History Of Pakistan

"When my heart was satisfied with the conquest of Loni, I rode away from thence on the 1st Rabi’u-l akhir to examine the fords of the Jumna, and proceeded along the bank of the river. When I came opposite the palace Jahan-numa, I found some places where the river was passable. At the time of midday prayer, I returned to the camp. I gave orders to the princes and amirs, and then held a council about the attack upon Delhi and the preparations against Sultan Mahmud."

"On the following day, the 24th of the month, I marched to Panipat, where I encamped. I there found that in obedience to orders received from the ruler of Delhi the people had deserted all their dwellings and had taken flight. When the soldiers entered the fort they reported to me that they had found a large store of wheat, amounting to some thousand mans. I ordered it to be weighed to ascertain the real weight, and then to be distributed among the soldiers. When it was weighed it was found to amount to 10,000 mans of the great weight (sang-I kalan), or 160,000 of the legal standard (sang-i-shara’). On the following day I marched from Panipat six kos, and encamped on the banks of a river which is on the road. I marched from this place on Friday, the 26th of the month, and I gave orders that the officers and soldiers of my army should put on their armour, and that every man should keep in his proper regiment and place in perfect readiness. We reached a village called Kanhi-gazin and there encamped. I issued my commands that on the morrow, the 28th of the month, a force of cavalry should proceed on a plundering excursion against the palace of Jahan-numa, a fine building erected by Sultan Firoz Shah on the top of a hill by the banks of the Jumna, which is one of the large rivers of Hindustan. Their orders were to plunder and destroy and to kill every one whom they met. Next day, in obedience to my commands, the division marched and proceeded to the palace of Jahan-numa, which is situated five miles from Delhi. They plundered every village and place they came to, killed the men, and carried off all the valuables and cattle, securing a great booty. They then returned, bringing with them a number of Hindu prisoners, both male and female."

"After much discussion in the Council of War, where everyone had something to say and an opinion to offer, it appeared that the soldiers of my army had heard tales about the strength and prowess and appearance of the elephants of Hindustan. They had been told that in the fight one would take up a horseman and his horse with his trunk and hurl them in the air. These stories had been met by suitable answers from some of the bold troopers. The Council of War at length agreed that a plentiful supply of grain must first be secured, and stored in the fort of Loni as a provision for the army. After this was done, we might proceed to the attack of the fort and city of Delhi. When the Council was over, I ordered Amir Jahan Shah, Amir Sulaiman Shah, and other amirs to cross over the Jumna and to forage in the the environs of Delhi bringing off all the corn they could find for the use of the army."

"Next day I crossed over the bridge and halted. Here I was joined by Amir Shah Malik, who brought up the heavy baggage safe by way of Dibalpur. The following day I remained in the same position, but on the l8th I marched from the bridge of Kotila and the river Khagar and encamped at the end of a march of five kos. Next day I reached the town of Kaithal, which is seventeen kos distant from Samana. I had now come near to Delhi, the capital of Hindustan, and began to prepare for its conquest."

"[p. 47]For my intended attack upon Delhi I arranged my forces in the following manner:"

"It now occurred to me that I would cross over the Jumna with a small party of horse to examine the palace of Jahan-numa, and to reconnoitre the ground on which a battle might be fought. So I took an escort of 700 horsemen clad in armour and went off. I sent on ‘Ali Sultan Tawachi and Junaid Bur-uldai as an advance guard. Crossing the Jumna I reached Jahan-numa and inspected [p. 51] the whole building, and I discovered a plain fit for a battlefield. ‘Ali Sultan and Junaid, my advance-guard, each brought in a man belonging to the van-guard of the enemy. ‘Ali Sultan’s prisoner was named Muhammad Salaf. When I had interrogated him about the matters of Sultan Mahmud and Mallu Khan, I ordered him to be put to death as an augury of good. My scouts now brought me information that Mallu Khan with 4,000 horsemen in armour, 5000 infantry, and twenty-seven fierce war elephants fully accoutred, had come out of the gardens of the city and had drawn up his array. I left Saiyid Khwajah and Mubashar Bahadur with 300 brave Turk horsemen on gray horses (sufaid sawar-i Turk) in the Jahan-numa and withdrew towards my camp. Mallu Khan advanced boldly towards Jahan-numa and Saiyid Khwajah and Mubashar went forth to meet him. A conflict ensued, and my men fought valiantly. Immediately I heard of the action I sent Sunjak Bahadur and Amir Allah-dad with two regiments (kushun) to their support. As soon as practicable, they assailed the enemy with arrows and then charged them. At the second and third charge the enemy was defeated and fled towards Delhi in disorder. Many fell under the swords and arrows of my men. When the men fled, an extraordinary incident occurred; one of the great war elephants, called Bengalis, fell down and died. When I heard of it I declared it be a good omen. My victorious troops pursued the enemy to the vicinity of the city, and then returned to present themselves at my tent. I congratutated them on their victory and praised their conduct. Next day, Friday the 3rd of the month, I left that fort of Loni and marched to a position opposite to Jahan-numa where I encamped. The officers who had been sent out foraging brought in large quantities of grain and spoil."

"The right wing I placed under the command of Prince Pir Muhammad Jahangir, Prince Rustam, Amir Sulaiman Shah and….; the left I gave to Sultan Mahamud Khan, Prince Khalil Sultan, Prince Sultan Husain, Amir Jahan Shah and…. Under my own direction I kept the great tumans, the tumans of San-sir5 extended over a distance of twenty kos. Being satisfied as to my disposition of the forces, I began my march to Delhi. On the 22nd of Rabl-ul awwal I arrived and encamped at the fort of the village of Aspandi. In answer to my enquiries about this place I found that Samana was distant seven kos. The people of Samana, and Kaithal, and Aspandi are all heretics, idolaters, ,infidels, and misbelievers.6 They had now set fire to their houses- and had fled with their children and propety, and effects, towards Delhi, so that the whole country was deserted. Next day, the 23rd of the month, I started from the fort of Aspandi, and after marching six kos arrived at the village of Tughlik-pur. I encamped opposite the fort bearing that name. The people of the fort on hearing of the approach of my army, had abandoned it, and had dispersed over the country. From the information supplied to me I learned that these people were called ( sanawi (fire-worshippers). Many of this perverse creed believe that there are two gods, one is called Yazdan, and whatever they have of good they believe to proceed from him. The other god they call Ahriman, and whatever sin and wickedness they are guilty of they consider Ahriman to be the author of. These misbelievers do not know that whatsoever there is of good or evil comes from God, and that man is the mere [p. 48] instrument of its execution. I ordered the houses of these heretics to be fired and their fort and buildings to be razed to the ground."

"On the 8th of the month I marched from Ahruni, through the jungle to a village called Tohana. In answer to the inquiries I made about the inhabitants, I learned that they were a robust race, and were called Jats. They were Musulmans only in name and had not their equals in theft and highway robbery. They plundered caravans upon the road, and were a terror to Musulmans and travelers. They had now abandoned the village and had fled to the sugar-cane fields, the [p. 45] valleys, and the jungles.2 When these facts reached my ears I prepared a force which I placed under the direction of Tokal Bahadur, son of the Hindu Karkarra,3and sent it against the Jats. They accordingly marched into the sugar-canes and jungles. I also sent Maulana Nasiru-d din in pursuit of them. When these forces overtook the Jats they put 200 to the sword and made the rest prisoners. A large stock of cattle was captured, and my soldiers returned to camp."

"It was again brought to my knowledge that these turbulent Jats were as numerous as ants or locusts, and that no, traveler or merchant passed unscathed from their hands. They had now taken flight, and had gone into jungles and deserts hard to penetrate. A few of them had been killed, but it was my fixed determination to clear from thieves and robbers every country that I subdued, so that the servants of God, and Musulmans and travellers might be secure from their violence. My great object in invading Hindustan had been to wage a religious war against the infidel Hindus, and it now appeared to me that it was necessary for me to put down these Jats and to deliver travelers from their hands. I consequently placed the care of the baggage and of all the plunder which had been gained in my victories in charge of Amir Sulaiman Shah, to convey it with the heavy baggage to the town of Samana."

"The following day I rested in the town of Sarsuti, and on the next day, the 6th of the month, I marched eighteen kos, and came near the fort of Fath-abad, where I encamped. The people of Fath-abad also, by the suggestion of Satan, had fled from the town and taken refuge in the deserts and jungles. I despatched some commanders of regiments after them who overtook them and slew great numbers of them. They took all their property and goods, horses and cattle, and returned to camp laden with spoil. Next day I marched from Fath-abad, and passing by the fort of Rajab-pur, I halted in the vicinity of the fort of Ahruni. The people of this town and fort did not come out to meet me and make their submission so as to escape from the rigour of the army of Islam; so some savage Turks entered the town and began plundering. Some of the inhabitants who resisted they put to death; the others were made prisoners. The soldiers brought away great quantities of grain, and set fire to the houses and buildings of the town."

"On the 9th of the month I despatched the baggage from Tohana, and on the same day I marched into the jungles and wilds, and slew 2,000 demon-like Jats. I made their wives and children captives, and plundered their cattle and property. Thus I delivered the country from the terror it had long suffered at the hands of the marauding Jats. On the same day a party of saiyids, who [p. 46] dwelt in the vicinity, came with courtesy and humility to wait upon me, and were very graciously received. In my reverence for the race of the prophet, I treated their chiefs with great honour. I gave them all valuable robes, and I appointed an officer to go to their abodes and protect them, so that none of my soldiers should do them any injury."

"[p. 8] About this time there arose in my heart the desire to lead an expedition against the infidels, and to become a ghazi; for it had reached my ears that the slayer of infidels is a ghazi, and if he is slain he becomes a martyr. It was on this account that I formed this resolution, but I was undetermined in my mind whether I should direct my expedition against the infidels of China or against the infidels and polytheists of India. In this matter I sought an omen from the Kuran, and the verse I opened upon was this, “O Prophet, make war upon infidels and unbelievers and treat them with severity.”"

"I marched from this place to the banks of the river Khagar, where I halted, and Amir Sulaiman Shah arrived there also with the baggage on the 11th of the month. Samana was near to this place, and as the heavy baggage had not yet come up, I halted several days. On the 13th I marched again, and halted near the bridge of Kotila,4 an ancient structure over the river Khagar. At this stage Sultan Mahmud Khan, Prince Rustam and other commanders of regiments of the left wing, whom I had directed to march to India by way of Kabul, rejoined me. I received them graciously and enquired about the incidents which had happened on the march, and they informed me that wherever the people of any city, or village, or fort, made their submission and offered tribute, they gave them quarter; but whenever any city or fort offered resistance they conquered it, put the inhabitants to death, plundered the goods and property, and divided the spoil among tlhe soldiers. I approved and applauded them."

"[p. 52]Timur Instructs the Princes and Amirs about the Conduct of the War"

"The left wing of my army, commanded by Amir Jahan Shah, had obtained no booty on the previous day, so I ordered his division to the front to battle with the infidels, and to capture spoil to compensate them for the deficiency of the previous day. I sent Sain Timur with a party of soldiers forward as an advance-guard, and then I followed. At breakfast time Sain Timur, the commander of the vanguard, sent to inform me that there was a very large force of infidels in front drawn up in order of battle. I instantly ordered Amir Jahan Shah, whom I had sent to the front with the forces of the left wing and the army of Khurasan, to attack the enemy. The amir, in obedience to my order, advanced and charged the enemy. At the very first charge the infidels were defeated and put to flight. The holy warriors, sword in hand, dashed among the fugitives, and made heaps of corpses. Great numbers were slain, and a vast booty in goods and valuables, and prisoners and cattle in countless numbers, fell into the hands of the victors, who returned triumphant and loaded with spoil."

"When I made inquiries about the city of Sarsuti, I was informed that the people of the place were strangers to the religion of Islam, and they kept hogs in their houses and ate the flesh of those animals. When they heard of my arrival, they abandoned their city. I sent my cavalry in pursuit of them, and a great fight ensued. All these [p. 44] infidel Hindus were slain, their wives and children were made prisoners, and their property and goods became the spoil of the victors. The soldiers then returned, bringing with them several thousand Hindu women and children who became Muhammadans, and repeated the creed. Of all the braves who took part in this action, ‘Adi Bahadur Farrash was the only one who fell."

"During the Arab invasion of Sindh (712 C.E.), Muhammad bin Qasim first attacked Debal, a word derived from Deval meaning temple. It was situated on the sea-coast not far from modern Karachi. It was garrisoned by 4000 Kshatriya soldiers and served by 3000 Brahmans. All males of the age of seventeen and upwards were put to the sword and their women and children were enslaved. “700 beautiful females, who were under the protection of Budh (that is, had taken shelter in the temple), were all captured with their valuable ornaments, and clothes adorned with jewels.” Muhammad despatched one-fifth of the legal spoil to Hajjaj which included seventy-five damsels, the rest four-fifths were distributed among the soldiers."

"In the city of Daybul, where the Thaqafite conquest commenced, the temple is described by Baladhuri as ... a great budd on which there was a tall mast sur- mounted by a red banner unfurling with the wind over the city. The budd - -which some say is a great tower ( minarah ) -- is utilized [as a term for) those structures in which they place one or more idols ( ag nam ) which bring it fame. Sometime the idol Is placed inside of the minarah ."

"Dahir attempted to make light of the fall of Debul, saying that it was a place inhabited by mean people and traders, and as Muhammad advanced towards Niriin, about seventy-five miles to the north-east and near the modern Haidarabad (Hydrabad), ordered his son Jai Singh to leave that fort, placing a priest in charge of it, and to join him in the strong fortress of Bahmanabad. The Arabs, after seven days' march, arrived before Nirun early in 712, and the priest left in charge of the place surrendered it to Mu- hammad, who, placing a Muslim governor there marched to Sehwan, about eighty miles to the north-west. This town, populated chiefly by priests and traders, who were anxious to submit at once to the invaders, was held by Bajhra, son of Chandra and cousin of Dahir, who upbraided the inhabitants for their pusillanimity and prepared, with the troops at his disposal, to defend the place, but after a week's siege lost heart, fled by the north gate of the city, crossed the Kumbh, which then flowed more than ten miles to the east of Sehwan, and took refuge with the Jats of Budhiya, whose raja was Kaka, son of Kotal, and whose capital was at Sisam, on the bank of the Kunibh. The inhabitants of Sehwan then surrendered the town to Muhammad, who granted them their lives on condition of their remaining loyal and paying the poll-tax leviable from non-Muslims."

"Muhammad, with 6000 Syrian horse, the flower of the armies of the Caliphs, a camel corps of equal strength, and a baggage train of 3000 camels, marched by way of Shiraz and through Mekran towards Sind, crossing the frontier at Armail, probably not far from the modern Darbeji. On his way through Mekran he had been joined by more troops and the Arabs appeared before Debul, then a seaport situated about twenty-four miles to the south-west of the modern town of Tatta, in the autumn of 711. His artillery, which included a great balista known as ' the Bride/ worked by five hundred men, had been sent by sea to meet him. The town was protected by strong stone fortifications and contained a great idol temple, from which it took its name. The siege had continued for some time when a Brahman deserted from the temple and in- formed Muhammad that the garrison consisted of 4000 Rajputs and that 3000 shaven Brahmans served the temple. It was im- possible, he said, to take the place by storm, for the Brahmans had prepared a talisman and placed it at the base of the staff of the great red flag which flew from the steeple of the temple. Muhammad ordered Ja'wiyyah, his chief artillerist, to shorten the foot of ' the Bride/ thus lowering her trajectory, and to make the flagstaff his mark. The third stone struck it, shattered its base, and broke the talisman. The garrison, though much disheartened by the destruc- tion of their palladium, made a sortie, but were repulsed, and the Arabs, planting their ladders, swarmed over the walls. The Brah- mans and other inhabitants were invited to accept Islam, and on their refusing their wives and children were enslaved and all males of the age of seventeen and upwards were put to the sword. The carnage lasted for three days and Muhammad laid out a Muslim quarter, built a mosque, and placed a garrison of 4000 in the town. The legal fifth of the spoil and seventy-five damsels were sent to Hajjaj, and the rest of the plunder was divided among the army."

"Debal (identified with the ruins of Banbhore) was the first city to be stormed by Qasim. The ninth century Muslim historian, Al-Baladhuri, who wrote the most comprehensive account of early Islamic intrusions into India, recorded that a section of the population was killed in a massacre that lasted three days. The dead included two guardians of the famous Shiva temple. Qasim then marked out a quarter of the town for the Muhammadan garrison, built a mosque, and left behind four thousand men. The mosque at Debal was the first to be constructed in the Indian subcontinent (Wink 1990; 203). Excavations at the site in 1958-1965 revealed a Shiva linga fixed on a yonipitha, besides one lying on the floor. Several other lingas had been re-used in the lowest tread of steps leading to the entrance of the mosque. The excavations exposed four building phases. The first was the original temple that had been in use till it was smashed in 712. A century later, Anbisa bin Ishaq, the new governor of Sindh, pulled down the upper portion of the temple and converted the lower part into a prison. Several blocks of the temple were used for restoring other structures in the city. The city’s buildings were repaired after an earthquake in 854 cr. In 906, the edifice was converted into a mosque, which survived till the city turned into a ruin in the thirteenth century."

"700 beautiful females under the protection of Buddha who were of course made slaves."

"On the receipt of this letter, Hijaj obtained the consent of Wuleed, the son of Abdool Mullik, to invade India, for the purpose of propagating the faith and at the same time deputed a chief of the name of Budmeen, with three hundred cavalry, to join Haroon in Mikran, who was directed to reinforce the party with one thousand good soldiers more to attack Deebul. Budmeen failed in his expedition, and lost his life in the first action. Hijaj, not deterred by this defeat, resolved to follow up the enterprise by another. In consequence, in the year AH 93 (AD 711) he deputed his cousin and son-in-law, Imad-ood-Deen Mahomed Kasim, the son of Akil Shukhfy, then only seventeen years of age, with six thousand soldiers, chiefly Assyrians, with the necessary implements for taking forts, to attack Deebul'... 'On reaching this place, he made preparations to besiege it, but the approach was covered by a fortified temple, surrounded by strong wall, built of hewn stone and mortar, one hundred and twenty feet in height. After some time a bramin, belonging to the temple, being taken, and brought before Kasim, stated, that four thousand Rajpoots defended the place, in which were from two to three thousand bramins, with shorn heads, and that all his efforts would be vain; for the standard of the temple was sacred; and while it remained entire no profane foot dared to step beyond the threshold of the holy edifice. Mahomed Kasim having caused the catapults to be directed against the magic flag-staff, succeeded, on the third discharge, in striking the standard, and broke it down... Mahomed Kasim levelled the temple and its walls with the ground and circumcised the brahmins. The infidels highly resented this treatment, by invectives against him and the true faith. On which Mahomed Kasim caused every brahmin, from the age of seventeen and upwards, to be put to death; the young women and children of both sexes were retained in bondage and the old women being released, were permitted to go whithersoever they chose..."

"Bin Qasim arrives at the port of Debal. The supplies sent by sea arrive the same day. But Hajjaj doesn’t give the order to engage in battle until the eighth day. At the end of that day a Brahmin comes out of the town. He tells the Arabs that the town is guarded by a talisman: the four long flags of green silk that hang down from the arms of the flagstaff on the dome of the great temple of Debal. While the flagstaff stands, the Brahmin says, the people of Debal will fight. It is the first of the betrayals that will assist the Arab conquest. But they are not betrayals, really. They are no more than the actions of people who understand only that power is power, and believe they are only changing rulers; they cannot conceive that a new way is about to come."

"The Sultãn then went towards Dewal and Darbela and Jaisî… The Sultãn raised a Jãmi‘ Masjid at Dewal, on the spot where an idol temple stood."

"That is the compact (but it has to be ratified by Hajjaj). And on the next day, while the Arabs attack the town from four directions, the big catapult is placed where Jaubat says, the five hundred catapult men pull on the ropes, and the stones are shot off and the flagstaff and the dome are shattered. And it is then as the Brahmin said: the defenders of Debal open their gates and ask for mercy. But Hajjaj has issued precise instructions for this first victory: the residents of Debal are not to be spared. The Arab army has to slaughter for three days: this is what Bin Qasim tells the people of Debal."

"…The town was thus taken by assault, and the carnage endured for three days. The governor of the town, appointed by Dãhir, fled and the priests of the temple were massacred. Muhammad marked a place for the Musalmans to dwell in, built a mosque, and left four thousand Musalmans to garrison the place…"

"After the slaughter, the booty: the treasure and the slaves. One-fifth, the royal fifth, is set aside for the caliph, “in obedience to the religious law”; Hajjaj’s treasurer takes charge of that. (And it is odd to reflect that the Spanish royal fifth, set aside by Columbus and Cortés and others in the New World, should have had its origin in the religious laws of the Arabs.) The rest of the booty of Debal is distributed fairly, according to Arab practice: a cavalryman getting twice as much as a camelman or a foot soldier."

"…‘Ambissa son of Ishãk Az Zabbî, the governor of Sindh, in the Khilafat of Mu’tasim billah knocked down the upper part of the minaret of the temple and converted it into a prison. At the same time he began to repair the ruined town with the stones of the minaret…"

"The year of 1957, after a hundred year, is a year of new hopes. This is a year to spread Muslim rule all over India. New blood should run into our veins to see the year 1957 approaching nearer. Seventy million Pakistani Muslims and fifty million Indian Muslims should have new hopes that after one hundred years they are going to get authority over the whole of India."

"The question of Kashmir would never be solved until every man in the country was militarily trained and armed with modern weapons. I am sure Kashmir would never join Pakistan without force."

"Any Indian who comes with the intention to settle in Kashmir will be treated as an agent of RSS and not as a civilian and will be dealt with appropriately."

"In 1989, the people of Kăshmir took their historic stance, and declared it a jihăd in the path of Allăh to achieve one of the two honours, either victory or martyrdom. Jihăd missions commenced against the Indian occupation, and the mujăhidin party emerged as a strike force in the midst of the occupation."

"It is clear that India has not behaved at all well in Kashmir; that the Indian military forces seem like, feel like and behave like an occupying army; that there are too many accusations of violence, rape, and murder for it all to be made up; and the Pakistani side has constantly exacerbated the situation by the use of jihadist groups, and by the funding of groups like Lashkar-e-Taiba, Jaish-e-Muhammad and so on."

"What do Kashmiris want freedom from? India’s Constitution. What is offensive about India’s Constitution? It is not Islamic. This is the issue, let us be clear. The violence in Srinagar isn’t for democratic self-rule because Kashmiris have that. The discomfort Kashmiris feel is about which laws self-rule must be under, and Hurriyat rejects a secular constitution. Hurriyat deceives the world by using a universal word, azadi, to push a narrow, religious demand. Kashmiris have no confusion about what azadi means: It means Shariah. Friday holidays, amputating thieves’ hands, abolishing interest, prohibiting alcohol (and kite-flying), stoning adulterers, lynching apostates and all the rest of it that comprises the ideal Sunni state....The Kashmiri separatist movement is actually inseparable from Sunni fundamentalism."

"In an ideal world you could reunite the Pakistan-occupied part of Kashmir with the Indian-occupied part and restore the old borders. You could have both India and Pakistan agreeing to guarantee those borders, demilitarise the area, and to invest in it economically. In a sane world that would happen but we don't live in a sane world."

"Militants damaged 127 temples and 16,000 houses of Kashmiri Pandits in the Valley between 1986 and 1992, according to a report prepared by the Panun Kashmir Movement (PKM). The report on "human rights violations in Jammu and Kashmir" , submitted to the National Human Rights Commission (NHRC), says 32 temples were destroyed by the Kashmiri militants within 48 hours of the demolition of the disputed structure in Ayodhya on December 6, 1992. The maximum number of 47 temples were vandalised and damaged in February 1986, followed by 44 in 1992. Of these, the maximum, 72 temples were vandalised in Anantnag, the rest in Srinagar, Baramulla, Kupwara, Badgam and Shopian, the report said. The report said temple lands had been usurped and the idols damaged by explosions. Some of the temples like Mata Khir Bhawani temple at Tulamula, Sun temple at Mattan, Luok Bhawan temple and the Ganpatyar temple, were destroyed in rocket and grenade attacks, the report said."

"The freedom fighter is a mujahid, his cause is jihad against Hindus. Will azadi from India mean Kashmir will be relocated to Arabia? No, it will remain on the Indian subcontinent, north of Jammu, west of Ladakh. Kashmir’s azadi means freedom from India’s secular constitution. Azadi is the right of Kashmiri Muslims to persecute Kashmiri non-Muslims because that is what Shariah stands for in Pakistan…"

"India had barely become independent, in 1947, when Pakistan invaded Kashmir, which at the time was ruled by a maharajah. The mahara­jah fled, and the people of Kashmir, led by Sheikh Abdullah, asked for Indian help. Lord Mountbatten, who was still governor general, replied that he wouldn’t be able to supply aid to Kashmir unless Pakistan declared war, and he didn’t seem bothered by the fact that the Pakistanis were slaughtering the population. So our leaders decided to sign a document by which they bound themselves to go to war with Pakistan. And Mahatma Gandhi, apostle of nonviolence, signed along with them. Yes, he chose war. He said there was noth­ing else to do. War is inevitable when one must defend somebody or defend oneself."

"Of all these offenses the one that is most widely, frequently, and vehemently denounced is undoubtedly imperialism—sometimes just Western, sometimes Eastern (that is, Soviet) and Western alike. But the way this term is used in the literature of Islamic fundamentalists often suggests that it may not carry quite the same meaning for them as for its Western critics. In many of these writings the term "imperialist" is given a distinctly religious significance, being used in association, and sometimes interchangeably, with "missionary," and denoting a form of attack that includes the Crusades as well as the modern colonial empires. One also sometimes gets the impression that the offense of imperialism is not—as for Western critics—the domination by one people over another but rather the allocation of roles in this relationship. What is truly evil and unacceptable is the domination of infidels over true believers. For true believers to rule misbelievers is proper and natural, since this provides for the maintenance of the holy law, and gives the misbelievers both the opportunity and the incentive to embrace the true faith. But for misbelievers to rule over true believers is blasphemous and unnatural, since it leads to the corruption of religion and morality in society, and to the flouting or even the abrogation of God's law. This may help us to understand the current troubles in such diverse places as Ethiopian Eritrea, Indian Kashmir, Chinese Sinkiang, and Yugoslav Kossovo, in all of which Muslim populations are ruled by non-Muslim governments. It may also explain why spokesmen for the new Muslim minorities in Western Europe demand for Islam a degree of legal protection which those countries no longer give to Christianity and have never given to Judaism. Nor, of course, did the governments of the countries of origin of these Muslim spokesmen ever accord such protection to religions other than their own. In their perception, there is no contradiction in these attitudes. The true faith, based on God's final revelation, must be protected from insult and abuse; other faiths, being either false or incomplete, have no right to any such protection."

"The Kashmiri militants, Bushan Bazaz, Syed Shahabuddin, the Nehruvian defenders of Article 370, they are all, each in his own way, objectively part of the strategy of the anti-Hindu forces on the Kashmir front. The Kashmir Samiti has produced a report titled Riots in Kashmir, listing 85 temples destroyed in the valley, and claiming that 550 Hindus had been killed (630 with security men included; official figure 495) in the Islamic purification campaign in 1990. ... All the talk of Kashmiriyat as a bond between Hindus and Muslims have proven to be just wind as soon as the call for a separate Dar-ul-Islam was spread."

"In Pakistan, in particular, the military are seen as the bulwark and protector of the nation and are largely free from civilian control and scrutiny. The infamous Inter- Services Intelligence Directorate has backed and funded terrorist groups in India, the disputed territory of Kashmir, Afghanistan and Central Asia, not for the good of those countries or of Pakistan itself. It is widely accepted that some of Pakistan’s generals have sold nuclear technology to North Korea. Civilian leaders who have tried to rein in the military have rapidly found themselves out of office and, if they are lucky, in exile. In both India and Pakistan civilian politics have taken on a military tinge, with some political parties sponsoring paramilitary organisations whose members wear uniforms, march in formation with flags and carry sticks to menace their opponents."

"Kashmir has been an eye-opener for the Hindus if one was needed. In the first part of 1990, more than two lakhs of Hindus, practically the entire non-Muslim population, were driven out from the Valley. Refugee Arvind Dhar testifies: "The aggression has been entirely one-sided. All central government employees (generally Hindus) were asked to leave their jobs, and those who did not were placed on a hit-list. One newspaper (Al-Safab) had a headline in March asking all Hindus to vacate within 48 hours of face bullets"."

"Usually the conflict in Kashmir is presented by Muslim advocates in terms of justice, with globalist ramifications. (As I stated earlier, it is not clear whether the cause of Kashmiri self-determination or independence is served by the close link with globalist radical Islam.) This is revealed by Abd al-Rahman Makki, another leader of the Lashkar, who sees the liberation of Kashmir first as an Islamic imperative, but also as a means to ensure the Muslim future of Pakistan. Without this process of con�stant fighting, Makki fears that the Muslims will become too settled and sedentary and will never advance toward the greater goal: the Islamization of all India. His rhetoric raises the question of whether victory in Kashmir would be beneficial for the radical Muslims. It may very well be that they have deliberately prolonged the conflict in order to highlight and promote their larger goals. Ultimately the Kashmiri cause has merged with globalist radical Islam in a way that the Palestinians have thus far sought to avoid."

"India is using troops in Kashmir. They are losing the battle of heart and minds. It's like treating cancer with dispirin."

"Some kind of settlement in Kashmir is crucial for both India and Pakistan. It's also tearing India apart with horrible atrocities in the region which is controlled by Indian armed forces. This is feeding right back into society even in the domain of elementary civil rights."

"‘If Indian Army leaves, Kashmir will become Afghanistan’...It is only the Indian Army and the sound footing of the Indian military democracy that has stopped the region of Jammu & Kashmir resembling Taliban occupied Afghanistan.The region is legally and rightfully an integral part of the Republic of India.”...“We should remember that while Kashmir Valley may be probably Muslim (dominated), Jammu is predominantly Hindu and Ladakh predominantly Buddhist. And the fact is, historically persecuted religious minorities of Hindus, Sikhs, Christians, women and children have unfortunately suffered in the Valley.”"

"Besides lethal weapons, there were fairly large quantities of firearms and means of incendiarism in the possession of Muslims. In the Punjab, besides smuggling arms from India with the help and connivance of the Muslim Police, the Muslims with the same facility to hand, could do successful gun-running from the tribal areas in the North-West. While a Hindu or Sikh carrying illegal weapons on him would be hauled up under the Arms Act, Muslims were comparatively safe in so doing, unless they happened to be detected by some non-Muslim police officer. Large quantities of petrol were obtained and conserved by the Muslims at a time when petrol rationing had been in force for several years, and this hoarded petrol was used in setting ablaze whole localities of non-Muslims with fiendish rapidity and efficiency, and thousands were trapped in the rapidly spreading flames and burnt alive."

"The Muslim National Guards recruitment proceeded with very increased speed during all the months after the Direct Action Resolution of the Muslim League was passed. So great and ubiquitous was the organisation of the League Private Army, the Muslim National Guards, that every Muslim mohalla, every small town, sometimes every considerable village, had its own National Guard contingent and its commander, called Salar. One would be surprised to find the organization existing very often in unlikely and out-of-the-way places. The Guard collected arms and petrol-almost everywhere. They received secret instructions from head-quarters, and had a quasi-military, fascist kind of organization, with the rule of implicit obedience to the orders of the leader. (57)"

"In order to implement its programme of Direct Action, which, it must be noted, was not to take the form of Ahimsa, the Muslim League began to make brisk preparations for attack on Hindus and equally well, Sikhs. The Muslim League private army called the Muslim National Guards, which has already been referred to, began to expand. All kinds of Muslim riff-raff, disbanded members of the Civic Guards, and such other elements were the favourite recruiting ground for this body. The Muslim criminal elements found in the National Guard a new scope for their criminal proclivities as providing opportunity both for their anti-social acts and the satisfaction of having done something meritorious in the service of Islam. The Police, which in several provinces was overwhelmingly Muslim, helped in this recruitment, which was not so much of a secret, and in the collection of arms, equipment and petrol (this last for purposes of incendiarism). Jeeps and lorries were possessed by the National Guard in the larger towns; they had stocks of steel helmets purchased from the Disposals Department... Besides, large numbers of lethal weapons, such as knives, daggers, swords and spears were made and stocked by the Muslim National Guards. Well-to-do Muslim firms and individuals were reported in the months of August and September, 1946 to have distributed daggers and knives among Muslims of Lahore and Amritsar... Parcels of knives were frequently intercepted by the Railway Police... As the Calcutta and Eastern Bengal Riots showed, the Muslim preparation for attack and destruction had been terribly widespread and efficient."