Us vs. Them - we are not the same...
It does not matter how much the hallucination called secularism is murmured by the so-called Indian political leaders, the Hindus and the Muslims don't have any common history for which both the communities feel happy or sad together. That's why, the partition happened in Bharat and if the Hindus in the present Bharat believe in Sabka sath Sabka Vikaash, that's obviously an open sham - and can be deciphered with a simple tweak of the brain.
The following excerpts have been taken from B.R Ambedkar's book "Pakistan or The Partition of India" where even he claimed the same thing - the basis for the Musalmaans to demand their own country.
Wake up - Hindus of Bharat - don't remain as blindfolded fools.
Read... Read...
Let's know the reality of the #Hindu community in Bharat during the Muslim period.
History lessons
Remember, if we don't learn from history history will repeat itself
Taken from B.R Ambedkar’s book (page 63)
Pakistan or the Partition of India…
On the other hand, what was done was in accordance with the ruling ideas of the leaders of Islam in the broadest aspects. These ideas were well expressed by the Kazi in reply to a question put by Sultan Ala-ud-Din wanting to know the legal position of the Hindus under Muslim law.
The Kazi said
“They are called payers of tribute, and when the revenue officer demands silver from them they should without question, and with all humility and respect, tender gold. If the officer throws dirt in their mouths, they must without reluctance open their mouths wide to receive it.....The due subordination of the Dhimmi is exhibited in this humble payment, and by this throwing of dirt into their mouths. The glorification of Islam is a duty, and contempt for religion is vain. God holds them in contempt, for he says, ‘Keep them in subjection’. To keep the Hindus in abasement is especially a religious duty, because they are the most inveterate enemies of the Prophet, and because the Prophet has commanded us to slay them, plunder them, and make them captive, saying, ‘ Convert them to Islam or kill them, and make them slaves, and spoil their wealth and property’. No doctor but the great doctor (Hanifah), to whose school we belong, has assented to the imposition of jizya on Hindus; doctors of other schools allow no other alternative but ‘Death or Islam’.”
Such is the story of this period of 762 years which elapsed
between the advent of Muhammad of Ghazni and the return
of Ahmadshah Abdalli.
"
Are there any common historical antecedents which the Hindus and Muslims can be said to share together as matters of pride or as matters of sorrow? That is the crux of the question. That is the question which the Hindus must answer if they wish to maintain that Hindus and Musalmans together form a nation. So far as this aspect of their relationship is concerned, they have been just two armed battalions warring against each other. There was no common cycle of participation for a common achievement. Their past is a past of mutual destruction—a past of mutual animosities, both in the political as well as in the religious fields. As Bhai Parmanand points out in his pamphlet called “the Hindu National Movement”— “In history the Hindus revere the memory of PrithviRaj, Partap, Shivaji and, Beragi Bir, who fought for the honour and freedom of this land (against the Muslims), while the Mahomedans look upon the invaders of India, like Muhammad Bin Qasim and rulers like Aurangzeb as their national heroes.” In the religious field, the Hindus draw their inspiration from the Ramayan, the Mahabharat and the Geeta. The Musalmans, on the other hand, derive their inspiration from the Quran and the Hadis. Thus, the things that divide are far more vital than the things which unite. In depending upon certain common features of Hindu and Mahomedan social life, in relying upon common language, common race, and common country, the Hindu is mistaking what is accidental and superficial for what is essential and fundamental. The political and religious antagonisms divide the Hindus and the Musalmans far more deeply than the so-called common things are able to bind them together. The prospects might perhaps be different if the past of the two communities can be forgotten by both.
The pity of it is that the two communities can never forget or obliterate their past. Their past is embedded in their religion, and for each to give up its past is to give up its religion. To hope for this is to hope in vain.
In the absence of common historical antecedents, the Hindu view that Hindus and Musalmans form one nation falls to the ground. To maintain it is to keep up a hallucination. There is no such longing between the Hindus and Musalmans to belong together as there is among the Musalmans of India."
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