islamic-jihad-legacy-of-forced-conversion-imperialism-slavery

Islamic Jihador mule; he may ride a donkey only if the saddle is of wood. He may not walk on the good partof the road. They have to wear patches… and even in the public bath, they must hold theirtongues…’ 251The prominent Indian Sufis did not leave behind a comprehensive commentary about their ideas of non-Muslims or on issues, like Jihad. However, their isolated comments on such issues, whenever opportunitiesarose, give a good deal of idea about their views on these subjects. In general, their views on the infidels andJihad were of the mould of Ghazzali, the greatest Sufi master.Nizamuddin Auliya (1238–1325), toeing the orthodox line, condemned the Hindus to the fire of hell,saying: ‘The unbelievers at the time of death will experience punishment. At that moment, they will professbelief (Islam) but it will not be reckoned to them as belief because it will not be faith in the Unseen… the faithof (an) unbeliever at death remains unacceptable.’ He asserted that ‘On the day of Resurrection whenunbelievers will face punishment and affliction, they will embrace faith but faith will not benefit them… Theywill also go to Hell, despite the fact that they will go there as believers.’ 252 In his khutba (sermon),Nizamuddin Auliya condemned the infidels as wicked, saying, ‘He (Allah) has created Paradise and Hell forbelievers and the infidels (respectively) in order to repay the wicked for what they have done.’ 253Auliya’s thought on Jihad against non-Muslims can be gleaned from his statement that SurahFatihah, first chapter of the Quran, did not contain two of the ten cardinal articles of Islam, which were‘‘warring with the unbelievers and observing the divine statutes…’’ He did not only believe in warring withthe unbelievers or Jihad, he came to India with his followers to engage in it. He participated in a holy warcommanded by Nasiruddin Qibacha in Multan. When Qibacha’s army was in distress facing defeat, Auliyarushed to him and gave him a magical arrow instructing: ‘‘Shoot this arrow at the direction of the infidelarmy.’ …Qibacha did as he was told, and when daybreak came not one of the infidels was to be seen; they allhad fled!’ 254 When Qazi Mughisuddin inquired about the prospect of victory in the Jihad launched in SouthIndia under the command of Malik Kafur, the Auliya uttered in effusive confidence: ‘What is this victory? Iam waiting for further victories.’ 255 The Auliya used to accept large gifts sent by Sultan Alauddin from thespoils plundered in Jihad expeditions and proudly displayed those at his khanqah (lodge). 256Khwaja Moinuddin Chisti (1141–1230), probably the second-greatest Sufi saint of India afterNizamuddin Auliya, demonstrated a deep-seated hatred toward Hindu religion and its practices. On his arrivalnear the Anasagar Lake at Ajmer, he saw many idol-temples and promised to raze them to the ground with thehelp of Allah and His Prophet. After settling down there, Khwaja’s followers used to bring every day a cow(sacred to Hindus) near a famous temple, where the king and Hindus prayed, slaughter it and cook kebab fromits meat—clearly to show his contempt toward Hinduism. ‘In order to prove the majesty of Islam, he is said tohave dried the two holy lakes of Anasagar and Pansela (holy to Hindus) by the heat of his spiritual power.’ 257Chisti also came to India with his disciples to fight Jihad against the infidels and participated in thetreacherous holy war of Sultan Muhammad Ghauri in which the kind and chivalrous Hindu King Prithviraj251. Ibid252. Sharma, p. 228–29253. Nizami (1991a), p. 185254. Ibid, p. 232255. Ibid256. Sharma, p. 200257. Ibid, p. 23091