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Hindu Temples - What Happened to Them

Hindu Temples - What Happened to Them

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Published by Smarth
A detailed description of the controversy surrounding Hindu temples and their destruction by the Mughals. A long listing of each temple, its location and what happened to it.
A detailed description of the controversy surrounding Hindu temples and their destruction by the Mughals. A long listing of each temple, its location and what happened to it.

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Published by: Smarth on Nov 27, 2008
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07/09/2014

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 Hindu Temples 
What Happened to Them? 
Chapter I Hideaway Communalism - Arun ShourieChapter II The Tip of an Iceberg - Sita Ram GoelChapter III Some Historical Questions - Sita Ram GoelChapter IV In the Name of Religion - Sita Ram GoelChapter V A Need to Face the Truth - Ram SwarupChapter VI Historians Versus History - Ram SwarupChapter VII November 9 Will Change History JayDubashiChapter VIII From Shilanyas to Berlin Wall Jay DubashiChapter IX Rama-Janmabhumi Temple: MuslimTestimony - Harsh Narain
 
Chapter X Let the Mute Witnesses Speak - Sita Ram Goel
 
I
 
 
 
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PrefacePrefacePrefacePrefaceThe movement for the restoration of the Ramajanmabhumi Temple atAyodhya has brought to the fore a suppressed chapter of India’s history,namely, the large-scale destruction of Hindu temples
1
by the Islamisedinvaders. This chapter is by no means closed. The Appendix to thisbook provides details of many temples destroyed by Muslims all overBangladesh as recently as October-November 1989. Currently, temples,or whatever had remained of them, are meeting a similar fate in theKashmir valley.This chapter, however, though significant, was only a part of the Muslimbehaviour-pattern as recorded by Muslim historians of medieval India.The other parts were:1) mass slaughter of people not only during war but also after the armiesof Islam had emerged victorious;2) capture of large numbers of non-combatant men, women and childrenas booty and their sale as slaves all over the Islamic world;3) forcible conversion to Islam of people who were in no position toresist;4) reduction to the status of zimmis or non-citizens of all those who couldnot be converted and imposition of inhuman disabilities on them;5) emasculation of the zimmis by preventing them from possessing arms;6) impoverishment of the zimmis through heavy discriminatory taxesand misappropriation of a major part of what the peasants produced;7) ruination of the native and national culture of the zimmis bysuppressing and holding in contempt all its institutions and expressions.Nor is this behaviour pattern a thing of the past. It persisted even afterthe Muslim rule was over. The Muslim revivalist movements in thenineteenth century, particularly in Bengal, tried to repeat, as far as theycould, the performance of the medieval Muslim swordsmen and sultans.More recently, after the Islamic state of Pakistan was carved out, Hindushave been forced to leave their ancestral homes, en masse from itswestern wing and in a continuous stream of refugees from its easternwing, now an independent Islamic state of Bangladesh that came intobeing with the help of India. Hindu temples and other culturalinstitutions have more or less disappeared from Pakistan, while theycontinue to be under constant attack in Bangladesh.
 
 
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How to understand this behaviour pattern so persistently followed over athousand years under very different conditions and so consistent in itsexpression? What is its deeper ideological source?It is rooted in Islam’s religious teachings, its theology and its religiouslaws; it derives from its peculiar conception of momins and kafirs, fromits doctrines of Jihad, Daru-l-Islam and Daru-l-harb, and from what itregards as the duty of a Muslim state. Hindu India is called upon tomake a deeper study of Islam than it has hitherto done. It can neglectthis task at its own peril.The present volume makes no pretence of presenting such a study, but bychoice restricts itself mainly to the study of Hindu temples destroyed anddesecrated and converted into mosques and khanqahs withoutoverlooking Muslims ideology of iconoclasm; here and there, it alsomentions other theological props and concomitants of the iconoclasticideology. In the book Ayodhya retain its importance, but it does notoccupy the centre of discussion. In dealing with its subject, it exercisescomplete fidelity to truth; unlike secularist and Marxist writers, it doesnot believe in re-writing and fabricating history. Its aim is to raise theinformational level of our people and to make them better aware of themore persistent ideological forces at work.Mahavira Jayanti.April 7, 1990PublisherFootnotes:Footnotes:Footnotes:Footnotes:
1
‘Hindu Temples’ in the present context include temples belonging to allsects of Sanatana Dharma - Brahmanical, Buddhist, Jain and the rest.

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