Appendix I

Islam X-Rayed

Prepared by A Board of Experts on

Published by: Rashtra Chetna Prakashan & Charitable Trust (Ahmedabad, Gujarat)

Introduction

Islam is only a 1400 year old religion. But within such a short period it has spread over most of the parts of the world and today this religion has around 135 billion followers [sic]. Unlike other religions, Islam has not undergone any theological reform or evolution since Islam is intrinsically anti-reformation. Viewed from the historical perspective, Islam portrays itself as a vigorously confrontationist doctrine— confrontationist both, on theological as well as material premises. . . .

Purpose of this literature

This literature is not a textbook on Islamic theology, but in a true sense, is a training manual with a specific purpose. A very famous “Kafir” scholar of Islamic theology once remarked that, “The strength of Allah lies in the non-Muslims’ ignorance of the contents of Islamic theology which shapes the Psyche of the Islamic world.” Nothing can be truer than that, and that explains the purpose of this train- ing manual. The main purpose of this training manual is to create a group of non-Muslim experts on Islamic theology in order to expose 162 APPENDIX I

Islam to the non-Muslim masses and demolish the myth of “religion of peace” as Islam as generally misportrayed by the secularist agents of Islam. Now a question is likely to arise that why we should take the trouble of exposing Islam. The answer is that the non-Muslim world must know the root and the mechanism of Islamic terrorism; then only we shall be able to formulate a counter-strategy to fight Islamic terrorism. We are often told that Muslims are peace-loving people and only the terrorists are misinterpreting Islam, but if we study Islamic theology, we shall know for certain that there is nothing called peace- loving Muslim or terrorist Muslim, rather whoever believes in the Quran and Hadiths are either real terrorists or potential terrorists and all those people who believe in Islam cherish a single desire in their hearts: destruction of all non-Muslims and Islamizing the whole world. Understanding this is important in two accounts. First, if we understand that terrorism is intrinsic to Islamic religion, we will be able to make aware the so far unaware non-Muslims regarding the same and build up resistance to Islamic terror and take pre-emptive measures to eradicate it. Secondly, when we understand Islam prop- erly, we shall be able to counter and neutralize those secularists who preach in favor and expose them in public. To be precise, to eradicate a certain threat to our existence, we must first have the proper threat- perception and without understanding as well as exposing Islam to the non-Muslim masses, we cannot make the masses aware of what danger Islam poses for their very existence. This “Training Manual” is divided into three broad parts, each of which is again sub-divided into several Chapters. The first part deals with the “theological Exposition of Islam.” The second part deals with how secularists and the Muslim intellectuals try to defend their theory that “Islam is a religion of peace.” So, in this part, a thor- ough guideline is provided as to how we should counter and demolish each of their arguments in favor of Islam. The third part deals with the “Strategy of creating awareness among the non-Muslims regard- ing the Islamic danger.” Along with this “Training Manual,” our activ- ists are advised to go through the Quran and certain books on Islamic theology and history, which are listed. It must be zealously remem- bered and followed for all times that this “Training Manual” is not meant for the public. It is specifically for the people who have resolved to shoulder the job of exposing Islam as a mission of life. Each copy of this Training Manual has a separate code-number. The activist to whom a copy of this “Training Manual” is allotted must APPENDIX I 163 not part with his copy. Lending the copy to another person, whoever he may be, for even a very short period or photocopying the same is strictly prohibited and any such act shall be considered a serious breach of organizational discipline for which the concerned activist shall be held liable and answerable. The reader must go through this “Training Manual” with utmost sincerity and thoroughness and must achieve a complete grip over this subject before taking it to the public. In each and every session/debate on this particular subject, activists are instructed to carry a copy of the Quran for ready reference and demonstration.

Bharat Mata Ki Jai

. . .

Part—1

Chapter 1 The Key-words of Islam To understand and expose Islam, one must study and analyze it in the light of the “Quran” and the “Hadiths” as well as the history of the development of Islam during the lifetime of Muhammad, the Prophet of Islam . . .

Chapter 2 Allah Allah is the only god of Islam. . . . So whatever the secularists say about “Islamic tolerance of their religions” and Gandhian delirium of “Ishwar Allah tere naam” are nothing but a hoax and a ploy to mislead the Hindus . . . Exercise:

[i] Prove that Allah is the only god to be worshipped and the Gods of other religions are to be condemned . . . [ii] Prove that only believing in Allah is not enough, and to be a true Muslim one has to condemn and destroy other religions also . . .

Chapter 3 Islam . . . 164 APPENDIX I

Exercise: . . .

[iii] Show how Islam is incompatible with other religions. [iv] Show how Islam is detrimental to peace . . . [vi] Show that to be a true Muslim one has to reject and condemn and try to finish all other religions. Hint: Sura 109; 3/19, 85; 48/28. 61/9, 8/29, 72/14, 15; 2/165 . . .

Chapter 4 Kafir . . . 3/28: Let not the believers take disbelievers for their friends in prefer- ence to believers. Whose death that hath no connection with Allah unless (it be) that ye but guard ourselves against them, taking (as it were) security. Allah biddeth you beware (only) of Himself. Unto Allah is the journeying (Md. Pickthal). This ayat is extremely important for understanding the behaviour- pattern of the Muslims living in a non-Muslim country. The above ayat says that a Muslim should not make friends with the non- Muslims and such is permissible only when the Muslims feel that antagonizing the non-Muslims will risk their security. In as well as other countries where the Muslims are the minority, we see that sometimes they behave in a friendly manner with the non-Muslims and take part in the social and political activities with the non-Muslim majority community. For example we have Muslims in all the political parties in India who are, in a concerted manner, furthering the cause of Islam, taking advantage of the secularist myopia of our country- men. In general, whenever a Muslim pretends to be friendly with the non-Muslims, these the non-Muslims take as a sincere gesture and ignore their threat from the Muslims. The Muslims take advantage of our ignorance and consolidate their strength. The Muslims some- times make friends with the non-Muslims to use them for their own purpose and when the purpose is served or the Muslim gets an upper- hand, the real Islam in them comes out (30–31) . . . 33/59 O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognised and not annoyed. Allah is ever forgiving, merciful (Md. Pickthal). In this ayat, Allah is asking the Muslim women to put on “Burqa” as an identification mark so that the Muslim males can recognize APPENDIX I 165 them as Muslim women and do not molest them. So Allah provides immunity from molestation to the Muslim women only . . . Further this ayat shows that Allah does not hold molestation as an offence in general and if a Muslim molests a non-Muslim woman that is not Allah’s lookout . . . This verse not only shows the partisan attitude of Allah but also gives the Muslim males a permanent license to molest the non-Muslim women. . . .

Chapter 7 ZAKAT How all the Muslims sponsor terrorism The main objective of this instant chapter is to show how all the Muslims of the world consciously support and sponsor terrorism . . . (The obligatory nature of zakat, the limitation of compassion and Islamic charity only for the Muslims, and the prescription of jihad as a higher form of service than zakat, ensures that most of zakat goes for militant Islamic objectives). So it can be quite comfortably inferred that all the Muslims around the world pay “Zakat” willingly and knowing fully well that such money is going to be used for terrorism as per their religious scrip- ture. So, in other words, it is the common Muslims who consciously fund the Islamic terrorists as a religious duty and service to Allah . . . So it is not only some Islamic charity and financial organizations, but the whole Muslim world is responsible for financing Islamic terrorism against the non-Muslims.

Chapter 8 Shahada . . . (Establishes that only Muslims can be shahid and that too by get- ting killed in a battle against the non-Muslims—Jihad and therefore Bhagat Singh cannot be called Shahid). We must remember that calling all the worthy sons of Bharat Mata by the adjective of Shahid is the worst possible insult to their sacred souls and immortal inspirations. Calling them Shahid amounts to reducing them to the level of a sectarian, narrow-minded religious fanatic and a mindless sub-human who believed that by killing, rap- ing and converting other people to Islam, they can go to paradise and sip grape-juice sitting on the lap of virgins with high bosom. 166 APPENDIX I

Part—2

Chapter 9 How to Handle a Secularist/Muslim Intellectual in a Public Debate: To learn how to handle the secularists and the Muslim intellectuals, we must first know how they behave in public debates. First they will say whatever they have to say. Then when your turn comes, they will keep interrupting you and keep talking over you (example: Sitaram Yechury). When they are cornered, they will skip the issue. When they are incapable of answering a particular question, they will say that they don’t feel that question/issue to be relevant (example: Sahabuddin). Antidotes for the Secularist Bugs:

(1) When you are in a public debate with the secularist/Muslim intellectuals, do not be polite to them, because they will not be polite to you. We have the chronic disease (‘Prithwiraj Chauhan syndrome’) of showing unnecessary courtesy and kindness to our adversaries. Just keep one thing in mind: Our aim is not to strike a personal friendship with the secularists of [or?] the Muslims, which is next to impossible. Our aim is to expose them. Simply act with toughness. (2) The secularists will try to irritate you, but you should keep your cool. You should try to make the secularist/Muslim a laughing stalk [sic] in front of the public around. This will irritate him to your advantage. (3) When in a debate, interact with the crowd. For example, when you are showing a paper-cutting or the Quran in course of a debate, hold it up towards the people and not to the secularists. When you quote something or read out ayats of the Quran or any related thing, face the public as if you are reading out to them and not towards your opponent. (4) Whenever a secularist or a Muslim intellectual says something for which he/she does not show any reference, you can conven- iently say that he/she is telling lies. This will further irritate him. (5) If during your speech or reply, the secularist/Muslim intel- lectual tries to interrupt you or disturb you to the slightest extent, tell him/her immediately (loudly and sternly enough so that the people around can understand) that his/her behavior is not civilized and he/she should behave properly. In spite of that, if he/she continues to interrupt you, just keep speaking and speak louder. And when the turn of the secularist comes, APPENDIX I 167

you also disturb him/her in the similar manner. Remember one thing: We are at propaganda war with the secularists/Muslim intellectuals, and the only ethic of every war is victory. (6) Always be ready with some questions which you think the sec- ularists cannot answer and at the very first opportunity, throw the questions to (specifically) the crowd and then demand the answer from your opponent. The secularist/Muslim will try to bypass those questions saying that these are irrelevant but you immediately assert that these are absolutely relevant and the secularist/Muslim is not answering it just because they are not intellectually honest and capable of answering the same. In case they give a wrong answer, you immediately give your answer (to the crowd) and say that he/she is lying. Example: Common civil code, polygamy by the Muslims. Also ask them whether they have read Quran. They will say yes, then you immediately ask which translation, which pub- lication. You quote ayats from the Quran and ask them what they feel about it (example: 3/151; 8/12; 9/5; 5/14, 51; 3/85; 4/48 etc.). You can also ask them other issues; like they are so obsessed with the Muslim refugee camps in Gujarat, but they never mentioned refugee camps there. Also raise the issue of Kashmiri Hindu refugees. (7) In any debate, always be in an attacking mood and never be apologetic for anything whatsoever. Put as many embarrassing questions as possible to the secularist/Muslim. (8) Whenever you go for a debate with the secularists/Muslims, always be ready with the basic materials you want to rely on and carry the same along with you and display the same to the public. This will create tremendous positive impact on the audience. (9) There is another bad habit we have to shake off. Whenever the secularists call us “communal,” we become defensive and try to establish that we are not communal, rather they are pseudo- secularists. This defence-mechanism in our arguments give the secularists an upper-hand. We need not and should not take trouble to prove who are real secularists and who are pseudo- secularists. Our objective should be to make the secularists objects of public condemnation and ridicule.

So, whenever they call us communal, you assert that you are com- munal because you are concerned about the security and interest of the Hindu community. The Christians and the Muslims openly 168 APPENDIX I assert their communal issues and claims. The Christian leaders were extremely vocal and assertive about their communal issues, i.e., right to convert, murder of Graham Stains. The Muslims leaders do it regarding “Babri.” They loud [sic] the plight of the Muslim refugees at Gujarat. And the secularists also join them in these campaigns. So, the Hindus should not feel shaky if the secularists call us “communal” when we raise issues of Hindu interests. Rather we should attack them in every public debate regarding their double-standards. Instead of calling the secularists pseudo-secularists, we should directly and pub- licly accuse them as “agents of the Muslims.”

Chapter 10 Secularist Arguments and the Counter Arguments . . . Our primary objective is to spread awareness about the real nature of Islam among the non-Muslim masses. So our whole effort and energy are desired to be channeled to expose Islam to the non-Muslim masses. It will be wiser not to waste much energy in convincing the Secularists about the real nature or [of?] Islam, since these people are either politically motivated or simply bribed by the Islamic forces for supporting their causes. So we should not waste our time in private discussion with the secularists . . . (6) The secularist may say that some people are misinterpreting Islam. Immediately ask him among all religions why only Islam is so vulnerable to misinterpretation? Then face the audience and tell them that there are 140 billion Muslims [sic] in the world. If only 1% of them, i.e., 1 crore 40 lakhs of Muslims misinterpret Islam. Now only 18 misinterpreters of Islam destroyed the WTC, then what havoc these 1 crore 40 lakhs of misin- terpreters of Islam can do? Again the total military strength of all the non-Muslim nations taken together is less than 1 crore 40 lakhs . . .

Part—3

Chapter 11 The Methodology for Campaign When you plan to expose Islam, you must prepare yourself thoroughly . . . (Read previous parts, including theology, observations on Islam made by Aurobindo, Vivekananda and Ambedkar, keep a copy of Quran, and do more research). APPENDIX I 169

You will find repetitions of important ayats and some topics in different Chapters but don’t be impatient with that. We have kept the repetitions purposefully to help you to memorize the important top- ics. Also remember that the Quran is full of repetitions and you will have to encounter similar ayats in all possible angles. Now first discuss the matter with your co-workers and practice [sic] how to deliver speech in public and place your theories in any debate or discussion. Learning some key Arabic words and Muslim customs shall be extremely helpful.

Equip yourself Always carry a copy of The Quran, thoroughly underlined and indexed properly (for your own reference). Always carry the quota- tions of the great Indians which are given in Appendix. And never forget to carry your self-defence equipment.

How to choose audience? Your audience may be a single person or a group. Do not preach this to anybody who is below 14 years of age, unless you are an expert to deal with the minors because that may be counter-productive. Do not waste your time to convince a Communist, a Muslim or any other known anti- Hindu person. Remember our goal is to create awareness among the vast population of Hindus who have no knowledge of Islamic theology though they are aware of the atrocities committed by the Muslims. So, instead of wasting your time to convince these professional secularists or anti-Hindu persons, your objective should be to expose them as liars and turn the public opinion against these people. So instead of engag- ing in personal debates with a secularist or a Muslim or a Communist, we must place them in a crowd of impartial people and handle them and expose them through logic in front of the general public. First you spread awareness among the people who are pro-Hindu but do not have much knowledge of Islam. By doing this you should be able to form your own group for campaign in this particular subject. Now when you have formed such group of persons; then speak before the mass whom you think somewhat indifferent in that par- ticular issue. In such debate when you are speaking, the members of your group should remain as audience but should play the role of a “supporting, encouraging and approving crowd.” This makes a tremendous psychological effect on the audience. When the common people see that there are people already endorsing the view of the 170 APPENDIX I speaker, they tend to get easily convinced and unanimous with the speaker. This is the way mass psychology works. Finally, when you spread the message among a somewhat sizable portion of the common masses and you have achieved somewhat social approval of what you are preaching, then concentrate on the secularists/Communists/Muslims.

Solitary audience Before you choose a person to teach Islam, know the circumstance, whether it is in a bus or a train, a house or a lonely street or park. Try to understand if that person is Hindu or Christian or Muslim or Communist. Avoid Muslims and Communists if they do not start talking about Islam. Instead of starting a discussion about Islam yourself, create a context/mood so that the person is provoked to make some com- ments on Islam or Muslims. If you are traveling with a friend, start discussing some current news involving the Muslims; may it be some riot, war against terrorism, some terrorist activity anywhere, any- thing regarding Pakistan, Bangladesh or anything that may provoke the co-passenger(s) or people around them to make any comment. If anybody makes such comments, do not jump to your point. Let him talk for a whole [while?] and passively agree with him (if not too objectionable) to win his confidence. Then gradually draw him into a solid discussion about Islam. But always let that person express his/her ideas first and you try to understand his/her understanding and political views also. If he praises Islam, then ask him whether he has read Quran. If he typically says he has read, then ask him which translation of the Quran he has read. Then directly quote 9/5, 4/24, 8/12 etc. and ask his opinion. If he tries to defend the Quran, then apply the methods which we have elaborated in Part—2 to break his defences. If he is stubborn, then do not waste your time on him; but if there are other people around who, you find, are taking interest in your conversation, then you continue to quote the most explicit and dangerous ayats of the Quran so that they can hear you. There must be many people around who will listen to you with great interest, but are not bold enough to appreciate you. If the people are silent but attentive, you know that your lecture is not going into vain. If anyone challenges you then show him the underlined Quran. If anyone calls you communalist, then ask him whether he thinks , Amdebdkar or were communal. Then quote these people. This will shut your opponent up. If the audience APPENDIX I 171 is receptive and appreciating, then gradually intensify your lecture. Tell people at the first opportunity that Islam is getting exposed throughout the world, more particularly in the U.S. and Europe. Always carry some low-priced booklets on Islam so that you can sell them to anyone who is interested. That booklet will help to convince him further.

Talking to a group While talking to a single person, many people often start participat- ing and a discussion group may be formed automatically. In such case you should assess the mood of the people around. Often you will be invited to discuss Islam to a group. In that case, first you should enquire about the identity (religious and ideological) of that particu- lar group. Then assess the age-group. educational level and language- preference of that group. Do not say whether Islam is good or bad. Rather you tell them what are the injunctions of the Quran and what are the implica- tions of such injunctions on us. Always carry your copy of the Quran and other materials and show it to the people and read out from there. Then quote what some great men commented about Islam, Remember, no matter how well you speak people will be ultimately convinced by quotes of these great men. Let the people form their own opinion. Do not say Islam is bad, rather say all the bad things which are there in the Quran and do not forget to tell your audience that Quran is a mandatory code of conduct for all Muslims and it is absolutely unchangeable. Do not give a unilateral lecture, invite response from your audience, encourage interactions. You do not suggest the remedies to the Islamic problem, rather let your audience suggest it. If people ask you about the remedy, you tell them first we should understand the root of the problem and make others under- stand the same, then the remedy will automatically evolve. You can also ask your audience what should be the remedy they think. Another thing you should build up in the course of your speech: i.e. you have to build up a threat-perception in the minds of the people regarding “Jihad.” That is to be done by citing examples of Islamic excesses from recent as well as historical incidents. The rule of Thumb: do not say Islam is good, bad or ugly. Only state clearly (from Quran) what Islam says about the people of other religions and what is the effect of Islam on the non-Muslims. Leave the judgement on the people who are intelligent enough. Always carry with you small and cheap booklets which contain somewhat a gist of 172 APPENDIX I the theological exposition of Islam and ayats from the Quran for sale and/or distribution. If a person is interested, he will take a copy and through him some more people can get to read the same literatures [sic]. When talking of Islam, always demonstrate the Quran whenever you quote an ayat.

How to encounter a pro-Muslim dalit? Do not talk directly on Islam. Talk about BabasaheebAmbedkar. Let him first commit that he respects Ambedkarji and has absolute faith in him. When he says yes, show him what BabasaheebAmbedkar has said regarding Islam and the Muslims. That will be a sufficient medicine. In this regard one book is extremely useful—“Pakistan or the partition of India” by Ambedkarji. You are advised to possess a copy of this book. However, the quotations of Ambedkarji are given here in

Appendix II

How to encounter a Communist? Ask a Communist (always before the general public) whether he is atheist. If he claims to be atheist then remind him according to their own definition Kafir means atheist. So he (all communists) is the most endangered species so far as “Jihad against the Kafirs” are concerned. Then ask him why the “muslim umma” of the world fought for destroy- ing the Communist regime in Afghanistan in the Soviet era?

How to encounter a secularist? Simply tell him (always in front of the public): “Well, he is so fond of the Muslims, but when a riot will break up, will they identify him and spare him? Will they remember that he betrayed his own community and allied with them or they will simply slit his throat and rape his wife and daughter for the fault of being Hindus?” Ask him whether he remembers what exactly happened to Raja Jaichand who was exactly as secular and pro-Muslim like him. (Remember that though the secularist fellow sitting opposite you is the focus of the these ques- tions, you should throw these questions in such a manner [as] if you are asking the same to the public. Interact with the crowd always to expose and heckle a secularist. Then tell the crowd that wherever and whenever the Muslims grabbed the state-power, they could manage to do it even though they were in a minority in that country. They never need to grab, become APPENDIX I 173 majority to grab the state-power. Then with help from a group of majority community to grab the power and after grabbing the power, immediately slaughter their secularist allies. Again cite the example of Jaichand.

How to encounter a Muslim? Always avoid arguing with the Muslims because it will be absolutely unproductive and utter wastage of time. You should do so only if there is a Hindu audience around you and you can expose the Muslim before them. To have a public debate with a Muslim, you must take aid specifically from the Chapter on Jihad and Kafir. Ask the Muslim (and also your audience) why all the terrorists are claiming to be inspired by the Quran? If he says that the terrorists are misinterpreting the Quran; you ask him why among all the religious scriptures, only the Quran is being so often misinterpreted? Ask him if the Muslim terrorists are doing anything un-Islamic then why the Muslim leaders are not declaring them as anti-Muslim and holding a price over their head? Ask the Muslim why he is reluctant to imple- ment the criminal sharia laws of amputating hands for theft, etc.? Why he only sticks to Jihad and polygamy as the sole Islamic law? . . . If you encounter a Muslim woman, ask her, what she will get in heaven while her husband will get 72 houries and 28 boys?

How to encounter the people who say all religions are equally bad? To encounter this you need a special training of comparative reli- gion: But in brief, you can ask him where in the Hindu religion it is ordained to kill all non-believers as ordained in the Quran.

How to encounter the people who say “Don’t bother about religion?” Ask him, as India is divided on religious basis, two kinds of law are there in country how you can leave religion aside? Use the guideline given in “True Face of Islam.”

How to encounter the people who say “know your religion, don’t criticize others’ religion?” You will encounter many such people among the Hindutvawadis. These people always discouraged discussion about Islam, even in the Hindu organizations. Handle them carefully and vigorously. Tell them, “Yes, we know our religions, but still why we could not prevent 1000 years of slavery? So it indicates that only knowing my religion is not enough. You must know the of your 174 APPENDIX I rivals and who and why some people want to kill us, loot us, rape us?” Simply ask him the reasons why a vast majority of Hindus were enslaved under a handful of foreign invaders.

How to encounter the people who say all Muslims do not believe in Terrorism? See the detailed guideline given in “True Face of Islam.”

How to convince family and relative? In fact this is your main job and challenge that you will not leave fam- ily members and relatives “unconvinced about the terrorist nature of Islam.” Until and unless you can convince the family members, you cannot function as a preacher properly. So concentrate on this. You will get ample time and scope for this. You have to find your own way, espe- cially if your spouse is a pro-Muslim person. In family always behave in a matured way so that you can establish credibility and assure them that you will not do anything that can jeopardize the security and economic interest of the family. Always be watchful about your servants, in case they are agents of anti-Hindu forces having too many outside contacts. Always make sure that all your employees are true Hindus. Remember that danger usually comes from unloyal or anti Hindu employees. What you will do if somebody becomes angry and aggressive towards you. On the first hand, you should scan the people around to avoid such circumstances. If the aggressive person is Hindu, then tell him, “look, you and me both are Hindus, but you can not toler- ate my option, how could you expect that there will be unity among Hindus and Muslims, while you as a Hindu, even can not tolerate a Hindu?” Also say “What I am saying was told by Risi Aurobindo, Swami Vivekananda and Baba Saheb Ambedkar, who was the author of our constitution. First deal with them.” If the person is a Muslim, tell him. “You can kill me, but that will not solve your problem, hundreds of thousands of non-Muslims have already read the Quran, how many people you can kill? If you consider yourself a true Muslim, then start a movement to demand Islamic criminal laws, let me see you courage them come to me.” See the guideline in “True face of Islam.” . . . References

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A Board of Experts, 34, 85, Muslim, 69, 70, 75, 76, 78–80, 100–1, 161–74 124 Advani, Lal Krishna, 28, 53 body politic, 10, 73, 80, 86, 90, Akhanda Bharat, 15, 30, 143 97, 99 Alter, Joseph S., 107 Hindu, 13, 14, 19, 27, 29, 42, Ambedkar, Bhimrao, 13, 168, 96, 111, 114, 116–19, 124, 172, 174 127, 141, 143, 147, 152, 156 Aurobindo, 13, 168, 170, 174 Buddhists, 11, 26 Ayodhya Butler, Judith, 103 fieldwork in, 6, 26, 38, 64, 78, 86, 95 census, 14, 51–2 Ram Janmabhumi movement, China, 9, 25–6, 29, 58, 88, 96, 24, 26, 38, 123–43, 152 125 /communists, 13, Babri mosque, 26, 33, 38, 14, 19, 21, 23, 25, 29, 83, 85, 123–43, 152, 168 87–8, 93–4, 104, 112–14, Bacchetta, Paola, 75, 105, 107 120, 155, 157, 169 Bajrang Dal, 2, 15, 73, 77, 91, Congress, 3, 10, 29, 68, 92, 126, 121, 136, 139, 154, 157, 158 127, 128, 132, 142 individual activists, 25, 65, 71, Connell, R. W., 106 75, 77, 80, 84, 95, 110, 131, conspiracies, 21, 22, 36, 45, 51, 143 53, 56, 59, 61–70, 86, 91–5, (BJP), 2, 106, 111, 114, 115, 117, 156, 3, 15, 24, 25, 99, 125–33, 157 137, 144, 145–48, 153, 156 culture, Hindu nationalist Bhasin, R. V., 22, 23, 34, 39, 58, conception of, 4, 5, 83, 90, 90 93–4, 102, 108, 111–16, bodies, 5, 79 157–9 gendered, 63, 80, 103–4, 106, crypto Christians, 44 107, 152 Hindu, 1, 5, 63, 73, 97, 98, dalits, 14, 44, 56–9, 92, 172 103–11, 146, 147, 155 Dalwai, Hamid, 33 194 INDEX democracy, 17, 126, 148, 156–9 Hedgewar, Keshav Baliram, 84, Hindu nationalist views on, 110, 117 3, 83, 89–90, 92, 94–6, 114 Hindu Janajagruti Samiti, 66, demography, 49–56, 60, 61, 62, 67, 68, 69 64, 69, 70 Hindu Rashtra, 17, 56, 59, 83, 84, See also census 89–90, 104, 105, 156, 158 Dharma Sansad, 29, 31, 85, 86, Hindu Vivek Kendra, 87, 95, 95, 96, 111–16, 136, 140 120, 136 diaspora, 1, 2, 114 history, of Hindu nationalism, , 3, 109 3, 14, 52, 123, 135 Hindu nationalist view of, 4, Elst, Koenraad, 32, 27, 52, 135, 5, 15, 27, 31–3, 37, 73, 85, 138, 145, 146 94, 97, 99, 103–04, 108, ethics of research, 6–9 112, 123–35, 141, 162–3 Huntington, Samuel P., 24 family planning, 23, 55, 95, 106 See also demography identity, 1, 5, 7, 15, 23, 26, 53, 61, fertility, 52, 54, 70, 72, 75, 76, 62, 70, 77, 79, 84, 87, 110, 79, 98, 106 111, 151, 154, 155, 159, 171 See also overpopulating Hindu, 12, 14, 39, 77, 86, Muslims; virility 87, 99, 102, 113, 114, 118, 125, 135, 141, 145, 156 Gandhi, Mohandas insecurities, 1, 9, 45, 154–5 Karamchand, 10, 13, 15, See also security 43, 94, 105, 113, 163 Islamophobia, 15, 24, 34, 37, Gandhi, Sonia, 136, 142, 156 49, 73, 101, 157 Gandhi, Varun, 79, 156 Islam X-Rayed, 161–74 Gautier, Francois, 32 See also A Board of Experts gender, 1, 7, 61, 71, 74, 104, 108, 111, 145 Jihad, 24, 32, 35, 38, 43, 50, 56, Godhra, 123, 144, 146, 147, 149 60, 62–4, 66–9, 91, 165, Goel, Sita Ram, 21–23, 30, 34, 171, 172, 173 42–3, 44, 83, 88, 92, 93, 99 Joshi, A. P., 13, 28, 53–5 Gould, William, 3 Gujarat, 4, 16, 59, 80, 123, 131, Kashmir/Kashmiris, 15, 38, 40, 140, 143–50, 152, 156, 45–6, 56, 57, 60, 74, 99, 161, 167–8 101, 137, 142, 149, 167 King, Richard, 5 Hansen, Thomas Blom, 3, 108, Krishnaswami, 27, 30, 32–3, 130 34, 35, 36, 39, 50, 64, 66, Hardwar. See Dharma Sansad 71–2, 91, 93–4, 101 INDEX 195 love jihad, 66–67, 69 porno-nationalism, 1, 49–81, 119, 152–3 Macaulay, Thomas Babington. Prophet Muhammad, 15, 31, 33, See Macaulayism 35–7, 43, 52, 69, 70–2, 163, Macaulayism, 83, 93, 157 164 Madhok, Balraj, 47, 99–100, pseudo-secular, 3, 30, 34, 35, 53, Mahant Nritya Gopal Das, 24, 89, 93, 113, 118, 128, 151, 87, 129, 142, 148 157, 167, 168 majoritarian nationalism, 1, 3, psyche 4, 8, 9, 10, 19, 81, 93, 126, Hindu, 133 150, 151 Muslim, 35, 70, 71, 161 masculinities, 50, 69, 75, 104, 105–8, 119, 134, 147, 153 Qur’an, 23, 33, 34, 35, 36, 69, 71, Metcalf, Barbara D., 5 72, 100, 162, 163, 166–74 mobilization, 3, 6, 9, 63, 81, 84, 113–6, 151, 153, 156 Rai, Champat, 26, 64, 88, 91, 98 Modi, Narendra, 104 Raina, A. K., 87–8 Mughalistan, 55–63 Rama, 39, 89, 105, 125, 128, 130, Mukherji, U. N., 52 133, 137, 139, 141 mythmaking, 65 See also Ram Lalla Ramayana, 136–7 Oberoi, Satish, 12, 87 Ram Janmabhumi movement, Operation Topac, 45–6, 60 38, 87, 123, 124–43, 148 orientalism, 5, 6, 32 See also Ayodhya Orissa, 16 Ram Lalla, 129, 132, 136 overpopulation/overpopulating Ram Vilas Vedanti, 24, 33, 37, Muslims, 15, 43, 49–51, 127, 129, 142, 149 69–71, 75–7, 96, 106 rape, 7, 15, 35, 39, 73–5, 143, 147, 148, 149, 172, 174 Pakistan, 5, 15, 30, 39–40, 43, Rashtra Sevika Samiti, 3, 66, 45–6, 50–51, 54, 55, 58, 108–11, 116 60–1, 64, 86, 91, 106, 139, Rashtriya Swayamsevak Sangh 143, 170, 172 (RSS), 2, 10, 11–2, 15, Paliwal, K. V., 20, 24, 30–1, 33, 22, 85, 104, 105, 107–10, 38, 41, 43, 44, 46, 49, 52, 53, 117–20, 127, 137, 145, 157, 56, 58, 63, 86, 88, 91, 92, 94, 158 95, 96, 98 individual activists, leaders, Pandey, Gyanendra, 124, 129, 135 and publications, 11, 20, 25, Peterson, V. Spike, 104 32, 54, 71, 84, 103, 129, 132, police, 16, 67, 68, 69, 76, 77, 78, 133, 137–8, 140, 141 118, 119, 130, 131, 144, 149 Raychaudhuri, Tapan, 126, 133 196 INDEX rights, Hindu nationalist , 11, 126 conception of, 3, 57, 72, Swamy, Subramaniam, 89 88–90, 92–3, 94, 101, 111, 116, 144, 157, 159 terror, 15, 21, 30, 33. 34, 37–9, riots, 6, 22, 62, 92, 123, 144, 49, 50, 62, 67, 91, 101, 115, 145–7, 149 131, 143, 144, 162, 165, 170, 173, 174 Sadhvi Ritambhara, 110–11 Thakur, Ramesh, 126 sanatana dharma, 13, 54, 157 Thapar, Romila, 5 Sanatan Prabhat, 67, 68 Togadia, Praveen, 39, 40, 90, Sangh Parivar, 2, 15, 35, 99, 157, 112, 114, 117, 118–19, 147, 158 149 sanskriti, 2, 15, 112, 113, 114, 116, 158 Udayakumar, S. P., 134 Sarkar, Tanika, 80 Ummah, 61, 62 schizophrenic nationalism, 1, 3, , 89, 94 9–17 secularism, 3, 17, 19, 21, 29, 59, Van Der Veer, Peter, 127 61, 83, 85, 87–92, 94, 97, violence 105, 113–14, 125–7, 137, legitimization of, 1, 6, 15–16, 138, 157, 159 74, 80, 84–5, 98, 105, security, 1, 5, 38, 39, 45, 49, 51, 119–21 73, 80, 95, 142, 143, 147, representation of Muslims 148, 154–6, 157, 164, 167, by Hindu nationalism, 15, 174 24, 26, 32, 33–43, 41, Self and the Other, 1, 5, 6, 7, 29, 71–2 155 Vishwa Hindu Parishad (VHP), Sen, Jaydeep, 11, 35, 37, 42, 43, 2, 15, 74, 80, 84, 87, 91, 92, 73, 117, 134 97, 100, 114, 115, 118, 120, Seshadri, H. V., 11, 89, 90, 144, 157, 158 158 activists, 25, 26, 29, 39, 63, 66, Sharma, Jyotirmaya, 105 71, 76–8, 95, 98, 110, 143, Shaikh, Anwar, 33, 36–7, 71, 72 147, 149 shakha, 104, 157, See also Dharma Sansad; Ram Shaurya Diwas, 132, 141–2 Janmabhumi movement; Singhal, Ashok, 29, 43, 44–5, 51, Singhal, Ashok; Togadia, 55, 86, 91–3, 106, 112 Praveen stereotyping, 1, 5, 15, 16, 49–50, virility, 50, 69, 75, 77, 80, 97, 98, 69, 70, 78, 119, 155 105–7, 134 Sudarshan, K. S., 11, 12 See also fertility INDEX 197 vote bank, 22, 83, 94, 95, 114, Hindu women, 23, 39, 52, 55, 115, 118, 137, 156 65, 69, 73, 78, 80, 136, 149, 164 westernization, 13, 14, 21, 23, 29, hindutva women, 7, 63, 63, 64, 83, 85, 87, 93–4, 97, 108–11, 147 105, 109, 113, 114, 124, 157 Muslim women, 8, 52, 65, 70, women, 35, 63, 64, 72, 74, 90, 92, 75, 76, 147, 164–5 104, 134, 148, 157 See also gender