Table of Contents
  Index
  About the Author
  About the Book
  Preface
  Foreword
PART I
  Laying the Scene
  Sayyid Sharafu'D-Din
  Mir Ali Hamadani's role ...
  P.N. Bazaz and P.N.Bamzai ...
  Laleshwari - A Shining...
  Trika Paved the Way for Islam
  Kashmir - Not A Tabula Rasa
  Willing and Peaceful ...
  Extra-ideological Methods
  Compromise as Tactics
  Shihab-ud-Din's anti-Hindu ..
  'Sufi-face of Islam' thesis ...
  Sultan Sikandar -  a Cruel ..
  Mir Ali Hamdani's Advice ...
  Return of Sanity
  Na Bhatto Aham -  A Cry ...
  Crusade Re-launched
  Nirmal Kanth - A Pillar ...
  Inter-face Between Hinduism..
  Regeneration of Kashmir ...
  Mughal Annexation at ...
  Learning Not Enough, ...
  Muslims Invite Afghans
  Birbal Dhar and Sikhs
  Loot of 1931
  Loot of Landed Properties
  Loot of a Kashmiri Pandit ...
  Loot and Plunder of 1986
PART II 
  Nehru's Advice to ...
  Pan-Islamic Design
  Sponsored Terrorism
  Kashmiri Pandits -  soft ...
  JKLF - An Outfit of Killers
  Jammaat-i-lslami - ...
  Afghans Again Invited ...
  Massacre of Kashmiri Pandits
- Part 1 of 3
- Part 2 of 3
- Part 3 of 3
  Loot, Grab and Arson ...
  Destruction and Desecration ...
  Loot and Burning of Books
  Kashmiri Pandits As Migrants
  Conversions as Muslim ...
  Kashmiri Pandits and ...
  Homeland Demand Raised
  Sangrampora Massacre
  References and Notes
  List of Illustrations
  Appendix
  Book in pdf format

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Part I: Chapter 6

KASHMIR - NOT A TABULA RASA

A victim to his political commitments, P.N. Bazaz has failed to assess and evaluate the depth and dimension of Kashmir's culture and civilisation and its share of contributions as a tributary to the mainstream culture and civilisation of India and with this lacunas in his historical and intellectual constructions he seems to uphold the idea that Mir Ali through his stray visits was filling in a cultural and civilisational vacuum in Kashmir. In sharp contradiction to what he held and expounded, Muslim experience was that Kashmir was not a tabula rasa and 'tabula' refused to be wiped out'. Despite political hegemony, on cultural plane Islam was a failure in Kashmir as its frontal forces exhibiting extreme forms of bigotry failed to provide an alternate culture-model in sharp contrast to the tremendous indigenous developments. As values are the outcome and product of a long churning that societies undergo during life shaping processes, Mir Ali resorted to cosmetic and artificial changes, but assiduously worked for the involvement of a state-based apparatus burdened with the religious responsibility of spreading the support-base of Islam by forcible conversions. The rest was done by Sayyids parading as sufis posted by him at various centres of Hinduism, who drilled the new-converts into some mechanical codes, tethered them loose from their heritage, taught them the only lessons of believers and non-believers, the blessed and the damned and to cap it all, fed them on the 'narrowness of the spirit', a hall-mark of Islam and other Semitic religions, thus modelling them into split personalities caught up in the chasm of the rejected past and stillborn future.

 

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