Shahid Salar Masud Ghazi : The Sword or Quran
 
Amongst the Sufi saints who wielded the sword, perhaps the name of
Shahid Salar Masud Gazi stands on the top. He was Mahmud Ghaznavi’s
sister’s son and had persuaded him to destroy the Somnath temple.
He entered India from the North West with his father and a few thousand
cavalry. From the first day, he offered to Hindus-’Sword or Quran’. His forces
as well as local recruits joined him; and he marched as far as Bahraich (U.
P). The route that he took is littered with tombs and graves of his solidiers
and officers who were slain fighting the Hindu forces. These can be
recognized by the word Shaheed (martyr) or Ghazi (a slayer of Kaffirs) attached
with their names.

Two such graves in Lucknow have recently (post partition) become famous and now attract thousands of Hindu devotees who have contributed most of the money for their expansion and decoration.

Khamman Pir Baba of Lucknow
One of these is known as the Mazar of Khamman Pir Baba at the Charbagh Railway Station, Lucknow. It is awkardly situated between the Railway lines. One day every week, the normal work of the Railways is entirely dislocated. Thousands of people keep crossing the lines to reach it. This man was a companion of Salar Masud and was killed by Hindus in the
battle and buried where he lies today.

Shaheed Quasim Baba of Lucknow
Another grave is that of Shaheed Qasim Baba near Dieklusha, in Lucknow cantonment. He too was a comapnion of Salar Masud Ghazi and was killed at the place where his grave exists today. God knows how many Hindus he and his companion ‘saints’ killed for refusing to accept Islam? The news item in Dainik Jagaran Lucknow dt. 25.7.94 shall therefore always stand a historical monument of Hindu ignorance or political opportunism along with the shrine of Salar Masud at Bahraich, Muinuddin Chisti at Ajmer, Nizamuddin at Delhi
and thousands of others who contributed significantly to the Islamization of India.

According to this report, Mr. Moti Lal Vora, then Governor of U. P., after offering the ceremonial Chadar at the Mazar of the said Shaheed Quasim Baba told the people gathered there that ‘’The noblest message for the benefit of humanity given by Rishis, Munis and Sufi saints is not confined to any country, religious, group or community. Hazrat Shaheed Quasim Baba too, for the liberation of human society, went beyond the narrow boundaries of religion, community, language and territory when he preached love, unity and humanism.’’ His Excellency expressed happiness that the U. P. Chief Minister, Mr. Mulayam Singh Yadav had got a road constructed upto the Mazar and provided it with water and electric supply.

  Addressing the same gathering, Mr. Mulayam Singh said that ‘’This 900 years old shrine is worshiped by people belonging to all religions and faiths. This is an excellent example of our Ganga Yamuni composite culture. It is our determination to fulfil the edict of Shaheed Baba to achieve National Integration, communal harmony, mutual love and brotherhood.’’ The
cantonment land near the shrine has been transfered to the shrine.

The photographs and news items regarding similar functions at the Mazar of Muinuddin Chisti at Ajmer, and Nizamuddin Aulia at Delhi where our Presidents, Vice-Presidents and Prime Ministers, in order to prove their secularism and great respect for the Islamic faith, flock to offer ceremonial Chadar and gifts, frequently appear in national news papers.
These cruel fanatics who offered only “death or Quran” to innocent teachers, peasants, women and children, are presented by Hindu dignitaries as Rishies, Munies and Saints, excellent example of National Integration and Communal harmony who promoted Hindu-Muslim brotherhood.

How does one explain this phenomenal-ignorance, political opportunism or chicanery?

  Coming back to Salar Masud Ghazi, when he had entered India, the Hindu rulers had asked him what was the justification for invading a land without any provocation? Masud had replied in words which should remove any doubts regarding the purpose of such unprovoked invasions by Muslims from across the border. He said : ‘’The land belongs to Allah. He gives it to any one of His slaves whom He wants to favour; my ancestors’ belief is this ‘’To convert Kaffirs to Islam is a duty. If they refuse, they should be killed.’’ (11)
When he reached Delhi fresh reinforcements from Ghazni helped him in defeating Mahipal the then ruler. A large number of Hindus and Musims were killed. Masud recruited 5000 to 6000 local mercenaries and crossed the Ganga near Kannauj whose Raja, a vassal of Mahmud Ghaznavi helped him.

Masud, continuing his ‘’Islam or death’’ March reached the holy tank at Satrik in Distt. Barabanki, U. P. where he made his head quarter. From Satrik he sent his commanders in all directions. While bidding them goodbye he said : “We commit you to the care of God. Wherever you go persuade Hindus to accept Islam. If they do, be kind and considerate to them otherwise slay them”.12 Thereafter, they embraced each other and departed on their mission.

The Muslim historian applauds : ‘’What a scene? What a friendship? What a firmness of belief ? For the propagation of the true faith of Islam without caring for their personal aggrandizement or safety, to jump into the sea of Kufr.’’13 Salar Masud was killed in a battle by the Pasi Raja Suhal Dev, and buried in Distt. : Baharich, U. P. where he died. His body was later on dug up and buried perhaps by Muslim Sultan Mohd. Bin-Tughlak in the famous sacred place of Hindu pilgrimage Suraj Kund. The prefix and suffix of Shaheed and
Ghazi attached to his name tell the tale of his life devoted to forcibly converting and killing thousands of Hindus, and ultimately getting killed in this effort.

  Saiyed Athar Abbas Rizvi in his monumental book ‘History of Sufism in India’’ (2 vol.) aptly comments : ‘’To the Hindus who consider him a saint of miraculous powers, the number of their bretheren he killed or Islamized was then, as it is now, meaningless.’’14 They worship him ! And those, who are unable to travel to the tomb at Bahraich, worship at one of the many symbolic graves scattered from Punjab to Eastern Bengal. These symbolic graves represent events of Salar Masud’s life, and are worshipped with fervour equivalent to
that of the one at Bahraich.

  Bale Miyan of Nauchandi, Meerut
Mention may be made here of one such important Mazar namely that of Bale Miyan near the famous Nauchandi temple at Meerut (U. P.) It appears that a fierece battle was fought here when the troops of Masud attacked the temple. The Hindus fought and killed the cmmander and many others. The main grave (perhaps of the commander) has been called the Mazar of Bale Miyan (i.e. Masud), whose real grave is in Bahraich. Small graves near by
appear to be of the Muslim soliders. Recently, the Muslim M.P. of the area has spent Rs. 4 Lakhs of secular public money out of his discretionary grant for development works to construct a hall at the Mazar. The Hindu temple hardly 100 ft. away across the road stands neglected and forlorn because any attempt to add a hall to the. Hindu temple will be against the secular character of the Indian Government.

  Some Sufi orders devoted several years of their lives to the practice of Yoga and ascetic exercises in the wilderness so that the fame of their ability to perform miracles and supernatural feats helped them to convert their Hindu visitors. It is believed that impressed by these stories of actual performance of miracles (and supernatural powers), Hindus became their disciples and ultimately converted to Islam. Not only did they convert many animists, Buddhists and Hindus in India but their activities extended from there to
Sumatra and Jawa, converting their Hindu, Bouddh and tribal population to
Islam.15

  Suhrawardiya, Shaikh Jalalu’d-Din Tabrizi, Makhdum Jahaniyan and his brother, Raju Qattal were some of the very active propagaters of Islam. The sufis trained in the Khanqah of Shaikh Alaud-Daula Simnani, Mir Sayyad Ali Hamadani and his son and sucessor, Mir Muhammad, considered the conversion of Hindus to Islam as one of their main objective.16 The extent of Islamization of Hindu India by these Sufis is indeed astounding. In this brief
essay, we shall mention only a few cases as illustrations of their work.

Badauni claims that Shaikh Dawud of Chati converted fifty to a hundred Hindus each day in Punjab and Sindh. Despite Akbar’s prohibition against forced conversion, Shaikh Dawud’s successor, Shah Abul Maali and Sufis in other Qadriyya Khanqahs never hesitated in using force in their proselytizing mission. Even Mulla Shah converted a large number of Hindus to Islam.17

The Rashidiyya Khanqahas of the Qadiriyyas between Jaunpur and Bihar, in areas sparsely populated by Muslims, were more actively engaged in proselytization. Diwan Abdur Rashid’s disciples and descendants also established Khanqahs through out Bengal. The support given to the Qadiriyya Khanqah of Shaikh Niamatullah Qadiri and his successors by Prince Shah Shuja, and later by Aurangzeb, helped to invigorate their proselytizing activities
resulting in that area becoming Muslim majority area.

Shaikh Jalal of Sylhet and his Turkistani disciples Khwajgan and the Naqshbandiyyas of Central Asia, some of whom would devote a few years of their lives fighting against kafirs before converting them to islam, were all imbeded with missionary fervour. The Sufis of the Shattariyya, Qadiriyya and the Naqshbandiyya orders who began establishing their Khanqahs during the fifteenth century were deeply aware of the proselytizing traditions of their ancestors in Persia and Central Asia, and brought their knowledge to bear
upon Indian conditions in order to gain converts.18

Bengal to Malwa
They established their Khanqahs from Bengal to Malwa and later on their disciples established Khanqahs as far away as Gujarat.(19) There is a similar story of another Sufi Shaikih Jalaulddin Tabrizi. He was living at Lakhnauti in Bengal. There he established a Khanqah and attached many lands and gardens to it. Then he shifted to Devtalla. There a Kafir Hindu or Boddh had erected a large temple and a well. The Shaikh demolsihed the temple and constructed a Takiya (Khanqah) over it. He converted a large number of Kafirs (Hindus and Boddhs). However, the Shaikh’s memory is treasured by Hindus and Muslims alike. Dev Talla came to be known as Tabrizabad and attracts large number of pilgrims.
After consolidating the proselytizing work in Bengal Jalaluddin shifted to Badaun in U. P. There also he converted large number of Hindus to Islam.

The credit of Islamizing East Bengal which later opted for Pakistan goes to Sufi orders.
One Raja Ganesh occupied the throne of Bengal in 1409 A. D. He sought to establish his authority by getting rid of prominent ulema and Sufis who were creating trouble in the Hindu State. Qutbul Alam Shaikh Nurul Huq wrote to Sultan Ibrahim Sharqi to come and save the Muslims of Bengal. IbrahimSharqi responded to the call, and Raja Ganesh, finding himself too weak to face the challenge, appealed to Shaikh Nurul Huq, the very person whom he wanted to get rid of, for help. The latter promised to intercede on his behalf, if
he became a Musalman.

  The helpless Raja was willing but his wife refused to agree. Ultimately a compromise was made by the Raja offering to retire from the world and permitting his son, Jadu to be converted and ascend his throne. On Jadu being converted and enthroned as Jalaluddin Shah, Shaikh Nurul Huq induced Sultan Ibrahim to withdraw his armies (20).

  The converted Raja Jadu, now Jalaluddin Muhammad forcibly converted hosts of Hindus to Islam during his reign of seventeen years (1414-1431). Dr.Wise writes that : ‘’The only condition he offered were : Koran or Death…..Many Hindus fled to Kamrup and the Jungles of Assam, but it is nevertheless probable that more Muhammadans were added to Islam during his reign of seventeen years (1414-31) than in the next three hundred years”.
And Barbosa writes that : ‘’It is obviously an advantage in the sixteenth century Bengal to be a Moor (Mussalman) in as much as the Hindus daily become Moors to gain the favour of their rulers.21 If a Raja of the stature of Ganesh could not face up to the Ulema and the Sufis, smaller Rajas and Zamindars were still worse placed. Petty Rajas and Zamindars were converted to Islam with their wives and children, if they could not pay their revenue or tribute in time. Such practice appears to be common throughout the whole country as instances of it are found from Gujrat to Bengal.22

  Contrary to general belief, in place of being kind to the Hindus as saints should be, the Sufis wished to Hindus to be accorded a second class citizenship if they refused to be converted. Only one instance, that of Shaikh Abdul Quddus Gangohi (Saharanpur U. P.) need be cited because he belonged to the Chishita Silsila considered to be the most to tolerant of all Sufi Groups. He wrote letters to Sultan Sikandar Lodi, Babur and Humayun to reinvigorate the Shariat and reduce the Hindus to payers of land tax and Jiziyah. To Babur he wrote. ‘’Extend utmost patronage and protection to Ulema and mystics (Sufis)…that they should be maintained and subsidized by the state.. No non-Muslim should be given any office…Further more, in conformity with principles of the Shariat, they should be subjected to all types of indignities and humiliations.’’(23)
The list of atrocities commited upon the Hindus for forcing them to convert to Islam, is endless.

  (To be continued)

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Islamization of India
by the Sufis–Purushottam

Jafar Makki in his letter No. 28, dated 19th December 1421, states that the main aspects of conversion to Islam were fear of death, fear of enslavement of the family, economic incentives (rewards, pension and war booty), the superstitious bigotry of the ancestral faith of the converts and lastly, persuasive preaching.1 In the entire history of Muslim rule in India, we see the play of this process.

Rulers, zamindars and employers, who had the sword, the whip and the wealth, used fear of death, fear of enslavement of the family, economic incentives(rewards, pensions and war booty). The Sufis and Ulema on the other hand, employed persuasive preaching and superstitious bigotry as their instruments of proselytization. Both the processes worked simultaneously, many times giving each other a helping hand.

Islamization of india was the main aim of the invaders, Sultans and Kings and Sufis alike. Hindu soldiers and Rajas, who resisted the process, could be mercilessly trampled upon by elephant or beheaded and their dependents enslaved. Amir Khusrau writes that under Jalaluddin Khilji (1290-96) “Whatever a live Hindu fell into the hands of the victorious king was pounded to bits under the feet of the elephants. The Mussalam captives had their lives spared”.2 It was, however, not possible to behead the entire Hindu population which
stubbornly refused to convert. Therefore, Hindus were given the alternative of living as Zimmies on payment of a tax(Jizia), which normally was an alternative offered to Christians and Jews only. Even so, the Hindus, as Zimmies, became second class citizens in their
own homeland.” “The main object of levying the jizia is the subjection of infidels to
humiliation; and during the process of payment, the Zimmi is seized by the collar and vigorously shaken and pulled about in order to show him his degradation”.

  3“Death awaited them at every corner, because, being idolators they could be given a
choice only between Islam and death.”4 The purpose was to give the Zimmi some time to see the light of Islam in course of time and accept it. Sufis and the Ulema have often resented and be-moaned for this kind of “mild treatment” of the Hindus by Muslim rulers. Amir Khusrau-the “Secular Sufi Saint” much advertised as such by Door Darshan writes: “Happy Hindustan, the splendour of religion, where the law finds perfect honour and
security. The whole country, by means of the sword of our holy warriors, has become
like a forest denuded of its thorns by fire….. Islam is triumphant, idolatory is subdued.

Had not the law granted exemption from death by the payment of poll-tax(Jizya), the
very name of Hindu. root and branch, would have been extinguished.”5In peace time too, the process of enslavement went on un-abated. Hindu peasents, unable to pay heavy taxes, were driven away as slaves and sold to recover the tax. It was not uncommon to see the families weeping and wailing during the march to the slave market. All such slaves sooner or later, became Muslims because they were sold only to Muslim buyers. In North India, Mohd. bin Quasim entered with sword to convert Hindus to Islam in 712 A.D. His acheivement in the way of converting to Islam, is described in books. With his return back, Hindu Sindh soon reverted to its old religion badly shattered, but alive.

Jihad in the Path of Allah
Mohd. Bin Quasim left Sindh, but he had sown the seed of Islam in the fertile land of India. The Muslims who had established their colonies at Debal, Mansura, Multan and Uch etc. flourished. With the rise of Fatimid Shia Caliphate from 909 to 1171, Multan became their dependency.

Mansura,Capital of Sindh also accepted their lordship. Ismailis, who were a sect of Shias, were enthusiastic missionaries who unhesitatingly modified their esortic system to suit their converts. According to 14th and 15th century legends, Ismaili propagandists evolved a belief for Hindu converts that Ali, the husband of Fatima, daughter of Prophet Mohammad, was the 10th incarnation of Vishnu, that Adam was another aspect of Siva and that
Mohammad was in fact Brahma.6 When Sindh came under Muslim control, many Brahmins, holding high government offices, embraced Islam in order to retain their position. A large
number of Buddhists who had acted as fifth columnists against their Hindu rulers and were extremely hostile to Brahmin domination converted to the faith of their conquerors. 7 Muhammad Bin Qasim is believed to have induced several chieftains to accept Islam and for reasons of expediency some responded favourably.8 The Raja of Asifan in the Punjab is said to have converted to islam, after persuasion by some Muslim merchants who as a class had always been enthusiastic proselytizers.9 The Quran was translated in local
language. As a result of these efforts, by 774 A.D., Sindh had some leading Muslim literary figures well known in the Islamic world.10 Meanwhile, Islam had spread and established itself firmly in Transoxiana area. Many Sufis had migrated to that area from Persia, Iraq, Arabia etc.

Sufi literally means a person clad in woolen cloth. They were so-called because they dressed themselves in this way, said to be the way of the Prophet and his companions. In principle, Sufis believed in attaining God bymeditation, fasts and singing. His praises and achieving a state of ecstasy by singing and dancing not unlike the practice of some Hindu saints.

Many scholars find great similarity between these practices of Sufis and the advocacy by some of them of the exercises of breadth control (Pranayam) so highly praised in Hindu Yoga Shastra. They ascribe this similarity to the fact that ancient Hindu thought and ideas on mysticism had continually aroused interest in the Khurasan region, and these naturally fused with the mystical experiences of Muslim Sufis there. However, one thing must be made clear at this juncture. All Sufis are ardent Muslims having absolute faith in the Prophet, his traditions, Quran and Shariah. So, although their form and conduct of recollection (Jap) and meditation (Dhyan) were often different, there was no hostility among them, and they adhered strictly to the basic tenets and frame work of Islam, which
of course held proselytization a very meritorious and pious work.

Mahmud of Ghazni repeatedly invaded India from 1001 to 1025 A.D. During these raids and after, many talented and adventorous Sunni Sufis from the trans-oxania area came to india and settled here. So that by the middle of the century, Sufis had well penetrated upto Punjab and spread their tentacles there and in the adjoining areas. As is common in Hindu India, stories of miraculous powers of these Sufis were spread by gullible Hindus themselves.

Corrupted Hindu religion, after the Mahabharat had taken to sacrificial rituals involving slaughter of large number of animals and self mortification.
This gave rise, as a reaction, to the extremely non-violent religions of Jainism
and Buddhism.

Buddhism, supported and encouraged by powerful Kings, like Ashok, spread peacefully and quickly even beyond the frontiers of india to Tibet, China, Japan, Korea, Afghanistan, Ceylon, Burma and South East Asian countries of Indonesia, Malaya etc. The enormous Royal aid to Boddh Sanghs attracted innumerable indolent young men and women to these Sanghs. As a result, corruption grew. Aadi Shankaracharya and other Hindu saints
challenged these religions in public religious debates. Some powerful Hindu Kings having come to the throne helped. Buddhism, gradually retreated from India, the land of its birth, but Hinduism, due to its absorbent character, accepted the saintly Buddha as one of the incarnations of Vishnu and his principle of Ahinsa and shankar’s Mayawad(illusionism). In this process, it forgot and neglected the agressive and robust national militantism of the
Vedas.

While the spiritual body of Hindus was thus in convulsion, its political body was also ailing. There was no central authority, only small independent states were perpetually at war with each other. In these circumstances, they had no time to gain knowledge of the upto date military strategy, training and arms which had developed outside India.

The weakness of Hindu India in the political field, led to its defeat at the hands of vigorous and seasoned armies of Islam under Mahmood of Ghazni. It was at this critical juncture that Sufism penetrated India un-unoticed.

Hinduism by now, had become victim to all kinds of superstitious bigotry, believing in good and bad spirits, miracles and miraculous power of mendicants, Gurus, Tantriks and Aghoris, a cancer which will end only at its death. The Hindu religious psyche was therefore, quite
ready to believe the fantastic stories of miracles performed by the newly arrived saints (Sufis) from across the frontiers. Consequently they flocked to them in large numbers for amulets, blessings and recommendations. Their conversion to Islam was then only a matter of time. The Sufis thus adopted a much easier path for conversions. Forced conversion involved a lot of blood shed of the Muslim soldiers. It also left behind a lot of bitterness. People so converted lapsed into infidelism as soon as the Muslim power waned as happened in Sindh after Mohd. Bin-Quasim’s departure. The Sufi method achieved conversions in a pleasant and peaceful manner without leaving behind any bitterness and chances of relapse.

Between the sixteenth and the eighteenth century, conversions of Hindus to Islam did occur on a considerable scale, due to the successful proselytizing techniques used by the new Sufic orders which had considerable experience of this kind of work in Persia, Iraq and Central Asia. A large number of conversions that are taking place in India today are also due to the activities of these the Sufis, dead and alive.

Although Sufis were not averse to taking up the sword and participating in Jihad, mostly they called upon the Muslim Sultans for this purpose. They themsleves presented to the gullible and ignorant Hindus a face of devotional singing, dancing, renunciation and penance with which the latter was so familiar and which appeared to him, the signs of divinity in such Sufis.

(To be continued)

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Islamization of India
by Purushottam

  This book has been written by Purushottam and is published by Hindu Writers’ Forum, New Delhi. This a very interesting book and I m posting excerpts of the book in a series to share with all.

Introduction
It is awfully propagated that Sufism is full of spiritualism and mysticism and could be a very effective means of promoting ‘Hindu-Muslim unity’ and social harmony, while the fact is otherwise.

Sufism-Another Face of Islamic Proselytization
A close examination of the history of Islamic proselytization activities in India proves that Sufism through its missionary activities complemented the conversion of Hindus to Islam. Sufism, on one hand supported the Muslim invaders and Sultans in their political activities
and reckness killings of the Hindus on the other hand, influenced the gullible Hindus through their drama of spiritualism and mysticism.

They did not object to the genocide of the Hindus and enslaving and selling their children and women by the cruel Muslim invaders. Almost all Sufi masters were silent spectators of to the murderous mayhems and reckless plunder of temples and by the marauding
hordes across the subcontinent. They did not object to senseless mass killings of the Hindus and destruction of Hindu temples. Most Sufis came to India either accompanying the invading armies of Islamic marauders or followed them in the wake of sweeping
conquests by the soldiers of Islam. For example : (1) Khwaja Moinuddin Chishti was accompaned to Ajmer in 1233 and (2) Khwaja Qutubuddin to Delhi in 1236 both by Shihabuddeen Ghauri, (3) Shaikh Fariduddin came to Pattan (now in Pakistan) in 1265 and (4) Shaikh Nizammddin Auliya of Dargah Hazarat Nizamuddin came to Delhi in 1335 accompanying a contingent of the Muslim invaders. It may be pointed out here that all Sufis supported Quran and Sharia. the great Sufi master of the eleventh century, Al-Qushairi (1072AD) had unanimously declared that there was no discord between
the aims of the Sufi Haqiqa and the aims of the Shariah.

Similarly the great Sufi saint Al-Hujuri said that ”There is no God save Allah” are the utlimate truth and the words “Muhammad is the apostle of Allah”, are the indisputable law for the Sufis. In brief, the Sufism and Islamic Ulema represent the same two aspects of the Islamic faith which are universally accepted by all the Muslims. Throughout the Muslim rule, all Sufis enjoyed full confidence, royal favour and support of the cruel rulers. According to well-known historian, Dr. K. S. Lal : “Hand in hand with the proselytizing efforts of the 
rulers was the work of Sufis and Maulvis. From the time of Muhammad bin Tughdaq (1326-1351) to that Akbar (1556-1605), Bengal had attracted rebels, refugees, Sufi mashaikh, disgruntled nobles and adventures from North India.

  Professor K. R. Quanungo has noted that the conversion of Bengal was mainly the work of Barah-Auliyas. Prof. Abdul Karim has also referred to militant Sufi proselytization.” (Social
History of Muslims in Bengal, pp. 136-138).

In this context, Dr. I.H. Qureshi writes :
“The fourteenth century was a period of expansion of Muslim authority in Bengal and the adjoing territories. A significant part was played in this process by the warrior saints who were eager to take up the cause of any persecuted community. This often resulted (in clash) with the native authority, followed, almost invariably, by annexation.” (The Muslim Community of the Indo-Pakistan Subcontinent (610-1947), pp. 70-71.
They (Sufis) acted mostly as peaceful missionaries, but if they saw that the espousal of some just cause required military action, they were not averse to fighting. The Sufis did not adopt the Ismaile technique of gradual conversion….. They established their Khanqahs and shrines at places which had already a reputation for sanctity before Islam. In brief, the Sufi Mashaikh converted people by both violent and non-violent means, occupied their places of worship and turned them into Khanqahs and mosques to make Estern Bengal specially a Muslim land.”

“Muslim rulers, soldiers and Sufi Mashaikh left the high and low hardly any choice in the matter. The lower classes of course were more vulnerable…..”In conclusion it may be emphasised that even when historical forces had been divided the country into a number of independent states consequent on the break-up of the Delhi Sultanate, the work of proselytization continued unabated. Small regions could be dealt with in detail and severe Muslim rulers, orthodox-Ulema and Zealous Sufis worked in the effectively.” (Indian Muslims : Who Are They pp. 58-59, 70).

In the following pages, the author Shri Purushottam has explicitly established that Sufis systematically worked hand in hand with the Muslim rulers, their armies and Sunnie and Shia Ulemas in the garb of Sufi spiritualism and mysticism.
I hope this series of articles will help in understanding the true colours of the Sufis’ activities during the last thirteen centuries.
K.V.Paliwal
President
Hindu Writers Forum

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Islam 101 from Geert Wilders
Just came across this intro to Islam from Geert Wilders on FaithFreedom.org It is definitely worth a read:

Allow me to give you a brief Islam 101. The first thing you need to know about Islam is the importance of the book of the Koran. The Koran is Allah’s personal word, revealed by an angel to Mohammed, the prophet.

This is where the trouble starts. Every word in the Koran is Allah’s word and therefore not open to discussion or interpretation. It is valid for every Moslem and for all times.

Therefore, there is no such a thing as moderate Islam.

Sure, there are a lot of moderate Moslems. But a moderate Islam is non-existent. The Koran calls for hatred, violence, submission, murder, and terrorism. The Koran calls for Moslems to kill non-Moslems, to terrorize non-Moslems and to fulfill their duty to wage war: violent jihad. Jihad is a duty for every Moslem, Islam is to rule the world - by the sword. The Koran is clearly anti-Semitic, describing Jews as monkeys and pigs.

The second thing you need to know is the importance of Mohammed the prophet. His behavior is an example to all Moslems and cannot be criticized. Now, if Mohammed had been a man of peace, let us say like Ghandi and Mother Theresa wrapped in one, there would be no problem.

But Mohammed was a warlord, a mass murderer, and a pedophile. Islamic tradition tells us how he fought in battles, how he had his enemies murdered and even had prisoners of war executed. Mohammed himself slaughtered the Jewish tribe of Banu Qurayza. He advised on matters of slavery, but never advised to liberate slaves.

Islam has no other morality than the advancement of Islam. If it is good for Islam, it is good. If it is bad for Islam, it is bad. There is no gray area or other side.

Koran as Allah’s own word and Mohammed as the perfect man are the two most important facets of Islam. Let no one fool you about Islam being a religion. Sure, it has a god, and a hereafter, and 72 virgins. But in its essence Islam is a political ideology.

It is a system that lays down detailed rules for society and the life of every person. Islam wants to dictate every aspect of life. Islam means ’submission’. Islam is not compatible with freedom and democracy, because what it strives for is sharia.

If you want to compare Islam to anything, compare it to communism or national-socialism, these are all totalitarian ideologies. This is what you need to know about Islam, in order to understand what is going on in Europe.

Now you know why Winston Churchill called Islam “the most retrograde force in the world,” and why he compared Mein Kampf to the Koran: Mein Kampf, he said, is “the new Koran of faith and war.”

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