hindu temples what happened to them - voume i - preliminary survey (1998) by sita ram goel, arun...

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HINDU TEMPLES - WHAT HAPPENED TO THEM

HINDU TEMPLES

WHAT HAPPENED TO THEM

Volume 1

A Preliminary Survey

ARUN SHOURIE

HARSH NARAIN

JAY DUBASHI

RAM SWARUP

SITA RAM GOEL

Voice of India, New Delhi

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Contents

Preface

1. Hideaway Communalism

2. The Tip of An Iceberg

3. Some Historical Questions



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4. In the Name of Religion

5. A Need to Face the Truth

6. Historians Versus History

7. November 9 Will Change History

8. From Shilanyas to Berlin Wall

9. Rama-Janmabhumi Temple Muslim Testimony

10. Let the Mute Witnesses Speak

Appendix

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reface

Preface

The movement for the restoration of the RamajanmabhumiTemple at Ayodhya has brought to the fore a suppressedchapter of Indias history, namely, the large-scale destructionof Hindu temples

1

by the Islamised invaders. This chapter isby no means closed. The Appendix to this book providesdetails of many temples destroyed by Muslims all overBangladesh as recently as October-November 1989.Currently, temples, or whatever had remained of them, aremeeting a similar fate in the Kashmir valley.

This chapter, however, though significant, was only a part ofthe Muslim behaviour-pattern as recorded by Muslim

historians of medieval India. The other parts were: 1) massslaughter of people not only during war but also after thearmies of Islam had emerged victorious; 2) capture of largenumbers of non-combatant men, women and children asbooty and their sale as slaves all over the Islamic world; 3)forcible conversion to Islam of people who were in noposition to resist; 4) reduction to the status of zimmis or non-citizens of all those who could not be converted andimposition of inhuman disabilities on them; 5) emasculation

of the zimmis by preventing them from possessing arms; 6)impoverishment of the zimmis through heavy discriminatorytaxes and misappropriation of a major part of what thepeasants produced; 7) ruination of the native and nationalculture of the zimmis by suppressing and holding incontempt all its institutions and expressions.

Nor is this behaviour pattern a thing of the past. It persistedeven after the Muslim rule was over. The Muslim revivalist

movements in the nineteenth century, particularly in Bengal,tried to repeat, as far as they could, the performance of themedieval Muslim swordsmen and sultans. More recently,after the Islamic state of Pakistan was carved out, Hindushave been forced to leave their ancestral homes, en massefrom its western wing and in a continuous stream of refugeesfrom its eastern wing, now an independent Islamic state ofBangladesh that came into being with the help of India.Hindu temples and other cultural institutions have more or

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less disappeared from Pakistan, while they continue to beunder constant attack in Bangladesh.

How to understand this behaviour pattern so persistentlyfollowed over a thousand years under very differentconditions and so consistent in its expression? What is itsdeeper ideological source?

It is rooted in Islams religious teachings, its theology and itsreligious laws; it derives from its peculiar conception ofmomins and kafirs, from its doctrines of Jihad, Darul-Islamand Darul-harb, and from what it regards as the duty of aMuslim state. Hindu India is called upon to make a deeperstudy of Islam than it has hitherto done. It can neglect thistask at its own peril.

The present volume makes no pretence of presenting such astudy, but by choice restricts itself mainly to the study ofHindu temples destroyed and desecrated and converted intomosques and khanqahs without overlooking Muslimsideology of iconoclasm; here and there, it also mentionsother theological props and concomitants of the iconoclasticideology. In the book Ayodhya retain its importance, but itdoes not occupy the centre of discussion. In dealing with itssubject, it exercises complete fidelity to truth; unlikesecularist and Marxist writers, it does not believe in re-writing and fabricating history. Its aim is to raise theinformational level of our people and to make them betteraware of the more persistent ideological forces at work.

Mahavira Jayanti.April 7, 1990

Publisher

Footnotes:

1Hindu Templesin the present context includetemples belonging to all sects of Sanatana Dharma -Brahmanical, Buddhist, Jain and the rest.



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Hideaway Communalism

Chapter OneHideaway Communalism

Arun Shourie

A case in which the English version of a major book by a

renowned Muslim scholar, the fourth Rector of one of the

greatest centres of Islamic learning in India, listing some

of the mosques, including the Babri Masjid, which were

built on the sites and foundations of temples, using their

stones and structures, is found to have the tell-tale

passages censored out;

The book is said to have become difficult to get;

It is traced: And is found to have been commanded just15 years a-o by the most influential living Muslim scholar

of our country today, the current Rector of that great

centre of Islamic learning, and the Chairman of the

Muslim Personal Law Board.

Evasion, concealment, have become a national habit. And

they have terrible consequences. But first I must give

you some background.

The Nadwatul-Ulama of Lucknow is one of the principalcentres of Islamic learning in India. It was founded in 1894.It ranks today next only to the Darul-Ulum at Deoband. Thegovernment publication, Centres of Islamic Learning in

India, recalls how the founders aimed at producing capablescholars who could project a true image of Islam before themodern world in an effective way; it recalls how Towardsfulfilling its avowed aim in the matter of educational reform,

it (the group) decided to establish an ideal educationalinstitution which would not only provide education inreligious and temporal sciences but also offer technicaltraining; it recalls how It (the Nadwa) stands out today-withits college, a vast and rich library and Research andPublication Departments housed in fine buildings-as one ofthe most outstanding institutions for imparting instruction inthe Islamic Sciences; it recalls how A salient feature of thisinstitution is its emphasis on independent research; it recalls

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how The library of the Nadwa, housed in the Central Halland the surrounding rooms of the main building, is, withmore than 75,000 titles including about 3,000 handwrittenbooks mostly in Arabic and also in Persian, Urdu, Englishetc., one of the finest libraries of the sub-continent.That waswritten 10 years ago. The library now has 125,000 books.

Its Head

Today the institution is headed by Maulana Abul-Hasan AliNadwi. Ali Mian, as he is known to one and all, is almostwithout doubt the most influential Muslim teacher and figuretoday-among the laity, in government circles, and amongscholars and governments abroad.

He was among the founders of the Jamaat-e-Islami, thefundamentalist organisation; but because of differences withMaulana Maudoodi, lie left it soon.

Today lie is the Chairman of the Muslim Personal LawBoard.

He is a founder member of the Raabta Alam-e-Islami, thePan-Islamic body with headquarters in Mecca, which decides

among other things the amounts that different Islamicorganisations the world over should receive.

He has been the Nazim, that is the Rector, of the Darul UlumNadwatul-Ulama since 1961, that is for well over a quarter ofa century. The Nadwa owes not a small part of its eminenceto the scholarship, the exertions, tile national andinternational contacts of Ali Mian.

Politicians of all hues ---Rajiv Gandhi, V.P. Singh,Chandrashekhar-seek him out.

He is the author of several books, including the well knownInsaani Duniya Par Musalmanon Ke Uruj-o-Zaval Ka Asar(The impact of the Rise and Fall of Muslims on Mankind),and is taken as the authority on Islamic law, jurisprudence,theology, and specially history.



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And he has great, in fact decisive, influence on the politics ofMuslims in India.

His Father and His Book

His father, Maulana Hakim Sayid Abdul Hai, was an equally

well known and influential figure. When the Nadwa wasfounded, the first Rector, Maulana Muhammad Monghyri,the scholar at whose initiative the original meeting in 1892which led to the establishment of the Nadwa was called, hadchosen Maulana Abdul Hai as the Madadgar Nazim, theAdditional Rector.

Abdul Hai served in that capacity till July 1915 when he wasappointed the Rector.

Because of his scholarship and his services to the institutionand to Islam, he was reappointed as the Rector in 1920. Hecontinued in that post till his death in February 1923.

He too wrote several books, including a famous directorywhich has just been republished from Hyderabad, ofthousands of Muslims who had served the cause of Islam inIndia, chiefly by the numbers they had converted to the faith.

During some work I came across the reference to a book ofhis and began to look for it.

It was a long, discursive book, I learnt, which began withdescriptions of the geography, flora and fauna, languages,people and the regions of India. These were written for theArabic speaking peoples, the book having been written inArabic.

In 1972, I learnt, the Nadwatul-Ulama had the booktranslated into Urdu and published the most importantchapters of the book under the titleHindustan Islami Ahad

Mein (Hindustan under Islamic Rule). Ali Mian, I was told,had himself written the foreword in which he hadcommanded the book most highly. The book as publishedhad left out descriptions of geography etc., on the premise



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that facts about these are well known to Indian readers.

A Sudden Reluctance

A curious fact hit me in the face. Many of the persons whoone would have normally expected to be knowledgeableabout such publications were suddenly reluctant to recall this

book. I was told, in fact, that copies of the book had beenremoved, for instance from the Aligarh Muslim UniversityLibrary. Some even suggested that a determined effort hadbeen made three or four years ago to get back each and everycopy of this book.

Fortunately the suggestion turned out to be untrue. Whilesome of the libraries one would normally expect, to have thebook-the Jamia Millia Islamia in Delhi; the famous libraries

in Hyderabad-those of the Dairutual Maarifal-Osmania, ofthe Salar Jung Museum, of the Nizams Trust, of the OsmaniaUniversity, the Kutubkhana-i-Saidiya - did not have it, othersdid. Among the latter were the Nadwas library itself, the

justly famous Khuda Baksh Library in Patna, that of theInstitute of Islamic Studies in Delhi.

The fact that the book was available in all these librariescame as a great reassurance. I felt that if reactionaries andpropagandists have become so well organised that they cansecure the disappearance from every library of a book theyhave come not to like, we are in deep trouble. Clearly theywere not that resourceful.

The fact that, contrary to what I had been told, the book wasavailable also taught me another reassuring thing: factionalfights among Muslim fundamentalists are as sharp and

intense as are the factional fights among fundamentalists ofother hues. For the suggestion of there being somethingsinister in the inaccessibility of the book had come to mefrom responsible Muslim quarters.

This valuable gift, this historical testamentThe book is the publication number 66 of the MajlisTehqiqat wa Nashriat Islam, the publication house of the



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Nadwatul-Ulama, Lucknow.

The Arabic version was published in 1972 in Hyderabad, theUrdu version in 1973 in Lucknow. An English version waspublished in 1977. I will use the Urdu version as theillustration.

Maulana Abul-Hasan Ali Nadwi, that is Ali Mian himself,contributes the foreword.

It is an eloquent, almost lyrical foreword.

Islam has imbued its followers with the quest for truth, withpatriotism, he writes. Their nature, their culture has madeMuslims the writers of true history, he writes.

Muslims had but to reach a country, he writes, and itsfortunes lit up and it awakened from the slumber of hundredsand thousands of years. The country thereby ascended fromdarkness to light, he writes, from oblivion and obscurity tothe pinnacle of name and fame. Leaving its parochial ambit,he writes, it joined the family of man, it joined the wide andvast creation of God. And the luminescence of Islam, hewrites, transformed its hidden treasures into the light of eyes.

It did not stick away the wealth of the country, he writes, andvomit it elsewhere as western powers did. On the contrary, itbrought sophistication, culture, beneficient administration,peace, tranquility to the country. It raised the country fromthe age of savagery to the age of progress, he writes, frominfantilism to adulthood. It transformed its barren lands intoswaying fields, he writes, its wild shrubs into fruit-ladentrees of such munificence that the residents could not even

have dreamt of them.

And so on.

He then recalls the vast learning and prodigious exertions ofMaulana Abdul Hai, his 8-volume work on 4500 Muslimswho served the cause of Islam in India, his directory ofIslamic scholars.



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He recalls how after completing these books the Maulanaturned to subjects which had till then remained obscure, howin these labours the Maulana was like the proverbial beecollecting honey from varied flowers. He recounts the widerange of the Maulanas scholarship. He recounts how thelatter collected rare data, how a person like himaccomplished single-handed what entire academies are

unable these days to do.

He recounts the structure of the present book. He recallshow it lay neglected for long, how, even as the work of re-transcribing a moth-eaten manuscript was going on, acomplete manuscript was discovered in Azamgarh, how in1933 the grace of Providence saved it from destruction andobscurity.

He writes that the book brings into bold relief thosehallmarks of Islamic rule which have been unjustly anduntruthfully dealt with by western and Indian historians,which in fact many Muslim historians and scholars inuniversities and academies too have treated with neglect andlack of appreciation.

Recalling how Maulana Abdul Hai had to study thousands of

pages on a subject, Ali Mian writes that only he who hashimself worked on the subject can appreciate the effort thathas gone into the study. You will get in a single chapter ofthis book, he tells the reader, the essence which you cannotobtain by reading scores of books. This is the result, hewrites, of the fact that the author laboured only for thepleasure of God, for the service of learning, and thefulfilment of his own soul. Such authors expected norewards, no applause, he tells us. Work was their entiresatisfaction. That is how they were able to put in suchherculean labours, to spend their entire life on one subject.

We are immensely pleased, he concludes, to present thisvaluable gift and historical testament to our countrymen andhope that Allah will accept this act of service and scholarswill also receive it with respect and approbation.

The Explanation



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Such being the eminence of the author, such being thegreatness of the work, why is it not the cynosure of thefundamentalistseyes?The answer is in the chapter Hindustan ki Masjidein, TheMosques of Hindustan.Barely seventeen pages; the chapter is simply written. A fewfacts about some of the principal mosques are described in afew lines each.

The facts are well-known, they are elementary, and settingthem out in a few lines each should attract no attention. Andyet, as we shall see, there is furtiveness in regard to them.Why? Descriptions of seven mosques provide the answer.

The devout constructed so many mosques, Maulana AbdulHai records, they lavished such huge amounts and suchlabours on them that they cannot all be reckoned, that everycity, town, hamlet came to be adorned by a mosque. He saysthat he will therefore have to be content with setting out thefacts of just a few of the well-known ones.

A few sentences from what he says about seven mosqueswill do:

Qawwat al-Islam MosqueAccording to my findings the first mosque of Delhi isQubbat all-Islam or Quwwat al-Islam which, it is said,Qutbud-Din Aibak constructed in H. 587 after demolishingthe temple built by Prithvi Raj and leaving certain parts of

the temple (outside the mosque proper); and when hereturned from Ghazni in H. 592, he started building, underorders from Shihabud-Din Ghori, a huge mosque ofinimitable red stones, and certain parts of the temple wereincluded in the mosque. After that, when Shamsud-DinAltamish became the king, he built, on both sides of it,edifices of white stones, and on one side of it he startedconstructing that loftiest of all towers which has no equal inthe world for its beauty and strength



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The Mosque at Jaunpur

This was built by Sultan Ibrahim Sharqi with chiselledstones. Originally it was a Hindu temple after demolishingwhich he constructed the mosque. It is known as the AtalaMasjid. The Sultan used to offer his Friday and Id prayers in

it, and Qazi Shihabud-Din gave lessons in itThe Mosque at Qanauj

This mosque stands on an elevated ground inside the Fort ofQanauj. It is well-known that it was built on the foundationsof some Hindu temple (that stood) here. It is a beautifulmosque. They say that it was built by Ibrahim Sharqi in H.809 as is (recorded) in Gharabat Nigar.Jami (Masjid) at Etawah

This mosque stands on the bank of the Jamuna at Etawah.There was a Hindu temple at this place, on the site of whichthis mosque was constructed. It is also patterned after themosque at Qanauj. Probably it is one of the monuments ofthe Sharqi Sultans.

Babri Masjid at Ayodhya

This mosque was constructed by Babar at Ayodhya whichHindus call the birth place of Ramchanderji. There is afamous story about his wife Sita. It is said that Sita had atemple here in which she lived and cooked food for herhusband. On that very site Babar constructed this mosque inH. 963Mosques of Alamgir (Aurangzeb)

It is said that the mosque of Benares was built by Alamgir onthe site of the Bisheshwar Temple. That temple was very talland (held as) holy among the Hindus. On this very site andwith those very stones he constructed a lofty mosque, and itsancient stones were rearranged after being embedded in the



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walls of the mosque. It is one of the renowed mosques ofHindustan. The second mosque at Benares (is the one)which was built by Alamgir on the bank of the Ganga withchiselled stones. This also is a renowned mosque ofHindustan. It has 28 towers, each of which is 238 feet tall.This is on the bank of the Ganga and its foundations extendto the depth of the waters.

Alamgir built a mosque at Mathura. It is said that thismosque was built on the site of the Gobind Dev Templewhich was very strong and beautiful as well as exquisite

It is saidBut the Maulana is not testifying to the facts. He is merelyreporting what was believed. He repeatedly says, It is saidthatThat seems to be a figure of speech with the Maulana. Whendescribing the construction of the Quwwatul Islam mosqueby Qutubuddin Aibak, for instance, he uses the same It issaid.If the facts were in doubt, would a scholar of Ali Miansdiligence and commitment not have commented on them inhis full-bodied foreward? Indeed, he would have decidedagainst republishing them as he decided not to republishmuch of the original book.

And if the scholars had felt that the passages could be thateasily disposed of, why should any effort have been made totake a work to the excellence of which a scholar of Ali Miansstature has testified in such a fulsome manner, and do what

has been done to this one? And what is that?

Each reference to each of these mosques having beenconstructed on the sites of temples with, as in the case of themosque at Benaras, the stones of the very temple which wasdemolished for that very purpose have been censored out ofthe English version of the book! Each one of the passages oneach one of the seven mosques! No accident that.



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Indeed there is not just censorship but substitution. In theUrdu volume we are told in regard to the mosque at Qanaujfor instance that This mosque stands on an elevated groundinside the fort of Qanauj. It is well known that it was builton the foundation of some Hindu Temple (that stood) here.In the English volume we are told in regard to the samemosque that It occupied a commanding site, believed to havebeen the place earlier occupied by an old and decayed fort.If the passages could have been so easily explained away byreferring to the It is saids, why would anyone have thought itnecessary to remove these passages from the English version-that is the version which was more likely to be read bypersons other than the faithful? Why would anyonebowdlerise the book of a major scholar in this way?

Conclusions

But that, though obvious, weighs little with me. The fact thattemples were broken and mosques constructed in their placeis well known. Nor is the fact that the materials of thetemples-the stones and idols--were used in constructing themosque, news. It was thought that this was the way toannounce hegemony. It was thought that this was the way to

strike at the heart of the conquered-for in those days thetemple was not just a place of worship; it was the hub of thecommunitys life, of its learning, of its social life. So thelines in the book which bear on this practice are of no earth-shaking significance in themselves. Their real significance-and I dare say that they are but the smallest, most innocuousexample that one can think of on the mosque-templebusiness-lies in the evasion and concealment they havespurred. I have it on good authority that the passages have

been known for long, and well known to those who havebeen stoking the Babri Masjid issue.1

That is the significant thing; they have known them, andtheir impulse has been to conceal and bury rather than toascertain the truth.

I have little doubt that a rational solution can be found for the

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Babri Masjid-Ram Janmabhoomi tangle, a solution whichwill respect the sentiments, the essentials, of the religions ofall.

But no solution can be devised if the issue is going to bemade the occasion for h show of strength by either side, if itis going to be converted into a symbol for establishing who

shall prevail.

The fate of Maulana Abdul Hais passages-and I do, not knowwhether the Urdu version itself was not a convenientlysanitised version of the original Arabic volume-illustrates thecynical manner in which those who stoke the passions ofreligion to further their politics are going about the matter.

Those who proceed by such cynical calculations sow havocfor all of us, for Muslims, for Hindus, for all.

Those who remain silent in the face of such cynicism, suchcalculations help them sow the havoc.

Will we shed our evasions and concealments? Will we at lastlearn to speak and face the whole truth? To see howcommunalism of one side justifies and stokes that of the

other? To see that these leadersare not interested in facts,not in religion, not in a building or a site, but in power, intheir personal power, and in that alone? That for themreligion is but an instrument, an instrument which is soattractive because the costs of weilding it fall on others, ontheir followers, and not on them?

Will we never call a halt to them?

Indian Express, February 5, 1989

Footnotes:

1 Several other modern Muslim historians andepigraphists accept the fact that many other mosquesincluding the Babari Masjid at Ayodhya stand on the

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sites of Hindu temples.




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he Tip of An Iceberg

Chapter TwoThe Tip of An Iceberg

Sita Ram Goel

The mention made by Maulana Abdul Hai (Indian Express,February 5) of Hindu temples turned into mosques, is onlythe tip of an iceberg, The iceberg itself lies submerged in thewritings of medieval Muslim historians, accounts of foreigntravellers and the reports of the Archaeological Survey ofIndia. A hue and cry has been raised in the name ofsecularism and national integration whenever the iceberg haschanced to surface, inspite of hectic efforts to keep itsuppressed. Marxist politicians masquerading as historianshave been the major contributors to this conspiracy ofsilence.

Muslim politicians and scholars in present-day India resentany reference whatsoever to the destruction of Hindu templesin medieval times. They react as if it is a canard beingspread by those they stigmatise as Hindu communalists.There was, however, a time, not so long ago, when theirpredecessors viewed the same performance as an act of pietyand proclaimed it with considerable pride in inscriptions andliterary compositions. Hindus of medieval India hardlywrote any history of what happened to their places ofworship at the hands of Islamic iconoclasts. Whateverevidence the Hindu communalistscite in this context comesentirely from Islamic sources, epigraphic and literary.

Epigraphic Evidence

There are many mosques all over India which are known to

local tradition and the Archaeological Survey of India asbuilt on the site of and, quite frequently, from the materialsof, demolished Hindu temples. Most of them carryinscriptions invoking Allah and the Prophet, quoting theQuran and giving details of when, how and by whom theywere constructed. The inscriptions have been deciphered andconnected to their historical context by learned Muslimepigraphists. They have been published by the,Archaeological Survey of India in its Epigraphia Indica-



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Arabic and Persian Supplement, an annual which appearedfirst in 1907-08 as Epigraphia Indo-Moslemica. Thefollowing few inscriptions have been selected in order toshow that (1) destruction of Hindu temples continuedthroughout the period of Muslim domination; (2) it coveredall parts of India-east, west, north and south; and (3) allMuslim dynasties, imperial and provincial, participated in

the pious performance.1. Quwwat al-Islam Masjid, Qutb Minar, Delhi:This fortwas conquered and the Jami Masjid built in the year 587 bythe Amirthe slave of the Sultan, may Allalh strengthen hishelpers. The materials of 27 idol temples, on each of which2,000,000 Delhiwals had been spent were used in the(construction of) the mosque(1909-10, Pp 3-4). The Amirwas Qutbud-Din Aibak, slave of Muizzud-Din Muhammad

Ghori. The year 587 H. corresponds to 1192 A.D. Delhiwalwas a high-denomination coin current at that time in Delhi.

2. Masjid at Manvi in the Raichur District of Karnataka:Praise be to Allah that by the decree of the Parvardigar, amosque has been converted out of a temple as a sign ofreligion in the reign ofthe Sultan who is the asylum of FaithFiruz Shah Bahmani who is the cause of exuberant spring inthe garden of religion

(1962, Pp. 56-57). The inscriptionmentions the year 1406-07 A.D. as the time of construction.

3. Jami Masjid at Malan, Palanpur Taluka, Banaskantha

District of Gujarat:The Jami Masjid was builtby Khan-I-Azam Ulugh Khan... who suppressed the wretched infidels.He eradicated the idolatrous houses and mine of infidelity,along with the idolswith the edge of the sword, and madeready this edificeHe made its walls and doors out of theidols; the back of every stone became the place forprostration of the believer(1963, Pp. 26-29). The date ofconstruction is mentioned as 1462 A.D. in the reign ofMahmud Shah I (Begada) of Gujarat.

4. Hammam Darwaza Masjid at Jaunpur in Uttar

Pradesh:Thanks that by the guidance of the Everlasting andthe Living (Allah), this house of infidelity became the niche



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of prayer. As a reward for that, the Generous Lordconstructed an abode for the builder in paradise(1969, p.375). Its chronogram yields the year 1567 A.D. in the reignof Akbar, the Great Mughal. A local historian, Fasihud-Din,tells us that the temple had been built earlier by DiwanLachhman Das, an official of the Mughal government.

5. Jami Masjid at Ghoda in the Poona District ofMaharashtra:O Allah! 0 Muhammad! O Ali! When MirMuhammad Zaman made up his mind, he opened the door ofprosperity on himself by his own hand. He demolishedthirty-three idol temples (and) by divine grace laid thefoundation of a building in this abode of perdition(1933-34,p.24). The inscription is dated 1586 A.D. when the Poonaregion was ruled by the Nizam Shahi sultans ofAhmadnagar.

6. Gachinala Masjid at Cumbum in the Kurnool District

of Andhra Pradesh:He is Allah, may he be glorifiedDuring the august rule ofMuhammad Shah, there was awell-established idol-house in KuhmumMuhammad Salihwho prospers in the rectitude of the affairs of Faithrazed tothe ground, the edifice of the idol-house and broke the idolsin a manly fashion. He constructed on its site a suitable

mosque, towering above the buildings of all(1959-60, Pp.64-66). The date of construction is mentioned as 1729-30 A.

D. in the reign of the Mughal Emperor Muhammad Shah.

Though sites of demolished Hindu temples were mostly usedfor building mosques and idgahs, temple materials wereoften used in other Muslim monuments as well.Archaeologists have discovered such materials, architecturalas well as sculptural, in quite a few forts, palaces, maqbaras,

sufi khanqahs, madrasas, etc. In Srinagar, Kashmir, templematerials can be seen in long stretches of the stoneembankments on both sides of the Jhelum. Two inscriptionson the walls of the Gopi Talav, a stepped well at Surat, tellus that the well was constructed by Haidar Quli, the Mughalgovernor of Gujarat, in 1718 A.D. in the reign of FarrukhSiyar. One of them says, its bricks were taken from an idoltemple.The other informs us that Haider Quli Khan, duringwhose period tyranny has become extinct, laid waste several



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idol temples in order to make this strong building firm(1933-34, Pp. 37-44).

Literary Evidence

Literary evidence of Islamic iconoclasm vis-a-vis Hinduplaces of worship is far more extensive. It covers a longer

span of time, from the fifth decade of the 7th century to theclosing years of the eighteenth. It also embraces a largerspace, from Transoxiana in the north to Tamil Nadu in thesouth, and from Afghanistan in the west to Assam in theeast. Marxist historiansand Muslim apologists would haveus believe that medieval Muslim annalists were indulging inpoetic exaggerations in order to please their pious patrons.Archaeological explorations in modern times have, however,provided physical proofs of literary descriptions. The vast

cradle of Hindu culture is literally littered with ruins oftemples and monasteries belonging to all sects of SanatanaDharma - Buddhist, Jain, Saiva, Shakta, Vaishnava and therest.

Almost all medieval Muslim historians credit their heroeswith desecration of Hindu idols and/or destruction of Hindutemples. The picture that emerges has the followingcomponents, depending upon whether the iconoclast was in ahurry on account of Hindu resistance or did his work atleisure after a decisive victory:

1. The idols were mutilated or smashed or burnt or melteddown if they were made of precious metals.

2. Sculptures in relief on walls and pillars were disfigured orscraped away or torn down.

3. Idols of stone and inferior metals or their pieces weretaken away, sometimes by cartloads, to be thrown downbefore the main mosque in (a) the metropolis of the rulingMuslim sultan and (b) the holy cities of Islam, particularlyMecca, Medina and Baghdad.

4. There were instances of idols being turned into lavatoryseats or handed over to butchers to be used as weights while



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idolaters and erected pulpits and arches for mosques(Ibid.).3. Somanath:They made the temple prostrate itself towardsthe Kaaba. You may say that the temple first offered itsprayers and then had a bath (i.e. the temple was made totopple and fall into the sea)He (Ulugh Khan) destroyed allthe idols and temples, but sent one idol, the biggest of all

idols, to the court of his Godlike Majesty and on that accountin that ancient stronghold of idolatry, the summons toprayers was proclaimed so loudly that they heard it in Misr(Egypt) and Madain (Iraq)(Tarikh-i-Alai).4. Delhi:He (Alaud-Din) ordered the circumference of thenew minar to be made double of the old one (Qutb Minar)The stones were dug out from the hills and the temples of the

infidels were demolished to furnish a supply(Ibid.

).

5. Ranthambhor:This strong fort was taken by theslaughter of the stinking Rai. Jhain was also captured, aniron fort, an ancient abode of idolatry, and a new city of thepeople of the faith arose. The temple of Bahir (Bhairava)Deo and temples of other gods, were all razed to the ground(Ibid.).

6. Brahmastpuri (Chidambaram):Here he (Malik Kafur)heard that in Bramastpuri there was a golden idolHe thendetermined on razing the temple to the groundIt was theholy place of the Hindus which the Malik dug up from itsfoundations with the greatest care, and the heads ofbrahmans and idolaters danced from their necks and fell tothe ground at their feet, and blood flowed in torrents. Thestone idols called Ling Mahadeo, which had been establisheda long time at the 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 notattempted to break. The Musulmans destroyed in the lingsand Deo Narain fell down, and other gods who had fixedtheir seats there raised feet and jumped so high that at oneleap they reached the fort of Lanka, and in that affright thelings themselves would have fled had they had any legs tostand on(Ibid).



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7. Madura:They found the city empty for the Rai had fledwith the Ranis, but had left two or three hundred elephants inthe temple of Jagnar (Jagannatha). The elephants werecaptured and the temple burnt(Ibid.).8. Fatan: (Pattan):There was another rai in these parts aBrahmin named Pandya Guruhis capital was Fatan, wherethere was a temple with an idol in it laden with jewels. Therai fled when the army of the Sultan arrived at FatanTheythen struck the idol with an iron hatchet, and opened itshead. Although it was the very Qibla of the accursedinfidels, it kissed the earth and filled the holy treasury(Ashiqa).

9. Mabar: (Parts of South India): On the right hand and onthe left hand the army has conquered from sea to sea, andseveral capitals of the gods of the Hindus, in which Satanismhas prevailed since the time of the Jinns, have beendemolished. All these impurities of infidelity have beencleansed by the Sultans destruction of idol-temples,beginning with his first holy expedition to Deogir, so that theflames of the light of the Law (of Islam) illumine all theseunholy countries, and places for the criers of prayers areexalted on high, and prayers are read in mosques. Allah be

praised!(Tarikh-i-Alai).The story of how Islamic invaders sought to destroy the veryfoundations of Hindu society and culture is long andextremely painful. It would certainly be better for everybodyto forget the past, but for the prescriptions of Islamictheology which remain intact and make it obligatory forbelievers to destroy idols and idol temples.

Indian Express, February 19, 1989




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ome Historical Questions

Chapter ThreeSome Historical Questions

Sita Ram Goel

Why did Islamic invaders continue to destroy Hindu templesand desecrate the idols of Hindu Gods and Goddessesthroughout the period of their domination? Why did theyraise mosques on sites occupied earlier by Hindu places ofworship? These questions were asked by Hindu scholars inmodern times after the terror of Islam had ceased and couldno more seal their lips.

In India - and in India alone - two explanations have comeforth. One is provided by the theology of Islam based on theQuran and the Sunnah of the Prophet. The other has beenproposed by Marxist professors and lapped up by apologistsof Islam. We shall take up the second explanation first.

The credit for pioneering the Marxist proposition aboutdestruction of Hindu temples goes to the late ProfessorMohammed Habib of the Aligarh Muslim University. In hisbook, Sultan Mahmud of Ghaznin, first published in 1924, hepresented the thesis that Mahmuds destruction of Hindutemples was actuated not by zeal for the faith but by

lust forplunder.According to him, India at that time was bursting

with vast hoards of gold and silver accumulated down theages from rich mines and a prosperous export trade. Most ofthe wealth, he said without providing any proof, wasconcentrated in temple treasuries. It was impossible,wrotethe professor, that the Indian temples should not sooner orlater tempt some one strong and unscrupulous enough for theimpious deed. Nor was it expected that a man of Mahmudscharacter would allow the tolerance which Islam inculcatesto restrain him from taking possession of the goldwhen theIndians themselves had simplified his work by concentratingthe wealth of the country at a few places(p. 82).Professor Habib did not hide any of the salient factsregarding destruction of Hindu temples by Mahmud, thoughthe descriptions Le gave were brief, sometimes only infootnotes. He also narrated how Mahmuds exploits were



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celebrated at Baghdad by the Caliph and the populace andhow the hero was compared to the companions of theProphet who had achieved similar victories in Arabia, Syria,Iraq and Iran. Only the conclusion he drew was radicallydifferent from that drawn by Mahmuds contemporaries aswell as latter-day historians and theologians of Islam. Islam,he wrote, sanctioned neither the vandalism nor theplundering motives of the invader; no principle of theShariatjustifies the uncalled for attack on Hindu princeswho had done Mahmud and his subjects no harm; the wantondestruction of places of worship is condemned by the law ofevery creed. And yet Islam, though it was not an inspiringmotive could be utilised as an a posteriors justification forwhat was done. So the precepts of the Quran weremisinterpreted or ignored and the tolerant policy of theSecond Caliph was cast aside in order that Mahmud and his

myrmidons may be able to plunder Hindu temples with aclear and untroubled conscience(Pp. 83-84, Emphasis insource).

This proposition of Mahmuds guilt and Islams innocenceappealed to the architect of Indias secularism, PanditJawaharlal Nehru. In a letter dated June 1, 1932, he wrote tohis daughter, Indira Gandhi, that Mahmud was hardly areligious man

, that he was

a Mohammedan of course, butthat was by the wayand that Mahmud would have done what

he did to whatever religion he might have belonged(Glimpses of World History, 1982 Reprint, p. 155). In fact,Pandit Nehru went much farther than Professor Habib. Thelatter had written how Mahmud gave orders to burn downthousands of temples at Mathura after he had admired theirarchitectural excellence. Pandit Nehru narrated howMahmud admired the temples but omitted the fact that they

were destroyed by him (Ibid., Pp. 155-156). Thus adetermined destroyer of Hindu temples was transformed intoan ardent admirer of Hindu architecture! This portrayal ofMahmud remained unchanged in hisDiscovery of Indiawhich was published in 1946 (1982 Reprint, p. 235).

In days to come, Professor Habibs thesis that lust for plunderand not the Islamic theology of iconoclasm occasioned thedestruction of Hindu temples, became the party line for



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have become thousands and then hundreds of thousands inthe frenzied imagination suffering from a deep-seated anti-Hindu animus. Lately, they have added to the list thedestruction ofanimist shrinesfrom pre-Hindu India,whatever that means. And these factshave been presentedwith a large dose ofsuppressio veri suggestio falsi. A fewinstances will illustrate the point.

A very late Buddhist book from Sri Lanka accusesPushyamitra Sunga, a second century B.C. king, of offeringprizes to those who brought to him heads of Buddhistmonks. This single reference has sufficed for presentingPushyamitra as the harbinger of a Brahmanical reactionwhich culminated in the age of the Guptas.The fact that thefamous Buddhist stupas and monasteries at Bharhut andSanchi were built and thrived under the very nose ofPushyamitra is never mentioned. Nor is the fact that theGupta kings and queens built and endowed many Buddhistmonasteries at Bodh Gaya, Nalanda and Sarnath amongmany other places.

A Pandyan king of Madura is reported to have been apersecutor of Jains. This is mentioned in a book of the Saivafaith to which he belonged. But the source also says thatbefore becoming a convert to Saivism, the king was a devoutJain and had persecuted the Saivites. This part of the story isnever mentioned by the Marxist professors while they bewailthe persecution of Jains.

According to theRajatarirgini of Kalhana, King Harsha ofKashmir plundered Hindu and Buddhist temples in his lustfor the gold and silver which went into the making of idols.This fact is played up by the Marxist professors with great

fanfare. But they never mention Kalhans comment that indoing what he did Harsha acted like a Turushka (Muslim)

and was prompted by the Turushkas in his employ.This placing of Hindu kings on par with Muslim invaders inthe context of iconoclasm suffers from seriousshortcomings. Firstly, it lacks all sense of proportion when ittries to explain away the destruction of hundreds ofthousands of Brahmanical, Buddhist and Jain temples by



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Islamic invaders in terms of the doubtful destruction of a fewBuddhist and Jain shrines by Hindu kings. Secondly, it hasyet to produce evidence that Hindus ever had a theology oficonoclasm which made this practice a permanent part ofHinduism. Isolated acts by a few fanatics whom no Hinduhistorian or pandit has ever admired, cannot explain away afull-fledged theology which inspired Islamic iconoclasm.

Lastly, it speaks rather poorly of Marxist ethics which seemsto say that one wrong can be explained away in terms of

another.1

Coming to the economic and political motives for thedestruction of Hindu temples, it does not need anextraordinary imagination to see that the Marxist thesis iscontrived and farfetched, if not downright ridiculous. It doesnot explain even a fraction of the facts relating to the

destruction of Hindu temples as known from literary andarchaeological sources. Even if we grant that Hindu templesin India continued to be rich and centres of political unrestfor more than a thousand years, it defies understanding whythey alone were singled out for plunder and destruction.There was no dearth of Muslim places of worship whichwere far richer and greater centres of conspiracy. Thedesecration of Hindu idols and raising of mosques on templesites is impossible to explain in terms of any economic or

political motive whatsoever. Small wonder that the Marxistthesis ends by inventing facts instead of explaining them.

Professor Habib cannot be accused of ignorance about thetheology or history of Islam. The most that can be said in hisdefence is that he was trying to salvage Islam by sacrificingMahmud of Ghaznin who had become the greatest symbol ofIslamic intolerance in the Indian context. One wonderswhether he anticipated the consequences of extending his

logic to subsequent sultans of medieval India. The result hasbeen disastrous for Islam. In the process, it has been reducedto a convenient cover for plunder and brigandage. Theheroes of Islam in India have been converted into bandits andvandals.

It is amazing that apologists of Islam in India have plumpedfor Professor Habibs thesis as elaborated by succeeding

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Marxist scribes. They would have rendered service to Islamif they had continued admitting honestly that iconoclasm hasbeen an integral part of the theology of Islam. Theirpredecessors in medieval India made no bones about such anadmission. Nor do the scholars of Islam outside India,particularly in Pakistan.

What we need most in this country is an inter-religiousdialogue in which all religions are honest and frank abouttheir drawbacks and limitations. Such a dialogue isimpossible if we hide or supress or invent facts and offerdishonest interpretations. Mahatma Gandhi had said thatIslam was born only yesterday and is still in the process ofinterpretation. Hiding facts and floating fictions is hardly theway for promoting that process.

Indian Express, April 16, 1989

Footnotes:

1 It is intriguing that the Marxist professors nevermention the destruction of Buddhist and Jainestablishments in Transoxiana, Sinkiang, Seistan andIndia which on the eve of the Islamic invasionincluded present-day Afghanistan, Pakistan andBangladesh. Every historian and archaeologist of thatperiod knows that the vast Buddhist and Jainestablishments at Bukhara, Samarkand, Khotan,Balkh, Bamian, Begram, Jalalabad, Peshawar,Takshasila, Mirpur-Khas, Nagar-Parkar, Sringar,Sialkot, Agroha, Mathura, Hastinapur, Kanauj,Sravasti, Ayodhya, Sarnath, Nalanda, Vikramsila,Vaishali, Rajgir, Odantpuri, Bharhut, Paharpur,Jagaddala, Jajnagar, Nagarjunikonda, Amaravati,Kanchi, Dwarasamudra, Bharuch Valabhi, Palitana,Girnar, Patan, Jalor, Chandrawati, Bhinmal, Didwana,Nagaur, Osian, Bairat, Gwalior and Mandu weredestroyed by the swordsmen of Islam. Smallerestablishments of these faiths, which met the samefate, add up to several hundred.

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n the Name of Religion

Chapter FourIn the Name of Religion

Sita Ram Goel

We shall now take up the explanation provided by thetheology of Islam derived from the Quran and the Hadis.

Ibn Ishaq, the first biographer of the Prophet, devotes manypages to a description of Arab polytheism at the time whenIslam started taking shape. Every Arab household, he tellsus, had an idol of some God or Goddess. He also gives thenames of many idols which were housed in sanctuariesmaintained by different tribes across the Arab peninsula.The Kaba at Mecca which housed 360 idols was only one ofthese sanctuaries, though it was the most prestigious. One ofthe idols in the Kaba was named Allah. Though it had someprimacy over other idols, it was far from being an exclusivedeity. Besides, there were many sacred groves and places ofpilgrimage visited by Arabs on special occasions.

At the same time, Ibn Ishaq informs us that Monotheism wasbecoming an attractive creed among some sections of theArab elite. It was the creed of the Roman, Iranian and

Abyssinian empires which inspired awe and admirationamong the Arabs at that time. Many Jews and Christianswere present, individually or in communities, in the moreimportant Arab towns. These People of the Book took greatpride in their worship of the one and only God and lookeddown upon the Arabs who had had no Prophet, whopossessed no Book and who worshipped stones and stocks.They aroused a sense of inferiority in the minds of thoseArabs who came in close contact with them but who werenot equipped with an alternate theology that could defendtheir own Gods and Goddesses. Such Arabs looked forwardto the day when Arabia also would have a Prophet and aBook of its own.

Those who have compared the Bible and the Quran knowhow close the two are in spirit and language on the subject ofidols and idol-worshippers. Like Jehovah of the Bible, Allahalso advances his claim to be the one and only God. He



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denounces the mushriks (idolaters) as the doubly damnedcategory ofkafirs (unbelievers) when compared to the othercategory, the People of the Book. The idols, proclaims Allahwhile abrogating the so-called Satanic Verses, are merenames invented by the ancestors of the Arabs. They haveneither eyes nor ears nor hands nor feet and can, therefore,neither help nor harm. They cannot respond to prayers and

will fail to save their worshippers from bell on the Day ofJudgement. They will themselves burn in the fire of helltogether with those who worship them. Meanwhile, theyrender their worshippers napak (abominable) in the eyes ofAllah.

In the early days of Islam, Muslims were too weak topractice iconoclasm at Mecca. They had to rest content withexpressing their contempt for idols. Food which had first

been offered to idols was spurned. Names which referred tosome pagan God or Goddess were changed as soon as thebearers entered the fold of Islam. But the clarion call hadcome. Herd them together,said Allah, those who committransgression and those whom they worship, and start themon the road to hellfire(Quran, 37.22-23). The Prophet sawAmr bin Lubayy dragging his intestines in Fire.Amr was asecond century king, supposed to have brought idols fromSyria and set them up in Arabia.

Medina where Muslims were stronger witnessed some actsof iconoclasm even before the Prophet migrated to that city.Ibn Ishaq tells us how the idol of Amr Ibnul-Jamuh wasstolen at night by a group of Muslims and thrown into acesspit, again and again till Amr lost faith in it and became aMuslim. At nearby Quba, Sahl broke up the idols of his tribeat night and took the pieces to a Muslim woman who usedthem as fuel.

The Prophet made iconoclasm a pious performance for allMuslims for all time to come when he practised it himself onthe very day he conquered Mecca. When the Prophet,writesIbn Ishaq, prayed the noon prayer on the day of the conquesthe ordered that all the idols which were round the Kabashould be collected and burnt with fire and broken up.Citingsome other sources, the Encyclopaedia of Islam



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says, Muhammad when he entered Mecca as victor is statedto have struck them in the eyes with the end of his bowbefore he had them dragged down and destroyed by fire.Pictorial representations of Ali standing on the shoulders ofthe Prophet and tearing down the idol of Hubal from top of a

Kaba wall, have been published by Shias.1Soon after, expeditions were sent to other parts of Arabia fordoing what had been done at Mecca. Idols were smashedand temples destroyed or converted into mosqueseverywhere, Muslim poets vied with each other to record theevents in rapturous verse. Fazal bin al-Mulawwih sang:

Had you seen Muhammad and his troops,The day the idols were smashed when he

entered,You would have seen Gods light becomemanifest,In darkness covering the face of idolatry.

And Kab bin Malik:

We foresook al-Lat, al-Uzza and WuddWe stripped off their necklaces and earrings.

And al-Mustaughir Bin Rabia who was a warrior as well as apoet:

I smashed Ruda so completely thatI left it a black ruin in a hollow.

Growing Islam,concludes the Encyclopaedia of Islam, wasfrom the very beginning intent upon the destruction of alltraces of pagan idolatry and was so successful that the anti-quarians of the second and third century of the Hadira couldglean only very scanty details. Some of the idols were madeuse of for other purposes, as for example, the idol Dhul-Kalasawhich was worshipped at Tabala, a place on the roadfrom Mekka to Yaman in the time of Ibn al-Kalbi (about 200A.D.), was used as a stepping stone under the door of themosque at Tabala. Other stones which had been worshipped

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as idols were actually used as corner-stones of the Kaba.Muslim historians tell us on the authority of the Prophet thatidolaters of Arabia had set up idols in places which weremeant to be mosques when they were established for the firsttime by Abraham. The mosque of Kaba, we are told, hadbeen built by Abraham at the very centre of the earth.2Those who dismiss Rama as mythological gossip and denyhim a place of birth at Ayodhya may well enquire whetherAbraham was a historical person who actually presided overthe building of the Kaba.It is, however, recorded history that the armies of Islam dideverywhere what had been done in Arabia, as they advancedinto Iran, Khorasan, Transoxiana, Seistan, Afghanistan and

India. Hundreds of thousands of Fire Temples of theZoroastrians, Buddhist monasteries and Hindu templesdisappeared or yielded place to mosques, ziarats anddargahs. Modern archaeology, has reconstructed whathappened along the trail of Islamic invasion of all theseancient lands.

Maulana Minhaj-us-Siraj, the thirteenth century historian,sums up the theology of Islam vis-a-vis idols and idol-

temples when he comes to Mahmud of Ghazni in his Tabqat-i-Nasiri. He was endowed,he writes, with great virtues andvast abilities; and the same predominant star was in theascendant at his birth as appeared at the dawn of Islam itself.When Sultan Mahmud ascended the throne of sovereigntyhis illustrious deeds became manifest unto all mankindwithin the pale of Islam when he converted so manythousands of idol-temples into masjids and captured many ofthe cities of HindustanHe led an army to Naharwala ofGujarat, and brought away Manat, the idol from Somnath,and had it broken into four parts, one of which was castbefore the centre of the great masjid at Ghaznin, the secondbefore the gateway of the Sultans palace, and the third andfourth were sent to Makkah and Madinah respectively.Mahmuds coins struck at Lahore in the seventh year of hisreign describe him as the right hand of the Caliphand thebreaker of idols.

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This is the simple and straightforward explanation of whyIslamic invaders desecrated the idols of Hindu Gods andGoddesses, destroyed Hindu temples and converted theminto mosques. It covers all facts, completely andconsistently, and leaves no loopholes.

Indian Express, May 21, 1989

Footnotes:

1 When Muhammad entered the Kaba after hisconquest of Mecca by overwhelming force, hedeclared, Truth has come and falsehood has vanished(Sahih Muslim, 4397). Ram Swarup comments, Ittakes more than an invading army or crusaders or ademolition squad with sledge-hammers to establishthe domain of TruthSimilarly, it is not that easy toget over falsehoodTrue spiritual demolition involvesthe demolition of desire-gods and ego-gods, thedemolition of the false gods that reside in conceitedtheologies, in pretentious revelations and fond belief(Understanding Islam Through Hadis, Voice of India,Second Reprint, 1987, Pp. 115-16.)

2 The Prophet of Islam gave not only a new, religionto his country-men but also a new history of Arabia,the same as the prophets of Secularism have beendoing in India since the days of Pandit Nehrusdominance.


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Need to Face the Truth

Chapter FiveA Need to Face the Truth

Ram Swarup

The article Hideaway Communalism(Indian Express,February 5, 1989), is unusual. It discusses a question whichhas been a taboo and speaks on it with a frankness rareamong Indian intellectuals.

Similarly, in his articles The Tip of An Icebergand In theName of Religion(February 9, May 21) Sita Ram Goelbrings to the subject unequalled research and discusses it in alarger historical perspective.

In the history of Islam, iconoclasm and razing other peoplestemples are not aberrations - stray acts of zealous butmisguided rulers - but are central to the faith. They derivetheir justification and validity from the Quranic Revelationand the Prophets Sunna or practice. It is another matterthough that these could not always be implemented in theirfull theological rigour due to many unfavourablecircumstances - an exigency for which Islamic theologymakes ample provisions.

Early Islam

Shrines and idols of the unbelievers began to be destroyedduring the Prophets own time and, indeed, at his own behest.Sirat-un-Nabi, the first pious biography of the Prophet, tellsus how during the earliest days of Islam, young men atMedina influenced by Islamic teachings repeatedly crept intoa house every night and carried its idol and threw it on itsface into a cesspit.However, desecration and destruction began in earnest whenMecca was conquered. Ali was chosen to destroy the idols atKaba which, we are told, he did mounting on the shouldersof the Prophet. Umar was chosen for destroying the pictureson the walls of the shrine. After this, as Tarikh-i-Tabari tellsus, raiding parties were sent in all directions to destroy the



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images of deities held in special veneration by differenttribes including the images of al-Manat, al-Lat and al-Uzza,intercessories of the Satanic Verses. Sad was sent to destroythe shrine of al-Manat, the deity of the tribes of Aus andKhazraj. When the shrine of al-Lat was invaded, its devoteesresisted. But finding themselves overpowered, theysurrendered and became Muslims. The women-worshippers

wept to see how their deity was

Deserted by Her servants,Who did not show enough manliness indefending Her.

Similarly, Walid was sent by the prophet to destroy the idolof al-Uzza at Nakhla, venerated by the tribes of Kinan andNadar. Overawed, the guardians left the deity to defendherself. They called out:

O Uzza! make an annihilating attack onKhalid,O Uzza! if you do not kill the man KhalidThen bear a swift punishment or become aChristian.

Why Christian? The word should have been Muslim. Itseems the tradition belongs to the very early period of Islamwhen at least, on the popular level, Christians and Muslimswere mistaken for each other. For, both shared a commonoutlook, both indulged in forced conversions and bothdestroyed shrines belonging to others.

Semitic Revelation

The fact is that the Revelation of the Prophet of Islam doesnot stand alone. It is rooted in the older Judaic Revelationfrom which Christianity also derives. The two Revelationsdiffer in some particulars but they have importantsimilarities. The God of both is exclusive and brooks norivals, no partner. He demands exclusive loyalty andcommands that his followers would worship no other God.But though so demanding in their worship, he does not makehimself known to them directly. On the other hand, he



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communicates his will to them indirectly through a favouritemessenger or prophet, or a special incarnation.

This God is so different from God in other religioustraditions. For example, in Hindu tradition, a God is notexclusive. He lives in friendliness with other Gods. In fact,otherGods are His own manifestations. In this tradition, Healso has no rigid form and is conceived in widely differentways: plurally, singly, monistically. He also recognises nosingle favourite intermediary but reveals Himself to all whoapproach Him with devotion and in wisdom. No Semiticprotocol here. The Hindu tradition also accords fullestfreedom of worship. Not only every one has a right toworship his God in his own way but every God is alsoentitled to the worship of His own devotees. Freedomindeed, both for men as well as for Gods. It was on this

principle that early Christians enjoyed their freedom ofworship.

ChosenPeopleThe other side of the coin of a Jealous Godis the concept ofa Chosen Peopleor a Church or Ummah. The chosen Godhas a chosen people (and even his chosen enemies). Bothassist each other. While their God helps the believers infighting their neighbours, the believers help their God infighting his rival-Gods.

It is common for men and women everywhere to invoke thehelp of their Gods in their various undertakings, big orsmall. But the God of the believers also calls upon them tofight for his greater glory, to fight his enemies and to extendhis dominion on the earth. In short, they are to become his

swordsmen and salesmen, hiswitnesses

, his martyrs andGhazis. They must fight not only their unbelieving

neighbours but also, even more specifically, their(neighbours) Gods. For these Gods are not only the Gods oftheir enemies, but they are also the enemies of their God,which is even worse.

The believers have taken this god-given mission seriously.TheHedaya (Guidance), the Muslim Law Bookpar



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excellence, quotes the Prophet and lays down: We aredirected to make war upon men until such time as they shallconfess. There is no God but Allah.

Earthly Reward

However, it is not all God and his glory all the time. The

undertaking has its practical side too. The crusaders are notwithout their earthly rewards. They work to extend thesovereignty of their God and, in the process, their own too.A pious tradition proclaims that the earth belongs to Allahand his Prophet. Therefore, the inescapable conclusion isthat the infidels are merely squatters, and they should bedispossessed and the land returned to its rightful owners, thebelievers.

Today, the intellectual fashion is to emphasize the politicaland economic aims of imperialism and to neglect itstheological component. But history shows that the mostdurable imperialisms have been those which had the supportof a continuing theological motive. Such imperialismsdominated without a conscience - or, rather, whateverconscience they had supported their domination. The powerof faith killed all possible doubts and self-criticism.

Hideaway Communalismquotes extensively from theForeword of Maulana Abul-Hasan Ali Nadwi which hecontributed to the book,Hindustan under Islamic Rule.These quotes show that in its self-estimation and self-righteousness, the white-mans burden of civilising the worldis a poor match to Islams responsibility of bringing the earthunder Allah and his Prophet.

Iconoclasm

Semitic My-Godismdescribed as Monotheism has anotherdimension: Iconoclasm. In fact, the two are two sides of thesame coin. When worshippers of the Semitic God came intoContact with their neighbours, it was not clear what theyabhorred more, their Gods or their idols. In point of fact,they made no such fine distinction. Trained as they were,they made war on both indiscriminately.



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these formed part of a larger policy of religious persecutionwhich was followed in peace-time too when the Muslim rulewas established. The policy of persecution had a purpose-itwas meant to keep down the people and to disarm themculturally and spiritually, to destroy their pride and self-respect, and to remind them that they were Zimmis, aninferior breed.

According to this policy, Zimmis were allowed to exercisetheir religion in low key so long as they accepted civic andpolitical disabilities and paidJizyain abasement. There weremany restrictions, particularly in cities. The Muslim Law(Hedaya) lays down that as the tokens of Islam (such aspublic prayers, festivals, and so forth) appear in the cities,Zimmis should not be permitted to celebrate the tokens ofinfidelity there.Some of these restrictions placed on Hinduprocessions and celebrations still continue. This is a legacyof the Muslim period.

The same law laid down that the infidels could not build newtemples though they could repair old ones. Probably thisexplains why there is no record of a worthwhile Hindutemple built since 1192 in Delhi. The first such templeLakshmi Narayan Mandir, inaugurated by Mahatma Gandhi,came up in 1938, after a lapse of more than seven hundred

years.

No Easy Solution

The foregoing discussion shows that the problem is not thatof the Rama Janmabhumi Temple of Ayodhya, or theKrishna Temple of Mathura or the Visveshvara Temple ofVaranasi. In its deeper aspect, the problem relates to anaggressive theology and political ideology which created anaggressive tradition of history. Needless to say that theproblem in all its huge dimensions admits of no easysolution. In an ordinary situation, one could appeal fromPhilip drunk to Philip sober, from a mans passion to hisreason and conscience. But in the present case when Islamictheology is on the side of its historical practice and its moreaggressive aims, this option is hardly available. But eventhen while showing, by exercising firmness, that aggression



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will not pay, we must yet be patient and understanding. Wemust realize that the problem is not Muslims but Islam orIslamic theology. Therefore, this theology needs a morecritical examination than has been hitherto done. We mustproperly study Revelatory religions, their Gods and theirprophets, their theories of special covenants and favouredummahs, their doctrine ofone God and two humanities,

their categories of believers and infidels or pagans, theirtheory of Prophetism, their divinely ordained mission toconvert and crusade.

It is a task which needs the creative labour of all seekers andarticulators of truth. Closed creeds are a threat both todeeper spirituality and to deeper humanity, and they badlyneed some sort ofglasnost, openness and freedom. A widerdiscussion will help them to open up.

In this task, Muslim intellectuals can play an important role.In fact, it is expected of them. It may start a new process ofrethinking among the Muslims on their fundamentals - adifferent and truer sort of fundamentalism than they havehitherto known.

It is also a task which imposes an inescapable duty on Hindu-Buddhist thinkers with their inheritance of Yoga. In fact,

Indias Yoga has a lot to contribute to the discussion. We aretold that Revelations come from Gods. But from anotherangle, Revelations and Gods themselves come from man andhis psyche, as Yoga teaches us. This psyche in turn has itsvarious levels of purity and inwardness and every levelprojects its own God, Revelation and Theology. Therefore,not all Gods and Revelations have the same purity. In fact,some of them are not worthy enough and they support anequally questionable politics.

Such a conclusion may disappoint many Hindu wise menwho fondly cling to the belief that all religions are the sameand all prophets preach and say the same things. But theymust learn not to evade issues and even while seekingunities, they must yet learn to recognise differences wherethey exist.



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At the end, we again return to Hideaway Communalismwhich tells us ofevasion and concealmentand the need toface the truth.However, the sorry fact is that in order toavoid facing truth we have built up an elaborate system ofevasion and concealment which protects not merelyhideaway communalism, but also shields and even fostersmore sinister forces of a hideaway Imperialismand ahideaway theologywhich distorts relations between man andGods and between man and man. The need is to becomeaware of the problem at a deeper level and in its largerantecedents and consequences.

Indian Express, June 18, 1989




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Historians Versus History

Chapter SixHistorians Versus History

Ram Swarup

Wole Soyinka, African Nobel Laureate, delivering the 20thNehru Memorial Lecture on November 13, 1988, made animportant though by no means a new observation - that thecolonial histories have been written from the Europeanviewpoint. Speaking about Indian histories, he said thatthere is a big question mark on everything that the Britishhistorians have written. He added that serious efforts arebeing made by historians back home to rewrite Africanhistory.

We do not know what this project involves and how it isfaring in Africa, but in India efforts in this direction haveyielded meagre results. Not that there has been a dearth ofrewriters, but their talent has not been equal to their zeal.

The phrase re-writing of historyleaves a bad taste in themouth and it is offensive to our sense of truth. Recentinstances of rewriting have not helped to improve the imageof the task and they inspired little confidence. In most cases

one did not know where legitimate rewriting ended andforgery began. In practical terms, it has meant that history iswritten to support the latest party line, or the latest dictator.

What does, therefore, the rewriting of history mean? How farcan we go in that direction? Does it mean saying good-bye toall sense of truth and objectivity, or does it mean onlyrestoring some neglected truths and perspective? Some havelooked at our present through the eyes of the past, but will it

be any better to look at our past through the eyes of thepresent, or even go further and write about our past andpresent-in the spirit ofsocialist realism-in terms of the future,in terms of tasks conceived and planned by our avante gardefor the future of the country?

There are other related questions. Is the European history ofAsia and Africa all wrong and does it need wholesalereplacement? Or does it also have some valuable elements,



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particularly in its methodology if not in its conclusions,which should be retained and even further developed? In theIndian context, is the British history of India monolithic, allpainted black by motivated historians? Or, is it alsopluralistic and contains many views, some of them highlyappreciative of the countrys culture, philosophy and artisticcreations?

And also, looked at objectively, apart from the intentions ofthe writers and even in spite of their jaundiced views, havenot their histories sometimes helped us to become betteraware of our past and made us in some ways rediscoverourselves in the limited sense in which the words pastandrediscoveryare understood today?To hold that all British history of India was wrong will behighly unrealistic and will have few buyers. True, manyBritish, historians were prejudiced. But there were alsoothers who had genuine curiosity and in spite of their pre-conceived notions, they tried to do their job faithfully in thespirit of objectivity. In the pursuit of their researches, theyapplied methods followed in Europe. They collected,collated and compared old manuscripts. They descipheredold, forgotten scripts and in the process discovered animportant segment of our past. They developed linguistics,

archaeology, carbon-dating, numismatics; they found for usample evidence of India in Asia. They discovered for usmuch new data, local and international. True, many timesthey tried to twist this data and put fanciful constructions onit, but this new respect for facts imposed its own disciplineand tended to evolve objective criteria. Because of theobjective nature of the criteria, their findings did not alwayssupport their prejudices and preconceived notions. Forexample, their data proved that India represented an ancient

culture with remarkable continuity and widespread influenceand that it had a long and well-established tradition of self-rule and self-governing republics, and free institutions andfree discussion.

However, while admitting these positive factors, it is alsotrue that the British historians distorted Indian history onsome most essential points. The distortion was not conscious



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but was unconscious; however, it was not less real and potenton that account.

British Historians

The mind of British scholars was shaped by their position asrulers of a fast-expanding Empire and by its need to

consolidate itself ideologically and politically. As rulers,they felt a new racial and cultural superiority and, reinforcedby their religion, developed a strong conviction of theircivilizing mission. Many of them also felt a great urge tobring the blessings of Christian morals and a Christian Godto a benighted paganhood, as long as the attempt did notendanger the Empire.

The rulers had also more palpable political needs. The

subject people should have no higher notion of their pastbeyond their present status, which they should also learn toaccept without murmur and even with thankfulness. TheBritish rulers had an interest in telling the Indian people thatthe latter had never been a nation but a conglomerate ofmiscellaneous people drawn from diverse sources andinformed by no principle of unity; that their history had beenan history of invaders and conquerors and that they hadnever known indigenous rule; and that, indeed, they were

indifferent to self-rule and that so long as their village-lifewas intact, they did not bother who ruled at the Centre. Allthese lessons were tirelessly taught and dutifully learnt, somuch so that even after the British have left, theseassumptions and categories still shape our larger politicalthinking and historical perspective. That India is multi-racial, multi-national, multi-linguistic, multi-culturalpainfully trying to acquire a principle of unity under theiraegis is also the assumption of our own new leaders and

elite.

These were the basic attitudes and unspoken interests thatshaped the minds of the British historians, but within thisframework there was room enough for individual preferencesand temperamental peculiarities. Some of them could showtheir genuine appreciation for Hindu language, grammar,architecture, and other, cultural achievements, but this



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appreciation would not go beyond a certain point, nor in adirection which began to feed the people's wider nationalconsciousness and pride in themselves as an ancient nation.In this respect too, our intellectual elite follow the lead of theBritish scholars. Many of them-unless they are Marxists orMacaulayists - are not without a measure of appreciation andpride for some of our old cultural creations. But this

appreciation does not extend to that larger culture itselfwhich put forth those creations, and that religion and spirit inwhich that culture was rooted and those people and thatsociety which upheld that religion and that culture.

We are told that the British highlighted Hindu-Muslimdifferences. They certainly did. But they had no interest intelling the Indians that their forefathers shared a commonreligion, that some of them got converted under peculiar

circumstances, that those circumstances were no longervalid, and that they should not lose their consciousness oftheir original and wider fold. On the other hand, the way theBritish wrote their history perpetuated the myth of a Muslimrule and a Muslim period which could not but accentuateHindu-Muslim differences and promote Muslim separatism.

The main interest of the British was to write a history whichjustified their presence in India. They were imperial rulers

and by their situation and function they felt a bond ofsympathy and affinity with the rulers that had precededthem. They held India by the right of conquest; therefore,they had to recognise the legitimacy of this right in the caseof the Moghuls, the Afghans and the Arabs too.

But this justification was too crude and naked for the Britishconscience. To assuage it, the British offered a legal andmoral alibi. They held that they were legitimate successors

of the Moghuls and represented continuity with Indias past.The Moghuls were presented as empire builders, those whounited India and gave it law and order, peace and stability -the natural blessings of an Imperial order. And the Britishthemselves were merely the successors of the Imperial rightsof the Moghuls and upheld the Imperial authority of Delhi.Whatever elevated Moghul authority at Delhi, elevated theirimperial authority too.



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Facts sometimes compelled the British historians to speak ofcruelties and vandalism of the Muslim rule but this did notstop them from upholding its authority. For they knew thatthe myth of Imperialism is one and that the glory of theMoghul rulers and the myth of their invincibility added to theglory and the myth of the British Empire itself.

Thus all these factors made the British give a new boost tothe Muslim rule in India. While trying to legitimise their ownrule, they also gave to their predecessor a kind of legitimacywhich

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