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

The Arab–Islamic Imperialismmankind is a myth of even greater proportions. Hatred of non-Moslems is the pivot of theIslamic existence. It not only declares all dissidents as the denizens of hell but also seeks toignite a permanent fire of tension between the Moslems and non-Moslems…Islam’s extirpation of egalitarian BuddhismAt the time of Islamic expansion, Buddhism—the most peaceful, nonviolent and egalitarian ancient faithsystem—was a flourishing faith in Central and Southeast Asia, while having strong presence in parts of India(Bengal, Sindh etc). Islam inflicted the most complete extirpation of Buddhism wherever it went; this hasbeen pointed out by Alberuni as cited already. In describing Bakhtiyar Khilji’s barbarous extermination of theBuddhists of Bihar in 1203, notes Ibn Asir, 414 ‘taking the enemy unawares,’ ‘Muhammad Bakhtiyar, withgreat vigor and audacity, rushed to the gate of the fort and gained possession of the place. Great plunder fellinto the hands of the victors. Most of the inhabitants of the place were Brahmans with shaven heads (actuallyBuddhist monks). They were put to death.’ When he reached the famous University of Nalanda, adds Ibn Asir,‘a large number of books were found there.’ So extensive was the slaughter that when the Muhammadanarmy inquired about the content of the books, no one could tell them because ‘all the men had been killed,’records Ibn Asir. 415 Nalanda University, in fact, had a huge nine-storey library. When it was confirmed thatthere was no copy of the Quran inside, Bakhtiyar Khilji burned it into ashes.Dr BR Ambedhkar, a Buddhist convert from Hinduism and the chief architect of the IndianConstitution, had taken side with Muslims in their fight for creating Pakistan in the 1940s, calling it theirlegitimate right. On the impact of Islamic invasions on Buddhism in India, wrote Ambekar, ‘no doubt that thefall of Buddhism in India was due to the invasions of the Musalmans.’ Describing Islam’s idol-destroyingmission in India and elsewhere, he wrote:‘Islam came out as the enemy of the ‘But’. The word ‘But’ as everybody knows, is the Arabicword and means an idol. Thus the origin of the word indicates that in the Moslem mind idolworship had come to be identified with the Religion of the Buddha. To the Muslims, they wereone and the same thing. The mission to break the idols thus became the mission to destroyBuddhism. Islam destroyed Buddhism not only in India but whatever it went. Before Islam cameinto being Buddhism was the religion of Bactria, Parthia, Afghanistan, Gandhar, and ChineseTurkestan, as it was of the whole of Asia...’Ambedkar informs us that Islam did not only strike blows at the Buddhist religion, but also destroyed itscenters of learning, as he wrote: ‘The Mussalman invaders sacked the Buddhist universities of Nalanda,Vikramshila, Jagaddala, Odantapuri to name only a few. How the Buddhist priesthood perished by the swordof the Muslim invaders has been recorded by the Muslim historians themselves.’ To describe Islam’s fatalblow to Buddhism in India, Ambedkar wrote: ‘Such was the slaughter of the Buddhist priesthood perpetratedby the Islamic invaders. The axe was struck at the very root. For by killing the Buddhist priesthood, Islamkilled Buddhism. This was the greatest disaster that befell the religion of the Buddha in India.’ 416Furthermore, the Muslim rulers were as caste-minded as the upper caste Hindus in dealing with thelower caste peoples. They never tried to empower low-caste Hindus in their employment. When Muslimrulers started employing some Hindus in the army and other services, particularly in the Mughal reign, theyalways looked up to upper-caste Rajputs and Brahmins, while the oppressed low-caste Hindus and Sikhs414. In the attack of Bihar, Bakhtiyar had two brave brothers, Nizamuddin and Shamsuddin, in his army. Author IbnAsir had met Shamsuddin at Lakhnauti in 1243.415. Elliot & Dawson, Vol. II, p. 306416. Ambedkar BR (1990) Writings and Speeches: Pakistan or The Partition of India, Government of Maharashtra,Vol. III, p. 229–38138