Arrival of ‘The Super Taliban-Aligarh’ in Kerala

What the world looks at with revulsion and terrified disgust as the Taliban is in fact the educational façade that goes by the name -Aligarh Muslim University, the AMU.

What lies behind this recent move of AMU to open up branches in Kerala that has barely been stalled but not thwarted-by the stay order, cannot be understood without understanding the AMU itself and the genesis of Islamic Militancy and Separatism?

In 1895 Sir Syed Ahmad Khan analysed the causes of the route of Jihad against the British, and realised the folly of alliance with Hindu-Kafirs in 1857 that would only lead to the hegemony of an Independent Hindu dominated free India and the rule by the ‘brute majority’ over Muslims.

Instead he realised the importance of Muslims to retain their separatist identity in modern times with the People of the Book- the British.
 
‘This is a unique occasion as His Majesty the King-Emperor is coming out to India…… I have no doubt whatever that our sympathetic government, which only requires proper guarantees of our earnestness, will come forward to grant us the charter. `Now or never’ seems to be the inevitable situation.’-urged the Aga Khan championing its formation.

When he went collecting funds the ‘Peace of Punjab editorially commented and called upon the Muslims ‘to wake up, as the greatest personality and benefactor of Islam was in their city.’

Unsurprisingly, the architect of Partition Lord Curzon when he visited the Muslim Oriental College, its forerunner realised at once recognised the foundation being laid there in line with his sinister designs at Partitioning of the Hindu homeland on communal lines declared-“This is of Sovereign importance!”

‘If, then, we are really in earnest in deploring the fallen condition of our people, we must unite in an effort for their redemption and, first and foremost of all, an effort must now be made for the foundation of a University where Muslim youths can get, in addition to modern sciences, a knowledge of their glorious past and religion and where the whole atmosphere of the place, it being a residential University, nay, like Oxford, give more attention to character than to mere examinations. Muslims of India have legitimate interests in the intellectual development of their co-religionists in Turkey, Persia, Afghanistan, and elsewhere, and the best way of helping them is by making Aligarh a Muslim Oxford …. We are sure that by founding this University we can arrest the decadence of Islam, and if we are not willing to make sacrifices for such an end, must I not conclude that we do not really care whether the faith of Islam is dead or not? …. We want Aligarh to be such a home of learning as to command the same respect of scholars as Berlin or Oxford, Leipzig or Paris. And we want those branches of Muslim learning, which are too fast passing into decay, to be added by Muslim scholars to the stock of the world’s knowledge.’ (vide ‘Khutbat-i Aliyah’, Aligarh, 1927, Part I, p. 206).

Note also that the AMU which emerged out of this was a Pan-Islamic Movement.

Pakistani historians thankfully acknowledge the pivotal role of AMU-

‘The Movement of establishing a Muslim University’ writes Mumtaz Moin in his ‘The Aligarh Movement’ (Karachi, 1976, p. 184), ‘is an important chapter of our history. Initiated by Waqar al-Mulk it soon became a live issue under the patronage of the Aga Khan.’

His Biographer Islamudin surmises-

‘Thus it would not be an exaggeration to say that without Aga Khan, there would have been no Aligarh University, and without Aligarh, Pakistan would have been a near impossibility.’

Let us hear from Agha Khan himself what the Amu movement was and got accomplished-
 
The Aga Khan himself said in his ‘Memoirs’ (London, 1954, p. 36) that: ‘We may claim with pride that Aligarh was the product of our own efforts and of no outside benevolence and surely it may also be claimed that the independent sovereign nation of Pakistan was born in the Muslim University of Aligarh.’

The Jamaat e Islami takes over

After the accomplished feat of Pakistan, the Jamaat founder went to live in Pakistan, and the Jamaat Islami reorganised its wings in India and subsequently Bangladesh. Jamaat-e-Islami Hind was officially formed in April 1948, at a meeting in Allahabad, Uttar Pradesh.

 The organization projects Islam as “the practical doctrine and programme that can take the place of the failed man-made creeds of the twentieth century”.

The headquarters was shifted to Rampur in 1949 and then to New Delhi in 1960.
Establishment of (Islamic) way of life in all aspects of life” with “achievement of divine pleasure and success in the Hereafter” as the sole motive of the effort.

It also defines it core doctrine as “La Ilaha Illallahu Muhammadur Rasulullah”, i.e. “the Divine Being is solely Allah, there being no God except Him, and that Muhammad is Allah’s messenger”. It also states that the Quran and Sunnah would be its base, and all objectives would be achieved only through constructive and peaceful methods of propagation.

This peaceful vow is verbatim repeated by Jamaat- i- Islami Pakistan that would convince the Supreme Court to lift its ban-

US Congress report -1993 on Jammat i Islami

“Hizbul Mujahideen has been supported by, and closely affiliated with Jamaat-i-Islami, “from which they receive funding, weapons and training assistance beyond the ISI’s contribution. Following the organizational principles recommended by Tehran and Khartoum, the movement has transformed into the Kashmiri Jamaat-i-Islami, under Abdul-Majid Dar, with a quasi-legal character emphasizing educational and social activism, with the Hizbul Mujahideen as the clandestine terrorist arm.Islamist indoctrination and other assistance are provided by the Jamaat-i-Islami of Pakistan.”

 The Student Wing of the Jamaat- i- Islami Hind in India was the SIMI.SIMI later resurfaced under various names .SIO and Solidarity youth movement in Kerala now implements what was left out by SIMI

The AMU spearheads the activism that is laid out in detail as Jihad in the Islamic Scriptures employing Taqiyah or decietful presentation of its inclinations- by falsification.

Al-Tabari’s (d. 923) famous tafsir (exegesis of the Koran) is a standard and authoritative reference work in the entire Muslim world.

Regarding 3:28, he writes:

“If you [Muslims] are under their [infidels’] authority, fearing for yourselves, behave loyally to them, with your tongue, while harboring inner animosity for them. … Allah has forbidden believers from being friendly or on intimate terms with the infidels in place of believers — except when infidels are above them [in authority]. In such a scenario, let them act friendly towards them.”

 Regarding 3:28, Ibn Kathir (d. 1373, second in authority only to Tabari) writes,

 “Whoever at any time or place fears their [infidels’] evil may protect himself through outward show.”

 As proof of this, he quotes Muhammad’s close companion, Abu Darda, who said, “Let us smile to the face of some people [non-Muslims] while our hearts curse them”;

Another companion, al-Hassan, said, “Doing taqiyya is acceptable till the Day of Judgment [i.e., in perpetuity]. Source: “War and Peace – and Deceit – in Islam” by Raymond Ibrahim /Pajamas Media February 12, 2009

AMU’s arrival in Kerala is thus crucial to its avowed aims as seen in that SIMI poster, which was in media spotlight, titled ‘Islam to prevail’.

Pasted in Aligarh Muslim University in November 1997 during an all-India convention the poster read, ‘Islam doesn’t carry a single instruction on how to live peacefully under an un-Islamic regime. Islam has described clearly that the way to dominate is jihad.’

Importing AMU to Kerala is to complete the incomplete Islamisation of Kerala started by Hyder Ali and Tippu.