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

Islamic Imperialism in Indiabarbaric Muslim violence against innocent Hindus in Malabar (Kerala, 1921), known as the "MoplaRebellion" (see below). It was abandoned altogether when Kemal Ataturk dismantled the Ottoman caliphatein 1923.The nationalist minded Muslims started a second campaign for creating a separate Muslim state. Theidea was floated with the founding of the Muslim League Party in 1906, but gained momentum after the deathof the Khilafat Movement. This separatist movement was initiated, because Muslims feared that they mighthave to live in an independent democratic India politically dominated by the majority Hindus. This fear wasclearly reflected in Allama Muhammad Iqbal’s criticism of democracy as a system of governance, in which,"heads are counted, not weighed". Muhammad Iqbal (his family had converted to Islam from Hinduism notlong ago), pathologically blinded by the supremacist Islamic ideology, thought that ‘All land belongs to theMuslims, because it belongs to their God.’ 531 Therefore, although all the great thinkers and Nobel laureates ofIndia were Hindu, the Muslim heads weighed higher than the Hindu ones to bigoted Iqbal. It may be notedhere that, in the course of unleashing mindless violence for seceding Pakistan in 1947, the Muslim LeagueParty, led by Muhammad Ali Jinnah, circulated secret pamphlets amongst Muslims, saying: ‘‘One Muslimshould get the right of five Hindus, i.e., each Muslim is equal to five Hindus.’’ 532 Having realized theimpossibility of gaining the old Muslim political ascendancy in united India, Iqbal presented a firm and clearblueprint of Pakistan as a separate homeland for Muslims in his Presidential Address in the All-India MuslimLeague Meet in Allahabad on 29 December 1930. 533 In pointing to the incompatibility of Islam with a seculardemocraticpolity, Iqbal noted:‘Is religion a private affair? Would you like to see Islam as a moral and political ideal, meetingthe same fate in the world of Islam as Christianity has already met in Europe? Is it possible toretain Islam as an ethical ideal and to reject it as a polity, in favor of national polities in which(the) religious attitude is not permitted to play any part? This question becomes of specialimportance in India, where the Muslims happen to be a minority. The proposition that religion isa private individual experience is not surprising on the lips of a European. In Europe theconception of Christianity as a monastic order, renouncing the world of matter and fixing itsgaze entirely on the world of spirit, led, by a logical process of thought, to the view embodied inthis proposition. The nature of the Prophet’s religious experience, as disclosed in the Quran,however, is wholly different.’Therefore, Muslims needed a state, in which the religious scruples will be thoroughly integrated into thepolity, as added Iqbal:‘The religious ideal of Islam, therefore, is organically related to the social order which it hascreated. The rejection of the one will eventually involve the rejection of the other. Therefore theconstruction of a polity on national lines, if it means a displacement of the Islamic principle ofsolidarity, is simply unthinkable to a Muslim. This is a matter which at the present momentdirectly concerns the Muslims of India.’Muslims, therefore, needed a separate state, as Iqbal goes on to articulate the "Two Nation" theory:‘I would like to see the Punjab, North-West Frontier Province, Sindh and Baluchistanamalgamated into a single state. Self-government within the British Empire, or without the531. Elst, p. 41532. Khosla GD (1989) Stern Reckoning: A Survey of Events Leading Up To and Following the Partition of India,Oxford University Press, Delhi, p. 313533. Sherwani LA ed. (1977) Speeches, Writings, and Statements of Iqbal, Iqbal Academy (2nd Edition), Lahore, p.3–26.168