Graph of Muslim population in India

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Graph as per official Census records from 1891 to 1991, for United India (i.e. India, Pakistan and Bangladesh)

Eminent people on Islam

1. Swami Dayanand Saraswati (1824-1883)
2. Swami Vivekanand (1863-1902)
3. Rabindranath Tagore (1861-1941)
4. Yogi Shri Aurobindo Ghosh (1872-1950)

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5. Mohandas Karamchand Gandhi (1869-1948)
6. Dr. Baba Saheb Bhim Rao Ambedkar (1891-1956)
7. Raja Ram Mohan Roy (1772-1833)
8. Nirad Chandra Chaudhuri (1897-1999)
9. Jadunath Sarkar (1870-1958)
10. Bipin Chandra Pal (1858-1932)
11. Maharshi Satyananda Saraswati
12. Dr. K.S. Lal (1920-2002)
13. A long but MUST READ story of a Muslim

14. Dr S Radhakrishnan (Ex-President of India)

Prof. Narhar Kurundkar

Prof. Narhar Kurundkar, another noted thinker and a socialist with the Seva Dal had the additional advantage of proficiency in Urdu. In his writings in Marathi, he has reiterated the points made earlier and has added a few of his own. He explains some of the Islamic concepts.

“Islam means Peace, But this religion has no relation to peace. It categorises humanity as (1) Muslims (2) Jews and Christians (3) Fire worshippers (4) Idol worshippers. Jews and Christians can live in a Muslim country by paying Jiziya. But this option is not available to fire and idol worshippers. They have only two alternatives – become Muslims or perish. But Abu Hanifa granted a concession to idol worshippers – to pay Jiziya. Other traditions do not grant this concession. Hence the clergy in India was very unhappy about it and termed it as a danger to Islamic rule. This tax was imposed by Muhammad bin Kasim in Sind in 712 AD and it continued until Akbar finally abolished it.

Hindus describe God as being just, Muslims define justice as what Allah says and does. Hence justice is to faithfully follow the precepts of Quran and injustice is not embracing Islam. Death with stoning is the punishment for irtakam (altering Allah’s commands), irtadad (questioning Allah’s commands), jindik (altering the meaning of Allah’s commands) and basshd (renouncing Islam). The more disturbing concepts are hijr (immigrating from a non-Muslim country) and sabar (deceitful compromises). The latter enable Muslims to enter into agreements, promises, treaties etc. with non-Muslim states with the intention of sabotaging them at the opportune time. And hence public speeches, compromises and such actions although apparently anti-Islam are not a crime.”

Sri Kurundkar gives an example of the attitude of the ‘nationalist Muslims’ by quoting Maulana Husain Ahmad Madani who has termed the Indian constitution a ‘mauhida’ i.e. a treaty of non-interference between the Hindu and Muslim nations. He has said that the Muslim problem is not basically a problem of minorities but has arisen due to the concept that only Islam is the true and only religion and that other religions have no right to exist.


Hamid Dalwai

   A colleague of Prof. Shah in the Indian Secular Society was the well known social activist Mr. Hamid Dalwai [29 September 1932- 3 May 1977]. Dalwai, who was a member of the Seva Dal, was also a noted writer in Marathi, and a rare, enlightened Muslim who was deeply conscious of his society’s shortcomings. He formed an organisation called Muslim Satyashodhak Samaj for modernizing Muslims. As is to be expected, his movement encountered stiff resistance from the orthodoxy. Unfortunately, Dalwai died at a young age of 44 due to kidney failure and his movement lost its impetus although some followers are trying to carry this work forward. His wife continued his work (with very little success, it must be added). She passed away in June 2017 at the age of 88.

   Hamid Dalwai has written a small book, ‘Muslim Politics in India’.4 Although he has carefully refrained from criticizing the basic tenets of Islam, he is quite forthright in condemning the behavior of Indian Muslims. One may regard his contribution as a significant beginning in the assertion of a liberal Muslim. At the same time, one must conclude that he has not been very effective in changing the attitudes of his co-religionists who have offered a stiff and sometimes violent resistance to his mission. Hindu organizations will do well to study his writings (mostly in Marathi) on this subject in detail so that they can effectively use them when required as will be seen from the quotations below.


   Mr. Dalwai is clear that Hindu communalism is a product of Muslim fundamentalism. “I come from the Muslim community and yet I can not entirely blame the extremist Hindu communalists. Whereas the extremist Muslim communalists have aggressive plans to destroy the Hindu community, the extremist Hindus, in reaction to them, want to eliminate the Muslims in self-defense. Thus I view extremist Hindu communalism as a reaction to Muslim communalism. Unless Muslim communalism is eliminated, Hindu communalism will not disappear… It is no fault of the Hindus that the Indian Muslims embraced this theory of a separate Muslim nationalism, nor is it the fault of Hindus that Indian Muslims regarded Hindus in Pakistan as hostages ensuring their own security in India” (P. 30).

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   Mr. Dalwai then analyses the psyche of the Indian Muslims. He repeats many comments given elsewhere and hence are not reproduced [to read those, open this link or read the larger version of this article below]. But his analysis of the problem as a Muslim is interesting. He says:

   “It is an old habit of Muslims to blame Hindus for their woes. However, the Indian Muslim intelligentsia has never been critically introspective. It has not sought to relate its problems to its own attitudes. It has not developed a self-searching, self-critical attitude….. Muslims remained backward because they were religion bound revivalists who refused to modernize themselves…The foundation of Muslim nationalism is the postulate that Hindu and Muslim societies are autonomous and parallel social structures…… It is a tragic fact that there does not yet exist a class of critically introspective young Muslims in India…..

   …Their idea of religious freedom is merely that the structure of the Muslim society in India should remain unaltered….. There is a curious collusion between these Indian Muslims and the others who envisage the conversion of India to Islam…… The only effective answer to the problems of Indian Muslims would involve on their part a total rejection of the prejudices of history….. Pakistan was not the last demand of the Muslims of this subcontinent. Even today, both among Indian Muslims and among the rulers of Pakistan, there are influential groups whose ‘last demand’ would be the conversion of the whole of India to Islam.” (P. 32-36).

   He however considers suicidal “the Hindu communalist attempt to answer Muslim communalism by obscurantist Hindu revivalism. Muslim communalism will be defeated only when the Hindu achieves a greater degree of social progress and modernizes himself….. the Hindus have slid backward only because of their religious obscurantism. Mahmud Ghazanvi could defeat Hindu armies simply by using herds of cows as a shield for his own army!…… Hindus must discard all those religious beliefs which hindered their progress and deprived them of their freedom….. When Indian Muslims are shocked out of their slumber by the advancement and modernization of Hindu society, a similar process will start in Muslim society” (P. 37).

   Unfortunately, “there is a kind of Hindu who is always terrified when he thinks of Muslims. This is no doubt a shameful state of affairs. At every critical moment this Hindu pretends to be more of a Muslim than a Muslim himself, and thwarts the attempts of those who are trying to make the average Muslim less of a fanatic.” (P. 45).

   Mr. Dalwai has written about the need for a new generation of secular Muslim leaders. He gives the example of George Fernandes (3 June 1930 – 29 January 2019), a Catholic, and would like the secular Muslim leaders to emulate him. (P. 48) He also envisaged such leadership to develop in the next two decades [i.e. from 1968 to 1988] which unfortunately has not happened, except perhaps Ahmed Patel of the Congress who appears to be relatively moderate from the outside.

   He is of course quite critical of the Marxist-Muslims who ‘pollute public life with religious interests’. He traces their intimacy to the similarity in the two dogmas. Here it would be pertinent to note that Allama Iqbal had described Islam as ‘Communism plus Allah’.

   “There are significant resemblances between the Communist movement and the Muslim communalist movement. First, both movements are international in scope and character. Both aim at establishing an ideological state and neither cares for the means employed in achieving its end. However their purpose and the processes by which they achieve their objectives are different. As regards the Communists, first there is the emergence of the Communist international movement in a country. This movement seeks to establish a state. Once the state is established, the movement is directed towards creating the ideal, that is, the Marxist society. In the case of Muslims the process is just the reverse. A Muslim society already exists. This society seeks to establish its own state. Pakistan is an example of this. In the absence of a Muslim society, a Muslim state cannot be brought into existence …

   …the Communists believe that Islam was the first religion to bring about social equality. In fact, it is the claim to social equality that links both these doctrines…. When Communists are not in power, they are internationalists; when Muslims are in a minority in any country they lack a nationalistic spirit and have an internationalistic, that is, pan-Islamic attitude….Both Muslims and Communists regard their own concept of social structure as perfect. Both reject freedom of thought. What is even more significant is the fact that both employ strikingly similar methods of propaganda against their opponents…..

 …As soon as they come to power, Communists suddenly change from internationalism to extreme nationalism….. the same happens within the course of the Islamic movement…… Communists purge their opponents no sooner than they come to power. Muslim nationalistic movements, wherever there is a Muslim majority, do not allow non-Muslims to exist freely and equally….. In fact, Arab nationalism is not even Islamic nationalism. It is racist….. When the CPI accepted the Ranadive policy of nation-wide subversion and uprising, many eminent Muslim league leaders throughout India suddenly became Communists!’’ (P. 80-83)

   Another significant fact of Islamic society has been brought out by Mr. Dalwai. He says that although the Muslim community has sometimes been enslaved by aggressors, its religion has never been threatened. The western conquerors of Mecca and Medina did not inflict any changes like the Turks tearing down the church in Constantinople and building a mosque. In India, Shivaji “pushed back aggressors, and yet he made grants for the preservation of Pirs and Dargahs… Muslims have been destroyed and Muslims have been ruled by others, but Muslim society has not been destroyed. When a society survives, it can free itself from the shackles of alien domination. It can reestablish a state of its own.” (P. 75)

   It will be interesting to note Dalwai’s analysis of the Hindu mind.

   “The Hindu wears many masks. In a sense, Hindu society is a multi-headed organism. Sometimes this creates great complications. It also explains the indecision and ambivalence of the Hindu mind. It postpones decisions and avoids frankness. At the same time, it tries to obtain full credit for its independence of mind…… I must observe that the Hindu society lacks the dynamism without which no national challenge can be faced. For centuries it has been in the doldrums. It is yet to find a direction [emphasis ours, this was written in 1968]… Today, India is a shrinking nation in this sense and this points to the lack of dynamism in a majority of Indians.

     It is not leadership alone which is responsible for this waning of influence… even in periods of difficulty we have been unable to overthrow our weak leadership. Our leadership is merely a symbol of the weakness of Indian society as a whole… The Hindu is conservative. He would not transcend self-imposed limitations. This habit of the Hindu is sometimes expressed in an absurd form. He decides not to enter Kashmir which is a part of his own nation. [This was so until Article 370 was finally abrogated in effect in August 2019 by Narendra Modi and Amit Shah] He refuses to allow everyone, including himself, to enter Naga territory. These are symptoms of decadence…….

   …I believe that if the Hindus were sufficiently dynamic, the Hindu-Muslim problem would be solved. For if the Hindus were dynamic, they would subject the Indian Muslims to several shocks which history has spared them. Muslims would be left with one stark alternative to perish if they would not wish to change. And any society prefers change to extinction… Unfortunately, the Hindu mind lacks balance. Even those Hindus who have accepted modernity, justice and brotherhood as their guiding principles sometimes support Muslim communalism. Some avoid speaking against it and some even indirectly encourage it…… The secularism of such Hindus encourages the anti-secularism of the Muslims.” (P. 92-94)

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Mr. Dalwai in the end outlines several steps for national rejuvenation which may have salutary lessons for all of us.


    Scintillating and thought-provoking, this book gives an absorbing summing up of the problem of Muslim communalism in India.  It relates Muslim communalism to the make-up of the Indian Muslim mind and its historical background.  Balanced and well documented, Mr. Dalwai’s analysis of the origin and nature of Muslim communalism has earned him a rapidly increasing audience in recent years.  His wide research on this subject leads him to make an eloquent and forceful plea for a movement for modernization, secularization and liberalization as the only long-term solution to the communal problem.
   Written in a refreshing, anecdotal style, these essays on the problem of communalism and its remedy will prove invaluable for an understanding of the Indian political scene.  Hamid Dalwai belonged to a middle-class Marathi speaking, Muslim family. A self-educated man, Mr. Dalwai had been active in Politics for many years and was an experienced journalist. In Maharashtra, he was known as a provocative publicist and also as an outstanding short story writer.
   1. Foreword by Dr A B Shah, President, Indian Secular Forum

1.1 – Educated Muslims prefer playing safe even though that would mean pandering to the prejudices and superstitions of their less fortunate brethren. That Mr. Dalwai is engaged in what may be called a one-man crusade against the obscurantism of Muslim society in India. (pg.6)

1.2 – Mr.Dalwai’s thesis is that the basic malaise of Muslim society (in India as elsewhere with the exception of Turkey and perhaps Tunisia) lies in the fact that it has never had a renaissance in its entire history of more than thirteen hundred years. (pg.7)

1.3 – However the type of integration that is necessary here cannot be achieved unless Muslims no less than Hindus learn to separate religion from the rights and obligations of citizenship of a modern state. (pg.7)

1.4 – It is difficult for a Hindu to visualize, except by a special effort of reason and the imagination, a mind that is almost totally lacking in the conception of the individual and derives the significance of human life solely from the individual’s membership of a collectivity. (pg. 12)

1.5 – The founder of Islam had therefore also to found a state before its message was fully delivered, let alone developed in contact with a more advanced culture without the attainment of force. (pg.13)

1.6- (Dalwai) dwelt at some length on this aspect of Islam as a cultural tradition. The reason is not that Islam is unique in its record of intolerance in the past; it is, rather, that Islam still exhibits the same intolerance of free inquiry and dissent as it did in less enlightened times. (pg.14)

1.7 – The tragedy of Indian Muslims does not lie so much in the backwardness of a vast majority of them in relation to the Hindus which is only a symptom – as in the unwillingness of educated Muslims to undertake a critical reappraisal of their heritage. (pg. 16)

1.8 – For historical and other reasons, the Hindu is at an advantage in this respect. But precisely because of that he has to accept the onus of promoting the modernization of Muslim society. (pg.20)

  2 – Chapter I – Historical Background

 2.1 – But the Hindus also had a liberal humanist tradition. (pg.33) The only effective answer to the problems of Indian Muslims would involve on their part a total rejection of the prejudices of history.  Only when they rid themselves of the misconceptions that history and tradition produce can they arrive at the conception of a free, modern mind committed only to fundamental human values. (pg.34)

 2.2 – I oppose the ban on cow-slaughter on agro-economic ground. I oppose it even more strongly on non-economic grounds, because if the Hindus belief in the sacredness of the cow is encouraged, it would prevent the Hindus from modernizing themselves and from achieving a great degree of social progress. (pg.36)

 2.3 – Hindu communalists should not continue to make the tragic blunder of mistaking every Muslim for a communalist.  It is true that today [in 1968] it is difficult to find a thoroughly secular Muslim in India.  But if we want secular minded Muslims, in the near future, we must encourage and support those Muslims who are already stepping in that direction. (pg.37)

3 – Chapter II – Reading the mind of Indian Muslim

3.1 – Most Muslim leaders in India advance the odd argument that Muslims were not responsible for partition, and even argue that Hindus alone were responsible for it. (pg.40)

3.2 – History provides some clues to the strange behaviour and arguments of Indian Muslim leaders.  Indian Muslims always tried to impose their own demands on Hindus with the help of the British, who were a third party in the position of a judge. (pg.40)

3.3 – When they saw that the judgement in this dispute was to be given by a third party, they tried to till the balance in their own favour even by resorting to an unscrupulous and fallacious argument, and the Hindus who were eager for independence conceded their demand. (pg.40)

3.4 – Indian Muslims have committed an even worse sin.  They not only relied on a third party but also participated in a movement which aimed at creating a separate nation comprising all provinces which had a Muslim majority. (pg.41)

3.5 – The question which arises here is- why do Indian Muslims make the obviously false claim that Pakistani Hindus are treated with due justice?  And why did the Muslims earlier refuse to rely on the conscience of Hindus to get full justice for themselves? (pg.43)

3.6 – Indian Muslims leaders believe that in their dispute with the majority in India, Pakistan is the third party occupying the position of the judge.(pg.44)

3.7 – However, it must be pointed out that the support of Indian Muslims to the creation of Pakistan was not entirely based on emotional frenzy.  It was also based on the theory of hostages.  At the same time, Indian Muslims believed that India would eventually be ruled by Islam. (pg.49)

3.8 – Sardar Patel merged the princely states within the Indian Union and thus shattered their hopes. This is why Muslim leaders hate Sardar Patel. (pg.50)

3.9 – Indian Muslims still regard themselves as Pakistanis, and they believe that their emancipation has been ensured by the creation of Pakistan. (pg-50)

4 – Chapter III – Muslims : The so-called Nationalists and the Communalists

4.1 – All Muslim leaders unanimously complain that injustice is done to Muslims in India.  However, they have a strange definition of injustice…..One of the methods of ensuring justice is to claim that Pakistani infiltrators in Assam are not Pakistani at all. A second method is to demand the granting of Indian citizenship to those Pakistanis who are illegal residents of Bihar, West Bengal and some other states of India. A third method is to oppose family planning. (pg.53)

4.2 – Savarkar admitted the existence of a separate Muslim nationalism.  He had even shown his willingness to give them a written guarantee that their culture, their language and their proportional representation would be safeguarded. The only thing Savarkar denied to the Muslims was a separate, independent and sovereign state. (pg.59)

4.3 – In an undivided India a specially privileged Muslim community would have vigorously continued a movement for Islamization of India. (pg.61)

   Maulana Hussain Ahmed Madni was considered a great ‘Nationalist Muslim’ leader. He was president of the Jamiat-e-Ulema-i-Hind.  When the Ulema convened a conference in Delhi in the year 1945, he said in his presidential address:

   “It is the non-Muslims who are the field of action for this ‘tabligh’ of Islam and form the raw material for this splendid activity … We are opposed to the idea of limiting the right of missionary activities of Islam within any particular area.  The Muslims have got a right in all the nooks and corners of India by virtue of the great struggle and grand sacrifices of their ancestors in this country.  Now, it is our duty to maintain that claim and try to widen its scope, instead of giving it up.” (“The Deobad School and the Demand for Pakistan” by Z H Faruqi, Asia Publishing House, Bombay, 1963, pg.117)

   The same learned Maulana has said elsewhere, “If Dara had triumphed, Muslims would have stayed in India, but not Islam.  Since Aurangzeb triumphed, both Muslims were here to stay.” (pg.61-62).

4.4 – What was the difference between Jinnah and the nationalist Muslims?  While Jinnah wanted a separate state, the nationalist Muslims wanted the whole of India. (pg.62)

4.5 – Muslim leaders always blame Hindu communalism for partition. I fail to see where, in this entire discussion, Hindu communalism comes in. (pg.62)

4.6 – Jinnah was not fighting Savarkar and Golwalkar. He never mentioned their communalism.  Jinnah accused Gandhi of being a Hindu communalist, refusing to concede his demands. He criticised Nehru in the same way.  Similarly, when Muslim leaders hold communalists responsible for the partition, they want to suggest that it was Gandhi and Nehru who were ‘Hindu communalists’. The implications are clear: they charge every Hindu with being a communalist. At the same time, they make the strange claim that every Muslim is a nationalist. (pg.63) The real conflict, therefore, was not between Hindu and Muslim communalists.  It was a conflict between the secular nationalism of Gandhi and Nehru and the religious nationalism of Indian Muslims. (pg-63)

4.7 – When Christians were not modern, even they forcibly converted Muslims to their own faith. (pg.65)

4.8 – Independence, according to the Muslims, is synonymous with all power being concentrated in the hands of the Muslim community. (pg-66)

4.9 – They claim that the Hindu majority in India treats them with injustice. They fail to realize that their definition of Islam is twisted and strange, for these leaders believe that the greatest injustice to Indian Muslims is the simple fact that there is a majority of Hindus in this country. (pg.69)

5 – Chapter IV – The Communal Malady : A Diagnosis

5.1 – Secular parties in India have always considered the problem of Hindu-Muslim relations from the viewpoint of romantic idealism and have refused to face boldly the harsh truth underlying it.  After the outbreak of a communal riot, they have hardly thought it necessary to do anything beyond issuing public appeals for communal peace and ritually denouncing Hindu communalist forces as the prime cause of trouble. (pg.70)
Note: See 5.3, 5.7

5.2 – If today the liberal trends among the Hindus are on the wane, the main cause is to be traced to the continuing predominance of separatist and communalist trends among Indian Muslims even 23 years after partition. [This was written around 1970, i.e. 23 years after the Partition of India and creation of Pakistan in 1947] (pg.71)

5.3 – These traditions of Islam and the strong separatist trends they have engendered among Indian Muslims are the main cause of the persistent communal tension. To claim that Muslim separatism continues to exist because the country has not adequately imbibed the spirit of secularism is to betray ignorance of the working of the Muslim mind. The real cause of the present conflict is that the separatist urges of Muslim nationalism have always existed parallel to those of secular nationalism.  Muslims have never agreed that partition put an end to this problem.  As I have mentioned in a recent article, Mr Hasan Surhawardy, Chief Minister of undivided Bengal, had pointed out in 1946 that, “Pakistan is not our last demand”.  In his letter written after the partition to Choudhary Khaliquzzaman, Mr Surhawardy had propounded the idea of a Muslim majority area in India.  It is without significance that the post-independence trend of Muslim politics in India has followed the direction laid down by Mr Jinnah and Mr Surhawardy. (pg.72)
Note: See 5.1, 5.7

5.4 – Nehru was perhaps the only Indian statesman who understood the historical forces operating behind Muslim politics in India. (pg.73)

5.5 – Nehru’s insistence on a common electorate and the inclusion in the Constitution of the enactment of a uniform civil code as a Directive Principle of state policy inspire of fierce opposition from the Muslim communalists may be cited as examples of his determination in this regard. (pg.73)  [Note: RSS has also the same programme]

5.6 – Moreover, Nehru was well aware that Muslims could easily combine themselves in one political party because of their social structure and the total absence among them of a modern political consciousness based on secular considerations. As regards Hindus, he knew that their stratified social structure always impeded their mobilization on a common political platform. At the same time, because of their liberal reformist traditions, Hindus had developed a progressive political consciousness which made them alive to larger socio-economic issues.  Hence, he knew, they tended to choose political parties, on non-religious considerations.  Because of this peculiar situation he usually tried to project himself as a guardian of Muslim interests with a view to preventing the re-emergence of a strong Muslim party. (pg.74)

5.7 – Every communal riot has helped the growth of Muslim communalist forces.  Muslim leaders claimed that communal riots did not take place wherever the League had a strong force/hold among Muslims.  Many a times communal troubles are provoked by Muslims. (pg.75)

5.8 – The Khaskar’s tradition of dots and the orgy of violence, arson and loot indulged in by the Razakars in Hyderabad are too well-known to need detailed mention. (pg.76)

5.9 – The Prime Minister (Smt Indira Gandhi, the then Prime Minister of India in 1970) wants to eradicate communalism from this land, but she is indulging in self-deception if she feels that she can curb Hindu communalist forces by conniving at Muslim separatism. (pg.77)

5.10 – The unceremonious exit of Mr.M.C.Chagla from her cabinet and the relaxation of the rule prohibiting polygamy among Muslim employees of the Central Government are but two examples of the concessions she is making to Muslim communalism. (pg.77)

5.11 – The problem of national integration cannot be solved by appeasing Muslim separatism. (pg.77)

6 – Chapter V- Strange Bedfellows: Communists Intimacy with Communalists

6.1 – In fact, this intimacy is not at all surprising.  There are significant resemblances between the Communist movement and the Muslim communalist movement. (pg.78)

6.2 – The basis of the Islamic movement is not the whole of a society but only the Islamic segment of it.  The Islamic movement can establish its own state only by subjugating, if not destroying, the other parts of society. (pg.79)

6.3 – Most nations with a Muslim majority are extremely nationalistic in their social and political outlook.  In pre-partition India, the Muslim League used to demand greater provincial autonomy. (pg.81)

6.4 – Communists purge their opponents no sooner than they come to power. Muslim nationalistic movements, wherever there is a Muslim majority, do not allow non-Muslims to exist freely and equally. (pg-81)

6.5 – (The Communists) decided to back Muslim communalists in order to precipitate nation-wide disintegration, gain a popular backing from the Indian Muslims, induce the ruling group in Pakistan to support Soviet policies, and to benefit from the general chaos and factional fights in the entire sub-continent. (pg.82)

7 – Chapter  VI – The Chief Obstacle in the way of Muslim Integration

7.1 – Among Indian Muslims there is a conspicuous absence of unbiased self-critical and rational individuals who can discuss this problem fruitfully. This is not entirely the fault of individual Indian Muslims. The capacity for self-criticism, the courage to face facts, the ability to lead the community with a critical awareness of one’s own virtues and shortcomings implies the existence of a level of sophistication in the intelligentsia. The Muslim intelligentsia in India lacks these qualities. Their so called leaders are usually the leaders of a blind, orthodox, and ill-educated community. Such people do not discuss their own faults; rather they obdurately cling to their own view.  All of them put forward the same arguments in the same tone again and again.  When they find faults, the faults are invariably those of other people. They do not have the capacity to understand their own mistakes. (pg.86)

Chapter VII -The case of the missing hair at Hazratbal.

7.4 – I must frankly state that there is a kind of Hindu who is always terrified when he thinks of Muslims. (pg.88)

7.5 – The real obstacle in the way of secular integration is the vast gulf that separates the intelligentsia of the two communities. An intellectual minority always helps to shape the rest of the society on proper lines. (pg.89)

7.6 – As long as such a vital difference exists between the mental make-ups of the two communities, Hindu-Muslim tensions are not likely to abate. I think this difference between the two communities is in the nature of a disparity of cultural levels. (pg.90)

7.7 – As modern men, we do not rely on religion for deriving our concept of social conscience.  Our social conscience is inherent in the democratic system of government we have accepted. (pg.93)

Muslim opposition to secular Integration : Nature, Causes and Remedies

7.8 – Secularism in India, although embodied in the Constitution, is as yet only an aspiration. It has not yet permeated our social life. (pg.94)

7.9 – Muslims who are today leaders of political parties such as the Right Communist but like Mr.Mohammed Illiyar of West Bengal are proven communalists, must be exposed. (pg.97)

8 – Chapter VIII – Humanistic Modernism the only solution

8.1 – (The orthodox Hindu) stages an agitation against the proposed removal of the word ‘Hindu’ from Benares University, and secures the support of the Muslim League. He would start an agitation for a ban on cow slaughter and Muslim communalists would support even that. For when they support him on such issues, both of them can establish a united front against Mr.Chagla, and then the Muslim communalist would also be left free to stage nationwide agitations for re-display of the prophet’s lost hair.  He can bully critics of the Prophet.  In short he  will always turn Hindu revivalism to his own benefit. (pg. 104)

            9 – Chapter IX – Indian Muslims at the Crossroad

9.1 – One line of thinking was that as Muslims were denied recognition as a political entity enjoying parity with the majority, they were left with no alternative to establishing a state of their own.  Others thought that in a united India Muslims all over the subcontinent were bound to remain perpetually at the mercy of the Hindu community. (pg.111)

9.2 – Muslims who were to remain in India were called upon to sacrifice their security and welfare to ensure a glorious future for fellow Muslims who would constitute the majority in Pakistan. (pg.111)

9.3 – Whenever Muslims are in a majority they have refused to recognise the equal rights of non-Muslim minorities and where they are in a minority they have been generally reluctant to regard themselves as part and parcel of a non-religious nation. The recent revolts of Muslims in Philippines, Thailand and Ethiopia are merely expressions of the Muslim unwillingness to participate in a common social order on equal terms with others and this unwillingness is rooted in a long and deeply entrenched historical and religious tradition. (pg. 116)

9.4 – Even educated Muslims whose religious faith is often skin-deep rarely rise to a broad, humanist outlook. This sensitivity to human suffering as human suffering is as yet feeble. (pg.119)

9.5 – Surely the actual practice of the persons following a religion provides a much more reliable guide to its values than their professions. (pg.120)

9.6 – Gandhiji never asserted that Hindus were, as a matter of fact, tolerant. He only insisted that they should cultivate tolerance. (pg.120)

9.7 – If Muslims do not have the courage to confront these historical forces and the religious and social traditions which create and sustain them, they will be able to do very little to help their society to extricate itself from its present predicament. (pg-123)

10 – Chapter X – Failure of a Mission?
10.1 – That is why also violence in India immediately calls forth condemnation by organized public opinion. (pg. 129)

10.2 – The difference between the two communities does not end here.  Wherever Muslims are in a majority, they have denied equal citizenship to non-Muslims. (pg.130)

10.3 – The fact that no major Hindu-Muslim riot has taken place in Pakistan after 1964 [East Pakistan i.e. today’s Bangladesh violence of 1964 when the Hindus fled to India] does not mean that the Muslims of Pakistan suddenly became secular after that year’s holocaust. Steady persecution of the Hindus and even of Muslims from what now is India has been going without allowing the facts to come out. Hindus are not now allowed to migrate to India without forfeiting their property to the Government. Nor are they allowed to sell their property except with the prior permission of the Government. (pg. 131)

11 – Chapter XI – The Meaning of Bangla Desh

11.1 – While attempting to create a nation of their own the Muslims only achieved their own political, social and cultural disintegration. (pg. 138)

11.2 – A nation is created with a purpose; its existence cannot be taken for granted in the absence of a secular purpose shared by its constituents. The rulers of Pakistan never recognised this.  They took for granted the political unity, of all Muslims. (pg.139)

11.3 – Were Pakistan to disintegrate and become weaker, India would have no need to support the Arabs unconditionally in their fight against Israel. (pg.147)

11.4 – The greatest beneficiary of the disintegration of Pakistan would be India, and no Muslim nation would accept this with equanimity. (pg. 147)

11.5 – Nehru’s own views were sharply different from the two trends among the Hindus described above. He accepted as relevant India’s historical but not its religious traditions. (pg.150)


A veteran journalist and provocative publicist, Hamid Dalwai had long crusaded for a secular outlook among the new generation of Indian Muslims.  “…This young Muslim who has chosen to take his own religion to task for obstructing the way to successful secularism in India, has certain positive points which may not be ignored. One has to applaud the courage…” Hindustan Standard, Calcutta [Now Kolkata]
REFERENCES: 4. Muslim Politics in India, Hamid Dalwai, Nachiketa Publications, Bombay, 1968.
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It is rather surprising to note that post-Independence secular intellectuals have more or less repeated Dr. Ambedkar’s analysis. We quote below comments and excerpts from a few prominent thinkers to give examples of their thinking. We first refer to the writings of Prof. A. B. Shah and Sri Hamid Dalwai published by the Indian Secular Society, Pune. Both of them come from a socialist and Seva Dal background, thus making them ‘blue blooded’ secularists.

Prof. A. B. Shah

We shall first review two books of Prof. Shah who, although born in an orthodox Jain family, became an atheist and championed the cause of secularism all his life. He has written several articles and books on this subject. In his book ‘Religion and Society in India’2 which is a collection of his articles on this subject, he deals extensively with Islam in India. We give below a few passages from this book.

“Every religion has to accommodate this phenomenon (i.e. mysticism) at a fairly early stage in its history. Christianity and Hinduism could accommodate mysticism within their compass without serious strain……. It is one of the tragedies of history that the kind of universalism that its mystics preached, failed to humanise the culture of Islam.” (P. 18)

“This was also the attitude of Dr. Zakir Hussain, and it continues to be the attitude of most eminent Muslims even today. In private conversation they have no hesitation in adopting an enlightened, sometimes even Marxist attitude to religion, but in public they invariably swear by the Quran as the source of all the values they cherish.” (P. 20)

The 1971 census showed that during the ten years 1961-71, the Hindu population of India registered a growth of 23.69%, whereas the corresponding figures for Muslims and Christians were 30.85% and 32.60%……. As to Islam, the political and religious leaders of the Muslim community in India are not only obstinate; they are even ignorant of the history of their own religion. The Prophet Muhammad was not opposed to preventing conception by resorting to azl (coitus interruptus)…… Besides, some Muslim leaders are on record to the effect that the only way of solving the Hindu-Muslim problem in India is for the Muslims to become a majority in the population. There are no doubt a few whose commitment to India, if not to secularism, is beyond question; but their way of thinking does not command the respect of their co-religionists. Not have they made any systematic effort to promote among Muslims a sense of territorial nationalism that would cut across religious differences.” (P. 27)

“The Muslim opposition to the modernisation of their personal law and the enactment of uniform civil code in keeping with contemporary liberal values is also based on religion. Here, again, they are ignorant of the facts of history. The Shariah, which is supposed to embody the Muslim personal law, is not an integral and immutable part of the religion of Islam as the Muslims apparently believe. On the contrary, it has evolved over a period of centuries and has been seriously tampered with in almost all the Muslim countries of the world. Four-fifths of the Shariah, dealing with criminal law, the law of contracts, the law of evidence, international relations and the nature of the state are nowhere in force. The family law also has been drastically changed in countries like Turkey, Egypt, Tunisia, Algeria, Iraq, Syria and Iran. In India, too, what governs the family law of Muslims is not what the Shariah lays down in this respect but the Anglo – Muhammedan law which was enacted by the British in the eighteenth century.” (P. 28)

“What one witnesses, however, is an opportunistic combination of orthodoxy, on the one hand, and insistence on the rights that a secular state confers equally on all citizens, including the Muslims, on the other.” (P. 45)

The traditional and dominant Islamic world-view for nearly fourteen hundred years now is basically anti-humanist. It has no place for the individual except as a servant of God and as a limb of the community…... Continued victory strengthened the Muslim’s conviction that his faith was perfect and superior to others, and its doctrine infallible……. human reason is not entitled to question the statements of the Quran or of the theologians based on “the legal material of the Quran and the Sunnah” ……. The reason is that not that Islam is unique in its record of intolerance in the past – perhaps Christianity has a worse record – but that it still exhibits the same intolerance of free inquiry and dissent as it did in less enlightened times. What little possibility there might have been of the softening of this attitude after the mutual persecution by the Mutazilites and their opponents, and due to the growth of Sufism, was effectively destroyed by Al-Ghazali (1058-1111) for centuries to come….. his work ensured that no renaissance would take place in Muslim society unless, as in Turkey, it was imposed from above…… The preceding discussions would show that unlike other religions, Islam has shown a remarkable persistence of belief and habits of thought in spite of the centuries separating the present from the years of its revelation and early growth. As mentioned above, it denies the autonomy and creativity of the human being.” (P. 91-95)

The tradition of Islam is not merely anti-intellectual, it is also in-hospitable to the growth of a secular democratic polity. For instance, it does not recognise the sovereignty of man, neither of the individual nor of the people as a whole, over the affairs of civic society. It is not man but God “unto Whom belongeth the sovereignty of the heavens and the earth and all that is between them”…… there is no distinction between state and church, civil society and religious community, the leader in war and the leader in prayer. The ummah is a community of the chosen people of God and the state merely an arrangement to enable them to walk in His path. The Caliph is therefore both monarch and supreme authority on matters religious…….. It follows that the Shariah was the secular law as well as religious……. Islam does not countenance revolt against tyranny as long as the tyrant does not ask his subjects to act against the injunctions of Islam… even in the latter case, not revolt but disobedience is recommended…… It is clear that in Islam as von Grunebaum says, “political absolutism parallels the absolutism of God’s relation to his creatures.” (P. 96-98)

In such a system of thought there can be no place for individual freedom and human equality, much less for the moral autonomy of man. The Quran emphasises again and again the insignificance and utter impotence of man in relation to God’s will, which is not subject to any law and is therefore inscrutable to man. As to equality, one has only to note that the Quran permits slavery, and treats women as inferior to man not only in matters of divorce and inheritance, but also as regards her admissibility as witness.” (P. 98)

“The popular belief that Islam stands for equality needs corrections on two other counts. First, Islamic equality, as is to be expected from any religious culture, extends only to fellow-Muslims, not to all human beings as children of the same God. Non-Muslims, are either Dhimmis (‘protected people’) if they have a revealed scripture as the Jews and Christians have, or Kafirs who have to make a choice between the Quran and the sword. [See Surah 9.5 in Appendix A] Secondly, even this narrow conception of equality is confined to the prayer time. It does not apply in relation to the differences of wealth, status or family connection.” (P. 99) Prof. Shah then explains that Muhammad himself stressed the superiority of the Quraish tribe to which he belonged. Also, in India too, even during the Muslim rule, important posts were held by Muslims from abroad. “By the time the Mughal empire was consolidated under Akbar, they held nearly 70 percent of the superior posts in the army and civil life, the balance being shared almost equally by the Indian converts to Islam and the Hindus who had already come to terms with the Muslim rulers.” (P. 104)

Prof. Shah advocates a uniform civil code for modernising Islam and discusses the position of Muslim personal law in this context. He says, “On the one hand they take pride in the fact that Islam looks upon marriage as a civil contract; on the other they oppose any reforms in the terms of this contract on the ground that it would constitute interference in their religion.” (P. 121) He analyses the Muslim psyche and says that most educated Muslims “are sophisticated urbanites and have little first hand knowledge of the pragmatic and calculating nature of the orthodox Muslim’s opposition to the proposed reform. He is obstinate because experience has taught him that obstinacy pays. When he finds that this is no longer true and that reform is no more conditional on his consent, he will accept it with good grace or ill but without any resistance worth his name. The dramatic change in the attitude of the Nizam and the Razakars after the government of India had initiated the so-called police action in Hyderabad is typical of Muslim politics – with its bravado and bullying so long as the other party shows weakness and its sudden show of reasonableness (if not a complete volte face) as soon as it is clear that bullying would not pay.” (P. 122). Sri Dalwai has also made similar comments in his books. Hindu leaders should take note of these comments.

Analyzing Islam’s failure to modernize, Prof Shah says, “So great has been the hold of orthodoxy on the Muslim mind that nowhere has Muslim society been able to throw up, in the natural course, an articulate class of liberal Muslims committed to modern values and all that such a commitment implies in the fields of criticism and social action. Such a class alone can subject the traditions of Islam to a critical scrutiny and prepare the ground for entry of Muslim society into the modern age.” (P. 184)

And what is the stumbling block for integration? “Not the fear of Hindu oppression but the strongly separatist Muslim attitude was primarily responsible for the tragic denouement of Hindu-Muslim relations in India.….. ‘separatism’ means an insistence on the recognition of one’s community as a national or quasi-national group which, qua such a group, is entitled to special considerations and privileges. It thus indicates a certain attitude to other groups and is reflected in obstinate resistance to any process of interaction that may ultimately lead to the emergence of a common national identity cutting across the old lines of division. Separatism in this sense has always been a characteristic of Muslim society wherever Muslims are in a substantial minority, and Indian Muslims are no exceptions in this respect. Historically, it has expressed itself in different demands in different periods, their nature and content varying with the changing balance of forces at a given moment. In India, Muslim separatism has been particularly strong because of the memories of Muslim rule for nearly eight hundred years before the sepoy mutiny of 1857. How deep-rooted this attitude is among the Indian Muslims, regardless of the degree to which they are orthodox, is illustrated by the fact that both the Muslim League and the ‘nationalist’ Muslims were united in their demand for reservations, weightage and special treatment in matters of language, personal law and employment under government. Even after partition most of these demands continue to be pressed by practically all Muslim organizations in India. And, like Jinnah, they too do not make a distinction between secularists who demand the modernisation of Muslim society along liberal lines and the Hindu chauvinists who claim that India belongs to the Hindus and should become a Hindu state in which non-Hindus, including Muslims should be permitted to live as guests. In the eyes of the Muslim leadership, ‘both (the secularists and Hindu chauvinists) are equally dangerous to Muslims, untouchables and the other minorities.’ However, Muslims need not feel pessimistic about their future. ‘A single Muslim is nobler and higher than a thousand Hindus. The only need for him is to become awake and regard himself as a Muslim. He goes with Allah’s blessings. It is a holy deed when his dagger rushes into the heart of the aliens; and he is the victor.” (P. 189)

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Prof. Shah asserts that “If Muslim separatism is sui generis and not a reaction to Hindu revivalism, it still remains to trace it to its roots. I would suggest that it is inherent in the religion and culture of Islam (P. 194). He quotes Muhammad Iqbal “Islam, as a religion, has no country” (P. 179). He continues, “One may add that even Muslim intellectuals of the post-1947 generation, who profess Marxism, scrupulously avoid criticising their community’s culture and religion for reasons of expediency. Till this situation changes there can be no satisfactory solution of the Hindu-Muslim problem” (P. 195)

In another booklet3, he traces the Muslim problem due to lack of their modernization and urges the progressive Muslims, the worse offenders, to undertake a creative ‘reinterpretation’ of their faith. He laments “The failure of the Marxists to analyse the Islamic tradition and Muslim society in India has been all the more culpable. They have even gone to the extent of discovering secularism in the Muslim League in Kerala!” (P. 16) The writer then suggests a few measures to modernise the society, especially Islam. Some of them of interest to us are:

“The existing laws regarding the location of temples, mosques, durghas, the playing of music before mosques, unauthorized killing of cows and the like should be firmly implemented.” (P. 19)

There is sufficient ground for belief that certain Muslim groups in India receive funds from abroad, not all of which are utilized for the ostensible purpose for which they are given. The provisions of the Foreign Contribution (Regulation) Act 1976 should be rigorously implemented in all such cases.’’ (P. 19)

“The government should see to it that reformist groups and movements among the Muslims are not subjected to physical or social persecution in the name of religion…… the hobnobbing of all political leaders, including ministers, with persons like the Syed Ahmed Bukhari, the Shahi Imam of Delhi and the Ulema of Deoband makes one wonder whether government and political parties are really interested in prompting a secular outlook among the Muslims.” (P. 19)

“Government should make up its mind to modify the personal laws of not only the Muslims but also the Christians, the Parsees and the Jews so as to bring them in line with modern ideas about the rights of women in matters of marriage, divorce and succession.” (P. 22)

He ends his note by pointing out that “Liberal Hindus and educated Muslims who believe that progress can be had without tears are living in a fool’s paradise.” (P. 22)

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Dr. Babasaheb Ambedkar

Dr. B. R. Ambedkar

But before studying post-Independence scholars we should first look into the pre-Independence writings of one of the greatest Indian leaders and intellectuals of the twentieth century, Dr. Babasaheb Ambedkar. He is revered by all sections of Indian society, perhaps only next to Mahatma Gandhi. Whatever be his views on Hinduism, he was honest enough to study the contents and behaviour of Islam and Christianity and wrote bluntly about them. In fact, when he decided to quit Hinduism along with his followers, in spite of several appeals and enticements by Muslim and Christian clergy and leaders, he chose to embrace Buddhism, another Hindu faith.

Unlike several Hindu leaders of this period, Dr. Ambedkar was very clear about the danger posed by Islam and Muslims to this country. During 1927 – 29, Dr. Ambedkar owned a Marathi newspaper called ‘Bahishkrut Bharat’. In it he maintained that the dispute in this country is not between two societies but two nations. He was very critical of the Nehruvian plan of separating the Sind from the Bombay province and not giving equivalent minority rights to Hindus where they were in minority. He was quite worried about the fact that in undivided India the Muslim majority provinces were on the border. He felt that due to this the borders were not safe in case of any threat to our security by a Muslim power as the Indian Muslims had no loyalty for Hindusthan. He also strongly condemned the pardah system in Islam.

Dr. Ambedkar developed this thesis subsequently in his well known book, ‘Pakistan or The Partition of India’1. In Chapter Four he traced the history of Muslim invasions and the butchering, forced conversions and rape of Hindu women and the destruction of Hindu temples and monuments. He has clearly brought out the truth that the invaders were not interested merely in looting, but also in conversion of the kafirs. He is very forthright in his description of the atrocities committed by the Muslims and has extensively quoted from historical records. He has quoted scholars who state that the Hindu peasants had to part with half of their produce as Jiziya as well as pay a large tax on their cattle. (P. 62)

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We give below a few excerpts from this book to show that Dr. Ambedkar was well aware of the various problems posed by Islam to Indian society and polity.

Chapter VII

It is a notorious fact that many prominent Hindus who had offended the Muslim susceptibilities of the Muslims either by their writings or by their part in the Shuddhi movement have been murdered by some fanatic Musalmans. ….. But Mr. Gandhi has never protested against such murders. Not only have the Musalmans not condemned these outrages but even Mr. Gandhi has never called upon the leading Muslims to condemn them “(P. 156)

“But there are others who….. believe in the possibility of Hindu-Muslim unity. This belief of theirs seems to rest on two grounds. Firstly they believe in the efficacy of a Central Goernment to mould diverse set of people into one nation. Secondly, they feel that the satisfaction of Muslim demands will be a sure means of achieving Hindu-Muslim unity”. (P. 187). Dr. Ambedkar subsequently shows that both presumptions are not valid.

Chapter X :

In this chapter Dr. Ambedkar has analysed the social evils amongst Muslims and comments as follows :

“One may well ask if there is any social evil which is found among the Hindus and is not found among the Muslims?”

“Take child-marriage….. Can the position among the Musalmans so far as child-marriage goes, be considered better than the position among the Hindus?” (P. 225)

“Take the position of women. It is insisted by Muslims that the legal rights given to Muslim women, ensure them a greater measure of independence than allowed to other Eastern women…. the Muslim woman is the most helpless person in the world…. her fate is ‘once married, always married’. She cannot escape the marriage tie, however irksome it may be. While she cannot repudiate the marriage, the husband can always do it without having to show any cause..… This latitude in the marriage in the matter of divorce destroys that sense of security which is so fundamental for a full, free and happy life for a woman. This insecurity of life, to which a Muslim woman is exposed, is greatly augmented by the right of polygamy and concubinage, which the Muslim law gives to the husband” (P. 226)

“Take the caste system. Islam speaks of brotherhood. Everybody infers that Islam must be free from slavery and caste. Regarding slavery nothing needs to be said. It stand abolished now by law. But while it existed much of its support was derived from Islam and Islamic countries….. But if slavery has gone, caste among Musalmans has remained” (P. 228). Dr. Ambedkar then quotes the 1901 census report for Bengal to show that Muslims there have several castes including Arzal or untouchable castes with whom no other Mohamedan would associate and who are forbidden to enter the mosque to use the public burial ground. He also quotes from the same Report about the panchayat system of each caste which extends to social as well as trade matters resulting in castes which are as strictly endogenous as Hindu castes.”

“There can thus be no manner of doubt that the Muslim Society in India is afflicted by the same social evils as afflict the Hindu Society. Indeed, the Muslims have all the social evils of the Hindus and something more. That something more is the compulsory system of purdah for Muslim women…. they are usually victims to anemia, tuberculosis and pyorrhea. Their bodies are deformed, with their backs bent, bones protruded, hands and feet crooked. Ribs, joints and nearly all their bones ache. Heart palpitation is very often present in them. The result of this pelvic deformity is untimely death at delivery…… the process of moral degeneration must and does set in. Being completely secluded from the outer world, they engage their minds in petty family quarrels….. The physical and intellectual effects of purdah are nothing as compared to its effects on morals…… a social system which cuts off all contacts between the two sexes produces an unhealthy tendency towards sexual excesses and unnatural and other morbid habits and ways…. It is responsible for the social segregation of Hindus from Muslims which is the bane of public life in India.” (P. 230)

“The Muslims have no interest in politics as such. Their predominant interest is in religion…. Muslim politics is essentially clerical and recognizes only one difference, namely, that existing between Hindus and Muslims. None of the secular categories of life have any place in the politics of the Muslim community and if they do find a place – and they must because they are irrepressible – they are subordinated to one and the only one governing principle of the Muslim political universe, namely religion.” (P. 232)

“The existence of these evils among the Muslims is distressing enough. But far more distressing is the fact that there is no organised movement of social reforms among the Musalmans of India on a scale sufficient to bring about their eradication.….. The Muslims on the other hand, do not realize that they are evils and consequently do not agitate for their removal. Indeed, they oppose any change in the existing practices.” (P. 233)

Dr. Ambedkar then goes on to analyze the reasons for this attitude. He feels that it is the fundamental assumption made by all Muslims that Islam is a world religion, suitable for all people, for all times and for all conditions which causes these attitudes. Although its rigidity is being challenged elsewhere in the world, the Indian Muslim community is still clinging to it. The reason for this is due to the peculiar position he occupies in India as he is placed in a predominantly Hindu social and political environment which he feels is encroaching on his existence. The Muslims think that the Hindus and Muslims must perpetually struggle.

Chapters XI and XII

Dr. Ambedkar discusses the causes behind the behaviour and political aggression of the Muslims in these chapters. “How the Muslim mind will work and by what factors it is likely to be swayed will be clear if the fundamental tenets of Islam which dominate the Muslim politics and the views expressed by prominent Muslims bearing on Muslim attitude towards an Indian Government are taken into consideration….. Among the tenets the one that calls for notice is the tenet of Islam which says that in a country which is not under Muslim rule, wherever there is a conflict between Muslim law and the law of the land, the former must prevail over the latter and a Muslim will be justified in obeying the Muslim law and defying the law of the land.” (P. 292). He quotes the Muslim leader Maulana Mahomed Ali, “the only allegiance a Musalman, whether a civilian or soldier, whether living under a Muslim or under non-Muslim administration, is commanded by the Koran to acknowledge is his allegiance to God, to his Prophet and to those in authority from among the Musalmans…. But the unalterable rule is and has always been that as Musalmans they can obey only such laws and orders issued by their secular rulers as do not involve disobedience to the commandments of God who in the expressive language of the Holy Koran is ‘the all-ruling ruler.” (P. 293)

Dr. Ambedkar then discusses the Muslim Canon Law which divides the world into two camps, Dar-ul-Islam (abode of Islam) and Dar-ul-Harb (abode of war). He quotes Dr. Titus who says that a discussion took place within the Muslim community for fifty years on whether India was Dar-ul-Islam or Dar-ul-Harb. He then points out another injunction, Jihad (crusade) by which it becomes incumbent on a Muslim ruler to extend the rule of Islam until the whole world shall have been brought under its sway. “Not only can they proclaim Jihad but they can call the aid of a foreign Muslim power to make Jihad a success, or if the foreign Muslim power intends to proclaim a Jihad, help that power in making its endeavor a success.” He then draws attention to the third tenet “that Islam does not recognise territorial affinities. Its affinities are social and religious and therefore extraterritorial….. This is the basis of Pan-Islamism. It is this which leads every Musalman in India to say that he is a Muslim first and Indian afterwards……. To the Muslims a Hindu is a Kaffir. A Kaffir is not worthy of any respect. He is low-born and without status” (P. 301). Dr. Ambedkar goes on to show that this concept of Kaffir was extended even to Mahatma Gandhi by quoting his comrade-in-arm in the Khilafat movement, Mr. Mahomed Ali who said, “However pure Mr. Gandhi’s character may be, he must appear to me from the point of view religion inferior to any Muslaman, even though he may be without character “and “Yes, according to my religion and creed, I do hold an adulterous and fallen Musalman to be better than Mr. Gandhi.” (P. 302)

Dr. Ambedkar also quotes prominent Hindu leaders who were alive to the problem. For example “Mrs. Annie Besant says….. The world has gone beyond such so-called theocracies, in which God’s commands are given through a man. The claim now put forward by Musalman leaders that they must obey the laws of their particular prophet above the laws of the State in which they live, is subversive of civic order and the stability of the State…… Malabar has taught us what Islamic rule still means, and we do not want to see another specimen of the ‘Khilafat Raj in’ India……. there is no place in a civilised land for people who believe that their religion teaches them to murder, rob, rape, burn, or drive away out of the country those who refuse to apostatise from their ancestral faiths….. Such ‘Laws of God’ cannot be allowed to override the laws of a civilised country….. In fact, Muslim sects are not safe in a country ruled by orthodox Muslims” (P. 278)

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He also quotes Lala Lajpatrai expressing apprehensions about Hindu-Muslim unity as well as a interview with the poet Dr. Rabindra Nath Tagore, “another very important factor which, according to the poet, was making it impossible for Hindu-Mohamedan unity to become an accomplished fact was that the Mohamedans could not confine their patriotism to any one country….. The poet said he had very frankly asked many Mohamedans whether, in the event of any Mohamedan power invading India, they would stand side by side with their Hindu neighbours to defend their common land. He could not be satisfied with the reply he got from them. He said that he could definitely state that even such men as Mr. Mahomed Ali had declared that under no circumstances was it permissible for any Mohamedan, whatever his country might be, to stand against any other Mohamedan.” (P. 276)

Dr. Ambedkar has also written, “Hinduism is said to divide people and in contrast Islam is said to bind people together. This is only a half truth. For Islam divides as inexorably as it binds. Islam is a close corporation and the distinction that it makes between Muslims and non-Muslims is very real, very positive and very alienating distinction. The brotherhood of Islam is not the universal brotherhood of man. It is brotherhood of Muslims for Muslims only….. The second defect of Islam is that it is a system of social self-government and is incompatible with local self-government, because the allegiance of a Muslim does not rest on his domicile in the country which is his but on the faith to which he belongs.” (P. 330). Also “The Muslims are howling against the Hindu Maha Sabha and its slogan of Hindudom and Hindu Raj. But who is responsible for this? Hindu Maha Sabha and Hindu Raj are the inescapable nemesis which the Musalmans have brought upon themselves by having a Muslim League. It is action and counter-action. One gives rise to the other.” (P. 359)

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It may be mentioned again here that when Dr. Ambedkar decided to make Buddhism his religion after much deliberation, and in spite of several inducements, he refused to embrace Islam or Christianity and instead chose another Indian faith.

Dr. Ambedkar believed that the solution to this problem lay in the partition of British India with a systematic exchange of population. The first part of his proposal was ultimately hurriedly carried out in spite of vehement denials of the Congress leaders. Unfortunately no action on the second part i.e. the exchange of population was undertaken by out leaders and after a gap of a few decades this has led to the continuation and intensification of this problem in India. It is also very surprising that when Dr. Ambedkar was so clear about Islam, his present followers are bending over backwards to appease this community for its votes, instead of using their influence to educate them and bring them within the national mainstream. Nor have the nationalist leaders, even after partition, ever asked the Muslims to officially give up their outdated theology and concepts.


Secularists on Islam


Post-Independence establishment intellectuals, mostly Marxist by orientation and the residue comprising of neutralized Hindus have defined their intellectualism through defense of Islam and Christianity. They go to great lengths to defend Islam, an allied dogma of Marxism, and bend over backwards for showering praise on it for virtues like tolerance, love and Sarva-dharma-samabhava. There are some convenient passages in the Koran which they can always quote. The Marxists of course are in the forefront for reasons given by Mr. Dalwai below. Their general theme is that they are more sinned against than sinning. This is generally being done to show that there is nothing unique about Hindu faiths, which in fact are inferior because of what they claim are several shortcomings intrinsic in them. The whole purpose of this Macaulay-Marxist nexus is to discredit Hinduism so that Hindus lose confidence in themselves and ultimately lose the battle for survival.

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But this does not mean that there have not been scholars who have not analyzed at least some aspects of Islam, particularly in India. The more intellectually honest among them, generally genuine socialist intellectuals, have at least looked into the behavior of Muslims if not their scriptures. It will be rather surprising to note that they have echoed several comments made in the previous chapters.

1-Dr. B. R. Ambedkar

2-Prof. A. B. Shah

3-Sri Hamid Dalwai

4- Prof. Narhar Kurundkar

5-Sri Madhu Limaye


Some passages from the Quran


   This Appendix containing a few representative verses (or portions of them) from the Koran has been included in this book only to substantiate the unknown author’s point of view of Islam and its adherents. This was felt to be necessary because the Koran is the source scripture, and indeed the only scripture from which is derived the entire existence of the religion of Islam and its theology; and a careful study of the  the Koran and an analysis of its content is a sine qua non to understanding the objective of this book.

   The excerpts from the Koran have been grouped according to subject, to the extent possible. It will be noted that the original is in chaste Arabic and almost poetic language. Hence translation to another language does not always render the exact meaning and nuance of the original. We find that more recent translation of the Koran are `sanitised’ versions when compared to earlier ones [i.e. the translators have tried very hard to soften down the harsh passages of the Quran. The Arabic Quran is far more shocking than its English translations] and hence we have chosen two well known translators-the earlier by Mohammed Marmaduke Pickthal (P), an Englishman serving in the court of the Nizam (in India) and who had converted to Islam, and the modern version by Dawood (D). It is in the interest of Hindus, other pagans, all other non-Muslims, for Hindu and other non-Muslim scholars proficient in the Arabic language, to translate the Koran and bring out its nuances, of interest and concern to us.

   There may be several translations and interpretations, but what is important is how and how much have Muslims themselves understood their scripture and implemented its injunctions and precepts in their lives at various times. It is also important for us to know how they have reconciled the contradictions which abound in the Koran, whenever they have been forced to defend their conduct and their scripture after being accused of intolerance and fanaticism. It should be remembered that most of the verses preaching tolerance are of the early Meccan period when Muhammad’s followers were in a minority and their faith had not received wide acceptability. The substance of these conciliatory verses has been abrogated, that is, replaced chronologically by the content of the later Medinan suras which are most intolerant, fanatic and unforgiving of any deviation. It is from the later suras that most of the passages are quoted below.


1- If you have doubt what we have revealed to Our Servant, produce one chapter comparable to it. Call upon your idols to assist you, if what you say be true. But if you fail (as you are sure to fail) then guard yourselves against the Fire whose fuel is men and stones, prepared for the unbelievers. 2:23-24 D

2- God is the enemy of the unbelievers. 2:98 D

3- But the infidels who die unbelievers shall incur the curse of God. 2:161 D

4- And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter….2:191 P

5- Fight against them until idolatry is no more and God’s religion reigns supreme. But if they desist (i.e. give up), fight none except the evil-doers. 2:193 D

6 God will not forgive idolatry. He will forgive whom he will all other sins. He that serves other gods besides God has strayed far indeed. 4:116 D

(In other words, Gandhi will burn in Hell forever because he was a polytheist, but Osama bin Laden may be forgiven because he was a monotheist. Polytheism is a worse sin than having sex with neighbor’s wife, according to Islam! )

7- You will find that the most implacable of men in their enmity to the faithful are the Jews and the pagans….5:82 D

8-Tell the unbelievers that if they mend their ways [i.e. embrace Islam] their past shall be forgiven; but if they persist in sin [i.e. idol worship], let them reflect upon the faith of their forefathers. 8:38 D

9- And make war on them [unbelievers] until idolatry shall cease and God’s religion shall reign supreme…8:39 D

10- Proclaim a woeful punishment to the unbelievers… 9:4 D

11- When the sacred months are passed, slay the idolaters wherever you find them. Arrest them, besiege them, and lie in ambush everywhere for them. If they repent and take to prayer and render the alms levy, allow them to go their way. God is forgiving and merciful. 9:5 D

12- God and his Apostle repose no trust in idolaters…9:7 D

13- Fight them! Allah will chastise them at your hands, and He will lay them low and give you victory over them, and He will heal the breasts of folks who are believers. 9:14 P

14- Vain shall be their works, and in the fire they shall abide for ever. 9:17 D

15- Prophet, make war on the unbelievers and the hypocrites and deal rigorously with them. Hell shall be their home: and evil fare. 9:73 D

16- Do the unbelievers think that that they can make My servants patrons besides me? We have prepared Hell for the unbelievers to dwell in. Say : ‘Shall we tell you who will lose most through their labours? Those whose endeavors in this world are misguided and who yet think that what they do is right; who disbelieve the revelations of their Lord and deny that they will ever meet Him.’ Vain are the works of these. On the day of Resurrection We shall not honour them. Hell is their reward because they had no faith, and because they scoffed at My apostles and My revelation. 18:102-106 D

17-You and your idols shall be the fuel of Hell; therein you shall all go down. Where they true gods, your idols would not go there : but there they shall abide for ever. They shall groan with anguish and be bereft of hearing. 21:98-100 D

18- When you meet the unbelievers in the battlefield strike off their heads, and when you have laid them low, blind your captives firmly. Then grant them their freedom or take ransom from them, until War shall lay down her burdens. 47:4 D

19- Prophet, make war on the unbelievers and the hypocrites, and deal sternly with them. Hell shall be their home, evil their fate. 66:9 D

20- The unbelievers in among the People of the Book and the pagans shall burn for ever in the fire of Hell. They are the vilest of all creatures. 98:6 D


1- As for the unbelievers, it is the same whether or not you forewarn them: they will not have faith. God has set a seal upon their hearts and ears: their sight is dimmed and grievous punishment awaits them. 2:6 D

2- God will mock them and keep them long in sin, blundering blindly along. 2:15 D

3- Would you guide those whom God has confounded? He whom God confounds, you cannot guide. 4:88 D

4- Had Allah willed, they [the idolaters] had not been idolatrous. We have not set thee [Muhammad] as a keeper over them, nor art thou responsible for them. 6:108 P

5- We will turn away their hearts and eyes from the Truth since they refused to believe in it at first. We will let them blunder about in their wrongdoing. 6:111 D

6- He who Allah leadeth, he indeed is led alright, while he whom Allah sendeth astray-they indeed are losers. 8:178 P

7- Already we have urged unto hell many of the jinn and humankind, having hearts wherewith they understand not, and having eyes wherewith they hear not. These are as the cattle – nay, they are worse! These are the neglectful. 7:179 P

8- Say : ‘Nothing will befall us except what God has ordained’. 9:51 D

9- And Allah summoneth to the abode of peace, and leadth whom He will to a straight path. 10:26 P

10- And if thy Lord had willed, he verily would have made mankind one nation, yet they cease not differing. Save him on whom thy Lord hath mercy; and that He did create them. And the Word of thy Lord hath been fulfilled; Verily I shall fill hell with the jinn and mankind together. 11:118-119 P

11- God leaves in error whom He will. 13:27 D

12- Indeed their fold devices seem fair to the unbelievers, for they are debarred from the right path. None can guide those God whom has lead astray. They shall be punished in this nether life, but more grievous is the punishment of the life to come. None shall protect them from God. 13: 33-34 D

13- …But God leaves in error whom He will and guides whom He pleases. He is mighty, the Wise One. 14:4 D

14- Had God pleased, He would have united you into one nation. But He confounds whom He will and gives guidance to whom he pleases. You shall be questioned about all your actions. 16:93 D

15- The fate of each man We have bound about his neck. 17:13 D

16- Those whom God guides are rightly guided; but those whom he confounds shall find no friend besides Him. We shall gather them all on the Day of Resurrection, prostrate upon their faces, deaf, dumb and blind. Hell shall be their home: whenever its flames die down, We shall rekindle them with a greater Fire. 17:97-98 D

17- …and verily Allah guideth whom He will. 22:16 P

18- Had it been our will, We could have sent to every nation someone to give warning. 25:51 D

19- Had it been Our will, We could have given every soul its guidance. But My word shall be fulfilled: ‘I will fill the pit of Hell with jinn and men.’ 32:13 D

20- ….Such is Allah’s guidance, wherewith He guideth whom He will. And whom Allah sends astray, for him there is no guide. 39:23 P

21- Every misfortune that befalls the earth, or your persons, is ordained before We bring it into being. 57:22 D

22- who has ordained their destinies and guided them. 87:2 D


1- Women are your fields : go, then, into your fields when you please… 2:223 P

2- Women shall with justice have rights similar to those exercised against them, although men have a status above women. God is mighty and wise. 2:228 D

3- If a man divorces his wife, he shall not remarry her until she has wedded another man and been divorced by him; in which case it shall be no offense for either of them to return to the other, if they think that they can keep within the bounds set by God. 2:230 D

4- Give women their dowry as free gift; but if they choose to make over to you a part of it, you may regard it as lawfully yours. 4:4 D

5- A male shall inherit twice as much as a female. 4:11 D

6- Men have authority over women because God had made the one superior to the other. 4:34 D

7- Enjoin believing women to turn their eyes away from temptations and to preserve their chastity; to cover their adornments (except such as are normally displayed); to draw their veils over their bosom and not to reveal their finery except to their husbands, their fathers, their husbands’ fathers, their sons, their women-servants, and their slave-girls; male attendants lacking natural vigour, and children who have no carnal knowledge of women. And let them not stamp their feet when walking so as to reveal their hidden trinkets. 24:31 D

8- Prophet, enjoin you wives, you daughters, and the wives of true believers to draw their veils close around them. That is more proper, so that they may be recognized and not be molested. God is forgiving and merciful. 33:58 D


1- Prophet, We have made lawful to you the wives to whom you have granted dowries and the slave girls whom God had given as booty; the daughters of your paternal and maternal uncles and of your paternal and maternal aunts who fled with you; and any believing woman who gives herself to the Prophet and whom the Prophet wishes to take in marriage. This privilege is yours alone, being granted to no other believer. [Swami Dayananda Saraswati rightly characterized the Allah of the Quran as Muhammad’s domestic servant. Of course, Muhammad made these verses to serve his own purpose.] We well know the duties we have imposed on the faithful concerning their wives and slave-girls. We grant you this privilege so that none may blame you. God is forgiving and merciful. 33:50 D

2- You may put of any of your wives you please and take to your bed any of them you please. Nor is it unlawful for you to receive any of those whom you have temporarily set aside. That is more proper, so that they may be contented and not vexed, and may all be pleased with what you give them. 33:51 D

3- It may happen that his Lord, if he divorces you will give in your stead wives better than you, submissive (to Allah), believing, pious, penitent, inclined to fasting, widows and maids. 66:5 P


1- Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As often as their skins are consumed We shall exchange them for fresh skins that they may taste the torment. Lo Allah is ever Mighty, Wise. 4:56 P

2- Allah promiseth the hypocrites, both men and women, and the disbelievers the fire of hell for their abode. It will suffice them. Allah curseth them, and theirs is lasting torment. 9:68 P

3- …..As for those who disbelieve, theirs will be a boiling drink and painful doom because they disbelieved. 10:5 P

4- …..those who gave no heed to Our revelations, shall have the Fires as their home in requital for their deeds. 10.8 & 9 D

5- …But as for those who disbelieve, garments of fire will be cut out for them: boiling fluids will be poured down on their heads. 22.19 P

6- The righteous shall return to a blessed retreat: the gardens of Eden, whose gates shall open wide to receive them. Reclining there with bashful virgins for companions, they will call for abundant food and drink. All this shall be yours on the Day of Reckoning; Our gifts can have no end. But doleful shall be the return of the transgressors. They shall burn in Hell, a dismal resting place. There let them taste their drink : scalding water, festering blood, and other putrid things. We shall say to their leaders : ‘This band shall be thrown in headlong with you. No Welcome shall await them; they shall be promply cast into the Fire.’ 38:51-59 D

7- The fruit of the Zaqqum tree shall be the sinner’s food. Like dregs of oil, like scalding water, it shall simmer in the belly. A voice will cry: ‘Seize him and drag him into the depths of Hell. The pour out scalding water over his head’, saying: ‘Taste this, illustrious and honourable man! This is the punishment which you have doubted.’ 44:43-50 D

8- As for the righteous, they shall be lodged in peace together amidst gardens and fountains, arrayed in rich silks and fine brocade. Yes, and We shall wed them to dark-eyed houries. Secure against all ills, they shall call for every kind of fruit; and, having died once, they shall die no more. 44:51-55 D

9- They shall recline on jeweled couches face to face, and there shall wait on them immortal youths with bowls and pitchers and a cup of purest wine (that will neither pain their heads not take away their reason); with fruits of their own choice and flesh of fowls that they relish. And theirs shall be dark eyed houris [virgins], chaste as hidden pearls: a reward for their deeds. Then they shall hear no idle talk, no sinful speech, but only the greeting, ‘Peace! Peace!’. Those on the right hand-happy shall be those on the right hand! They shall recline on couches raised on high in the shade of thornless sidrs and clusters of talh [plantain?]; amidst gushing waters and abundant fruits, unforbidden, never-ending. We created the houries and made them virgins, loving companions for those on the right hand. 56: 15-38 D

10- The unbelievers among the People of the Book [Jews and Christians] and the pagans shall burn for ever in the fire of Hell. They are the vilest of all creatures. But of all creatures those that embrace the Faith and do good works are the noblest. 98: 6-7 D


1- Fight against them until idolatry is no more and God’s religion reigns supreme… 2:193 D

2- Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not. 2:216 P

3- You shall not wed pagan women, unless they embrace the Faith. A believing slave-girl is better than an idolatress….2:221 D

4- Let believers not make friends with infidels in preference to the faithful – he that does this has nothing to hope from God-except in self-defence. God admonishes you to fear Him: for to God you shall all return. 3:28 D

5- You are the noblest nation that has ever been raised up for the mankind. You enjoin justice and forbid evil. 3:110 D

6- Do not befriend them until they mend their homes for the cause of God. If they desert you, seize them and put them to death wherever you find them. Look for neither friends not helpers among them. 4:89 D

7- Tell the unbelievers that if they mend their ways (i.e. convert to Islam) their past shall be forgiven. 8:39 D

8- If you fear treachery from any of your allies, you may fairly retaliate by breaking off your treaty with them. God does not love the treacherous. 8:58 D

9- ….Allah is free from obligations to the idolaters and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who disbelieve. 9:3 P

10- O ye who believe! Choose not your fathers not your brethren for friends if they prefer disbelief to belief, such are wrong-doers. 9:23 P

11- You shall not pray for any of their (unbelievers) dead, nor shall you attend their burial. For they denied God and His apostle and remained sinners to the last. 9:84 D

12- It is not for the Prophet, and those who believe to pray for the forgiveness of idolaters even though they may be near of kin (to them) after in hath become clear that they are people of hell-fire. 9:113 P

13- Believers, make war on the infidels who dwell around you. Deal firmly with them. Know that God is with the righteous. 9:123 D

14- Do not yield to the unbelievers, but fight them with this, most strenuously. 25:52 D

15- Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. 48:29 P

16- Believers! Shall I point out to you a profitable course that will save you: enmity and hate shall reign between us until you believe in God only. 60:4 D

17- Prophet, make war on the unbelievers and the hypocrites, and deal sternly with them. Hell shall be their home, evil their fate. 66:9 D

anime porn

Answering claims that Islam is true

Miracles of the Quran or Islamic hoaxes?

1- The Miracle of Iron

2- Victory of the Romans and the lowest point on earth

3-The Quran on seas and rivers

4-The Quran on Human Embryonic Development

Here is the Islamic claim

And here is the reality and this

And also, this presentation by William Campbell. Another Islamic hoax.

5- The Quran on mountains

Here is the Islamic claim

And here is the reality Islamic hoax.

6-Speed of Light in the Quran?

7-The Quran on Cerebrum

8-The Quran on deep seas and internal waves

9-The Quran on expanding universe and Big Bang

10- 7 layers of the Atmosphere

11- 7 layers of the Earth

12- The Miracle of 19

13- Splitting of the Moon

14- Bees

15- Iram

16- Seas not mixing 

17- Darkness in the Seas 

What all this shows is that since there is no evidence at all that Islam is true, not a single sentence in the Quran which could not have been said by 7th century Arabs, and every single sentence in the Quran can be explained from Muhammad’s own socio-cultural background, Muslims resort to such tricks. These claims are actually Islamic hoaxes, and not miracles of the Quran. And none of the so-called ‘miracles’ [which are actually hoaxes, and some of them are actually mistakes] are in clear language. If Allah knew that the Dead Sea is the lowest point, why didn’t he simply say so- “Dead Sea is the lowest Point”? Simple and clear! But nothing like this is said in simple and clear language in the Quran.

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   Why should there be a need to explain these ‘miracles’ in a ‘clear book’ like the Quran? The best answer to show that the Quran must not be interpreted in any other way than its obvious meaning comes from the Quran itself. The Quran repeatedly claims to be a “clear book” (5:15) “easy to understand” (44:58 , 54:22 , 54:32, 54:40) “explained in detail” (6:114), “conveyed clearly”, (5:16, 10:15) and with “no doubt” in it (2:1). And not a single of the ‘miracles’ aka hoaxes is in clear language.

    It should also be remembered that when real scholars debate real scholars, they do not bring forward any of the above amateurish claims. For example, two real scholars (not showmen like Zakir Naik) of Pakistan, Javed Ahmed Ghamidi and Khaled Zaheer debated with Ali Sina of In that wonderful debate, all arguments and counter-arguments are excellent and worth reading. But when Ali Sina asked for evidence that Muhammad was a Prophet of God, neither of the great debators could provide any. If these ‘Miracles of the Quran’ aka hoaxes were truly miracles, these real scholars would have definitely brought them as evidence in support of the claim that Islam is true. That great and lengthy debate can be read here.

For a full list of ‘Miracles of the Quran’ aka Islamic hoaxes, this link is very useful. Also it is very useful to see the following exposure of almost all claims of “Miracles in the Quran” in this link:

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An important 46-paged book on ‘Corruption and distortion in the Quran’ by Amar Khan is also available. It is available on but since that website is banned in many countries like India, it is necessary to preserve it elsewhere, like here .

Swami Dayananda Saraswati

   Swami Dayananda Saraswati (1824-1883) was the founder of the Arya Samaj. He was a Sanskrit scholar and also a scholar of the Vedas. He was the first to give the call for Swaraj (Independence) as “India for Indians” – in 1876, later taken up by Lokmanya Tilak (1856-1920)- the Father of Indian Unrest. Denouncing the idolatry and ritualistic worship prevalent in Hinduism at the time, he worked towards reviving Vedic ideologies. The freedom of thought given in the Hindu religion permits Hindus to be atheists, agnostics, idol-worshipers, opponents of idolatory, polytheists, monotheists or anything one wishes to be. Subsequently, the philosopher and President of India, S. Radhakrishnan (1888 – 1975), called him one of the “makers of Modern India,” as did Aurobindo Ghosh (1872-1950).

   Those who were influenced by and followed Dayananda included Madam Cama, Pandit Lekh Ram, Pandit Guru Dutt Vidyarthi, Shyamji Krishna Varma (who established India House in England for Freedom fighters), Vinayak Damodar Savarkar (1883-1966), Lala Hardayal, Madan Lal Dhingra, Ram Prasad Bismil, Mahadev Govind Ranade, Swami Shraddhanand, Mahatma Hansraj, Lala Lajpat Rai (mostly all Indian freedom fighters) and others. One of his most influential works is the book Satyarth Prakash – first published in 1875, which contributed to the Indian Independence movement.

  Swami Dayanand Saraswati has commented on 159 Ayats of Holy Quran in the 14th Chapter of his book Satyarth Prakash (Light of Truth, English translation by Dr. Chiranjiva Bhardwaj and published by Sarva Deshik Arya Pratinidhi Sabha, Delhi, 1984, pp. 649-722).

   Before commenting on Islam, he expressed his objectives as below:
“The object aimed at by this criticism is to contribute to the elevation of the human race and to enable all men to sift truth from falsefood by giving them some idea of the teachings of various prevalent religions, as this will afford them opportunities for friendly discussions so useful in helping men to point-out their defects and to appreciate their merits.”

“It is not our purpose to falsely condemn this or any other religion on the contrary what we aim at is that whatever is true should be recognized as such, and whatever is false should be condemned as such, so that no one should be in a position to palm off untruth for truth or hinder the progress of truth… We lay this criticism on the Mohammedan religion before all lovers of truth in the hope that they after having gone carefully through it, accept what appeals to their reason and common sense and discard what is repugnant to them.” (p. 649-50)

Some of his comments on the main aspects of Islam are quoted below:


(i) “(I begin this book) In the name of God, the Compassionate, the Merciful (Sura 1)

The Mohammadans claim that this Quran is the word of God, but it appears from the above passage that the author of this book was some person other than God, since had it been God Himself, He would not have said :-“In the name of God”, He would have, instead said : “I write this book for the instruction of mankind.” (p. 651)

“Had the God of the Quran been the Lord of all creatures, and been Merciful and Kind to all, He would never have commanded the Mohammedans to slaughter men of other faiths, and animals, etc. If He is Merciful, will He show mercy even to the sinners ? If the answer be given in the affirmative, it cannot be true, because further on it is said in the Quran “Put Infidels to sword”,  in other words, he that does not believe in the Quran and the Prophet Mohammed, is an infidel, (he should, therefore, be put to death). Since the Quran sanctions such cruelty to non-Mohammedans and innocent creatures such as cows, it can never be the Word of God.” (p. 652)

“Since the Mohammedans do not believe in the previous existence of the soul, nor that it ever did any deeds before, their God will be open to the charge of being partial by showing favour to some and disfavour to others inasmuch as it is quite unjust to bestow happiness on men or subject them to pain and suffering without paying any regard to their merits and demerits. It is also against the nature (of God) to unreasonably look at some with mercy and others with disdain and anger. Indeed He cannot act arbitrarily. When the souls have done no good or bad action in their previous lives, is it not unfair that some should receive blessings while the others not.” “Now this book, which is so full of partiality and favouritism (to some), cannot be the Word of God.” (p. 652-53)

“Now what kind of justice, wisdom or righteousness is it that one should support one’s followers even though they perpetrate injustice ? He, who causes breach of peace and himself fights as well as helps others to do so, loots other people and yet calls the loot lawful, can never be Merciful and Compassionate. Leave alone God, such a thing can never be true even of a good man. Such things make it impossible for us to believe that the Quran is the Word of God.” (p. 681-82)

“How did God send down the Quran ? Does God live high up in the skies ? If this be true, He cannot be God, being confined to a particular locality, for God is All-pervading, To carry or deliver messages is the function of a courier, and since God is confined to a particular locality, He must needs have one. And to keep an account (in dealings with others) becomes a man but no God Who is Omniscient. It follows from such statements of the Quran that it is the work of a human being, possessed of limited intelligence.” (p. 686)

“It is written in the Quran that one’s sins are forgiven by mere repentance. This encourages sin, since there is nothing to deter men from its commission. This book and its author, therefore, place a premium upon sin. Hence, it is clear that this book can not be the Work of God, nor can the Being described therein be Divine.” (p. 692)

“How funny ! That a book like this should be regarded full of wisdom even though it teaches things opposed to science, such as the creation of the heavens without visible pillars to sustain them and the fixing of the mountains in the earth with a view to keep them immovable. Even persons who are a little bit educated cannot write such nonsense or believe in such balderdash. Again, how wise is the statement that the day is entagled with the night and night with the day ! Everybody knows that day and night co-exist. The Quran cannot be a book of true knowledge, for this statement is absolutely foolish. It is not opposed to true knowledge to say that the ships run into the sea through the favour of God [eg. Quran 14:32, 17:66, 22:65, 30:46, 31:31, 36:41, 42:32, 45:12 etc] when in reality they are propelled by machinery and by sailors ? Would not the sign of God (a ship) sink if it was made of iron or stone ? Verily this book cannot have been written either by God or by a learned man.” (p. 698-99)

 God (Allah)

“Does God show His special mercy to those who do not deserve it ? If He does, He works great mischief, for all men will become indifferent to the practice of virtue. No one will then lead a virtuous life and hate sin, since His mercy depends upon His (arbitrary) will and not upon one’s deeds.” (p. 661)

“Does your God punish the wicked and reward the virtuous, or does He show mercy to the Mohammadans and torture others ? If the latter, He is not God. But if your God is not partial (to you), He will reward the virtuous and punish the wicked whatever religion they may profess. This being the case, the belief in the Quran and in Mohammad (as the prophet of God) becomes unnecessary. Why did God create Satan-the enemy of the human race, who has been tempting all mankind? Is He not cognizant of the future? If you say, He has created Satan just to try man, it cannot be right, because only one who is possessed of finite knowledge would do such a thing; while One who is Omniscient is already aware of the good or evil deeds of the soul.” “Now if Satan tempts all mankind, who tempted Satan ? If it be said that Satan tempts himself, why could not others tempt themselves ? Where is then the necessity of supposing Satan to be the tempter of all mankind ? If God was the tempter of the Devil, He was more devilish than the Devil. But such a thing could not be said of God. Whosoever goes astray from the right path does so through evil company and ignorance.” (p. 664-65)

“If God really aided the Mohammadans with three thousand angels in the past, why does He not help them now that their rule (in India and other countries) has greatly declined and is still declining ? The real object of this verse is to tempt the ignorant and thereby ensnare them into the Mohammadan religion.” (p. 671)

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“Had not God loved disorder, why would He have prompted them (the Muslims) to fight and befriended the quarrelsome Mohammadans ? Is God pleased with one only when he embraces the Mohammadan religion? If so, He is partial to the Mohammadans, He cannot, therefore, be the Lord of the Universe. This clearly shows that neither the Quran is the Word of God, nor is the God described therein the true God ?” (p. 667)

“If God guides whom He pleases, He might he misleading others with whom he is not pleased. He alone can be called God and apta (true teacher) who impartially guides all.” (p. 669)

“Does not God act like a tyrant when He does not forgive those who deserve forgiveness and forgives those who are not worthy of being forgiven ? The soul should not be held responsible for its actions, if God makes one virtuous or wicked just as He pleases, nor should the soul, therefore, be endowed with happiness or afflicted with pain and suffering just as a soldier if he kills a person under the direction of his superior officer is not held responsible for his act.” (p. 669)

“Why does God repay good deeds doubly if he would not do injustice even of the weight of a mote ? Why is He so partial to the Mohammedans ? He would be unjust indeed if He were to award the soul reward or punishment out of proportion to its deeds.” (p. 673)

“What proof is there that the Mohammedans will go to heaven and the non-Mohammedans to hell ? He is indeed a fine God ! May such a God as deceives others and is deceived by them always keep away from us. Let him associate with those that are hypocrites and cheats, because “Birds of a feather flock together.” Why should not they whose God deceives others be themselves cheated? Can it be right for anyone to associate with a wicked Mohammedan and hate a good man who is other than a Mohammedan ?” (p. 675)

“The forgiveness of sin, is almost as bad as the sanction of its commission which encourages its further growth. A book whose teachings tend to encourage the commission of sin can neither be the Word of God, nor the work of an enlightened author. It is, on the contrary, one that promotes sinful conduct. It is true though that the prevention of the further commission of sin can be secured by one’s praying to God, repenting of his past conduct and by exerting himself to his utmost (to lead a virtuous life).” (p. 676)

How destitute of compassion are God and his Prophet who order that the heads of the infidels should be cut off. Is such a God, as commands the faithful to put the infidels to sword, and sever their limbs (from their bodies) and aids them in this work, any better than Ravan, the cruel king of Ceylon [Sri Lanka]? This command is the invention of the author of the Quran and is not from God but if it be from Him, our earnest prayer is that such a God may remain at a respectable distance from us.” (p. 680)

“Does God favour the Mohammedans ? If so, He is unjust because He is the Lord of all (and not of the Mohammedans only). Is your God deaf that He cannot hear you unless He is spoken to (aloud) ? Is it not wrong to couple the name of the Prophet with His name ? Where is God’s treasure that He should be so afraid of its being stolen ? Is it right to steal (the wealth of) others barring that of God and His Prophet ? Only the ignorant and the wicked can teach such things. Why is not that God, who deceives others and associates with the deceitful, hypocritical, cunning and wicked? Theses things lead one to infer that the Quran is not the Word of God. Its author must have been a hypocritical and deceitful person, otherwise such objectionable things would not have been found in it.” (p. 680)

“Now how can God be All-pervading if He lives near those who are in paradise? But if he is not All-pervading, He can neither be the Creator nor the Judge of the world. It is wrong to advise men to forsake their parents. Of course, one should not obey them if they advise one to do wrong, but all the same one should always serve them. If God was kind to the Mohammedans and sent down troops of angles to help them in the past, why does He not do so on ? If He punished the unbelievers and “turned unto whom He pleased,” why does He not do the same at the present time ? Could not God advance His faith without commanding His votaries to fight ? We say good-bye to such a God ! He is more of a showman than a God.” (p. 682)

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Is God the monopoly of the Muslims only, and have others no claim on Him? And is He partial, that He reserves His mercy only for the Muslims, and denies it to others. If by Muslims He meant “the faithful,” they do not stand in need of guidance. If God does not furnish guidance to people other than the Mohammedans, His knowledge is of no use.” (p.684)

“If God forgives all sins, He leads the entire world to unrighteousness. He is also merciless, for if a wicked man is shown mercy and forgiven, he will commit more mischief and cause suffering to may a good men. Even if the slightest offense is left unpunished, the world will become full of sin. Is God resplendent like fire ? Where is the page of destiny and who writes it ? If God dispenses justice with the aid of prophets and witnesses, He must be of limited knowledge and power. If He is not unjust and dispenses uniform justice, He must be dealing with all people according to their deserts. Deeds must have been done either in the past birth or in the present one. It is, then, clearly unjust to forgive sins, to seal the hearts, to keep people in ignorance, to let the Devil tempt them, and to subject them to torture.”

Associating Prophet Mohammad with Allah

Why does this verse inculcate faith in Mohammad along with that in God, when the Mohammadans profess to believe in none but God, and hold that none is worthy of sharing homage with Him? Hence they can not call God Incomparable. If it be argued that this verse only teaches that people should have faith in Mohammad as a Prophet, we should kike to know where is the necessity of Mohammad (being regarded as a Prophet). If God cannot accomplish his desired object without making him His Prophet, he is certainly powerless.” (p. 672)

“Now (the Mohammadan) God Himself has made Mohammad His partner (in Divine honours, etc.) and has Himself declared this fact in the Quran. God is so much attached to Mohammad that He has made him His partner even in paradise. It is useless to call the Mohammadan God Independent when He is dependent upon Mohammad for every little thing. Such things can never be found in a revealed book.” (p. 672)

“This (Obey God and obey the apostle V. 93.) goes to show that God is not “One without a second,” hence it is absurd for the Mohammedans to believe that it is otherwise.” (p. 676)


“When the Quran bears witness to this that God gave the book of law to Moses, it is incumbent on the Mohammedans to believe in it. All the defects found therein will, therefore, be regarded as those of the Muslim religion itself. Again what is said about the miracles is absurd. The story of miracles seems to have been concocted with a view of play upon the credulity of simple and ignorant people. All things which are against the laws of nature are false. If miracles could be wrought in those days, why can’t they be done now-a-days ? If no miracles can be worked now, it is certain that none were wrought in days gone by.” (p. 660)

“The true religion with God is Islam (III. 17).”

Is God the Lord of the Mohammadans alone ? Did not Divine religion exist at all thirteen hundred years back ? It shows that the Quran is not the word of God, but of some bigot.” (p. 70)

“If every soul shall be paid what it has earned, its sins can not be forgiven. It will be unjust to forgive sins. If God gives power to the soul without its having done anything to deserve it. He will be guilty of injustice. Can one ever bring the dead out of the living and the living out of the dead, as the laws of God are unchangeable and inviolable.

Is it not sheer prejudice to call those, who do not profess Islam infidels? That Being can not be God who teaches that the Mohammadans should not associate even with good people of other faiths, while they may take even the wicked Mohammadans for their friends. One is, therefore, fully justified in inferring that this Quran its God and the Mohammadans are, therefore, groping in the dark. Now reader mark ! How clever Mohammad is ! He makes his God say in this verse that God will love those who follow Mohammad and even their sins will be forgiven. This shows that the heart of Mohammad was not pure. It appears that Mohammad (made or) had the Quran made in order to serve his selfish interests.” (p. 670)

“Now mark the prejudice of God and of His Prophet ! Mohammad like other men of his stamp, was well aware that if he did not stamp his religion with divine authority it would never flourish, nor would he or his followers be able to obtain help and power which might help them to live a life of ease and luxury. All this goes to show that Mohammad knew only too well how to compass his selfish ends and to deprive others of their due-a fact which proves that he was no well-wisher of humanity. Such a man can never command the trust and confidence of good and enlightened men.” (p. 674)

“Who but the Mohammedan God would be so unjust in fighting and helping others to do the same and so active in causing breaches of peace ? Now look at this religion, which sanctions wholesale robbery for the benefit of the Prophet ! Are these people any better than thugs ? God participates in the crime of robbery when he takes his share of the loot. He brings disgrace on Himself by favouring such dacoits. We are at a loss to understand whence came such a book, such a God and such a Prophet in order to disturb the happy relations between different nations of the world and thereby, inflict great suffering on them. Had not such faiths flourished in the world, all would have lived in peace with each other.” (p. 680-81)

Treatment to non-Muslims in Islam

“Where is the necessity of slaying others and of being slain on God’s path ? Why do you not say plainly that all this is meant for accomplishing your selfish ends. You hold out this inducement to people that they may fight well and help you to gain victory over your enemies and to acquire wealth and power by looting other and thereby enable you to live in luxury and enjoy sensual pleasures.” (p. 664)

“Had not such teachings existed in the Quran, the Mohammadans would not have been so cruel to the non-Mohammadans. They have greatly sinned by slaughtering the innocent. They hold than one who does not believe in the Mohammadan religion is an infidel, and that it is better to put the infidels to sword. They have always lived up to their professions in this respect. They have lost their political supremacy while “fighting” for the cause of their God. This religion does indeed teach cruelty towards the non-Mohammadans. Should theft be punished with theft. Should we also break into the house of a person because he has stolen our property ? Surely this is not right. If an ignorant man abuses us, shall we also abuse him in return ? Such things can never be taught by ? God nor by one of His enlightened votaries, nor could they be found in His Word. They can only be the utterances of an ignorant and selfish man.” (p. 666)

“This is the height of prejudice. The Quran enjoins on its believers to kill the non-Mohammedans but to spare the Mohammedans. If they kill their co-religionists by mischance, they shall have to make amends for it by freeing a believer from slavery, but if they kill non-Mohammedans, even though it be through a mistake, they shall inherit Heaven.

Such teachings deserves to be utterly discarded. Such a book, such a Prophet and such a religion do nothing but harm. The world would be better of without them. Wise men would do well to discard a religion so absurd and accept the Vedic faith which is absolutely free from error. The Mohammedans say that one who kills a Mohammedan shall be condemned to a residence in hell; on the other hand, believers in other religions contend that a man attains to heaven by killing a Mohammedan, now which to two should one believe to be true and which false ? The fact is that all false creeds begotten of ignorance should be renounced, the Vedic religion alone deserving the allegiance of all-a religion which directs every human being to follow in the footsteps of the righteous and shun the path of the wicked.” (p. 673-74)

“Mark this teaching, which, in defiance of all noble instinct, advocates the destruction of one’s very friends ! God here teaches the Mohammedans to fight with their neighbours and slaves, to wage war against them and to slaughter them whenever they get a chance to. The Mohammedans have materially helped in spreading such ideas, taking their inspiration from this very book-the Quran. They should, in the present enlightened age, realize the evil nature of such a teaching and give it up. They would be gainers by doing so.” (p. 684)

Allurement of Paradise for Sensuous pleasures

Now is it paradise or a brothel ? Should we call such a Being (as described in the Quran) God or a libertine ? No enlightened man can ever believe such a book to be the Word of God. Why does God show favouritism ? Where the women that live in paradise born here (in this world) and then went there, or were they never born at all? If they went there from here, why where they allowed to enter paradise before their husbands? Why did God violate His law of judging all persons on the last day for the sake of those women? On the other hand, if they were born there, how can they control their passions? But if they have got their husbands with them, how will God manage to provide the faithful with women when they enter paradise? Why does He not keep also men forever there in paradise just as He keeps women? This goes to show the Mohammadan God is unjust and ignorant.” (p 669-70)

Well ! The Mohammedans cry that it is a sin to drink wine on this earth, but in their paradise streams of wine flow. It is good that Mohammedans have rendered some service to the cause of temperance here, but they have been more than compensated for this abstinence in paradise. So many women have been allotted to each man there, he would find it difficult to fix his affections on one. The place must be afflicted with maladies. It the dwellers have got bodies, they must die and if they have got no bodies, they cannot gratify their lust. What then is the use of a paradise? If you believe that Lot was a prophet, do you also believe what is recorded in the Bible that he begot children of his own daughters. If you do, it is foolish to regard such a person a prophet. If your God grants salvation to such persons and their associated He must also be like them. A being who recites ‘old wives’ tales and kills other people through prejudice cannot be God, for such a God can only live in a Mohammedan house and nowhere else.” (p. 704)

If there are gardens and orchards in paradise as stated in the Quran, they neither have existed from eternity nor can they remain there for ever, for the things which result from the combination of elements, did not exist before that combination and will surely cease to exist after Dissolution. When these things will disappear from paradise, how can the dwellers live there forever? The very fact that the Arabs have been promised cushions, cushioned seats, pillows, fruits and drinks, proves that Arabia was not in affluent circumstances at the time the Muhammadan religion was founded. It was for this reason that Mohammad entrapped the poor people into his net by holding out of them such temptations.” (p. 705)

“Perpetual happiness cannot reign where women are to be found. Where did theses women come from? Are they dwellers of paradise or have they been imported? If they have been imported, they will surely go back and if they permanently dwell there, what were they doing before the day of resurrection? Were they idling away their lives? Now look at the resplendence of God Whom all the angels except Satan obeyed by paying homage to Adam; Satan alone held aloof. God said to Satan, “I have made him with both my hands, do thou, therefore, not be proud.” [Quran 38:75] This shows that the God of the Quran was two-handed person. He cannot, therefore, be Omnipresent and Omnipotent. Satan was right in saying that he was better than Adam. Why was the resentment of God excited at this? Is the house of God in the sky and not on earth? Why was Kaba at first called the house of God? How can God separate Himself from His Creation? All this creation belongs to the true God. This shows that the God of the Quran was a landlord in paradise. God cursed and rebuked Satan and sent him to jail. Satan said, “O Lord ! Release me till the day of judgment.” God being not insensible to flattery complied with his request. When Satan was free, he said, “Now I will tempt people and raise the standard of rebellion.” God retorted, “Who-ever is tempted by you will be hurled into hell by me along with thee.”

Gentle reader ! Just consider whether God tempted him or he was tempted of his own accord. If God did it, He was a greater Devil of the two, and if Satan was tempted on his own accord, other people can also be tempted likewise. Where then is the need of Satan? In so far as God let the rebel Satan loose, He also was responsible for the mischief wrought by the fiend. Who can be more unjust than the being who instigates theft and then sits in judgment over the thief? (p. 705-6)

Even young boys available in Paradise

“Of course it stands to reason that there should be youths in paradise when God has created virgins there. But we are told that the virgins in paradise are destined to be united to those male mortals who repair to paradise from this world. What about those male youths then who perpetually dwell in paradise? God has kept reticent as regards their marriage, will they also along with the virgins be surrendered to their candidate-mortals from this world? God has thrown no light on this point, and it must be regarded as a great omission on His part… So much regarding the Mohammadan paradise. As regards the Mohammadan hell, its inmates will have to feed on (thohar) Euphobia nereifolia [This means that there are thorny trees in hell bearing thorns], and drink hot water. Such then are the sufferings they will be afflicted within hell.”

Swami Dayananda Saraswati had characterized the Allah of the Quran as Muhammad’s domestic servant. He was very right when he did so.

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Eminent people on Islam

1. Swami Dayanand Saraswati (1824-1883)
2. Swami Vivekanand (1863-1902)
3. Rabindranath Tagore (1861-1941)
4. Yogi Shri Aurobindo Ghosh (1872-1950)
5. Mohandas Karamchand Gandhi (1869-1948)
6. Dr. Baba Saheb

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Bhim Rao Ambedkar (1891-1956)
7. Raja Ram Mohan Roy (1772-1833)
8. Nirad Chandra Chaudhuri (1897-1999)
9. Jadunath Sarkar (1870-1958)

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Bipin Chandra Pal (1858-1932)
11. Maharshi Satyananda Saraswati
12. Dr. K.S. Lal (1920-2002)
13. Dr S Radhakrishnan (Ex-President of India)

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Swami Vivekananda

   Swami Vivekananda was an Indian Hindu monk, a saint and a philosopher. He was a disciple of the 19th-century Indian saint Ramakrishna Paramhans. He was a key figure in the introduction of the Indian philosophies of Vedanta and Yoga to the Western world, and is credited with raising interfaith awareness during the late 19th century. He is perhaps best known for his speech which began with, “Sisters and brothers of America …” in which he introduced Hinduism at the Parliament of the World’s Religions in Chicago in 1893. He was a scholar in English, Sanskrit and Bengali languages.

     He was influenced by his Guru Ramakrishna Paramhans (1836-1886). He traveled to the United States, representing India at the 1893 Parliament of the World Religions. Vivekananda conducted hundreds of public and private lectures and classes, disseminating tenets of philosophy in the United States, England and Europe. In India, Vivekananda is regarded as a patriotic saint and his birthday is celebrated there as National Youth Day.

   Parliament of World Religion’s President John Henry Barrows (Chicago-1893) said, “India, the Mother of religions was represented by Swami Vivekananda, the Orange-monk who exercised the most wonderful influence over his auditors”. Vivekananda attracted widespread attention in the press, which called him the “cyclonic monk from India”. The New York Critique wrote, “He is an orator by divine right, and his strong, intelligent face in its picturesque setting of yellow and orange was hardly less interesting than those earnest words, and the rich, rhythmical utterance he gave them”. The New York Herald noted, “Vivekananda is undoubtedly the greatest figure in the Parliament of Religions. After hearing him we feel how foolish it is to send missionaries to this learned nation”.

   American newspapers reported Vivekananda as “the greatest figure in the parliament of religions” and “the most popular and influential man in the parliament”. The Boston Evening Transcript reported that Vivekananda was “a great favourite at the parliament… if he merely crosses the platform, he is applauded”. He spoke several more times “at receptions, the scientific section, and private homes” on topics related to Hinduism, Buddhism and harmony among religions until the parliament ended on 27 September 1893.

   His nationalistic ideas influenced many Indian thinkers and leaders. Saint Aurobindo (1872-1950) regarded Vivekananda as the one who awakened India spiritually. M K Gandhi counted him among the few Hindu reformers “who have maintained this Hindu religion in a state of splendor by cutting down the dead wood of tradition”.

    According to Subhash Chandra Bose (1897-1945), a proponent of armed struggle for Indian independence and one of India’s greatest freedom fighters, Vivekananda was “the maker of modern India”, while for Gandhi Vivekananda’s influence increased Gandhi’s “love for his country a thousandfold”. Vivekananda influenced India’s independence movement and his writings inspired independence activists such as Netaji Subhas Chandra Bose, Aurobindo Ghose, Bal Gangadhar Tilak (the Father of Indian unrest) and Bagha Jatin and intellectuals such as Aldous Huxley, Christopher Isherwood, Romain Rolland.

   Many years after Vivekananda’s death Sir Rabindranath Tagore (1861-1941) told French Nobel laureate Romain Rolland: “If you want to know India, study Vivekananda. In him everything is positive and nothing negative”. Rolland wrote, “His words are great music, phrases in the style of Beethoven, stirring rhythms like the march of Händel choruses. I cannot touch these sayings of his, scattered as they are through the pages of books, at thirty years’ distance, without receiving a thrill through my body like an electric shock. And what shocks, what transports, must have been produced when in burning words they issued from the lips of the hero!”

      This great monk, who no one can call an ‘Ignorant Communalist’ had also written about Islam. He was a learned and knowledgeable man, a world-famous scholar of repute. The following is what this great philosopher said about Islam.

(All quotations taken from the Complete works of Swami Vivekananda (Vol. I-VIII)).

Millions massacred through Mohammad’s teachings : If you read the Koran, you find the most wonderful truths mixed with superstitions. How will you explain it? That man (Prophet Mohammed) was inspired, no doubt, but the inspiration was as it were, stumbled upon. He was not a trained Yogi, and did not know the reason of what he was doing. Think of the good Mohammed did to the world, and think of the great evil that has been done through his fanaticism! Think of the millions massacred through his teachings, mothers bereft of their children, children made orphans, whole countries destroyed, millions upon millions of people killed! (Vol. I. P. 184)

Muslim rituals : The Mohammedan, who thinks that every ritual, every form, every image or ceremony used by a non-Mohammedan is sinful does not think so when he comes to his own shrine, the Caaba. Every religious Mohammedan, wherever he prays, must imagine that he is standing before the Caaba. When the makes a pilgrimage there, he must kiss the black stone in the wall of the shrine. All the kisses that have been imprinted on that stone, by millions and millions of pilgrims, will stand up as witnesses for the benefit of the faithful on the Last Day of Judgment. Then, there is the well of Zimzim. Mohammedans believe that whoever draws a little water out of that well will have sins pardoned, and he will, after the Day of Resurrection, have a fresh body, and live for ever. (Vol. 2, p. 39)

Kill who are not Muslims : The Mohammedan religion allows Mohammedans to kill all who are not of their religion. It is clearly stated in the Koran, “Kill the infidels if they do not become Mohamedans”. They must be put to fire and sword. (Vol. 2, p. 335)

Killing unbelievers is surest way to Heaven : The more selfish a man, the more immoral he is. And so also with the race. That race which is bound down to itself has been the most cruel and the most wicked in the whole world. There has not been a religion that has clung to this dualism more than that founded by the Prophet of Arabia, and there has not been a religion which has shed so much blood, and been so cruel to other man. In the Koran there is the doctrine that a man who does not believe these teachings should be killed; it is a mercy to kill him ! And the surest way to get to heaven, where there are beautiful ‘houris’ and all sorts of sense-enjoyments, is by killing these unbelievers. Think of the bloodshed there has been in consequence of such beliefs! (Vol. 2, p. 352-53)

Every step forward was made with the sword : Think of little sects, born within a few hundred years out of fallible human brains, making this arrogant claim of knowledge of the whole of God’s infinite truth! Think of the arrogance of it ! If it shows anything, it is this : how vain human beings are. And it is no wonder that such claims have always failed, and, by the mercy of the Lord, are always destined to fall. In this line, the Mohammedans were the best off; every step forward was made with the sword – the Koran in the one hand and the sword in the other : “Take the Koran, or you must die; there is no alternative!”. You know from history how phenomenal was their success; for six hundred years nothing could resist them, and then there came a time when they had to cry halt. So will be with other religions if they follow the same methods. (Vol. 2, pp. 369-70).

Universal brotherhood for Muslims only: Mohammedans talk of universal brotherhood, but what comes out of that in reality? Why, anybody who is not a Mohammedan will not be admitted into the brotherhood; he will more likely have his throat cut. (Vol. 2, p. 80)

Use of graves in place of images : The Mohammedans use the graves of their saints and martyrs almost in the place of images. (Vol. 3, p. 61)

God as a child : For the Mohammedans, it is impossible to have this idea of God as a child; they will shrink from it with a kind of horror. But the Christian and the Hindu can realize it easily because they have the baby Jesus and the baby Krishna. (Vol. 3, p. 96)

No temple building in a Muslim country : It is here that Indians build temples for Mohammedans and Christians; nowhere else. If you go to other countries and ask Mohammedans or people of other religions to build a temple for you, see how they will help. They will instead try to break down your temple and you too, if they can. (Vol. 3, p. 114).

Word Hindu covers all those who live in India : The word (‘Hindu’), therefore, covers not only Hindus proper, but Mohammedans, Christians, Jains and other people who live in India. (Vol. 3, p. 110).

Allah-ho-Akbar for centuries : Wave after wave of barbarian conquest has rolled over this devoted land of ours [India]. “Allah-ho-Akbar!” has rent the skies for hundreds of years, and no Hindu knew what moment would be his last. This is the most suffering and the most subjugated of all the historic lands in the world. Yet we still stand practically the same race, ready to face difficulties again and again, if necessary, and not only so, of late there have been signs that we are not only strong but ready to go out, for the sign of life is expansion. (Vol. 3, p. 369-70).

Only they are right ! : Ignorant persons… not only deny the right of every man to interpret the universe according to his own light, but dare to say that others are entirely wrong, and they alone are right. If they are opposed, they begin to fight. They say that they will kill any man who does not believe as they believe, and as the Mohammedans do. (Vol. 4, p. 52).

Worshipping saints : The Mohammedans from the beginning stood against any idol worship. They would have nothing to do with worshipping the Prophets or the Messengers, or paying any homage to them; but, practically, instead of one Prophet, thousands upon thousands of saints are being worshipped. (Vol. 4, p. 121)

Mohammedans most sectarian : Now, some Mohammedans are the crudest in this respect, and the most sectarian. Their watchword is. “There is one God, and Mohammed is His Prophet”. Everything beyond that not only is bad, but must be destroyed forthwith; at moment’s notice, every man or woman, who does not exactly believe in that, must be killed; everything that does not belong to this worship must be killed; everything that does not belong to this worship must be immediately broken; every book that teaches anything else must be burnt. From the Pacific to the Atlantic, for five hundred years, blood ran all over the world. That is Mohammedanism! Nevertheless, among these Mohammedans, wherever there was a philosophic man, he was sure to protest against these cruelties. (Vol. 4, p. 126)

Sword flashed for hundreds of years in India : Wave after wave had flooded this land, breaking and crushing everything for hundreds of years. The sword has flashed, and “Victory unto Allah” had rent the skies of India; but these floods subsided, leaving the national ideals unchanged. (Vol. 4, p. 159)

Kafir deserves to be butchered : To the Mussulmans, the Jews or the Christians are not object of extreme detestation; they are, at the worst, men of little faith. But not so the Hindu. According to him, the Hindu is idolatrous, the hateful Kafir; hence in this life he deserves to be butchered; and in the next, eternal hell is in store for him. The utmost the Mussulman kings could do as a favour to the (Hindu) priestly class – the spiritual guides of these Kafirs – was to allow them somehow to pass their life silently and wait for, the last moment. This was again sometimes considered too much kindness! If the religious ardour of any (Muslim) king was a little more uncommon, there would immediately follow arrangements for a great yajna by way of Kafir slaughter! (Vol. 4, p. 446)

Mohammedans brought murder here : You know that the Hindu religion never persecutes. It is the land where all sects may live in peace and amity. The Mohammedans brought murder and slaughter in their train, but until their arrival peace prevailed (Vol. 5, p. 190)

In India the Mohammedans were the first who ever took the sword. (Vol. 5, p. 197)

Loss of a Hindu, gain of an enemy : When the Mohammedans first came, we are said – I think the authority of Ferishta, the oldest Mohammedan historian – to have been six hundred millions of Hindus. Now we are about two hundred millions. (That means population down from 60 crores to 20 crores). And then every man going out of the Hindu pale is not only a man less, but an enemy the more.

“Again, the vast majority of Hindu converts to Islam and Christianity are converts by sword, or the descendants of these.” (Vol. 5, p. 233)

Mohammedan conquest had to fall back : The wave of Mohammedan conquest, which had swallowed the whole earth, had to fall back before India. (Vol. 5, p. 528)

Hashashin became ‘assassin’ : Hashshashin has became our word ‘assassin’ because an old sect of Mohammedanism killed non-believers as a part of its creed. (Vol. 7, p. 40)

Islam caused great violence : The Mohammedans used the greatest violence. (Vol. 7, p. 217).

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States with high Muslim growth



In addition to the data given in Chapter 6 along with the Map 6.1 as well as Table C-T4 in Appendix C, this Note gives additional data on regions of high Muslim growth. It will be useful to refer to this Table and Map while reading this Note. Part I of the Note deals with influx from Bangladesh and Part II with other Indian States and regions.

A country normally keeps its borders well protected against aggression, both physical as well as demographic. And India partitioned on a religous basis and having a large concentration of minotities on its borders should be even more vigilant. Prompt and effective action has long been overdue, and unless urgent steps are taken, the demographic balance in these regions which has already been severely affected, will lead to further partitions of the country in the near future. North East India has become highly unstable due to the influx of Muslims from Bangladesh and missionary activities of the Christians in the tribal areas. Appendix C, Table C-14 shows that there is a large selective increase in the Muslim population in the districts bordering Bangladesh as well as Nepal (see map) making our notthern and eastern borders vulnerable.


Bangladesh has been constituted by partitioning Bengal essentially on the basis of Muslim majority districts. No effort was made to have well defined defined borders which could be adequately protected. The minorities were also left uundisturbed although an exchange of population would have been a proper long term solution. Thus in 1941, in today’s Bangladesh the Hindus constituted 30% of the total population and in West Bengal (of Pre-1956 State Reorganisation) Muslims constituted 29%. But in 1991 due to massive migration into India of both Hindus and Muslims from Bangladesh, the Hindus constitute only 11% in Bangladesh, whereas the Muslims are close to 24% in today’s West Bengal. The position of Assam and other adjoining states is similar.

Another point to be borne in mind is that there a simultaneous migration of both Hindus and Muslims frim Bangladesh. We find that predominantly Hindus migrated in the period from 1947 to 1971. Subsequently the migration has been mostly of Muslims who have come here to better their economic conditions. We may not be far off the mark if we put a total migration close to thirty million Hindus and Muslims since Independence. These migrations have put an immense strain on the neighboring states. The state governments due to vote bank politics have been apathetic to the Muslim migration. Sri Baljit Rai1 has  dealt with this subject exhaustively exhaustively and we have given below a number of his observations and statistics.

Even the International agencies have commented on this migration. Thus the World Population Prospects, 1994 Revision of the UN states: ‘The 1991 population census of Bangladesh. even after adjustments for under remuneration, was over five million fewer persons than expected. The reasons appeared to be both lower levels of immigration to India and elsewhere….The upward revision of the population of India is the result of Upwardly revised estimates of migration from Bangladesh’ (P. 137). As a result they have increased the Indian population estimate by 4.8 million. Another publication, ‘Future Population of the World. What can We Assume Today’s state: ‘According to statistics of foreign born, India was the second largest migragion receiving country in the world in 1980. Most of the migrants thus indentified had moved to India from Bangladesh or Pakistan, probably as a result of partition.’ (P. 347)

While the Bangladeshi leaders have been vociferously denying any migration of their citizens into India, their intellectuals have already started talking  of lebensraum for their burgeoning population, For example a Bangladesh  intellectual Mr. Sadeq Khan in his article ‘The Question of Lebensraum’ published in ‘Holiday’, Dacca on 18-10-1991, has pur forward that by the first decade of twenty first century the population would have expanded so much that the problem of lebensraum or living space would be very grim and that no amount of population or family planning can change the situation. A natural overflow of population pressure is therefore very much on cards and will not be restrained by barbed wire or border patrol measures. The natural trend of population overflow is towards the sparsely populated land of the south-east in the Arakan side and of the north-east in the Seven Sister side of the Indian sincontinent’. It has of course been conveniently forgotten by the author that this migration has already been taking place for several decades with no effort on the part of Indian authorities to prevent it. This ‘The Morning Sun’ of Dhaka in its issue of 4-8-1991 reports under the caption ‘One Crore People Missing’, that there is a differece of about one crore in the prelominary total population estimate of the 1991 census of 10.80 crores and the official figure of 11.75 crore.

It will readily be seen that the population increase in these areas has been significantly higher than the general Indian increase. Also although Hindus in Bangladesh have migrated in large numbers due to respression, the migration of Muslims is far greater. Mr. Swapan Dasgupta in his article ‘Frontiers of our nationhood’ published in The Telegraph dated 14-3-1992 states that, ‘all evidence suggests that Muslim migrants from Bangladesh outnumber their Hindu counterparts by as much as 3 : 1’. We shall now study below the problem of migration and the consequent demographic imbalances in the states of Bengal, Bihar and Assam.


This state having only 3% of its population and consequently has the highest population density of 766 persons per sq. km in the country i.e. even higher than that of Bangladesh. Its level of poverty may be imagined from the fact that in 1976 as against the national average of 40% poulation below the poverty line, 70% in the sate were below the line. Hence it is a great pity that it has to bear the onslaught of immigration from Bangladesh. The international border is extremely unnatural and runs through flat territory and river beds and is no impediment to anyone to travel in either direction. When the rivers dry in summer, crossing the border in these strectches becomes very easy.

The illegal immigrants have succeeded in creating a five to ten kilometre Muslim belt along the border so that infiltration is simplified for them. The Census of India 1961 General Report of West Bengal and Sikkim states: ‘It will be seen that of the total number of 6,985,287 Muslims of West Bengal, 2,012928 or 28.92 per cent live in 50 border police stations which account for only 15.55 per cent of the general population. In all these police stations together, the Muslims constitute 37.06 per cent of the total population. This average is exceeded in three didtinct zones of particularly heavy Muslim concentration, each consisting of a chain of contiguous border police stations. These zones are (1) Chopra-Islampur-Goalpokhar, (2) Kaliachak-Shamshirganj-Suti-Raghunathgunj-Lalgola Bhagawangola-Raninagar-Jalangi-Karimpur and (3) Sarupnaga-Baduria-Basirhat.’ (P.222) The accompanying Statement shows that in some of the areas the percentage is as high as 80. Unfortunately subsequent census reports to our knowledge have not analysed the prevailing situation.

As result of this strategy the Muslim decadal increase has been very high as compared to general increase in the 1981-91 decade. This has been corroborated by the detection of Bangladeshi infiltrators by the following agencies :

Agency      Period                       Hindu           Muslim     Others

W.Bengal Police 1972-91                63762           124408       666

Border Security Force1977-91       64125           151175       2865

It may be noted that for every Hindu inflitrator detected, over two Muslims were apprehended. The seriousness of the problem can be gauged from the Report in the Statesman of 25-9-1992 captioned ‘Bangla influx could upset India’s demography’ in which theu quote, “Mr. Santimoy Roy, a leading leftist intellectual and a consultant at the Centre for South Asian Studies, who is also an expert on Bangladesh that at least 10 million Bangladeshi nationals had sneaked into Indian territory during the last decade posing serious problems for the country.”

“Interestingly, Mr. Roy said that Bangladesh’s population, according to the 1991 census-was less than what it should have been, as had been estimated by the Bangladeshi Government and the United nations earlier. While the 1991 Bangladeshi census shows the total population figure as 104.7 million, according to earlier estimate by the Bangladeshi Government, it should have been between 112 and 114 million. He said that going by UN predictions, the current population figure in Bangladesh should have been between 117 and 118 million.”

“……According to Mr. Roy, this shortfall is mainly due to the influx of Bangladeshis into India. The growth rate of population in the Hindu populated districts were much lower than the national average rate of 2.01 percent.”

A study by South Asia Research Society, Calcutta has shown that based  on the sample surveys conducted by the Registrar General of India, the natural population increase in West Bengal during 1891-91 stands at 21.9%. The actual population growth rate stood at 24.73% during this decade i.e. 2.8% higher, which can largely be accounted for by the influx of people from Bangladesh, Nepal, Bhutan and other regions of India. This corresponds to about 1.5 millions or about 11% of the total population increase. The actual number of outsiders is likely to be much higher, because a very large number of them have presumably escaped detection by Census personnel.

It has been estimated that about 2.95 million Bengali speaking Hindis have enntered into India (mainly West Bengal) during 1974-91 as a result of ‘missing Hindu population.’ This is over and above over three million Hindu refugees permanently leaving East Pakistan for India in the course of the 1971 liberation struggle, most of whom did not permanently return to Bangladesh and many millions during the partition trauma. Since the extent of Muslim infiltration during 1971-91 awaits appraisal, it is fair to conclude that at least 13-14 million migrants and infiltrators have crossed over from Bangladesh to India during this period indcluding about one million Bihari Muslims stranded in Pakistan. That the number of Muslim migrants is fat higher is corroborated by the fact that in all districts of West Bengal the decadal increase of Muslims is far higher than Hindus during 1981-91 and is more than doubld in  Cooch Behar, Jalpaiguri, Darjeeling, Midnapore, Bankura and 24 Parganas. Mr. T. V. Rajeshwar estimates the number at 15 million of which about seven million reside in West Bengal, five in Assam, two in Bihar and one in other parts of the country.


After the conquest of Bengal, the Muslims turned their attention to Assam. But the brave ahom rulers defeated the invaders in several battles, and except for areas like Goalpara no other part of Assam could be permanently occupied by the Muslims until the British took over in 1826. They started tea plantations in a big way for which they imported ‘coolies’ from other parts of India, who howeverr merged with the local population in due course. In 1853, Assam was made a part of Bengal Presidency. Since the province proved too unwieldy to rule, Assam was again detached and made as separate unit in 1874 with the Bengali districts of Sylhet and Cachar attached to it. Neither the Bengalis nor Assamese were happy with this arrangement. But the district which wreaked havoc on Assam was Mymensingh, which is now a part of Bangladesh.

If we look at the census figures of 1871, the Assam of that time consisting of districts of Darrang, Kamrup, Lakhimpur, Nowgong and Sibsagar had barely 6% Mislims. After attaching the districts of Cachar, Sylhet and Goalpara, the situation changed as follows

Table C-N1 – Muslim Population of Assam Districts in 1874

District                             Population                Muslim                           %

in 1874                      Population               Muslims

Darrang                             235,300                       13,859                        5.9

Kamrup                             561,681                       45,823                        8.2

Lakhimpur                             121,267                       3.826                          3.1

Nowgong                             256,390                       10,066                        3.9

Sibsagar                             296,589                       12,619                        4.3

Goalpara                             444,761                       89,916                        20.1

Total                             1,915,988                    176,109                      9.2

Cachar                             205,027                       74,361                        36.3

Sylhet                             1,719,539                    854,131                      49.7

Grand Total                             3,840,554                    1,104,601                   28.8

Now the Bengali Muslim factor  began to operate viciously. It was dormant until the partition of Bengal by Curzon in 1905 when the province of Eastern Bengal and Assam was formed. Fifteen districts of Bengal mostly constituting today’s Bangladesh were tagged on to Assam which now lost its identity. What the Moguls and other Muslim emperors could not achieve became now possible and the penetration of Islam began in a big way. The assault was basically led bythe adjoing Mymensingh district. Even in 1901 this district was heavily populated (618 persons per sq. mile) of which Muslims formed 71.4 percent. The ‘Mymensinghia’ was typically a hard working farmer, violent in nature and hence tended towards crime and lawlessenss. They turned out to be an unmitigated curse for Assam. Although the partition was annulled in 1912, this trend continues without any break even to this day.

When we refer to the census data, we find that the 1901 census indicated very little immigration apart from the immigration of tea garden labourers. The 1911 census showed a significant change and the Muslim population increased by 24.83% with most of the increase being confined to Goalpara. During the next decade the Mymensinghias pushed forward to Kamrup and Nowgong and the increase was now 37.61% for the 1921-31 decade. Districtwise data is available from 1931 indicates the continuation of the influx on a large scale. M. Kar in his book, ‘Muslims in Assam’ says that “the total number of Muslims in the Brahmaputra valley in 1941 was 16.96,978 against the total Hindu population of 32,22,377.

The trauma of partition resulted in Hindus from Bangladesh to come to India in large numbers. Hence the percentage of Muslims in Assam came down slightly in 1951 although they also used the opportunity to cross the porous borders. This is indicated by an increase of 56.5% over their 1931 population.

This large exodus of Bangladeshi Muslims has resulted in a far higher growth of Assam’s population both total and Muslim, as compared to India’s in the pre-Independence period as seen in the Table below :

Table C-N2 – Decadal Increase of Assam’s Population

Year                 Population (Thousand)                   % Decadal Increase

State                Muslim             State           Muslim            India

1901                3,290                  495

1911                3,849                  624                     17.0             26.2                  5.7

1921                4,637                  869                     20.5             39.3                  0.3

1931                5,560               1,267                     19.9             45.7                11.1

1941                6,695               1,683                     20.4             32.9                14.2

1951                8.029               1,982                     19.9             17.8                13.4

1901-51                                                                    144.0           33.04                51.6

The disturbed conditions in Bangladesh prompted Hindus to immigrate to India in the 1951-61 decade. This is reflected in the increase of 35.0% in total population (as compared to 21.5% for the country) and 33.5% of that of HINDUS. Surprisingly the Muslim population grew faster by 38.4% in this period reflecting the exodus of Muslims from Bangladesh. The corresponding figures for the turbulent 1961-71 decade are 35.0% total, 36.1% HINDUS and 31.0% Muslim.

The General Report on Assam of the 1961 Census of India sums up the change in the major districts of Assam during 1901 and 1961 as shown in Table C-N3.

It will be seen that the Muslim migration continued unabated even after partition and is partially masked by the simultaneous migration of Hindus from Bangladesh. In 1981 the census was to taken due to disturbed conditions in the state. Mr. Rai has termed the 1991 census as a fraud in view of the fact that the increase in the population of Assam between 1971 and 1991 is much lower than the other North Eastern states (so called seven sister) The noted demographer Mr. Ashish Bose also comments, “The earlier projection (as of 1989) put the figure as 24.8 million. the actual census count in 1991 revealed a figure of 22.3 million. Compared to the 1981 projected figure of 19.9 million for Assam, the rate of growth of Assam’s population would have been only 12.1 percent. This would have implied a high degree of under-enumeration which would not be surprising in view of the disturbed conditions there even in 1991. The Census Commission, however, chose to rewrite demographic history by adjusting the 1981 population of Assam by interpolating the population of Assam in 1981 by taking the figures for 1971, 1991. … We believe that the projected population of Assam for 1991 was a more realistic figure than the actual count. It is also not necessary to adjust the 1981 figure of Assam.”

Table C-N3 – Percent Muslims in Assam District

1961      1951       1941       1931      1921      1911      1901

Assam 23.39     22.60      22.92      20.75     17.07     14.63    13.57

Goalpara        43.32     42.94      46.23      43.89     41.48     35.19    27.76

Kamrup         29.36     29.29      29.07      24.61     14.61       9.66      9.10

Darrang         19.35     17.03      16.29      11.46       7.61       5.39      5.16

Lakhimpur       5.64       4.66        4.76        3.44       2.56       2.86      3.22

Nowgong       41.24     40.54      38.53      31.60     17.73       5.20      4.83

Sibsagar          5.83       5.82        4.98        4.71       4.25       4.30      4.16

Cachar          39.14     38.49      42.18      40.06     37.61     37.60    38,06

Note : Assam here includes Mizoram and Meghalaya


In Bihar the two main areas subject to heavy  Muslim immigration from Bangladesh are the old Purnea district and of late the Santhal Parganga. Purnea was earlier a part of Bengal Presidency, and hence Bangladeshi Muslims known as Bhatia Muslims (similar or Mymensinghias in behaviour) could easily settle down there as they did in Assam. Even in 1901 they constituted 41% of the population. Even after 1947, the migration has continued unabated as will be seen from the census figures. Literacy is quite low and was approximately around 20% as per the 1991 census.

The Santhal Pargana district which has now been split in Sahibgunj, Dumka, Godda and Deogarh districts has of late shown significant increase in Muslim population which has increased from 13.8% in 1961 to 18.3% in 1991. It appears that the migrants to West Bengal are spilling into these adjacent Bihar areas. This has to be confirmed by a proper study.

The Census Department has done a study on the movement of migrants from Bangladesh during 1951-61 in their Paper No 1 of 1963. They have studied the population growth in Bangladesh by considering their census statistics for 1951 and 1961 and find that large fluctuations in percentage changes as well as sex ratio during 1951-61 suggest considerable out-migration of Hind and Muslim population from Bangladesh. They have assumed a decadal growth of 30% for Mulsims and 25% for Hindus and computed the increase and then compared it with the actual increase. After doing this exercise for each district and division of Bangladesh, they have estimated that the out-migration of Muslims has been 1.004 million and that of Hindus 2.170 million. This figure has then been compared with the districtwise population changes in the states of Bihar (Purnea District), West Bengal, Assam and Tripura for this period based on estimated net increase of 27.5% for Muslims and 25% for Hindus. Their results are summarised below.

Table C-N4 – Estimated Immigration in 1951-61 Decade

State                    Excess Hindus                    Excess Muslims

Assam                          0.527                                      0.221

West Bengal                1.584                                      0.459

Tripura                          0.267                                      0.055

Bihar                                  Nil                                      0.298

Total                            2.378                                      1.033

It will be seen that there is a very close correspondence between the out-migration from Bangladesh and in-migration into India. We wonder why this exercise has not been repeated in subsequent censuses and strongly urge the Census Department and other Demographic Institutes that it is done forthwith for all censuses subsequent to 1961 census.

The growth of Muslim population for the state as a whole was considerably lower than the all India Muslim growth during 1901-41 although it was higher than the Hindu growth in Bihar. The change is also not spectacular in any district although the decrease in Purnea district in this period is difficult to explain. Here there could have been a migration to Assam. An idea of the growth of population among the Muslims in absolute numbers in Bihar can be had from the Table below :

Table C-N5 -Increase of Muslim Population in Bihar

Census      No. of          %                   +/-                         Percent Decadal

Year       Muslims    Muslims         Variation                      Variation

Muslim                   General

1901 3,421,908     12.05

1911 3,550,879     12.03            +128,971             +3.77                       +3.67

1921 3,574,099     12.25              +23,220             +0.65                        -0.66

1931 4,142,743     12.72            +568,644           +15.91                     +11.45

1941 4,719,200     12.91            +576,457           +13.91                    + 12.20

1951       4,373,360     11.58             -345,840              -7.33                     +10.27

1961       5,785,631     12.45         +1,412,271           +32.29                    + 19.77

1971       7,594,000     13.48         +1,808,000           +31.25                     +21.30

1981       9.875,000     14.12         +2,281,000           +30.04                     +24.07

1991       12,788,00     14.81           2,913,000           +29.50                     +23.54

We see that except in the 1941-51 decade, when there was a small exodus of Muslim population to Pakistan, the Muslims have shown a consistently higher growth rate than rest of the population. This decline was more than made up by 1961 due to reverse migration as indicated elsewhere. The increase has been particularly large in the 1971 districts of Saharsa, Purnea and Santhal Parganas, where the Census of India, General Report on Bihar estimates an increase of 468,000 excess population of Muslims during 1951-61 based on the standard growth of 27.5%.

Other States

Uttar Pradesh, Delhi, Haryana

We consider these states together since the high Muslim growth areas of Delhi and Haryana are contiguous with North Western areas of Uttar Pradesh. In Uttar Pradesh there has been an appreciable increase in certain regions as seen below.

India            UP          North West         North East     Rest of UP

% Muslims

1951 10.43         14.28            24.24                   17.28                    10.30

1961 10.69         14.63            24.77                   18.46                    10.45

1971 11.21         15.48            25.64                   20.70                    10.98

1981 11.76         15.93            26.40                   21.63                    11.19

1991 12.59         17.33            29.00                   23.22                    12.05

% Decadal Increase

1951-61 0.26           0.35              0.53                     1.18                      0.15

1961-71 0.52           0.85              0.87                     2.24                      0.53

1971-81 0.55           0.45              0.76                     0.93                      0.21

1981-91 0.83           1.40              2.60                     1.59                      0.86

Note : North-West and North-East UP have been defined Table 6.10

1.   It will readily be seen that the growth of Muslim population in UP is much higher than the All India growth (except 1971-81 decade) although UP is not a border state

2.   Within UP, North West and North East regions have grown much faster. The rest of the state has a growth similar or lower than the All India growth

3.   In 1951-61 decade, growth in the state is only slightly higher than the Indian growth. But the North West and particularly North East has grown quite rapidly

4.   The 1961-71 decade shows accelerated growth in the state. The North East has again grown quite rapidly.

5.   In the 1971-81 decade, the state and all India growth are similar. But yet these two regions have grown far above the state average (refer discussions in Chapter 5).

6.   The 1981-91 decade is high for all regions. The growth in North West is now explosive and closer to the growth in North Kerala. Even the ‘Rest’ category of the state has grown appreciably, its decadal growth being similar to the 1951-81 period put together. Table C-T4 and Map 6.1 indicate the districts in which this growth has taken place.

If we look at the map we find that these two regions along with the districts in Bihar enclose Nepal. There are reports that all along this border Muslim dominated regions have been recently formed in Nepal also. No wonder that terrorist organisations like ISI can easily operate and infiltrate in the country from here.

The North Western region is also contiguous with similar regions in Haryana and also Delhi and is close to the North Eastern region of Rajasthan. In fact we see an almost contiguous belt of high Muslim growth region from Pakistan to Bangladesh and beyond. It is for the experts to determine the reasons and significance of such selective growth. This becomes important since in districts like Agra, Sitapur, Lucknow, Fatehpur, Unnao, Sultanpur, Deoria (9.25% growth between 1961-81) and Ghazipur, the growth has been negative in the 1981-91 decade. Many of these districts are in Central and Estern UP. In this movement only due to job opportunities?

In the following districts of Uttar Pradesh not covered by the above regions and included in the ‘Rest’ category in Table C-4, the Muslim growth in the 1981-91 decade has been significantly high :

Mathura (1.73%), Kheri (1.58%), Hardoi (1.75%), Farukkabad (1.53%), Pratapgarh (2.31%), Varanasi (2.40%), Nainital (2.32%), Aligarh (1.46%) and Jaunpur (1.40%. These areas have been marked on the map and it will be seen that many of them are close to the high growth regions and will eventually make both of them contiguous. Dehradun has only a slightly lower growth at 1.30%.

Delhi presents an interesting case. Before Independence Muslims constituted about 30% of the population. In 1951 it had come down to 5.73% and was steadly until 1961. Afterwards it has increased by 3.62% between 1961 and 1991, the growth being as high as 1.70% in the 1981-91 decade. Being a metropolitan area and the national capital, the population in general of Delhi has grown very rapidly. But the Muslims gave grown much faster than the HINDUS in this period. It is generally conceded that Bangladeshi Muslim immigrants have settled down in Delhi in a big way.

Indian Punjab have over 30% Muslims in the pre-Independence period. They migrated to Pakistan during partition except from the district to Gurgaon which had16.91% Muslims in 1951. This district is contiguous with Delhi and now a part of Haryana. Faridabad district was carved out of it in the 1971-81 decade. Along with Delhi its Muslim population has also grown by 3.83% from 1951 to 1991. In the present district of Gurgaon it is 34.41% in 1991, with its rural areas being as hiigh as 42%.


It will be seen that the Muslim growth in general in Rajasthan is lower than that of India. But the North East and Kota region has growh faster (Table C-T4). The rest of the state has grown at a very much lower rate.

Although we do not have full statistics for 1951, the following observation in the Census of india 1961 Report on Rajasthan gives a clue to the immigration of Pakistani Muslims into the border districts. The Report says, ‘in the population of the Muslims the highest increase (71.83%) was found in Ganganagar district. The increase was high in tehsils bordering Pakistan viz. Ganganagar (117.01%), Karanpur and Padampur (94.93%) and Raisinghnagar and Anupgrah (256.34%). Tehsils Hanumangarh and Suratgarh and Nohar and Bhadra also show increases to the tune of 51.10 and 54.18 percent respectively. In the border district of Bikaner, Muslims have increased by 26.05% while in Jaisalmer district they increased by 67.00%. In Barmer, which is also a border district the decadal increase has been to the order of 68.42%. It may be noted that while in its Barmer, Sheo and Chotan tehsils, which have common border with Pakistan, the rate of Increase of Muslim population was as much as 75.39%. In the tehsils Pachpadra and Siwana, which are not on the border the growth rate was mereky 15.47%.

We find that during the decade of 1981-91 apart from the North Eastern districts of Rajasthan mentioned in Table 5.10, the districts of Jaisalmer and Bharatpur recorded and increase of Muslim population of 0.93 and o.89% respectively. Tonk also grew by 0.75% justr equalling overall Rajasthan growth. The increase in jaisalmer is alarming since it is a border district and diffucult to police as it is mostly a thinly populated desert.

Gujerat, Maharashtra and Andhra

After considering the northern states, we shall now come to the peninsular India, We shall consider the above states together since they largely constitute the northern and central Deccan plateau and the high growrh Muslim areas in them are fairly contiguous. The only exception is the border district of Kutch in Gujerat where the Muslim population has grown by 0.86% in the 1981-91 decade. When  viewed along with the increase in the border district ofJaisalmer in Rajasthan, the sinister designs of Pakistan are clear. Unless we are vigilant the western borders of the country will aso be subject to large scale infiltration like the eastern borders at present.

When we look at the map, we see that there is a non-contiguous belt extending from Bombay to Hyderabad. The growth in these regions is perhaps not as alarming as in the northern or southern regions but still it is large, particularly when compared with adjacent states of Madhya Pradesh and Orissa. It starts from the western coast (Mumbai/Thane), then covern Nashik, some districts of Marathwada and Vidarbha in central Maharashtra and then extends to north western Andhra Pradesh’s district of Nizamabad. The 1971 district of Hyderabad now comprising of Hyderabad and Ranga Reddy districts has grown by 1.22% during 1981-91 decade, the growths being 3.45% and o.45% respectively. The northern Adilabad district has also grown by 0.71% during 1981-91. The two metropolitan cities of Mumbai and Hyderabad are included in this area. The relative growth of Muslims in the remaining areas of the states of Maharashtra and Andhra is quite low between 1961 and 1991 and practically nil in 1981-91 decade.

Goa, Karnataka And Kerala

Goa is a small state between Maharashtra and and Karnataka on the Western coast. The Muslim population is also rather small although it is grwoing rapidly. What is important, howerver, is that the high growth coastal region starts from Goa as seen in the map and may spread northwards to Maharashtra in future since the population in the old Ratnagiri district in Maharashtra is already rather high (7.26% in 1991).

Adjoining Goa in the south are the coastal districts of Uttar and Dakshin Kannada of Karnataka, where the growth of the Muslim population since 1961 has been quite high only to be overtaken by the still higher growth of the adjoining northern coastal Kerala districts. These two districts together have shown am amazing growth of 4.51% during 1961 to 1991 and 1.53% during the 1981-91 decade only to be eclipsed by their southern Kerala neighbors. Whether it is entirely due to high fertility or migration has to be looked into. The adjacent districts of Shimoga, Chitradurga and Kodagu (Coorg) have aslo shown high growth rates in the same period. The contiguous district of Dharwad has shown a rather high growth rate of 1.12% during 1981-91. The other major region is the Bangalore urban districts. Coming to the state as whole, there was a slight reduction in Muslim percentage during the 1951-61 decade. The growth has been slightly lower than the national growth subsequently.

We have already discussed the position of Kerala in detail in Chapter 6. It will be seen that there are two phases in the growth of Muslim and Christian communities. Ther latter has grown in the pre-Independence period, mainly in the southern Travancore and Cochin states due to intensive missionary activities. It is obvious that the state rulers did not pay sufficient attention to the demographic changes in their state. The relative growth of the Muslims, mainly concentrated in the Malabar district of British India, was negligible in this period and until the 1961 census.

In Kerala itself, the Muslim growth is quite high in the northern districts of Kozhikode (Wayanaad) and Malappuram. The neighboring districts of Kannur (Kasargod) and Palakkad in Kerala and Dakshin Kannada in Karnataka have also shown a growth of 2.50%, 2.24% and 1.64% respetively in the 1981-91 decade showing that this area is gradually expanding. In fact the state growth is the highest in the whole country as seen in Table 5.11. If we include the numerous Muslim NRI, mostlu in the Gulf, the growth will still be higher. Table C-T4 shows that even their growth in the rest of the state, unlike most other states, is higher than the all India growth.

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Demography of Islam in India

‘Demography’, they say, ‘is destiny.’ The ultimate measure of the success or failure of a people is not only in their numbers but also in the content of their civilization which alone enables them with the skills to survive when confronted by forces threatening their destruction. The academic, intellectual and policy-influencing class in post-Independence India has considered it politically incorrect and improper to undertake any serious study of the comparative numbers of the adherents of different religions in this country. Demographers of other nations of the world, however, routinely and as a matter of course, collect data and keep studying the relative numbers of different peoples inhabiting their territories, and both predict and analyze changing trends in the population and its demography.

The Indian subcontinent today is inhabited by two distinct religious and perhaps civilisational groups: the Hindus (and this includes adherents of all faiths which originated in this nation-civilization) and the adherents of the Abrahamic religions (and this in includes the Christians and the Muslims*). In this chapter we propose to study the relative proportion of the Muslim population of India vis a-vis the Hindus keeping in view the long historical perspective on this issue, and to derive future trends from this historical experience. Key statistics available on the subject are given in this Chapter and in Appendix C to enable the reader to draw his own conclusions. It will become apparent after studying the available data on Muslim demography that if urgent steps are not taken to correct the emerging imbalance, the above phrase will be literally true by the end of the twenty-first century with the likelihood of Hindus being wiped out from most, if not all, of the subcontinent.

Although Islam entered the subcontinent in the middle of the seventh century and ruled considerable portions of the territory for around eight hundred years, a spectacular increase in their relative growth appears to have come about only after the advent of British rule. It is very difficult to give a single convincing reason for this phenomenon. But as things stand, even without any efforts at religious conversion, Muslims are likely to overtake the Hindus in numbers, in the subcontinent, around the middle of this century. This will happen even earlier if Christian missionaries meanwhile manage to ‘harvest’ our souls in keeping with their recently stated objective.

We have little information about Muslim demography in the country until the British started to conduct regular census survey from 1871 onwards. Hence we can only make educated guesses on the basis of extrapolating the census figures backwards for a few decades and with whatever stray and meager data that is available for the earlier period. When the census figures for Muslims of the subcontinent are plotted, it is seen that the increase of the percent Muslim population for the British period i.e., 1881 to 1951 AD, shows an almost linear trend and can be extrapolated with some confidence at least until 1801. When this is done, the proportion of the Muslims in the subcontinent in 1800 AD appears to be about 13-15% and thus the Hindu : Muslim ratio is close to 6.

This fiure should be compared with the statements made by Akbar and Jehangir around 1600 AD. ‘Tarikh-i-Salim Shahi’, written by Jehangir states that “for the whole population of Hindustan, it is notorious that five parts in six are composed of Hindus, the adorers of images, and the whole concern of trade and manufactures, weaving, and other industrious and lucrative pursuits, are entirely under the management of these classes. Were it therefore, ever so much my desire to convert them to the true faith, it would be impossible, otherwise than through the incision of millions of people. Attached as they are to their religions, such as it is, they will be snared in the web of their own inventions : they cannot escape the retribution prepared for them; but the massacre of a whole people can never be any business of mine.” In the same book, Jehangir records a conversation he had with his father, Emperor Akbar. Akbar is recorded to have said, “Besides are not five parts in six of mankind either Hindus or aliens to our faith; and were I to be governed by motives of the kind suggested in your inquiry, what alternative can I have but to put them all to death! I have thought it therefore my wisest plan to let these men alone.”

Thus both Akbar and Jehangir estimate the proportion of Hindus of Muslims as being 5:1 or the proportion of Muslims at this time is 16.7%. This figure is not very different from the ratio of 6:1 and 13-15% estimated by us for 1800 AD. There could be two reasons for the slight variation. The emperors were making only a guesstimate in round figures to prove their point, and the figures could have included Mughal territories like Afghanistan which are totally Muslim and are not included in our discussions. Also South India which was outside of the Mughal empire and which had never come under uninterrupted Muslim rule, comprised predominantly of Hindus. Hence it is safe to assume that for the subcontinent as a whole, the Hindu:Muslim ratio was about 6 during these two centuries and that the Muslims constituted less than 15% of the population during this period.

There may be several reasons for this static figure. Except during the time of Aurangazeb, Muslim rulers did not enforce conversion of the Hindus as a matter of Islamic state policy because they were kept preoccupied by continuous political turmoil in different parts of their kingdom. Besides, rulers like Akbar had some regard for the tenets of Hinduism and therefore some tolerance for it. The spiritual awakening caused by the Bhakti movement in most parts of the country enabled the Hindus to face oppression stoically without changing their religion. The decrease in numbers could also be due to national resurgence and weakening of the Muslim rule in most parts of India from around the middle of the seventeenth century.

There is another important factor overriding the above considerations. The Islamic rulers governed their territories from urban centers and capitals. Their penetration into rural society was not too deep. Communities continued to govern themselves in their traditional ways. Hindu society, strongly organized within the caste-system, though greatly weakened in its political and cultural expressions, continued to function. It was only during the British period that this system was systematically and ruthlessly uprooted causing an unprecedented dislocation of the people and also causing object poverty. This was probably one of the reasons which may explain the spurt in the relative proportion of the Muslims, and later of the Christians, that began to take place after the coming of the British.

Hence in the nine centuries between 700 and 1600 AD, the Islamic population in the subcontinent grew from nil to about 15%. By about 1100 AD, the present territories of Pakistan may have become a Muslim majority region, but further penetration into the rest of India would have been minimal. In 1199 AD, Bengal was invaded by the Turkish adventurer Mohammed Bakhtiar Khilji, and the region remained under Muslim control until the British took over Bengal. Consequently a greater part of Bengal became Muslim Majority and was constituted as East Pakistan/Bangladesh from 1947 onwards.

Assam, however, could not be subdued by the invaders. The rest of India constituting today’s Indian Union may have had a Muslim population of less than 10% during most of this period except for a few pockets. This shows how successfully people of the Hindu faiths have resisted the onslaught of Islam even after several centuries of Islamic rule, unlike the regions around Arabia.

The centuries old Indian resistance to the rise of Islam seems to wilt after the coming of the British to India. Hence we shall now study the census and other data from 1881 onwards and see how the demographic religious character of the subcontinent has changed substantially.


The Centre For Policy Studies, Chennai, has complied from census records, data on religion for the subcontinent for the period 1881 to 1991. A summary of their findings is given in Appendix C as Table C-T1. It may be pointed out that although the figures for the subcontinent are available from 1881, the figures for the individual countries until 1951 are available only from the 1901 census onwards. To be precise, after Independence, the Government of India did not undertake the exercise to segregate the data on religion for post-independent, divided India from the consolidated data, while the Governments of Pakistan and later, Bangladesh did so; and therefore census data on religion for divided India is available only from Pakistan and Bangladesh Census records from 1901 to 1941 and not from Indian Census Records which continue to have only the consolidated data for undivided India. Hence the Indian Union figures have been calculated indirectly by subtracting the figures provided by Pakistan and Bangladesh from the subcontinent totals. This data has been summarized in Table 6.1 and important changes highlighted.

The Table contains the population fo the subcontinent and the three countries for five landmark region for each year and a ‘Growth Ratio’ to show by how many times the population in each category has increased during these three specific periods. For the subcontinent, the periods between 1881-1951 and 1851-1991 have been considered since the first represents the pre0Independence and the second, the post-Independence phase. For each country, however, the periods between 1901-41 and 1951-91 have been considered as significant periods since partition has made a qualitative difference in their populations and also to evaluate the pre- and post-Independence changes. The period between 1951-91 is common to all.


When we look at the subcontinent as a whole, during the pre-partition period from 1881 to 1951, The Muslims have grown about 35% faster than the Hindus (2.22/1.65 = 1.35). The Christians have in creased more spectacularly by five times with the obvious connivance of the British. Percentage of Hindu has decreased from 79.0% in 1881 to 73.0% in 1951. There is a corresponding steep increase of 4.9% in the Muslim population from 20.0% to 24.9%. The Hindu/Muslim ratio, which was perhaps close to six in 1800 as seen earlier, had already fallen to 4.0 in 1881 and the decrease has continued to 2.9 in 1951.

Table 6.1 : Growth Ratios of Important Religions

(Population in millions)

WHOLE SUBCONTINENT (India Pakistan and Bangladesh of today)


1881 1901 1941 1951 1991 1881-1951 1951-91 1881-91

TOTAL 250.16 283.87 389.00 445.00 1080.16 1.78 2.42 4.32

HINDUS 197.52 218.86 286.58 325.77 733.82 1.65 2.25 3.72

78.96% 77.10%73.67%73.04% 67.94%

Muslims 49.95 62.12 94.45 111.11 323.44 2.22 2.91 6.47

19.97% 21.88% 24.28%24.91% 29.94%

Christians 1.78 2.78 7.43 8.97 21.92 5.05 2.44 12.33

0.71% 0.98% 1.91% 2.01% 2.03%



TOTAL 238.36 318.72 361.38 846.30 1.34 2.34 3.55

HINDUS 206.41 268.57 315.17 719.59 1.30 2.28 3.49

86.59% 84.27% 87.21% 85.03%

Muslims 29.10 42.65 37.69 106.55 1.47 2.83 3.66

12.21% 13.38% 10.43% 12.59%

Christians 2.74 6.95 8.43 19.65 2.53 2.33 7.16

1.15% 2.18% 2.33% 2.32%


Muslims 7.1 6.3 8.4 6.8


TOTAL 16.58 28.28 40.45 122.40 1.71 3.03 7.38

Muslims 13.90 22.29 39.48 118.48 1.60 3.00 8.52

83.88% 78.82% 97.60% 96.60%

HINDUS 2.64 5.57 0.53 1.86 2.11 0.70

15.93% 16.69% 1.31% 1.5%

Muslims (est)

HINDUS 5.3 4.0 74.4


TOTAL 28.93 42.00 44.17 111.46 1.45 2.52 3.85

Muslims 19.11 29.51 33.94 98.42 1.54 2.90 5.15

66.07% 70.26% 76.85% 88.30%

HINDUS 9.82 12.44 10.07 12.37 1.27 1.23 1.26

33.93% 29.61% 22.79% 11.10%


HINDUS 1.9 2.4 3.4 8.0

The British had also noticed the faster growth of the Muslim population early enough and the 1911 Census Report gives the increase in Hindu and Mslim population during 1881 to 1911 in various provinces. The data in this Table supports a number of observations made in this chapter.

Table 6.2 : Percent increase between 1881 and 1911

Province Increase per cent since 1881

Hindu Mussalaman

Assam 18.7 43.2

Bengal 15.9 31.8

Bihar and Orissa 13.3 11.2

CP and Berar 22.0 24.4

Madras 30.6 43.0

Punjab and NWFP -5.0 22.5

United Provinces 5.6 12.0

It should be noted that apart from a faster increase in Muslim population, the Muslims were concentrated in certain regions. Kingsley Davis1, a pioneer in the demographic studies of the subcontinent, has the following to say on the ‘Demographic basis of Pakistan.’ “The only fact which made partition possible was the concentration of Muslims in certain parts of India…there was a high degree of concentration. Out of a total of 435 Districts, or other comparable divisions in India in 1941, there were 76 whose population was more than half Muslim. These representing only 17 per cent of all districts of India, contained 60 percent of the entire Muslim population. Among the 76 Muslim-majority districts there were 50 whose population was more than three-fourths Muslim…It so happened that majority district existed apart from these two clusters, nor did either cluster completely contain a Hindu-majority district. Conseqiently, the two clusters, embracing some 56 million Muslims in 1941, formed the geographic and demographic reality that made the idea of Pakistan feasible.”

On the trauma of mass migrations accompanying the partition Davis notes: “…there arose spontaneously one of the largest and quickest mass migrations in human history. No one knows and not one will ever know the exact figures, but it appears that about 6 million Muslims came into Pakistan and about 5 to 6 million non-Muslims left it. Something like one million of the total died in the process…” Some other observers, Davis notes, give a higher figure of migrants coming into India 6 millions from West Pakistan and 1.5 millions from East Pakistan. The deficit in the number of Hindus in Pakistan and Bangladesh seen in 1951 in Table. 5.1, above indicates that at least nine million Hindus have migrated or died in the holocaust after taking into account their natural forming again in the Indian Union, leading to a possibility of further partitions on religious basis. It will not be out of place to mention here that once the Muslim population reaches a critical mass in any region, they will drive away others by terror as has been seen in the past and is happening now in Jammu and Ladakh.

After partition, the change in the relative proportion has been even more rapid. The Hindus have grown at the rate of 2.25 times in the post-Independence period between 1951-91 whereas Muslims have increased by 2.91 times, that is, again about 30% higher. During these forty years the percentage of Hindus has come down by 5.1 against a Muslim increase of 5.0 compared to 3.4 and 2.4 respectively in an equivalent forty year period between 1901 to 1941. The Hindu:Muslim ratio has come down from 2.9 in 1951 to 2.3 in 1991, a very significant decrease. In absolute terms, the number of Hindus has increased from 326 million in 1951 to 734 million in 1991, the corresponding figures for the Muslims being 111 and 323 millions respectively.


Coming to constituent units, we find that in today’s Pakistan while the percentage of Hindus was increasing marginally in the pre-partition period, they were subject to a genocide in the partition riots with their percentage coming down drastically from 19.7 in 1941 to 1.3 in 1951. The 1951 Census Report of Pakistan itself gives the following information on their numbers in various states.

Table 6.3 : Population of Hindus in Pakistan’s Provinces

(Population in thousands)

1941 1951

Province Total Hindus Total Hindus

Pakistan 28282 5568 33704 530

Baluchistan Districts 502 57.2 602 4

Baluchistan States 356 10 552 9

Karachi Corp 365 195 1007 17

NWFP Districts 3038 249 3223 6

Punjab 15717 3943 18828 33

Bhawalpur 1341 242 1823 15

Sind 4099 1100 4606 457

The Mulsim:Hindu ratio in Pakistan has changed dramatically from 4 to 74, indicating the extent of the genocide. Perhaps nowhere in the world has such a change gone unpublicised and unchllenged in recent times. Most of the Hindus in Pakistan acording to the 1981 Pakistan census lived in Sind, (80% of them in its rural areas.) The growth ratios for Pakistan are also highest in the region, with an enormous 7.4 times increase in their population from 1901 to 1991.

An explanation is needed for the quantum jump of Pakistan’s population from 28.28m in 1941 to 40.45 m in 1951 as seen in Table 6.1 This should note be taken as Muslim migration from India as a result of partition. The enumerated population for Pakistan in only 32.73m for 1951. But as results of surveys carried out by international agencies after the 1961 census show, under-remuneration to the extent of 7-12% was found. Hence the population figure was worked backwards to 40.45m in 1951. The pre-Independence figures have not been similarly revised. Similar revisions in post-Independence population of Bangladesh have also been done. While Bangladesh’s census authorities have officially revised their enumerated figures, we have not comes across official revisions by Pakistan’s census authorities.

The Hindu population has not been eliminated so ruthlessly in today’s Bangladesh as was done in Pakistan, at one stroke, but it is nevertheless decreasing fast. From 33.9% in 1901 it had already come down to 29.6% in 1941, and the partition resulted in a further fall, to 22.8%. This significant decrease due to partition can be see again from the 1951 Pakistan census figures:

Table 6.4 : Population of Hindus in Bangladesh’s Provinces

(Population in thousands)

1941 1951

Province Total Hindus Total Hindus

Bangladesh 41997 12437 41932 9558

Chittagong 11310 3226 11722 2801

Dhakka & Barisal 16746 4019 16004 3318

Khulna 4527 1696 4598 1528

Rajshahi 9414 2792 9338 1912

The persecution of Hindus still continues and the percentage has fallen down to 11.1% in 1991. This decrease is well illustrated in the Table below.

Table 6.5 : Changing Percentage of Hindus in Bangladesh Divisions

(Population in thousands)

1951 1961 1974 1981 1991

Bangladesh 22.80 19.19 14.14 12.75 11.10

Barisal 20.12 17.67 15.35 13.56 11.66

Chittagong 23.89 20.18 14.43 13.96 12.66

Dhaka 20.47 16.55 11.83 9.76 8.19

Khulna 33.22 28.73 20.80 19.43 16.02

Rajshahi 20.47 17.30 12.95 11.56 10.57

It will also be seen that in Bangladesh during the period 1901 to 1991 the Muslims have grown by 5.2 times and Hindus only by 1.3 times, thus altering the Muslim:Hindu ratio from 1.9 in 1901 to 8.0 in 1991. Projections of census figures indicate that within a few decades Hindus will be an insignificant minority in Bangladesh.

Two points seem worth noting respect to Bangladesh. Firstly, the growth ratios of the country in the post-partition period would have been much higher if the estimated thirty million and more Bangladeshi Muslims had not come to India. And even though the percentage of Muslims in India and Hindus in Bangladesh are similar in 1991, the Hindus are an oppressed people in Bangladesh, unlike the Muslims in India. Even in the Hindu majority Indian Union, Hindus (including Buddhists, Jains and Sikhs) have decreased from 87.2% to 85.0% and the Muslims have correspondingly increased form 10.4% to 12.6% from 1951 to 1991. While the percentage of mere Hindus- not including Buddhists and Sikhs, has come down from 85 % in 1951 to 82.6 % in 1991, to just 80.5 % in 2001 and in 2011 it is below 80 % in the 70s, around 78-79%. If a proper census had been taken of illegal Bangladeshi Muslim immigrants (estimated by some at 30 millions now), the increase would perhaps be even higher. The Muslim leaders are already claiming that they have been under enumerated by 20% and some of them even state the their present strength in 200 million! Unfortunately they have not been asked to clarify the source of their estimates. Even on the basis of the census figures, the Hindus : Muslim ratio has decreased from 8.4 to 6.8. A significant increase of Muslim population has taken place in certain parts of the country many of which are adjacent to our borders with Pakistan and Bangladesh as will be seen from Map 6.1.

A very interesting feature of the population change from 1951 to 1991 in Table 6.1 is that the Muslim population has grown to the same extent, i.e. about three times in the subcontinent as well as its constituent units. Hence it appears that their fertility over this period is the same, irrespective of their location. We shall look into this aspect in detail below.


A number of international agencies have attempted to forecast the population trends of various countries. Since population growth is a function of several variables like fertility, longevity, mortality, age distribution and infant deaths, the forecast will depend on the values assigned to these factors. These factors themselves vary with time and their prediction is a complex task. As a result, these estimates vary considerably. We reproduce below the estimates made by the United Nations in 1996 and shall use tem for our projections.

Table 6.6 : Growth Ratios as per UN estimates

POULATION (in million) Growth Ratios

1990 2020 2050

1950 1990 2000 2020 2050 1950 1950 1950

India 357.6 850.8 1007 1272 1533 2.38 3.56 4.29

Pakistan 39.5 119.1 156 248 357.4 3.02 6.28 9.05

Bangladesh 41.8 109.8 128 171 218.2 2.63 4.09 5.22

Subcontinent 438 1080 1291 1691 2108 2.47 3.86 4.81

These estimates indicate that in the hundred years between 1950-2050, the population of the Indian Union shall multiply by 4.29 times, that of Bangladesh by 5.22 and of Pakistan by 9.05 (for Pakistan the increase will be nearly 22 times from 1900 to 2050). This differential growth in the three regions shall occur on top of similar differences persisting over at least the previous hundred years. Between 1901-1991, the population of the areas that constitute the Indian Union multiplied by 3.55, that of Bangladesh by 3.85 and of Pakistan by 7.38 (Table 6.1). The difference in the rate of growth of the areas constituting present day Pakistan has been so large, that at the time of partition, the areas that constituted present day Bangladesh were more populous than Pakistan; by 1990 the population of Pakistan has overtaken that of Bangladesh. But growth in Bangladesh is to some extent masked by large-scale immigration of Bangladeshi people into India. It is estimated that a total of 30 million Bangladeshis might have crossed over India since Independence.

The international estimates do not give data on religion. However, since Pakistan and Bangladesh have now become almost entirely Muslim, and the percentage of Muslims in the population of the Indian Union has been rising decade after decade, the sharp differences in the future growth trends of Pakistan and Indian are likely to significantly change the proportion of Hindus to Muslims on the subcontinent.

Another way to look at the future trends of population is to extrapolate the population figures of the last hundred years, for which accurate census data is available. Such extrapolation rests on the assumption that the factors that have led to differential growth of differnet people on the subcontinent, remain unchanged. We have graphically carried out such extrapolation, using the census data from 1881-1991 complied in Table C0T1 and subjecting it to standard statistical techniques. The trend graph in Figure 6.1, displays an excellent fir wth the census figures; and extrapolation of the graph beyond the census years, shows that the proportion of Muslims in the subcontinent is likely to reach the 50%, even earlier.

The future fertility factor should also be taken into account. The UN has revised its 1996 population estimates of the subcontinent downwards as compared to the 1994 estimates, due to the decreasing fertility rate as a result of family planning measures. It will be seen below that the fertility amongst the Muslims has been considerably higher than that of the Hindus and the difference in increasing. This will lead to an even faster relative growth of their population which will prepone the above event. There is no reason to believe that this situation will be reversed particularly in view of the frequent proclamations of the Muslim religious and political leaders that they shall wellcome a higher population growth of the Muslims so that they can overtake the Hindu population.

An indirect confirmation of a faster relative growth comes from a statement by Rafiq Zakaria2- ‘the enrollment of Muslim children at the primary school level in the relevant period was 12.39% as against the child population of 16.81%’. So Rafiq Zakaria has in effect claimed that in 1984, Muslim children constituted 16.81% of the total. This implies that around 2010 AD when this group reaches the median position, the native Muslim population of India, not counting the post 1984 Muslim immigrants, will be about 17%. This is much higher than the figure of about 15% for the 2011 census obtained by projecting the Muslim population of India on the basis of past census figures from 1951 to 1991.

We should also take into account the demographic pressures of our Muslim neighbors as a result of their increased population. An assessment of UN population and FAO agriculture statistic together indicates that the number of persons supported by one hectare of cultivable land will be approximately 9, 17 and 24 in 2050 AD for India, Pakistan and Bangladesh respectively. This implies that the population pressure in Pakistan and Bangladesh will be much higher than in the case of India. Already intellectuals in Bangladesh are talking about lebensraum for their citizens and supporting the unchecked illegal immigration into India (see Note in Appendix C). This pressure will greatly intensify in future and we can also expect similar pressures on our western borders. Our vulnerability will greatly increase as a result. It is time for the Indian government as well as the enlightened public to realize the gravity of the situation and take appropriate measures on a war footing instead of being lured by a temporarily favorable factor of election votes.


Fertility in demography refers to the number of children born to a woman. Greater the fertility the greater will be the overall population growth. The overall growth rate of the population is basically determined by the difference of birth rate and death rate and death rate or fertility and mortality. A reduction in fertility leads to slowing down of the population growth rate and hence is an objective very much sought after through contraception and other means of birth control. But as a country develops economically, due to better medical facilities, initially the death rates comes down. Hence the rate of growth of the population accelerates as has happened in the subcontinent. This continues until the decrease in birth rate sufficiently exceeds the decrease in death rate. Only with great effort can the birth rate be sufficiently reduced to restore the balance. In this reduction the social, political and religious factors play an important role.

There are several ways of quantifying fertility statistically, although none of them are above any controversy. The two widely used terms are TFR or Total Fertility Rate which is the weighted average of all births to women between the ages 15-49 (i.e. the period in which all their children are usually born) during the three years preceding the survey and CEB or Children Ever Born to women who are past their reproductive age. Since women rarely have children after they cross the age of fifty, the number of children born to them until then gives a good indication of their fertility. TMFR (Total Marital Fertility Rate) is another term used in earlier the entire range of child bearing women at the time of survey whereas the CEB covers only older women. In a society with a falling fertility, the latter is alsways higher than the former. In fact the future CEB values will tend to equal the current TFR values after a decade or two. Hence the difference between the two at a given point of time indicates how successful family planning measures have become. We shall be using these terms frequently in the discussions below.

During the British period itself the Census Commissioners, as indicated above, had noted the differential growth of Hindus and Muslims but only speculated on the causes behind them. Kingsley Davis, after analyzing all available census data, has observed, “The sources of this gain [in Muslim population] apparently lies not in conversion but in the greater fertility of the Muslims, which in turn is attributable primarily to their greater tolerance of widow remarriage. Muslim women marry almost us universally as Hindu women, and they remarry considerably more frequently…The result is that a higher proportion of women in the reproductive ages are married, and this accounts for a portion of the among Muslims are more fertile than they are among the Hindus. This is a condition that has existed at every census [Appendix C, Table C-T2a]….Not only is there a greater proportion of the Muslim women married, but those who are married also have a higher fertility. The consistency of the Muslim advantage in past years suggests that it is deep rooted and likely to continue for some time.”

The noted scholars, Visaria and Visaria have also observed that in the pre-Independence decades the average death rate for Muslims was generally lower than others and their fertility was 10-15 percent higher than Hindus for the period between 1901-31. Mohanty noted that the Muslim growth was higher because they occupied more fertile lands as in Eastern Bengal and the canal irrigated lands in Western Punjab and Sindh. This observation lends credence to the charge that the British intentionally neglected the northern core Hindu regions like UP and Bihar as can be seen from their spatial distribution or share of the subcontinent’s population in table below.

Table 6.7 : Spatial Distribution of Population in some Regions of the Subcontinent

(Population in thousands)

1901 1941 1951 1981 1991

Pakistan 293.9 389.0 446.0 861.4 1,080.2

5.84% 7.27% 9.07% 10.24% 11.33%

Punjab 10,314 17,168 20.637 47,292

3.63% 4.41% 4.63% 5.49%

Sind 3,410 4,841 6,048 19.029

1.20% 1.24% 1.36% 2.21%

Bangladesh 28.9 42.0 44.2 89.9 111.5

10.19% 10.80% 9.90% 10.44% 10.32%

India 238.4 318.7 361.4 683.3 846.3

83.97% 81.93% 81.03% 79.32% 78.35%

Uttar Pradesh 48,628 56,535 63,210 110,862 139,112

17.13% 14.53% 14.17% 12.87% 12.88%

Bihar 27,312 35,171 38.782 69,915 86,374

9.62% 9.04% 8.70% 8.12% 8.00%

Kerala 6,396 11,032 13,549 25,454 29,099

2.25% 2.84% 3.04 2.95% 2.69%


Country population in million; state population in thousands

For each region the first row gives the population and the second gives percentage in terms of the subcontinent’s population

The population of Bihar has thus declined from 9.62 percent of the total population of the subcontinent in 1900 to 8.00 percent in 1991; and that of Uttar Pradesh has come down from 17.13 to 12.88 percent during the same period. If instead of looking at the population of these provinces as a proportion of the population of the subcontinent, we look at the proportion these populations forms of population of the Indian Union, we still see a significant decline. Thus between 1901 and 1991, the share of UP in the population of the Indian Union has come down from 20.4% to 16.4% and of Bihar from 11.5% to 10.2%. On the other hand, a coastal state like Kerala that constituted 2.6% of the Union’s population improved its share to 3.9 in 1971 (i.e. by 50%), although it has now fallen to 3.4 in 1991 (total State population figures are give in App.C, Table C-T3). Those ridiculing the absence of family planning in the country’s ‘cow belt’ and ‘excessive’ population increase there in the last two or three decades, should take note of these facts and the implications it contains for Hindu demography.

For the post-Independence period, we give the fertility and other relevant data in Appendix C, Tables C-T2 for the three countries as well as for several Indian states. It should be understood that the quality of data for Pakistan and Bangladesh is poor, leading to underestimation of fertility values and hence UN estimates given below are more reliable. The acronym NFHS in the Appendix as well as below stands for ‘National Family and Health Survey 92-93’ which is conducted periodically by the International Institute of Population Studies, Mumbai.

Table 6.8 : UN Estimates of TFR (1996 Revision)

Period India Pakistan Bangladesh

1950.55 5.97 6.50 6.66

1960-65 5.81 7.00 6.68

1970-75 5.43 7.00 7.02

1980-85 4.47 6.50 6.15

1990-95 3.39 5.51 3.40

The following facts will be clear from these tables and other data on fertility.

1. Muslim fertility has always been higher than Hindu fertility and further, the difference have widened through the eighties due to increased emphasis on family planning. In the sixties, the ratio of Muslim TFR to Hindu TFR in percent (%M/H) was around 115. In the seventies, although the ratio of Muslim CEB to Hindu CEB was close to this figure, yet the Muslim-Hindu TFR ratio as given by the 1981 census has already increased to 123 (and further to 134 in NFHS survey) on an all India basis. The NFHS survey shows that in the eighties, the Muslim-Hindu ratios of both the TFR and CEB have increased substantially.

2. The TFR figures for Indian Muslims for 1990-95 of 4.4 closely corresponds to thr average 4.5 TFR for Pakistan and Bangladesh which is much higher than the average TFR for the Indian Union at 3.3 The corresponding contraceptive usage figures are 28% and 29%. Hence it appears that the population growth of Indian Muslims will tend to be the average of Pakistan and Bangladesh growth figures. In other words, a Mulim family will have on average, one more child than a Hindu, family, even when family planning generally brings down the TFR. (see 3 below)

3. When the rest of India reaches the Kerala figures as aimed by our policy planners, a Hindu woman will have less than two children (1.66 of Kerala) and a Muslim woman, three (2.97 for Kerala). This implies that the Muslim population in India will tend to grow twice as fast as the Hindu population (Table 6.9). Note that this has already happened in Kerala in the 1981-91 decade.

4. Particularly worrying is the increase in TFR over CEB in the NFHS survey as compared to the 81 census and the 84 SRS survey. This clearly implies that the Muslim population growth will be accelerated over the next few decades. Hence the percentage of Mulims in the Indian population is likely to be much higher than the projection made on the basis of historical behaviour. It will not be surprising if the Muslims constitute over 25% of the Indian Union’s population in 2050. The problem will be compounded by unrestricted immigration of Muslims from Bangladesh as well as perhaps from Pakistan.

5. The states also present in interesting picture (Table C-T2f). It will be seen that there is a difference in the behaviors of the population from state to state. The gap has been narrowed to some extent in Andhra Pradesh and Tamil Nadu. For Tamil Nadu, the NFHS TFR is very similar for both communities as compared to the 1981 census. The TFR for both communities has also come down appreciably. On the other hand, in the other southern states of Kerala and Karnataka, the TFR has come down for both Hindus and Muslims between 1981 and 1991, but the reduction for the Hindus is far more and hence the% M/H ratio has widened substantially. In Kerala the TFR for Muslims is 79% more than Hindus (%M/H=179), a figure exceeded only by West Bengal (82%). Hence the authorities will have to ensure that the Tamil Nadu experience is followed strictly, but this does not seem to be happening.

6. Age distribution of the population plays an important role in the political and social spheres. Greater emphasis on family planning leads to a large percentage of the population being in the old-age bracket. By 2050, the Muslim population in the subcontinent shall be much younger than the Hindu population, leading to even faster relative growth of the Muslim population.

The NFHS Repott (92-93) itself has made the following observations on Muslim fertility.

Muslims have a considerably higher fertility than any other religious group. On average, Muslim women have 1.1 children more than Hindu women. However, even among Muslims, there has been a considerable decline in fertility over time. The lowest fertility levels (under three children per woman) are exhibited by Christians, Sikh, and women from other religious (primarily Buddhists and Jains). …. Within each education groups, the Muslim TFR is 23-28% higher than the Hindu TFR. The differential is even larger (43%) for the relatively small number of women in the highest education group. [emphasis ours.]. The differential between Hindu and Muslim fertility overall is 34%…. but religion is still strongly related to fertility even within education groups. (Pages 97-98)

The prevalence of female sterilization does not differ much among most religious groups, except for the fact that it is very low among Muslims … the proportion of women and men who have been sterilized is twice as high for Hindus as for Muslims. (Page 138)

The contraceptive prevalence rate is lowest amongst Muslims and highest amongst Sikhs for each educational category of women…The analysis suggests that educational differentials among different religious groups partly explains the religious differences in contraceptive use; however, the religious differentials persist even after controlling for education. [emphasis ours Page 149)


Kerala today is a multi-religous state with a large presence of all major religions. The level of literacy is almost cent percent in all communities, particularly the younger generation. Family planning messages communicated by various means has reached every strata and section of the society. Hence it will be instructive to study how the family planning measures have affected various communities and the resultant demographic trends. This is especially important since the Indian population as a whole is expected to behave in an identical manner in the years to come.

It will be instructive to compare the various indices for the country and the state shown in the Table below

Table 6.9 : Comparison of India and Kerala Fertility

India Kerala


%Decadal Growth

1951-61 20.95 24.55 117 23.21 27.49 118

1961-71 23.87 30.85 129 23.34 37.48 161

1971-81 24.13 30.83 128 16.69 29.95 179

1981-91 22.77 32.60 143 12.64 25.47 202


1971 Census

TMFR (Rural) 5.4 6.2 115 5.9 6.4 108

1981 Census

TFR (cor) 4.8 5.9 123 3.0 5.1 170

NFHS 92-93

TFR 3.30 4.41 134 1.66 2.97 179

CEB 4.78 5.83 122 3.19 5.33 167

% TCU 41.6 27.7 67 72.5 37.8 52

% Total Sterilisation 32.7 16.0 49 57.2 27.6 48

The Table shows that a good correlation exists between TFR and acceptance of contraception as well as between TFR and population growth. Of course TFR is only one factor responsible for growth, the others being general mortality and age distribution. Unfortunately, there has been no religious cross-tabulation of the pertinent data for these categories, and hence we have to depend on TFR alone. TFR values which indicate current fertility, although constantly changing, can be broadly interpreted in terms of population growth for the previous decade. CEB and TMFR values broadly represent historical fertility.

For 1971, only TMFR values for rural and urban regions are available and may indicate historical fertility rates. The Muslims value is 10-20% more than Hindu value (%M/H) for both India and Kerala and correlates well with the 1951-61 relative population growth rate (% M/H) for both India and Kerala.

With increasing family planning efforts from the sixties, the picture has changed significantly in subsequent decades. For the 1961-71 and 1971-81 decades for the country, % M/H has gone up slightly but is similar (has compulsory sterilizations without discrimination in certain states during Emergency anything to do in this regard?), reflecting higher relative growth rates for Muslims. In Kerala however, perhaps due to increased family planning amongst Hindus, the %M/H ratio has increased significantly in this period.

For the 1981-91 decade, the NFHS-1992 %M/H ratio for TFR values has increased to 134 for India and 179 for Kerala. When we review the extent of family planning in these communities we find that %M/H ratio for Total Contraception Usage (TCU) is far lower in Kerala than India signifying that the gap between the two religions has widened in spite of greater contraceptive usage amongst both. The ratio for% Total sterilization (i.e. the percentage of population which has undergone sterilization, both male and female, ensuring complete elimination of future births to the couple) is even more unfavorable to the Hindus both in India as well as Kerala (since sterilization under Indian conditions gives a very good indication of the effectiveness of family planning measures.) It will also be noted that% M/H values for 1992 in every respect, are higher than the 1971 and 1981 values for both India as well as Kerala. In fact these values have progressively increased particularly for Kerala.

No wonder that although there is a reduction in the decadal increase of population in absolute terms for Kerala from 1961 onwards, the decadal Muslim increase is much greater than Hindu increase, as reflected in the%M/H ratios for decadal population increases (202 for 1981-91 decade.) Since literacy for the state is quite high at 90%, it can be safely assumed that it is similar for all major communities, particularly for the younger generation. With the Gulf incomes, the relative prosperity of the Muslim community should be as good as others. Hence we cannot take recourse to the standard explanation for this large difference. Appendix C, Table C-T4 and Table 6.10 will indicate that the growth rate of Muslims in Kerala, is the highest among Indian states. This may be contrasted with the other minority community in Kerala, which has enthusiastically adopted family planning measures.

Even the NFHS Report for Kerala has mildly commented as follows :

P.xxiii: Fertility of Muslims has declined to three children per woman, but still remains higher than the fertility of those of other religions

P.xxiv : Knowledge of family planning is universal in Kerala

Pxxv: Approval of family planning is relatively low among Muslims

P.9 : Under the auspices of the India Population Project (IPP) initiated in 1984, four backward (in terms of family planning achievements) Districts: namely Wayanad, Malappuram, Idukki and Palakkad were provided with enhanced infrastructure, service inputs and IEC network. During the project period (1984-90), there was a significant decline in the birth rates of Wayanad and Idukki Districts and a moderate decline in the other two Districts.

P. 57 : Differences by religion are the largest and have narrowed the least. Muslims have the highest current and cohort fertility of any group in the table. Current Muslim fertility, however, is higher than that of Hindus and Christians by more than one child, but cohort fertility of Muslims is higher than Hindus or Christians by two children.

P.65 : The average number of children ever born is higher for Muslims

P. 69 : The median age at first birth for Muslims is three years lower than for Hindus and nearly five years lower than for Christians

The P. 84: The prevalence rate (of contraception) is the lowest among the Muslims

P. 109 : Hindus and Christians are more likely to want to stop childbearing than Muslims

P. 117 : The ideal family size for Muslims is one child higher than that for Hindus and Christians

P. 187 : Muslim-headed households are more than twice as likely to have a current migrant (43%) as Christian (21%) and Hindu-headed households (14%)

It should be noted that as the fertility levels between two communities widen, another important factor, namely ‘Age Distribution’ comes into play. Unfortunately we do not have community wise data for this factor. But it is obvious that for a community having a high fertility, the percentage of child bearing couples as compared to its total population increases with time. Hence it is possible that a combination of high TFR and a larger number of child bearing couples (see Kingsley Davis’s comments given earlier) will progressively increase the relative growth even faster. For Kerala this is very clear when we study the decadal increases in the above Table.

Having studied the population picture at the subcontinent level and also looked into certain demographic factors responsible for it we shall now study the position in various regions of our country.


The growth of the Muslim (and Christian) population is not uniform and constant all over the country but is concentrated in certain regions. The Center For Policy Studes4 has studied from the census records, how their percentages have varied from 1901 onwards with respect to states and from 1931 for the districts (about 300 districts having more than 5% Muslims in 1991.)

Table 6.10 : Summary of Muslim High Growth States and Regions


State Region 1961-91 1981-91

India 1.90 0.83

Assam 3.13

North Assam 4.03

chachar 3.88

Bihar Purnea 4.80 2.22

Santhal Pargana 4.48

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Goa 3.36 1.15

Haryana Gurgaon/Faridabad 3.29 0.53

Karnataka Coastal 4.50 1.53

Kerala 5.42 2.08

North Kerala 6.82 2.81

Mahaashtra Mumbai/Thane 3.38 1.17

Rajasthan North East 2.56 1.04

Uttar Pradesh 2.70 1.40

North West 4.24 2.52

North East 4.76 1.59

West Bengal 3.61 2.10

Central 5.02 2.48

Greater Calcutta 5.53 2.16

Delhi 3.62 1.70

North Assam consists of the 1971 districts of Goalpara, Kamrup, Darrang and Nagaon

Coastal Karnataka consists of Uttar and Dakshin Kannada

North Kerala consists of 1971 districts of Kannur, Kozhikode and Malappuram

North East Rajasthan consists of the 1971 districts of Churu, Jhunjunu, Alwar, Jaipur, Sikar, Nagaur and Ajmer

North West Uttar Pradesh consists of 1971 districts of Bijnor, Muradabad, Muradabad, Sahranpur, Rampur Muzzafarnagar, Meeru, Bulandshahar, Aligarh, Budaun, Bareilly and Pilbhit

North East Uttar Pradesh consists of 1971 districts of Bahraich, Gonda, Basti, Barabanki and Deoria

Greater Calcutta consists of districts of Haora and Calcutta

Central Bengal consists of districts of Maldah, Murshidabad, Birbhum and Bardhaman

Appendix C, Table C-T3, gives the population of each state (as it existed in 1991) from 1901 onwards as well as percentage of Muslims and Christians. It will be noted that some data for pre Independence period is not available and available and some have been derived indirectly.

Certain states and districts were seen to have a higher growth of Muslim population than the Indian average. These have been listed in Appendix C, Table C-T4. The position is summarised in Table 6.10 in which we have listed regions in which the percent growth or increase of the Muslim population is either over 3% in the 1961-91 period or over 1% in the 1981-91 decade. Columns under ‘% Increase’ show the percentage by which the Muslim population has increased during the relevant period. Thus if they constituted 5% of the total population in 1951, and 8% in 1991, the 1951-91 increase will be 3% they constituted 5% of the total population in 1951, and 8% in 1991, the 1951-91 increase will be 3%

We have used the state and district data in Table C-T4 to draw the enclosed Map 6.1. In this map we have shown three types of High Muslim Growth Areas.

1. States where this growth for the period 1951-91 is larger than the all India Growth Rate for this period (marked with red boundaries)

2. Districts with a Muslim population larger than 5% and with the growth rate for the period 1951-91 (or 1961-91) larger than both the all India and the respective state growth rates for the same period (marked blue)

3. New Districts with a Muslim population larger than 5% and with the growth rate for the period 1981-91 (but not 1951-91 or 1961-91) larger than both the all India and the respective state growth rates for the same period (marked Yellow)

The Map as well as both Tables indicate that there are broadly three regions with accelerated growth.

1. A wide belt extending from Pakistan to Bangladesh and beyond and also bordering Nepal. It covers the states of Rajasthan, Haryana, Delhi, Uttar Pradesh, Bihar, Assam and West Bengal

2. Non-contiguous regions in Central India comprising of Mumbai/Thane districts, Central and Northern Maharashtra, along with a few neighbouring districts in Andhra and Karnataka

3. Western coast southwards from Goa extending to coastal and central Karnataka and Kerala.

Additional data for these regions as well as explanatory notes are given in some detail in the Note, ‘Note on States with High Muslim Growth’ in Appendix C. The Note also covers influx from Bangladesh which is causing a serious problem in the Eastern states.

Having studied various aspects of this problem we should now think of urgent steps to be taken to redress the situation. Firstly it should be made clear to all concerned that this has been a Hindu subcontinent from times immemorial and Hindus have a right as well as a dharmic duty to ensure that it shall always remain so. Large parts of it are now independent nation-states practicing alien and aggressive religions. It is the responsibility of the Hindu leadership to create a strong Hindu bulwark in what is today the Indian Union so that further fragmentation on the basis of religion is avoided and the Hindu decline in India itself is reversed. Family planning measures should be made applicable to all communities equally. Apart from a massive shuddhi movement to bring back those who have strayed from the path of our dharma other steps will also have to be initiated.

Hindus will have to be organized and educated about the threats that they face so that they can understand and participate in all the necessary steps taken. The influx from Bangladesh and Pakistan has to be totally stopped and the illegal immigrants who have already entered have to be sent back. The Hindus in these countries will also have to be strengthened. It should be ensured that in no region particularly the border areas, the minority religions exceed a critical mass and necessary rehabilitation will have to be done for solving this problem. All assistance should be extended by patriots in eradicating the terrorist menace. Since time at our disposal is quite limited, a national emergency action plan needs to be worked out and effectively implemented so that the treat of Hindus becoming a minority in India or in any particular region is avoided in a decade or two.


1. The Population of India and Pakistan, Kingsley Davis, Princeton, 1951

2. The Widening Divide, R. Zakaria, P. 146; he has quoted a report of a High Powered Panel for Minorities, appointed by the Government of India in 1984 with Dr. Gopal Singh as the Chairman.

3. Center For Policy Studies, Chennai, Private communications

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