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28/03/2022
261 Years Since Panipat: How A Sufi Preacher Reached Out To Abdali And Asked Him To Restore Islamic Supremacy In Indiaby...
15/01/2022

261 Years Since Panipat: How A Sufi Preacher Reached Out To Abdali And Asked Him To Restore Islamic Supremacy In India
by Rohit Sahasrabudhe

The general impression about Sufis in the Indian sub-continent revolves around spiritual, mystic or religious thoughts and practices. This is probably because their relevance and influence in politics of yesteryears is seldom mentioned, let alone highlighted, in modern historical narratives.

Shah Waliullah Dehlavi (1703-1762) was one such well-respected Sufi preacher of the eighteenth century. He belonged to the Naqshbandi school of the Sunni sect. Mughal rulers and Ahmadshah Abdali also belonged to the Sunni sect and therefore, were seen as ‘protectors of the Islamic faith’ by these Sufi chieftains.

Shah Waliullah’s letters to Islamic rulers and nobles show that he was very keen in rejuvenating Islamic supremacy in Delhi, which had started to loosen it’s grip over the sub-continent immediately after Aurangzeb’s death. These letters give us an insight into the thought process of this eighteenth-century Sufi preacher.

Saiyid Athar Abbas Rizvi has authored a book, ‘Shah Waliullah and his times’, narrating the different aspects of his life, including political influence on local and foreign rulers of his time. While Rizvi has given some insightful extracts from Shah Waliullah’s letters, another author, Khaliq Ahmad Nizami, has given Urdu translations of selected letters in his book, ‘Shah Waliullah Dehlavi ke siyasi maqtubaat’ (Political letters of Shah Waliullah Dehlavi).

Most of the letters in this collection are interesting but one is quite well-known. It is written to Ahmadshah Abdali, the invader from Afghanistan, who was challenged at Panipat, this day 261 years ago. It was the resurgent Maratha power under the leadership of Sadashivrao Bhau Peshwa which, despite their loss, battered the Afghan army to such an extent that they never could look back at Delhi and Hindustan, ever.

The full letter takes about 13 pages in Nizami’s book, but if we compare it Rizvi’s extracts, there are some minor differences in the two texts. But for want of space and without further ado, let us look at some important points from this letter.

I have mentioned the page numbers from Nizami’s book in square brackets for reference and words in round brackets are mine. Our author, Shah Waliullah, begins with an overview of the political situation at that time –

“[97] After prayers and wishes to God (Allah) I am writing these few words, may He carry them to the blessed ears (of Ahmadshah Abdali). Existence of an Islamic Emperor is a favour (of Allah). It should be understood that Hindustan (region north of Narmada river) is a vast country. Earlier Emperors have toiled very hard for a long time and through multiple attempts have managed to win over this country.

Apart from Delhi, which has been the residence of (Mughal) Emperors, other regions were under the control of various rulers, for example, Gujarat Ahmadabad was controlled by a different ruler, Tatta (Sindh) was under the control of Raja Dahir, Bengal was ruled by another ruler, Awadh was controlled by some other person [98] known as the eastern Emperor. Deccan region was collectively controlled by these principalities – 1. Burhanpur 2. Berar 3. Aurangabad 4. Hyderabad 5. Bijapur. Each of these five regions had a separate King. Malwa was also ruled by a different ruler.

Other kingdoms also had a King who had his own army and treasury. Each of these had established Masjids and Madarssas in their region. Muslims from Arabia and Iran (Arb wa Azm) migrated here and became the reason for propagating Islam. Till today, their descendants have been faithfully following the ways and practices of Islam. There is another region which almost came under the control of Islamic Emperor but continued to follow non-Islamic practices.

Though it did happen that the Emperor started collecting [99] Kharaj (tribute) from those regions. The region being mentioned here is Rajputana. This region is spread across forty stages, from the border of Tatta (Sindh) and upto the border of Bengal and Bihar and from the borders of Delhi and Agra upto Gujarat and Ujjain over twenty stages. This is the vast extended region which did not become the dwelling of Islam. In short, Mughal Emperors formed a pact with Rajputs and assuming that this courage was inferior and that they would be secure and protected from this resistance, they gave up war …

… There is a non-Muslim clan known as Marathas led by a General. This clan has raised its head from the districts of Deccan and has spread its influence all over Hindustan. Later Mughal Emperors, out of lack of foresight, negligence and fear of retaliation, gave away Gujarat province to the Marathas and due to same carelessness and fear gave away Malwa province and made them Subhedars of the region. Eventually Marathas gained strength and many times Islamic regions came under their control. Marathas started exacting tribute from both Hindus and Muslims and called it Chauth (one fourth tax).

[100] Marathas could not gain supremacy over Delhi because it was inhabited by nobles who are descendants of previous Emperors, princes and nobility. Compelled by this situation, the Marathas treated them with respect and signed a pact with them. By establishing good relations with these nobles and by gaining their trust, they tactfully separated the Delhites. Late Nizam-ul-mulk’s son prevented these Marathas from gaining control over Deccan by his policy of creating dissent within Maratha ranks or sometimes by aligning with the British. In this way, Nizam-ul-mulk’s son established his control over big cities like Burhanpur, Aurangabad and Bijapur but the surrounding regions were left to the Marathas.

In short, apart from key areas of Delhi and Deccan, the Marathas have overall control. It is not difficult to defeat the Marathas if the Ghazis of Islam make a strong resolve. Actually the Maratha army is insignificant but is held together by a General. If even one of their groups is distracted, the army will disintegrate and this defeat itself will make them weak. As this clan will assume bigger proportions, a similar sized army will be required (to counter) which will be numerous than ants and locusts, and courageous and will have ample provisions of war. In short, the uprising of Marathas is the biggest in Hindustan.

[101] May Allah bless the person who will crush this uprising. Another non-Muslim clan is of Jats who reside around the areas of Delhi and Agra. Both these cities had residences for the Emperor. At one point in time, Mughal Emperor resided in Agra and their fear spread as far as Rajputana. Sometimes they stayed in Delhi and their name and fame spread to Sarhind and it’s environs.

Jats used to engage in clashes in areas between Delhi and Agra. During Shahjahan’s time, they were ordered to not to mount on horses, not to carry guns and not to build any fortifications for themselves. Later Emperors did not pay much attention to them and using this carelessness as a boon, this clan built many forts, collected guns and started looting people. At that time, Aurangzeb was busy fighting for Bijapur and Hyderabad. He sent an army from Deccan under the leadership of his grandson to quash Jats. But the nobles from Rajputana opposed this Prince and a discord was caused in the army. The Mughal army returned after a little bit pleading from the Jats.

The opposition from this clan increased substantially during the reign of Muhammad Faruqsiyar.”

Third Battle of Panipat, Ahmad Shah Abdali, represented as sitting on a brown horse. (Source: British Library)
Third Battle of Panipat, Ahmad Shah Abdali, represented as sitting on a brown horse. (Source: British Library)
Then he describes few incidents about the Jats and how Surajmal Jat became one of the key players in the time before Panipat. About the battle with Surajmal and Safdarjang he says –

“Safdarjang Irani who had given his word to Muhammad Shah, allied with Surajmal and together they attacked Old Delhi and ransacked it. Muhammad Shah’s son closed the city gates and retaliated with cannon fire. It was by Allah’s grace that after 2-3 months, facing failure they returned [103] and started peace talks. Emperor’s men were also tired of war so they felt this peace treaty was a boon. Then onwards, Surajmal’s influence increased. About 2 Kos (4 miles) from Delhi and upto Agra and from the border of Mewat to Firozabad and Shukohabad, entire region was under his control. Nobody had the power to chant Azaan or perfom Namaz in this region.”

This shows that though while Waliullah's overtures were political, the driving factors and undercurrents of these conflicts were always religious. Since independence, many so-called ‘liberal’ historians have tried to present these conflicts as purely political, which actually goes against available contemporary records. Shah Waliullah then explains that the Jats can be defeated if a capable Emperor bestows his grace on the Muslim nobles, the true owners of the land taken away by Jats. If that happens, they would come together to fight Surajmal, he says. About the status of muslims he explains –

“[104] … And about the Muslims, there are over one lakh people in the Emperors service, including the infantry, cavalry, land-owners (Jahgirdars) and those on cash salaries. But due to the Emperor’s negligence, the land-owners find it difficult to maintain control over their lands. Nobody has paid attention (to the fact) that this has happened due to inaction. When the Emperor has no treasury, there won’t be any cash left. In the end, all servicemen dispersed and were subjected to begging.

Everything else, save the (Mughal) name, has perished. When such is the state of the Emperors’ servicemen, [105] one can only imagine the state of those living on stipend or skilled work or commerce. People are frustrated due to oppression and unemployment. Amidst this poverty when Surajmal and Safdarjung raided Delhi, all the poor lost their homes, money and were distressed. This was followed by a famine.

In short, the Muslims deserve your grace. Whole administration of erstwhile Emperors is now in the hands of Hindus. Their officers and accountants hold all posts and there are no Muslims in offices. All the riches and money flows to their (Hindu) homes. Muslims are enveloped by clouds of poverty and calamity. This narration may seem bit stretched but the nature of supremacy of non-Muslims over Hindustan is now clear and as stated above, the Muslims live in fear.”

Surprisingly enough, even in the twenty-first century and given the political situation we are currently in, one can easily relate to the typical narrative of ‘Islam in peril’ from these words written well over 250 years ago. After all the explaining about the then current situation, he praises Ahmadshah in order to lure him for the invasion. He says -

“In the present day, no other Emperor is more powerful and dignified than you and who can defeat opposing forces and has the foresight as well as experience of war. The responsibility of resolving to take over Hindustan, break the domination of Marathas and free poor Muslims from the clutches of non-Muslim (rule) falls on your shoulders O lord. Allah forbid, but if this dominance of Kafirs continues in the same way, then Muslims will forget Islam and in a short time they will behave in such a manner that there will be no difference between Muslims and non-Muslims. This also is a huge problem.

[106] Nobody other than you O Lordship, has the capability to resolve such a big problem. We, the residents of Hindustan, believe in the almighty God Allah and pray in his name that the courageous person (Ahmadshah Abdali) bestowed with the good fortune of bravery would ride in this direction and face the adversaries, and that his name will be etched in Allah’s list of good deeds. And the names will also be written, of the Mujahideen who are on the path towards Allah. Many favours of this world will be showered (upon you) and Muslims will overcome the Kafirs.”

Our scholar Shah Waliullah then continues with his commentary describing how Nadirshah’s campaign resulted in reviving Hindu supremacy –

“After Nadirshah, the adversaries became dominant and due to the divisions in the Islamic army, the sultanate of Delhi was reduced to a childish game. May Allah protect us, if the Kafirs continue to behave in the same manner and the Muslims become helpless, then the name of Islam will perish. Allah has said in favour of the Mujahideen that he is merciful on them and merciless on others (non-Muslims). [107] Praising the Muslims Allah has said that, ‘Khuda-e-ta-ala (Allah) befriends them and they befriend him, He is kind to the Muslims and strict on others (non-Muslims)’.”

This tells us that the Marathas had made inroads and almost dismantled the Islamic power structure in Delhi through some shrewd diplomacy. Apart from the slight exaggeration in Shah Waliullah’s existential cry, this presents a clear picture of the ‘Islamic supremacy’ mindset, which unfortunately survives in the current century and is manifested in Taliban, ISIS, SIMI like terrorist outfits and their sympathisers.

After this, our scholar Shah Waliullah proceeds to describe the details of an Islamic invasion, how people should be treated differently based on their faith –

“From this it can be understood that the Islamic troops which treat Muslims residing in a particular region as their sons and brothers and confront their (non-Muslim) adversaries like a lion, are fortunate enough to win. It is necessary to imbibe the intention of strengthening Islam in these Mujahideen warriors. When victorious (Islamic) armies reach a place where Muslims and non-Muslims reside, an administrator must be appointed and strict orders should be issued to him asking him to bring all Muslims living in the villages to the towns and cities and also appoint some officers in these places. These officers would ensure that the property and dignity of a Muslim will not be violated. As the Hadis-e-sharif says, ‘Destruction of the whole world is nothing compared to killing a Muslim’.”

This kind of segregation is in stark contrast with his earlier reference that the Marathas are exacting Chauth tax from both, Hindus and Muslims. What makes this even more interesting is when our Sufi scholar lays out the strategy of overcoming local populace where the Muslim population is limited. He gives an example of the Mecca treaty –

“When the Kafirs of the Qurraish tribe denied entry to Hazrat Muhammad in Mecca, the last apostle agreed to a treaty with them even though some of the respected followers were eager to fight and were not agreeable to that. [108] Hazrat Muhammad did not side with his followers and agreed to the treaty. When he returned after this travel, Allah revealed the wisdom and the winning destiny behind this treaty … even though there was a possibility of some harm to the Muslims, Hazrat-e-Ala (Muhammad) insisted on achieving their goals over a period of time so that the adversaries would accept Islam in one or the other manner and the Muslims would be protected from victorious Mujahideen warriors and it so happened that two years after this pact, Mecca was won over.

The Prophet [109] reached Mecca with ten thousand followers and all of Mecca came under the protection of Islam and agreed to place their faith in Hazrat Muhammad.

This victory over Mecca offers a peculiar lesson of foresight to Emperors. It tells that forbearance is necessary when faced with a situation where Muslims and non-Muslims intermingle. Firstly, the domination of those non-Muslims who oppose Islam, over Muslims should be removed. After that, Muslims will themselves side with the just and visionary Emperor.

Though a bitter medicine may cure everyone, its bitterness is never liked by the patient. So the clever medical practitioner mixes it with honey. A just Emperor behaves in a similar manner. Where Muslims are distributed across areas controlled by enemies of Allah (non-Muslims) and they fear for their life and dignity and by their nature, do not appreciate the (non-Muslim) dominion, the just Emperor bestows royal favours on faqeers, lamenting people, nobles and ulemas (Islamic scholars) and keeps them safe by providing various comforts and giving assurances.

So that news of this benevolent act [110] spreads to far and wide cities and all the people raise their hands in support of this just Emperor, and pray for his victory, and day-and-night plead to Almighty God (Allah) that this excellent Emperor, a manifestation of His generosity, would stay in our city …

The places where Muslims might possibly lose need to be thought about. Presence (of Muslims) should be built up around Kafirs so that the objective can be achieved without losing any Muslim lives.”

This is probably the most interesting part of the letter. He tells us that the Islamic Emperor should support four types of people in regions under non-Muslim control – poor, lamenting, nobles and religious scholars.

One cannot help comparing this with present day politics of giving freebies, and sponsoring media and ‘intellectuals’ from educational institutions – a ploy used effectively by Islamists and leftists of the day.

That said, this letter and many more like these tell us that there is much more to Sufism that meets the eye, and in a not-so-spiritual way. It also throws light on the strong religious undercurrents of the Panipat battle. The invite given by Shah Walliullah to Ahmadshah Abdali and the result thereof is summed up aptly by Rizvi in his book:

“Shah Waliullah’s prophecies about vast amounts of b***y falling to the mujahids (Abdali) were in part fulfilled, all other problems remaining unresolved” (p.307).

Shah Waliullah died just over a year after this battle, in 1762 CE.

26/11/2021
Ancient heritage that gets speed in the tourism sector in Vagad: SurkotdaVagad area means the worn area of the east wher...
25/11/2021

Ancient heritage that gets speed in the tourism sector in Vagad: Surkotda

Vagad area means the worn area of the east where many heritage are living, many heritage are lying in the land, which has not been developed enough, if such heritage is linked with Dholavira in the tourist area, then the golden sun rises in the tourist area in the Vagad area! If we talk in the Vagad area, Surkotda, which is the same as the heritage four thousand years ago Dholaveera, which has not yet been developed enough, but if it is now linked to Dholaveera and developed, then many people in the Vagad area will get employment as well Tourism in the Vagad area also seems to be speeding up. Such people are unaware of this place, many people have heard the name but do not know where these places are located, and from this place someone has found something special, which is not found from Dholaveera, like horse bones from Surkotda. There are great opportunities in the tourism sector if a link channel is created and all the places in this vagad are connected!

Surkotda

Surkotda is an archaeological place of the culture of Indus valley in India. This place has remains of a killer small town its widespread is 1.4 hectares (3.5 acres)! Surkotda place is 160 km from Bhuj city, capital of Kutch district of Gujarat state. Me. (99 miles) has come away. Here is an ancient hill timbo located in the midst of the high and low lands of sandwiches and the land holds red latterite soil. Here is the plant jauge and in that also Thor, p***u bawal and forked plants grow. This clash was invented by Shri J P Joshi of Archaeological Survey in E.S. 1964 These hills that timbo are higher in the west and lower in the east. Its average height is 5 to 8 meters (16 to 26 feet). Years ago, a 750 meter (½ miles) wide river was flowing from the northern direction of this place. This river used to meet the small desert of Kutch. The availability of this river should be the President Karan of this town. Now there's a small canal flowing in that place. Now let's look at the remains of the horse we found there!
Remains of horse in Surkotda E.S.P. The remains of the horse from the time of 2000 have been found. Which is a remarkable observation regarding Sindhu valley culture. A test conducted by Sandor Boconnyi in E.S. 1997 said that at least six remains found are of true horses. Archaeological Survey of India during E.S. 1974 P. Joshina and a. K. The excavation was conducted here under Sharma's leadership and according to his report, the remains of the horse's bone have been found at every level. (E.) Pu. 2100-1700) The time of colony in Surkotda is not equal to other Hadappan or the valley culture of Indus river. But it is parallel to the living period of Lothal and Kalibangan. This means that this colony was established not in the beginning stages of Hadappa culture but in its final stages. He lived in Surkotada for almost 400 years. Archaeologists have divided the living period of Surkotda into three phases in cultural terms. Their construction activities are classified in the following three phases:
Time 1 A (E.S. East 2011-E.S. East 1950)
The first colonies of Surkotada had a cultural pre-history. He made a coat using bricks made from the gara on a high camel of yellow clay hardened by press. This coat was plated with five to eight layers of cotton. The average height of Otla was 1.5 meters and the average base front width was 7 meters (23 feet). The amount of bricks used here was 1:2:4 Which was according to the standard of adult Hadappan culture. The height of this wall is 4.5 m (15 m). Residential buildings are also built with fort bandhi, the thickness of 3.5 meters (11 feet). There were two doors in the south and east to reach the residential area. Nick or pit in the residential area, a little height peacock etc in each home gives proof of the extraction of clean dirt water.

Time 1 B (E.S. East 1950-E.S. East 1800)
Time volume 1 A and 1 B has no distinction in living but the continent has been divided due to new arrivals and new equipment and new clay vessels brought by them. He kept the castle structure the same but on the inside of the castle he strengthened the fort by adding a surface of brick construction. It is not clear why the decision was taken to do so even though the area inside the castle has decreased. A thick layer of ash is seen at the end of timeline 1 b shows a great forest.
Time 1 K (E.S. East 1800-E.S. East 1700)
New people came to Surkotda after timeline 1 B, though there is no disturbance in living in between. The new colonies built coats and residential areas using cut stones and hawks according to their progress. Their measurements were 60 meters and 60 marks 55 meters respectively.
City planning and architecture if we put over the remains
The area of Surkotda's Samkhand 1 K is in the shape of a rectangle parallel to the main directions. Its length is east-west 120 meters (390 ft) and width is about 60 meters north-south. Despite its small size, archaeologists consider Surkotda very important. It has been organized by their architects as precisely as Lothal and Kalibangan. The doors here have been built very carefully, some things separate from the doors of Hadappa. Many historians have us that Surkotda had strategic importance to prevent the migration of people of Hadappa and Sindh region to the east. Displays the united system of work in Surkotada. And in words, Surkotda can be the capital of a kingdom or a city of camping. Surkotada map has two square areas. The east side area is residential its size is 60 m x 55 m. When the fortress in the west is 60 meters x 60 meters. The fortress has come at the height. The foundation forecast of the fortress walls is 3.5 to 4 meters thick and there are two burjas in the south. Similar burjo is expected to be in the north but it hasn't been dug yet. In the middle of the south wall of the fortress is the door opening to the outside. It measures 10 meters x 23 meters. Dadra and Chadhan are attached to it with two dresser rooms. It has a 1.7 meter aisle to go to the entrance. There are many large houses in the residential area, some of them have 9 rooms. The east wall of the stronghold also has an entrance gate which is 1.7 meters wide. From here the residential area can be accessed. The houses in the residential area are smaller than the fortress houses. A typical example is a house with five internally connected continents, it has a courtyard, it is closed three sides and has a camel on the street side. This auto would be used as a shop or for business. The castle wall on the south side of the residential area has a door. But architects have created it differently. Compared to other hustle doors it differentiates in such a way that it has a direct entry without a semi-bent entry. This door is in the thick walls of the castle and has two door guards on the outside. The castle wall in the residential area has an average thickness of 3.4 meters and its corner bourges are low height. To show all these characteristics hadappan culture (E.S. east 1700) has a remarkable. The rules of Hadappan culture were followed in Surakkotda when that culture was in its final feet and other places were destroyed. According to the research till date, there has been no evidence of the colony of big city sized like Mohe-jo-rates around the fort and Kalibangan. There is a timbo in the air 500 meters away from the fortress, there are symptoms of having some colonies, but there are no gravity remains. Archaeologists don't think the possibility of a big city's existence, but it can't be denied. Remains of Nolia have been found in Surkotda like the areas like Mohe-Jo-Dara, Hadappa and Rangpur, which indicates that the bones of elephants and wolves (pet) were found here as well.
Other archaeological places with the remains of culture such as Dholaveera, Deshlapar, Surkotda etc are located. Apart from this, fortbandhi has also been seen in archaeological places of Sindhu culture like Deshlpar, Netra-Surkotda, Dholaveera, Kotda, Meghpar, Kanmer etc.
If these invaluable heritage are developed and linked with tourism in the Wagad region then Vagad will give a new direction for the area and Kutch and when Dholaveera has got a place in UNESCO, such heritage in the Wagad area should be developed by covering.

✍️ Mahadev Bard Vagad

25/11/2021

"Nothing is above motherland, not even family"
~ Ahom Senapati Lachit Barkhukan

My Salute and homage to
LACHIT BARPHUKAN, the Saviour of Hindu heritage and culture of the North Eastern India from Musl!m aggression.

Today is his Birth Anniversary

25/11/2021

मन्दिर तोड़ने की कहानी जो 1000 साल मे बार बार दोहराई जा रही है।
पाकिस्तान के खैबर पख्तूनख्वा में दिसंबर 2020 में हिन्दू मंदिर को उपद्रवियों ने तोड़ डाला था। सुप्रीम कोर्ट ने कुल 3.03 करोड़ का जुर्माना लगाया था। सभी 123 आरोपी को 26 अक्टूबर तक अपने हिस्से का जुर्माना जमा करना था। एक ऐसी भी लिस्ट तैयार की गई है जहां उन लोगों के नाम लिखे गए हैं कि अगर वह जुर्माना नहीं जमा करते हैं तो उनकी संपत्तियां जब्त कर ली जाएंगी। अधिकारियों ने स्थानीय मौलवियों के खिलाफ कार्रवाई करने से इनकार कर दिया था।
सरकार की भागीदारी के बावजूद उपायुक्त ने स्थानीय मौलवियों के डर से मंदिर पुनर्निर्माण के दौरान मदद से इनकार कर दिया। लिहाजा हिंदू इन मौलवियों को और अधिक नाराज नहीं करना चाहते। यही कारण है कि हिंदू काउंसिल से उन पर लगा जुर्माना देने का फैसला किया गया।अब हमले में शामिल 11 धार्मिक नेताओं सहित 123 लोगों पर लगाए गए जुर्माने का भुगतान अखिल पाकिस्तान हिंदू परिषद के कोष से किया जाएगा।

क्या यह कुछ ऐसा है जो आज पहली बार हुआ हो? आज से 700 साल पुरानी घटना लिखते हैं। सेक्युलर कहे जाने वाले सुल्तानों ने क्या किया था?

फिरोज़ शाह तुग़लक (1357-1388)

फिरोजशाह तुगलक के शासन का वर्णन चार भिन्न- भिन्न ऐतिहासिक अभिलेखों में लिखा गया है। वे अभिलेख हैं―
1. तारीख-ई-फिरोजशाही, जिआउद्दीन ―बारानी,
2. तारीख-ई-फिरोजशाही―सिराज अफीफ,
3. सिरात-ई-फिरोजशाही― फरिश्ता,
4. फुतूहत-ई- फिरोजशाही, फीरोजशाह तुगलक स्वयं।

हिन्दू महिलाओं का हरम या ज़नानखाना-
काम तृप्ति के लिए हिन्दू महिलाओं के दासी बनाये जाने के विषय में बारानी ने लिखा था― ''फिरोजशाह के लिए, व्यापक एवम् विविध वर्गों की पकड़ी गई हिन्दू महिलाओं के जनानखानों में नियमित रूप से जाना उसकी दिनचर्या का हिस्सा था।'

(तारीख-ई-फिरोजशाही, जिआउद्दीन बारानी, एलियट और डाउसन, खण्ड III)

ताजरीयत-अल-असर के अनुसार 'मुस्लिम आक्रमणकर्ताओं द्वारा भगाई हुई हिन्दू महिलाओं के साथ मात्र शील भंग ही नहीं किया जाता था वरन उनके साथ अनुपम, अवर्णनीय यातनायें भी दी जाती थीं जैसे लाल गर्म लोहे की सलाखों को हिन्दू महिलाओं की योनियों में बलात घुसा देना, उनकी योनियों को सिल देना, और उनके स्तनों को काट देना।'
बंगाल में नर संहार
'बंगाल में हार के बदले के लिए, फीरोजशाह ने आदेश दिया कि असुरक्षित बंगाली हिन्दुओं का अंग भंग कर वध कर दिया जाए। अंग भंग किये गये प्रत्येक हिन्दू के ऊपर इनाम स्वरूप एक चाँदी को टंका दिया जाता था। हिन्दू मृतकों के कटे हुए अंगों की गिनती की गई जो1,80,000 निकले'
(बारानी, उसी पुस्तक में)

ज्वालामुखी मंदिर का विनाश फरिश्ता ने आगे लिखा― ''सुल्तान ने ज्वालामुखी मन्दिर की मूर्तियों को तोड़ दिया, उसके टुकड़ों को वध की गई गउओं के मांस में मिला दिया और मिश्रण को तो बड़ों में भरवा कर ब्राहम्णों की गर्दनों में बँधवा दिया, और प्रमुख मूर्ति को मदीना भेज दिया।'
(उसी पुस्तक में)

उड़ीसा का विध्वंस सिरात-ई-फीरोजशाही में फरिश्ता ने लिखा―
'फिरोज़शाह, पुरी के जगन्नाथ मन्दिर में, घुसा, मूर्ति को उखाड़ा और अपमान कारक स्थान पर रखने के लिए देहली ले गया। पुरी के पश्चात् फीरोजशाह समुद्रतट के निकट चिल्का झील की ओर गया। सुल्तान ने उस पूरे टापू को (आर्यों) हिन्दुओं के वध द्वारा उत्पन्न रक्त से रक्त हौज बना दिया। हिन्दू महिलाओं को काम तृप्ति के लिए पकड़कर ले जाया गया, गर्भवती महिलाओं का पहले शील भंग किया गया फिर उनमें से कुछ की आँते निकालकर वध कर दिया गया ।'
(सीरात-ई-फिरोजशाही फरिश्ता)
हिंदुओं को सेक्युलरिज़्म के नशे से बाहर आना होगा।

25/11/2021

25 नवंबर साल 1947, मरघट में तब्दील मीरपुरः 18 हजार से ज्यादा हिंदुओं का हुआ था कत्लेआम
25 नवंबर 1947 का दिन, जब पाकिस्तान, अब्दुल्ला और नेहरू के कारण जम्मू कश्मीर के मीरपुर में 18000 हिन्दुओं का नरसंहार हुआ था. यह तारीख मीरपुर नरसंहार की है. पाकिस्तानी सेना और कबाइलियों ने मीरपुर शहर में बर्बरतापूर्वक 18000 हिन्दुओं की लाशें बिछा दी थीं. अब्दुल्ला और नेहरू ने जम्मू काश्मीर की सियासत के लिए इंसानियत से ही मुंह फेर लिया था.
26 अक्तूबर, 1947 को जम्मू कश्मीर का विलय भारत में हो चुका था. मीरपुर इसी जम्मू कश्मीर में पाकिस्तानी सीमा पर बसा एक शहर था. यहां के 18000 से ज्यादा हिन्दुओं, सिक्खों को लगा कि अब जम्मू कश्मीर तो भारत का अभिन्न हिस्सा हो गया है, लिहाजा अब शहर छोड़ने या पलायन करने की जरूरत नहीं है. उन्हें कहां पता था कि इस्लामी आक्रांता इस शहर को उनकी जान की कीमत पर खाली करा देंगे. बंटवारे की आग में झुलसे, पाकिस्तान स्थित अपने घरों से भगाए 10,000 हिन्दू बेफिक्र होकर यहां आकर बस गए थे. उन्हें क्या पता था कि इस्लामी उन्माद के रस में डूबे आक्रांता उन्हें मीरपुर में आकर मार डालेंगे.
उम्मीद ! एक जीवन की उम्मीद, उन्हें पाकिस्तान से मीरपुर सिर्फ इसलिए लेकर आई थी कि वे यहां किसी भय के बिना बचा हुआ जीवन गुजार सकेंगे. लेकिन पाकिस्तानी सेना, कबाइलियों के दुर्दांत नियोजित हमले और अब्दुला / नेहरू की नियोजित नीतियों ने उन्हें सिंधु की पावन सरिता के तट पर प्यासे मरने को विवश किया.
नवस्थापित इस्लामी राष्ट्र के उन्माद में पाकिस्तानी सैनिकों और पठानों के कबीलों ने पहले मीरपुर के अलग बगल के इलाकों में भयंकर हिंसा को अंजाम दिया. हजारों हिन्दुओं को पाकिस्तान और मीरपुर की सीमा पर मारा गया. हिन्दुओं का कत्लेआम करते हुए यह भीड़ मीरपुर शहर की तरफ बढ़ रही थी, राष्ट्रीय समाज की अनन्य श्रद्धा वाले हजारों देवालय भी तोड़ दिए गए. यह कुकृत्य तब भी इस्लामियों के लिए पवित्र जिहाद स्वरूप थे.
संभावित हमले से बचने के लिए नेहरू द्वारा नवनियुक्त अब्दुल्ला के यहां हिन्दुओं का जत्था पहुंचा तो वहां कोई सुनवाई नहीं हुई, तो हिन्दुओं का यह दल दिल्ली में नेहरू से मिला. लेकिन नेहरू ने मीरपुर में सेना भेजने का कोई फैसला नहीं किया.
ऐसी परिस्थितियों में सिर्फ एक बात स्पष्ट थी और वह थी कि मीरपुर के हिन्दुओं को उनकी हालत पर छोड़ दिया गया था, उनकी सहायता करने वाला कोई नहीं था. उधर मीरपुर में भारतीय सेना की एक टुकड़ी इस्लामी कबाइलियों को पीछे धकेलने का प्रयास कर रही थी, लेकिन एक बार फिर नेहरू के एक निर्णय ने मीरपुर के हिन्दुओं के प्राणों पर आघात पहुंचाया. भारत के तत्कालीन प्रधानमंत्री नेहरू ने 16 नवंबर को भारतीय सेना को मीरपुर भेजने के बजाय उड़ी भेजने का फैसला सुनाया. जब पाकिस्तानी सेना और इस्लामी कबाइलियों को यह पता चला तो वे पूरी तैयारी के साथ मीरपुर पर हमला करने की योजना बनाने में लग गए.
24 नवंबर 1947 – इस्लामी कबाइलियों के साथ पाकिस्तानी सेना ने मीरपुर पर जबरदस्त हमला बोला, चौबीस घंटे के भीतर ही मीरपुर की सड़कें हजारों हिन्दुओं के खून से लाल हो चुकी थीं. शहर में धुंए की मोटी परत दिखाई दे रही थी, सन्नाटे के बीच ऐसा लग रहा था जैसे सूरज ने भी शर्म से अपनी आंखें मूंद ली हों.
काभइली लूटपाट और हत्या को अंजाम देते हुए गुरुद्वारा दमदमा साहिब तक पहुंचे. यहां पर इस्लामी आक्रांताओं ने सिक्खों का कत्लेआम किया. 24 घंटों के अंदर 18000 से ज्यादा हिन्दुओं की हत्या हो चुकी थी. इस निर्मम हत्या की नींव पर ही मीरपुर में, और अब्दुला की मंशा से कश्मीर में इस्लामी राज्य स्थापित हो चुका था.

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