Puppets of Faith: Theory of Communal Strife by BS Murthy

Author:BS Murthy
Language: eng
Format: azw3, mobi, epub
Tags: genesis of muslim seperateness, anatomy of islam, indian islam, islamic intrafaith strife, critical study of islam, jihadi mindset, indian muslims
Published: 2014-11-09T01:44:57.947818+00:00

During the middle of the 1st Century A.D, St. Thomas reached India’s west coast of Malabar to establish the Church of the Christ, and having succeeded in cementing the Syrian Christian Order there, the evangelist moved on to Madras to spread the message of the Gospel. However, the temper of the Tamilians ensured a hostile reception to his missionary zeal, and his persistence to proselytize them regardless had ended in his martyrdom for the Christianity. And after that, all was calm and quiet on the Indian religious front till the Buddhist Sind was painted Islamic green by the hand of bin Qasim in the early 8th Century.

Notwithstanding Ghazni’s sack of Somnath, religious status quo still held good in Hindustan till the end of the 12th Century, when the sword of Allah wielded by Muhammad Ghuri firmly grounded the religion of the Arabs in the soil of the Aryavarta by enabling his lieutenant to establish the slave dynasty in Delhi. Thus was heralded the Muslim rule in India that was to last till the British signed off Bahadurshah Zafar the Last Mogul in the mid 19th Century.

While the oppressive Hindu phenomenon of untouchability worked well for the religion of the Arabia, it was as much the ‘social oppression’ as the ‘religious denial’ that would have made these outcastes feel, as if they were living in a no-man’s land in Hindustan. More so in Bengal, so it seems, where in droves, they had embraced the foreign faith of the Musalman that came with the alien cultural baggage of Arabia, which in the end assumed the proportions of a near exodus into the Islamic arena. After all, while the caste Hindus denied them gods by keeping them at arms length from their Mandirs, the Muslamans were prepared to share with them the precincts of their Masjids for common prayers for Allah’s grace. This caste Hindu refusal to share even one amongst their pantheon of gods with the outcastes of Aryavarta, made the latter, as later-day Musalmans, to shoulder the Islamic urge to grab its ‘land wings’ for Pakistan. Oh, what shortsightedness of Hindu pigheadedness!

Thus, by the time the political prop came to the Missionaries of the Christ in the form of the East India Company, in the late 18th Century, the homes of most of the disgruntled outcasts and vulnerable Hindus and / or both, were firmly in the Islamic fold. Even otherwise, the bottom-line of the alien religious appeal to the populace of Hindustan is that Islam and the Christianity could only impinge upon the fringes of its polity, that too when the rulers belonged to the respective religious dispensations. After all, this is understandable since man tends to weigh the temporal advantages more than the spiritual benefits when it comes to embracing a new religion, and depending on the state of evolution in a given society or commune, the factors that prompt one’s conversion change from time to time.

Nonetheless, with not many souls left to harvest, as Pope John Paul II

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