Islam In India

"The rise of AIUDF is directly linked to the issue of changing character of demographic change in the state. The 2011 census is very important in this regard. As per the census of 2011, total Hindu population stands at 61.47% and Muslim population at 34.22%. At the rural areas Hindus comprise 58.57% and Muslims comprise 36.85%. In 1971, Muslims in Assam comprised of 24.6%. Facts reveal that in 1971 only Dhubri and Hailakandi districts were Muslim majority; in 1991 four districts have turned out to be Muslim dominated—Dhubri, Hailakandi, Goalpara and Barpeta. In 2001 six districts have become Muslim dominated; and in 2011 nine districts have become Muslim dominated. … In these districts there are dominance of East Bengal origin Muslims. Immigration of Muslim to Assam mainly started in order to meet the British colonial economic inter- est. On the eve of partition and even in post partition days, the process of immigration more or less continued. The immigration process height- ened during Bangladesh liberation war. The issue of unnatural growth of Muslim population in the state was linked to the issue of Immigration of Bangladeshi Muslims to Assam."

"Few years back the Bengali Muslims from Mymensingh and other areas have settled in Assam. The Assamese Muslims have the enormous responsibility to get them educated in Assamese language, make them proud Assamese and thus strengthen the base of Assamese nationality."

"It was Abdul Matin Chaudhury, a close aide of Jinnah, who had increasingly drawn Jinnah’s attention to Assam. Muhammad Ali Jinnah wrote a letter to Chaudhury on 25 March 1945: ...You are quite right that in Assam Muslims were dead. … But while I have said all this I do not want you to despair or become despondent. Our cause is honest and righteous. We may have to go through the sufferings and sacrifices and so organize ourselves. Out of ashes the true followers of Islam will rise with the noble spirit of Islam in Assam that will sweep away the traitors, hirelings and quislings amongst us. Face your opponents with power and organisation which will be irresistible."

"Afonso Dalboquerque told the captains to reconnoitre the whole of the island and to put to the sword all the Moors, men, women and children, that should be found,. and to give no quarter to any one of them; for his determination was to leave no seed of this race throughout the whole of the: island. And he did this, not only because it was necessary for the security of the land that there should be none but Hindoos within it, but also as a punishment for the treachery of which the Moors had been guilty when he took the city for the first time. And for four days continuously they poured out the blood of the Moors who were found therein; and it was ascertained that of men, women, and children, the number exceeded six thousand."

"Towards the Mahommedans the attitude of the Portuguese was one of inveterate hostility. Their one idea was to root out the trade of the Moors and to destroy the Mahommedans as a race so far as possible. This was not only due to commercial rivalry, but to a hostility which the Iberian Powers had inherited from their long-drawn out fight with the Moors in Spain and Africa. Whenever a Moor was captured the most barbarous tortures were inflicted on him and he was either killed or made a slave. The whole history of the Portuguese in India is nothing but a commentary on the statement of Barroes that the Moors were the “Enemies of God”."

"I leave no town or building of the Mussalmans. Those who are taken alive, I order them to be roasted…"

"There has always been much discussion regarding the question of Akbar’s persecution of the Muslims. ‘Akbar showed bitter hostility to the faith of his fathers and his own youth, and actually perpetrated a persecution of Islam’, says Dr. Smith ‘In the latter part of his life’, says Sir Wolsley Haig, ‘he persecuted its followers and destroyed its places of worship’. These are grave charges and, made by serious students of history, they compel examination..."

"In March, 1671, it was reported that a Muslim officer who had been, sent to demolish the Hindu temples in and around Ujjain was killed with many of his followers in the riot that had followed his attempts at destroying the temples there. He had succeeded in destroying some of the temples, but in one place, a Rajput chief had opposed this wanton destruction of his religious places. He overpowered the Mughal forces and destroyed its leader and many of his men. In Gujarat somewhere near Ahmedabad, Kolis seem to have taken possession of a mosque probably built on the site of a temple and prevented reading of Friday prayers there. Imperial orders were thereupon issued to the provincial officers in Gujarat to secure the use of the mosque for Friday prayers."

"I then burnt the city and put everything to sword, and for days continuously the people shed blood. Wherever they were found and caught, no life was spared to any Musalman, and their mosques were filled up and set on fire. We counted 6,000 dead bodies. It was, my Lord, a great deed, well fought and well finished."

"In the fascist Hindutva imagination, the Indian Muslims are continuously reviled as Pakistani "fifth columnists," as "enemies of the nation" and so on, and their patriotism is said to be suspect. The Muslim as the menacing "other" occupies a central place in Hindutva discourse, and this has been used to legitimize large-scale anti-Muslim violence."

"That part of the “Muslim minority” which had voted for Pakistan but had chosen to stay in India, restarted the old game when India was proclaimed a secular state pledged to freedom of propagation for all religions. It revived its tried and tested trick of masquerading as a “poor and persecuted minority”. It cooked up any number of Pirpur Reports. The wail went up that the “lives, liberties and honour of the Muslims were not safe” in India, in spite of India’s “secular pretensions”. At the same time, street riots were staged on every possible pretext. The “communal situation” started becoming critical once again."

"In Kashmir, till the coming of Timur at the, end of the fourteenth century, 85 the population of Muslims was insignificant."

"When Father Xavier and Brother Benedict went to Kashmir with Akbar this is what they learnt: ‘‘In antiquity this land was inhabited by gentiles, but in the 1300’s it was invaded by the Moors, possibly a reference to Timur, and since then the majority of the people accept Islam”. ' ’"

"If woman can make the worst wilderness dear, Think, think what a Heaven she must make of ! So felt the magnificent Son of , When from power and pomp and the trophies of war He flew to that Valley forgetting them all With the Light of the , his young ."

"Kashmir's conversion to Islam on a large scale also dates from the beginning of the fifteenth century....However, it was during the reign of Sikandar Butshikan (1394-1417), that the wind of Muslim proselytization blew the strongest. He invited from Persia, Arabia and Mesopotamia learned men of his own faith; his bigotry prompted him to destroy all the most famous temples in Kashmir - Martand, Vishya, Isna, Chakrabhrit, Tripeshwar, etc. Sikandar offered the Kashmiris the choice between Islam and death. Some Kashmiri Brahmans committed suicide, many left the land, many others embraced Islam, and a few began to live under Taqiya, that is, they professed Islam only outwardly. It is said that the fierce intolerance of Sikandar had left in Kashmir no more than eleven families of Brahmans. ...By the time of Akbar’s annexation of Kashmir (C.E. 1586) the valley had turned mainly Mohammadan. When Father Xavier and Brother Benedict went to Kashmir with Akbar this is what they learnt: “In antiquity this land was inhabited by the Moors, possibly a reference to Timur (contemporary of Sikandar the Iconoclast), and since then the majority of the people accept Islam.” When Kashmir was under Muslim rule for 500 years (1319-1819) Hindus were constantly tortured and forcibly converted. A delegation of Kashmir Brahmans approached Guru Teg Bahadur at Anadpur Saheb to seek his help. But Kashmir was Islamized. Those who fled to preserve their religion went to Laddakh in the east and Jammu in the south. It is for this reason that non-Muslims are found in large number in these regions. In the valley itself the Muslims formed the bulk of the population."

"As if this is not enough, there is a deliberate and organised design to convert Kargil's Buddhists to Islam. In the last four years, about 50 girls and married women with children were allured and converted from village Wakha alone. If this continues unchecked, we fear that Buddhists will be wiped out from Kargil in the next two decades or so. Anyone objecting to such allurement and conversions is harassed... Therefore, to protect the religious and cultural identity of the Ladakhi people, an anti-conversion law must be enacted for Kargil as is presently in force in states like Arunachal Pradesh and Madhya Pradesh."

"‘...the infidels and their corrupt and immoral practices attained such popularity that even the ulema, the learned (Sufis), the Sayyids (nobles) and the Qadis (judges) of this land began to observe them without exhibiting even the slightest repugnance for them. There was none to forbid them to do so. It resulted in a gradual weakening of Islam and a decay in its cannons and postulates; idol-worship and corrupt and immoral practices thrived.’"

"When Jahangir learnt that the Hindus and Muslims intermarried freely in Kashmir, “and both give and take girls, (he ordered that) taking them is good but giving them, God forbid”. And any violation of this order was to be visited with capital punishment."

"Such political patronage has made the banned Students Islamic Movement of India very strong in Kerala. SIMI operates behind a dozen front organizations, of which at least two are based in the state capital and others are located in strategic places, like the main seaport. The Kerala government officially declared in 2006 that SIMI’s cadres had developed links with the Lashkar-e-Taiba of Pakistan. Police reports indicate that SIMI is operating under the cover of religious study, rural development and research. Some of these organizations are spreading ‘extremist religious ideals’ among the youth of Kerala, under the guise of ‘counseling and guidance centers working for behavioral change’. SIMI is also reported to have established a women’s wing. It receives generous funds from Kuwait and Pakistan."

"The government drew sharp criticism from numerous minority groups for selectively banning the Students Islamic Movement of India (SIMI) as part of its post-September 11 actions to counter terrorism while ignoring the ‘anti-national’ activities of right-wing Hindu groups. At least four people were killed when police opened fire on a protest in Lucknow on September 27 following the arrest of some SIMI activists."

"As scholar Yoginder Sikand perceptively noted, SIMI's aggressive polemic gave "its supporters a sense of power and agency which they were denied in their actual lives.""

"These fatwas ... are the fatwas of the leading light of what would today be called the nationalist ulema: they reflect the premises, the axioms, the objectives of the ulema who supported joint action with the Congress, who endorsed participation in the Khilafat movement, in the Non-Cooperation movement, they reflect the position of the ulema who opposed the demand for Pakistan. The first thing which becomes apparent upon reading the fatwas of these ulema is that they were always on the defensive, that they had to labour endlessly to justify their position. This was so in part because, as I.H. Qureshi stresses in his Ulema in Politics, they were a minority among the ulema, but even more so because the course which they were proposing ran counter to what the Quran and Hadis so manifestly prescribe at so many places. For the latter reason, as will be evident from reading the fatwas, Kifayatullah and others could seek to justify their positions on pragmatic grounds alone. Moreover, they too affirmed that a Muslim is first and foremost a Muslim. They too held that his overriding objective, his ‘supreme’ objective is, and must be the advancement of the interests of Islam and of Muslims. They too saw the interests of Muslims to be distinct and separate from the interests of Indians—or to use the expression they used, of Hindustanis—in general. In their reckoning too, far from a non-Muslim actually furthering and protecting these separate interests, a non-Muslim could not even be acknowledged to be the one doing so. Indeed, even a non-orthodox Muslim, one who was not adhering to the requirements of the shariah could not be acknowledged to be the defender and protector of these distinct and separate interests. Their point was merely that the circumstances in which Muslims were placed at that time necessitated that they work jointly with one set of kafirs— the Hindus—to weaken and oust the other set of kafirs—the British. This necessity, they explained, arose from the conjunction of two factors: both the Hindus and the Ahl-i-Kitab are the enemies of Islam, they declared, but as at that time as the Ahl-i-Kitab, specifically the Christian British, were the more powerful, they constituted the greater danger to the interests of Islam and of Muslims; third, at that time Muslims could not rid the place of the British on their own—a trinity of aims which in today’s circumstance would entail the opposite course. That apart, even while urging joint action with kafirs they incessantly stressed separateness. Indeed on their reckoning joint action was justified precisely because it was the best available way, because in the given circumstances it was the only way for safeguarding that separateness. They repeatedly declared, as we have seen, that had it been possible for Muslims to safeguard their interests by their own efforts, it would indeed have been wrong to associate with kafirs even in joint action against the British. And their opposition to the demand for Pakistan was not that Hindustan is one and should therefore remain one. They opposed the demand on the grounds that Pakistan was not going to be realized, that if attained it would confine the sway and glory of Islam to a corner of the country alone, that Muslims in the rest of India would be weakened, and that, in any case, the aim of the Muslim League was not to create a truly Islamic state. [...]"

"Why do the secularists never comment on such material? Where do the fatwas leave the ecumenical homilies of our Sarva dharma samabhava school? The fatwas of the ‘nationalist’ ulema were surprising enough: they urged joint action with kafirs on strictly pragmatic grounds, on the ground in particular that such joint action was the best, indeed the only available way to maintain separateness. But here we have fatwas which proclaim even that pragmatism to be kufr. Notice that the person in question, the one whose leadership occasioned the fatwas was Mahatma Gandhi—a more saintly person is not likely to be available in our public life for decades and decades. And yet these were the fatwas. The cause too was as noble as a cause can be—the country’s Independence. Often—as during the Khilafat movement—the cause was of direct concern to the Muslims. And yet these were the fatwas. Notice too that while, for urging even that minimal cooperation with the kafir Hindus, an alim even of the eminence of Mufti Kifayatullah had to confine himself to pragmatic reasoning, Maulana Ahmad Riza Khan was able to justify his fatwas by citing chapter and verse from the Quran and Hadis. For the Quran and Hadis ordain the position elaborated by Ahmad Riza Khan, and not the one the ‘nationalist’ ulema strained to justify. That is the fact which our intelligentsia does not want to face."

"What was the difference between Jinnah and the nationalist Muslims? While Jinnah wanted a separate state, the nationalist Muslims wanted the whole of India... The nationalist Muslims ... were generally no less hostile to the Hindus, or at least to Hinduism, than the Pakistan party."

"The Moslems in general and Indian Moslems in particular have not as yet grown out of the historical stage, of intense religiosity and the theological concept of state. Their theology and theocratical [sic] politics divide the human world into two groups only—The Moslem land and the enemy land. All lands which are either entirely inhabited by the Moslems or are ruled over by the Moslems are Moslem lands. All lands, which are mostly inhabited by non-Moslem power are enemy lands and no faithful Moslem is allowed to bear any loyalty to them and is called upon to do everything in his power by policy or force or fraud to convert the non-Moslem there to Moslem faith, to bring about its political conquest by a Moslem power. It is no good quoting sentences here or there from Moslem theological books to prove the contrary. Read the whole book to know its trend. And again it is not with books that we are concerned here but with the followers of the book and how they translate them in practice. You will then see that the whole Moslem history and their daily actions are framed on the design I have outlined above. Consequently, a territorial patriotism is a word unknown to the Moslem—nay is tabooed, unless in connection with a Moslem territory. Afghans can be patriots for Afghanisthan is a Moslem territory today. But an Indian Moslem if he is a real Moslem—and they are intensely religious as a people—cannot faithfully bear loyalty to India as a country, as a nation, as a State, because it is today ‘an Enemy Land’ and doubly lost; for non-Moslems are in a majority here and to boot it is not ruled by any Moslem power, Moslem sovereign. Add to this that of all non-Moslems the Hindus are looked upon as the most damned by Moslem theologians. For Christians and Jews are after all ‘Kitabis’, having the holy books partially in common. But the Hindus are totally ‘Kafirs’ as a consequence their land ‘Hindusthan’ is pre-eminently an ‘enemy’ and as long as it is not ruled by Moslems or all Hindus do not embrace Islam . . . What wonder then that the Muslim League should openly declare its intention to join hands with non-Indian alien Moslem countries rather than with Indian Hindus in forming a Moslem Federation? They could not be accused from their point of view of being traitors to Hindusthan. Their conscience was clear. They never looked upon our today’s ‘Hindusthan’ as their country, nation. It is to them already an alien land, and enemy land—‘a Dar-ul-Harb’ and not a ‘Dar-ul-Islam!!’"

"The foundation of the Muslim League and Minto’s concessions had the effect of dividing the Hindus and Muslims into almost two hostile political camps. A remarkable example of this is afforded by a letter written about 1908 by Mr. Ziauddin Ahmad, later Vice- Chancellor of the Muslim University, Aligarh, to Mr. Abdulla Shuhrawardy, both of whom were then prosecuting their studies in Europe. Abdulla Shuhrawardy shared the national feelings which then characterized Indian students in Europe, and for this he was rebuked by Ziauddin in a letter from which we quote the following extract; “You know that we have a definite political policy at Aligarh, i.e. the policy of Sir Syed. I understand that Mr. Kirshna Varma has founded a society called ‘Indian Home Rule Society’ and: you are also one of its vice-presidents. Do you really believe that the Mohammedans will be profited if Home Rule be granted to India de lene. There is no doubt that this Home Rule is decidedly against the Aligarh policy...What I call the Aligarh policy is really the policy of all the Mohammedans generally—of the Mohammedans of Upper India particularly.” Mr. Asaf Ali wrote to Pandit Shyamji in September, 1909: “I am staying with some Muslim friends who do not like me to associate with nationalists; and, to save many unpleasant consequences, I do not want to irritate them unnecessarily.” Thus the Muslim antagonism to the Freedom Movement of India dates back to its beginning itself. (151ff)"

"Some of them, particularly of Ulema class, sounded a warning that Pakistan might impede the establishment of Dinia by arousing unnecessary resistance among the Hindus; therefore, they stayed away from the Pakistan campaign and some of them even opposed it. They came to be known as “nationalist Muslims.”"

"The Qaid-e-Azam had two sets of teeth in his mouth like that of a rogue elephant — one set was for show of beauty, and the other was for the real purpose of mastication. His first declaration from the throne of the Constituent Assembly of Pakistan as its President was that the ‘The Hindus would cease to be Hindus and the Muslims would cease to be Muslims in matters of administration henceforth and thus form into a Pakistan Nation.’ ... This was the set of his outer teeth for show of beauty but the real teeth for mastication lay covered elsewhere within the mouth — nobody could see that; only the victims could feel and appreciate the monstrosity of them. The great leader Mr. Jinnah had the real teeth for mastication in his policy of internal administration which stood for chauvinistic aggressive Muslim nationalism."

"In a landmark judgment, the Supreme Court dismissed Mohd Ahmed Khan’s appeal and directed him to pay maintenance to his ex-wife as laid down by the high court’ Does the Muslim Personal Law’, asked the court, ‘impose no obligation upon the husband to provide for the maintenance of his divorced wife? Undoubtedly, the Muslim husband enjoys the privilege of being able to discard his wife whenever he chooses to do so, for reasons good, bad, or indifferent. Indeed, for no reason at all. It is a matter of deep regret that some of the interveners who supported the husband, took up an extreme position by displaying an unwarranted zeal to defeat the right to maintenance of women who are unable to maintain themselves.’"

"The result? Even the most inhumane accretions to what was already the heavily skewed world view of the Prophet’s time cannot be touched, simply because a society accustomed to inequity and the domination of males ensured that such humane possibilities as there might have been in some pronouncements of the Quran or the Prophet were not enforced in the past. And every attempt to enforce them— by the Supreme Court in the Shah Bano case in regard to maintenance, by Justice Tilhari in the matter of the ‘Triple Divorce’—is denounced as an assault on Islam."

"But it would be a job done only in half if the ulema stopped at ‘defending’ the shariah. For as we have seen their power rests not only on the shariah, but on the shariah remaining ambiguous and uncodified. The sequel to their victory on the Shah Bano campaign illustrates how resourcefully the ulema guard this source of their power as well. Tahir Mahmood who was much involved in the negotiations over the bill to overturn the Shah Bano verdict, later reported: During the campaign for this Act leaders of the Muslim community had agreed to get prepared by experts a comprehensive draft-code of Muslim law for the country, to be submitted to Parliament for enactment. A committee of theologians and legal practitioners was appointed in 1987 for this purpose by the All India Muslim Personal Law Board. Until now the committee having its headquarters at Phulwari Sharief near Patna in Bihar could, however, do nothing more than producing a few booklets in Urdu detailing the principles of Hanafi law—ignoring the fact that what they have come out with is far from being a draft-Code and that in a country where followers of at least four different schools of Muslim law (Hanafi, Shafi’i, Ja’fari and Isma’ili) live, Hanafi law can never be accepted as the only legal code for the entire community. Theirs has been an exercise in futility—while in the absence of any Code worth the name, the courts and other interpreters and appliers of the law continue to rely on unauthentic, sometimes faulty, textbooks and recorded precedents..."

"The classic example given is the Shah Bano case of 1985: repudiated by her husband, the Muslim woman Shah Bano went to court to force him to pay alimony, which Islamic law forbids; the Supreme Court upheld her claim on the basis of equality before the law (Hindu women would have the right to alimony in her case), but under Muslim pressure, Rajiv Gandhi's Congress Government voted a law overruling the verdict and reaffirming the Islamic rules on divorce, at least for Muslims."

"To create a negative image, to manufacture stereotypes and biases against the minorities, a large network of trained people, owing allegiance to Hindu nationalism have spread far and wide, deep into the vitals of society. [...] The provocation and justification for the aggression at level of ideas was provided by Shah Bano blunder by a section of Muslim leadership. After this there was no looking back and all the medieval history was used to demonise the Muslims of today. The additions to the list of stereotypes were fast and furious. Love "jihad", and cow protection mobs came in, and each served to undermine the Muslim identity and marginalise the community, while the graph of violence saw a parallel rise. The outcome was ghettoisation or seclusion of the minorities, among whom insecurity grew and threw its members further into the arms of maulanas with their rigid pronouncements about Islam. These maulanas and their teachings is what a section of the media uses to characterise the whole community. The moderate Muslims, the ones trying to articulate humane values, have been pushed to the margin."

"We think it cruel that though she was in her seventies, that though she was indigent, that though she had been married to her husband for forty-five years and had borne him five children, the ulema insisted that Shah Bano was not entitled to any maintenance at all once her prosperous lawyer of a husband threw her out by uttering one word—’talaq’. But it is the Prophet who declared in case after case that the divorced woman is entitled to no maintenance."

"This is an organised crime. There is money coming from the Gulf and other countries to enable a gang of Muslim men trap Hindu women, marry them and then use them for crime including terror."

"We have seen how the sufi divine Khwaja Hasan Nizami in his Daiye Islam had instructed the Muslims on the ways to convert Hindus to Islam. His over-enthusiasm cautioned the Hindus. The instructions did not remain a secret, the book was translated and the Hindus found out how and why secret kidnappings, abductions and seductions of Hindu girls by Muslims in almost every town and city of northern India had become the order of the day. Hindus, individually and through their organisations, began to exercise vigilance. They began to undo such dirty attempts by rescuing Hindu girls, widows and orphans and bringing the offenders to book."

"There are some cases which have come up that need to be addressed, we should definitely address it. If something like this is taking place, we should address it... There are some issues and apprehension about this. The government should clearly come out about what has happened and if there are any such cases (of ‘love jihad’), they should be addressed and stopped."

"The Christian girls in Kerala are targeted by ‘Love Jihad’. They can be easily victimized. The growing tendency of religious conversion prove this”."

"Our demand is that no girl should undergo this trauma. I feel that ‘Love Jihad’ is spreading rapidly."

"The fears expressed by the parents are not misplaced, given the experiences in similar cases in the past. Reports suggest out of 21 persons who joined the IS from Kerala, five were converted from Christianity." He quotes information published by Kerala Catholic Bishops Conference's Commission for Social Harmony and Vigilance, where it is said "around 4,000 girls have been subjected to conversion since 2005 (till 2012) after they fell in love". The victims were sexually harassed or had to spend the rest of their lives in a pathetic condition without any freedom”."

"Of the many pamphlets and brochures in Urdu instructing Muslims in the ways of converting Hindus, only one may be examined to give an idea of the stuff contained in such literature. It is the Daiye Islam (Propagation of Islam) by Khwaja Hasan Nizami. Hasan Nizami was a sufi divine connected with the dargah of Nizamuddin Awliya of Delhi. The pamphlet teaches the Muslims the quickest and comprehensive way of converting Kafirs to Islam. The Khwaja exhorted Muslims of all categories from the highest to the lowest, to serve the cause of Islam by helping in the conversion of non-Muslims to Islam. In this missionary endeavour Zamindars and Nawabs, doctors and prostitutes, ekka players and bangle sellers were all invited to make their contribution. Muslim lawyers and doctors were to influence their Hindu clients to convert. Nawabs and Zamindars were to pressurize Hindu tenants under them to become Musalman. The prostitute was required to exert her influence on her Hindu visitors and admirers into becoming Muslims. The bangle seller was to seduce young Hindu girls and the ekka driver was to seduce away Hindu ladies and children. Such a recipe was neither spiritual nor edifying but it fitted with the Muslim mentality. The pamphlet recorded wide sale among Muslims. The Nizam of Hyderabad fixed an allowance for the Khwaja and other Muslims Chiefs and Zamindars followed suit. Muslim magistrates, police and excise inspectors and other influential officials were found working according to the plan laid out by this sufi devotee of Islam."

"Launching Demographic war: Seducing and marrying Hindu girls and displaying them as proud jihad trophies i.e., jihad through “love”;"

"The spate of organised religious conversions and using the victims for terror activities by trapping them through ‘love jihad’ has shown the Christian community is a soft target for Islamic radicals."

"Joseph Kallarangatt, Bishop of the Palai diocese of the Syro-Malabar Church, alleged that those who claim that ‘love jihad’ doesn’t exist in Kerala are “blind to reality.” “Such people, be they politicians or those from social and cultural spaces, media may have their own vested interests. But one thing is clear. We are losing our young women. It is not just about love marriages. It’s a war strategy to destroy their lives,” he claimed... “Like in other parts of the world, there is a section of Muslims in Kerala who want to create animosity between communities and spread religious hatred. Jihadis are using different means to spread Islam and they are into targeting young non-Muslim girls for the same,” he said citing examples of Nimisha, a Hindu girl, and Sonia Sebastian, a Christian girl, who got converted to Islam after falling in love with Muslim men and finally joined the dreaded Islamic State in Syria. He further elucidated, “In a democratic country like ours, since it’s not easy to use weapons to destroy people of other faiths, jihadis are using means which are not easily identifiable. In the view of jihadis, non-Muslims are to be destroyed. When the objective is an expansion of their religion and the destruction of non-Muslims, the means they use are of different forms. Two of such widely-discussed means today are love jihad and narcotics jihad."

"There has been an increase in the number of cases where our girls are entrapped by extremists. Let us pray for the sorrows of the parents who remain helpless when their children fall into the trap of religious extremists. In this era of increasing violence against women, we should respect women and femininity as we love and respect the Holy Mother. "Everyone should take advantage of the Archdiocesan Catechism Center's awareness campaign aimed at teenage children and their parents so that our children do not fall into the trap of terrorist groups."

"How far will this go? SC has said there is no love jihad. I know love jihad is real, I will say there is ‘love jihad. When I’m saying where we are headed, don’t misunderstand. There is only one solution to put an end to this. Respected Bharath must be declared a Hindu Rashtra... Love jihad is real and Muslims plan to make India an Islamic country by 2030… it was delayed due to the demonetisation move by Prime Minister Narendra Modi."

"Mathew Mar Gregorios, the Bishop of the Syrian Independent Orthodox Church, believes that ‘love jihad’ is a reality and that the time has come for youngsters to stand up and fight this evil. “You should see the number of messages I get daily from parents of girls on my phone. There is a rampant conversion of Christian girls into Islam in the Malabar region. Since I am heading a Church denomination here, I have my limitations to talk about it openly,’’ the Bishop tells HT. ‘Love jihad’ is a misnomer because it’s a conversion ploy, not love, he says. “In most cases that I have seen personally and intervened too, it’s just the pretence of love. Once married, the girl gets abandoned most of the times. Conversion is the only motto and it is aimed at increasing the numbers of one community. Some people have even alleged an IS link to all this, which needs to be probed.’’"

"It is important that the home ministry takes note of this alarming trend and order a probe by the National Investigative Agency and bring in an effective law to curb such fraudulent activities of radicalised elements."

"One of the most painful aspects of Muslim demographic warfare is the open attempt by Muslims to grab non-Muslim girls to use them for their own demographic ambitions, meanwhile also inflicting a good dose of humiliation on the accused kafirs. In Bangladesh and in Muslim-majority areas inside India, this often takes the form of simply kidnapping girls, or of threatening them to marry them out to Muslims. In the open market-place of the West and of westernized circles in India, it takes the form of normal courtship, with the limitation that in case of a Muslim girl befriending a non-Muslim, family pressure is used on her, or physical threat on him or both, to stop the affair; since the same is much less likely to happen in the reverse case, the net result is a considerable traffic of non-Muslim girls into Muslim households."

"A key plan of Muslims, according to Hindutva ideologues, is to “allure, attract and abduct young Hindu girls for marriage to the Muslims” (Paliwal 2003: 24)."