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

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Propagation of Islam: By Force or Peacefully?means, the Sufis were invariably the spiritual and moral supporter of bloody holy wars that were waged byMuslim rulers. They were even prominent participants in them. In Kashmir, it is the Sufis, who inspiredbloody Jihad that involved whole-sale destruction of Hindu temples and idols, slaughter of Hindus and theirforced conversion to Islam. The mentality, attitude and actions of these illustrious Sufis saints of medievalIndia—whether in Ajmer, Bengal, Bijapur, Delhi or Kashmir—differed very little. Hence, the role Sufisplayed in conversion all over India may not have been very different from the one, they played in Kashmir.It should be noted that the Muslim rulers of India were incessantly undertaking holy wars against themultitude of Hindus. Many of these wars involved mass slaughter of the vanquished and enslavement of tensto hundreds of thousands of women and children for their conversion to Islam. Not a single famous Sufi saintever objected to this cruel and barbaric practice and means of converting the infidels en masse to Islam. Nogreat Sufi saint of India ever made a statement, condemning these barbaric acts. They never asked the rulersto stop their barbaric expeditions and means of conversion on the pain of death. None of them ever said: ‘Donot capture the Hindus for conversion to Islam in this cruel manner. Leave the job to us. That’s our mission tobe achieved thorough peaceful persuasion.’ Instead, they offered unstinted support, indeed encouragement;and even, eager participation, in those barbaric wars.The instances of Sufis’ involvement in converting the Hindus in Kashmir, Gujarat and Bengal givesclear idea about the means they applied in perfect harmony with their deranged ideology and attitude towardnon-Muslims and their creeds. In Kashmir, they were the ones to inspire the rulers to unleash brutality againstthe Hindus and their forced conversion. There is no evidence to support the claim that they converted non-Muslims through peaceful means in large numbers. If such conversions ever took place—those, at best,played a peripheral role in the overall conversion in medieval India. Their role elsewhere was, likely, evenless prominent.Few documentations of peaceful conversion by Sufis: Muslim historians have left piles ofdocumentation of the infidels being forced to convert in the battlefields and through enslavement in largenumbers in the course of ceaseless Muslim expeditions to all corners of medieval India. Not a singledocument makes mention of an occasion, in which a Sufi converted the Hindus to Islam in significantnumbers through nonviolent means.Sultan Mahmud enslaved 500,000 Hindus in his first expedition to India, who instantly becameincorporated into Islam. Shams Shiraj Afif records that Sultan Firoz Tughlaq converted a great number ofHindus to Islam by offering them relief from the oppressive and humiliating jizyah and other onerous taxes, 292which is also claimed by the sultan himself (discussed above). According to Afif, he had collected 180,000Hindus boys as slaves; ‘Some of the slaves spent their time in reading and committing to memory the holybook, others in religious studies, others in copying books.’ 293 Even during the rule of enlightened Akbar, whohad prohibited enslavement and forced conversion, his not-so-illustrious General Abdulla Khan Uzbeg, whoruled Malwa for only about two years, had converted 500,000 infidels to Islam through enslavement. 294 Theforefathers of today’s Muslims of North West Provinces converted to Islam mostly during the reign of fanaticAurangzeb in order to avoid persecution, attain privileged rights, and to be relieved of the burdensomediscriminatory taxes.In the midst of this dominant coercive mode of conversion, there exists few evidence or record thatthe Sufis made significant contributions to proselytization. Based on historical investigation of conversion inmedieval India, noted Habib, ‘The Musalmans have no missionary labor to record… We find no trace of292. Sharma, p. 185293. Elliot & Dawson, Vol. III, p. 341294. Lal (1994), p. 7398
Islamic Jihadmissionary movement for converting non-Muslims.’ He added that medieval Islam ‘failed to develop anymissionary activity;’ and that, in India, ‘we have to confess frankly that no trace of a missionary movement forthe conversion of the non-Muslims has yet been discovered.’ He further added: ‘Some cheap mystic books nowcurrent attribute conversions to Muslim mystics on the basis of miracles they performed… But all such bookswill be found on examination to be latter-day fabrication.’ 295 Rizvi’s investigation on the Sufi mystics ofmedieval India also led him to conclude that ‘the early mystic records (Malfuzat & Maktubat) contain nomention of conversion of the people to Islam by these Saints.’ Nizamuddin Auliya was India’s greatest Sufisaint. But his biographical memoir Fawaid-ul-Fuad records the conversion of only two Hindu card-sellers byhim. 296In instances of large-scale conversion, in which Sufis were involved, their roles were to incite therulers into unleashing violence and cruelty on non-Muslims leading up to those conversions. The evidencerecounted above makes it overwhelmingly clear that the Sufi mystics took little interest or initiative inpeaceful missionary activity. Indeed, they were opposed to such engagements. For example, when the zealousproselytizer, Sultan Muhammad Shah Tughlaq, wanted to employ the Sufis for missionary work, notes MahdiHussain, it faced strong opposition from the Sufi community. 297 Whenever Sufis were involved in theconversion, their method was obviously not peaceful.Moreover, most of the Indian Sufis, who came from Persia and the Middle East, did not speak Indianlanguages to transmit Islam’s messages to ordinary people effectively. They never learned the hated jahiliyahIndian languages, while masses of Indian natives were illiterate; they rarely learned Arabic or Persian. Finally,the Hindus of our time, particularly those of the lower caste, are much better able to judge the superiormessage of equality, peace and social justice, allegedly contained in Islam. Today, the message of Islam isreaching to every corner of India in well-expounded and clear language through so many easily accessible andinnovative means. If it was the greatness of Islam’s message, which impressed tens of millions of Indianinfidels to embrace Islam during the Muslim rule, the rate of their conversion to Islam should be greater todaythan at any previous time.Conversion by traders in Southeast AsiaThe conversion of the infidels to Islam by Muslim traders, particularly in Southeast Asia, is emerging as anew paradigm. In a The Time of India article, Atul Sethi terms the claim—that ‘Islam was brought to India byMuslim invaders’—a misconception. Attempting to clear the misconception, he wrote: 298Most historians now agree that India’s introduction to Islam was through Arab traders and notMuslim invaders, as is generally believed. The Arabs had been coming to the Malabar Coast insouthern India as traders for a long time, well before Islam had been introduced in Arabia…Writes H G Rawlinson, in his book, Ancient and Medieval History of India, ‘The first ArabMuslims began settling in the towns on the Indian coast in the last part of the 7th century.’ Theymarried Indian women and were treated with respect and allowed to propagate their faith.According to B P Sahu, head of the department of history of Delhi University, Arab Muslimsbegan occupying positions of prominence in the areas where they had settled by the 8 th and 9 thcenturies… In fact, the first mosque in the county was built by an Arab trader at Kodungallur, in295. Lal (1990), p. 93296. Ibid, p. 93–94297. Ibid, p. 94298. Sethi A, Islam was brought to India by Muslim invaders, The Time of India, 24 June, 2007; also Qasmi MB,Origin of Muslims in India, Asian Tribune, 22 April 200899
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ISLAMICJIHADA Legacy of Forced Conv
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Based on meticulous investigation o
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Islamic JihadPrefaceI was born and
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ContentsChapter I .................
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Islamic JihadOn Education and learn
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Jihad: The Controversies2-young Mus
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Jihad: The Controversies2-As violen
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3-Basic Beliefs in IslamIslam is ba
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3-Basic Beliefs in IslamDuring the
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Life of Prophet Muhammad and the Bi
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Page 60 and 61: Life of Prophet Muhammad and the Bi
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Page 125 and 126: Islamic Jihad1. ‘And fight them (
Page 127 and 128: Islamic Jihada big chunk of its cro
Page 129 and 130: Islamic Jihadequality of men, justi
Page 131 and 132: Islamic Jihadon to say, it was only
Page 133 and 134: Islamic Jihadland-tax (kharaj) fixe
Page 135 and 136: Islamic Jihadnecessitated by the fa
Page 137 and 138: Islamic Jihadbecame Buddhists; in C
Page 139 and 140: Islamic JihadMuslims, by converting
Page 141 and 142: Islamic JihadLikewise, the Arab Chr
Page 143 and 144: Islamic Jihad1. Did Arabs and their
Page 145 and 146: Islamic Jihadboast of enriching Ind
Page 147 and 148: Islamic JihadSavages at a very low
Page 149 and 150: Islamic Jihadobsession for white wo
Page 151 and 152: Islamic Jihadraised revolts. It has
Page 153 and 154: Islamic Jihadimperialist. Although,
Page 155 and 156: Islamic Jihadhas caused devastating
Page 157 and 158: Chapter VIIslamic Imperialism in In
Page 159 and 160: Islamic Jihadlaments Ibn Warraq. Fo
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Islamic Jihadbeasts of prey. The tr
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Islamic Jihad4. Aurangzeb proceeded
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Islamic Jihadlarge numbers as a res
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Islamic JihadTo their credit, the I
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Islamic JihadWhereas among other na
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Islamic JihadIt is an extremely sig
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Islamic Jihadfound it ‘‘large a
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Islamic Jihadorthodox Hindu—Shiva
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Islamic JihadThe claim that a utopi
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Islamic JihadThe Sepoy Mutiny, in a
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Islamic JihadBritish Empire, the fo
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Islamic Jihadoutbreaks of religious
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Islamic Jihadthat mere threats will
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Islamic Jihadstarted by the support
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Islamic Jihaddays (of Islam in Arab
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Islamic JihadIn the towns and villa
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Islamic Jihadthe Police Station was
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Islamic Jihadrenewed, intensified v
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Islamic Jihadcases more than 85 per
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Islamic Jihadsciences and learning
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Islamic Jihadold environment, which
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Islamic Jihadeight more plundering
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Islamic Jihadcarried the heads of t
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Islamic JihadNo doubt there was som
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Islamic Jihadeconomic exploitation.
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Islamic Jihadrule, kind-hearted Jah
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Islamic JihadThe negative impact of
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Islamic Slaverybeings as a commodit
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Islamic SlaveryTHE PROPHETIC MODEL
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Islamic SlaveryAncient China. In an
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Islamic SlaveryDuring 715 to 1000 C
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Islamic SlaveryBihar, brought away
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Islamic Slaveryand marry them off d
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Islamic Slaverysuggest that the ens
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Islamic Slaveryten. In the assault
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Islamic Slavery‘The renowned king
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Islamic Slaverywomen and children,
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Islamic SlaveryThis is only an acco
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Islamic Slavery‘‘had her washed
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Islamic Slaveryattention, it killed
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Islamic Slavery85) built the famous
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Islamic Slaveryenslaved, but quite
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Islamic SlaveryEmployment in palace
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Islamic SlaveryTwo categories of wo
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Islamic Slavery‘‘I found myself
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Islamic SlaveryIt is noted already
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Islamic SlaveryAfter direct Muslim
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Islamic SlaveryAkbar were men of fo
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Islamic SlaveryThe most famous Euro
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Islamic SlaveryEUROPEAN SLAVE-TRADE
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Islamic Slaveryworld that continued
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Islamic SlaveryHumane treatment of
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Islamic Slaveryuntil the end of the
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Islamic Slaverybetween one and two
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Islamic Slaverythe death of 7,600 C
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Islamic SlaveryDisheartened by the
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Islamic Slaverydiplomatic duty in P
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Islamic Slaverynext morning, the ci
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Islamic SlaverySri Lanka, Egypt and
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Islamic SlaveryThree members of the
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The Last WordBeginning at the time
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The Last WordWe said (to non-Muslim
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The Last Word• Elst K (1993) Nega
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The Last Word• Rizvi SAA (1978) A
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IndexAmorium, 217, 241Amr, 28, 41,
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IndexHolocaust, 35Hubal, 10Hudaybiy
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IndexPhilippines, 100, 102, 103, 10
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