One must understand how important it is to know of the atrocities committed on Hindu civilization during the past by invading hordes of barbarians from Arabia. Without this knowledge we might remain ignorant and end up celebrating those who were responsible for the cruelty on our ancestors. The paradox stares at us, as many of our leaders end up sending Chadhars to the graves of Sufi extremists who presided over the mass murder of Hindu population. We fail to notice and learn the history behind the defaced Gods and Goddesses in our ancestral temples and in those temples converted into mosques.
One such prime example is the Ghazi Zafar Khan Mosque near Calcutta in the town of Tribeni. It was a meeting point of three rivers Ganga, Jamuna and Saraswati. For the uninitiated ones the title Ghazi is given to an Islamic warrior who has slaughtered and destroyed the kaffirs. In this case it was an area and people around Tribeni who were slaughtered and the Vishnu temple located there which was converted to a Masjid.
Said to be built in 1298 AD in Tribeni Bengal, Ghazi Zafar Khan Mosque is regarded as the oldest mosque in the eastern India. Circumstances in which the mosque was constructed are aptly demonstrated in its dedicatory inscription, which was translated by H.Balochman a British officer who translated the inscription on Zafar Khan’s tomb, it clearly states “Khan the lion of lions has appeared by conquering the towns of India in every expedition and by restoring the decayed religious institutions. And he has destroyed the obdurate among the infidels with his sword and spear and lavished the treasures of his wealth in helping miserable”.
On a close inspection of the mosque one can clearly see the distinct Hindu architecture in the form of various Deities and lord Vishnu’s Dashavatar (ten forms) on the stone slab inside the mosque. The doorways of Zafar Khan’s tomb strongly resemble Hindu Vaishnava architecture. Many of the figures on the walls have their faces disfigured in order to hide the truth that the mosque is actually a Hindu temple.
A British officer D.Money of the Bengal civil services who had met with the Khadims(servents) of Ghazi Zafar Khan’s muesoleum in the year 1847 scanned some of the documents given to him by the Khadims, the documents clearly stated that Zafar Mohamed Khan along with his nephew shah Sufi came from western India to slay the infidels (Hindus) of Bengal and turn them to Islam. It mentions that Zafar Khan fought and converted local ruler Man Nirapati to Islam. It was the second battle with the ruler Budheb that the all conquering Ghazi met his fate by having his head chopped off and his torso buried in Tribeni.
There are many versions and folklore regarding this man Ghazi Khan and his mosque, in some folklore he is presented as a slayer of Hindus. In versions penned by Islamic historians he is however portrayed as a benevolent man who distributed his wealth to the poor.
While the folklore and different versions may contradict themselves but the fact on the ground remains that the once famous temple dedicated to Lord Vishnu is now used as a mosque.
The truth is that the ancient Hindu temples which were a rallying point for the local population and centers of great architecture and learning were destroyed and taken over by Muslim invaders to finish off the oldest and the greatest civilization in the world. So we have to ponder over what keeps this civilization still alive in the face of destruction done centuries ago and the present disdain being heaped upon us by democratic governments.
The answer to this lies in the spirit of our illustrious ancestors who fought to defend our temples and our glorious heritage. Never has been invaders successful in conquering our nation and our temples, great wars were fought to reclaim our temples and restart worship of our Gods.
The same spirit now runs in the countless Dharmik warriors who dream of reclaiming our temples. All Hindu temples will no doubt be liberated from the encroachers and the due worship of Hindu Gods will be reinstated.
“The (Hindu temple) design is to suggest and symbolize the Universe; the site of a temple is laid out in relation to astronomical observations… every stone has its place in the cosmic design… Can we wonder that a beautiful and dignified architecture is thus devised?” – Ananda Coomaraswamy
At the heart of the ancient city of Vijayapura, in Karnataka, rests a large and ancient temple built in the tenth or eleventh century. Vijayapura, founded by the Chalukyas, was known as the Varanasi of the South. As far back as thousand years ago this temple welcomed pious Hindus eager to experience the beautiful Svayambhu (self-arisen) deity of Siddeshwara. The temple is a charming example of Chalukyan architecture and consists of many large magnificently stone-carved pillars of the Chalukyan style, which is easily recognizable and distinct. There is also a fairly spacious mandapa with friezes that attest to the mastery of the shilpis. For many years this temple was alive with joyous festivals, sacred rituals, yagnas, annadanams (feedings to the poor), Vedic recitations, and classical music and dance. Like any other Hindu temple, this was a microcosm of the sophisticated culture and society that had built it. Inside the temple, there is the customary garbhagriha (sanctum sanctorum) but the Svayambhu Siddeshwara no longer resides there, or anywhere else on the temple property. The explanation is common but disturbing: the Svayambhu Siddeshwara murti was destroyed in the year 1320 and the temple was pillaged and converted into a mosque by Muslim invaders from the Delhi sultanate per Alauddin Khilji orders.
Karim al-din mosque, a converted 1000 year old Hindu temple
And thus would begin the violent and graphic upheaval and transformation of the thriving city of Vijayapura, where Hindus, Buddhists and Jains freely practiced their religions, into a jarring Frankenstein’s monster-like city, first called Beejnuggar and then finally Bijapur. The temples were destroyed and mosques erected with their materials, Hindu citizens were slaughtered en masse and the survivors forcibly converted or subjugated as dhimmis first, by the Delhi Sultanate and then, by the equally violent Adil Shahs. As historian Sita Ram Goel bluntly states: “No ancient temples survive in the city of Bijapur. “ (Goel, 1990)
In situ Mandapa of Hindu temple inside the Karim al-din mosque
Pillars of demolished Hindu temples used to build Karim al-din mosque
Pillars of demolished Hindu temples used to build Karim al-din mosque
In this particular instance, this temple converted to a mosque is named Karim al-din for that general of Alauddhin Khilji who had invaded the city after several unsuccessful attempts. One of the first things Karim al-din was ordered to do by Khilji was to demolish this and other temples in the city and use the remains to fashion a Jami masjid, or Great mosque of that city. It is evident when seeing the mismatched pillars and other sculptures in the Karim al-din mosque that materials from various different temples were taken and clumsily patched together. This was the usual pattern of the Muslim marauders invading Indian cities, pillaging and destroying their temples and using the materials to ‘build’ their mosques. All of Bijapur is literally littered with such mosques and Muslim mausoleums that are in fact appropriated temples. The destruction of Hindu temples goes hand in hand with mass killings and conversions of the Hindu inhabitants.
Hindu temple carvings of Kirtimukhas inside Karim al-din mosque
Hindu temple carvings inside Karim al-din mosque
Karim al-din mosque’s origins are factually and minutely documented by Henry Cousens as far back as the 1880s. Cousens was the Superintendent for the Archaeological Survey of India (ASI) under the British and he meticulously documented the ancient architectures of Indian cities.
Cousens states:
“Not far from the south-east corner of the Chini Mahal is one of the earliest mosques in Bijapur. It is wholly made up of pillars, beams and cornices, taken from older Hindu shrines. The porch, in fact, is part of a Hindu temple in situ; it is the hall or mandap, with its pillar and niches, but wanting part of its roof. The shrine, which was built on this hall on the west, has been entirely cleared away, and a through passage thus gained to the courtyard within, the inner doorway, with perforated screen panel on either side of it has been inserted by the Muhammadans. This space, between it and the next opening, was the antechamber to the shrine of the original temple. An examination of the ends of the walls will shew how the shrine has been broken away from the rest.” (Cousens, 1889)
1885 photo of Karim al-din mosque taken by ASI Superintendent Henry Cousens when he conducted a detailed investigation of the structure
It is natural for a Hindu to feel a profound sense of loss and indignation that this beautiful temple and the society it nurtured were destroyed and a trophy mosque replaced it. Henry Cousens observations are some of the most officially documented proofs of Muslim appropriation and destruction of Hindu temple property in Bijapur. Ironically, current (non-Hindu) Western and Indian leftist academics have been occupied with re-writing history to reflect their agendas, and are intrusively demanding that the native Hindu feel happy that these bizarre structures were built with the violent annihilation of their most sacred places. White academics and their surrogates insist on imposing their Eurocentric Judeo-Christian viewpoint, negating these atrocities. This racism is deep rooted and permeates most modern discourse on demolished Hindu temples and, for the most part, goes unchallenged.
Recently the government decided that the city of Bijapur once again should be officially known as Vijayapura; the ancient city of victory. No sacred rituals, annadanams or joyous festivals have resumed in the converted temple-mosque of Karim al-din however.
References:
Aiyangar, Krishnaswami. South India and Her Muhammadan Invaders. London: Oxford University Press, 1921.
Cousens, Henry. Bijapur, The Capital of the Old Adil Shahi Kings: A Guide to its Ruins with Historical Outline. Poona: The Orphanage Press, 1889.
Cousens, Henry. Bijapur and its Architectural Remains. Bombay: The Government General Press, 1916.
Goel, Sita Ram. Hindu Temples What Happened to Them Volume II. New Delhi: Voice of India, 1990.
