauddin’s punitive taxation were highly lauded by the Islamic writers. In India contemporary writers like Barani, Isami and Amir Khusrau praised his role as “a persecutor of the Hindus”. Foreigner Maulana Shamsuddin Turk, a Muslim theologian from Egypt, was delighted to observe that Alauddin had made “the wretchedness and misery of the Hindus so great and had reduced them to such a despicable condition that the Hindu women and children went out begging at the doors of the Musalmans.”[Barani, Isami, Futuh-us-Salatin, Agra text, Tarikh-i-Wassaf, Bombay Text, Book IV-V]. Summing up the achievements of Alauddin Khalji, the contemporary chronicler Barani emphasises, “that by the last decade of his reign the submission and obedience of the Hindus had become an established fact. Such a submission on the part of the Hindus has neither been seen before nor will be witnessed hereafter.” Thus all sections of Hindu society both the economically well off and the worst off were all reduced to poverty, and the Hindus in general were impoverished to such an extent that there was no sign of gold or silver left in their houses, and the wives of Khuts and Muqaddams used to seek odd jobs in the houses of the Musalmans, work there and receive wages.[Barani] The poor peasants (balahars) suffered horribly to the great joy of Ziyauddin Barani, [who is also a Maulana] who celebrates the suppression of the Hindus, and writes in greatdetail about the utter helplessness to which the peasantry had been reduced because the Sultan had left to them bare sustenance and had taken away everything else in kharaj (land revenue) and other taxes.[Barani]

Such a huge taxation burden could not be sustained and “One of the standing evils in the revenue collection consisted in defective realization which usually left large balances,”[R.P. Tripathi, Some Aspects of Muslim Administration],  added to the corruption and extortion of low-level revenue officials. Sultan Alauddin created a new ministry called the Diwan-i-Mustakhraj which was entrusted with the work of inquiring into the revenue arrears, and realizing them.[Barani]  In addition Alauddin anticipated the modern Indian governments [which has resulted in a disincentive for the grain-basket Punjab’s wheat farmers having tangible effects on the wheat reserves] by almost 700 years by compelling the peasant to sell all of his surplus grain at government controlled rates for replenishing royal grain stores which the Sultan had ordered to be built in order to sustain his market control  [ Lal, History of the Khaljis] After Alauddin’s death (C.E. 1316) most of his measures appear to have been discontinued for a short time, but Ghiyasuddin Tughlaq who came to power in C.E. 1320 and revived Alauddin’s laws ordering that “there should be left only so much to the Hindus that neither, on the one hand, they should become arrogant on account of their wealth, nor, on the other, desert their lands in despair.”[Barani],  Muhammad bin Tughlaq’s, [a successor of Ghyiasuddin] enhancement of taxation went even beyond the lower limits of “bare subsistence.” and the people left their fields and fled. This enraged the Sultan and he went on hunting parties to kill them as wild beasts. [Hajiuddabir, Zafar-ul-Wali; Barani; Ishwari Prasad, A History of the Qaraunak Turks in India]

Both W.H. Moreland and Irfan Habib [Agraraian System of Mughal India], who have specially studied the agrarian system of Mughal India, agree that the basic object of the Mughal administration was to obtain the revenue on an ever-increasing scale. The share that could be taken out of the peasant’s produce without destroying his chances of survival was the fundamental . In Akbar’s reign, in Kashmir, the state demand was one-third, but in reality it amounted to two-thirds [W.H. Moreland, From Akbar to Aurangzeb]. The Jagirdars in Thatta (Sindh) took half as tax. Geleynsen writes in 1629 that in Gujarat the land tax was three-quarters of the harvest. This is supported by De Laet, Fryer and Van Twist. [Moreland in Journal of Indian History, IV, pp. 78-79 and XIV, p. 64]. Abul Fazl, the administrative chronicler of Akbar writes that “evil hearted officers because of sheer greed”, used to proceed to villages and mahals and sack them. [Abul Fazl, Akbar Nama, Beveridge’s translation].  By Shahjahan’s period, as we have already mentioned,  Manucci describes how peasants were compelled to sell their women and children to meet the revenue demand. Manrique writes that the peasants were “carried off to various markets and fairs, (to be sold) with their poor unhappy wives behind them carrying their small children all crying and lamenting”. Bernier writes that the “unfortunate peasants who were incapable of discharging the demands of their rapacious lords, were bereft of their children, who were carried away as slaves.” The weeping widower ShahJahan who found time to console himself with the captured younger women of Hindus from his raids [look at part 1 of this series on enslavement] further proved his Thaparite “lack of religious motivation” by ordering that such Hindus peasants and their family should be sold to Muslim buyers only. Given this scenario, the peasantry had no interest in cultivating the land. Bernier observes that “as the ground is seldom tilled otherwise than by compulsion, the whole country is badly cultivated, and a great part rendered unproductive. The peasant cannot avoid asking himself this question: Why should I toil for a tyrant who may come tomorrow and lay his rapacious hands upon all I possess and value without leaving me the means (even) to drag my own miserable existence? – The Timariots (Timurids), Governors and Revenue contractors, on their part reason in this manner: Why should the neglected state of this land create uneasiness in our minds, and why should we expend our own money and time to render it fruitful? We may be deprived of it in a single moment. Let us draw from the soil all the money we can, though the peasant should starve or abscond”. This encouraged the revenue collector to be extremely exploitative on the and the peasantry fatalistic and disinterested. The result, according to Bernier, was “that most towns in Hindustan are made up of earth, mud, and other wretched material; that there is no city or town (that) does not bear evident marks of approaching decay. Wherever Muslim despots ruled, ruin followed” so that similar is the “present condition of Mesopotamia, Anatolia, Palestine, the once wonderful plain of Antioch, and so many other regions anciently well cultivated, fertile and populous, but now desolate. Egypt also exhibits a sad picture.”

part 13: economic decline – fate of the producers – effects of taxation

part 1: enslavement of non-Muslims of India

part 4: myth of peaceful role of Sufis in conversion

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India’s NSG fever : the China-Islam-Europe axis

Posted on September 2, 2008. Filed under: Bangladesh, China, Communist, India, Islam, Muslims, Nuclear, Pakistan, Politics, Russia |

In my previous posts on this subject, I had repeatedly tried to dampen the apparent euphoria in Indian circles about the passage of the Indo-US N-deal through the IAEA. Like many others, I had tried to point out that the greatest difficulty would be at the NSG. This was predictable from at least two different angles: the first was that at that time China was preparing for the Beijing Olympics, and needed all possible cooperation from the international powers to suppress the Tibetan protests, secondly the powers that are most likely to be opposed to any significant increase in India’s strategic defence capabilities because of their own designs on Indian territories would be misled by their ignorance of how far India has changed in recent years to hope that internal dissent would prove sufficiently strong to scuttle the process anyway from within India. Once the IAEA passage went off relatively smoothly, these powers were likely to be panicking, and would begin lobbying in earnest to delay the passage through the NSG if not scuttle it altogether. The three natural allies in this game against India would be the forces represented by China, the Islamic expansion movement within Asia, and the smaller countries in EU. Each has its reasons, and we can analyze them one by one.

China has yesterday come out with a statement in its official mouthpiece [ and therefore of the state and therefore of the Communist Party of China] that passage of the N-deal with India would represent “a blow to non-proliferation”. This coincides uncannily with the apparent views of the leading non-proliferation groups within the EU. This could be a calculated move on the part of China to utilize the dissent from within EU, or a coordinated move. China’s real reasons for opposing this deal has as much to do with the “geo-strategic” interests it accuses India of – China was the aggressor in 1962, and invaded Indian territories without warning or a formal declaration of war – a-la-Islam. China knows that even historically they have had to fight with indigenous Tibetans for control over Tibetan territories – we have concrete evidence for this at least from the 1st millenium CE. China occupied Tibet by force and desperately wants to push through to the Indian Ocean. It sees India as the largest obstacle to its dominance in South Asia. After Mao’s split with the USSR mainly due to Russia’s formal split with Stalinism, Mao was quite worried at the growing ties between the Russia he did not understand or thought a betrayer to the “Stalinist cause” and India, as well as the protection nd asylum given to the Dalai Lama by India and decided to bring in pressure on India. China still holds on to Indian territory in the East and the North, and its main objective is to isolate Tibet from Indian reach [thus it helped the Nepali communists to come to power]  and sever any strategic land connection that India can possibly have with Russia.  China very possibly helped Pakistan with Nuclear and missile technology, as Pakistan has not shown any other independent parallel comprehensive development in indigenous technology and scientific research in other areas that could justify its “sudden” and “miraculous” nuclear weapons capability. China has also consistently tried to cultivate the Muslim nations, and especially Pakistan and Bangladesh who it knows to be vehemently opposed to the existence of a “non-Muslim” India. Chinese communists encourage Islamic movements against India since in the limitations of Communist ideology they think that they can “manage” Islam, whereas the Islamic forces use China according to their successful tactic as revealed in the Quran and in the Sunnah of the prophet – ally and use one “unbeliever” against another, until they are all weakened and ripe for subjugation. By China’s statement against India, China shows that it is now a completely blinded fool driven only by its imperialist ambitions and blind also to the growing Islamic insurgency in its own backyard. China also knows its economic importance for the smaller countries of the EU. so it may be more than a coincidence that these countries and China appear to speak in the same language as regards India.

For the smaller EU countries, their considerable markets in both the Islamic world as well as China, for dairy and meat products, as well as other manufactured exports [as so aptly evidenced by the retreat of certain North European countries over “freedom of expression” as applied to Islam, because of a boycott of products from that country in the Middle East], it is understandable that the non-proliferation argument will appear to be strongly appealing and most important. In this it will not be convenient for them to remember that many of them as a part of  NATO are installing a missile defence system in anticipation of attacks from a country which has had no history of attacking them and is much farther away geographically compared to both Pakistan and China from India – two countries which are both nuclear missile-delivery capable and have already militarily attacked India and still hold on to Indian territories. Their economic dependence on the oil from Islamic countries, and Chinese markets will obscure them to the real defence needs of India in possible future testing and upgrading of nuclear weapons capabilities  as deterrent and strategic neutralization of danger from aggressive Chinese imperialism and Jihadi Islamic aggression.

As for the Muslim countries, their theologians are always baying for non-Muslim blood and non-Muslim lands and women. With immense physical coercion this theocracy has managed to indoctrinate its subjects in an atmosphere of physical violence which is used to root out physically any alternative idea, of science, of modernization, of liberal modern humane ideas of equality between genders or of freedom of speech and thought. India’s vibrant much freer culture is a thorn on the sides of the Alims and the Ulemas of Islam whose flock are being constantly tempted by the visions in the neighbouring country of the “pagans”. In this their natural allies are “sympathetic” admirers of Islam in EU countries and business or governmental strategic interests, as well as the extreme paranoid jealousy of the Chinese communists who like Muslims do not like ideological competitors who can tempt their flock and therefore undermine their narrow selfish megalomania.

In the end, I personally feel that Europe with its classic shortsightedness that gifted the world with the horrors of colonial looting and destruction of civilizations, will only be concerned with the Islamic horror as and when it threatens its own gates, and not otherwise. Thus they may even help indirectly the Islamic cause by proving mostly a reluctant ally of the USA in the latter’s bid to neutralize  the Jihadists, and may even decide to oppose strengthening India in order to preserve their commercial and strategic interests with the Islamic countries and China. It is already known that the EU exports to the Islamic middle East is three times that of the USA to the same region.

It is important for Europe to realize that China’s rise to importance started with its formal role in tying up a large Japanese occupation force in the Pacific theatre during WWII. However this importance was simply formal as the internationally recognized Chinese government and an ally of the Western allies, was the so-called Nationalist government under Chiang-Kai-shek and the Kuomindang – a government which consistently failed in preventing the Japanese advance, but consumed a huge amount of resources as supplied by the USA. Even the Communists in the North were not much of a success although they at least managed to carry on a guerrilla fight against the Japanese near the coastal areas of occupation. There was a time towards the close of the Pacific war, when USA toyed with the idea of supporting the Communist Red Army and suddenly Mao waxed eloquent about US friends. Turn of political climate in Washington removed the pro-Chinese element in US state policy, and Mao went back to his “anti-imperialist” stance. It is significant to note that Chinese success in recovering their country only gained momentum after the surrender of the Japanese, and Stalin did not initially allow the Communists to occupy Manchuria  which surrendered to the Russians and not to the Chinese. The Communists could only make their major moves to occupy the whole of China after 1948, when Soviet support turned in their favour due to Stalin’s realization of the process of Cold War. Throughout the war, the Chinese were more an absorber of military resources and money from the Allies rather than an effective contributor. Contrast this with the tremendous amount in men and material supplied by India, and its contribution to winning the war for the Allied forces, which remains rarely acknowledged.

Not India’s current policy-makers, but the future generations should start thinking of who they can really rely on in their strategic plans to exist in the face of determined Islamic expansion programmes.

a related post

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How Islam came to India and why now it needs to go from India -11: economic decline under Islam – the strange case of the horse

Posted on August 31, 2008. Filed under: Hindu, India, Islam, Muslims, Politics, religion |

The Thaparian hypothesis of the important cause of ruin of the Indian economy from excessive import of horses from the West of India by feudatoty chieftains inside India for luxury and internecine warfare serves two purpose – first it provides one convenient internal scapegoat to which the general economic decline could be attributed to, and secondly by the other great Thaparian project to remove all traces of the destructive nature of Islam and its slaughtering, enslaving, and looting invasions in India it removes any external cause for this increased “consumption of horses”. The Thaparites are able to get away with this because Indian history textbooks are careful never to mention anything about the frequent Islamic raids, invasions, and the social and economic destructions and disruptions they caused and significantly the obvious resistance by the Hindus that required almost 500 years of continuous attacks and attempts from the side of Islam.  But more importantly this then allows the Thaparites to remove a possible crucial reason behind the need felt by the Indian rulers to import good quality horses suitable for military purposes. The suppression of the conflict also suppresses any realistic estimate of the degree of resistance and hence the resources that had to be committed to this conflict by the Hindu rulers. Here we recount this almost 500 year long conflict initiated by the Muslims to capture only about a third of Northern India as a possible indication of the scale of military resources that must have been needed by the Hindus, and which must have needed extraordianry number of horses to match the swift mounted soldiers and archers of the Muslims. For an idea of the number of horses among other military resources involved, look at Part 2 of this series which describes the last battles between Prithwiraj and allies and Ghori. Foreign breeds of horses, especially of the western Asian type, and specially those from Vanayu [Hindu name for Arabia] were found to be good quality war horse-material [ even now, reconstrucive historians find that few horses in a given batch can be trained to ignore the sights, smells and sounds of war, especially ignore the sounds of drawing the bow or releasing the arrow which must have been crucial for mounted archers] as described in Abhidhanaratnamala, and Vaijayanti. Breeding these horses appeared to be difficult because the Arabs prevented any farrier to come to India [Wassaf, in Eliott and Dowson, Marco Polo]. Chau-ju-kua in the Chinese text Ling-wai-ta aqlso refers to the Arabs importing large numbers of horses to Quilon. Prabandhachintamani refers to a ship importing 10,000 horses into Stambha [Cambay]. Wassaf gives one instance of the drain of resources in buying horses through the agreement made between an Arab merchant and a Pandya king, by which 14,000 horses were imported into the ports at a cost of 2.2 million dinars. This is supported by figures given  by Marco Polo [hearsay or otherwise, Marco’s figures appear to be consistent with Wassafs]. It is highly significant to note that the textrual evidence for the magnitude of horse imports increases rapidly towards the 12th and 13th centuries, and that most of these texts actually mention sea-ports on the southern sea-board of India as the main entreports. The Thaparites in their enthusiasm to remove any ideological contribution of Islam in Mahmud Gaznavi’s motivations to attack India, propose that he wanted to stop the import of horses into India through Sind and Gujarat, or control the trade in horses – if true then this can imply two possibilities that the limited Thaparite vision excludes – that horses were being imported through the sea and not through the North-West passage which he was in full control of , and the possibility that he realized the importance of horses in the resistance shown by the Hindus he wanted to subjugate.

Let us first discuss briefly the numerous raids by Islamic invaders, and the Hindu efforts to rrepel them for almost 500 years. The armies of Islam after the death of its prophet in AD 632, conquered the Byzantine provinces of Palestine and Syria after a six month’s campaign in AD 636-637, the Sassanid empire of Persia which included Iraq, Iran, and Khorasan in AD 637, and by A.D. 643 the boundaries of the Caliphate touched the frontiers of India. The Turkish speaking territories of Inner Mongolia, Bukhara, Tashkand, and Samarkand, etc. were annexed by AD 650, while the Byzantine province of Egypt fell in AD 640-641,  and the Arab armies reached the Atlantic and crossed over into Spain in AD 709. These were not mere territorial conquests but in which people of different creeds and races such as Syrians, Persians, Berbers, Turks and others were all rapidly Islamised and their language and culture Arabicised. [“Fight and slay the pagans wherever you find them, and seize them, beleaguer them and lie in wait for them in every stratagem till they repeat and establish regular prayers and practise regular charity. -Quran, 11.5]. The same Islamic armies, however, had to struggle for 69 long years to make their first effective breach in the borders of India. In the next three centuries, they pushed forward in several provinces of Northern and Western India. But at the end of it all, India was far from being conquered militarily or assimilated culturally.

The Arab invasion of Sindh started soon after their first two naval expeditions against Thana on the coast of Maharashtra and Broach on the coast of Gujarat, had been repulsed in the reign of Caliph Umar (AD 634-644). The expedition against Debal in Sindh met the same fate “The leader of the Arab army, Mughairah, was defeated and killed. Umar decided to send another army by land against Makran which was at that time a part of the kingdom of Sindh. But he was advised by the governor of Iraq that “he should think no more of Hind”. The next Caliph, Usman (AD 646-656), followed the same advice and refrained from sending any expedition against Sindh, either by land or by sea. The fourth Caliph, Ali (AD 656-661), sent an expedition by land in AD 660. But the leader of this expedition and “those who were with him, saving a few, were slain in the land of Kikan in the year AH 42 (AD 662)”. Muawiyah, the succeeding Caliph (AD 661-680), sent as many as six expeditions by land. All of them were repulsed with great slaughter except the last one which succeeded in occupying Makran in AD 680. For the next 28 years, the Arabs did not dare send another army against Sindh. The next expedition was despatched to take Debal in AD 708. Its two successive commanders, Ubaidullah and Budail, were killed and the Arab army was routed. When Hajjaj, the governor of Iraq, asked the Caliph for permission to send another expedition, the Caliph wrote back: “This affair will be a source of great anxiety and so we must put it off, for every time an army goes, [vast] numbers of Mussalmans are killed.  So think no more of such a design.”
Hajjaj spent the next four years in equipping an army more formidable than any which had so far been sent against Sindh. While sending off his nephew as well as son-in-law, Muhammad bin Qasim, with this army in AD 712, Hajjaj said: “I swear by Allah that I am determined to spend the whole wealth of Iraq, that is in my possession, on this expedition.” Muhammad was successful in overcoming the fierce resistance he met at every step in his progress through Sindh. By AD 713 he had occupied the whole of this province as well as Multan. He was helped to a certain extent by the treachery of some merchants and local governors at a few places. But as soon as he was recalled in AD 714, “the people of India rebelled, and threw off their yoke, and the country from Debalpur to the Salt Sea only remained under the dominions of the Khalifa.” This was only a narrow coastal strip.
Subsequently, the Islamic armies reconquered Sindh, and advanced through Rajputana upto Ujjain in the east and Broach in the south. Their advance to the south was signally checked by the Chalukya ruler of Lat (S. Gujarat), Pulakesin Avani-Janasraya. The Navasari inscription (A.D. 738) records that Pulakesin defeated a Tajika (Arab) army which had defeated the kingdoms of Sindhu, Cutch, Saurashtra, Cavotaka, Maurya and Gurjara and advanced as far south as Navasari where this prince was ruling at this time. The prince’s heroic victory earned him the titles of ‘solid Pillar of Dakshinapatha (Dakshinapatha-sadhata) and the Repeller of the Unrepellable (Anivarttaka-nivartayi)’. The Gwalior inscription of the Gurjara-Pratihar King, Bhoja I, tells us that Nagabhatta I, the founder of the family who ruled in Avanti (Malwa) around A.D. 725, ‘defeated the army of a powerful Mlechha ruler who invaded his dominions’. The Gurjara-Pratiharas, known to the Arab historians as ‘kings of Jurz’, are sometimes acknowledged by them as ‘Among the princes of India there is no greater foe of the Mohammaden faith than he’.

The Arabs also made advances to the north of Sindh into the Punjab and towards Kashmir. Here they were blocked and driven back by Lalitaditya Muktapida (AD 724-760) of Kashmir. He was in alliance with Yasovarman of Central India. “He is said to have ordered the Turushkas to shave off half of their heads as a symbol of their submission.” Biladhuri wrote that “the Mussalmans retired from several parts of India and left some of their positions, nor have they upto the present advanced so far as in days gone by”. Further, “The people of India returned to idolatry with the exception of the inhabitants of Qasbah. A place of refuge to which the Moslems might flee was not to be found, so he [Arab governor] built on the further side of the lake, where it borders on al-Hind, a city which he named at-Mahfuzah [the protected] establishing it as a place of refuge for them, where they should be secure and making it a capital.”

Arab travellers to India of the 10th century all speak of only two independent Arab principalities with Multan and Mansurah as their capitals. The Pratihara kings waged constant war against the “Arab prince of Multan, and with the Mussalmans, his subjects on the frontier”. Multan would have been lost by the Arabs but for a Hindu temple. Al-Istakhri wrote about AD 951 that in Multan “there is an idol held in great veneration by the Hindus and every year people from distant parts undertake pilgrimages to it… When the Indians make war upon them and endeavour to seize the idol, the inhabitants [Arabs] bring it out pretending that they will break it and burn it. Upon this the Indians retire, otherwise they would destroy Multan.” Thus even after 300 years of continuouis efforts from the first raid into Broach, the Arab dominion in India was limited to the relatively small states of Multan and Mansurah. And here they only survived by utilizing the Hindu idols. The Arab conquest of other countries, outside India, had been followed by wholesale conversions and replacement of local institutions by Islamic ones. In Central Asia, the idolaters for whom, unlike the People of the Book protected under subjugation and Jezia, the choice given by Islam was between death or Islam, had been rooted out. The failure of the Arabs in Sind however is proved by the fact that even after Debal where the temples were demolished and mosques founded, a general massacre endured for three days, prisoners were taken captive; women raped and enslaved and exported for the pleasures of the Muslim religious leadership and immense plunder was collected,  the Hindus rebuild their temples and performed their worship and the three per cent which had been allowed to the priests under the former government was not discontinued.

Many historians, particularly the apologists for Islam, have presented this expediency as a proof of Islamic liberalism under the early Arabs. But the military and political leaders always knew when and where to make a compromise in the interests of self-preservation, and till the next stage of aggrandisement arrived in the vicissitudes of war. The same story was repeated by the Hindu kingdoms of Kabul (Kapisa) and Zabul (Jabal) which lay to the north-west of Sindh, and which the Islamic armies had started attacking soon after they annexed Khorasan in AD 643. It was in AD 650 that the first Islamic army penetrated deep into Zabul by way of Seistan, which at that time was a part of India territorially as well as culturally. The struggle was intense and protracted with the Islamic army defeated and driven out after suffering heavy losses. Another attack followed in AD 653. The Arab general, Abdul Rahman, was able to conquer Zabul and levy tribute from Kabul. The king of Kabul was reluctant in paying tribute regularly. Finally, another Arab general, Yazid ibn Ziyad who had been the governor of Seistan for some time, attempted retribution in AD 683. He was killed by the Hindus, and his army was put to flight with great slaughter. The Arabs lost Seistan also, and had to pay 5,00,000 dirhams to get one of their generals, Abu Ubaida, released.

The Arabs recovered Seistan some time before AD 692. Its new governor, Abdullah, invaded Kabul. The Hindus trapped the Arab army in the mountain passes after allowing it to advance unopposed for some distance. Abdullah agreed to cease hostilities, and the king of Kabul agreed to renew payment of an annual tribute, but both the treaty as well as Abdullah was dismissed by the Caliph. The war against Kabul was renewed in AD 695 when Hajjaj became the governor of Iraq. He sent an army under Ubaidullah, the new governor of Seistan. Ubaidullah was defeated and forced to retreat after leaving his three sons as hostages and promising that “he shall not fight as long as he was governor”. Once again, the treaty was denounced by the Caliph, and another general, Shuraih, was sent to advance upon Kabul. He was killed by the Hindus, and his army suffered huge losses as it retreated through the desert of Bust. Ubaidullah died of grief. In the next round, Hajjaj commissioned Abdul Rahman once again who made some conquests but could not consolidate his hold. Hajjaj threatened to supersede him inciting Abdul Rahman to revolt and enter into a treaty with the Hindu king to “carry arms against his master”. The treaty did not work, and Abdul Rahman committed suicide. The Hindu king, however, continued the war. Masudi, the Arab historian, mentions a prince in the valley of the Indus who after having subjugated Eastern Persia, advanced to the bank of the Tigris and Euphrates. Hajjaj had to make peace according to which the Hindu king was entitled to keep his kingdom in exchange for an annual tribute. The Hindu king, however, stopped payment in the reign of Caliph Sulayman (AD 715-717). Some attempts to force him into submission were made in the reign of Caliph Al-Mansur (AD 745-775). But they met with only partial success, and we find the Hindus ruling over Kabul and Zabul in the year AD 867. The kingdom of Kabul suffered a temporary eclipse in AD 870. The Turkish adventurer, Yaqub bin Layth, who started his career as a robber in Seistan and later on founded the Saffarid dynasty of Persia, sent a message to the king of Kabul that he wanted to come and pay his homage. The king was deceived into welcoming Yaqub and a band of the latter’s armed followers in the court at Kabul. Yaqub bowed his head as if to do homage but he raised the lance and thrust it into the back of Rusal so that he died on the spot. A Turkish army then invaded the Hindu kingdoms of both Kabul and Zabul. The king of Zabul was killed in the battle, and the population was converted to Islam by force. But the succeeding Hindu king of Kabul who had meanwhile transferred his capital to Udbhandapur on the Indus, recovered Kabul after the Saffarid dynasty declined. Masudi who visited the Indus Valley in AD 915 designates the prince who ruled at Kabul by the same title as he held when the Arabs penetrated for the first time into this region. The Hindus lost Kabul for good only in the closing decade of the 10th century. In AD 963 Alaptigin, a Turkish slave of the succeeding Samanid dynasty, had been able to establish an independent Muslim principality in Kabul with his capital at Ghazni. It was his general and successor, Subuktigin, who conquered Kabul after a struggle spread over twenty years. The Hindus under king Jayapala of Udbhandapur tried to recapture Kabul in AD 986-987. A confederate Hindu army to which the Rajas of Delhi, Ajmer, Kalinjar and Kanauj has contributed troops and money, advanced into the heartland of the Islamic kingdom of Ghazni. According to Utbi, the battle lasted several days and the warriors of Subuktigin, including prince Mahmood, were reduced to despair. But a snow-storm and rains upset the plans of Jayapala who opened negotiations for peace. He sent the following message to Subuktigin: ‘You have heard and know the nobleness of Indians – they fear not death or destruction… In affairs of honour and renown we would place ourselves upon the fire like roast meat, and upon the dagger like the sunrays.’” But this peace treaty was short lived and  the Muslims resumed the offensive leading to the Hindus being defeated and driven out of Kabul. By the time of Ghori, the Islamic armies had struggled successively for nearly 540 years in order to seize the heartland of India but they had succeeded only in occupying the frontier areas of Kabul, Zabul, the North-West Frontier Province, Multan, and parts of Punjab and Sindh. This was rather small compared to the area under Islam, outside of India.
The Yaminis (Ghaznavids) were replaced in Afghanistan by the new dynasty of Shansabanis (Ghurids) around the time that Vigraharaja (also called Visaladeva) was recovering his lands from the Muslim possessions in the Punjab. Prithiviraja II, the successor to Vigraharaja, had placed his maternal uncle, Kilhan, in charge of the fort at Asika (Hansi). His Hansi stone inscription of AD 1168 describes the Hammira (Amir) as a “dagger pointed at the whole world”. The flag that fluttered at the gateway of this fort, we are told, “defied the Hammira, as it were”. Another line in this inscription compares Prithiviraja II to Sri Rama, and Kilhana to Hanumana. Besides the Chauhans of Delhi and Ajmer, India at that time had two more powerful kingdoms positioned against the Muslims – the Chaulukyas (Solankis) of Gujarat and the Gahadavals of Kanauj. Muhammad Ghuri was installed at Ghazni in AD 1173 by his elder brother, Ghiyasuddin, who had himself ascended the throne at Ghur in AD 1163. The task of conquering India was assigned to Muhammad Ghuri while his brother was extending the Ghurid empire towards the west. The Ghaznavids were still in possession of the provinces they had been able to conquer in north-western India.
Ghuri bypassed the weaker Gaznavid rulers in Punjab, [apparently not to alert the Chauhans beyond Sutlej by attacking the Gaznavids] entered India through the Gomal pass and took Multan from the Qaramatih chiefs in AD 1175. He intrigued with the wife of the Bhatti Rai of Uch and promised to marry her if she poisoned her husband. Firishta records that “she declined the honour for herself but secured it for her daughter, caused her husband to be put to death and surrendered the fort”. Ghuri’s way to Gujarat now lay open by way of Western Rajasthan. Prithviraj III [the famous later opponent of Ghuri], had ascended the throne of Ajmer the previous year and was pressed by his Chief Minister, Kadambavasa, not to intevene. Muhammad Ghuri advanced upon Gujarat in AD 1178 with a large army. Merutunga writes in his Prabandhachintamami that “the mother of young Mularaja, queen Naikidevi, the daughter of Parmardin of Goa, taking her son in her lap, led the Chalukya army against the Turushkas and defeated them at Gadararaghatta near the foot of Mount Abu”. Mularaja II was a minor at that time. Firishta records that the king of Gujarat “advanced with an army to resist the Mohammedans and defeated them with great slaughter. They suffered many hardships before they reached Ghazni.” In Sanskrit inscriptions of Gujarat, Mularaja is invariably mentioned as the “conqueror of Garjanakas [dwellers of Ghazni]”. One inscription states that “during the reign of Mularaja even a woman could defeat the Hammira [Amir]”.

Muhammad Ghuri did not lead another expedition against the Hindus for the next 12 years but concentrated on occupying the Ghaznavid possessions in India till he reached Lahore in AD 1186. He was opposed by the Chauhan ruler of Ajmer (AD 1177-1192)  Prithiviraja III, whose feudatory, Govindaraja, was stationed at Delhi. Prithviraja-vijaya tells us that the Chauhan ruler was aware of a “beef-eating Mlechha named Ghori in the north-west who had captured Garjani [Ghazni]”. Hammira-mahakavya of Nayachandra Suri states that Prithviraja defeated Muhammad Ghuri at least seven times while Prabandha-chintamaNi of Merutunga and Prithvirajaraso of Chand Bardoi puts the number of Prithviraja’s victories at twenty-one. Muslim historians – Minhaj, Firishta, and others – on the other hand, mention only two battles between these two rulers, one in AD 1191 and the other a year later. Dasharatha Sharma reconciles these two versions by suggesting that the Ghorid generals began raiding the Chahmana [Chauhan] territories soon after the occupation of Lahore in AD 1186 but were beaten back by the Chahmana forces. Muslim historians have ignored them altogether.

It was only in AD 1191 that Muhammad Ghuri gathered sufficient forces to advance against the fortress of Tabarhindah (Sirhind) and took that stronghold. This was a frontier fortress held by a Chauhan feudatory. Hearing of the rather provocative public rape and enslavement of women from messengers and fleeing refugees who swarmed to Delhi, Prithviraja now advanced with his own army and met Muhammad Ghuri at Tarain. Before the onslaught of the Chahmana army, the right and left flanks of the Muslim army broke down and took to flight. The Sultan might have fallen off his horse had not a Khalji youth recognised him and carried him out of the field of battle. The Muslim army, losing sight of their leader, fled headlong from the battlefield and did not draw rein till they had reached a place considered safe from pursuit. The Sultan was also brought there in a litter of broken spears. From there, they returned to their own dominion. The Rajputs simply recovered Sirhind but did not pursue Ghori. Before he reached Tarain again next year  Muhammad Ghuri sent a messenger from Lahore asking Prithviraja “to embrace the Musalman faith and acknowledge his supremacy.” Firishta reproduces the letter which Prithviraja wrote to him from the field of battle: “To the bravery of our soldiers we believe you are no stranger, and to our great superiority in numbers which daily increases, your eyes bear witness… You will repent in time of the rash resolution you have taken, and we shall permit you to retreat in safety; but if you have determined to brave your destiny, we have sworn by our gods to advance upon you with our rank-breaking elephants, our plain-trampling horses, and blood-thirsty soldiers, early in the morning to crush the army which your ambition has led to ruin.” Ghori, as is typical in Muslim strategic behaviour towards non-Muslims, replied: “I have marched into India at the command of my brother whose general I am. Both honour and duty bind me to exert myself to the utmost… but I shall be glad to obtain a truce till he is informed of the situation and I have received his answer.” The Hindus fell into the trap. Firishta records “The Sultan made preparations for battle… and when the Rajputs had left their camp for purposes of obeying calls of nature, and for the purpose of performing ablutions, he entered the plain with his ranks marshalled. Although the unbelievers were amazed and confounded, still in the best manner they could, they stood the fight.” The battle raged upto afternoon, when the Hindus found themselves tired and exhausted. They had not eaten even a breakfast. The fight was finished when Ghuri threw in his reserve division constituted by the flower of his army. The Rajputs were defeated, and suffered great slaughter.

The Muslims now occupied Delhi and marched into Ajmer. Prithviraja who had been made captive and who refused to swear submission, was brutally tortured according to the Muslim chroniclers and beheaded. Rajput resistance was still continuing in the countryside. Ghuri realized that his victory by deception was now well known among the Hindus and their combined forces could make his position precarious and tried to play for time by installing a son of Prithviraj as the new king. Hariraja, the younger brother of Prithviraja, reoccupied Ajmer in AD 1193.  He also planned to attack and take Delhi again but failed because Ghuri had assembled another big army for his march on the Gahadaval kingdom of Kanauj. Hariraja committed suicide out of apparently shame from being unable to prevent the slaughter of his countrymen and had been unable to redeem his own pledge.
Jayachandra, the Gahadavala ruler of Kanauj, had not only kept away from the battles raging to his south and west; he had also rejoiced in the defeat of the Chauhans, the traditional rivals of the Gahadavalas in his bid for control over Northern India. It was his turn to face Ghuri in AD 1194 at Chandawar. The battle was fiercely contested and the Gahadavals led by Jayachandra almost carried the day when the latter seated on a lofty howdah received a deadly wound from an arrow and fell from his seat to the earth. The Muslims were able to plunder Kanauj and Asni where Jayachandra had kept his treasure. But Rajput resistance continued till Jayachandra’s son, Harishchandra, recovered Kanauj, Jaunpur and Mirzapur in AD 1197. Kanauj seems to have stayed independent till the reign of Iltumish who ultimately conquered it from Harish Chandra’s successor, Adakkamalla. Bihar, which had been a bone of contention between the Gahadavals and the Senas of Bengal, was conquered unopposed by Bakhtiyar Khalji, a general of Ghuri, in AD 1202, and he reached Navadvipa, the capital of the Senas, a year later probably using deception and a surprise raid in the guise of Muslim horse-traders.  The Senas fled to Sonargaon in East Bengal where we hear of at least two further Senas, Vishwaroop and Abhiroop or Keshav ruling in Estern Bengal from their capital and naval base at the time, Bikramanipur.

Muslims had occupied the big cities and the fortified towns but the countryside was in revolt. The first to deliver a counter-attack were the Mher Rajputs around Ajmer. They rose in AD 1195 and appealed to the Chaulukya ruler of Gujarat for help. The help came. Qutbuddin Aibak, another general of Ghuri, was in charge of Ajmer at that time. According to Hasan Nizami, a contemporary historian, “The action lasted the whole day and the next morning that immense army of Naharwala [Anhilawara, capital of Gujarat] came to the assistance of the vanguard, slew many of the Musalmans, wounded their commander, pursued them to Ajmer and encamped within one parasang of the place.” Aibak rushed messengers to Ghazni, crying for help. “It was only after a very large army was despatched to reinforce him, that Aibak could be rescued.” Aibak, in turn, invaded the kingdom of Gujarat in AD 1197. The Chalukyan army again faced the Muslims at the foot of Mount Abu where Ghuri had been defeated in AD 1178. The Muslim army became nervous and dared not attack. Hasan Nizami indicates that the Islamic forces advanced under the cover of darkness of night and caught the Chalukyan army unprepared at dawn. The Hindus were defeated this time. Anhilawara was occupied and sacked. But the Muslims could not hold Gujarat for long. In the next four years, Bhimadeva II, the Chaulukyan king, recovered the whole of his kingdom from the invaders and was back in Anhilawara in AD 1201. Arnoraja, the Vaghela feudatory of Bhima Deva, met his death in this campaign. But his son, Lavanaprasada, won a singular victory at Stambha, modern Cambay. Sridhara, the governor of Devapattan, inflicted another crushing defeat on the Muslims. How and when this army of occupation was driven out of Gujarat is nowhere mentioned by Muslim historians. It is precisely here that the two inscriptions of Dabhoi and Verawal refer to the heroic struggles of two generals of the Chaulukya king, Lavanaprasada and Sridhara. In the east Bakhtiyar Khalji could not conquer East Bengal. The Madanpara and Edilpur inscriptions of Visvarupa Sena and Keshava Sena, the successors of Lakshmana Sena, speak of victories won by them over the yavanas. Hodivala points out that “we possess epigraphic evidence of Lakshmana Sena’s descendants having ruled for at least three generations at Vikramapur near Sonargaon in Dacca”. Blocked by the Senas from East Bengal, Bakhtiyar Khalji advanced into Assam. But his army was destroyed by the king of Kamarupa. He was able to escape with his own life and about a hundred followers. But his army was slaughtered so that he fell sick due to excessive grief and died or was murdered in sick bed by a Muslim rival.

part 12: economic decline under Islam – the fate of producers

Part 1: enslavement of non-Muslims

part 4: myth of role of Sufis in conversion

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Kandhmal-indictment of India’s reservation politics

Posted on August 31, 2008. Filed under: Christians, Communist, Hindu, India, Politics, religion, terrorism |

Swami Laxmanananda was actively involved in a contest to preserve indigenous tribal traditions from aggressive Christian evangelists in the state’s tribal belt since 1966. He was killed in his crowded ashram at Jalespata, Kandhmal district, while performing Janmastami prayers. The murder followed a threat letter warning he would suffer for preventing Hindus from converting to Christianity. As the Swami had been previously attacked on 25 December 2007 [he escaped four attempts on his life before falling to the last attack] for the same reason, he personally lodged a complaint with the police and enclosed the threatening letter along with the FIR. He sought police protection, but on Saturday, around 9.35 pm as the ashram was celebrating Janmashtami, when around dinner time, a group of 30-40 armed assailants surrounded the place.  Eyewitnesses reported that about four of the assailants carried AK-47s and many others had country made revolvers. Two of the four home guards stationed for security had gone to eat and only two of them were guarding the premises. The assailants tied down the two guards, and gagged them. They then searched out the Swamiji within the premises, lobbed a hand-grenade at the gathering of devotees, and fired indiscriminately with sophisticated weapons, killing Swami Laxmanananda and four ashram inmates, including Mata Bhaktimayee, on the spot. The recovered bullets show they were from an AK-47, the police said. The assailants then warned the guards not to raise an alarm and fled the scene. Within minutes of the reaching the crime scene, the district authorities declared that Maoists had carried out assassination of the Swami.

Orissa does have a “Maoist” problem. Recently, a boat-load of security forces combing the area for Naxalites [a local name for Maoist armed insurrectionists in India, originating from the name of a small town in Northern Bengal, where the first symbolic act of Maoist “agrarian violence” took place] were blown up. However assigning responsibility to the Maoists could be a typical tactical administrative ploy as in December 2007, the area suffered some of the bloodiest violence Orissa has even seen after the Swami was attacked by Christians. Although Indian media tried its best not to highlight violence on Hindu villagers in the ongoing conflict where both sides obviously targeted each other, and Christians had no less responsibility than the Hindus for atrocities, reports of Christian violence did leak out from time to time. The Christian inspired violence could be partially sought to be justified as reactions and defensive action against expressions of anger by Hindus retaliating indiscriminately for the violent attack on a man who has become their iconic representative. However even now the state has not been able to come out with a clear and credible report on how much the involvement of Christian militant action was in defense, on only the Hindus who had attacked them and not on innocent Hindu villagers, and how much of this action had been pre-planned to utilize the expected violent reaction by the Hindus.

Elections are due soon in the state and the administration has proved unwilling, or unable to curb the Maoist insurgency. The government could be hoping to get the Hindu majority involved in the hunting down and liquidation of the Maoists on a social scale and therefore the most effective one [as proved in Punjab]. There are severe problems with the Maoist theory.  Typically the central committee for the relevant Maoist group authorises the killings and the outfit issues statements owning up to the murders they commit – as they pick targets who they believe would in general be unpopular with the “repressed class” whose support they wish to obtain. Strangely the Maoists are keeping mum, and no statements have been forthcoming [although after this point is raised in the media, some statement may drop out of thin air]. The five attackers who the locals caught and handed over to the police are not Maoists and they are locals from the region.

Orissa police arrested one Pradesh Kumar Das, an employee of the Christian organisation, World Vision, from Khadagpur, while trying to leave Kandhmal at Buguda. Two other converts, Vikram Digal and William Digal were arrested from the house of Lal Digal, a local Christian, from Nuasahi at Gunjibadi, Nuagaan. They apparently admitted having joined a group of 28 other assailants.

The Maoists spared the policemen on duty when they usually execute any representative of the security forces present in their attacks.  The Maoists are usually quite disciplined and they try to avoid firing at women and children or lob grenades at them. An AK-47 is quite a costly weapon, and are more numerous among well-funded terrorist groups with possible access to hostile foreign governmental support such as the Islamic Jihadi terrorists. In uncanny parallels with Islamic terrorists, the assailants were wearing masks and hoods, whereas Marxists usually make such attacks high profile with faces kept uncovered. The indiscriminate firing and throwing grenades on children in an orphanage over and above killing the target, is one of the strongest possible indications that the order to assassinate could not have come from any  “central committee” and even if carried out by or with the help of Maoists were initiated from sources outside the Maoist movement.

Who had a reason to be angry with the Swami, or had sufficient reasons to benefit from his removal?  The Swami’s activities in the jungle were essentially based around the welfare of the tribals and the only way this could be problematic for the Maoists is if it prevented the tribals from joining the Communist struggle by partially satisfying their urgent problems. But by similar arguments leaders of Christian missionaries should have been the target of the Maoists too, and why is never a thought given to the possibility that the Maoists could be involved in the violence against Christian villages?  The Maoists have long claimed that most of Orissa falls under the ‘liberated zone’ and the  Kandhamal district with its dense forest cover is a haven for them. The Swami received an anonymous threat only a week before he was killed. The local SP did not even register a case after the Swami lodged a formal complaint. Would the government have gained from the removal of the Swami? The BJD would then lose votes to the BJP.  Would the Conrgress which has weakened in the state, have gained from it – only if it was foolish enough to think of hoping to gain Christian votes as defender and protector of Christian minorities, once communal tensions could be flamed up either voluntarily from angry Hindu reaction to the assassination or a little discreet and pre-planned prompting.

For a die-hard Maoist, all religions are equally suspect, and if these religions are providing “cosmetic relief” to the “oppressed” and saturating them with “religious opiates” then they are all equally to be attacked. The Christians know this very well in China. For some strange reason they do not appear to attack the Christian missionaries at Kandhmal! [Historically the only religion that the Chinese Maoists have been partial to was Islam and Mao’s love affair with Islam in his early struggling days at Yenan. Security forces are said to have seized 20 guns from 47 Maoists arrested in connection with the burning of villages inhabited by Hindus. In this respect, the murder of Swami Laxmanananda may be said to closely resemble the murder of Swami Shanti Kali ji Maharaj in Tripura in August 2000; he too was shot in his own ashram by gun-wielding assassins after several dire warnings for anti-conversion activities in the state’s tribal belt. Subsequently, Tripura Chief Minister Manik Sarkar admitted the involvement of a certain church-movement with the insurgency in the state. There has been reports suggesting that Swami Laxmanananda was also active in the movement against illegal beef trading, and was demanding a high level probe into an alleged illegal beef trading racket in Kandhamal.

The major reason behind this conflict in Kandhamal is actually due to India’s notorious reservation regime and politics. At the moment, almost half of desirable “social opportunities” are reserved one way or the other in India, resulting in a perpetuation and reconfirmation of social fractures, and the demand for their continuation and extension shows that reservations are self-defeating in their declared purpose – they never “uplift” and “empower” in concrete, socially tangible terms, for such empowerment actually weakens the case for “reservation” of the beneficiaries. The majority Kandha (Kondh) tribe which has Scheduled Tribe status was obviously alarmed at the second local group, the Scheduled Caste Panas [who by converting to Christianity lost the reservation benefits due to Scheduled Caste status under the constitution]  beginning to agitate for Scheduled Tribe status on the plea that they also spoke Kui, the mother tongue of the Kondhs, which is also the principal language of the district. The Hindus’ fears of lowered benefits due to competition deepened when the UPA-appointed Justice Ranganath Mishra Commission recommended extension of all reservation facilities to converts among the “Dalits”, which would include the Panas in Orissa.

Only if belonging to a special subgroup of Indians does not bring “special favours” over and above that of other Indians, will proselytizing religions or political parties cease to encourage and utilize the existing fractures within Indian society. What is needed is an all-inclusive developmental plan for all Indians that includes compulsory, uniform education, basic health-care, and economic opportunity irrespective of origin – combined with a clear recognition of a reward system of incentives to perform at all levels of society. Are Indians mature enough now to give and face the call “opportunities will be given unbiasedly – but you have to perform”?

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How Islam came to India and why now it needs to go from India – 10: economic decline of India under Islam

Posted on August 29, 2008. Filed under: Hindu, India, Islam, Muslims, Politics, religion |

In contrast to the so called “very friendly relations” that Indian merchants and princes apparently had with Arab Muslim traders in the early part of the Islamic invasions, based on a few references to “cordial meals” or dinners being given by a Arab merchant to his Indian counterpart at Hormuz, all references to any hostile behaviour including involvement of Islamic traders in military action against Indians are suppressed in the Thaparite literature. However the Prabandhachintamani describes explicitly how an Arab Muslim trader, Saida (Sayyad) had become so powerful as to initiate a naval fight against Vastupala, a minister of Chalukya state. It is interesting to note that the same story describes in great detail that the dispute arose at the port of Stambha (Cambay) and Saida called on an Indian ally Mahasadhanika Sanka from the port of Bhrgukachha (Broach). Harihara, who was associated with Vastupala and therefore a contemporary, [satisfies at least three of Thaparite criteria for acceptability of  textual sources – it is contemporary, it is from the “attacked side”, it is from a non-Muslim side which claims to have “repressed” a non-upper-caste-Hindu]  has awritten a play Sankhaparabhava Vyayoga, which claims ultimate victory of Vastupala. The fact that one “Hindu” helped Sayida against another would perhaps have been highlighted by the Thaparite School to prove the “extremely cordial relationship” between Indians and Muslim Arabs, had not this incident also involved proof of involvement of the Arab Muslim traders in direct military action against Indian states.

Trade over land route – Role of Islam

We see that exactly as the Islamic regime consolidated its power over the Middle East and expanded into Central Asia through its bulkhead in Persia, the penetration and reach of Indian merchants into Central Asia decreased, whereas the penetration of Muslim traders into India increased. We do not read of significant non-Muslim Indian settlements of traders in the lands conquered by the Arabs, and the Thaparites have managed to fish out only some references in the early Islamic period at Hormuz, and connected therefore with the sea-trade [these were possibly simply remnants of an earlier long-term trade relation between Nabateans and western-Indians]. If Islam was so liberal in encouraging commerce and trade with non-Muslims, why did all of a sudden non-Muslim Indian traders suddenly lose their interest in overland trade with areas newly converted to Islam? At the same time however the previously overland trade with China continued in volume and value with nearly equal participation in the transport of goods by India and China continued as before by shifting the greater bulk of the trade over the sea-route.  The  non-Hindu non-Indian traveller I-Tsing [Chavannes’s quotation] comments on how the Ta-shi interfered with travel on the road to Kapisha. The Arab control over the central Asian trade route passing through the “greater India” (Balkh-Bahlik Pradesh, Kabul/Zabul, Samarquand – this was captured only after a typical surprise Islamic military attack when the bulk of the male population was away in distant lands for trade, and the women and children were captured and used for bargaining for surrender and conversion to Islam – etc., ) was only completed in about 1022 C.E. That the Arabs were in the habit of severely restricting non-Muslim traders  is also testified to in their own chronicles [Biladuri] as well as in versions by Europeans [Pirene – Economic and Social history of Medievalal Europe-note that in this period they cannot yet be called fanatical anti-Islamic Hindu fascists since by the Thaparite School Hinduism was yet to be conjured from thin air and non-existent ideas by them as a colonial power].

Four cornered struggle between Arabs, Persia, China and Tibet for control of Central Asian trade and evidence for the Muslims gradually pushing out the non-Muslim traders

In the first half of 7th century exactly when Muhammad was consolidating his hold over the isolated oases in Northern Arabia, the Chinese empire virtually controlled all the area up to the borders of Persia [Yule, Cathay]. The intensification of this struggle seems to have peaked in 650-670 C.E.[Tsuh Chih, A short history of Chinese civilization.] There are indications that Kashmir at this period could be involved in a partnership with China to fight against the Arabs, the Tukharas, and Daradas and blocked the route to Tibet. [Indian Historical Quarterly, XXX, pp 89-92]. Chinese sources represent the Pallavas from South India as requesting Chinese aid against the Arabs and the Tibetans [K.A.N. Sashtri, Foreign Nations]. There have been questions about the real motivations behind this Chinese representation as to China’s priority on the threat from Tibet. However we do find these references as indicating a struggle with the rising power of the Arab Muslims trying to take over the trade routes through Central Asia and prevent non-Muslim traders from benefiting from this trade. A significant amount of trade also began now to pass over into sea-trade between East Asia and India, and alternative land routes through (1) Bengal, Assam, and upper Burma  (2) Bihar, Nepal, Tibet.[Chau ju kua, Chavannes, P.C.Bagchi -India and China, P.C.Choudhury – History of civilization of Assam].

The disbalance in the number of settlements of Muslim traders in India compared to “Hindu” traders in the Muslim world.

There are very few actual references to “Hindu” merchants being allowed to survive in areas dominated by Islam outside subcontinental India in this period. Muhammad Aufi [Elliott and Dowson] describes the case of a Hindu merchant called Wasa Abhir from Nahrwala who had trade agents at Gazni, and had property valued at one million rupees indicating that he was probably a top-league merchant. When Muizudin bin Sam was defeated by the Gujarat army after Muizuddin mounted an invasion into Gujarat, he was apparently advised to confiscate Wasa’s property at Gazni after his retreat back to Gazni. Muizuddin is supposed to have refused to follow this advice on grounds of justice. This story yields several interesting aspects. First, it does not show actual presence of Hindu Merchants in Islamic territories on a permanent basis but simply, agents, and material holdings probably as necessary components of trade. Second, it shows that they were subject to political arbitrariness as Muslims defeated in their jihads on hindu territories could in general satisfy their frustration by seizing on Hindu merchant’s properties or family. Third, the possibility of a practical motivation in the rulers of that time, that top-merchants from other nations and ideologies should not be harassed too much because of fear of potential loss of revenue. This last point in its turn could also be applied to the so-called patronization of Muslims by the Rashtrakutas or other Hindu rulers on the west coast of India – that such protection of merchants need not automatically imply non-existence of general hostilities between the two regimes or ideologies of Islam and “Hinduism”.

Similarly we hear the propaganda of “presence of Indian merchants at Hormuz and very friendly and cordial relations between them and Arab Muslims” in the Thaparaite literature, and this alone is supposed to be incontrovertible proof of “cordial relations between Muslims and Hindus in general”. This is based on among two other textual references, on the following story. According to Abu Zaid, when one of the principal merchants of Siraf invited the Indian merchants of the place he would serve them food in separate plates. On such events there would be hundreds of guests and most of them were obviously “Indians”.[Fernande, Voyage du Marchand Arabe Sulayman]. The Jewish traveller Rabbi Benjamin, writes in 1170 c.e. that the island of Kish was the point to which the Indian merchants bring their commodities. [K.A.,N. Sastri, Foreign Nations]. Ibn Batuta writes of a colony of Indian merchants in Aden, but we can no longer be absolutely certain about their religious affiliation at the time of Ibn Batuta’s writings. The last reference that we will quote  is a very popular one with the Thaparite School,  that of Jagadu in Jagaducharita [A.K. Majumdar, Chalukyas of Gujarat] who is supposed to have Indian agents at Hormuz and who maintained regular trade with Persia. Note the preponderance of agents, who are not always mentioned to be non-Muslim Indians, who represent Hindu merchants in Islam dominated areas, and not a significant population of settled Hindu merchants.

In contrast we find records of significant populations of settled Islamic traders, deep inside “Hindu” territories especially near important commercial, political, and cultural centres [Buddhist university townships] which are later on targets of surprise military attacks by Muslims with surgical precision. Ibn Asir mentions explicitly in his Kamil-ut-Tawarikh, that there were “Mussalmans in the country of Banaras” from the days of Sabuktigin.[Elliot and Dowson]. Muhammad Aufi also speaks of Bahram Gur of Iran coming to Hindustan under the guise of a Muslim merchant. When Bakhtyiar appeared in Nudiya people thought that he was a Muslim trader come to sell horses – implying that visits to this old Hindu city on the banks of the Ganges in modern West Bengal, by Muslim traders was quite common and that Muslim military leaders were in the habit of using this acceptance to disguise themselves for spying or raiding or surprise attacks. Taranath mentions settlement of “Turuskas” (at this period a generic name for Muslims) in the AntarVedi or Ganges-Yamuna Doab. He also significantly mentions that during the time of Lavasena and his successors and prior to the invasions and destruction of the Buddhist university townships of Odantapuri and Vikramasila the number of “Turuskas” had significantly increased. Muhammad Habib in his introduction to Elliott and Dowson suggests that the far-flung campaigns of Mahmud Gaznavi would have been impossible without an accurate knowledge of trade routes and local resources of India, which he probably obtained from Muslim merchants. Many Arab narratives [including that of Al Beruni, who had been allowed to learn Sanskrit and copy and translate Hindu texts] contain accurate accounts of land-routes in India with minute details of the distances between cities and their products and other strategic details whose context shows that these were supplied mostly by Muslim merchants who had visited these places in person and recorded these details back at home accurately for future use by their fellows.

Is it true that all “Hindus” welcomed the “peaceful” and “pure commercial motive” Muslim traders as the Thaparite School demands that we should believe based on the scanty textual evidence [scanty because they would dismiss such evidence as scanty if it went against their hypothesis]?

The Arab writers are unanimous in severely accusing the Pratihara kings of being most hostile to Arabs and Islam.[Sulaiman,Al Masudi, in Elliot and Dowson]. The same authors, curiously enough, admit that the Pratihara administration was highly efficient, for Sulaiman says “there is no country in India more safe from robbers”. But the extremely harsh criticism of the Pratiharas for their “religious” intolerance and “xenophobia” are far more intense than the critiques of the “Hindu” kings who desperately fought to defend their land and people from the mostly deceptive, jihadist aggression of Islamic armies on their campaigns of iconoclasm, enslavement, massacre and looting. The Pratiharas discouraged the influx of Arab Muslims to protect the interests of their own countrymen and imposed checks and restrictions in support of this policy. There is difference in opinion among historians about interpretation of the term “Turuskadanda” and one line of opinions favours this to be interpreted as a tax [ a reverse Jiziya] on “Turuska” settlers in Gahadavala [successors of Pratiharas] lands [Sten Konow, Epigraphia Indica, IX].

The protection provided by Siddharaja Jayasimha, the Hindu ruler of Gujarat, to Muslims and their places of worship was continued by his successors in Gujarat. Both the populations as well as shrines and mosques of Muslims continued to rapidly multiply in several cities of Gujarat as reflected in numerous inscriptions, particularly from Khambat, Junagadh and Prabhas Patan, dated before Gujarat passed under Muslim rule in the aftermath of Ulugh Khan’s invasion in 1299 C.E. Z.A. Desai, the eminent epigraphist, comments that “These records make an interesting study primarily because they were set up in Gujarat at a time when it had still resisted Muslim authority. That the Muslims inhabited quite a few cities, especially in the coastal line of Gujarat, quite long before its final subjugation by them, is an established fact. The accounts of Arab travellers like Masudi, Istakhari, Ibn Hauqal and others, who visited Gujarat during the ninth and tenth centuries of the Christian era, amply testify to the settlements of Muslims in various towns and cities. The inscriptions studied below also tend to corroborate the fact that the Muslims had continued to inhabit Gujarat until it became a part of the Muslim empire of Delhi. Moreover, they furnish rare data for an appraisal of the condition of Muslims under non-Muslim rulers of Gujarat. On one hand, they indicate the extent of permeation of Islamic influence in Gujarat at a time when it was still ruled by its own Rajput princes and show that Muslims had long penetrated into different parts of Gujarat where they lived as merchants, traders, sea-men, missionaries, etc.; these settlements were not only on the coastal regions but also in the interior as is indicated by some of these records. On the other hand, these epigraphs form a concrete and ever-living proof of the tolerance and consideration shown vis-a-vis their Muslim subjects by Hindu kings who were no doubt profited by the trade and commerce carried on by these foreign settlers.”[Arabic Inscriptions of the Rajput period from Gujarat’, Epigraphia Indica-Arabic and Persian Supplement, 1961].

Prof. Romila Thapar repeatedly cites one inscription from Prabhas Patan, the city of “Somnatha” and quotes only one of the two translations done by Z.A.Desai describing an event as recorded in two different inscriptions – in her public tirades against “revisionist historians” and in her hotly promoted Penguin history of India, she remains completely silent about the other inscription. This silence is puzzling. The inscription is dated 1264 C.E., and records the construction of a mosque at Prabhas Patan by a Muslim ship-owner. The stone slab containing its Arabic version is now fixed in the Qazi’s Mosque at Prabhas Patan and is not on site. The Sanskrit version which, it seems, was removed at some time and is now in a wall of the Harasiddha Mata temple in the nearby town of Veraval, has been summarised by Z.A. Desai:
“Ship-owner Nurud-Din Piruz, son of ship-owner Khwaja Abu Ibrahim, a native of Hormuz, had come for business to the town of god Somnath during the reign of Arjunadeva, the Vaghela king of Gujarat (C. 1261-74) when Amir Ruknud-Din was the ruling chief of Hormuz; Piruz purchased a piece of land situated in the Sikottari Mahayanpal outside the town of Somnath in the presence of the leading men like Thakkur Sri Palugideva, Ranak Sri Somesvaradeva, Thakkur Sri Ramdeva, Thakkur Sri Bhimsiha and others and in the presence of all (Muslim) congregations, from Rajakula Sri Chhada, son of Rajakula Sri Nanasiha; Piruz, who by his alliance with the great man Rajakula Sri Chhada, had become his associate in meritorious work, caused a mosque to be constructed on that piece of land; for its maintenance, i.e., for the expenses of oil for lamp, water, preceptor, crier to prayers and a monthly reader (of the Quran) and also for the payment of expenses of the particular religious festivals according to the custom of sailors, as well as for the annual white-washing and repairs of rents and defects in the building, the said Piruz bequeathed three sources of income: firstly, a pallaDika (particulars regarding whose location and the owner are given in detail); secondly, a danapala belonging to one oil-mill; and thirdly, two shops in front of the mosque, purchased from Kilhanadeva, Lunasiha, aSadhar and others; Piruz also laid down that after meeting the expenses as indicated above, the surplus income should be sent to the holy cities of Mecca and Medina; as regards the management, he desired that the various classes of Muslims such as the communities of sailors, ship-owners, the clergy (?), the artisans (?), etc., should look after the source of income and properly maintain the mosque.”

The English translation of the first seven lines of the Arabic text as given by Z.A. Desai, is as follows:
1. Allah the Exalted may assign this (reward) to one who builds a house in the path of Allah… [This auspicious mosque was built].
2. on the twenty-seventh of the month of RamaDan, year [sixty-two].
3. and six hundred from migration of the Prophet (23rd July AD 1264), in the reign of the just Sultan and [the generous king].
4. Abu’l-Fakhr (lit., father of pride), Ruknud-Dunya wad-Din (lit., pillar of State and Religion), Muizzul-Islam wal-Muslimin (lit. source of glory for Islam and the Muslims), shadow of Allah in [the lands],
5. one who is victorious against the enemies, (divinely) supported prince, Abin-Nusrat (lit., father of victory), Mahmud, son of Ahmad, may Allah perpetuate his…
6. and may his affair and prestige be high, in the city of Somnat (i.e. Somnath), may God make it one of the cities of Islam and [banish?].
7. infidelity and idols…

Z.A. Desai noted differences between the Arabic and the Sanskrit versions. “For example,” he writes, “the Arabic inscription does not give all the details regarding the sources of income, the procedure for its expenditure, management, etc., which are mentioned at some length in the Sanskrit record. Also, the Arabic version mentions only the leader of prayer (imam), caller to prayers (muaddhin) and the cities of Mecca and Medina among the beneficiaries… Likewise, no mention is made of the provision for the celebration of religious festivals as stated in the Sanskrit record.  Further, in the extant portion of the Arabic record, we do not find mention of the then Vaghela king of Gujarat, Arjunadeva… On the other hand, the Arabic version gives some more information regarding the status and position of Piruz (Firuz) and his father Abu Ibrahim. For example, Firuz is called therein ‘the great and respected chief (sadr), prince among sea-men, and king of kings and merchants.’ He is further eulogised as the ‘Sun of Islam and Muslims, patron of kings and monarchs, shelter of the great and the elite, pride of the age’, etc. Likewise, his father, Abu Ibrahim, son of Muhammad al-‘Iraqi, is also mentioned with such lofty titles as ‘the great chief of fortunate position, protector of Islam and the Muslims, patron of kings and monarchs, prince among great men of the time, master of generosity and magnanimity’, etc. Needless to say, all these titles are absent in the Sanskrit version.” The record is complete for all practical purposes except for a few gaps which the epigraphist has filled up creditably with the help of his long experience in reading and reconstructing such inscriptions. Could the name of Arjunadeva, the then Vaghela king of Gujarat, could have occurred in any of these gaps even if the king was stripped of all his appellations. Could the name of a Hindu king be found anywhere in the general format of the inscription. There are similar inscriptions on mosques and other Muslim monuments all over India, before and after this period in exactly the same format with the name of the reigning Muslim monarch with all his lengthy appellations displayed prominently. Significantly,  there was no Muslim monarch at that time in Gujarat which was a Hindu kingdom independent of the Delhi Sultanate, the builder of the mosque chose the king of Hormuz for showing his solidarity with the land and ruler of Islam. It is also significant to note that by installing two versions of the same installation plaque  in two different languages, the Muslim merchant shows that he is very much aware of this deception and therefore he expresses his true loyalties and feelings in his own language, which was obviously not widely known among the non-Muslims. Prof. Thapar remains completely silent on this because even mentioning this to discard it as a forgery or unreliable would bring attention to the original translation by Z.A. Desai and throw serious doubts on her desperate attempt to establish “friendly attitude of Muslim traders towards Hindus”.

Note that for a subject of the Hindu king of Gujarat or a resident alien doing business in Gujarat, and given that the mosque was erected at Prabhas Patan which was situated in the kingdom of Gujarat and not within the dominions of Hormuz, the Muslim merchant eulogises the king of Hormuz as “the source of glory for Islam and the Muslims,” and he prays fervently that “may his affair and prestige be high in the city of Somnat, may Allah make it one of the cities of Islam, and [banish?] infidelity and idols” from it. In other words, he was earnestly desiring another Islamic jihad on Gujarat. Comparing the Sanskrit and Arabic versions of this inscription, we see that the Muslim merchant from Hormuz had carefully edited out from the Sanskrit version what he had included confidently in the Arabic text. This shows that just as in the modern period, in the 13th century, Muslim elite took care with help from some elite Hindus [who collaborated out of commercial interests as claimed by the Thaparite School] that the ordinary Hindu never understood the real meanings of teachings of Islam, never read authentic versions of the core texts of Islam, never understood the real agenda of Islam, and that the Islamic Jihadi agenda of slaughter, enslavement, looting and conversion remained completely hidden until it was too late.

There were similar Muslim settlements in other places in Gujarat, for example at Anhilwada Patan, the capital of Gujarat under the Chaulukya and the Vaghela dynasties of Hindu kings. An inscription dated 1282 C.E. fixed in the wall of a mosque here, records the death of a Muslim merchant in the reign of the Vaghela king Sarangadeva (1274-96). Z.A. Desai is of the opinion that “this is the only record at Patan which is dated in the pre-Muslim period of Gujarat, furnishing evidence of the settlement, or at least presence, of Muslims in the very capital of the Rajput rulers.” Cambay or Khambat, the famous port of Gujarat, has yielded many Muslim inscriptions from the time when Gujarat was a Hindu kingdom. A 1218 C.E. inscription in the reign of the Chaulukya king Bhimadeva II (1178-1242), records the construction of a Jami Masjid and says in the very first sentence “that no one else would be invoked with Allah.” Another inscription of 1232 C.E. in the same reign records the death of a Muslim and declares, again in the first sentence, that “Surely, the true religion with Allah is Islam.” A third inscription dated 1284 in the reign of the Vaghela king Sarangadeva (1274-96), records the death of another Muslim and says that “whoever disbelieves in the communications of Allah-then, surely Allah is quick in reckoning.” An inscription dated 1286-87 records the construction of a mosque at Junagadh in the reign of Sarangadeva gives the name of the builder, Abul Qasim, with high-sounding titles which according to Z.A. Desai, “may be taken to suggest that Abul Qasim, probably an influential merchant conducting business in that part, was associated in some way with the liaison work between the state and its Muslim population. The record also indicates that there was a considerable number of Muslim population residing at Junagadh, which necessitated the building of a prayer house and that some of the Saurashtra ports used to clear the traffic of Haj pilgrims from Gujarat and possibly from outside too.”
The invasion of Ulugh Khan that was to finally subject Gujarat to Muslim rule, was the eighth in a series which started within a few years after the Prophet’s death at Medina in 632. Five Islamic invasions had been targeted on Gujarat before Siddharaja Jayasimha ascended the throne of Gujarat in 1094 C.E. The first raid took place in 636 on Broach by sea on the pretext of attacking a “nest of pirates” [as accepted by the Thaparite School],  second in 732-35 by land; third in 756, and fourth in 776 by sea; fifth by Mahmud of Ghazni in 1026, sixth by Muhammad Ghuri in 1178, and the seventh was by Qutbud-Din Aibak in 1197. Just as in the modern period, even after a sequence of Muslim raids and its effects, the complacency and acceptance of possible representation of Islam as peaceful with complete hiding of the inherent Jihadi agenda of Islam shown by Hindus in Gujarat, had allowed the dual plaques of Piruz to be put up in 1264. This was before the last invasion of Gujarat that brought it under Muslim control.

Part 11 :economic decline under Islam:the strange case of the horse

Part 1: enslavement of non-Muslims

part 4: myth of the role of Sufis in conversion

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The heroic face of Islamic militancy in Kashmir- killing unarmed non-protesting civilians and taking children and women as hostage

Posted on August 27, 2008. Filed under: Hindu, India, Kashmir, Muslims, Politics, terrorism |

The great Gazis and Shahids and Jihadis of Islam in history have always used their Prophet’s injunction that “war is deception”, and a common tactic for Muslims has always been to capture something of great emotional value to non-Muslims and use that not only to preserve themselves from retaliation after unprovoked acts of looting, massacre and destruction but as a means of imposing Islam or enslavement. In Jammu, terrorists dressed as police entered a residential area and opened fire indiscriminately killing civilians. They then holed themselves up in a house and took children below the age of nine and women hostages. Using women and children as pawns in violence is a very old characteristic in Islam, and dates right from the very beginning of its advent in Arabia.

Here are a few relevant quotes from the Hadiths :

Sahih Bukhari, Volume 4, Book 52, Number 256:
Narrated As-Sab bin Jaththama: The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, “They (i.e. women and children) are from them (i.e. pagans).” I also heard the Prophet saying, “The institution of Hima is invalid except for Allah and His Apostle.”

This Hadith is a very peculiar one : Hima normally in Arabic means “protected/inviolate region/territory/environment”. Mentioning this in the same context of night attacks possibly endangering women and chilldren of “infidels” can only mean one things that – women and children of “pagans” are not inviolate [ abstract use of the term Hima in other parts of the Hadiths are well established, implying that such an abstract association is allowed]
The Raid on Bani al-Mustaliq by Muhammad-December, 627CE
Bani al-Mustaliq was a branch of the Khozaa (Jewish) tribe. Two months after Muhammad returned from Dhu Qarad campaign, Allah suddenly told him that B. al-Mustaliq, under the leadership of Haritha b. Abi Dirar was mobilizing forces against him. B. al-Mustaliq were friendly to Muhammad but the rumour was spread that B. al-Mustaliq were now joining with the Quraysh to launch an attack against the Muslims. The Muslims even killed a man from B. al-Mustaliq alleging him to be a spy. On this pretext Muhammad rallied all the fighting men around him to assail the B. al- Mustaliq. B. al-Mustaliq were a prosperous Jewish clan who had immense wealth and property, and after the successful ethnic cleansing of the Jews in Medina the B. al-Mustaliq Jews took all precautionary measures to prevent such an invasion on them. They sought help from other clans as well. Muhammad gave no opportunity to this clan to embrace Islam before facing ethnic cleansing. On previous occasions, he used the rule that the infidels be given a three days reprieve to decide whether to accept Islam or face liquidation.

Sahih Muslim on this raid:
Book 019, Number 4292:
Ibn ‘Aun reported: I wrote to Nafi’ inquiring from him whether it was necessary to extend (to the disbelievers) an invitation to accept (Islam) before meeting them in fight. He wrote (in reply) to me that it was necessary in the early days of Islam. The Messenger of Allah (may peace be upon him) made a raid upon Banu Mustaliq while they were unaware and their cattle were having a drink at the water. He killed those who fought and imprisoned others. On that very day, he captured Juwairiya bint al-Harith. Nafi’ said that this tradition was related to him by Abdullah b. Umar who (himself) was among the raiding troops.
Further confirmation of this sudden pillage is referred in Sahih Bukhari: Volume 3, Book 46, Number 717: Narrated Ibn Aun: I wrote a letter to Nafi and Nafi wrote in reply to my letter that the Prophet had suddenly attacked Bani Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; the Prophet got Juwairiya on that day. Nafi said that Ibn ‘Umar had told him the above narration and that Ibn ‘Umar was in that army.
Ali b. Talib killed a few wounded B. al-Mustaliq people; among them were Malik and his son. Muhammad seized their cattle herd, took many as captives and divided them among the Jihadists. Two hundred families were taken as captives, two thousand camels and five thousand sheep and goats, as well as a huge quantity of household goods were taken as booty. Juwayriah, the young, beautiful and vivacious daughter of B. al-Mutaliq chief was one of those captives. The household goods were sold in an auction to the highest bidders. During the battle a Muslim was mortally wounded by another Muslim by accident. Muhammad allowed the Jihadists to rape the B. Mustaliq women captives. Here is a Hadith from Sahih Bukhari:Volume 5, Book 59, Number 459: Narrated Ibn Muhairiz: I entered the Mosque and saw Abu Said Al-Khudri and sat beside him and asked him about Al-Azl (i.e. coitus interruptus). Abu Said said, “We went out with Allah’s Apostle for the Ghazwa of Banu Al-Mustaliq and we received captives from among the Arab captives and we desired women and celibacy became hard on us and we loved to do coitus interruptus. So when we intended to do coitus interrupt us, we said, ‘How can we do coitus interruptus before asking Allah’s Apostle who is present among us?” We asked (him) about it and he said, ‘It is better for you not to do so, for if any soul (till the Day of Resurrection) is predestined to exist, it will exist.”
After raping his captive-girl, Said al-Khudri took this young girl to the nearest slave market for a quick sale. Here is the continuation of the above story, as told by al-Waqidi (vol.i, p.413) and excerpted by Rodinson: “A Jew said to me: ‘Abu Said, no doubt you want to sell her as she has in her belly a baby by you.’ I said: ‘No; I used the ‘azl.’ To which he replied [sarcastically]: ‘Then it was lesser child-murder!’ When I repeated this story to the Prophet he said: ‘The Jews lie. The Jews lie.’”

Raid against Umm Qirfa of B. Fazarah by Zayd b. Haritha/Abu Bakr-January, 628CE
When Zayd b. Haritha’s first raid at Wadi al-Qura failed, Zayd conducted several raids. In one of these he set out for a mercantile trip to Syria to do some border trading there. When he arrived at Wadi al-Qura, he again raided i but his caravan was waylaid and was attacked by B. Fazarah tribe. During the fighting B. Fazarah killed a number of Muslims including Ward b. Amr, one of Zayd’s dear comrade-in-arms. Zayd himself was wounded. After Zayd returned to Medina with his wound he vowed to avenge the death of his comrade by raiding B. Fazarah again. After his recovery from the injury Muhammad sent Zayd with an army against the B. Fazarah. He attacked them at Wadi al-Qura and inflicted heavy casualties on them. He took Umm Qirfa (her real name was Fatimah bt. Rabiah b. Badr), the wife of Malik b. Hudhayfah, the chief of B. Fazarah, as a prisoner. Umm Qirfa was a very old woman having a young and extremely beautiful daughter. She (Umm Qirfa) was the aunt of Uyeina and was married to her cousin, Malik, the uncle of Uyeina. Zayd took her daughter as a captive and ordered a Jihadi, Qays b. Mohsin to kill Umm Qirfa. Qays tied each of her legs with a rope and attached the ropes to two camels. Then he drove the camels in opposite directions thus renting her in two. Rodinson writes that Umm Qirfa was torn from limb to limb by four camels. Two brothers from the same family were also brutally executed. When told, Muhammad fully approved this ferocious punishment meted out to a grand old lady. When Zayd brought Umm Qirfa’s daughter to Muhammad, he allocated her to Salamah b. Amr al-Akwa, a Jihadist who captured her. She belonged to a very distinguished Arab family. Then Muhammad found that one of his maternal uncles, Hazn b. Abi Wahb was eyeing on Umm Qirfa’s beautiful daughter. So he asked her owner, Salamah b. Amr b. al-Akwa, if he would give her to his (Muhammad’s) uncle. Salamah readily agreed to Muhammad’s request. This distinguished lady was then passed on to Muhammad’s uncle for his private use.
Another version of this story says that the leader of this raid was Abu Bakr b. Abi Quhafah (told by Salamah) and runs like this:
Muhammad appointed Abu Bakr as the leader of this raiding party. When Abu Bakr arrived at Wadi al-Qura, he ordered his troop to rest there; then they prayed. After prayer, Abu Bakr made a raid on B. Fazarah. The Muslims killed a number of B. Fazarah people and captured a number of their women and children. Among them was Umm Qirfa, a very old lady, wearing a worn-out piece of leather coat. With her was her young daughter, the fairest of the Arabs. Abu Bakr gave Umm Qirfa’s pretty, young and vivacious daughter to, the Jihadist, who had captured her as a booty. After Salamah b. al-Akwa returned to Medina and met Muhammad at the market place, he (Muhammad) asked Salamah to give this pretty young lass to him. Salamah told Muhammad that he liked her but had not had sex with her yet. Then he offered her to Muhammad.
Quoting Salamah, Tabari (Tabari, vol. viii, p.97) writes:
‘When I returned to Medina, the messenger of God met me in the market and said, “Salamah-how excellent the father who begot you!-give me the woman.” I said, “Messenger of God, I like her, by God, and I have not uncovered her garment.” He said nothing to me until the next day, when he met me in the market and said, “Salamah-how excellent a father begot you!-give me the woman.” I said: “Messenger of God, I have not touched her garment. She is yours, Messenger of God.” The Messenger of God sent her to Mecca, and with her he ransomed some Muslim captives who were in the hands of the polytheists.’
There is a similar Hadith from Sahih Muslim (Refer to: Sahih Muslim: Book 19, Hadith number 4345)

When Muhammad entered Mecca he granted a general amnesty to the Meccans except for eight people (or ten people, according to Ibn Sa’d). He ordered that those were to be killed even if they were found under the curtains of Kaba. Previously shedding of blood in the holy precinct was strictly forbidden by the polytheists. Muhammad proclaimed that Allah had permitted only him to cause bloodshed in the holy sanctuary, just for a few hours. Here is a Sahi Hadith from Sahhi Bukhari Volume 3, Book 34, Number 303:Narrated Ibn ‘Abbas: Allah’s Apostle said, “Allah made Mecca a sanctuary and it was neither permitted for anyone before, nor will it be permitted for anyone after me (to fight in it). And fighting in it was made legal for me for a few hours of a day only. None is allowed to uproot its thorny shrubs or to cut down its trees or to chase its game or to pick up its Luqata (fallen things) except by a person who would announce it publicly.” ‘Abbas bin ‘Abdul-Muttlib requested the Prophet, “Except Al-Idhkhir, for our goldsmiths and for the roofs of our houses.” The Prophet said, “Except Al-Idhkhir.” ‘Ikrima said, “Do you know what is meant by chasing its game? It is to drive it out of the shade and sit in its place.” Khalid said, “(‘Abbas said: Al-Idhkhir) for our goldsmiths and our graves.”
Sunaan Abu Dawud: Book 14, Number 2678: Narrated Sa’id ibn Yarbu’ al-Makhzumi: The Prophet (peace_be_upon_him) said: on the day of the conquest of Mecca: There are four persons whom I shall not give protection in the sacred and non-sacred territory. He then named them. There were two singing girls of al-Maqis; one of them was killed and the other escaped and embraced Islam. Sarah was the freed slave-girl of one of the sons of Abd al Muttalib. Muhammad claimed that she used to molest him while he was in Mecca. It is reported that Muhammad eventually forgave Sarah. Hind bt. Utbah, the wife of Abu Sufyan b. Harb. She chewed the liver of slain Hamzah at Badr II. She accepted Islam and Muhammad pardoned her. Later, Umar killed Sarah by causing his horse to trample her at al-Abtah. Another source lists that on the day of occupation of Mecca, Muhammad commanded that six men and four women be killed. The women were: 1. Hind bt. Utbah b. Rabiah, 2. Sarah, the freed slave girl of Amr b. Hashim b. Abd al-Muttalib; she was killed (waqidi) on the day of invasion. 3. Quraybah; killed on the day of invasion, 4. Fartana escaped death and lived until the Caliphate of Uthman.

Sahih Muslim: Book 019, Number 4321: It is reported on the authority of Sa’b b. Jaththama that the Prophet of Allah (may peace be upon him), when asked about the women and children of the polytheists being killed during the night raid, said: They are from them.
Surprise Raid on B. Khatham at Talabah by Qutbah ibn Amir ibn Hadidah-August, 630CE
During this period Muhammad sent Qutbah ibn Amir at the head of twenty men to conduct a surprise raid on B. Khatamah, inhabiting Tabalah near Turbah, and no reason is given in any of the Hadiths. The Muslims killed a man who pretended to be dumb. Then they attacked the infidels while they were asleep. The Muslims slaughtered whomever they could and took a great number of camels, goats and women as booty.

Whatever be the claim of modern spokespersons of Islam as regards treatment of women and children of non-Muslims, we have to understand that core traditions of Islam use them as potential property – either as slaves, as future soldiers of Islam or for sex and reproductive resource, and their safety is not of paramount importance in Islamic warfare.

The non-Muslims should carefully read the principal Hadiths, and the biographies of the Prophet of Islam, either in the original unabridged form or translations made by western authors prior to the emergence of Communist power.

The only way this sort of Jihadist violence on unarmed and non-combatant civilians of non-Muslims and on their women and children can be stopped is to ensure that each such raid aimed at reducing the number of non-Muslims and increasing the number of Muslims results in an actual reduction of believers in Islam – not a physical liquidation a-la-Islam but creations of conditions where “muslims with a good heart” feel ashamed of remaining Muslims and come out of Islam. On the other hand if Muslims really believe in “peace” they should make such declarations in public that they will come out of Islam if any non-Muslim is killed in such violence – this perhaps could be the only starting point for restoration of trust between Muslims and non-Muslims. In reality the Islamic terrorists in Jammu have done a great favour to the struggling Hindus and non-Muslims of the state of Kashmir – it will only make their resolve harder, getting a reminder of what living under Islam means, and will go a long way towards the eventual cleaning of the subcontinent of the creed of Islam. It will be worthwhile for the non-Muslims to also consider the possibility that “deception is war and war is deception in Islam” – and such attacks simply could be part of a general strategy to draw security forces away from areas of infiltration just as the Pakistani army consistently shoots repairing team of Indians of the control fences at the LOC, and try to push in militants under cover of heavy shelling or firing.

related previous post on Kashmir

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How Islam came to India and why now it needs to go from India – 8 – cultural destruction of non-Muslims

Posted on August 26, 2008. Filed under: Hindu, India, Islam, Muslims, Politics, religion |

Continued from part 7:

(46) Tarikh-i-Khan Jahan Lodi: The author, Niamatullah, was a historian in the court of the Mughal emperor Jahangir (CE 1605-1628). His Tarikh is practically the same as his Makhzan-i-Afghani except for the memoirs of Khan Jahan Lodi which have been added. Khan Jahan Lodi was one of the most illustrious generals of Jahangiri. The history begins with Adam and comes down to CE 1612 when it was completed. Niamatullah refers to Hindus as “the most notorious vagabonds and rebels.”
Sultan Mahmud of Ghazni (CE 997-1030)
Somnath (Gujarat)
“After a long time, in AH 400, Allah… conferred the honour of sultanate on Sultan Mahmud Ghazi, son of Subuktigin… Nine men from among the Afghan chiefs… took to his court and joined his servants… The Sultan… gave to each one of them enamelled daggers and swords, horses of good breed and robes of special quality and, taking them with him, he set out with the intention of conquering Hindustan and Somnat…Rai Daishalim whom some historians have pronounced as Dabshalim or Dabshalam was the great ruler of that country. The Sultan inflicted a smashing defeat on that Raja, demolished and desecrated the idol temples there, and devastated that land of the infidels…”
Sultan Sikandar Lodi (CE 1489-1517)
Dholpur (Madhya Pradesh) “
…Sikandar himself marched on Friday, the 6th Ramzan AH 906 (CE March, 1501), upon Dhulpur; but Raja Manikdeo, placing a garrison in the fort, retreated to Gwalior. This detachment however, being unable to defend it, and abandoning the fort by night, it fell into the hands of the Muhammadan army. Sikandar on entering the fort,…The whole army was employed in plundering and the groves which spread shade for seven kos [about 14 miles] around Bayana were tom up from the roots…
Mandrail (Madhya Pradesh) “In Ramzan of the year 910 (CE 1504), ….he raised the standard of war for the reduction of the fort of Mandrail; but the garrison capitulating, and delivering up the citadel, the Sultan ordered the temples and idols to be demolished, and mosques to be constructed. After leaving Mian Makan and Mujahid Khan to protect the fort, he himself moved out on a plundering expedition into the surrounding country, where he butchered many people, took many prisoners, and devoted to utter destruction all the groves and habitations; and after gratifying and honouring himself by this exhibition of holy zeal he returned to his capital Bayana.”
Udit Nagar (Madhya Pradesh) “In 912,… the Sultan went towards the fort of Awantgar… On the 23rd of the month, the Sultan invested the fort, and ordered the whole army to put forth their best energies to capture it…the gate was forced open by Malik Alau-d din… The Rajputs, retiring within their own houses, continued the contest, and slew their families after the custom of jauhar… the Sultan gave over charge of the fort to Makan and Mujahid Khan, with directions that they should destroy the idol temples, and raise mosques in their places…”
Narwar (Madhya Pradesh) “…The Sultan set out for conquering the fort of Narwar. Those inside the fort asked for refuge when they became helpless because of the dearness of grains and scarcity of water; they sought security of their lives and left the fort together with their goods. The Sultan took over the fort, demolished the temples and idol-houses in it and built mosques”
Mathura (Uttar Pradesh) “The Islamic sentiment (in him) was so strong that he demolished all temples in his kingdom and left no trace of them. He constructed sarais, bazars, madrasas and mosques in Mathura which is a holy place of the Hindus and where they go for bathing. He appointed government officials in order to see that no Hindu could bathe in Mathra. No barber was permitted to shave the head of any Hindu with his razor. That is how he completely curtailed the public celebration of infidel customs…”
Thanesar (Haryana) “Sultan Sikandar was yet a young boy when he heard about a tank in Thanesar which the Hindus regarded as sacred and went for bathing in it. He asked the theologians about the prescription of the Shariah on this subject. They replied that it was permitted to demolish the ancient temples and idol-houses of the infidels, but it was not proper for him to stop them from going to an ancient tank. Hearing this reply, the prince drew out his sword and thought of beheading the theologian concerned, saying that he (the theologian) was siding with the infidels…
Sultan Ibrahim Lodi (CE 1517-1526)
Gwalior (Madhya Pradesh)
“…When the thought occurred to Sultan Ibrahim, he sent azam Humayun on this expedition… The Afghan army captured from the infidels the statue of a bull which was made of metals such as copper and brass, which was outside the gate of the fort and which the Hindus used to worship. They brought it to the Sultan. The Sultan was highly pleased and ordered that it should be taken to Delhi and placed outside the ‘Red Gate’ which was known as the Baghdad Gate in those days. The statue was so fixed in front of the ‘Red Gate’ till the time of the Mughal emperor, Akbar the Great, who ordered in AH 999 that it be melted down and used for making cannon as well as some other equipment, which are still there in the government armoury. The author of this history… has seen it in both shapes.”
Sultan Sulaiman Karrani of Bengal (CE 1563-1576)
Puri (Orissa) “
Sulaiman Karrani…made up his mind to demolish all the temples and idol-houses of the infidels. As the biggest temple of the Hindus was in Orissa and known as Jagannath, he decided to destroy it and set out in that direction with a well-equipped force. Reaching there, he demolished the idol-house and laid it waste. There was an idol in it known as that of Kishan… Sulaiman ordered that it be broken into pieces and thrown into the drain. In like manner, he took out seven hundred golden idols from idol-temples in the neighbouring areas… and broke them.…When the armies of Islam entered that city, the women of the Brahmans, dressed in costly robes, wearing necklaces, covering their heads with colourful scarves and beautifying themselves in every way, took shelter at the back of the temple of Jagannath. They were told again and again that a Muslim army that had entered the city would capture and take them away, and that those people would desecrate the temple after laying it waste. But the women did not believe it at all. They kept on saying. ‘How could it happen? How could the soldiers of the Muslim army cause any injury to the idols? When the army of Islam arrived near the temple, it made prisoners of those Hindu women. That is what surprised them most…
The History of the Afghans in India CE 1545-1631 by M.A. Rahim (Karachi, 1961) quotes Makhzan-i-Afghana while describing the exploits of Sulaiman Karrani’s general, Kalapahar, in CE 1568. It says: “Every Afghan, who took part in the campaign, obtained as booty one or two gold images. Kala Pahar destroyed the temple of Jagannath in Puri which contained 700 idols made of gold, the biggest of which weighed 30 mans.

(47) Mirat-i-Sikandari: The author, Sikandar bin Muhammad Manjhu bin Akbar, was in the employ of Aziz Koka, the Mughal governor of Gujarat, and fought against Sultan Muzaffar Shah III, the last independent sultan of Gujarat, who was dethroned in CE 1591. He finished his history in 1611 or 1613 relating the history of Gujarat from Muzaffar Shah I to Muzaffar Shah III.
Sultan Muzaffar Shah I of Gujarat (CE 1392-1410)
Somnath (Gujarat)
“On his return (from idar) the Khan made up his mind to destroy Somnat, that is, the temple of Patandev…In AH 799 (CE 1394-95) he invaded Jahdand (JunagaDh)which was in the Kindgdom of Rai Bhara and slaughtered the infidels there. From there he proceeded towards Somnat, and destroyed the famous temple. He embellished that city with the laws of Islam.”
Sultan Ahmad Shah I of Gujarat (CE 1411-1443)
Sidhpur (Gujarat)

“Thereafter in AH 823 (CE 1420-21) he proceeded to different parts of his Kingdom for establishing order and good government… He got temples demolished and palaces and mosques constructed in their stead…”
Sultan Mahmud BegDha of Gujarat (CE 1458-1511)
Dwarka (Gujarat)
“On 17 Zilhijja he started towards Jagat and reduced that place after marching continuously. The infidels of Jagat ran away to the island of Sankhu. The Sultan destroyed Jagat and got its palaces dismantled. He got the idols broken…”
Sankhodhar (Gujarat) “…When the Sultan saw that the infidels had gone to that island, he ordered boats from the ports and proceeded to the island with his well-armed soldiers… The infidels did not stint in fighting with swords and guns. In the end the army of Islam achieved victory. A majority of the infidels were slaughtered. The Musalmans started giving calls to prayers after mounting on top of the temples. They started destroying the temples and desecrating the idols. The Sultan offered namaz out of gratefulness of Allah… He got a Jami Masjid raised in that place…”
Sultan Muzaffar Shah II of Gujarat (CE 1511-1526)
Idar (Gujarat) “
…The Raja of idar ran away to the mountains and on the fourth day the Sultan started from Morasa and halted near idar. He ordered that the houses and temples of idar should be destroyed in such a way that no trace of them should remain.”
Sultan Bahadur Shah of Gujarat (CE 1526-1537)
Vidisha (Madhya Pradesh)
“Afterwards he went towards Bhilsa which country had been conquered for Islam by Sultan Shamsud-din (Altamsh), King of Delhi. Since eighteen years the estate of Bhilsa had been subject to Silahdi, and the laws of Islam had been changed there for the customs of infidelity. When the Sultan reached the above place, he abrogated the ordinances of infidelity and introduced the laws of Islam, and slew the idolaters and threw down their temples…”[this is an indication that many time the Hindus recovered their territories once the Islamic looters passed on]

(46) Intikhab-i-Jahangir Shabi; The name of the author is not known but he was apparently a contemporary and a companion of Jahangir. The Tabqat-i-Shah-Jahani mentions a work written by Sheikh Abdul Wahab and named Akhlaq-i-Jahangiri. This work may be the same as the Intikhab. The Shykh died in 1622-23.
Nurud-Din Muhammad Jahangir Padshah Ghazi (CE 1605-1628)
Ahmadabad (Gujarat
) “One day at Ahmadabad it was reported that many of the infidel and superstitious sect of the Seoras (Jains) of Gujarat had made several very great and splendid temples, and having placed in them their false gods, had managed to secure a large degree of respect for themselves and that the women who went for worship in those temples were polluted by them and other people… The Emperor Jahangir ordered them banished from the country, and their temples to be, demolished. Their idol was thrown down on the uppermost step of the mosque, that it might be trodden upon by those who came to say their daily prayers there. By this order of the Emperor, the infidels were exceedingly disgraced, and Islam exalted”

(47) TazkiratuI-Muluk is a history of Bijapur written in CE 1608-09 by Rafiud-Din Ibrahim Shirazi, an Iranian adventurer and diplomat.
Sultan Ali I adilshah of Bijapur (CE 1557-1580)
Karnataka “
While campaigning in Karnataka following the fall of Vijayanagar Ali I’s armies destroyed two or three hundred Hindu temples, and the monarch himself was said to have smashed four or five thousand Hindu images…”

(48) Tarikh-i-Kashmir : The author, Haidar Malik Chadurah, was a Kashmiri nobleman in the service of Sultan Yusuf Shah (CE 1579-1586). He gives the history of Kashmir from the earliest times. The pre-Islamic period is based on Rajatarangini. It was begun in CE 1618 and finished sometime after 1620-21.
Sultan Sikandar Butshikan of Kashmir (CE 1389-1413)
Kashmir
“During the reign of Sultan Sikandar, Mir Sayyid Muhammad, son of Mir Sayyid Hamadani… came here, and removed the rust of ignorance and infidelity and the evils, by his preaching and guidance… He wrote an epistle for Sultan Sikandar on tasawwuf… Sultan Sikandar became his follower. He prohibited all types of frugal games. Nobody dared commit acts which were prohibited by the Shariat… The Sultan was constantly busy in annihilating the infidels and destroyed most of the temples…
Malik Musa of Kashmir was a powerful minister in the reign of Sultan Fath Shah (CE 1489-1516), but Tarikh-i-Kashmir presents him as the monarch. It says:
“Malik Musa ascended the throne in AH 907 (CE 1501). During his reign, he devoted himself to the obliteration of the infidels and busied himself with the spread of the religion of the prophet. He made desolate most of the temples where the infidels had practised idolatry. Wherever there was a temple, he destroyed it and built a mosque in its place… None of the Sultans of Kashmir after Sultan Sikandar… ever made such an effort for the spread of the Islamic faith as did Malik Musa Chadurah, and for this auspicious reason he received the title of the ‘Idol Breaker’.

(49) Mirat-i-Masudi is a biography of Sayyid Salar Masud Ghazi whose tomb at Bahraich (Uttar Pradesh) occupies the site of a Sun Temple. It was written by Sheikh Abdur-Rahman Chishti in the reign of Jahangir (1605-1628). He drew his main material from Tawarikh-i-Mahmudi by Mulla Muhammad Ghaznavi, a contemporary of Sultan Mahmud of Ghazni (CE 997-1030). Salar Masud, according to this account, was the son of Sitr Mualla’, a sister of Sultan Mahmud, married to his general, Salar Sahu. Salar Masud was born when the couple was staying in Ajmer. He is famous among the Muslims as Ghazi Miyan, Bala Miyan (revered boy) and Hathila Pir (the obstinate saint). There are many stories current regarding how he led or sent many expeditions against the Hindu Kafirs in all direction from his headquarters at Satrakh in the Barabanki District of Uttar Pradesh. He is supposed to have defeated many Rajas, plundered many towns, and destroyed many temples, particularly in Awadh. Many tombs all over Awadh and neighbouring areas are reputed to be the graves of his Ghazis (veterans) who became Shahids (martys) in a prolonged Jihad (holy war) directed by him. He was finally caught and killed near Bahraich by a league of Hindu Rajas.
Saiyyid Salar Masud Ghazi (CE 1013-1033)
Somnath (Gujarat)
“It happened that Mahmud had long been planning an expedition into Bhardana, and Gujarat, to destroy the idol temple of Somnat, a place of great sanctity to all Hindus. So as soon as he had returned to Ghazni from his Khurasan business, he issued a farman to the General of the army, ordering him to leave a confidential officer in charge of the fort of Kabuliz, and himself to join the court with his son Salar Masud…the Sultan shortly after reached Ghazni, and laid down the image of Somnat at the threshold of the Mosque of Ghazni, so that the Musulmans might tread upon the breast of the idol on their way to and from their devotions. As soon as the unbelievers heard of this, they sent an embassy to Khwaja Hasan Maimandi, stating that the idol was of stone and useless to the Musulmans, and offered to give twice its weight in gold as a ransom, if it might be returned to them. Khwaja Hasan Maimandi represented to the Sultan that the unbelievers had offered twice the weight of the idol in gold, and had agreed to be subject to him. He added, that the best policy would be to take the gold and restore the image, thereby attaching the people to his Government. The Sultan yielded to the advice of the Khwaja, and the unbelievers paid the gold into the treasury. One day, when the Sultan was seated on his throne, the ambassadors of the unbelievers came, and humbly petitioned thus: ‘Oh, Lord of the world! we have paid the gold to your Government in ransom, but have not yet received our purchase, the idol Somnat.’ The Sultan was wroth at their words, and, falling into reflection, broke up the assembly and retired, with his dear Salar Masud, into his private apartments. He then asked his opinion as to whether the image ought to be restored, or not? Salar Masud, who was perfect in goodness, said quickly, ‘In the day of the resurrection, when the Almighty shall call for azar, the idol-destroyer, and Mahmud, the idol-seller, Sire! what will you say?’ This speech deeply affected the Sultan, he was full of grief, and answered, ‘I have given my word; it will be a breach of promise.’ Salar Masud begged him to make over the idol to him, and tell the unbelievers to get it from him. The Sultan agreed; and Salar Masud took it to his house, and, breaking off its nose and ears, ground them to powder. When Khwaja Hasan introduced the unbelievers, and asked the Sultan to give orders to restore the image to them, his majesty replied that Salar Masud had carried it off to his house, and that he might send them to get it from him. Khwaja Hasan, bowing his head, repeated these words in Arabic, ‘No easy matter is it to recover anything which has fallen into the hands of a lion.’ He then told the unbelievers that the idol was with Salar Masud, and that they were at liberty to go and fetch it. So they went to Masud’s door and demanded their god. That prince commanded Malik Nekbakht to treat them courteously, and make them be seated; then to mix the dust of the nose and ears of the idol with sandal and the lime eaten with betel-nut, and present it to them. The unbelievers were delighted, and smeared themselves with sandal, and ate the betel-leaf. After a while they asked for the idol, when Salar Masud said he had given it to them. They inquired, with astonishment, what he meant by saying that they had received the idol? And Malik Nekbakht explained that it was mixed with the sandal and betel-lime. Some began to vomit, while others went weeping and lamenting to Khwaja Hasan Maimandi and told him what had occurred…Afterwards the image of Somnat was divided into four parts, as is described in the Tawarikh-i-Mahmudi. Mahmud’s first exploit is said to have been conquering the Hindu rebels, destroying the forts and the idol temples of the Rai Ajipal (Jaipal), and subduing the country of India. His second, the expedition into Harradawa and Guzerat, the carrying off the idol of Somnat, and dividing it into four pieces, one of which he is reported to have placed on the threshold of the Imperial Palace, while he sent two others to Mecca and Medina respectively. Both these exploits were performed at the suggestion, and by the advice, of the General and Salar Masud; but India was conquered by the efforts of Salar Masud alone, and the idol of Somnat was broken in pieces by his sold advice, as has been related. Salar Sahu was Sultan of the army and General of the forces in Iran.
Awadh (Uttar Pradesh) “…Masud hunted through the country around Bahraich, and whenever he passed by the idol temple of Suraj-kund, he was wont to say that he wanted that piece of ground for a dwelling-place. This Suraj-kund was a sacred shrine of all the unbelievers of India. They had carved an image of the sun in stone on the banks of the tank there. This image they called Balarukh, and through its fame Bahraich had attained its flourishing condition. When there was an eclipse of the sun, the unbelievers would come from east and west to worship it, and every Sunday the heathen of Bahraich and its environs, male and female, used to assemble in thousands to rub their heads under that stone, and do it reverence as an object of peculiar sanctity. Masud was distressed at this idolatry, and often said that, with God’s will and assistance, he would destroy that mine of unbelief, and set up a chamber for the worship of the Nourisher of the Universe in its place, rooting out unbelief from those parts…Meanwhile, the Rai Sahar Deo and Har Deo, with several other chiefs, who had kept their troops in reserve, seeing that the army of Islam was reduced to nothing, unitedly attacked the body-guard of the Prince. The few forces that remained to that loved one of the Lord of the Universe were ranged round him in the garden. The unbelievers, surrounding them in dense numbers, showered arrows upon them. It was then, on Sunday, the 14th of the month Rajab, in the aforesaid year 424 (14th June, 1033) as the time of evening prayer came on, that a chance arrow pierced the main artery in the arm of the Prince of the Faithful”[Here obviously the Islamic tactics have been used back upon them – deception, ambush with reserve]

(50) Badshah-Nama: The author, Abdul Hamid Lahori, was commissioned by Shah Jahan himself to compile this history which is a voluminous work covering the first twenty years of Shah Jahan’s reign. Lahori died in 1654.
Nurud-Din Muhammad Jahangir Padshah Ghazi (CE 1605-1628)
“Perhaps these instances [Mewar, Kangra, and Ajmer] made a contemporary poet of his court sing his praises as the great Muslim emperor who converted temples into mosques.”
Shihabud-Din Muhammad Shah Jahan Padshah Ghazi (CE 1628-1658)
Varanasi (Uttar Pradesh)
“It had been brought to the notice of His Majesty that during the late reign many idol temples had been begun, but remained unfinished at Benares, the great stronghold of infidelity. The infidels were now desirous of completing them. His Majesty, the defender of the faith, gave orders that at Benares, and throughout all his dominions in every place, all temples that had been begun should be cast down. It was now reported from the province of Allahabad that seventy-six temples had been destroyed in the district of Benares.[This is the same Shah Jahan who is to be representd in the Thaparite text books as only a doting father, loving husband, and grief stricken Taj-Mahal builder]
Orchha (Madhya Pradesh) “At the Bundela capital the Islam-cherishing Emperor demolished the lofty and massive temple of Bir Singh Dev near his palace, and erected a mosque on its site.”
Kashmir “Some temples in Kashmir were also sacrificed to the religious fury of the emperor. The Hindu temple at Ichchhabal was destroyed and converted into a mosque.”

(51) Shahjahan-Nama was written by Inayat Khan also known as Muhammad Tahir ashna. It comes down to AH 1068 (CE 1657-58), the year when Aurangzeb seized power and imprisoned Shah Jahan in the fort of Agra.
Shihabud-Din Muhammad Shah Jahan Padshah Ghazi (CE 1628-1658)
Orchha (Madhya Pradesh)
“When the environs of Orchha became the site of the royal standards, an ordinance was issued authorising the demolition of the idol temple, which Bir Singh Deo had erected at a great expense by the side of his private palace, and also the idols contained in it…”

(52) Mirat-i-alam: The author, Bakhtawar Khan, was an aristocrat of Aurangzeb’s court. He died in CE 1684. The history ascribed to him was really compiled by Muhammad Baqa of Saharanpur who gave the name of his friend as its author. Baqa was a prolific writer who was invited by Bakhtawar Khan to Aurangzeb’s court and given a respectable rank. He died in CE 1683.

Muhiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (CE 1658-1707)
“Hindu writers have been entirely excluded from holding public offices, and all the worshipping places of the infidels and great temples of these infamous people have been thrown down and destroyed in a manner which excites astonishment at the successful completion of so difficult a task. His Majesty personally teaches the sacred kalima to many infidels with success… All the mosques in the empire are repaired at public expense. Imama, criers to the daily prayers, and readers of the khutba, have been appointed to each of them, so that a large sum of money has been and is still laid out in these disbursements…”[Thus public taxation from the Hindu majority also went towards the upkeep of Islamic shrines and maintenance of its theorlogians]

(53) Alamgir-Nama was written in CE 1688 by Mirza Muhammad Kazim, and contains a history of the first ten years of Aurangzeb’s reign.
Muhiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (CE 1658-1707)
Palamau (Bihar)
“In 1661 Aurangzeb in his zeal to uphold the law of Islam sent orders to his Viceroy of Bihar, Daud Khan, to conquer Palamau. In the military operations that followed many temples were destroyed…”
Koch Bihar (Bengal) “Towards the end of the same year when Mir Jumla made a war on the Raja of Kuch Bihar, the Mughals destroyed many temples during the course of, their operations. Idols were broken and some temples were converted into mosques.”

(54) Masir-i-alamgiri: The author, Saqa Mustad Khan, completed this history in CE 1710 at the behest of Inayatullah Khan Kashmiri, Aurangzeb’s last secretary and favourite disciple in state policy and religion. The material used in this history of Aurangzeb’s reign came mostly from the State archives which were thrown open to him.
Muhiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (CE 1658-1707)
“The Lord Cherisher of the Faith learnt that in the provinces of Tatta, Multan, and especially at Benares, the Brahman misbelievers used to teach their false books in their established schools, and that admirers and students both Hindu and Muslim, used to come from great distances to these misguided men in order to acquire this vile learning. His Majesty, eager to establish Islam, issued orders to the governors of all the provinces to demolish the schools and temples of the infidels and with the utmost urgency put down the teaching and the public practice of the religion of these misbelievers.
Varanasi (Uttar Pradesh) “It was reported that, according to the Emperor’s command, his officers had demolished the temple of Viswanath at Kashi.”
Mathura (Uttar Pradesh) “…During this month of Ramzan…the Emperor as the promoter of justice and overthrower of mischief, as a knower of truth and destroyer of oppression, as the zephyr of the garden of victory and the reviver of the faith of the Prophet, issued orders for the demolition of the temple situated in Mathura, famous as the Dehra of Kesho Rai. In a short time by the great exertions of his officers the destruction of this strong foundation of infidelity was accomplished, and on its site a lofty mosque was built at the expenditure of a large sum…On seeing this instance of the strength of the Emperor’s faith and the grandeur of his devotion to God, the proud Rajas were stifled and in amazement they stood like images facing the wall. The idols, large and small, set with costly jewels which had been set up in the temple were brought to Agra, and buried under the steps of the mosque of the Begam Sahib, in order to be continually trodden upon. The name of Mathura was changed to Islamabad.”
Khandela (Rajasthan) “…Darab Khan who had been sent with a strong force to punish the Rajputs of Khandela and to demolish the great temple of the place, attacked the place on the 8th March/5th Safar, and slew the three hundred and odd men who made a bold defence, not one of them escaping alive. The temples of Khandela and Sanula and all other temples in the neighbourhood were demolished…”
Jodhpur (Rajasthan) “On Sunday, the 25th May/24th Rabi. S., Khan Jahan Bahadur came from Jodhpur, after demolishing the temples and bringing with himself some cart-loads of idols, and had audience of the Emperor, who highly praised him and ordered that the idols, which were mostly jewelled, golden, silvery, bronze, copper or stone, should be cast in the yard (jilaukhanah) of the Court and under the steps of the Jama mosque, to be trodden on. They remained so for some time and at last their very names were lost”
Udaipur (Rajasthan) “…Ruhullah Khan and Ekkataz Khan went to demolish the great temple in front of the Rana’s palace, which was one of the rarest buildings of the age and the chief cause of the destruction of life and property of the despised worshippers twenty machator Rajputs who were sitting in the temple vowed to give up their lives; first one of them came out to fight, killed some and was then himself slain, then came out another and so on, until every one of the twenty perished, after killing a large number of the imperialists including the trusted slave, Ikhlas. The temple was found empty. The hewers broke the images.On Saturday, the 24th January, 1680/2nd Muharram, the Emperor went to view lake Udaisagar, constructed by the Rana, and ordered all the three temples on its banks to be demolished…On the 29th January/7th Muharram, Hasan Ali Khan brought to the Emperor twenty camel-loads of tents and other things captured from the Rana’s palace and reported that one hundred and seventy-two other temples in the environs of Udaipur had been destroyed. The Khan received the title of Bahadur Alamgirshahi”
Amber (Rajasthan) “Abu Turab, who had been sent to demolish the temples of Amber, returned to Court on Tuesday, the 10th August/24th Rajab, and reported that he had pulled down sixty-six temples…”
Bijapur (Karnataka) “…Hamiduddin Khan Bahadur who had gone to demolish a temple and build a mosque (in its place) in Bijapur, having excellently carried out his orders, came to Court and gained praise and the post of darogha of gusalkhanah, which brought him near the Emperor’s person…”
“…Through the auspices of his hearty endeavour, the Hanafi creed (an Orthodox Sunni branch) has gained such strength and currency in the great country of Hindustan as was never seen in the times of any of the preceding sovereigns. By one stroke of the pen, the Hindu clerks (writers) were dismissed from the public employment. Large numbers of the places of worship of the infidels and great temples of these wicked people have been thrown down and desolated…Arid on the sites of the temples lofty mosques have been built…”

(55) Akhbarat : reports from different provinces compiled in the reign of Aurangzeb.
Muhiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (CE 1658-1707)
Mathura (Uttar Pradesh)
“The Emperor learning that in the temple of Keshav Rai at Mathura there was a stone railing presented by Dara Shukoh, remarked, ‘In the Muslim faith it is a sin even to look at a temple, and this Dara had restored a railing in a temple. This fact is not creditable to the Muhammadans. Remove the railing. By his order Abdun Nabi Khan (the faujdar of Mathura) removed it.”
Ujjain (Madhya Pradesh) “News came from Malwa that Wazir Khan had sent Gada Beg, a slave, with 400 troopers, to destroy all temples around Ujjain… A Rawat of the place resisted and slew Gada Beg with 121 of his men.”
Aurangabad (Maharashtra) “The Emperor learnt from a secret news writer of Delhi that in Jaisinghpura Bairagis used to worship idols, and that the Censor on hearing of it had gone there, arrested Sri Krishna Bairagi and taken him with 15 idols away to his house; then the Rajputs had assembled flocked to the Censor’s house, wounded three footmen of the Censor and tried to seize the Censor himself; so that the latter set the Bairagi free and sent the copper idols to the local subahdar.”
Pandharpur (Maharashatra) The Emperor, summoning Muhammad Khalil and Khidmat Rai, the darogha of hatchet-men… ordered them to demolish the temple of Pandharpur, and to take the butchers of the camp there and slaughter cows in the temple… It was done.”
enroute Deccan “When the war with the Rajputs was over, Aurangzeb decided to leave for the Deccan. His march seems to have been marked with the destruction to many temples on the way. On 21 May, 1681, the superintendent of the labourers was ordered to destroy all the temples on the route.”
Lakheri “On 27 September, 1681, the emperor issued orders for the destruction of the temples at Lakheri.”
Rasulpur “About this time, on 14 April, 1692, orders were issued to the provincial governor and the district fojdar to demolish the temples at Rasulpur.”
Sheogaon “Sankar, a messenger, was sent to demolish a temple near Sheogaon. He came back after pulling it down on 20 November, 1693.”[Shankar sounds a Hindu name,a s Muslims are known to meticulously avoid Sanskrot words and names of Hindu gods – one of the continuing small class of Hindu collaborators perhaps]
Ajmer (Rajasthan) “Bijai Singh and several other Hindus were reported to be carrying on public worship of idols in a temple in the neighbourhood of Ajmer. On 23 June, 1694, the governor of Ajmer was ordered to destroy the temple and stop the public adoration of idol worship there.”
Wakenkhera “The temple of Wakenkhera in the fort was demolished on 2 March, 1705.”
Bhagwant Garh (Rajasthan) “The newswriter of Ranthambore reported the destruction of a temple in Parganah Bhagwant Garh. Gaj Singh Gor had repaired the temple and made some additions thereto.”
Malpura (Rajasthan) “Royal orders for the destruction of temples in Malpura Toda were received and the officers were assigned for this work.”

(56) Fathiyya-i-Ibriyya is a diary of Mir Jumla’s campaigns in Kuch Bihar and Assam. “By looting,” writes Jadunath Sarkar, “the temples of the South and hunting out buried treasures, Mir Jumla amassed a vast fortune. The huge Hindu idols of copper were brought away in large numbers to be melted and cast into cannon.”
Muhiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (CE 1658-1707)
Koch Bihar (Bengal)
“Mir Jumla made his way into Kuch Bihar by an obscure and neglected highway… In six days the Mughal army reached the capital (19th December) which had been deserted by the Rajah and his people in terror. The name of the town was changed to Alamgirnagar; the Muslim call to prayer, so long forbidden in the city, was chanted from the lofty roof of the palace, and a mosque was built by demolishing the principal temple…”

(57) Kalimat-i-Tayyibat is a collection of letters and orders of Aurangzeb compiled by Inayatullah in CE 1719 and covers the years 1699-1704 of Aurangzeb’s reign.
Muhiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (CE 1658-1707)
Somnath (Gujarat)
“The temple of Somnath was demolished early in my reign and idol worship (there) put down. It is not known what the state of things there is at present. If the idolaters have again taken to the worship of images at the place, then destroy the temple in such a way that no trace of the building may be left, and also expel them (the worshippers) from the place.”
Satara (Maharashtra) “The village of Sattara near Aurangabad was my hunting ground. Here on the top of a hill, stood a temple with an image of Khande Rai. By God’s grace I demolished it, and forbade the temple dancers (muralis) to ply their shameful profession…”
“The demolition of a temple is possible at any time, as it cannot walk away from its place.”[an observation that the Emperor missed was that long after he was gone similar logic could be applied to the mosques he had built on destroyed Hindu temples]
Sirhind (Punjab) “In a small village in the sarkar of Sirhind, a Sikh temple was demolished and converted into a mosque. An imam was appointed who was subsequently killed.”[apparently Sikhs began to give back to Islam in measure equal to that they received]

(58) Ganj-i-Arshadi is a contemporary account of the destruction of Hindu temples at Varanasi in the reign of Aurangzeb:
Mubiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (CE 1658-1707)
Varanasi (Uttar Pradesh)
“The infidels demolished a mosque that was under construction and wounded the artisans. When the news reached Shah Yasin, he came to Banaras from Mandyawa and collecting the Muslim weavers, demolished the big temple. A Sayyid who was an artisan by profession agreed with one Abdul Rasul to build a mosque at Banaras and accordingly the foundation was laid. Near the place there was a temple and many houses belonging to it were in the occupation of the Rajputs. The infidels decided that the construction of a mosque in the locality was not proper and that it should be razed to the ground. At night the walls of the mosque were found demolished. Next day the wall was rebuilt but it was again destroyed. This happened three or four times. At last the Sayyid hid himself in a corner. With the advent of night the infidels came to achieve their nefarious purpose. When Abdul Rasul gave the alarm, the infidels began to fight and the Sayyid was wounded by Rajputs. In the meantime, the Musalman resident of the neighbourhood arrived at the spot and the infidels took to their heels. The wounded Muslims were taken to Shah Yasin who determined to vindicate the cause of Islam. When he came to the mosque, people collected from the neighbourhood. The civil officers were outwardly inclined to side with the saint, but in reality they were afraid of the royal displeasure on account of the Raja, who was a courtier of the Emperor and had built the temple (near which the mosque was under construction). Shah Yasin, however, took up the sword and started for Jihad. The civil officers sent him a message that such a grave step should not be taken without the Emperor’s permission. Shah Yasin, paying no heed, sallied forth till he reached Bazar Chau Khamba through a fusillade of stones… The, doors (of temples) were forced open and the idols thrown down. The weavers and other Musalmans demolished about 500 temples. They desired to destroy the temple of Beni Madho, but as lanes were barricaded, they desisted from going further.”

(59) Kalimat-i-Aurangzeb is another compilation of letters and orders by Inayatullah covering the years 1703-06 of Aurangzeb’s reign.
Muhiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (CE 1658-1707)
Maharashtra
“The houses of this country (Maharashtra) are exceedingly strong and built solely of stone and iron. The hatchet-men of the Government in the course of my marching do not get sufficient strength and power (i.e., time) to destroy and raze the temples of the infidels that meet the eye on the way. You should appoint an orthodox inspector (darogha) who may afterwards destroy them at leisure and dig up their foundations.”

(60) Muraqat-i-AbuI Hasan is a collection of records and documents compiled by Maulana Abul Hasan, one of Aurangzeb’s officers in Bengal and Orissa during CE 1655-67.
Muhiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (CE 1658-1707)
Bengal and Orissa
“Order issued on all faujdars of thanas, civil officers (mutasaddis), agents of jagirdars, kroris, and amlas from Katak to Medinipur on the frontier of Orissa:- The imperial paymaster Asad Khan has sent a letter written by order of the Emperor, to say, that the Emperor learning from the newsletters of the province of Orissa that at the village of Tilkuti in Medinipur a temple has been (newly) built, has issued his august mandate for its destruction, and the destruction of all temples built anywhere in this province by the worthless infidels. Therefore, you are commanded with extreme urgency that immediately on the receipt of this letter you should destroy the above-mentioned temples. Every idol-house built during the last 10 or 12 years, whether with brick or clay, should be demolished without delay. Also, do not allow the crushed Hindus and despicable infidels to repair their old temples. Reports of the destruction of temples should be sent to the Court under the seal of the qazis and attested by pious Shaikhs.”[Aurangzeb is supposed to be a strict Muslim, and not even in the favourite Mughal habit of taking opium. Also the letter is bing sent to an officer, and not meant for private fantasy. The Thaparite school would have a very hard time to suppress or discredit this important clue as to how ancient Hindu temples were “naturally” ruined]

(61) Futuhat-i-alamgiri : The author, Ishwardas Nagar, was a Brahman from Gujarat, born around CE 1654. Till the age of thirty he is in the service of the Chief Qazi of the empire under Aurangzeb. Later on, he took up a post under Shujat Khan, the governor of Gujarat, who appointed him amin in the pargana of Jodhpur. His history covers almost half a century of Aurangzeb’s reign, from 1657 to 1700.
Muhiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (CE 16M-1707)
Mathura (Uttar Pradesh) “
When the imperial army was encamping at Mathura, a holy city of the Hindus, the state of affairs with regard to temples of Mathura was brought to the notice of His Majesty. Thus, he ordered the faujdar of the city, Abdul Nabi Khan, to raze to the ground every temple and to construct big mosques (over their demolished sites).”
Udaipur (Rajasthan) “The Emperor, within a short time, reached Udaipur and destroyed the gate of Dehbari, the palaces of Rana and the temples of Udaipur. Apart from it, the trees of his gardens were also destroyed.”[Brahmins in the employ of Muslims usually do not speak of Islamic violence on Hindus – and this is the sole reason given to justify the Thaparite claim that there was no trauma on the Hindu side. What should we do with this Brahmin?]

(62) Nau-Bahar-i-Murshid Quli-Khani: The author, azad al-Husaini, was a poor but learned immigrant from Persia, who presented this work in CE 1729 to Mirza Lutfullah surnamed Murshid Quli II who had arrived in Dhaka in 1728 as the Deputy Governor of Shujaud-Din, the Mughal Governor of Bengal, Bihar and Orissa from 1727 to 1739.
Nasirud-Din Muhammad Shah Bahadur Padshah Ghazi (CE 1719-1748)
Udaipur (Tripura)
“Tipara is a country extremely strong… The Raja is proud of his strength and the practice of conch-blowing and idol-worship prevailed there…Murshid Quli II decided to conquer Tipara and put down idolatry there. He wrote to Sayyid Habibullah (the Commander-in-Chief), Md. Sadiq, Mir Hashim, Shaikh Sirajuddin Md., and Mahdi Beg who were then engaged in the Chittogong expedition, that… they should set out with their forces, observing every precaution, arrive close to the Kingdom of Tipara, and try to conquer it…The Tipara soldiers did not fail to fight regardless of death. The Muslim troops invested the fort from four sides. A severe battle was fought. The zamindar’s men lay dead in heaps. The victors entered the fort… The flag of Murshid Quli Khan was unfurled on the top of fort Udaipur. The Muslims raised the cry of Allahu-akbar and the Muslim credo and demolished the temple of the zamindar which had long been the seat of idol-worship. Making a level courtyard on the side of the temple, they read the Khutba in the Emperor’s name… The world-illuminating sun of the faith of Muhammad swept away the dark night of infidelity, and the bright day of Islam dawned.”

(63) Kanzul-Mahfuz : The name and position of the author is not known. It deals with the history of the Ummayids, the Ghaznivids and the Muslim dynasties of India.
Muhiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (CE 1658-1707)
Agra (Uttar Pradesh)
“In the city of Agra there was a large temple, in which there were numerous idols, adorned and embellished with precious jewels and valuable pearls. It was the custom of the infidels to resort to this temple from far and near several times in each year to worship the idols, and a certain fee to the Government was fixed upon each man, for which he obtained admittance. As there was a large congress of pilgrims, a very considerable amount was realized from them, and paid into the royal treasury. This practice had been observed to the end of the reign of the Emperor Shah Jahan, and in the commencement of Aurangzeb’s government; but when the latter was informed of it, he was exceedingly angry and abolished the custom. The greatest nobles of his court represented to him that a large sum was realized and paid into the public treasury, and that if it was abolished, a great reduction in the income of the state would take place. The Emperor observed, ‘What you say is right, but I have considered well on the subject, and have reflected on it deeply; but if you wish to augment the revenue, there is a better plan for attaining the object by exacting the jizya. By this means idolatry will be suppressed, the Muhammadan religion and the true faith will be honoured, our proper duty will be performed, the finances of the state will be increased, and the infidels will be disgraced.’ …This was highly approved by all the nobles; and the Emperor ordered all the golden and silver idols to be broken, and the temple destroyed…”

(64) Muntikhabul-Lubab: The author, Hashim Ali Khan, is better known by his designation of Khafi Khan and was the son of a historian in the employ of Aurangzeb. He was brought up in the court of Aurangzeb, made a diwan, but was ordered to stop writing history. He, however, continued writing in secret. Muhammad Shah was pleased when he saw what had been written and named him Khafi Khan. The work is also known as Tarikh-i-Khafi Khan. It starts with the invasion of Babur in CE 1519 and comes upto the fourteenth year of Bahadur Shah (CE 1719-1748). He refers to the Hindus as evil dogs, accursed wretches, etc.
Shihabud-Din Muhammad Shah Jahan Padshah Ghazi (1628-1658) After the destruction of temples in Benares and Gujarat, “materials of some of the Hindu temples were used for building mosques.”
Hargaon (Uttar Pradesh) “In CE 1630-31 (AH 1040) when Abdal, the Hindu chief of Hargaon in the province of Allahabad, rebelled, most of the temples in the state were either demolished or converted into mosques. Idols were burnt.”
Muhiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (1658-1707)
Golkonda (Andhra Pradesh)
“On the capture of Golkonda, the Emperor appointed Abdur Rahim Khan as Censor of the city of Haiderabad with orders to put down infidel practices and (heretical) innovations and destroy the temples and build mosques on their sites.”
Bijapur (Karnataka) “The fall and capture of Bijapur was similarly solemnized though here the destruction of temples was delayed for several years, probably till 1698.”
Sikh Temples (Punjab) “Aurangzeb ordered the temples of the Sikhs to be destroyed and the guru’s agents (masands) for collecting the tithes and presents of the faithful to be expelled from the cities.”
Shah alam Bahadur Shah Padshah Ghazi (CE 1707-1712)
Jodhpur (Rajasthan)
“Ajit Singh… sent a message humbly asking that Khan Zaman and the KaziuI-Kuzat might come into Jodhpur, to rebuild the mosques, destroy idol-temples, enforce the provisions of the law about the summons to prayer and the killing of cows, to appoint magistrates and to commission officers to collect the jizya. His submission was graciously accepted, and his requests granted…”

(65) Mirat-i-Ahmadi is the most important Persian history of Gujarat. It starts with the Hindu Rajas of Anhilwada Patan and ends with the establishment of Maratha rule in the eighteenth century. It was written after the Third Battle of Panipat in CE 1761. The author, Ali Muhammad Khan, came to Gujarat from Burhanpur in 1708-09 and, when grown up, had access to official records.
Sultan A1aud-Din Khalji (CE 1296-1316)
Sidhpur (Gujarat)
“…When Raja Sidhraj Jaisingh Solanki became the king, he extended his conquest as far as Malwa and Burhanpur etc. and laid foundation of lofty forts such as the forts of Broach and Dabhoi etc. He dug the tank of Sahastraling in Pattan, many others in Biramgam and at most places in Sorath. His reign is known as ‘Sang Bast’, the Age of Stone Buildings. He founded the city of Sidhpur and built the famous Rudramal Temple. It is related that when he intended to build Rudramal, he summoned astrologers to elect an auspicious hour for it. The astrologers said to him that some harm through heavenly revolution is presaged from Alauddin when his turn comes to the Saltanat of Dihli. The Raja relied on the statement of astrologers and entered into a pledge and pact with the said Sultan. The Sultan had said. ‘If I do not destroy it under terms of the pact, yet I will leave some religious vestiges.’ When, after some time, the turn of the Sultan came to the Saltanat of Delhi, he marched with his army to that side and left religious marks by constructing a masjid and a minar…”
Somnath (Gujarat) “In the year 696, six hundred and ninety-six, he sent an army for the conquest of Gujarat under the command of Ulugh Khan who became famous among the Gujaratis as Alp Khan and Nusrat Khan Jalesri. These Khans subjected Naharwala that is, Pattan and the whole of that dominion to plunder and pillage… They broke the idol of Somnat which was installed again after Sultan Mahmud Ghaznawi and sent riches, treasure, elephants, women and daughters of Raja Karan to the Sultan at Delhi…”
Patan (Gujarat) “After conquest of Naharwala and expulsion of Raja Karan, Ulugh Khan occupied himself with the government. From that day, governors were appointed on this side on behalf of the Sultans of Dilhi. It is said that a lofty masjid called Masjid-i-Adinah (Friday Masjid) of marble stone which exists even today is built by him. It is popular among common folk that error is mostly committed in counting its many pillars. They relate that it was a temple which was converted into a masjid… Most of the relics and vestiges of magnificence and extension of the ancient prosperity of Pattan city are found in the shape of bricks and dried clay, which inform us about the truth of this statement, scattered nearly to a distance of three kurohs from the present place of habitation. Remnants of towers of the ancient fortifications seen at some places are a proof of repeated changes and vicissitudes in population due to passage of times. Most of the ancient relics gradually became extinct. Marble stones, at the end of the rule of rajas, were brought from Ajmer for building temples in such a quantity that more than which is dug out from the earth even now. All the marble stones utilized in the city of Ahmedabad were (brought) from that place…”
Sultan Muzaffar Shah I of Gujarat (CE 1392-1410)
Somnath (Gujarat)
“He made efforts at the proclamation of the word of God (confession of the Muslim faith). He led an army for plundering the temple of Somnat, that is, Pattan Dev. He spread Islam at most of the places…”
Sultan Ahmad Shah I of Gujarat (CE 1411-1443)
Sidhpur (Gujarat)
“In the year 817, eight hundred and seventeen Hijri, he resolved to march with intent of jihad against the unbelievers of Girnar, a famous fort in Sorath. Raja Mandalik fought with him but was defeated and took refuge in the fort. It is narrated that even though that land (region) this time did not get complete brightness form the lamp of Islam, yet the Sultan subdued the fort of Junagadh situated near the foot of Girnar mountain. Most of the Zamindars of Sorath became submissive and obedient to him and agreed to pay tribute. After that, he demolished the temple of Sayyedpur in the month of Jamadi I of the year 818, eight hundred and eighteen Hijri… In the year 823, he attended to the establishment of administrative control over his dominion. He suppressed refractoriness wherever it was found. He demolished temples and constructed masjids in their places…”
Sultan Mahmud Begah of Gujarat (CE 1458-1511)
Junagadh (Gujarat)
“Rao Mandalik saw that his fate was sealed. He fled at night to the fort and gave him a battle. When the warfare continued for some time provisions in the fort became scarce. He requested the Sultan in all humility to save his life. The Sultan agreed on condition of his accepting Islam. Rao Mandalik came down from the fort, surrendered the fort’s keys to the Sultan. The Sultan offered recitation of the word of Unity to him to repeat. He instantly recited it. The fort was conquered in the year 877… In a few days, he populated a city which can be called Ahmedabad and named it Mustafabad. Rao Mandalik was given the title of Khan Jahan with a grant of jagir. He gave away as presents the gold idols brought from the temple of Rao Mandalik to all soldiers…”
Sankhodhar (Gujarat) “This victory took place in the year 878, the island of Sankhodar was never conquered in any age by any king of the past. It is related that the Sultan performed two genuflexions of namaz out of thanksgiving at the time of demolishing the temple and breaking the idols of Jagat. He grew eloquent in recitation of praise out of gratitude to God. The Muslims raised calls to namaz (azan) by loud voice from top of temples… He built a masjid there.”
Idar (Gujarat) “He marched towards Malwa, in the same month, from Muhammedabad for repulsion of unbelievers and defence of religious-minded Muslims. He halted at the town of Godhra for reinforcement of powerful forces when he received a report about insolence of the Raja of Idar. He, therefore, marched thither and ordered to demolish houses and temples of Idar. This event took place in the year 919…”
Muhiyud-Din Muhammad Aurangzeb alamgir Padshah Ghazi (CE 1658-1707)
Ahmadabad (Gujarat)
“During the Subedari of religious-minded, noble prince, vestiges of the Temple of Chintaman situated on the side of Saraspur built by Satidas jeweller, were removed under the Prince’s order and a masjid was erected on its remains. It was named ‘Quwwat-ul-Islam’…”

Gujarat “As it has come to His Majesty’s knowledge that some inhabitants of the mahals appertaining to the province of Gujarat have (again) built the temples which had been demolished by imperial order before his accession… therefore His Majesty orders that… the formerly demolished and recently restored temples should be pulled down.”
Vadnagar (Gujarat) “The Emperor ordered the destruction of the Hateshwar temple at Vadnagar, the special guardian of the Nagar Brahmans.”
Malarina (Rajasthan) “Salih Bahadur was sent to pull down the temple of Malarna.”
Sorath (Gujarat) “In CE 1696-97 (AH 1108) orders were issued for the destruction of the major temples at Sorath in Gujarat.”
Dwarka (Gujarat) “He stopped public worship at the Hindu temple of Dwarka.”

(66) Tarikh-i-Ibrahim Khan was composed by Nawab Ibrahim Khan and written down by Mulla Baksh in the town of Benares. It was finished in the year CE 1786. It is mainly a history of the Marathas.
Ahmad Shah Abdali (CE 1747-1773)
Mathura (Uttar Pradesh)
“Ahmad Shah Abdali in the year AH 1171 (CE 1757-58), came from the country of Kandahar to Hindastan, and on the 7th of Jumadal awwal of that year, had an interview with the Emperor Alamgir II, at the palace of Shah-Jahanabad… After an interval of a month, he set out to coerce Raja Suraj Mal Jat, who from a distant period, had extended his sway over the province of agra, as far as the environs of the city of Delhi. In three days he captured Balamgarh, situated at a distance of fifteen kos from Delhi… After causing a general massacre of the garrison he hastened towards Mathura, and having razed that ancient sanctuary of the Hindus to the ground, made all the idolaters fall a prey to his relentless sword…”

(67) Tarikh-i-Husain Shahi was written in CE 1797-98 by Sayyid Imamud-Din al-Husain.
Ahmad Shah Abdali (CE 1747-1773)
Mathura (Uttar Pradesh) “Idols were broken and kicked about like polo-balls by the Islamic heroes.”

(68) Riyazus-Salatin is a history of Bengal from the invasion of Bakhtiyar Khalji to CE 1788. The author, Ghulam Hussain Salim of Zaidpur in Awadh, had migrated to Bengal and become a Postmaster in Malda. He died in CE 1817.
Ikhtiyarud-Din Muhammad Bakhtiyar Khalji (CE 1202-1206)
Lakhnauti (Bengal)
“Muhammad Bakhtiyar sweeping the town with the broom of devastation, completely demolished it, and making anew the city of Lakhnauti… his metropolis, ruled over Bengal… and strove to put in practice the ordinances of the Muhammadan religion… and for a period ruling over Bengal he engaged in demolishing the temples and building mosques.”
Sulaiman Karrani of Bengal (CE 1563-1576)
Orissa
Kalapahar, by successive and numerous fightings, vanquished the Rajahs forces, and brought to his subjection the entire dominion of Odisah (Orissa), so much so that he carried off the Rani together with all household goods and chattels.[Kalapahar was Brahmin Hindu convert and here guves an important clue as to why Brahmins collaborated with Muslims if they did-loot and women] Notwithstanding all this, from fear of being killed, no one was bold to wake up this drunkard of the sleep of negligence, so that Kalapahar had his hands free. After completing the subjugation of the entire country, and investing the Fort of Barahbati, which was his (the Rajah’s) place of sleep, Kalapahar engaged in fighting… The firm Muhammadan religion and the enlightened laws of Islam were introduced into that country. Before this, the Musalman Sovereigns exercised no authority over this country. Of the miracles of Kalapahar, one was this, that wherever in that country, the sound of his drum reached, the hands and the feet, the ears and the noses of the idols, worshipped by the Hindus, fell off their stone-figures, so that even now stone-idols, with hands and feet broken, and noses and ears cut off, are lying at several places in that country. And the Hindus pursuing the false, from blindness of their hearts, with full sense and knowledge, devote themselves to their worship! “It is said at the time of return, Kalapahar left a drum in the jungle of Kaonjhar, which is lying in an upset state. No one there from fear of life dares to set it up; so it is related.”

(69) Asarus-Sanadid is a book on the antiquities of Delhi written by Sayyid Ahmad Khan, the famous founder of the Aligarh Muslim University. Its first edition was published in 1847,
Qutbud-Din Aibak (CE 1192-1210)
Iron Pillar: “…In our opinion this pillar was made in the ninth century before (the birth of) Lord Jesus… When Rai Pithora built a fort and an idol-house near this pillar, it stood in the courtyard of the idol-house. And when Qutbud-Din Aibak constructed a mosque after demolishing the idol-house, this pillar stood in the courtyard of the mosque…”[Even now any visitor not already steeped in Thaparism, can see the how the Hindu shrines and constructions have been turned over into the Islamic site – with signs of much more ancient constructions extending well into the National Park now surrounding the Meherauli site]
Idol-house of Rai Pithora: “There was an idol-house near the fort of Rai Pithora. It was very famous… It was built along with the fort in 1200 Bikarmi [Vikrama SaMvat] corresponding to CE 1143 and AH 538. The building of this temple was very unusual, and the work done on it by stone-cutters is such that nothing better can be conceived. The beautiful carvings on every stone in it defy description… The eastern and northern portions of this idol-house have survived intact. The fact that the Iron Pillar, which belongs to the Vaishnava faith, was kept inside it, as also the fact that sculptures of Kirshan avatar and Mahadev and Ganesh and Hanuman were carved on its walls, leads us to believe that this temple belonged to the Vaishnava faith. Although all sculptures were mutilated in the times of Muslims, even so a close scrutiny can identify as to which sculpture was what. In our opinion there was a red-stone building in this idol-house, and it was demolished. For, this sort of old stones with sculptures carved on them are still found.”
Quwwat al-Islam Masjid: “When Qutbud-Din, the commander-in-chief of Muizzud-Din Sam alias Shihabud-Din Ghuri, conquered Delhi in AH 587 corresponding to CE 1191 corresponding to 1248 Bikarmi, this idol-house (of Rai Pithora) was converted into a mosque. The idol was taken out of the temple. Some of the images sculptured on walls or doors or pillars were effaced completely, some were defaced. But the structure of the idol-house kept standing as before. Materials from twenty-seven temples, which were worth five crores and forty lakhs of Dilwals, were used in the mosque, and an inscription giving the date of conquest and his own name was installed on the eastern gate…When Malwah and Ujjain were conquered by Sultan Shamsud-Din in AH 631 corresponding to CE 1233, then the idol-house of Mahakal was demolished and its idols as well as the statue of Raja Bikramajit were brought to Delhi, they were strewn in front of the door of the mosque…”
“In books of history, this mosque has been described as Masjid-i-adinah and Jama Masjid Delhi, but Masjid Quwwat al-Islam is mentioned nowhere. It is not known as to when this name was adopted. Obviously, it seems that when this idol-house was captured, and the mosque constructed, it was named Quwwat al-Islam…”
Sultan Shamsud-Din Iltutmish (CE 1210-1236)
Tomb of Sultan Ghori:
Sayyid Ahmad Khan notices this tomb and describes it as exquisite. He says that it was built in AH 626 corresponding to CE 1228…But the editor, Khaleeq Anjum, comments in his introduction that “the dome of the mosque which is of marble has been re-used and has probably been obtained from some temple”, and that the domes on the four pavilions outside “are in Hindu style in their interior.” He provides greater details in his notes at the end of Sayyid Ahmad’s work. He writes:
“…This is the first Muslim tomb in North India, if we overlook some others. And it is the third historical Muslim monument in India after Quwwat al-Islam Masjid and Cehai Din Ka Jhonpra… Stones from Hindu temples have been used in this tomb also, as in the Quwwat al-Islam Masjid.”
“…In the middle of the corridor on the west there is a marble dome. A look at the dome leads to the conclusion that it has been brought from some temple. The pillars that have been raised in the western corridor are of marble and have been made in Greek style. It is clear that they belong to some other building…”
Sultan Ghiyasud-Din Tughlaq (CE 1320-1325)
Tomb of Ghiyasud-Din Tughlaq:
Similarly, Sayyid Ahmad notices this tomb in some detail but does not describe its Hindu features. Khaleeq Anjum, however, says in his introduction that “corridors inside this tomb have been constructed in the style of Hindu architecture, and the pillars as well as the beams in the corridors are fully of Hindu fashion.”
Nasirud-Din Muhammad Humayun Padshah Ghazi (CE 1530-1540 and 1556)
Nili Chhatri:
“At the foot of Salim Garh and on the bank of the Jamuna, there is a small Baradari near Nigambodh Ghat… It is known as Nili Chhatri because of the blue mosaic work on its dome. This Chhatri was built by Humayun Badshah in AH 939 corresponding to CE 1533 in order to have a view of the river. Hindus ascribe this Chhatri to the time of the PaNDus. Even if that is not true, this much is certain that the bricks with mosaic work which have been used in this Chhatri have been taken from some Hindu place because the bricks bear broken and mutilated images. On account of a derangement of the carvings, some have only the head left, while some others show only the torso. This derangement of carvings also goes to prove that these bricks have been placed here after being taken out from somewhere else. According to the Hindus, Raja Judhastar had performed a Jag [Yajna] at this Ghat. It is not inconceivable that in the Hindu era a Chhatri had been built at some spot on this Ghat in commemoration of the Jag, and that this Chhatri was built in the reign of Humayun after demolition of that (older) Chhatri…He repeats some of these comments while describing the Nigambodh Ghat…

(71) Hadiqah-i-Shuhada was written in the reign of Nawab Wajid Ali Shah of Awadh (CE 1847-1856) by Mirza Ali Jan, an eyewitness of and active participant in the jihad led by Amir Ali Amethawi in 1855 for recapturing the Hanuman Garhi temple at Ayodhya. The temple had been converted into a mosque in the reign of Aurangzeb but restored when Muslim power suffered an eclipse. The work was written immediately after the failure of the jihad and published in 1856.
Zahirud-Din Muhammad Babur Padshah Ghazi (CE 1026-1030)
Ayodhya (Uttar Pradesh)
“Wherever they found magnificent temples of the Hindus ever since the establishment of Sayyid Salar Masud Ghazi’s rule, the Muslim rulers in India built mosques, monasteries and inns, appointed muazzins, teachers, and store-stewards, spread Islam vigorously and vanquished the Kafirs. Likewise, they cleared up Faizabad and Avadh, too, from the filth of reprobation (infidelity), because it was a great centre of worship and capital of Rama’s father. Where there stood the great temple (of Ramjanmasthan), there they built a big mosque, and where there was a small mandap (pavilion), there they erected a camp mosque (masjid-i-mukhtasar-i-qanati). The Janmasthan temple is the principal place of Rama’s incarnation, adjacent to which is the Sita ki Rasoi. Hence, what a lofty mosque was built there by king Babar in AH 923 (CE 1528) under the patronage of Musa Ashiqan! The mosque is still known far and wide as the Sita ki Rasoi mosque. And that temple is extant by its side (aur pahlu mein wah dair baqi hai).”

(72) Muraqqa-i-Khusrawi was completed in 1869 by Sheikh Azmat Ali Kakorwi Nami who was an eyewitness of the reign of Wajid Ali Shah. The work, known as Tarikh-i-Awadh also, was published for the first time in 1986 by the Fakhruddin Ali Ahmad Committee, U.P., Lucknow, but the chapter dealing with the jihad led by Amir Ali Amethawi was left out. This chapter was published separately by Dr. Zaki Kakorawi from Lucknow in 1987.
Zahirud-Din Muhammad Babur Padshah Ghazi (CE 1526-1530)
Ayodhya (Uttar Pradesh)
“According to old records, it has been a rule with the Muslim rulers from the first to build mosques, monasteries, and inns, spread Islam, and put (a stop to) non-Islamic practices, wherever they found prominence (of kufr). Accordingly, even as they cleared up Mathura, Bindraban etc., from the rubbish of non-Islamic practices, the Babari mosque was built up in AH 923 under the patronage of Sayyid Musa Ashiqan in the Janmasthan temple (butkhane Janmsthan mein) in Faizabad Avadh, which was a great place of (worship) and capital of Rama’s father…A great mosque was built on the spot where Sita ki Rasoi is situated. During the regime of Babar, the Hindus had no guts to be a match for the Muslims. The mosque was built in AH 923 under the patronage of Sayyid Mir Ashiqan… Aurangzeb built a mosque on the Hanuman Garhi… The Bairagis effaced the mosque and erected a temple in its place. Then idols began to be worshipped openly in the Babari mosque where the Sita ki Rasoi is situated.”

(73) Waqiat-i-Mamalakat-i-Bijapur is an Urdu work compiled in 3 volumes by Bashirud-Din Ahmad in CE 1913-14 and published from Agra in 1915. The first two volumes are translations of Basatin al-Salatin, a general history of Bijapur written in 1811 by Muhammad Ibrahim Zubairi. The third volume contains details collected by Bashirud-Din Ahmad himself from the life-stories and sayings of Sufis.
Sultan Ali adil Shah I of Bijapur (CE 1558-1580)
Mudgal (Karnataka) “
And in Mudgal town located 75 miles south-east of Bijapur Ali I tore down two temples and replaced them with ashurkhanas, or houses used in the celebration of Shia festivals.”

to be continued….

part 1:enslavement of non-Muslims

part 4: the myth of the role of Sufis in conversion

part 9: economic decline under Islam

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Jammu and Kashmir – Article 370 and the future

Posted on August 26, 2008. Filed under: Hindu, India, Kashmir, Muslims, Pakistan, Politics, religion |

Sometime ago, I was asked by a reader as to what were my concrete suggestions about the “Kashmir problem” given my insistence on winning the “cultural war” on Islam in the Valley and combine this with economic measures. Having been forced to trawl through my source material for the “How Islam came to India…” series, and my recent rather reluctant outburst about Article 370, I think it is time to spell out a bit more of what I think should be an appropriate strategy for Kashmir. All this is in the hope of a future leadership, out of th current upcoming generations, and who hopefully look beyond what their “political elders” are promoting as the “next generation of leadership” – for it is worthwhile to remember that any “future leader” the current established older generation of “party bosses” project is someone who has been able to reassure them that nothing in reality is going to change, and things will remain pretty much the same as the “elders” want to be. It is also most unlikely, that a really innovative leadership would be allowed to come up through the various party ranks, as the elders would feel threatened by such upcoming leadership – and most of the current crop of elders are the generational dregs and rotting leftovers of the great and brilliant minds that rose through the freedom struggle.

The younger generation of Indians should look beyond what the parties are offering to them as “young faces”, and stay away from the sycophancy and courtiership that hails these “leaders of the future”. If the people consciously refuse to accept such projections and treat such projection rather as a disqualification, then it would start the change of political ethics in the country.

For Jammu and Kashmir, the first thing that needs to go is Article 370. This is one outdated and temporary administrative compromise that has been purposefully kept alive beyond its intended lifetime, by a dishonest Congress government that ruled India at the centre for better part of the 20th century Republican India. The BJP cannot escape its role either as to why it also failed to push through the abrogation of this article when it was in power at the centre. The first Legislative step towards the eventual “solution” of the Kashmir problem is abrogation of Article 370. There could be spurious detractors both inside India and outside as well as to why the Indian government waited so long to take this rather minor legislative step. A terse statement that just because it was not done before does not mean that a lapse or an error has to be continued indefinitely, and that the parliament of India, the supreme legislative authority invested in the people of India does not have to answer to anyone as to why it decided to correct a n error committed in the past, should suffice. This will most likely almost immediately create a furore in the Valley and panic reaction in the pan-Islamic consolidation movement in the subcontinent. The government has to be fully prepared for such an eventuality militarily.

Since a referendum or plebiscite in a state that has formally acceded to one of the two dominions of India and Pakistan, is only pseudo-legally justified on the principle of right of self-determination of peoples, (for example even though not a princely state, the Eastern Bengal portion of Pakistan used this principle to break away from Pakistan), India cannot entirely avoid the question of a referendum or plebiscite since it was personally ensured by emperor Nehru I installed by the British on the throne of India. But this also opens the question of right of self determination for peoples of other regions which acceded to Pakistan
– such as the Balochs and the Hindu majority area (at the time of the partition) of Sind – for the right of self determination cannot only be applied exclusively to Kashmir. I see no difficulty in India facing the referendum on Kashmir after Article 370 is abrogated and due time such as 10 years given to ensure unbiased and free and fair referendums not under pressure from religious leaders, organizations, and armed Islamic militants. Due provision should be made also for the non-Muslim majority areas of Jammu and Ladakh to choose to be part of India even if the Muslim part wants to accede to Kashmir. I am sure a correct Indian leadership as chosen correctly by the Indian people will know how to guarantee that the results of the referendum reflect the pre-Islamic and essentially non-Islamic Indic cultural basis of the entire region of Jammu and Kashmir. However the plebiscite in a region that formally acceded to the Indian dominion should only be accepted if a plebiscite is also held in Balochistan and Sind.

Meanwhile, after the abrogation of article 370, the fruit producing areas of Kashmir should be encouraged to integrate with the economically deprived Jammu which has better potential to establish processing industries meant for export of valued added products. The economic future of Kashmir as well as most areas of Pakistan lies in being part of the Indian economy. It is only the ideological limitation of fanatical Islam as encouraged by petro-dollar that will try to disrupt this economic integration. Meanwhile, the most important cultural war that openly discusses and exposes into the public domain the insidious lies and misrepresentations or reconstructions of Indian cultural history, role of Islam on the subcontinent, and the pre-Islamic cultural roots of the people of the entire Indian subcontinent propagated by the Thaparite School of Indian History, should be taken up. The evidence and source is out there, even if the Thaparite establishment has done its best through Government methods of educational control such as the NCERT, to edit out anything that reveals the true nature of Islam and its role on the subcontinent. The younger generation is no longer restricted by the Thaparite school texts for sources of history, and they should look, find out, investigate, explore, and reason out on their own about all available sources and decide for themselves. I have tried to give as much as possible source quotations for readers to decide on this blog, and people of India should independently verify, read and analyze these sources, and not restrict themselves by what the Thaparite school wants them to think. Whatever and however the Islamic theologians try and resist, the role of Islam in India, and particularly in the context of Kashmir should be openly, unflinchingly discussed with surgical precision and detachment. What Islam has represented as the history and culture of the people of the Kashmir Valley, should be immediately challenged and the Islamic theologians defeated.

These are tasks that the current crop of “elders” of India will hesitate and procrastinate to carry out so that the whole issue ripens to a point where it becomes impossible to solve. Out of all the Presidents of the USA only a few remain in the public discourse for their politics centuries after they passed away – over the last 150 years only two – “Abe” Lincoln, and “FDR”, for they could risk their popularity, power bases, and almost everything that had propelled them to power, for the sake of long term future prosperity and benefit of their nation – and did not flinch from short term immense pain and danger. India perhaps can boast of only three, M.K.Gandhi, Bose, and Sardar – their errors only showed their humanity but their intentions and actions mark them out as the only statesmen India has produced in the modern period – (perhaps to a certain extent even Indira Gandhi but not emperor Nehru I!). These are points I hope some in the future generations of India will consider.

Related previous post :

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How Islam came to India and why now it needs to go – 6 – cultural destruction of non-Muslims

Posted on August 24, 2008. Filed under: Hindu, India, Islam, Muslims, Politics, religion |

Continuing with the Islamic chronicler’s claims of the destruction of the cultural icons of non-Muslims : if not true as claimed by the Thaparite School of Indian History, it then raises the obvious question as why all these opium or other drug-fuelled feverish narratives allways seem to find destruction of cultural icons of non-Muslims such an integral and glorifying aspect of Islam.

(12) Asarul-Bilad : The author, Zakariya bin Muhammad, was born in the town of Kazwin in Iran and became known as al-Kazwini. His work is a compilation from the writings of travellers like Istakhri and Ibn Hauqal. It was written between CE 1263 and 1275.

Sultan Muhmud of Ghazni (CE 997-1030)
Somnath (Gujarat)
“Somnat-A celebrated city of India, is situated on the shores of the sea, and washed by its waves. Among the wonders of that place was the temple in which was placed the idol called Somnat… When the Sultan Yaminuddaula Mahmud bin Subuktigin went to wage religious war against India, he made great efforts to capture and destroy Somnat, in the hope that Hindus would become Muhammadans. He arrived there in the middle of Zil Kada AH 416 (December CE 1025). The Indians made a desperate resistance… The number of slain exceeded 50,000…”

Muhammad bin Qasim (CE 712-715)
Multan (Punjab)
“Muhammad Kasim, ascertaining that large offerings were made to the idol, and wishing to add to his resources by those means, left it uninjured, but in order to show his horror of Indian superstition, he attached a piece of cow’s flesh to its neck, by which he was able to gratify his avarice and malignity at the same time.”

(13) Nizamut-Tawarikh The author, Abu Said Abdullah bin Abul Hasan Ali Baizawi, was born at Baiza, a town near Shiraz in Iran. He became a Qazi, first at Shiraz and then at Tabriz, where he died in CE 1286. His history starts from the earliest period and comes down to the Mongol invasions.

Sultan Mahmud of Ghazni (CE 997-1030) “Nasiru-d din [Subuktigin] died in the year AH 387 (CE 997) and the command of his troops descended to Mahmud by inheritance, and by confirmation of Nuh, son of Mansur… He demolished the Hindu temples and gave prevalence to the Muhammadan faith…”

(14) Miftahul-Futuh : The author, Amir Khusru, was born at Delhi in 1253. His father occupied high positions in the reigns of Sultan Shamsud-Din Iltutmish (CE 1210-1236) and his successors. His mother was the daughter of another dignitary under Sultan Ghiyasud-Din Balban (CE 1266-1286). He himself became a companion of Balban’s son, Prince Muhammad, and stayed at Multan till the prince was killed in a battle with the Mongols. Reputed to be the dearest disciple of Shykh Nizamud-Din Auliya‘, he became the lick-spittle of whoever came out victorious in the contest for the throne at Delhi. He became a court poet of Balban’s successor, Sultan Kaiqubad (CE 1288-1290) and wrote his Qiranus Sadain in the Sultan’s praise in CE 1289. Next, he joined Sultan Jalalud-Din Khalji (CE 1290-1296) as a court poet after the latter murdered Kaiqubad. He wrote in 1291 the Miftahul-Futuh which describes Jalalud-Din’s victories.

Sultan Jalalud -Din Khalji (CE 1290-1296)
Jhain (Rajasthan)
“The Sultan reached Jhain in the afternoon of the third day and stayed in the palace of the Raya… He greatly enjoyed his stay for some time. Coming out, he took a round of the gardens and temples. The idols he saw amazed him… Next day he got those idols of gold smashed with stones. The pillars of wood were burnt down by his order…Two idols were made of brass, one of which weighed nearly a thousand mans. He got both of them broken, and the pieces were distributed among his people so that they may throw them at the door of the Masjid on their return [to Delhi]…”

Another version of the same text is available in the translation by Elliot and Dowson:

“Three days after this, the king entered Jhain at midday and occupied the private apartment of the rai… He then visited the temples, which were ornamented with elaborate work in gold and silver. Next day he went again to the temples, and ordered their destruction, as well as of the fort, and set fire to the palace, and ‘thus made hell of paradise’… While the soldiers sought every opportunity of plundering, the Shah was engaged in burning the temples, and destroying the idols. There were two bronze idols of Brahma each of which weighed more than a thousand mans. These were broken into pieces and the fragments distributed amongst the officers, with orders to throw them down at the gates of the Masjid on their return.”

Sultan Alaud-Din Khalji (CE 1296-1316)

Vidisha (Madhya Pradesh) “When he advanced from the capital of Karra, the Hindus, in alarm, descended into the earth like ants. He departed towards the garden of Behar to dye that soil with blood as red as tulip. He cleared the road to Ujjain of vile wretches, and created consternation in Bhilsan. When he effected his conquests in that country, he drew out of the river the idols which had been concealed in it.”

(15) Khazainul-Futuh another work by Amir Khusru who wrote it in praise of Alaud-Din Khalji when the latter became the Sultan after murdering his uncle and father-in-law, Sultan Jalalud-Din Khalji. Khusru was among the foremost notables who welcomed Alaud-Din when the latter reached Delhi with the head of the late king held aloft on the point of a spear. He completed this history in CE 1311. It is famous for its flowery language and figures of speech.

Sultan Alaud-Din Khalji (CE 1296-1316)
Delhi “
He started his building programme with the Jami Hazrat mosque… Thereafter he decided to build a second minar opposite to the lofty minar of the Jami Masjid, which minar is unparalleled in the world… He ordered the circumference of the new minar to be double that of the old one. People were sent out in all directions in search of stones…Some others proved sharper than steel in breaking the temples of the infidels. Wherever these temples were bent in prayers, they were made to do prostration.”

Somnath (Gujarat) “On Wednesday, the 20th of Jamadi-ul Awwal in AH 698 (23 February, 1299), the Sultan sent an order to the manager of the armed forces for despatching the army of Islam to Gujarat so that the temple of Somnat on its shore could be destroyed…When the royal army reached that province, it won a victory after great slaughter. Thereafter the Khan-i-azam went with his army to the sea-shore and besieged Somnat which was a place of worship for the Hindus. The army of Islam broke the idols and the biggest idol was sent to the court of the Sultan.”

Professor Mohammed Habib’s translation provides a fuller version. It reads: “So the temple of Somnath was made to bow towards the Holy Mecca; and as the temple lowered its head and jumped into the sea, you may say that the building first said its prayers and then had a bath… It seemed as if the tongue of the Imperial sword explained the meaning of the text: ‘So he (Abraham) broke them (the idols) into pieces except the chief of them, that haply they may return to it.’ Such a pagan country, the Mecca of the infidels, now became the Medina of Islam. The followers of Abraham now acted as guides in place of the Brahman leaders. The robust-hearted true believers rigorously broke all idols and temples wherever they found them. Owing to the war, ‘takbir,’ and ‘shahadat’ was heard on every side; even the idols by their breaking affirmed the existence of God. In this ancient land of infidelity the call to prayers rose so high that it was heard in Baghdad and Madain (Ctesiphon) while the ‘Ala’ proclamation (Khutba) resounded in the dome of Abraham and over the water of Zamzam… The sword of Islam purified the land as the Sun purifies the earth.”

Jhain (Rajasthan) “On Tuesday, the 3rd of Ziqad in AH 700 (10 July, 1301), the strong fort [of Ranthambhor] was conquered. Jhain which was the abode of the infidels, became a new city for Musalmans. The temple of Bahirdev was the first to be destroyed. Subsequently, all other abodes of idolatry were destroyed. Many strong temples which would have remained unshaken even by the trumpet blown on the Day of Judgment, were levelled with the ground when swept by the wind of Islam.”

Warangal (Andhra Pradesh) “…the tents around the fort were pitched together so closely that the head of a needle could not go between them… Orders were issued that every man should erect behind his own tent a kathgar, that is wooden defence. The trees were cut with axes and felled, notwithstanding their groans; and the Hindus, who worship trees, could not at that time come to the rescue of their idols, so that every cursed tree which was in that capital of idolatry was cut down to the roots…“During the attack, the catapults were busily plied on both sides… ‘Praise be to God for his exaltation of the religion of Muhammad. It is not to be doubted that stones are worshipped by Gabrs, but as the stones did no service to them, they only bore to heaven the futility of that worship, and at the same time prostrated their devotees upon earth’

Deccan and South India “The tongue of the sword of the Khalifa of the time, which is the tongue of the flame of Islam, has imparted light to the entire darkness of Hindustan by the illumination of its guidance… and on the right hand and on the left hand the army has conquered from sea to sea, and several capitals of the gods of the Hindus in which Satanism had prevailed since the time of the Jinns, have been demolished. All these impurities of infidelity have been cleansed by the Sultan’s destruction of idol temples, beginning with his first expedition against Deogir, so that the flames of the light of the law illumine all these unholy countries, and places for the criers to prayers are exalted on high, and prayers are read in mosques. God be praised!”

Chidambaram (Tamil Nadu) “After returning to Birdhul, he again pursued the Raja to Kandur… The Rai again escaped him, and he ordered a general massacre at Kandur. It was then ascertained that he had fled to Jalkota… There the Malik closely pursued him, but he had again escaped to the jungles, which the Malik found himself unable to penetrate, and he therefore returned to Kandur… Here he heard that in Brahmastpuri there was a golden idol, round which many elephants wore stabled. The Malik started on a night expedition against this place, and in the morning seized no less then two hundred and fifty elephants. He then determined on razing the beautiful temple to the ground – ‘you might say that it was the Paradise of Shaddad which, after being lost, those hellites had found, and that it was the golden Lanka of Ram,’ – ‘the roof was covered with rubies and emeralds’, – ‘in short, it was the holy place of the Hindus, which the Malik dug up from its foundations with the greatest care… and heads of the Brahmans and idolaters danced from their necks and fell to the ground at their feet,’ and blood flowed in torrents. ‘The stone idol called Ling Mahadeo which had been a long time established at that place and on which the women of the infidels rubbed their vaginas for [sexual] satisfaction, these, up to this time, the kick of the horse of Islam had not attempted to break.’[The sexual fantasy of the “imaginative” Muslim mind takes a leap here – typical sizes of the “Lingams” could only be accommodated by female elephants perhaps] The Musalmans destroyed all the lings, ‘and Deo Narain fell down,… Much gold and valuable jewels fell into the hands of the Musalmans, who returned to the royal canopy, after executing their holy project, on the 13th of Zi-l Kada, AH 710 (April 1311 CE). They destroyed an the temples at Birdhul, and placed the plunder in the public treasury.”

Madura (Tamil Nadu) “.. they arrived at the city of Mathra (Madura), the dwelling place of the brother of the Rai Sundar Pandya. They found the city empty, for the Rai had fled with the Ranis, but had left two or three elephants in the temple of Jagnar (Jagganath). The elephants were captured and the temple burnt.”

(16) Dawal Rani-Khizr Khani: Amir Khusru wrote this epic in CE 1315. It is popularly known as ashiqa, love-story. Its main theme is the so-called “love” between Dawal Rani, the captured daughter of the last Hindu King of Gujarat, and Khizr Khan, the eldest son of Alaud-Din Khalji. It also describes Muslim history in India upto the reign of Alaud-Din Khalji, including Malik Kafur’s expedition to South India in CE 1310.

Sultan Alaud-Din Khalji (CE 1296-1316)
Pattan (Tamil Nadu)
“There was another rai in those parts, whose rule extended over sea and land, a Brahmin named Pandya Guru. He had many cities in his possession, and his capital was Fatan, where there was a temple with an idol in it laden with jewels… The rai, when the army of the Sultan arrived at Fatan, fled away, and what can an army do without its leader? The Musalmans in his service sought protection from the king’s army, and they were made happy with the kind of reception they met. [this is a possible fallout of employing Muslims in an army created to defend non-Muslims] 500 elephants were taken. They then struck the idol with an iron hatchet, and opened its head. Although it was the very Kibla of the accursed gabrs, it kissed the earth and filled the holy treasury.”

(17) Nuh Siphir is the fourth historical mathnavi which Amir Khusru wrote when he was 67 years old. It celebrates the reign of Sultan Mubarak Shah Khalji. It consists of nine(nuh) siphirs (parts). In Siphir III, he says that the Hindus “worship…stones, beasts, plants and the sun, but they recognize that these things are creations of God and adore them simply because their forefathers did so.”

Sultan Mubarak Shah Khalji (CE 1316-1320)
Warrangal (Andhra Pradesh)
“They pursued the enemy to the gates and set everything on fire. They burnt down all those gardens and groves. That paradise of idol-worshippers became like hell. The fire-worshippers of Bud were in alarm and flocked round their idols…”

(18) Siyarul-Auliya was written by Sayyid Muhammad bin Mubarak bin Muhammad Alwi Kirmani known as Amir or Mir Khwurd. He was the grandson of an Iranian merchant who traded between Kirman in Iran and Lahore, and who became a disciple of Shykh Faridud-Din Ganj-i-Shakar, the Sufi luminary of Ajodhan near Multan. His father was also a disciple of the same Sufi. The family travelled to Delhi after Shykh Farid’s death and became devoted to Shykh Nizamud-Din Auliya. Mir Khwurd was forced to migrate to Daulatabad by Sultan Muhammad bin Tughlaq but allowed to return to Delhi after some time. It was then that he wrote this detailed biography of the Auliya and his disciples.

Sheikh Muin al-Din Chisti of Ajmer (d. CE 1236)
Ajmer (Rajasthan)
“The other miracle is that before his arrival the whole of Hindustan was submerged by unbelief and idol-worship. Every haughty man in Hind pronounced himself to be Almighty God and considered himself as the partner of God. [with typical high intelligence of the Muslim bigot, this is the interpretation of the Advaita or Vedantic philosophies] All the people of India used to prostrate themselves before stones, idols, trees, animals, cows and cow-dung. Because of the darkness of unbelief over this land their hearts were locked and hardened. “All India was ignorant of orders of religion and law. All were ignorant of Allah and His Prophet. None had seen the Kaba. None had heard of the Greatness of Allah. “Because of his coming, the, Sun of real believers, the helper of religion, Muin al-din, the darkness of unbelief in this land was illumined by the light of Islam. “Because of his Sword, instead of idols and temples in the land of unbelief now there are mosques, mihrab and mimbar. In the land where there were the sayings of the idol-worshippers, there is the sound of ‘Allahu Akbar’. “The descendants of those who were converted to Islam in this land will live until the Day of Judgement; so too will those who bring others into the fold of Islam by the sword of Islam. [ note the unhesitating declaration of Sufis being associated with conversion by the sword].”

(19) Tarikh-i-Wassaf : The author, Abdullah ibn Fazlullah of Shiraz, is known by his literary name which was Wassaf, the panegyrist. The history he wrote is titled Tazjiyatul Amsar Wa Tajriyatul asar. But it is popularly known as Tarikh-i-Wassaf. The first four volumes of the work were published in CE 1300. Later on, the author added a fifth volume, bringing the history down to CE 1328. The work was dedicated to Sultan Uljaitu, the Mongol ruler of Iran.

Sultan Alaud-Din Khalji (CE 1296-1316)
Somnath (Gujarat) “
…In short, the Muhammadan army brought the country to utter ruin, and destroyed the lives of the inhabitants, and plundered the cities, and captured their offspring, so that many temples were deserted and the idols were broken and trodden under foot, the largest of which was one called Somnat, fixed upon stone, polished like a mirror of charming shape and admirable workmanship… Its head was adorned with a crown set with gold and rubies and pearls and other precious stones… and a necklace of large shining pearls, like the belt of Orion, depended from the shoulder towards the side of the body. The Muhammadan soldiers plundered all these jewels and rapidly set themselves to demolish the idol. The surviving infidels were deeply affected with grief, and they engaged ‘to pay a thousand pieces of gold’ as ransom for the idol, but they were indignantly rejected, and the idol was destroyed, and ‘its limbs, which were anointed with ambergris and perfumed, were cut off. The fragments were conveyed to Delhi, and the entrance of the Jami Masjid was paved with them, that people might remember and talk of this brilliant victory.’ Praise be to God, the Lord of the worlds. Amin!”

(20) Tarikh-i-Guzida : The author, Hamdullah bin Abu Bakr bin Hamd bin Nasr Mustaufi of Kazwin in Iran, composed this work in CE 1329. He was secretary to Ghiyasud-Din as well as his father Rashiduddin, the ministers of Sultan Uljaitu.

Sultan Mahmud of Ghazni (CE 997-1030)
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.”

(21) Masalikul Absar fi Mamalikul Amsar : The author, Shihabud-Din Abul Abbas Ahmad bin Yahya bin Fazlullah al-Umri, was born in CE 1301. He was educated at Damascus and Cairo. He is considered to be a great scholar of his time and author of many books. He occupied high positions in Syria and Egypt. This book of his is a large collection of history, geography and biographies. He himself never visited India about which he based his account on sources available to him. He died at Damascus in CE 1348.

Sultan Muhammad bin Tughlaq (CE 1325-1351) “The Sultan is not slack in jihad. He never lets go of his spear or bridle in pursuing jihad by land and sea routes. This is his main occupation which engages his eyes and ears. He has spent vast sums for the establishment of the faith and the spread of Islam in these lands, as a result of which the light of Islam has reached the inhabitants and the flash of the true faith brightened among them. Fire temples85 have been destroyed and the images and idols of Budd have been broken, and the lands have been freed from those who were not included in the darul Islam, that is, those who had refused to become zimmis. Islam has been spread by him in the far east and has reached the point of sunrise. In the words of Abu Nasr al-aini, he has carried the flags of the followers of Islam where they had never reached before and where no chapter or verse (of the Quran) had ever been recited. Thereafter he got mosques and places of worship erected, and music replaced by call to prayers (azan), and the incantations of fire-worshippers stopped by recitations of the Quran. He directed the people of Islam towards the citadels of the infidels and, by the grace of Allah, made them (the believers) inheritors of wealth and land and that country which they (the believers) had never trodden upon…He has achieved victory, supremacy, conquest of countries, destruction of the forts of the infidels, and exposure of magicians. He has destroyed idols by which the people of Hindustan were deceived in vain…”

(22) Futuhus-Salatin : The author whose full name is not known is famous by his surname of Isami. His forefathers had served the Sultans of Delhi since the days of Shamsud-Din Iltutmish (CE 1210-1236). He was born in CE 1311-12 and lived at Daulatabad (Devagiri) till 1351 when he finished this work at the age of forty. It covers the period from Mahamud of Ghazni (CE 997-1030) to Muhammad bin Tughlaq (CE 1325-1351).

Sultan Alaud-Din Khalji (CE 1296-1316)
Devagiri (Maharashtra)
“Malik Naib [Kafur] reached there expeditiously and occupied the fort… He built mosques in places occupied by temples.”

(23) Rehala of Ibn Battuta : The full name of this book is Tuhfatun-nuzzar fi Gharaibul-amsar wa Ajaibul-afsar. The author was Sheikh Abu Abdullah Muhammad ibn Abdullah ibn Muhammad ibn Ibrahim al-Lawati at-Tanji al- Maruf be Ibn Battuta. He belonged to an Arab family which was settled in Spain since CE 1312. His grandfather and father enjoyed the reputation of scholars and theologians. He himself was a great scholar who travelled extensively and over many lands. He came to India in 1325 and visited many places – east, west, north and south – till he left in 1346. India during this period was ruled by Muhammad bin Tughlaq with whom Ibn Battuta came in close contact. He openly declares his extreme fondness for bedding Hindu girls from different parts of India. They were presented to him by the Sultan and other Muslim dignitaries during his sojourn in various places. He also married Muslim women wherever he stayed, and divorced them before his departure. He finished his book in 1355 after reaching Fez in Morocco where his family lived after migration from Spain.

Delhi “Near the eastern gate of the mosque lie two very big idols of copper connected together by stones. Every one who comes in and goes out of the mosque treads over them. On the site of this mosque was a bud khana that is an idol-house. After the conquest of Delhi it was turned into a mosque…”

Maldive Islands “Reliable men among the inhabitants of the islands, like the jurist (faqih) and teacher (muallim) Ali, the judge Abdullah – and others besides them – told me that the inhabitants of these islands were infidels… Subsequently a westerner named Abul Barakat the Berbar who knew the great Quran came to them… He stayed amongst them and God opened the heart of the king to Islam and he accepted it before the end of the month; and his wives, children and courtiers followed suit… They broke to pieces the idols and razed the idol-house to the ground. On this the islanders embraced Islam and sent missionaries to the rest of the islands, the inhabitants of which also became Muslims. The westerner stood in high regard with them, and they accepted his cult which was that of Imam Malik….”[These religious ecstasy claims have to be analyzed in the background of dependence of island societies on trade relations with the Muslim world which had taken over the Asian trade routes. We also do not have any independent non-Muslim version of the events as to how much of the conversion stemmed from immigration etc.]

(24) Tarikh-i-Firuz Shahi : The author, Ziaud-Din Barani was born in AH 684 (CE 1285-86) at Baran, now known as Bulandshahar, in Uttar Pradesh. His ancestors, paternal as well as maternal, had occupied important positions in the reigns of Sultan Ghiyasud-Din Balban (CE 1266-1286) and the Khaljis. His uncle was a confidant of Alaud-Din Khalji (CE 1296-1316). Barani became a friend of Amir Khusru and a disciple of Nizamud-Din Auliya, the renowned Chishti saint of Delhi. His prosperity continued in the reign of Sultan Ghiyasud-Din Tughlaq (CE 1320-1325) and he became a favourite of Sultan Muhammad bin Tughlaq (CE 1325-1351). He completed this history in CE 1357. It covers a period of 82 years, from CE 1265 onwards. He wrote several other books among which Fatwa-i-Jahandari is famous for its tenets regarding how an Islamic state should be run. Barani’s ideal ruler was Sultan Mahmud of Ghazni. He exhorted Muslim rulers to follow Mahmud’s example in their treatment of Hindus, for whom he often uses very foul language.

Sultan Jalalud-Din Khalji (CE 1290-1296)
Jhain (Rajasthan) “In the year AH 689 (CE 1290), the Sultan led an army to Rantambhor… He took… Jhain, destroyed the idol temples, and broke and burned the idols…”

Vidisha (Madhya Pradesh) “ Alaud-din at this time held the territory of Karra, and with the permission of the Sultan he marched to Bhailsan (Bhilsa). He captured some bronze idols which the Hindus worshipped and sent them on carts with a variety of rich booty as presents to the Sultan. The idols were laid before the Badaun gate for true believers to tread upon…”

Sultan Alaud-Din Khalji (CE 1296-1316)
Somnath (Gujarat)
“At the beginning of the third year of the reign, Ulugh Khan and Nusrat Khan, with their amirs and generals, and a large army marched against Gujarat… All Gujarat became a prey to the invaders, and the idol, which after the victory of Sultan Mahmud and his destruction of (the idol) of Manat, the Brahmans had set up under the name of Somanat, for the worship of the Hindus, was carried to Delhi where it was laid for the people to tread upon…”

Mabar (Tamil Nadu) “……Malik Naib Kafur marched on to Mabar, which he also took. He destroyed the golden idol temple (but-khanah i-zarin) of Mabar, and the golden idols which for ages had been worshipped by the Hindus of that country. The fragments of the golden temple, and of the broken idols of gold and gilt became the rich spoil of the army…”

(25) Tarikh-i-Firuz Shahi : The author, Shams Siraj Afif or Shamsud-Din bin Sirajud-Din, became a courtier of Sultan Firuz Shah Tughlaq and undertook to complete the aforementioned history of Barani who had stopped at the sixth year of Firuz Shahs reign.

Sultan Firuz Shah Tughlaq (CE 1351-1388)
Puri (Orissa)
“The Sultan left Banarasi with the intention of pursuing the Rai of Jajnagar, who had fled to an island in the river… the Sultan directed his attention to the Rai of Jajnagar, and entering the palace where he dwelt he found many fine buildings. It is reported that inside the Rai’s fort, there was a stone idol which the infidels called Jagannath, and to which they paid their devotions. Sultan Firoz, in emulation of Mahmud Subuktigin, having rooted up the idol, carried it away to Delhi where he placed it in an ignominious position…”

Nagarkot Kangra (Himachal Pradesh) “The idol, Jwalamukhi, much worshipped by the infidels, was situated on the road to Nagarkot… Some of the infidels have reported that Sultan Firoz went specially to see this idol and held a golden umbrella over it….The Sultan held the idol in the deepest detestation, but the infidels, in the blindness of their delusion, have made this false statement against him. Other infidels have said that Sultan Muhammad Shah bin Tughlik Shah held an umbrella over the same idol, but this is also a lie; and good Muhammadans should pay no heed to such statements. These two Sultans were sovereigns especially chosen by the Almighty from among the faithful, and in the whole course of their reigns, wherever they took an idol temple they broke and destroyed it; how, then, can such assertions be true? The infidels must certainly have lied!

DelhiA report was brought to the Sultan that there was in Delhi an old Brahman (zunar dar) who persisted in publicly performing the worship of idols in his house; and that people of the city, both Musulmans and Hindus, used to resort to his house to worship the idol. The Brahman had constructed a wooden tablet (muhrak), which was covered within and without with paintings of demons and other objects… An order was accordingly given that the Brahman, with his tablet, should be brought into the presence of the Sultan at Firozabad. The judges and doctors and elders and lawyers were summoned, and the case of the Brahman was submitted for their opinion. Their reply was that the provisions of the Law were clear: the Brahman must either become a Musulman or be burned. The true faith was declared to the Brahman, and the right course pointed out, but he refused to accept it. Orders were given for raising a pile of faggots before the door of the darbar. The Brahman was tied hand and foot and cast into it; the tablet was thrown on top and the pile was lighted. The writer of this book was present at the darbar and witnessed the execution. The tablet of the Brahman was lighted in two places, at his head and at his feet; the wood was dry, and the fire first reached his feet, and drew from him a cry, but the flames quickly enveloped his head and consumed him. Behold the Sultan’s strict adherence to law and rectitude, how he would not deviate in the least from its decrees!”[Another imaginary story by Thaparian logic – what faith makes its believer imagine such things in a daydream?]

(26) Insha-i-Mahru : The author, ainud-Din Abdullah bin Mahru, was a high official in the court of Sultan Firuz Shah Tughlaq. Insha-i-Mahru is a collection of 133 letters related to various events.

Sultan Firuz Shah Tughlaq (CE 1351-1388)
Jajnagar (Orissa)
“The victorious standards set out from Jaunpur for the destruction of idols, slaughter of the enemies of Islam and hunt for elephants near Padamtalav… The Sultan saw Jajnagar which had been praised by all travellers…The troops which had been appointed for the destruction of places around Jajnagar, ended the conceit of the infidels by means of the sword and the spear. Wherever there were temples and idols in that area, they were trampled under the hoofs of the horses of Musalmans…After obtaining victory and sailing on the sea and destroying the temple of Jagannath and slaughtering the idolaters, the victorious standards started towards Delhi…”

(27) Futuhat-i-Firuz Shahi : This small history was written by Sultan Firuz Shah Tughlaq (CE 1351-1388) himself. The writer of Tabqat-i-Akbari, Nizamud-Din Ahmad, a 16th century historian, says that the Sultan 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 Jami Masjid at Firuzabad.

Prayers for Temple-destroyers of the Past “The next matter which by God’s help I accomplished, was the repetition of names and titles of former sovereigns which had been omitted from the prayers of Sabbaths and Feasts. The names of those sovereigns of Islam, under whose happy fortune and favour infidel countries had been conquered, whose banners had waved over many a land, under whom idol-temples had been demolished, and mosques and pulpits built and exalted, the fragrant creed had been extended, and the people of Islam had waxen strong and warlike, the names of these men had fallen into neglect and oblivion. So I decreed that according to established custom their names and titles should be rehearsed in the khutba and aspirations offered for the remission of their sins.[Thats strange – Islam warlike! was he under the influence of opium?]

Delhi and Environs “The Hindus and idol-worshippers had agreed to pay the money for toleration (zar-i zimmiya) and had consented to the poll-tax (jizya) in return for which they and their families enjoyed security. These people now erected new idol-temples in the city and the environs in opposition to the Law of the Prophet which declares that such temples are not to be tolerated. Under divine guidance I destroyed these edifices and I killed those leaders of infidelity who seduced others into error, and the lower orders I subjected to stripes and chastisement, until this abuse was entirely abolished. The following is an instance:- In the village of Maluh there is a tank which they call kund (tank). Here they had built idol-temples and on certain days the Hindus were accustomed to proceed thither on horseback, and wearing arms. Their women and children also went out in palankins and carts. There they assembled in thousands and performed idol-worship… When intelligence of this came to my ears my religious feelings prompted me at once to put a stop to this scandal and offence to the religion of Islam. On the day of the assembly I went there in person and I ordered that the leaders of these people and the promoters of this abomination should be put to death. I forbade the infliction of any severe punishments on Hindus in general, but I destroyed their idol-temples, and instead thereof raised mosques. I founded two flourishing towns (kasba), one called Tughlikpur, the other Salarpur. Where infidels and idolaters worshipped idols, Musulmans now, by God’s mercy, perform their devotions to the true God. Praises of God and the summons to prayer are now heard there, and that place which was formerly the home of infidels has become the habitation of the faithful, who there repeat their creed and offer up their praises to God…Information was brought to me that some Hindus had erected a new idol temple in the village of Salihpur, and were performing worship to their idols. I sent some persons there to destroy the idol temple, and put a stop to their pernicious incitements to error.”[Thus even if non-Muslims pay money to the Muslims who are generally non-productive and primarily depend on looting, they still cannot continue in their own culture]

Gohana (Haryana) Some Hindus had erected a new idol-temple in the village of Kohana, 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 zimmi could follow such wicked practices in a Musulman country.”[this is the continuing modern practice in Islam dominated countries – a lesson perhaps for non-Muslims about how to treat Muslims and return the favour]

(28) Sirat-Firuz Shahi is a text either written or dictated by Sultan Firuz Shah Tughlaq himself. According to this book, the objects of his expedition to Jajnagar were: “extirpating Rai Gajpat, massacring the unbelievers, demolishing their temples, hunting elephants, and getting a glimpse of their enchanting country.” Ain-ul-Mulk also says, “The object of the expedition was to break the idols, to shed the blood of the enemies of Islam (and) to hunt elephants.

Sultan Firuz Shah Tughlaq (CE 1351-1388)
Puri (Orissa)
“Allah, who is the only true God and has no other emanation, endowed the king of Islam with the strength to destroy this ancient shrine on the eastern sea-coast and to plunge it into the sea, and after its destruction, he ordered the nose of the image of Jagannath to be perforated and disgraced it by casting it down on the ground. They dug out other idols, which were worshipped by the polytheists in the kingdom of Jajnagar, and overthrew them as they did the image of Jagannath, for being laid in front of the mosques along the path of the Sunnis and way of the musallis and stretched them in front of the portals of every mosque, so that the body and sides of the images may be trampled at the time of ascent and descent, entrance and exit, by the shoes on the feet of the Muslims.

(29) Tarikh-i-Mubarak Shahi : The author, Yahya bin Ahmad bin Abdullah Sirhindi, lived in the reign of Sultan Muizud-Din Abul Fath Mubarak Shah (CE 1421-1434) of the Sayyid dynasty which ruled at Delhi from CE 1414 to 1451. This history starts from the time of Muhammad Ghuri (CE 1175-1206) and closes with the year CE 1434.

Sultan Shamsud-Din Iltutmish (CE 1210-1236)
Vidisha and Ujjain (Madhya Pradesh)
“In AH 631 he invaded Malwah,.. he destroyed that idol-temple which had existed there for the past three hundred years…Next he turned towards Ujjain and conquered it, and after demolishing the idol-temple of Mahakal, he uprooted the statue of Bikramajit together with all other statues and images which were placed on pedestals, and brought them to the capital where they were laid before the Jami Masjid for being trodden under foot by the people.

Sultan Alaud-Din Khalji (CE 1296-1316)
Somnath (Gujarat)
“Ulugh Khan invaded Gujarat. He sacked the whole country… He pursued the Rai upto Somnath. He destroyed the temple of Somnath which was the principal place of worship for the Hindus and great Rais since ancient times. He constructed a mosque on the site and returned to Delhi…”

(30) Tarikh-i-Muhammadi : The author, Muhammad Bihamad Khani was the son of the governor of Irich in Bundelkhand. He was a soldier who participated in several wars. At last he became the disciple of a Sufi, Yusuf Buddha, of Irich and spent the rest of his life in religious pursuits. His history covers a long period – from Prophet Muhammad to CE 1438-39.

Sultan Ghiyasud-Din Tughlaq Shah II (CE 1388-89)
Kalpi (Uttar Pradesh)
“In the meanwhile Delhi received news of the defeat of the armies of Islam which were with Malikzada Mahmud bin Firuz Khan… This Malikzada reached the bank of the Yamuna via Shahpur and renamed Kalpi, which was the abode and centre of the infidels and the wicked, as Muhammadabad, after the name of Prophet Muhammad. He got mosques erected for the worship of Allah in places occupied by temples, and made that city his capital.”

Sultan Nasirud-Din Mahmud Shah Tughlaq (CE 1389-1412)
Kalpi (Uttar Pradesh)
“Historians have recorded that in the auspicious year AH 792 (CE 1389-90) Sultan Nasirud-Din got founded a city named Muhammadabad, after the name of Prophet Muhammad, at a place known as Kalpi which was a home of the accursed infidels, and he got mosques raised in place of temples for the worship of Allah. He got palaces, tombs and schools constructed, and ended the wicked ways of the infidels, and promoted the Shariat of Prophet Muhammad…”

Khandaut (Uttar Pradesh) “He laid waste Khandaut which was the home of infidels and, having made it an abode of Islam, founded Mahmudabad after his own name. He got a splendid palace and fort constructed there and established all the customs of Islam in that city and place.”

Prayag and Kara (Uttar Pradesh) “The Sultan moved with the armies of Islam towards Prayag and Arail with the aim of destroying the infidels, and he laid waste both those places. The vast crowd which had collected at Prayag for worshipping false gods was made captive.”

(31) Jawamiul Kilam : The book contains the malfuzat of Khwajah Sayyid Muhammad bin Yasuf al-Husaini Banda Nawaz Gisu Daraz (CE 1321-1422), one of the leading disciples of Shykh Nasirud-Din Mahmud Chiragh-i-Dihli. He settled down at Gulbarga, the capital of the Bahmani Empire in the Deccan, and became the mentor of Sultan Ahmad Shah Bahmani (CE 1422-1436).

(32) Habibus-Siyar: The author, Ghiyasud-Din Muhammad bin Humamud-Din, is known as Khondmir. He was the son of Mirkhond, the author of the famous Persian history, Rauzatus-Safa. Born at Herat in CE 1475 he reached Agra in 1528-29 when he was introduced to Babur. He accompanied Babur in his expedition to Bengal and Humayun in his expedition to Gujarat where he died in 1534-35. His Khulastul-Akhbar is a history of Asia brought down to CE 1471. The Habibus-Siyar which he started writing in 1521 starts with the birth of the Prophet and comes down to CE 1534-35.

Sultan Mahmud of Ghazni (CE 997-1030)
Somnath (Gujarat)
“He several times waged war against the infidels of Hindustan, and he brought under his subjection a large portion of their country, until, having made himself master of Somnat, he destroyed all idol temples of that country…Sultan Mahmud, having entered into the idol temple, beheld an excessively long and broad room, in so much that fifty-six pillars had been made to support the roof. Somnat was an idol cut out of stone, whose height was five yards, of which three yards were visible, and two yards were concealed in the ground. Yaminuddaula having broken that idol with his own hand, ordered that they should pack up pieces of the stone, take them to Ghaznin, and throw them on the threshold of the Jama Masjid…”

Mathura (Uttar Pradesh) “a certain city, which was accounted holy by the people of the country. In that city the men of Ghaznin saw so many strange and wonderful things, that to tell them or to write a description of them is not easy… In short, the Sultan Mahmud having possessed himself of the booty, burned their idol temples and proceeded towards Kanauj.”

Kanauj (Uttar Pradesh)“…The Ghaznivids found in these forts and their dependencies 10,000 idol temples, and they ascertained the vicious belief of the Hindus to be, that since the erection of these buildings no less than three or four hundred thousand years had elapsed. Sultan Mahmud during this expedition achieved many other conquests after he left Kanauj, and sent to hell many of the infidels with blows of the well tempered sword. Such a number of slaves were assembled in that great camp, that the price of a single one did not exceed ten dirhams.”

(33) Babur-Nama is an autobiography written in the form of a diary by Zahirud-Din Muhammad Babur, founder of the Mughal dynasty in India, who proclaimed himself a Padshah after his victory in the First Battle of Panipat (CE 1526), and a Ghazi (killer of kafirs) after the defeat of Rana Sanga in the Battle of Khanwa (CE 1528). While presenting himself as an indefatigable warrior and drug-addict he does not hide the cruelties he committed on the defeated people, particularly his fondness for building towers of the heads of those he captured as prisoners of war or killed in battle. He is very liberal in citing appropriate verses from the Quran on the eve of his battle with RaNa Sanga. In order to ensure his victory, he makes a covenant with Allah by breaking the vessels containing wine as also the cups for drinking it, swearing at the same time that “he would break the idols of the idol-worshippers in a similar manner.” In the Fath-Nama (prayer for victory) composed for him by Shykh Zain, Allah is described as “destroyer of idols from their foundations.”

Zahirud-Din Muhammad Babur Padshah Ghazi (CE 1526-1530)
Chanderi (Madhya Pradesh)
“In AH 934 (CE 1528), I attacked Chanderi and, by the grace of Allah, captured it in a few hours… We got the infidels slaughtered and the place which had been a darul-harb for years, was made into a darul-Islam.”

Gwalior (Madhya Pradesh) “… Going out of the Hathipole Gate of the fort, we arrived at a place called Urwa…Solid rocks surround Urwa on three sides… On these sides people have carved statues in stone. They are in all sizes, small and big. A very big statue, which is on the southern side, is perhaps 20 yards high. These statues are altogether naked and even their private parts are not covered…Urwa is not a bad place. It is an enclosed space. Its biggest blemish is its statues. I ordered that they should be destroyed.

(34) Tarikh-i-Shahi : The author, Ahmad Yadgar, was an old servant of the Sur sultans. He started writing this history on order from Daud Shah bin Sulaiman Shah. It is also known as Tarikh-i-Afaghana and Tarikh-i-Salatin-I-Afaghana. It deals with the history of the Lodis down to CE 1554. He completed it in AH 1001-02 (CE 1592-93). He calls the Hindu kings “rascally infidels”, “black-faced foes”, “evil-doers”, “dark-faced men”, etc. He extols the plunder and depopulation of entire regions by Bahlul Lodi (CE 1451-1489). He reports how Babur presented to his sons, Humayun and Kamran, two daughters of the Raja of Chanderi.

Sultan Sikandar Lodi (CE 1489-1517)
Kurukshetra (Haryana)
“One day he ordered that ‘an expedition be sent to Thaneswar, (the tanks at) Kurkaksetra should be filled up with earth, and the land measured and allotted to pious people for their maintenance,’ …He was such a great partisan of Islam in die days of his youth…”

Nagarkot Kangra (Himachal Pradesh) “Sultan Sikandar led a very pious life… Islam was regarded very highly in his reign. The infidels could not muster the courage to worship idols or bathe in the (sacred) streams. During his holy reign, idols were hidden underground. The stone (idol) of Nagarkot, which had misled the (whole) world, was brought and handed over to butchers so that they might weigh meat with it.”

Sultan Ibrahim Lodi (CE 1517-1526)
Gwalior (Madhya Pradesh)
“It so happened that Raja Man, the ruler of Gwalior who had been warring with the Sultans for years, went to hell. His son, Bikarmajit, became his successor. The Sultan captured the fort after a hard fight. There was a quadruped, made of copper, at the door of the fort. It used to speak. It was brought from there and placed in the fort at Agra. It remained there till the reign of Akbar Badshah. It was melted and a cannon was made out of it at the order of the Badshah.”

(35) Tarikh-i-Sher Shahi : The author, Abbas Sarwani, was connected with the family of Sher Shah Sur by marriage. He wrote this work by order of Akbar, the Mughal emperor, and named it Tuhfat-i-Akbar Shahi. But it became known as Tarikh-i-Sher Shahi because of its main theme. He wrote it probably soon after CE 1579.

Sher Shah Sur (CE 1538-1545) “…The nobles and chiefs said, ‘It seems expedient that the victorious standards should move towards the Dekhin’…Sher Shah replied: ‘What you have said is most right and proper, but it has come into my mind that since the time of Sultan Ibrahim, the infidel zamindars have rendered the country of Islam full of unbelievers, and having thrown down masjids and buildings of the believers, placed idol-shrines in them, and they are in possession of the country of Delhi and Malwa. Until I have cleansed the country from the existing contamination of the unbelievers, I will not go into any other country’…”

(36) Waqiat-i-Mushtaqi : The author, Shykh Rizqullah Mushtaqi, was born in CE 1492 and died in 1581. He heard accounts of the past from the learned men of his times and compiled them in a book. He was a great story-teller who revelled in “marvels”. He was known for his study of Sufi doctrines and spiritual exercises.

Sultan Sikandar Lodi (CE 1489-1517)
Nagarkot Kangra (Himachal Pradesh)
“Khawas Khan….ordered by the Sultan to march towards Nagarkot,..succeeded in conquering it, and having sacked the infidels’ temple of Debi Shankar, brought away the stone which they worshipped, together with a copper umbrella, which was placed over it, and on which a date was engraved in Hindu characters, representing it to be two thousand years old. When the stone was sent to the King, it was given over to the butchers to make weights out of it for the purpose of weighing their meat. From the copper of the umbrella, several pots were made, in which water might be warmed, and which were placed in the masjids and the King’s own palace, so that everyone might wash his hands, feet and face in them and perform his purifications before prayers…”

Mathura (Uttar Pradesh) He got the temples of the infidels destroyed. No trace of infidelity was left at the place in Mathura where the infidels used to take bath. He got caravanserais constructed so that people could stay there, and also the shops of various professionals such as the butchers, bawarchis, nanbais and sweetmeatsellers. If a Hindu went there for bathing even by mistake, he was made to lose his limbs and punished severely. No Hindu could get shaved at that place. No barber would go near a Hindu, whatever be the payment offered.”

Sultan Ghiyasud-Din Khalji of Malwa (CE 1469-1500)
Jodhpur (Rajasthan) “
Once upon a time a temple had been constructed in Jodhpur. The Sultan sent the Qazi of Mandu with orders that he should get the temple demolished. He had said to him, ‘If they do not demolish the temple on instructions from you, you stay there and let me know.’ When the Qazi arrived there, the infidels refused to obey the order of the Sultan and said, ‘Has Ghiyasud-Din freed himself from lechery so that he has turned his attention to this side?’ The Qazi informed the king accordingly. He climbed on his mount in Mandu and reached Jodhpur in a single night. He punished the infidels and laid waste the temple…”[this is most interesting : either the Hindus dared speak of the lechery of the Sultan or the Muslim chroniclers imagined this up and dared write it down!]

(37) Tarikh-i-Alfi was composed in CE 1585 by Mulla Ahmad ThaTawi and asaf Khan. It covers a period of one thousand years from the death of the Prophet.

Sultan Mahmud of Ghazni (CE 997-1030)
Somnath (Gujarat)
“Mahmud, as soon as his eyes fell on this idol, lifted up his battle-axe with much anger, and struck it with such force that the idol broke into pieces. The fragments of it were ordered to be taken to Ghaznin, and were cast down at the threshold of the Jami Masjid where they are lying to this day…”134

(38) Burhan-i-Masir : The author, Sayyid Ali bin Azizullah Tabataba Hasani, served Muhammad Qutb Shah (CE 1580-1627) of Golconda at first and then Sultan Burhan Nizam Shah (CE 1591-1595) of Ahmadnagar. He wrote this history in CE 1592. It deals with the Bahmani Sultans of Gulbarga (CE 1347-1422) and Bidar (CE 1422-1538) and the Nizam Shahi Sultans of Ahmadnagar upto CE 1596.

Sultan Alaud-Din Hasan Bahman Shah (CE 1347-1358)
Dankuri (Karnataka)
“The Sultan sent Khwaja-i-Jahan to Gulbarga, Sikandar Khan to Bidar, Qir Khan to Kutar, Safdar Khan to Sakar which is called Sagar, and Husain Garshasp to Kotgir. He appointed other chiefs to invade the kingdom of the infidels. Aitmadul Mulk and Mubarak Khan led raids upon the river Tawi and laid waste the Hindu Kingdom. After having invaded the province of Dankuri and cutting off the head of Manat,135 they attacked Janjwal…”

(39) Tabqat-i-Akbari : The author, Khwajah Nizamud-Din Ahmad bin Muhammad Muqim al-Harbi, was a Bakshi in the reign of Akbar, the Mughal emperor (CE 1556-1605). He wrote this history in CE 1592-93 and added to it, later on, events upto 1593-94. He died next year. The history starts with the times of the Ghaznivid Sultans. The work was initially known as Tabqat-i-Akbar Shahi but became known as simply Tabqat-i-Akbari. It is also known as Tarikh-i-Nizami. It is the first Muslim history which confines itself to India and excludes matter relating to other countries.

Amir Subuktigin (CE 977-997) “After this with kingly energy and determination, he girded up his loins for a war of religion, and invaded Hindustan, and carried away many prisoners of war and other plunder; and in every country, which he conquered, he founded mosques, and he endeavoured to ruin and desolate the territories of Raja Jaipal who, at that time, was the ruler of Hindustan.”

Sultan Mahmud of Ghazni (CE 997-1030)
Thanesar (Haryana) “
The Sultan now received information that there was a city in Hindustan called Thanessar, and there was a great temple there in which there was an idol called Jagarsom, whom the people of Hindustan worshipped. He collected a large force with the object of carrying on a religious war, and in the year AH 402 marched towards Thanessar. The son of Jaipal having received intelligence of this, sent an envoy and represented through him, that if the Sultan would relinquish this enterprise, he would send fifty elephants as tribute. The Sultan paid no heed to this offer, and when he reached Thanessar he found the city empty. The soldiers ravaged and plundered whatever they could lay hands upon, broke the idols and carried Jagarsom to Ghaznin. The Sultan ordered that the idol should the placed in front of the place of prayer, so that people would trample upon it.

Mathura (Uttar Pradesh) “From that place [Mahawan] the Sultan advanced to Mathurah, which is a large city containing many temples… and the Sultan completely destroyed the city and burnt the temples… There was one golden idol which was broken up under the orders of the Sultan…”
Somnath (Gujarat) “Then in accordance with his custom, he advanced with his army towards Hindustan with the object of the conquest of Somnath… there were many golden idols in the temple in the city, and the largest of these idols was called Manat…When he reached Somnath, the inhabitants shut the gate on his face. After much fighting and great struggles the fort was taken, and vast multitudes were killed and taken prisoners. The temples were pulled down, and destroyed from their very foundations. The gold idol Somnath was broken into pieces, and one piece was sent to Ghaznin, and was placed at the gate of the Jami Masjid; and for years it remained there.”

Sultan Abu-Said Masud of Ghazni (CE 1030-1042)
Sonipat (Haryana) “
…He marched with his army to the fort of Sonipat, and the commandant of that fort, Danial Har by name, becoming aware of his approach, fled… the army of Islam, having captured that fort, pulled down all the temples and obtained an enormous quantity of booty.”

Ikhtiyarud-Din Muhammad Bakhtiyar Khalji (CE 1202-1206)
Bengal “In short, Muhammad Bakhtiyar assumed the canopy, and had prayers read, and coin struck in his own name and founded mosques and Khankahs and colleges, in place of the temples of the heathens.

Sultan Shamsud-Din Iltutmish (CE 1210-1236)
Ujjain (Madhya Pradesh) “
…In the year AH 631, he invaded the country of Malwah and conquered the fort of Bhilsa. He also took the city of Ujjain, and had the temple of Mahakal… completely demolished, destroying it from its foundations; and he carried away the effigy of Bikramajit… and certain other statues which were fashioned in molten brass, and placed them in the ground in front of the Jami Masjid, so that they might he trampled upon by the people.”

Sultan Jalaud-Din Khalji (CE 1290-1296)
Vidisha (Madhya Pradesh) “About the same time Malik Alaud-Din, the nephew of the Sultan, begged that he might have permission to march against Bhilsah and pillage those tracts. He received the necessary orders, and went and ravaged the country and brought much booty for the Sultan’s service. He also brought two brass idols which had been the object of the worship of the Hindus of these parts; and cast them down in front of the Badaun Gate to be trampled upon by the people

Sultan Alaud-Din Khalji (CE 1296-1316)
Somnath (Gujarat) “In the third year after the accession, the Sultan sent Ulugh Khan and Nasrat Khan, with large armies to invade Gujarat. They ravaged and plundered Nahrwalah, and all the cities of the province… Ulugh Khan and Nasrat Khan also brought the idol, which the Brahmans of Somnath had set up, and were worshipping, in place of the one which Sultan Mahmud had broken to pieces, to Delhi, and placed it where the people would trample upon it…”

Mabar (Tamil Nadu) “Again in the year AH 716 Sultan Alauddin sent Malik Naib towards Dhor Samundar (Dvar Samudra) and Mabar… they then advanced with their troops to Mabar, and conquered it also, and having demolished the temples there, and broken the golden and jewelled idols, sent the gold into the treasury…”

Sultan Firuz Shah Tughlaq (CE 1351-1388) “Sultan Firuz Shah composed a book also in which he compiled an account of his reign and which he named Futuhat-i-Firuz Shahi. He writes in its second chapter… ‘Muslim and infidel women used to visit sepulchres and temples, which led to many evils. I stopped it. I got mosques built in place of temples’…”[Another instance of encouraging integration and understanding or intermingling of faiths]

Sultan Sikandar Lodi (CE 1489-1517)
Mandrail (Madhya Pradesh) “After the rainy season was over, he marched in Ramzan AH 910 (CE February-March, 1505) for the conquest of the fort of MunDrail. He stayed for a month near Dholpur and sent out armies with orders that they should lay waste the environs of Gwalior and MunDrail. Thereafter he himself laid siege to the fort of MunDrail. Those inside the fort surrendered the fort to him after signing a treaty. The Sultan got the temples demolished and mosques erected in their stead…”

Udit Nagar (Madhya Pradesh)“ he led an expedition towards the fort of Udit Nagar in AH 912 (CE 1506-07)…Although those inside the fort tried their utmost to seek a pardon, but he did not listen to them, and the fort was breached at many points and conquered… He got the temples demolished and mosques constructed in their stead…”

Narwar (Madhya Pradesh) “He ordered Jalal Khan Lodi, the governor of Kalpi, to go there and besiege the fort… The Sultan himself reached Narwar after some time… He kept the fort under siege for an year… The soldiers went out to war everyday and got killed… Thereafter the inhabitants of the fort were in plight due to scarcity of water and dearness of grains, and they asked for forgiveness. They went out with their wealth and property. The Sultan laid waste the temples and raised mosques. Men of learning and students were made to reside there and given scholarships and grants. He stayed for six months under the walls of the fort.”

Mathura (Uttar Pradesh) He got all temples of the infidels demolished, and did not allow even a trace of them to remain. In Mathura, where the infidels used to get together for bathing, he got constructed caravanserais, markets, mosques and madrasas, and appointed there officers with instructions that they should allow no one to bathe; if any Hindu desired to get his beard or head shaved in the city of Mathura, no barber was prepared to cut his hair.”

Sultan Ibrahim Lodi (CE 1517-1526)
Gwalior (Madhya Pradesh) “At the same time the Sultan thought that though ‘Sultan Sikandar had led several expeditions for conquering the fort of Gwalior and the country attached to it but met with no success.’ Consequently he sent azam Humayun, the governor of Kara, with 300,000 horsemen and 300 elephants for the conquest of Gwalior… After some time the royal army laid a mine, filled it with gunpowder, and set fire to it. He entered the fort and took possession of it after the wall of the fort was breached. He saw there a bull made of brass, which the Hindus had worshipped for years. In keeping with a royal order, the bull was brought to Delhi and placed at the Baghdad Gate. It was still there till the reign of Akbar. The writer of this history saw it himself.”

Sultan Mahmud bin Ibrahim Sharqi (CE 1440-1457)
Orissa“After some time he proceeded to Orissa with the intention of jihad. He attacked places in the neighbourhood of that province and laid them waste, and destroyed the temples after demolishing them…”
Sultan Mahmud Khalji of Malwa (CE 1436-1469)
Chittaurgarh (Rajasthan) “After he had crossed the river Bhim, he started laying waste the country and capturing its people by sending expeditions towards Chittor everyday. He started constructing mosques after demolishing temples. He stayed 2-3 days at every halt.

Kumbhalgadh (Rajasthan) “When he halted near Kumbhalmir which was a very big fort of that province, and well-known for its strength all over Hindustan, Deva the Vakil of the Governor of Kumbha took shelter in the fort and started fighting. It so happened that a magnificent temple had been erected in front of that fort and surrounded by ramparts on all sides. That temple had been filled with weapons of war and other stores. Sultan Mahmud planned to storm the ramparts and captured it [the temple] in a week. A large number of Rajputs were made prisoners and slaughtered. About the edifices of the temple, he ordered that they should be stocked with wood and fired, and water and vinegar was sprinkled on the walls. That magnificent mansion which it had taken many years to raise, was destroyed in a few moments. He got the idols broken and they were handed over to the butchers for being used as weights while selling meat. The biggest idol which had the form of a ram was reduced to powder which was put in betel-leaves to be given to the Rajputs so that they could eat their god.”

Mandalgadh (Rajasthan) “He started for the conquest of ManDalgaDh on 26 Muharram, AH 861 (CE 24 December, 1456… Reaching there the Sultan issued orders that ‘trees should be uprooted, houses demolished and no trace should be left of human habitation’… A great victory was achieved on 1 Zilhijja, AH 861 (CE 20 October, 1457)…He got the temples demolished and their materials used in the construction of a Jami Masjid. He appointed there a qazi, a mufti, a muhtasib, a khatib and a muzzin and established order in that place…

Kelwara and Delwara (Rajasthan) “Sultan Mahmud started again in AH 863 (CE 1458-59) for punishing the Rajputs. When he halted at ahad, Prince Ghiyasud-Din and Fidan Khan were sent towards Kilwara and Dilwara in order to lay waste those lands. They destroyed those lands and attacked the environs of Kumbhalmir…When they came to the presence of the Sultan and praised the fort of Kumbhalmir, the Sultan started for Kumbhalmir next day and went ahead destroying temples on the way. When he halted near that fort, he mounted his horse and went up a hill which was to the east of the fort in order to survey the city. He said, ‘It is not possible to capture this fort without a siege lasting for several years’…”

Sultan Muzaffar Shah I of Gujarat (CE 1392-1410)
Idar (Gujarat)
“In AH 796 (CE 1393-94), it was reported that Sultan Muhammad bin Firuz Shah had died at Delhi and that the affairs of the kingdom were in disorder so that a majority of zamindars were in revolt, particularly the Raja of idar. Zafar Khan collected a large army and mountain-like elephants and proceeded to idar in order to punish the Raja… The Raja of idar had no time to prepare a defence and shut himself in the fort. The armies of Zafar Khan occupied the Kingdom of idar and started plundering and destroying it. They levelled with the ground whatever temple they found… The Raja of idar showed extreme humility and pleaded for forgiveness through his representatives. Zafar Khan took a tribute according to his own desire and made up his mind to attack Somnat..In AH 803 (CE 1399-1400) azam Humayun paid one year’s wages (in advance) to his army and after making great preparations, he attacked the fort of idar with a view to conquer it. After the armies of the Sultan had besieged the fort from all sides and the battle continued non-stop for several days the Raja of idar evacuated the fort one night and ran away towards Bijanagar. In the morning Zafar Khan entered the fort and, after expressing his gratefulness to Allah, and destroying the temples, he appointed officers in the fort…”

Somnath (Gujarat) “In AH 797 (CE 1394-95)… he proceeded for the destruction of the temple of Somnat. On the way he made Rajputs food for his sword and demolished whatever temple he saw at any place. When he arrived at Somnat, he got the temple burnt and the idol of Somnat broken. He made a slaughter of the infidels and laid waste the city. He got a Jami Masjid raised there and appointed officers of the Sharih…“In AH 804 (CE 1401-02) reports were received by Zafar Khan that the infidels and Hindus of Somnat had again started making efforts for promoting the ways of their religion. azam Humayun started for that place and sent an army in advance. When the residents of Somnat learnt this, they advanced along the sea-shore and offered battle. azam Humayun reached that place speedily and he slaughtered that group. Those who survived took shelter in the fort of the port at Dip (Diu). After some time, he conquered that place as well, slaughtered that group also and got their leaders trampled under the feet of elephants. He got the temples demolished and a Jami Masjid constructed. Having appointed a qazi, mufti and other guardians of Sharih… he returned to the capital at Patan.”

Sultan Ahmad Shah I of Gujarat (CE 1411-1443)

Champaner (Gujarat) “Sultan Ahmad… encamped near Champaner on 7 Rabi-us-Sani, AH 822 (CE 3 May, 1419). He destroyed temples wherever he found them and returned to Ahmadabad.”

Mewar (Rajasthan) “In Rajab AH 836 (CE February-March, 1433) Sultan Ahmad mounted an expedition for the conquest of Mewar and Nagaur. When he reached the town of Nagaur, he sent out armies for the destruction of towns and villages and levelled with the ground whatever temple was found at whichever place… Having laid waste the land of Kilwara, the Sultan entered the land of Dilwara, and he ruined the lofty palaces of Rana Mokal and destroyed the temples and idols…”

Sultan Qutbud-Din Ahmad Shah II of Gujarat (CE 1451-1458)
Kumbhalgadh (Rajasthan)
“…Sultan Qutbud-Din felt insulted and he attacked the fort of Kumbhalmir in AH 860 (CE 1455-56)… When he reached near Sirohi, the Raja of that place offered battle but was defeated.
From that place the Sultan entered the kingdom of Rana Kumbha and he sent armies in all directions for invading the country and destroying the temples…”

Sultan Mahmud BegDha of Gujarat (CE 1458-1511)

Junagadh (Gujarat) “In AH 871 (CE 1466-67) he started for the conquest of Karnal [Girnar] which is now known as Junagadh. It is said that this country had been in the possession of the predecessors of Rai Mandalik for the past two thousand years… Sultan Mahmud relied on the help of Allah and proceeded there; on the way he laid waste the land of Sorath… From that place the Sultan went towards the temple of those people. Many Rajputs who were known as Parwhan, decided to lay down their lives, and started fighting with swords and spears in (defence) of the temple… Sultan Mahmud postponed the conquest of the fort to the next year… and returned to Ahmadabad.[A hint of the resistance of the Hindus…very naughty indeed!]
Dwarka (Gujarat) “After some time the Sultan started contemplating the conquest of the port of Jagat which is a place of worship for the BrahmaNas… With this resolve he started for the port of Jagat on 16 Zil-Hajja, AH 877 (CE 14 July, 1473). He reached Jagat with great difficulty due to the narrowness of the road and the presence of forests… He destroyed the temple of Jagat…”

Sultan Muzaffar Shah II of Gujarat (CE 1511-1526)
Idar (Gujarat) “Sultan Muzaffar… started for idar…The Raja of idar evacuated the fort and took refuge in the mountain of Bijanagar. The Sultan, when he reached idar, found there ten Rajputs ready to lay down their lives. He heaped barbarities on them and killed them. He did not leave even a trace of palaces, temples, gardens and trees…”

Sultan Sikandar Butshikan of Kashmir (CE 1389-1413)
Kashmir “He got demolished the famous temple of Mahadeva at Bahrare. The temple was dug out from its foundations and the hole (that remained) reached the water level. Another temple at Jagdar was also demolished… Raja Alamadat had got a big temple constructed at Sinpur. He had come to know from astrologers that after hundred years a king by the name of Sikandar would get the temple destroyed and the idol of Utarid, which was in it, broken. He got this [forecast] inscribed on a copper plate which was kept in a box and buried under the temple. The inscription came up when the temple was destroyed [by Sikandar]…The value of currency had come down, because Sultan Sikandar had got idols of gold, silver and copper broken and turned into coins…”

Sultan Fath Shah of Kashmir (CE 1489-1499 and 1505-1516)

Kashmir “Fath Shah ascended the throne in AH 894 (CE 1488-89)… In those days Mir Shams, a disciple of Shah Qasim Anwar, reached Kashmir ….All endowments, imlak, places of worship and temples were entrusted to his disciples. His Sufis used to destroy temples and no one could stop them…” [The peaceful sufi converters of Kashmir]

Jalalud-Din Muhammad Akbar Padshah Ghazi (CE 1556-1605)
Nagarkot Kangra (Himachal Pradesh) “On the 1st Rajab 990 [CE 1582] he (Husain Quli Khan) encamped by a field of maize near NagarkoT. The fortress (hissar) of Bhim, which is an idol temple of Mahamai, and in which none but her servants dwelt, was taken by the valour of the assailants at the first assault. [the example of Muslim valour as best practised on a few priests] A party of Rajputs, who had resolved to die, fought most desperately till they were all cut down. A number of Brahmans who for many years had served the temple, never gave one thought to flight, and were killed. Nearly 200 black cows belonging to Hindus had, during the struggle, crowded together for shelter in the temple. Some savage Turks, while the arrows and bullets were falling like rain, killed those cows. They then took off their boots and filled them with the blood and cast it upon the roof and walls of the temple. [This is the Great Akbar’s army – supposed to be a paragon of tolerance towards non-Muslim faiths]

Part 7:

part 1: enslavement of non-Muslims

part 4: the myth of the role of Sufis in conversion

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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