Friday, April 13, 2012

'Ignorant' Amitabh Bachan at the tomb of Moinuddeen Chisthi - an inciter to murder and rape - in Ajmer and true face of Sufi saints

It looks like he is a frequent visitor to Ajmer but nevertheless a fool and also a testimony to the extent of lies perpetuated by alliance of secularists, left intellectuals and liberals on Hindus in India.

Worship means glorifying. So Amitabh is glorifying mass murderer who took pride in slaying Hindus and destroying temples and raping Hindu women. Can there be more worse than this in the world? It looks like many Bollywood stars make visits to Ajmer to pay respects to Iconoclast Chisthi. Probably, as they are living immoral life - hand in hand with mafia - these Bollywood clowns think this kind of visits bring them sanity or publicity along praises for being liberal and secular who are contributing to communal harmony. Just look at some pictures:

Sad story of India
Yes, there is a huge myth of Sufism being non-violent and many Hindus converted to Islam because of peaceful nature of Sufism. 

Now, as I present attitudes and mindset of these so-called Sufi saints, one can make up their own mind on if acts of these sufi saints are in peaceful nature or not. Whether their attitude and deeds fit the description of Saint?

Sufism came in to existence in the 8th century. Unable to reconcile themselves to violence in Koran and bloodthirsty nature and worldliness of early caliphates, some Muslims have found this sect. Very soon, it deviated from Islam to such an extent that many sufi saints were put to death and sufism almost ceased to exist.

In the 11nth century, a Persian Islamic scholar Imam Ghazali has revived Sufism by combining mysticism and practices of Orthodox Islam. Imam Ghazzali is considered as the greatest Muslim scholar and also the greatest Sufi ideologue to live. He made Sufism acceptable in the mainstream Islam. His views on Jihad:
'…one (Muslim man) must go on Jihad at least once a year… One may use a catapult against them when they are in a fortress, even if among them are women and children. One may set fire on them and/or drown them… One may cut down their trees… One must destroy their useful book (Bible, Torah etc.). Jihadists may take as booty whatever they decide…’ (Bostom, p. 199)
His views on Non-Muslims living under Islamic law:
‘They are not permitted to ostensibly display their wine or church bell..their houses may not be higher than the Muslim’s, no matter how low that is. The dhimmi may not ride an elegant horse or mule; he may ride a donkey only if the saddle is of wood. He may not walk on the good part of the road. They have to wear patches… and even in the public bath, they must hold their tongues…’ (Ibid)
Now can disciples of such Sufi ideology be different? Three famous Sufi saints in India are Moinuddeen Chisthi (Ajmer, 1141–1230 AD), Nizamuddin Auliya (Delhi,1238–1325 AD) and Amir Khasrau (1253–1325 AD).

Below are excerpts from the book Islamic Jihad: A Legacy of Forced Conversions, Imperialism and Slavery authored by a former Muslim MA KHAN on these three most important Sufi Saints:

Khwaja Moinuddin Chisti  probably the second-greatest Sufi saint of India after Nizamuddin Auliya, demonstrated a deep-seated hatred toward Hindu religion and its practices. On his arrival near the Anasagar Lake at Ajmer, he saw many idol-temples and promised to raze them to the ground with the help of Allah and His Prophet. After settling down there, Khwaja’s followers used to bring every day a cow (sacred to Hindus) near a famous temple, where the king and Hindus prayed, slaughter it and cook kebab from its meat—clearly to show his contempt toward Hinduism. ‘In order to prove the majesty of Islam, he is said to have dried the two holy lakes of Anasagar and Pansela (holy to Hindus) by the heat of his spiritual power.’cxxviii Chisti also came to India with his disciples to fight Jihad against the infidels and participated in the treacherous holy war of Sultan Muhammad Ghauri in which the kind and chivalrous Hindu King Prithviraj Chauhan was defeated in Ajmer. In his Jihadi zeal, Chisti ascribed the credit for the victory to himself, saying,'‘We have seized Pithaura (Prithviraj) alive and handed him over to the army of Islam.’’cxxix
(We will see more about this peaceful Sufi.)
cxxviii Ibid, p. 230
cxxix Ibid  

Nizamuddin Auliya, toeing the orthodox line, condemned the Hindus to the fire of hell, saying: ‘The unbelievers at the time of death will experience punishment. At that moment, they will profess belief (Islam) but it will not be reckoned to them as belief because it will not be faith in the Unseen… the faith of (an) unbeliever at death remains unacceptable.’ He asserted that ‘On the day of Resurrection when unbelievers will face punishment and affliction, they will embrace faith but faith will not benefit them… They will also go to Hell, despite the fact that they will go there as believers.’cxxiii In his khutbas (sermons), Nizamuddin Auliya condemned the infidels as wicked, saying, ‘He (Allah) has created Paradise and Hell for believers and the infidels (respectively) in order to repay the wicked for what they have done.’cxxiv

Auliya’s thought on Jihad against non-Muslims can be gleaned from his statement that Surah Fatihah, first chapter of the Quran, did not contain two of the ten cardinal articles of Islam, which were ‘‘warring with the unbelievers and observing the divine statutes…’’ He did not only believe in warring with the unbelievers or jihad, he came to India with his followers to engage in it. He participated in a holy war commanded by Nasiruddin Qibacha in Multan. When Qibacha’s army was in distress facing defeat, Auliya rushed to him and gave him a magical arrow instructing:'‘Shoot this arrow at the direction of the infidel army.’ …Qibacha did as he was told, and when daybreak came not one of the infidels was to be seen; they all had fled!’cxxv When Qazi Mughisuddin inquired about the prospect of victory in the Jihad launched in South India under the command of Malik Kafur, the Auliya uttered in effusive confidence: ‘What is this victory? I am waiting for further victories.’cxxvi The Auliya used to accept large gifts sent by Sultan Alauddin from the spoils plundered in jihad expeditions and proudly displayed those at his khanqah (lodge).cxxvii ........Auliya had also sent forth Shaykh Shah Jalal, the greatest Sufi saint of Bengal, with 360 disciples to take part in a holy war against King Gaur Govinda of Sylhet.

cxxiii Sharma, p. 228–29
cxxiv Nizami (1991a), p. 185
cxxv Ibid, p. 232
cxxvi Ibid
cxxvii Sharma, p. 200

Amir Khasrau, Shaykh Nizamuddin Auliya’s exalted disciple, is lauded as the greatest liberal Sufi poet of medieval India. His coming to India, deem many modern historians, as a blessing for the subcontinent. He had the good fortune of working at the royal court of three successive sultans. Regarded as one of India’s greatest poets, he is also credited with being the founder of Indian classical music and the creator of Qawwali (Sufi devotional music). The invention of the Tabla (an Indian drum) is usually attributed to him.

There is little doubt about Amir Khasrau’s achievements in music and poetry.

But when it came to the fallen infidels and their religion, his bigoted Islamic zeal was very much evident. In describing Muslim victories against the Hindu kings, he mocks their religious traditions, such as ‘tree’ and ‘stone-idol’ worship. Mocking the stone-idols, destroyed by Muslim warriors, he wrote: ‘Praise be to God for his exaltation of the religion of Muhammad. It is not to be doubted that stones are worshipped by the Gabrs (derogatory slang for idolaters), but as stones did no service to them, they only bore to heaven the futility of that worship.’cxxx

Amir Khasrau showed delights in describing the barbaric slaughter of Hindu captives by Muslim warriors. Describing Khizr Khan’s order to massacre 30,000 Hindus in the conquest of Chittor in 1303, he gloated: ‘Praise be to God! That he so ordered the massacre of all chiefs of Hind out of the pale of Islam, by his infidel smiting swords… in the name of this Khalifa of God, that heterodoxy has no rights (in India).’cxxxi He took poetic delight in describing Malik Kafur’s destruction of a famous Hindu temple in South India and the grisly slaughter of the Hindus and their priests therein.cxxxii In describing the slaughter, he wrote, ‘…the heads of brahmans and idolaters danced from their necks and fell to the ground at their feet, and blood flowed in torrents.’ In his bigoted delight at the miserable subjugation of Hindus and the barbarous triumph of Islam in India, he wrote:
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, idolatry is subdued. Had not the Law granted exemption from death by the payment of poll-tax, the very name of Hind, root and branch, would have been extinguished.cxxxiii
Amir Khasrau described many instances of barbaric cruelty, often of catastrophic proportions, infl icted by Muslim conquerors upon the Hindus. But nowhere did he show any sign of grief or remorse, but only gloating delight. While describing those acts of barbarism, he invariably expressed gratitude to Allah, and glory to Muhammad, for enabling the Muslim warriors achieve those glorious feats.

cxxx Elliot & Dawson, Vol. III, p. 81–83
cxxxi Ibid, p. 77
cxxxii Ibid, p. 91
cxxxiii Ibid, p. 545–46

And of course there are Sufi saints like Shaykh Mubarak Ghaznavi, Sufi saint of the Suhrawardi order, Shaykh Ahmad Sirhindi, Shaykh Shah Walliullah and Shaykh Bahauddin Zakaria, Nasiruddin Chiragh and Pir Ma’bari.  And it is sufficient to say these are more intolerant than those cited above, so one can guess.

P.S.  Mîr Khwurd description of Moinuddeen Chishti in SIYAR AL AQTAB:
Because of his Sword, instead of idols and temples in the land of unbelief now there are mosques, mihrãb and mimbar. In the land where there were the sayings of the idol-worshippers, there is the sound of ‘Allãhu Akbar’.
Although at that time there were very many temples of idols around the lake, when the Khwaja saw them, he said: ‘If God and His Prophet so will, it will not be long before I raze to the ground these idol temples.
This is how this Saint understood cornerstone of Hindu philosophy,  Sanathan Dharma:
The other miracle is that before his arrival the whole of Hindustan was submerged by unbelief and idol-worship. Every haughty man in Hind pronounced himself to be Almighty God and considered himself as the partner of God. All the people of India used to prostrate themselves before stones, idols, trees, animals, cows and cow-dung. Because of the darkness of unbelief over this land their hearts were locked and hardened.
“All India was ignorant of orders of religion and law. All were ignorant of Allãh and His Prophet. None had seen the Ka‘ba. None had heard of the Greatness of Allãh.
“Because of his coming, the, Sun of real believers, the helper of religion, Mu‘în al-dîn, the darkness of unbelief in this land was illumined by the light of Islam.
Sita Ram Goel on Moinudeen Chisthi:
Mu‘în al-dîn had a second wife for the following reason: one night he saw the Holy Prophet in the flesh. The prophet said: ‘You are not truly of my religion if you depart in any way from my sunnat.’ It happened that the ruler of the Patli fort, Malik Khitãb, attacked the unbelievers that night and captured the daughter of the Rãjã of that land. He presented her to Mu‘în al-dîn who accepted her and named her Bîbî Umiya 
The Shrine and Cult of Mu‘in al-Dîn Chishtî of Ajmer, P.M. Currie pp 30
The descendants of those who were converted to Islam in this land will live until the Day of Judgement; so too will those who bring others into the fold of Islam by the sword of Islam. Until the Day of Judgement these converts will be in the debt of Shaykh al-Islãm Mu‘în al-dîn Hasan Sijzã and these people will be drawing closer to Almighty Allãh because of the auspicious devotion of Mu‘în al-dîn.

Source:  Khwaja mere Khwaja 

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