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Agrasen Ki Baoli

Agrasen Ki Baoli: An Ancient Reservoir with a Mysterious Past

Tucked away amidst the modern skyline of New Delhi, Agrasen Ki Baoli is a stunning yet enigmatic stepwell that echoes the architectural grandeur of a bygone era. This ancient structure, located on Hailey Road near Connaught Place, is a historical marvel that has sparked numerous speculations about its origins. While officially attributed to Maharaja Agrasen, a legendary king from the Mahabharata era, the present structure is believed to have been rebuilt during the 14th or 15th century by the Agrawal community. However, certain architectural elements hint at an even older, possibly Hindu temple influence, raising the question: Could Agrasen Ki Baoli have been a sacred Hindu site before evolving into a functional stepwell?

Architectural Brilliance of Agrasen Ki Baoli

Agrasen Ki Baoli is an architectural gem, featuring 103 stone steps that lead down to the now-dried reservoir. The rectangular structure measures approximately 60 meters in length and 15 meters in width, exhibiting a sophisticated multi-tiered design with arched niches and chambers on either side. The structure is composed of three levels of arched corridors, providing an eerie yet captivating visual experience as one descends towards its depths.

Key Architectural Features:

  1. Stepped Reservoir: The main feature of the baoli is its series of descending steps, allowing access to the water source regardless of seasonal changes in water levels.
  2. Ornate Pillars and Niches: The walls of the baoli are adorned with intricately carved niches and alcoves, some of which bear resemblance to Hindu temple mandapas (pillared halls) commonly found in ancient temples.
  3. Floral and Geometric Motifs: The carvings on the baoli’s walls showcase lotus patterns and floral engravings, both significant symbols in Hinduism.
  4. Arched Chambers: While the pointed arches on the walls are reminiscent of Indo-Islamic influences from the later periods, the presence of certain semi-circular arch designs aligns more closely with Hindu and Jain architectural traditions.
  5. Presence of a Shrine: Some historical accounts and local lore suggest that a small shrine or temple once existed within the baoli premises, potentially indicating its earlier use as a religious site before being converted into a utilitarian structure.

Hindu Temple Influences in Agrasen Ki Baoli

Despite being labeled a medieval stepwell, certain elements suggest the baoli may have had religious significance in the pre-Islamic era:

  1. Symmetry and Vastu Alignment: Traditional Hindu water structures, like temple tanks and stepwells, were built in strict accordance with Vastu Shastra, ensuring harmony with the natural elements. Agrasen Ki Baoli’s geometric precision and alignment with cardinal directions strongly indicate adherence to these ancient architectural principles.
  2. Sculptural Relics: While many of the original carvings have been eroded over time, faint traces of Hindu deities or auspicious symbols have been reported in historical studies.
  3. Connection to Sacred Water Bodies: Water has always played a crucial role in Hindu religious practices, and stepwells were often attached to temples or pilgrimage sites to facilitate ritualistic bathing and water conservation. Agrasen Ki Baoli’s grand scale and careful construction suggest it may have served a similar purpose before being repurposed.
  4. Legends of King Agrasen: The baoli’s association with Maharaja Agrasen, a ruler linked to Sanatan Dharma and Vedic traditions, strengthens the theory that this site originally had religious significance.

Possible origins of the Ancient Site

Several factors contribute to the hypothesis that Agrasen Ki Baoli may have been a sacred Hindu site before being repurposed:

  • Cultural Transition Over Centuries: Delhi has witnessed multiple dynastic transitions, from Hindu rulers to Turkic and Mughal invaders. Many Hindu structures were modified, repurposed, or overlaid with newer architectural elements.
  • Islamic conversions of Hindu Stepwells: Several stepwells across North India, originally built by Hindu kings, were later used or renovated by invaded rulers. The addition of Islamic-style arches at Agrasen Ki Baoli suggests later modifications rather than an original feature.
  • Absence of Inscriptions: Unlike most Mughal-era constructions, which prominently feature Persian calligraphy, Agrasen Ki Baoli lacks any clear inscriptions attributing it to a specific ancient ruler, reinforcing the possibility that its origins predate Islamic rule in Delhi.

Conclusion

The key factor of this article is to understand the origins of the Ancient monument and to understand if any possible conversions of the site is discovered. 
Agrasen Ki Baoli stands as an architectural enigma, seamlessly blending elements of Hindu, Jain, and later Islamic styles. While its functional role as a stepwell is undisputed, the presence of Hindu architectural motifs, its alignment with Vastu principles, and the legends surrounding its origins all fuel speculation that it was once a sacred Hindu site. Whether it was a temple tank, a spiritual retreat, or simply a grand water reservoir, its past remains shrouded in mystery. More archaeological and historical research may yet unveil the deeper secrets of this Ancient Baoli.

Isa Khan’s Tomb (Humayun Complex)

Isa Khan’s Tomb: A Forgotten Relic of the Past

Nestled within the grand Humayun’s Tomb complex in Delhi, Isa Khan’s Tomb stands as an overlooked yet historically significant monument. Believed to date back to the late 16th century, during the Mughal era. While widely recognized as an Islamic funerary structure, its architectural elements hint at an intriguing past, suggesting that it may have been built over or incorporated elements from a pre-existing Hindu site.

Architectural Features of Afsarwala Tomb

The Isa Khan’s Tomb follows the typical Mughal architectural style, characterized by a domed structure, intricate stucco work, and finely-carved sandstone elements. The tomb is accompanied by a mosque, enhancing the spiritual significance of the site. Despite its Mughal identity, closer examination of its design and ornamentation reveals unexpected Hindu temple influences.

Key Architectural Elements:

  1. Domed Structure with Islamic Calligraphy: The tomb features a single massive dome, a signature feature of Mughal architecture. Calligraphic inscriptions can be found on its walls, adding to its Islamic character.
  2. Ornate Entranceway and Facade: The entryway, adorned with decorative motifs, combines geometric Islamic patterns with floral designs that bear a striking resemblance to those seen in Hindu temples.
  3. Mihrab and Mosque: The adjacent mosque, which aligns with Mecca, is similar in design to other Mughal-era mosques, featuring arched niches and prayer halls.

Hindu Architectural Influences in Isa Khan’s Tomb

Despite its clear Mughal lineage, certain architectural elements raise speculation about the site’s origins:

  1. Carved Brackets and Pillars: The overhanging eaves (chhajjas) and stone brackets supporting them resemble those found in Hindu temples, where they were used to provide structural stability and decorative appeal.
  2. Floral and Lotus Motifs: The presence of lotus carvings, a key symbol in Hindu iconography, suggests either an adaptation from an earlier temple or the involvement of indigenous craftsmen familiar with Hindu temple designs.
  3. Use of Spolia (Repurposed Temple Materials): Some pillars and ornamental friezes display carvings reminiscent of pre-Islamic Indian architecture, hinting at the possibility that elements of an earlier Hindu or Jain structure were reused in the tomb’s construction.

  4. Presence of a Well: A significant feature of the tomb premises is an old well near the mosque. Wells were often associated with Hindu temple complexes for ritualistic purposes, raising further speculation about the site’s original use before its transformation into an Islamic funerary monument.

Possibility of a Pre-existing Hindu Site

Several factors contribute to the speculation that the Isa Khan’s Tomb may have been constructed over a Hindu religious site:

  • Historical Patterns of Temple Destruction and Reuse: The Mughals, like their predecessors, often repurposed materials from older Hindu temples when constructing new buildings. The integration of Hindu motifs in an otherwise Islamic structure suggests such a possibility.
  • Location within a Sacred Landscape: Before the Mughal period, Delhi had a rich history of Hindu and Jain temples. Given its proximity to the Yamuna River and other ancient sites, this location may have once been of religious importance.
  • Structural Discrepancies: Some of the tomb’s elements, particularly certain stone placements and carvings, do not align perfectly with traditional Mughal architectural principles, suggesting the adaptation of pre-existing structures rather than an entirely new build.

Conclusion

The Isa Khan’s Tomb is an intriguing piece of Delhi’s architectural puzzle, embodying the fusion of Islamic and indigenous Indian artistic traditions. While officially recognized as a Mughal-era funerary structure, its Hindu architectural elements hint at a deeper, possibly pre-existing history. Whether this site originally housed a Hindu temple remains uncertain, but its design details and construction materials leave room for speculation. Further archaeological and historical research could unveil more secrets, shedding light on yet another forgotten chapter of India’s syncretic heritage.

Shesh Gumbad and Bada Gumbad: Lodhi Garden

Shesh Gumbad and Bada Gumbad: Echoes of a Forgotten Past

In the heart of Delhi’s Lodhi Gardens stand two striking yet enigmatic monuments—Shesh Gumbad and Bada Gumbad. These structures, built during the late 15th and early 16th centuries under the Lodi dynasty, are remarkable examples of Indo-Islamic architecture. While traditionally considered tombs or mosque-related structures, their design elements suggest a deeper, more complex history. The presence of Hindu temple architectural motifs raises intriguing questions: Could these monuments have been constructed over an ancient Hindu site? Were elements of pre-existing structures repurposed into their design? These questions remain unanswered, adding an air of mystery to these silent sentinels of history.

Bada Gumbad: A Grand Architectural Statement

Bada Gumbad, literally translating to “Big Dome,” is one of the most imposing structures in Lodhi Gardens. Built during the reign of Sikandar Lodi (1489–1517), it consists of a large domed structure, an attached mosque, and a gateway. Though often assumed to be a tomb, no grave has been discovered inside, leading to speculation about its original purpose.

Key Architectural Features:

  1. Massive Dome and Square Base: The structure follows a square plan, crowned with a hemispherical dome, a hallmark of Indo-Islamic architecture.

  2. Ornate Facade: The western wall of the adjacent mosque is elaborately decorated with geometric and floral motifs, reminiscent of Persian influences.

  3. Jali Screens and Arches: The presence of perforated stone screens (jali) suggests both Islamic and indigenous Indian influences.

Hindu Architectural Influences in Bada Gumbad:

  1. Bracketed Chhajjas (Overhanging Eaves): The stone eaves, supported by brackets, closely resemble those seen in Hindu temple construction.

  2. Lotus and Floral Motifs: While floral patterns are common in Islamic art, the specific use of lotus imagery hints at an adaptation from Hindu traditions.

  3. Chhatris and Pillared Elements: Though largely an Islamic structure, some remnants of Hindu-style pavilions (chhatris) and stone pillars can be identified, suggesting either adaptation from a prior structure or the influence of indigenous artisans.

Shesh Gumbad: A Tomb Shrouded in Mystery

Standing close to Bada Gumbad, Shesh Gumbad is another intriguing structure, believed to house the remains of an unknown noble from the Lodi era. Unlike other Lodi tombs, its identity and history remain obscure.

Architectural Highlights:

  1. Octagonal Tomb Design: Unlike Bada Gumbad’s square plan, Shesh Gumbad follows an octagonal layout, which is commonly seen in both Indo-Islamic and Hindu temple architecture.

  2. Carved Brackets and Eaves: The intricate stone supports beneath the eaves resemble those found in medieval Hindu temples.

  3. Multi-layered Ornamentation: Some patterns on the facade bear an uncanny resemblance to temple carvings, raising the possibility that the structure incorporates repurposed materials from an earlier site.

Possibility of a Pre-existing Hindu Structure

The subtle yet undeniable Hindu architectural influences in both Gumbads invite speculation:

  • Material Reuse: Many Indo-Islamic structures in Delhi incorporate stones and pillars from demolished Hindu and Jain temples. The presence of Hindu-inspired brackets and motifs suggests the possibility of reused elements.
  • Sacred Geography: Before the Islamic period, Delhi was home to numerous Hindu temples and sacred sites. The Lodhi Gardens area may have once been a spiritual or cultural center.
  • Structural Anomalies: The orientation and design of certain architectural elements do not align perfectly with typical Islamic tomb structures, leading to theories of adaptation rather than original construction.

Conclusion

The Bada Gumbad and Shesh Gumbad stand as intriguing relics of Delhi’s architectural past, embodying a blend of Islamic and indigenous Indian design. While their official history places them within the framework of Lodi-era tombs and mosques, their Hindu architectural elements spark curiosity about their origins. Whether they were built upon a pre-existing Hindu site remains uncertain, but their fusion of styles highlights the syncretic nature of India’s rich architectural heritage. Further archaeological investigations could provide deeper insights into these forgotten layers of history, helping us unravel the true story behind these enigmatic monuments.

Sikandar Lodi’s Tomb in Lodhi Gardens

Sikandar Lodi’s Tomb in Lodhi Gardens: A Historical and Architectural Analysis 

Sikandar Lodi’s Tomb, located in Delhi’s famous Lodhi Gardens, is a remarkable example of Indo-Islamic funerary architecture from the late 15th and early 16th centuries. Built by Ibrahim Lodi in 1517 to honour his father, Sikandar Lodi, this tomb reflects a blend of Persian and indigenous Indian architectural traditions. While the tomb primarily follows the Islamic architectural style characteristic of the Lodi dynasty, certain elements suggest subtle influences from Hindu temple architecture. This raises the intriguing question of whether the site held historical significance before the tomb’s construction, possibly as a Hindu sacred space.

Architectural Features of Sikandar Lodi’s Tomb

The tomb is an early example of an enclosed garden tomb, a concept that would later be refined in Mughal architecture, particularly in Humayun’s Tomb and the Taj Mahal. Its defining features include:

1. Enclosed Garden Layout (Charbagh Influence)

Unlike earlier tombs, Sikandar Lodi’s Tomb is situated within a walled enclosure, giving it a fortress-like appearance. This is an early adaptation of the Persian Charbagh garden-tomb concept, which was later perfected by the Mughals. The use of enclosed spaces was also a feature of Hindu temple precincts, which were often surrounded by boundary walls and gateways.

2. Octagonal Tomb Structure

The tomb follows an octagonal plan, a hallmark of Lodi-era architecture. The octagonal shape was favoured for its symbolic significance in Islamic geometry, but it also has parallels in Hindu temple architecture, where sacred spaces were often designed using geometric precision.

3. Chhatris (Domed Pavilions)

One of the most distinctively Indian elements in the tomb’s design is the presence of chhatris (small domed pavilions) on its roof and exterior walls. Chhatris are an integral feature of Rajput and Hindu temple architecture, commonly used to adorn temples, cenotaphs, and palatial structures. Their presence in an Islamic tomb suggests a cultural fusion that was characteristic of Indo-Islamic architectural evolution.

4. Ornamental Brackets and Overhanging Eaves (Chhajjas)

The overhanging eaves, supported by carved stone brackets, are another feature commonly associated with Hindu and Rajput architecture. In Hindu temples, such brackets were intricately carved and used to support balconies and roofs. In Sikandar Lodi’s Tomb, these brackets, though simpler in execution, serve a similar structural and decorative function.

5. Decorative Motifs and Indigenous Craftsmanship

The tomb is relatively austere in terms of ornamentation, following the Lodi preference for simplicity. However, some floral and geometric motifs carved into the stonework resemble patterns found in Hindu temple architecture. This suggests that local artisans, skilled in temple construction, may have contributed to the tomb’s design.

Interior of the Tomb

The interior of Sikandar Lodi’s Tomb is relatively unadorned, in keeping with the minimalist style of the Lodi dynasty. The main chamber houses the cenotaph of Sikandar Lodi, while the actual grave is believed to be underground. The walls are plain, lacking the elaborate calligraphy and tile work seen in later Mughal tombs. The tomb’s simplicity contrasts with the more ornate interiors of earlier Indo-Islamic structures, reinforcing its transitional nature between the Delhi Sultanate and Mughal architectural traditions.

Was There a Hindu Site Before the Tomb?

The presence of Hindu architectural elements, while not conclusive, sparks speculation about whether the site originally held a Hindu temple or another sacred structure. Several historical factors support this possibility:

  1. Historical Precedent of Site Repurposing: The Delhi Sultanate and later rulers often built mosques and tombs over pre-existing Hindu and Jain temples, either repurposing materials or demolishing structures to assert dominance.
  2. Chhatris and Brackets: The use of these features suggests either direct adaptation from existing structures or an attempt to blend Hindu architectural elements into Islamic designs, possibly to integrate local craftsmanship.
  3. Absence of Documented Pre-Islamic Structures: While there are no clear historical records of a Hindu temple at this location, the broader Lodhi Gardens area was part of Delhi’s ancient settlements, where Hindu religious structures would have been present before Islamic rule.
  4. Sacred Geography: Many tombs and mosques in medieval India were deliberately built over sacred Hindu sites to recontextualize their religious significance. Given the strategic and central location of Sikandar Lodi’s Tomb, it is plausible that the area once held a Hindu or Jain shrine.

Conclusion

Sikandar Lodi’s Tomb is a fascinating blend of Islamic and indigenous architectural traditions, reflecting the transitional phase between the Delhi Sultanate and Mughal styles. While its core structure adheres to Lodi-era Islamic design, the presence of Hindu elements like chhatris, ornamental brackets, and decorative motifs hints at either an intentional fusion of styles or a deeper historical connection to a pre-Islamic past. Whether the site originally housed a Hindu structure remains speculative, but the architectural dialogue between different cultural traditions makes Sikandar Lodi’s Tomb an important monument in understanding India’s syncretic heritage. Further archaeological investigations could potentially shed more light on the true origins of this historic site.

Muhammad Shah’s Tomb (Lodhi Garden)

Muhammad Shah’s Tomb in Lodhi Gardens: An Architectural and Historical Inquiry

Muhammad Shah IV’s tomb, an elegant yet lesser-explored monument in Delhi’s famous Lodhi Gardens, stands as a remarkable example of Indo-Islamic architecture. Built in the mid-15th century during the Sayyid dynasty (1414–1451), the tomb commemorates Sultan Muhammad Shah, one of the last rulers of the Sayyid dynasty. The structure’s design is not purely Islamic; rather, it incorporates several elements that are reminiscent of Hindu temple architecture. This intriguing blend raises the question of whether the tomb was constructed over an older Hindu site, a possibility that remains a topic of historical speculation.

Architectural Features

Muhammad Shah’s Tomb follows the traditional Indo-Islamic style but introduces key architectural elements that distinguish it from later tombs built during the Lodi and Mughal periods. The monument’s most defining features include:

1. Octagonal Layout

The tomb follows an octagonal plan, a characteristic of Sayyid and early Lodi tombs, unlike the square tombs favored during the later Mughal period. Each side features large arched entrances, allowing light and air to flow through the structure.

2. Chhatris (Domed Pavilions)

The tomb is crowned by a large central dome, surrounded by eight small chhatris placed symmetrically at the corners. Chhatris are a distinct feature of Rajput and Hindu temple architecture, often seen in traditional temple designs and cenotaphs. Their presence in an Islamic tomb suggests an architectural syncretism or the adaptation of indigenous styles into Islamic structures.

3. Ornamental Brackets and Overhanging Eaves (Chhajjas)

The overhanging eaves (chhajjas) of the tomb are supported by stone brackets, a feature heavily inspired by Hindu and Rajput architecture. Hindu temples frequently use such carved brackets to support projecting balconies and roofs. This stylistic adaptation can be seen in many Indo-Islamic monuments, but its prominence in Muhammad Shah’s tomb is particularly noteworthy.

4. Decorative Motifs and Carvings

While the tomb largely follows Islamic artistic traditions, certain decorative motifs—such as floral and geometric patterns—bear a resemblance to carvings found in Hindu temples. Some of these motifs are not strictly Islamic, which suggests the influence of local artisans accustomed to working on Hindu religious structures.

5. Interior Design and Ornamentation

The interior of Muhammad Shah’s Tomb maintains an austere yet elegant design. The walls are largely unadorned, except for traces of faded frescoes and calligraphy that once decorated the space. The main chamber houses the central cenotaph, which is believed to be a symbolic resting place, while the actual burial chamber lies underground—a common practice in Islamic tomb architecture. The use of perforated stone screens (jali) for ventilation and lighting enhances the ethereal atmosphere within the tomb. These jali patterns, though typically Islamic, also resemble latticework found in Hindu temple designs. The domed ceiling, though simple, may have once featured painted or stucco embellishments, which time has largely erased.

Historical Speculations: Was There a Hindu Structure Before the Tomb?

The presence of Hindu-inspired elements in the tomb has led to speculations that the site might have originally housed a Hindu temple or another significant Hindu structure. Several points support this theory:

  1. Architectural Adaptation: Many Indo-Islamic buildings were constructed over pre-existing Hindu or Jain temples, often repurposing materials and incorporating local architectural elements. The use of Hindu-style chhatris and brackets suggests a possible continuity of local construction practices.

  2. Material Reuse: Some Islamic monuments in India have been known to incorporate stones and carvings from demolished temples. Though no direct evidence has been found at Muhammad Shah’s Tomb, a detailed archaeological survey could provide insights into whether existing materials were reused.


  3. Sacred Geography: The Lodhi Gardens area, which was once part of an extensive necropolis, might have held earlier religious significance. It is not uncommon for Islamic rulers to build monuments over sacred sites to assert dominance and repurpose the location for their own cultural and religious expressions.


  4. Absence of Contemporary Hindu Records: There is a lack of direct historical records mentioning a temple at this specific location before the tomb’s construction. However, the broader region of Delhi had numerous temples during the pre-Islamic period, making the possibility of an earlier Hindu structure plausible.


Conclusion

Muhammad Shah’s Tomb stands as an architectural testament to the cultural syncretism of medieval India. While its core design is rooted in Indo-Islamic traditions, its Hindu temple-inspired elements add an intriguing layer of historical complexity. Whether these features were purely stylistic choices or evidence of an older Hindu site remains an open question. Further archaeological studies and historical research could shed light on the true origins of this fascinating monument. Regardless of its past, the tomb remains a symbol of the fluid architectural and cultural exchanges that define India’s rich heritage.

Khair-ul-Manzil, Delhi

The Khair-ul-Manzil, meaning “The Best of Houses,” is a historic mosque and madrasa situated opposite the Purana Qila on Mathura Road in New Delhi, India. Constructed in 1561 by Maham Anga, the influential wet nurse and foster mother of Mughal Emperor Akbar, this monument reflects the architectural styles of the Mughal era.

The mosque’s gateway evidently is built of red stone, showcasing not only Mughal architectural elements but also presence of Hindu motifs and architectures which lies underneath the history.

The interior structure exhibits characteristics of Delhi Sultanate architecture. The huge alleged garbagriha, today known as the prayer hall, has five high- arched openings, and the mosque is constructed primarily of rubble covered with plaster. What lies underneath the plaster is yet to be discovered and only time will speak the evidence of hidden truth.

Upon entering through the old gates, an octagonal shaped water storage is seen, which might not seem very common in mosques. This can raise the question whether something is present beneath the structure which is now mostly being used by few people. 

The masjid is huge in area, and behind it lies a garden, which is closed for the usual public, but some sort of structures can be seen. On both the sides of masjid walks old rugged stone structures which are now broken. This takes the shape of a few chamber-like designs and its significance remains unknown. 

Interestingly, Khair-ul-Manzil also served as a theatre of conflict during the Independence movement. It is believed as per reports that, once British officers discovered that some revolutionaries were hiding in the monument, no sooner cannons were set up and the structure was bombed. Traces of bombing in black marks are still evident in the walls and ceilings of the masjid.

A debate still remains unresolved as there are claims of Khair-ul-Manzil being built on the site of the Hindu temple. As per Sita Ram Goel, a renowned scholar and historian dares to mention in his book “Hindu Temples: What Happened to them” that Khair-ul-Manzil is allegedly built atop of Hindu temple site. Is this fact actually considered the truth? Only further research by archaeologists will break the silence. 

Though there are strong beliefs and evidence that suggest the masjid was constructed on a Hindu Temple as there are presence of certain motifs and architectural elements surrounding the complete structure of the monument.

In summary, while Khair-ul-Manzil stands as a testament to Mughal architecture and the influence of Maham Anga, claims of it being built over a Hindu temple site remain inconclusive without further archaeological evidence. The mosque’s rich history and architectural significance continue to make it a subject of interest for historians and scholars alike.

Jama Masjid Sambhal: A Case That Raises Questions Beyond Law

The Jama Masjid in Sambhal, Uttar Pradesh, has been at the center of a legal and cultural debate after the Babri Masjid case.

 

 It was hoped that the Ayodhya-Babri Masjid judgment, despite its legal flaws and shoddy reasoning, would put a closure to the mandir-masjid disputes once and for all. Perhaps this hope also led the Supreme Court to allow the Ram Mandir construction, despite finding that there was no conclusive evidence of any pre-existing temple beneath the Babri Masjid and declaring that the installation of idols inside the mosque in 1949 and the destruction of the mosque in 1992 were illegal. Probably, the Court intended this as a “one-time measure” because it categorically stated that historical wrongs by medieval rulers can’t be corrected by the present-day legal regime. More importantly, the 5-judge bench also upheld the Constitutional validity of the Places Of Worship (Special Provisions) Act, 1991(PoW Act) as it was the fulfilment of the State’s “constitutional obligations to uphold the equality of all religions and secularism which is a part of the basic features of the Constitution. The Court observed that the PoW Act reflected the message that “history and its wrongs shall not be used as instruments to oppress the present and the future.” 

The controversy stems from claims that the Jama Masjid mosque, constructed during the Mughal period, was built after demolishing a pre-existing Hindu temple dedicated to Lord Harihar. Such disputes echo larger historical narratives surrounding the construction of religious sites during India’s Mughal era.

On 19th November, a court-mandated survey was conducted at Jama Masjid in Sambhal, Uttar Pradesh. The court ordered the survey in response to a petition filed by Supreme Court Advocate Vishnu Shankar Jain, and seven co-plaintiffs, asserting that the mosque occupies the site of a temple dedicated to Bhagwan Kalki.

Destructuring the petition:

In the petition, it has been asserted that the Jama Masjid in Sambhal was constructed on the centuries-old Shri Hari Har Temple, dedicated to Bhagwan Kalki and destroyed by Babar. The petitioners added that the site holds significant religious importance for Hindus and was forcibly and unlawfully converted into a mosque during the Mughal period. The petitioners further argued that it is a centrally protected monument as per the Ancient Monuments Preservation Act of 1904 and is listed as a monument of national importance by the Archaeological Survey of India (ASI).       

Some key points from the petition:

-ASI has not done anything to maintain the property and members of the Muslim community have taken advantage and captured the entire property.               

-Some people have formed a Committee known as Intezamia Shahi Jama Masjid Committee and are not NOT allowing any person in public to access the property. Vishnu Jain himself was not allowed to freely enter in August.

-Mosque side is preventing even ASI to control it                                               

– Mosque side has locked a portion of the property without any right to do so.

They further contended that, being devotees of Bhagwan Vishnu and Bhagwan Shiv, they have the right to access the temple for worship and homage. They asserted that the right to worship has been denied by the mosque’s management committee. Furthermore, they also accused the Archaeological Survey of India (ASI) of failing to fulfil its statutory duty to ensure public access to the site. They cited Section 18 of the Ancient Monuments and Archaeological Sites and Remains Act, 1958, while seeking access to the site.

The petitioners emphasised that the current situation infringes upon their constitutional right to practise their religion and called for immediate action to restore public access to the site.

Backed up Evidences:

Furthermore, the petition mentioned that during the reign of Akbar, the Ain-i-Akbari was written, which also referred to a prominent temple in Sambhal named Hari Mandir. The text described the temple as being dedicated to Bhagwan Vishnu and the prophesied birthplace of Bhagwan Kalki’s avatar. It further highlighted that the temple held importance during Akbar’s time, suggesting that Hindus had temporarily reclaimed the site before subsequent Mughal interventions.

Ain-i-Akbari read, “There is game in plenty in the Sarkar of Sambel (Sambhal), where the rhinoceros is found.! It is an animal like a small elephant, without a trunk, and having a horn on its snout with which it attacks animals. From its skin, shields are made and from the horn, finger-guards for bow-strings and the like. In the city of Sambal is a temple called Hari Mandal (the temple of Vishnu) belonging to a Brahman, from among whose descendants the tenth avatar will appear in this spot. Hansi is an ancient, the resting-place of Jamal the successor of Shaikh Farid-i-Shakar ganj.“

According to the petition, several archaeological surveys were conducted in Sambhal during 1874–76 by Major-General A. Cunningham, who was the Director General of the ASI. He wrote a report titled “Tours in the Central Doab and Gorakhpur”, which mentioned the architectural elements of the temple that survived the conversion.

Some parts of the book on Sambhal read, “The principal building in Sambhal is the Jami Masjid, which the Hindus claim to have been originally the temple of Hari Mandir. It consists of a central domed room upwards to 20 feet square, with two wings of unequal length, that to the north being 500 feet 6 inches, while the southern wing is only 38 feet 1 1⁄2 inches. Each wing has three arched openings in front, which are all of different widths, varying from 7 feet to 8 feet.”

24 November, 24

Violence erupted in Sambhal after a court-ordered survey at Jama Masjid, as Islamists gathered and started pelting stones at the police. They resorted to arson and clashed with the police present at the scene. The police had to resort to tear gas and baton charge to control the Islamist mob. Several vehicles were set ablaze in the area, and stone pelting continued for hours.

The survey was carried out under the supervision of Advocate Commission. A heavy police force was deployed in the area to ensure the survey proceeded peacefully.

The developments started at around 6:30 AM when a team, including the District Magistrate and Superintendent of Police, arrived at the mosque to conduct the survey. A mob of around 2,000 Muslims gathered outside the mosque and demanded the survey to be stopped.

When the police tried to intervene, the mob started pelting stones, which forced the authorities to retreat briefly. Sources at the site of the incident said that SDM and PRO of SP Sambhal were among the injured as Islamists allegedly attacked the police. Several vehicles belonging to Sambhal police were set ablaze by the Islamist mob. Furthermore, the sources said that Islamists from nearby areas also reached Jama Masjid and joined the mob.

During the survey, however, Muslims living in the area gathered outside the Jama Masjid and raised religious slogans. The District Magistrate of Sambhal confirmed that the survey was completed in around two hours and stated that a report would be submitted to the Civil Court, which will review it on the next date of hearing, 29th November 2024.

Meanwhile, All India Muslim Jamaat Chief Shahbuddin Razvi Barelvi appealed to the minority community in Sambhal to maintain peace and tranquillity, and not to indulge in vandalism and stop stone pelting.

Atala Devi Temple Jaunpur

Author: Nayandeep

Imagine an age where worshiping one’s deities is forbidden and is punishable by the law. Those that rule will pay no heed to your cries of anguish as they are the ones who have enacted and enforced such draconian laws upon you and your lot. Pillage and destruction were common and the very existence of Hindus was an anathema to the Islamic ruling disposition. Imagine a nightmare which continued for decades non stop.

Hard to imagine, rightly so especially to a generation that is far cut off from it’s past and a good availability of internet and the ease of living has made such a life hard to imagine, but again those that don’t learn from the past are made to repeat that past, Kashmir being the latest reminder.

The hardships that you just read in the start of this piece were faced by the Hindus of Jaunpur.

The famous shrine of Goddess Atala Devi, the wish fulfilling Goddess whose grand temple stood in all its glory, whose construction was done by the Rajput King Raja Vijay Chandra of the Kingdom of Kannauj was destroyed in 1364 AD by the brother of Sultan, Ibrahim Naib Barbak. He constructed Jhanjhari masjid nearby in honor of Hazrat Ajmali after he had fulfilled his religious fervor by the destruction of the temple. What he started was completed by 1408 AD  by the Sultan Ibrahim who converted the remnants of the Atala Devi temple to a full fledged mosque.

Khair ud Dins history of Jaunpur clearly states and further informs the reader that Hindus were made to vacate their home and professors of the Islamic faith were given those houses, while the Hindus were made to live on the peripheral villages just outside the city.

A simple observation with an unbiased mind one can easily see the inner pillars along with the inner walls of the masjid have deep Hindu architecture.

H.E Nevil the then District Commissioner of Jaunpur had written in the Gazette of Jaunpur dated 1908, the destruction of the Atala Devi temple by the brother of the Sultan called Ibrahim Naib.

The very Goddess for whose one glimpse thousands used to wait with folded hands is now waiting for hundreds of years and counting, to be reclaimed.

A part of collective Hindu civilization awaits its reclamation and for the past wrong to be righted. Her hope’s are from a society which watches yet waits, from a judiciary which sees and sermonizes and the political dispensation which measures things from the point of view of one election to another.

A few lines might tell the state of the Hindu nation.

Arise of Goddess arise for your children are waiting for you but in the digital world.

Let not your hope be from those to whom power be the only thing that is to be concerned.

Trying to connect imaginary bridges that have long been burned.

Arise o Goddess for a day will come when your children’s blood will stir and in there hands will be the key to correct the past and to set your temple free.

#ReclaimTemples

Sufism and Indian History – A Factual Critique

Yeah Sufi is indeed the dervish who dances

Hidden hatred in his gyration and mystical trances,

He’s not always armed with merely a flute

He secretly loves swords and guns to shoot,

Sufi likes to paint the world dark gory red

Those who don’t convert better drop dead,

Feeble Hindus have been a target so damn easy

To propagate Islamic Jihad all sordid and sleazy,

Under garb of spirituality and awakening the soul

Power and proselytization was the actual goal,

Though we’ve relished Rumi’s poems for years

Never could see Kafirs’ rape blood and  tears,

The Chistis and Auliyas have had a darker side

Death and curse for the infidel who did not abide.

 

Sufism is the mystical school of Islam which is defined as ‘a science whose objective is the reparation of the heart and turning it away from all else but God’. The lexical roots of ‘Sufi’  are usually traced to –

suf = wool

safa’ = purity

Etymologically it may mean somebody wearing a woolen cap or having a pure heart. While the former seems more likely looking at our history, the latter is preferred by Islamic scholars today (for obvious reasons). The Sufi branch of Islam has enjoyed spectacularly good press in the west. Hailed as peaceful mystics who believe jihad is an internal spiritual quest, nothing violent or unpleasant. Sufism has attracted favorable attention and converts from all sorts of infidels around the world. 

Sufis are actually devout Muslims praying 5 times a day and following all basic tenets of orthodox Islam. In most Sufi schools,  including the Shadhiliyya order of North Africa; the Naqshbandi of Central Asia, the Persian Nimatullahis, Indian Chishtis, Turkish Helvetis, and Qadiris from several dozen countries, a prerequisite to partaking of the teachings is confession of the Islamic statement of faith, the shahadah. How can a religious school which claims only my god is the real god and rest are all false gods be eclectic or syncretic?

Shahadah
La illaha il’Allah,
Muhammad ar-Rasul’Allah
There is no god but Allah;
Muhammad is the Prophet of God

“Sufism is the bastard child born out of the intellectual rape of the Iranian literati by Islam.”

“The Sufis could not reform Islam or make it more humane. All they did is to conceal its ugliness and thus make it even more dangerous trap for the unwitting victims“ – Dr. Ali Sina

 

While most Indians perceive Sufism as a mystical, syncretic and re-conciliatory halfway house between Islam and Hinduism, the truth is a lot murkier. Though most take Sufis as the ‘good Islam’ (the Islam that prince Charles and David Cameroon adore ), that it is all about peace, tolerance and intoxicated mystical trances, some of the most dangerous violent masterminds have been either Sufis, or aided and eulogized by Sufis.

A close examination of the history of Islamic proselytization activities (Islamization) in India proves that Sufism, through its missionary activities complemented the conversion of Hindus to Islam. Sufism, on one hand supported the Muslim invaders and Sultans in their  political activities and reckless killings of the Hindus, and on the other hand, influenced the gullible Hindus through their drama of spiritualism and mysticism.

 

The greatest Sufi ideologue Ghazali exhorted: 

“One must go on jihad  at least once a year…one may use a catapult against them [non—Muslims] when they are in a fortress, even if among them are women and children. One may set fire to them and/or drown them…If a person of the Ahl al—Kitab [People of The Book — primarily Jews and Christians] is enslaved, his marriage is [automatically] revoked…One may cut down their trees…One must destroy their useless books. Jihadists may take as booty whatever they decide…they may steal as much food as they need.“

 About payment of Jizya by the infidels he wrote:

“The dhimmi is obliged not to mention Allah or His Apostle…Jews, Christians, and Majians must pay the jizya, on offering up the jizya, the dhimmi must hang his head while the official takes hold of his beard and hits [the dhimmi] on the protruberant bone beneath his ear [i.e. the mandible]. They are not permitted to ostentatiously display their wine or church bells…their houses may not be higher than the Muslim’s, no matter how low that is.  The dhimmi may not ride an elegant horse or mule; he may ride a donkey only if the saddle is of wood.  He may not walk on the good part of the road.  They [the dhimmis] have to wear [an identifying] patch [on their clothing], even women, and even in the [public] baths…[dhimmis] must hold their tongue….”

Hasan-Al-Banna the founder of Muslim brotherhood and even some Al Qaeda top honchos have been heavily influenced by Sufism.
Indian Sufis:

When the Turks establishedIslamic rule in India (1206), Sufism gained wide acceptance in Islamic societies. Following the trail of Muslim invaders, Sufis and Sufism poured into India. With them came the new missionary zeal to convert the infidels from darkness to light of Islam.The option of course for those Kafirs who did not convert, was always to die. Many other famous Sufis also revered bloodthirsty Aurangzeb, including the Punjab Sufi Sultan Bahu who wrote ‘Aurang-i-Shahi’ praising the emperor as a just ruler. Now Aurangzeb or Alamgir is notorious in history as the Mughal who tried to annihilate Hinduism completely, destroying temples and suppressing religious practices. Guru Tegh Bahadur and his two close companions Bhai Matti Das and Bhai Fateh Das were executed for refusing to convert to Islam. Aurangzeb’s tomb is in Khuldabad in Maharashtra within the courtyard of the shrine of the Sufi saint Shaikh Burham-u’d-din Gharib.

This association of the most fanatic and intolerant of Mughal emperors with Sufism will shock many who have been fed the belief that all Sufis were purveyors of a soft version of Islam. But the Naqshabandis had always stood for strict interpretation of sharia law. Khwaja Mohammad Baqi Billah Berang, whose tomb is in Delhi, introduced Naqshbandi order in India and due to common Turkic origins with the Mughal invaders, this Sufi order always remained steadfast in its political loyalty right from the invasions of Babar.

 

Moinuddin Chisti : He’s one of the most popular Sufi saints in India. Born in Sijistan in eastern Persia in C.E. 1141, he came to India with the army of  invading marauder Ghori in 1192  and selected Ajmer as his permanent abode since 1195. It is said that once when he went to perform the pilgrimage to the holy tomb of the Prophet Mohammed, one day from the inside of the pure and blessed tomb a cry came: ‘Send for Moinuddin’. When Moinuddin came to the door, he stood there and he saw that presence speak to him.“Mouinuddin, you are the essence of my faith, but must go to Hindustan. There is a place called Ajmer, to which one of my sons (descendants) went for a holy war, and now he has become a martyr, and the place has passed again into the hands of infidels. By the grace of your footsteps there, once more shall Islam be made manifest, and the Kafirs be punished by God’s wrath“.

The Khwaja had a burning desire to destroy the rule of the brave Rajput king, Prithiviraj Chauhan, so much so that he ascribed the victory of Mohammed Ghori in the battle of Tarain entirely to his own spiritual prowess and declared that “We have seized Pithaura (Prithviraj) alive and handed him over to the army of Islam “

Sculpted stones, apparently from a Hindu temple, are incorporated in the Buland Darwãza of Moin-ud-din’s shrine at Ajmer and his tomb is built over a series of cellars which may have formed part of an earlier temple. A tradition, first recorded in the ‘Anis al-Arwãh, suggests that the Sandal Khana is built on the site of Hindu temple. Four Islamic mystics namely Moinuddin (in Ajmer ), Qutubuddin (in Delhi ), Nizamuddin ( in Delhi ) and Fariduddin (in Pattan now in Pakistan ) accompanied the Islamic invaders in India . All of them were from the Chistiya order of Islamic Sufi mysticism.

 

Nizamuddin Auliya: (1238-1325) -Toeing the orthodox line, he condemned the Hindus to the fire of hell, saying: “The unbelievers at the time of death will experience punishment. At that moment, they will profess belief (Islam) but it will not be reckoned to them as belief because it will not be faith in the Unseen… the faith of (an) unbeliever at death remains unacceptable.” He asserted that “On the day of Resurrection when unbelievers will face punishment and affliction, they will embrace faith but faith will not benefit them, They will also go to Hell, despite the fact that they will go there as believers“.  In his khutbas (sermons), Nizamuddin Auliya condemned the infidels as wicked, saying, “He (Allah) has created Paradise and Hell for believers and the infidels in order to repay the wicked for what they have done”.

Auliya’s thought on Jihad against non-Muslims can be gleaned from his statement that Surah Fatihah, first chapter of the Quran, did not contain two of the ten cardinal articles of Islam, which were ‘‘warring with the unbelievers and observing the divine statutes…’’ He did not only believe in warring with the unbelievers or jihad, he came to India with his followers to engage in it. He participated in a holy war commanded by Nasiruddin Qibacha in Multan. When Qibacha’s army was in distress facing defeat, Auliya rushed to him and gave him a magical arrow instructing: ‘‘Shoot this arrow at the direction of the infidel army.’ …Qibacha did as he was told, and when daybreak came not one of the infidels was to be seen; they all had fled!’  When Qazi Mughisuddin inquired about the prospect of victory in the Jihad launched in South India under the command of Malik Kafur, the Auliya uttered in effusive confidence: ‘What is this victory? I am waiting for further victories.’ The Auliya used to accept large gifts sent by Sultan Alauddin from the spoils plundered in jihad expeditions and proudly displayed those at his khanqah (lodge). Auliya had also sent forth Shaykh Shah Jalal, the greatest Sufi saint of Bengal, with 360 disciples to take part in a holy war against King Gaur Govinda of Sylhet.

 

Amir Khusrau: He showed delights in describing the barbaric slaughter of Hindu captives by Muslim warriors. Describing Khizr Khan’s order to massacre 30,000 Hindus in the conquest of Chittor (Padmini Jauhar)  in 1303, he gloated: ‘Praise be to God! That he so ordered the massacre of all chiefs of Hind out of the pale of Islam, by his infidel smiting swords… in the name of this Khalifa of God, that heterodoxy has no rights (in India).’  He took poetic delight in describing Malik Kafur’s destruction of a famous Hindu temple in South India and the grisly slaughter of the Hindus and their priests therein. In describing the slaughter, he wrote, “The heads of Brahmans and idolaters danced from their necks and fell to the ground at their feet, and blood flowed in torrents.” In his bigoted delight at the miserable subjugation of Hindus and the barbarous triumph of Islam in India, he wrote: “The whole country, by means of the sword of our holy warriors, has become like a forest denuded of its thorns by fire? Islam is triumphant, idolatry is subdued. Had not the Law granted exemption from death by the payment of poll-tax, the very name of Hind, root and branch, would have been extinguished. “

Amir Khasrau described many instances of barbaric cruelty, often of catastrophic proportions, inflicted by Muslim conquerors upon the Hindus. But nowhere did he show any sign of grief or remorse, but only gloating delight. While describing those acts of barbarism, he invariably expressed gratitude to Allah, and glory to Muhammad, for enabling the Muslim warriors achieve those glorious feats.

 

Shaikh Ahmad Sirhindi: The mission of Shaikh Sirhindi popularly known as Mujadid was to purify Islam from the influence of Akbar with a view to countering his policy of “Peace with all”. Unhappy with the regime of Emperor Akbar for withdrawal of Jizya tax imposed on the Hindus, Sirhindi made frantic effort to purge Islam of all extraneous influences. He viewed Hindu mystics like Guru Nanak and Sant Kabir despicable, as they did not follow Sharia. Sirhindi condemned the reign of Akbar for his ‘broadmindedness’ and policy of ‘peace with all’.

He strongly criticized freedom of worship granted to the Hindus.  Hate-Hindu syndrome was so deep in him that death of Akbar (1605) filled Shaikh Ahmad with hopes that the pristine purity of Islam would be implanted in India. With his strong contempt against Shias and the Hindus, Sirhind wrote several letters to the nobles in the court of Jahangir for guiding the emperor on the path of Shariat, and for removal of Kafirs (Shias and Hindus) from the administration. He was dead against any honourable status of Hindus in Islamic government. Sirhind wanted the religious freedom enjoyed by the Hindus during Akbar regime to be curbed. Enraged with his too much interference in administration, Jahangir imprisoned him in Gwalior but released him after one year. Despite this anti-Hindu tirade of Sirhindi, Maulana Abul Kalam Azad in 1919 eulogized the role of Mujaddid (Sirhind). He once wrote: “The honor of Islam lies in insulting kufr and kafirs. One who respects the kafirs dishonors the Muslims. The real purpose of levying jiziya on them is to humiliate them to such an extent that they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honor and might of Islam.“

 

Shah Waliullah: This traitor who invited Ahmed Shah Abdali to invade India was a Sufi belonging to Naqshbandi order. Waliullah believed that he was sent by God to save and lead the Muslims of India. To revive Muslim power in India, Waliullah decided to deliver a death blow to the Marathas, Sikhs, and the Jats.  He wrote letters to Najib-ud-Daulah and Ahmad Shah Abdali, advising that Muslim property should not be looted by the army. In one letter, he warned Ahmad Shah Abdali to watch out for some Hindus in his service who appeared loyal to him but were actually insincere to Abdali’s cause. In his letters, he advised that Muslim soldiers could not fight against Muslim rulers as God would check their movement and prevent any action which could be harmful to Islam.

According to Shah Waliullah, the subcontinent was not the real homeland for the Muslims and that they were mere strangers. He introduced the idea among the Muslims of India that they should embrace Arab culture and language and that God would help them to get out of the subcontinent. Had it not been for this Islamic extremist born in india who invited non -Indians to attack India, the third battle of Panipat ( 14 Jan 1761) might not have taken place. Sad and ironical that this Jihadi fundamentalist ‘inspired’ orthodox Sunni  Deobandi school of Islam in India which has a high percentage of followers among Indian Muslims.

Waliullah's traitorous letter to Afghan King Abdali to invade India
Waliullah’s traitorous letter to Afghan King Abdali to invade India

 

Sufis in Kashmir:

 

Bulbul Shah and  Shah Mir:  Both Sufis treacherously sowed the seeds of Islam in Kashmir (the land of Rishi Kashyap) by fraudulently converting Prince Rinchain to Islam.There was competition and conflict between Buddhism and Hinduism in the court of King Rinchain.  Shah Mir convinced Rinchain that he could choose to convert to Hinduism, Buddhism or Islam. Shah Mir suggested to Rinchain that he could convert to the religion of the first person they encounter next morning. The next morning when they left the palace, the first person they met was Muslim Sufi Sayed Sharafuddin Bulbul Shah who was performing his morning prayers. Rinchain converted to Islam and adopted the Muslim name of Sultan Sadruddin.  Shah Mir pre-planned the morning meeting with Bulbul Shah to convert King Rinchan to Islam. 

 

Syed Hamdani: The first thing he did was to build his khanqah [lodge or ashram] on the site of  a small temple which was demolished. Hamdani was horrified by the un-Islamic practices of Kashmiri Muslims, and forbade this laxity and tried to revive orthodoxy. The reigning Sultan Qutbud-Din tried to adopt Islamic orthodoxy in his personal life, but “failed to propagate Islam in accordance with the wishes and aspirations of Amir Sayyid Ali Hamdani” . As a result, the Sufi saint left Kashmir because of his reluctance to live in a land dominated by the idolatrous culture, customs and creed. This is what Syed Hamdani sanctioned for Kashmiri Hindus:-

Hamdani

 

Amir Sayyid Muhammad Hamdani: The Sufi who came to Kashmir during the reign of Sikander and changed him to ‘Sikandar Butshikan’ (“Sikandar the Iconoclast”).Sikandar won the sobriquet of butshikan or idol-breaker, due to his actions related to the desecration and destruction of numerous temples, caityas, viharas, shrines, hermitages and other holy places of the Hindus and Buddhists. He banned dance, drama, music and iconography as aesthetic activities of the Hindus and Buddhists and declared them as heretical and un-Islamic. He forbade the Hindus to apply a tilak mark on their foreheads. He did not permit them to pray and worship, blow a conch shell or toll a bell. Eventually he went on burning temples and all Kashmiri texts to eliminate Shirk. Sikandar stopped Hindus and Buddhists from cremating their dead. Jizya (poll-tax) equal to 4 tolas of silver was imposed on the Hindus. Writes  A.K. Mujumdar,“These Sufi Muslim immigrants brought with them that fanatic iconoclastic zeal which distinguished Islam in other parts of India, but from which Kashmir was happily free up to this time.” He further records, “Sikandar’s reign was disgraced by a series of acts, inspired by religious bigotry and iconoclastic zeal for which there is hardly any parallel in the annals of the Muslim rulers of Kashmir.”

 

 

Sufi terror  in Bengal:

An investigation of two greatest Sufi saints of Bengal outlined below will give us an inkling of the roles Sufis played in the proselytization and how peaceful it was. Two Jalaluddins, Shaykh Jalaluddin Tabrizi (d. 1226 or 1244) and Shaykh Shah Jalal (d. 1347), were the greatest Sufi saints of Bengal. Shaykh Jalaluddin Tabrizi came to Bengal after Bakhtiyar Khilji conquered Bengal defeating the Hindu King Lakshman Sena in 1205. He settled in Devtala near Pandua (Maldah, West Bengal). He is said to have “converted large number of Kafirs” to Islam but the method of his conversions is unknown. According to Syed Athar Abbas Rizvi, ‘a kafir (Hindu or Buddhist) had erected a large temple and a well (at Devtala). The Shaikh demolished the temple and constructed a takiya (khanqah)…’ This will give one a good deal of idea about the kind of means this great Sufi saint had employed in converting the kafirs to Islam.

Shaykh Shah Jalal, the other great Sufi saint of Bengal, had settled in Sylhet. He is regarded as a national hero by Bangladeshi Muslims. Shah Jalal and his disciples are credited with converting a large majority of Bengalis to Islam through truly peaceful means.

When Shah Jalal came to settle in Sylhet in East Bengal (now Bangladesh), it was ruled by a Hindu king, named Gaur Govinda. Before his arrival in Bengal, Sultan Shamsuddin Firuz Shah of Gaur had twice attacked Gaur Govinda; these campaigns were led by his nephew, Sikandar Khan Ghazi. On both occasions, the Muslim invaders were defeated. The third assault against Gaur Govinda was commanded by the sultan’s Chief General Nasiruddin. Shaykh Nizamuddin Auliya sent forth his illustrious disciple Shah Jalal with 360 followers to participate in this Jihad campaign. Shah Jalal reached Bengal with his followers and joined the Muslim army. In the fierce battle that ensued, King Gaur Govinda was defeated. According to traditional stories, the credit for the Muslim victory goes to Shah Jalal and his disciples.

 

As a general rule, every victory in Muslim campaigns brought a great many slaves, often tens to hundreds of thousand, who involuntarily became Muslim. Undoubtedly, on the very first day of Shah Jalal’s arrival in Sylhet, he helped conversion of a large number of kafirs by means of their enslavement at the point of the sword—a very peaceful means of propagating Islam indeed! Ibn Battutah, who paid a visit to Shah Jalal in Sylhet, records that his effort was instrumental in converting the infidels who embraced Islam there. But he gives no detail of the measures the Sufi saint employed in the conversion. One must take into consideration that Shah Jalal ‘came to India with 700 companions to take part in Jihad (holy war)’ and that he fought a bloody Jihad against King Gaur Govinda. These instances give a clear idea of the tools he had applied in converting the Hindus of Sylhet.

 

In another instance, Sufi saint Nur Qutb-i-Alam played a central role in making a high profile convert in Bengal. In 1414, Ganesha, a Hindu prince, revolted against Muslim rule and captured power in Bengal. The ascension of a Hindu to power created strong revulsion amongst both the Sufis and the Ulema. They repudiated his rule and enlisted help from Muslim rulers outside of Bengal. Responding to their call, Ibrahim Shah Sharqi invaded Bengal and defeated Ganesha. Nur Qutb-i-Alam, the leading Sufi master of Bengal, now stepped in to broker a truce. He forced Ganesha to abdicate and Ganesha’s twelve-year-old son Jadu was converted to Islam and placed on the throne under the name of Sultan Jalaluddin Muhammad. This conversion by a Sufi saint, call it peacefully or at the point of the sword, proved a boon for Islam. The Sufis (also the Ulema) trained the converted young sultan in Islam so well that he became a bloody converter of the infidels to Islam through extreme violence. There took place, says the Cambridge History of India, a wave of conversions in the reign of Jalaluddin Muhammad (1414–31).

About Jalaluddin’s distinguished role in converting the Hindus of Bengal to Islam, Dr James Wise wrote in the Journal of the Asiatic Society of Bengal (1894) that ‘the only condition he offered was the Koran or death… many Hindus fled to Kamrup and the jungles of Assam, but it is nevertheless possible that more Mohammedans were added to Islam during these seventeen years (1414–31) than in the next three hundred years.’

 

Sufis and Gullible Hindus

The Sufis in India found great acceptability among gullible Hindus and they were respected for their deportment, dress, and use of Hindu terminology and for the manner in which they generally conducted themselves. They even adapted and adopted Hindu methods to make their cult attractive. It was propagated that the Atharva Veda was faithfully practiced by them. Their ‘Rishi Movement’ was an integral component of the process of Islamisation that started in the Kashmir valley in the wake of the introduction of the Sufi orders from Central Asia and Iran in the fourteenth century. In general they used their spiritual clout for converting Hindus without immediately changing their culture, i.e. externally they would be Hindus, but internally they were Muslims (crypto-Muslims) following all Hindu practices . The following terms common to Sufis all over the world and most probably borrowed by Sufis originally from Hindus, were used stressing their similarity to Hindu concepts.

 

‘Fikr’   –   Dhyan

‘Zikr’   –    Smarana or Japa

‘Voral Zikr ‘    – Bhajan

‘Wird ‘    – Manana

‘Shuhud’    –   Final stage of dhyana

‘Tasbih’  –     Mala or rosary

The following Sufi terms were used for their equivalents for the various Hindu stages of spiritual progress –

‘Talab’    –   Yearning for God

‘Ishq’    –   Love for this attainment

‘Marfat ‘   –   Enlightenment after realisation

‘Fana’    –   Surrender

‘Tauhid ‘   –   Experiencing Allah permeating all

‘Hairat ‘    – Ecstasy attained at the sight of Divinity

‘Fukr Wa Fana’    –   Moksha or Nirvana

 

Conclusion: Sufism in India has commonly been viewed as a secular attempt for eternal quest of the soul for its direct experience of the ultimate Super power. For centuries imbecile Hindus accepted Sufi shrines as a a symbol of communal harmony. A large number of them have been offering prayers in Sufi shrines without any reservation, but this liberal gesture has not been reciprocated ever by Muslims.Had Sufism been as commonly been viewed as an attempt to adapt Islam in Hindu tradition, there would have been no Islamic Jihad and separatism in India.. Contrary to the common perception that Sufism tried to unify the Hindu-Muslim spirituality for a communal harmony, the political Islamists of Sufi background accelerated  the process of Muslim separatism in Indian subcontinent. Their movements were the by-products of Sufi tradition of Islam, and were basically in favour of the political power of Islam in India. The ideology propounded by Waliullah finally ended up vivisecting the country in 1947.

 

Hindus in this country have been misled into believing that these Sufis were spirituality seekers analogous to Hindu sages and seers. These savages have been presented as saints by dhimmi Indian  politicians, ignorant Bollywood actors, careless cricketers and  so called secular media. Self-loathing feeble minded dhimmi Hindus have always been like turkeys voting for an early Christmas.

 

References:

http://wikiislam.net/wiki/Sufi

http://www.superluminal.com/cookbook/essay_many_flavors.html

http://www.livingislam.org/k/si_e.html

‘Islamic Jihad: A Legacy of Forced Conversion, Imperialism, and Slavery’- MA Khan

‘Sufis and Sufism in india X-rayed’- Rajesh Ghambhava

http://www.americanthinker.com/articles/2005/05/sufi_jihad.html

‘The shrine and cult of Muinuddin Chishti of Ajmer’ -PM Curie

http://en.wikipedia.org/wiki/Rinchan

http://en.wikipedia.org/wiki/Sikandar_Butshikan

‘A History Sufism in India’ -Saiyed Athar Abbas Rizvi

‘The Story of Islamic Imperialism in India’- Sitaram Goel

http://en.wikipedia.org/wiki/Deobandi

http://www.chakranews.com/beauty-and-the-beast-of-sufism

‘Islam In india’- Ashok Joshi

Note: The whirling dervesh concept is not common in India.

#ReclaimTemples

Ancient Kalagi temples of Karnataka, now in ruins

Article by @para_praveen

Kalaburagi, Karnataka.

The 2nd century Kaleshwara temple becomes cynosure of all the eyes during the important VeeraShaiva festivals, particularly Mahashivaratri and thousands of devout hindus throng the temple to have the darshan of the ancient linga installed inside the once beautiful temple.But in the eyes of the Archeological Survery of India (ASI) or the State Archeology Department, this temple, considered to be one of the ancient Hindu temples is a non existent once.

The present; kalagi” known as “Kaluge” in an ancient inscriptions; is 40 kms away from Kalaburagi. It has a temple complex of Chalukyan period. Kalagi was popularly known then as the garden of temples. Kalagi in the seventh century was a well-developed rich city with a population of more than three lakhs –according to the historians. There are more than 30 monuments in and around the Kalagi village. So far eleven inscriptions are reported from this place. Most of the temples belonged to the Shaiva style; of them Bibbeshwara, Gonkeshwara, Jayalingeshwara, Kaaleshwara and Someshwara according to inscriptions found here and now called these temples in different names.

Kalagi is famous for the rare set of Shivalingas in India, which are housed in Kaleshwar temple. According to a legend, these lingas are arranged in four floors, one beneath the other. Presently devotees can see Kaleshwar linga installed on the ground floor. The other lingas beneath the ground are said to be ‘agochara’ invisible. These lingas were consecrated in Krithayuga. Someshwar linga in Trethayuga, Neelakanteshwara linga in Dwaparayuga and Kaleshwar linga in Kaliyuga.

An ancient Suryanarayana temple is on the verge of collapse due to lack of conservation. The temple is considered to be one of the rare shrines and the portion of the side walls of the Suryanarayana temple has already fallen down and roots of the tress that had grown wildly around the shrine can be seen. The ceiling as well as the wall that makes the rare elevation is in a dilapidated state owing to absence of maintenance. The inscriptions were carved between 1043 AD and 13 th Century according to research scholars. The inscriptions on Suryanarana temple and Kaleshwara temple in Kalagi is a standing testimony to the existence of famous kings namely Jayakarna son of the sixth vikramaditya, king Jagadekamalla of Kalyan chalukyas.

Shankaracharya of Kanchi Kamakoti peetham visited Kalagi in 1982 and made his stay here for eight days. It was a centre for political, educational, cultural and religious, also a capital city of Mahamandaleshwar of baana dynasty during 12 th century. There are numerous Shivalinga in all most all temples in Kalagi. Outside the temples, beautifully carved inscriptions of Brahma, Vishnu,Ishwar,Bhairav,Nataraj,Uma-Mahashwar, Mahisha-Mardini, Ganesh can be seen.

 

A Pushkarni (traditional stepwell with natural springs) is also seen nearby Narasimha and Ishwar temple on the bay of Kalagi stream. A few jain basatis are also in panic condition. These Monuments have enriched the culture of the country, but have not been noticed by many. The need is to catch the attention of research scholars, historians and archaeological experts. Now it is necessary that the Archaeology department and tourism department together have to prepare a plan for development of the forgotten cultural splendour and historic monuments of the Kalagi ruins.

Now it is upto HinduSamaj to get the act together for conservation of the Heritage. The structures are crumbling fast, it may have only a few years left unless the Hindu community renovates and revives worship at the temple site.

#ReclaimTemples