Religious violence in India
Religious violence in India includes acts of violence by followers of one religious group against followers and institutions of another religious group, often in the form of rioting. Religious violence in India, especially in recent times, has generally involved Hindus and Muslims, although incidents of violence have also involved atheists, Christians and Sikhs. There is also history of Muslim – Parsee riots (List of riots in Mumbai).
Despite the secular and religiously tolerant constitution of India, broad religious representation in various aspects of society including the government, the active role played by autonomous bodies such as National Human Rights Commission of India and National Commission for Minorities, and the ground-level work being out by Non-governmental organisations, sporadic and sometimes serious acts of religious violence tend to occur as the root causes of religious violence often run deep in history, religious activities, and politics of India.
Along with domestic organizations, international human rights organisations such as Amnesty International and Human Rights Watch publish reports on acts of religious violence in India. Over 2005 to 2009 period, an average of 130 people died every year from communal violence, or about 0.01 deaths per 100,000 population. The state of Maharashtra reported the highest total number of religious violence related fatalities over that 5-year period, while Madhya Pradesh experienced the highest fatality rate per year per 100,000 population between 2005 and 2009. Over 2012, a total of 97 people died across India from various riots related to religious violence. The world's average annual death rate from intentional violence, in recent years, has been 7.9 per 100,000 people.
Ancient texts Ashokavadana and the Divyavadana mention a non-Buddhist in Pundravardhana drew a picture showing the Buddha bowing at the feet of Nirgrantha Jnatiputra (identified with Mahavira, the founder of Jainism). On complaint from a Buddhist devotee, Ashoka, an emperor of the Maurya Dynasty, issued an order to arrest him, and subsequently, another order to kill all the Ajivikas in Pundravardhana. Around 18,000 followers of the Ajivika sect were executed as a result of this order. Sometime later, another Nirgrantha follower in Pataliputra drew a similar picture. Ashoka burnt him and his entire family alive in their house. He also announced an award of one dinara (silver coin) to anyone who brought him the head of a Nirgrantha heretic. According to Ashokavadana, as a result of this order, his own brother, Vitashoka, was mistaken for a heretic and killed by a cowherd. Their ministers advised that "this is an example of the suffering that is being inflicted even on those who are free from desire" and that he "should guarantee the security of all beings". After this, Ashoka stopped giving orders for executions. According to K.T.S. Sarao and Benimadhab Barua, stories of persecutions of rival sects by Ashoka appear to be a clear fabrication arising out of sectarian propaganda.
The Divyavadana (divine stories), an anthology of Buddhist mythical tales on morals and ethics, many using talking birds and animals, was written in about 2nd century AD. In one of the stories, the razing of stupas and viharas is mentioned with Pushyamitra. This has been historically mapped to the reign of King Pushyamitra of the Shunga Empire about 400 years before Divyavadana was written. Archeological remains of stupas have been found in Deorkothar that suggest deliberate destruction, conjectured to be one mentioned in Divyavadana about Pushyamitra. The existence of religious violence between Hinduism and Buddhism, in ancient India, has been disputed. It is unclear when the Deorkothar stupas were destroyed, and by whom. The fictional tales of Divyavadana is considered by scholars as being of doubtful value as a historical record. Moriz Winternitz, for example, stated, "these legends [in the Divyāvadāna] scarcely contain anything of much historical value".
Historical records of religious violence are extensive for medieval India, in the form of corpus written by Muslim historians. According to Will Durant, Hindus historically experienced persecution during Islamic rule of the Indian subcontinent.
Historian K. S. Lal in his book Theory and Practice of Muslim State in India claims that between the years 1000 AD and 1500 AD, the population of the Indian subcontinent decreased from 200 to 170 million. He stated that his estimates were tentative and did not claim any finality.  These population estimates, however, have been questioned by Simon Digby and Irfan Habib. Will Durant calls the Muslim conquest of India "probably the bloodiest story in history". During this period, Buddhism declined rapidly while Hinduism faced military-led and Sultanates-sponsored religious violence. Even those Hindus who converted to Islam were not immune from persecution, which was illustrated by the Muslim Caste System in India as established by Ziauddin al-Barani in the Fatawa-i Jahandari. While Alain Danielou writes that, "From the time Muslims started arriving in 632 A.D., the history of India becomes a long monotonous series of murders, massacres, spoliations, destructions."
Sociologist G. S. Ghurye writes that religious violence between Hindus and Muslims in medieval India may be presumed to have begun soon after Muslims began settling there. Recurrent clashes appear in the historical record during the Delhi Sultanate. They continued through the Mughal Empire, and then in the British colonial period.
During the British period, religious affiliation became an issue ... Religious communities tended to become political constituencies. This was particularly true of the Muslim League created in 1905, which catered exclusively for the interests of the Muslims ... Purely Hindu organizations also appeared such as the Hindu Sabha (later Mahasabha) founded in 1915. In the meantime Hindu-Muslim riots became more frequent; but they were not a novelty: they are attested since the Delhi sultanate and were already a regular feature of the Mughal Empire ... When in 1947 he [Muhammad Ali Jinnah] became the first Governor General of Pakistan and the new border was demarcated, gigantic riots broke out between Hindus and Muslims.
Muhammad bin Qasim (early 8th century)Edit
In the 8th century, Muslim armies attacked Hindu and Buddhist kingdoms in the northwest parts of Indian subcontinent, now modern Pakistan and parts of Indian states of Gujarat, Rajasthan and Punjab in the early 8th century. Muhammad bin Qasim and his army, assaulted numerous towns, plundered them for wealth, enslaved Buddhists and Hindus, and destroyed temples and monasteries. In some cases, they built mosques and minarets over the remains of the original temples, such as at Debal and later in towns of Nerun and Sadusan (Sehwan) After each battle all captured men were executed and their wives and children enslaved. One fifth of the booty and slaves were dispatched back as khums tax to Hajjaj and the Caliph.
Minor dynasties (late 8th through 10th century)Edit
The conflict between Hindus and Muslims in the Indian subcontinent may have begun with the Umayyad Caliphate in Sindh in 711. The state of Hindus during the Islamic expansion in India during the medieval period was characterised by destruction of temples, often illustrated by historians by the repeated destruction of the Hindu Temple at Somnath and the anti-Hindu practices of the Mughal emperor Aurangzeb. As the third fitna, fourth fitna and other civil wars raged in Arab and Persian regions, and Sunni and Shia sects attempted to consolidate their positions, the religious violence in the western and northwest parts of Indian subcontinent against Hindus and Buddhists was limited to sporadic raids and attacks. In the late 8th century, the army of Abu Jafar al Mansur attacked Hindu kingdoms in Barada and Kashmir, and took many children and women as slaves. Shia Muslims and sympathizers were expelled by Sunni armies after these raids. Similarly, adherents of Ali expelled Umayyad sympathizers and appointees.
About 986 AD, the raids and violence from Muslim army of Sultan Yaminud Mahmud and Amir Sabuktigin reached Punjabi Hindus. After several battles, the Hindu king Jaipal sent a message to the Sultan that the war be avoided. The Sultan replied with the message that his aim is to "obtain a complete victory suited to his zeal for the honor of Islam and Musulmans". King Jaipal then sent a new message to the Sultan and his Amir, stating "You have seen the impetuosity of the Hindus and their indifference to death. If you insist on war in the hope of obtaining plunder, tribute, elephants and slaves, then you leave us no alternative but to destroy our property, take the eyes out of our elephants, cast our families in fire, and commit mass suicide, so that all that will be left to you to conquer and seize is stones and dirt, dead bodies, and scattered bones." Amir Sabuktigin then promised peace in exchange for a large ransom. King Jaipal, after receiving this peace offer, assumed that peace is likely and ordered his army to withdraw from a confrontation. According to 17th century Persian historian Firishta, Jaipal refused to pay the ransom, angering Sabuktigin. An alternate account of an 11th-century historian states, instead of waiting for the ransom tribute, Amir Sabuktigin and his army then attacked the kingdom of infidel Hindus. Both historians then describe the religious violence included burning the Hindu villages and towns, massacre of people in numbers that Muslim historian Al Utbi in Tarikh Yamini called "beyond number", demolishing of idol-temples, and the plundering of the wealth of the Hindu homes and king's treasure by Amir's friends and soldiers.
Chola Empire (10th–12th centuries)Edit
During the Chalukya–Chola wars (992–1120), the Hindu Chola Empire waged aggressive warfare against the Chalukya kingdom, which included targeting their Hindu temples and Brahmins. The Cholas sacked several Chalukyan cities, destroyed temples, and perpetrated massacres, which included the killing of Brahmins and children.
Mahmud of Ghazni (11th century)Edit
Mahmud of Ghazni was a Sultan who invaded the Indian subcontinent from present-day Afghanistan during the early 11th century. His campaigns included plundering and destruction of Hindu temples such as those at Mathura, Dwarka, and others. In 1024 AD, Mahmud of Ghazni attacked and destroyed the third Somnath temple killing over 50,000 and personally destroying the Shiva lingam after stripping it of its gold. The historian Al Utbi narrated the violence as,
That infidel remained where he was, avoiding the action for a long time ... The Sultan would not allow him to postpone the conflict, and the friends of God commenced the action, setting upon the enemy with sword, arrow and spear,—plundering, seizing and destroying ... The Hindus ... began ... to fight ... Swords flashed like lightning amid the blackness of clouds, and fountains of blood flowed like the fall of setting stars ... Noon had not arrived when the Musulmans had wrecked their vengeance on the infidel enemies of God, killing 15,000 of them, spreading them like a carpet over the ground, and making them food for beasts and birds of prey ... God also bestowed upon his [the Sultan's] friends such an amount of booty as was beyond all bounds and all calculation, including five hundred thousand slaves, beautiful men and women. The Sultan returned ... to his camp, having plundered immensely, by God's aid ... This ... took place on ... 27th November 1001.
Mahmud of Ghazni made at least seventeen raids into India, against Hindus. Each campaign witnessed religious violence, killing of thousands of people, plunder and Mahmud returning with Hindu slaves and loot. The lives of numerous Muslims and Hindus were lost. For his sixth raid of 1008 AD, the Hindu kingdoms of Ujjain, Gwaliar, Kalinjar, Kanauj, Delhi and Ajmer formed a coalition to resist the attack by Muslim army of Ghazni. Hindu females sold their jewelry and put labor into providing war supplies. The sixth war erupted in the fields of Punjab, where Ghazni troops had entered through Afghanistan. Thousands of Turk-Afghan Muslim soldiers were killed within the first hour. In the chaos of the battles, armies fled in different directions, and thousands of Hindus were hacked to death by the retreating army. In the sixteenth campaign, Mahmud raided Gujarat and Sindh region of South Asia, and destroyed Somnath temple.
Mohammed Ghori (1173–1206)Edit
Mohammed Ghori raided north India and the Hindu pilgrimage site Varanasi at the end of the 12th century and he continued the destruction of Hindu temples and idols that had begun during the first attack in 1194.
Qutb-ud-din Aibak (1206–1210)Edit
Historical records compiled by Muslim historian Maulana Hakim Saiyid Abdul Hai attest to the religious violence during Mamluk dynasty ruler Qutb-ud-din Aybak. The first mosque built in Delhi, the "Quwwat al-Islam" was built with demolished parts of 20 Hindu and Jain temples. This pattern of iconoclasm was common during his reign.
Alauddin Khalji (1296–1316)Edit
There was religious violence in India during the reign of Alauddin Khalji, of the Khalji dynasty. His army commanders such as Ulugh Khan, Nusrat Khan, Khusro Khan and Malik Kafur attacked, killed, looted and enslaved non-Muslim people from West, Central and South India. The Khalji dynasty's court historian wrote (abridged),
The [Muslim] army left Delhi ... [in] Nov. 1310 ... After crossing those rivers, hills and many depths, ... elephants [were sent], ... in order that the inhabitants of Ma'bar might be aware that the day of resurrection had arrived amongst them; and that all the burnt Hindus would be despatched by the sword to their brothers in hell, so that fire, the improper object of their worship, might mete out proper punishment to them. The sea-resembling army moved swiftly, like a hurricane, to Ghurganw. Everywhere, ... the people who were destroyed were like trunks carried along in the torrent of the Jihun, or like straw tossed up and down in a whirlwind.
Riots and mutinies by Hindus erupted in various parts of the Sultanate, ranging from modern Punjab to Gujarat to Madhya Pradesh to Uttar Pradesh. These riots were crushed with mass executions, where all men and even boys above the age of 8 were seized and killed. Nusrat Khan, a general of Alauddin Khalji, retaliated against mutineers by seizing all women and children of the affected area and placing them in prison. In another act, he had the wives of suspects arrested, dishonored and publicly exposed to humiliation. The children were cut into pieces on the heads of their mothers, on the orders of Nusrat Khan.
The campaign of violence, abasement and humiliation was not merely the works of Muslim army, the kazis, muftis and court officials of Alauddin recommended it on religious grounds. Kazi Mughisuddin of Bayánah advised Alauddin to "keep Hindus in subjection, in abasement, as 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, enslave them and spoil their wealth and property."
The Muslim army led by Malik Kafur, another general of Alauddin Khalji, pursued two violent campaigns into south India, between 1309 and 1311, against three Hindu kingdoms of Deogiri (Maharashtra), Warangal (Telangana) and Madurai (Tamil Nadu). Thousands were slaughtered. Halebid temple was destroyed. The temples, cities and villages were plundered. The loot from south India was so large, that historians of that era state a thousand camels had to be deployed to carry it to Delhi. In the booty from Warangal was the Koh-i-Noor diamond.
In 1311, Malik Kafur entered the Srirangam temple, massacred the Brahmin priests of the temple who resisted the invasion for three days, plundered the temple treasury and the storehouse and desecrated and destroyed numerous religious icons.
Tughlaq Dynasty (1321–1394)Edit
After Khalji dynasty, Tughlaq dynasty assumed power and religious violence continued in its reign. In 1323 Ulugh Khan began new invasions of the Hindu kingdoms of South India. At Srirangam, the invading army desecrated the shrine and killed 12,000 unarmed ascetics. The illustrious Vaishnava philosopher Sri Vedanta Desika, hid himself amongst the corpses together with the sole manuscript of the Srutaprakasika, the magnum opus of Sri Sudarsana Suri whose eyes were put out, and also the latter’s two sons.
Firuz Shah Tughluq was the third ruler of the Tughlaq dynasty of the Delhi Sultanate. The "Tarikh-i-Firuz Shah" is a historical record written during his reign that attests to the systematic persecution of Hindus under his rule. Capture and enslavement was widespread; when Sultan Firuz Shah died, slaves in his service were killed en masse and piled up in a heap. Victims of religious violence included Hindu Brahmin priests who refused to convert to Islam:
An order was accordingly given that the Brahman, with his tablet, should be brought into the presence of the Sultan ... The true faith was declared to the Brahman and the right course pointed out. but he refused to accept it ... The Brahman was tied hand and foot and cast into it [a pile of brushwood]; the tablet was thrown on the top and the pile was lighted ... The tablet of the Brahman was lighted in two places, at his head and at his feet ... The fire first reached his feet, and drew from him a cry, but the flames quickly enveloped his head and consumed him. Behold the Sultan's strict adherence to law and rectitude.
Under his rule, Hindus who were forced to pay the mandatory Jizya tax were recorded as infidels and their communities monitored. Hindus who erected a deity or built a temple and those who praticised their religion in public such as near a kund (water tank) were arrested, brought to the palace and executed. Firuz Shah Tughlaq wrote in his autobiography,
Some Hindus had erected a new idol-temple in the village of Kohana, and the idolaters used to assemble there and perform their idolatrous rites. These people were seized and brought before me. I ordered that the perverse conduct of the leaders of this wickedness be publicly proclaimed and they should be put to death before the gate of the palace. I also ordered that the infidel books, the idols, and the vessels used in their worship should all be publicly burnt. The others were restrained by threats and punishments, as a warning to all men, that no zimmi could follow such wicked practices in a Musulman country.
Timur's massacre of Delhi (1398)Edit
The Muslim Turko-Mongol ruler Timur's invasion of Delhi was marked by systematic slaughter and other atrocities on a large scale, inflicted mainly on the Hindu population, which was massacred or enslaved. He also massacred the Indian Muslim population, to punish the Delhi Sultanate for its religious tolerance towards Hindus. One hundred thousand prisoners, mainly Hindus as well as many Muslims, were killed before he attacked Delhi. Many more were killed when he reached Delhi.
[Timur's] soldiers grew more eager for plunder and destruction ... On that Friday night there were about 15,000 men in the city who were engaged from early eve till morning in plundering and burning the houses. In many places the impure infidel gabrs [of Delhi] made resistance ... On that Sunday, the 17th of the month, the whole place was pillaged, and several places in Jahan-panah and Siri were destroyed. On the 18th the like plundering went on. Every soldier obtained more than twenty persons as slaves, and some brought as many as fifty or a hundred men, women and children as slaves out of the city. The other plunder and spoils were immense, gems and jewels of all sorts, rubies, diamonds, stuffs and fabrics of all kinds, vases and vessels of gold and silver ... On the 19th of the month Old Delhi was thought of, for many infidel Hindus had fled thither ... Amir Shah Malik and Ali Sultan Tawachi, with 500 trusty men, proceeded against them, and falling upon them with the sword despatched them to hell.
Sikandar the Iconoclast (1399–1416)Edit
After Timur left, different Muslim Sultans enforced their power in what used to be Delhi Sultanate. In Kashmir, Sultan Sikandar began expanding, and unleashed religious violence that earned him the name but-shikan or idol-breaker. He earned this sobriquet because of the sheer scale of desecration and destruction of Hindu and Buddhist temples, shrines, ashrams, hermitages and other holy places in what is now known as Kashmir and its neighboring territories. He destroyed vast majority of Hindu and Buddhist temples in his reach in Kashmir region (north and northwest India). Encouraged by Islamic theologian, Muhammad Hamadani, Sikandar Butshikan also destroyed ancient Hindu and Buddhist books and banned followers of dharmic religions from prayers, dance, music, consumption of wine and observation of their religious festivals. To escape the religious violence during his reign, many Hindus converted to Islam and many left Kashmir. Many were also killed.
Sayyid dynasty (1414–1451)Edit
After the massacres of Timur, the people and lands within Delhi Sultanate were left in a state of anarchy, chaos and pestilence. Sayyid dynasty followed, but few historical records on religious violence, or anything else for that matter, have been found. Those found, including Tarikh-i Mubarak-Shahi describe continued religious violence. Over 1414 through 1423, according to the Muslim historian Yahya bin Ahmad, the Islamic commanders "chastised and plundered the infidels" of Ahar, Khur, Kampila, Gwalior, Seori, Chandawar, Etawa, Sirhind, Bail, Katehr and Rahtors. The violence was not one sided. The Hindus retaliated by forming their own armed groups, and attacking forts seized by Muslims. In 1431, Jalandhar for example, was retaken by Hindus and all Muslims inside the fort were placed in prison. Yahya bin Ahmad, the historian remarked on the arrest of Muslims by Hindus, "the unclean ruthless infidels had no respect for the Musulman religion". The cycle of violence between Hindus and Muslims, in numerous parts of India, continued throughout the Sayyid dynasty according to Yahya bin Ahmad.
Lodi dynasty (1451–1526)Edit
Religious violence and persecution continued during the reign of the two significant Lodi dynasty rulers, Bahlul Khan Lodi and Sikandar Lodi. Delhi Sultanate whose reach had shrunk to northern and eastern India, witnessed burning and killing of Hindus for their religion, in Bengal, Bihar and Uttar Pradesh. In 1499, a Brahmin of Bengal was arrested because he had attracted a large following among both Muslims and Hindus, with his teachings, "the Mohammedan and Hindu religions were both true, and were but different paths by which God might be approached." Sikandar, with his governor of Bihar Azam Humayun, asked Islamic scholars and sharia experts of their time whether such pluralism and peaceful messages were permissible within the Islamic Sultanate. The scholars advised that it is not, and that the Brahmin should be given the option to either embrace and convert to Islam, or killed. Sikandar accepted the counsel and gave the Brahmin an ultimatum. The Hindu refused to change his view, and was killed.
Elsewhere in Uttar Pradesh, a historian of Lodi dynasty times, described the state sponsored religious violence as follows,
|“||He (Lodi) was so zealous of a Musulman that he utterly destroyed diverse places of worship of the infidels. He entirely ruined the shrines of Mathura, the minefield of heathenism. Their stone images were given to the butchers to use them as meat weights, and all the Hindus in Mathura were strictly prohibited from shaving their heads and beards, and performing ablutions. He stopped the idolatrous rites of the infidels there. Every city thus conformed as he desired to the customs of Islam. – Táríkh-i Dáúdí||”|
- Babur, Humayun, Suri dynasty (1526–1556)
Babur defeated and killed Ibrahim Lodi, the last Sultan of the Lodi dynasty, in 1526. Babur ruled for 4 years and was succeeded by his son Humayun whose reign was temporarily usurped by Suri dynasty. During their 30-year rule, religious violence continued in India. Records of the violence and trauma, from Sikh-Muslim perspective, include those recorded in Sikh literature of the 16th century. The violence of Babur, the father of Humayun, in the 1520s, was witnessed by Guru Nanak, who commented upon them in four hymns. Historians suggest the early Mughal era period of religious violence contributed to introspection and then transformation from pacifism to militancy for self-defense in Sikhism. According to autobiographical historical record of Emperor Babur, Tuzak-i Babari, Babur's campaign in northwest India targeted Hindu and Sikh pagans as well as apostates (non-Sunni sects of Islam), and immense number of infidels were killed, with Muslim camps building "towers of skulls of the infidels" on hillocks. Baburnama, similarly records massacre of Hindu villages and towns by Babur's Muslim army, in addition to numerous deaths of both Hindu and Muslim soldiers in the battlefields.
In 1540, after the Mughal Empire fell under Sur Empire founder Sher Shah Suri, Hindu religious violence broke out against Muslims. In the port city of Cambay in Gujarat, Hindus perpetrated a massacre against Muslims, attacking "the Mussalmans, and the minaret atop (a mosque) was destroyed, the mosque burnt and eighty Mussalmans killed". Hindu zamindars also, according to Suri, “after destroying the mosques and places of worship of the Mussalmans converted them into places of idol-worship”, after which Suri vowed to punish the Hindu zamindars. In 1545, Sher Shah Suri led a campaign of religious violence across western and eastern provinces of the Empire in India. As with theologians and court officials of Delhi Sultanate, his advisors counseled in favor of religious violence. Shaikh Nizam, for example, counseled, "There is nothing equal to a religious war against the infidels. If you be slain you become a martyr, if you live you become a ghazi." Sher Shah's Mughal army then attacked the Hindu fort of Kalinjar, captured it, killing every Hindu infidel inside that fort.
- Akbar (1556–1605)
Akbar is known for his religious tolerance. However, in early years of his reign, religious violence included the massacre of Hindus of Garha in 1560 AD, under the command of Mughal Viceroy Asaf Khan. Other campaigns targeted Chitor and Rantambhor. Maulana Ahmad, the historian of that era, wrote of the battle at Chitor fort,
|“||They (Hindus) committed jauhar (...). In the night, the (Muslim) assailants forced their way into the fortress in several places, and fell to slaughtering and plundering. At early dawn the Emperor went in mounted on an elephant, attended by his nobles and chiefs on foot. The order was given for a general massacre of the infidels as a punishment. The number exceeded 8,000 (Abu-l Fazl states there were 40,000 peasants with 8,000 Rajputs forming the garrison). Those who escaped the sword, men and women, were made prisoners and their property came into the hands of the Musulmans.
– Maulana Ahmad, Tarikh-i Alfi
Another historian Nizamuddin Ahmad recorded the violence during the conquest of Nagarkot (modern Himachal Pradesh), as follows,
|“||The fortress of Bhun, which is an idol temple of Mahámáí, was taken by valor of the (Muslim) assailants. A party of Rajputs, who had resolved to die, fought till they were all cut down. A number of Brahmins, who for many years had served the temple, never gave one thought to flight, and were killed. Nearly 200 black cows belonging to the Hindus, during the struggle, had crowded together for shelter in the temple. Some savage Turks, while the arrows and bullets were falling like rain, killed these cows one by one. They then took off their boots and filled them with the blood, and cast it upon the roof and walls of the temple.
– Nizamuddin Ahmad, Tabakat-i Akbari
There were also instances of Hindu violence against Muslims during Akbar's reign. Shaik Ahmad Sirhindi, for example, complained to Akbar that "the Hindus are demolishing mosques and are building their own places of worship in their stead".
- Jahangir (1605–1627)
Nur-ud-din Mohammad Salim (Jahangir) was the fourth Mughal Emperor under whose reign religious violence was targeted at Hindus, Jains and Sikhs. A companion of Jahangir, and Muslim historian, described the religious violence as,
|“||One day at Ahmedabad, it was reported that many of the infidel and superstitious sect of the Seoras (Jains) of Gujarat has made several very great and splendid temples, and having placed in them their false gods, had managed to secure a large degree of respect for themselves. Emperor Jahangir ordered them to be banished from the country, and their temples to be demolished. Their idol was thrown down on the uppermost step of the mosque, that it might be trodden upon by those who came to say their daily prayers there. By this order of the Emperor, the infidels were exceedingly disgraced, and Islam exalted.
– Intikháb-i Jahangir-Shahi
Jahangir's orders to torture and execute Guru Arjun, in 1606, is considered by scholars to be a turning point in Sikh history, after which Sikhs considered militancy and religious violence against the Mughal Empire as necessary to protect their faith and loved ones. Violence against the Mughal Empire was thereafter viewed by the Sikhs as the only practical form of protest against religious persecution and Islamic orthodoxy. The religious violence between Sikhs and Muslims increased thereafter, and ultimately led to the formal inauguration of khalsa (military brotherhood) in 1699 by the tenth Sikh guru, Gobind Singh.
- Shah Jahan (1628–1658)
During Shah Jahan's reign, Hindus attacked seven mosques and “violently seized and appropriated them for their own use in Punjab”. Shah Jahan responded by seizing the seven mosques “from their unlawful proprietors”.
- Aurangzeb (1658–1707)
Aurangzeb assumed power after arresting his father Shah Jahan, as well as eldest brother Dara Shikoh for his secular beliefs, and other blood relatives. Aurangzeb was a devout Sunni Muslim, and regarded his blood brother as a "pestilent infidel". Aurangzeb put his brother on trial, found him guilty of apostasy, and executed him. He next arrested the children of Shikoh and poisoned them to death. The reign of Aurangzeb that followed, witnessed one of the strongest campaigns of religious violence in Mughal Empire's history. Aurangzeb re-introduced jizya (tax) on non-Muslims, He led numerous campaigns of attacks against non-Muslims, destroyed Hindu temples, arrested and executed the ninth Sikh guru Tegh Bahadur.
Aurangzeb issued orders in 1669, to all his governors of provinces to "destroy with a willing hand the schools and temples of the infidels, and that they were strictly enjoined to put an entire stop to the teaching and practice of idolatrous forms of worship". These orders and his own initiative in implementing them led to the destruction of numerous temples, estimated between dozens to thousands, though he also built many temples. Some temples were destroyed entirely; in other cases mosques were built on their foundations, sometimes using the same stones. Idols were smashed, and the city of Mathura was temporarily renamed as Islamabad in local official documents. Among the temples Aurangzeb destroyed included major Hindu pilgrimage sites in Varanasi, Mathura and Somnath temple in Gujarat. In both cases, he had large mosques built on the sites. On some destroyed sites such as Kesava Deva Temple in Mathura, Aurangzeb ordered the construction of mosque as replacement.
Towns and provinces became depopulated from religious violence, and Aurangzeb on his death bed lamented in writing that he had "greatly sinned" and "it should not happen that Muslims be killed and the blame for their death rest upon him". Aurangzeb's Deccan campaign saw one of the largest death tolls in South Asian history, with an estimated 4.6 million dead, Muslims and Hindus alike. An estimated of 2.5 million of Aurangzeb's army were killed during the Mughal–Maratha Wars (100,000 annually during a quarter-century), while 2 million civilians in war-torn lands died due to drought, plague and famine. 
In Aurangzeb's time, there were also Hindu political leaders who destroyed mosques, such as Jaswant Singh of Jodhpur was a Hindu Rajput ruler of Jodhpur allied with Aurangzeb. Around 1658–1659, however, according to Aurangzeb, Singh "destroyed mosques and built idol-temples in their stead". Despite this, relationships did not turn sour between the two, as they worked together for the next two decades up until Singh's death in the late 1670s.
- Atrocities in Bengal (1741–1751)
During the Maratha invasions of Bengal against Nawab of Bengal, the Marathas occupied Bihar and western Bengal up to the Hooghly River. During that time, the Maratha invaders, called "Bargi" in Bengali, perpetrated atrocities against the local population. The Marathas reportedly plundered and burned villages, murdered pregnant women and infants, and gang-raped women. An estimated 400,000 people were killed.>
During the invasion, the Marathas targeted Bengali Muslims, many of whom fled to take shelter in East Bengal, fearing for their lives in the wake of the Maratha attacks. Many Bengali Hindus initially supported the Marathas, seeing them as liberators, but the Marathas also perpetrated many atrocities against Bengali Hindus, who ended up opposing the Marathas and supporting the Muslim Nawab of Bengal.
After seizing control of Kashmir, Maharaja Ranjit Singh's Sikh governors in Kashmir followed anti-Muslim policies, including the closure of the Jama Masjid of Srinagar. In 1837, Raja Gulab Singh suppressed the revolt of the Yousafzai Tribe. Thousands of Muslim Pashtun tribe members were killed. Few hundred of captured women were sold as slaves in Jammu.
After acquiring Jammu and Kashmir the Dogra Maharaja Ranbir Singh led a major invasion of the frontier areas of Yasin and Hunza to punish Muslim rebels in 1863. General Hooshiara Singh with 3,000 troops attacked the frontier with predominantly Muslim population. Thousands were killed during the invasion.
Goa Inquisition (1560–1774)Edit
The first inquisitors, Aleixo Dias Falcão and Francisco Marques, established themselves in what was formerly the king of Goa's palace, forcing the Portuguese viceroy to relocate to a smaller residence. The inquisitor's first act was forbidding Hindus from the public practice of their faith through fear of death. Sephardic Jews living in Goa, many of whom had fled the Iberian Peninsula to escape the excesses of the Spanish Inquisition to begin with, were also persecuted. During the Goa Inquisition, described as "contrary to humanity" by Voltaire, conversions to Catholicism occurred by force and 57 Goans were executed by the Portuguese between 1561 and 1774.
The adverse effects of the inquisition were tempered somewhat by the fact that Hindus were able to escape Portuguese hegemony by migrating to other parts of the subcontinent. Though officially repressed in 1774, it was reinstated by Queen Maria I in 1778. The last vestiges of the Goa Inquisition were finally swept away when the British occupied the city in 1812.
Tipu Sultan (1782–1799)Edit
The ruler of the Kingdom of Mysore, Tipu Sultan, is said to be anti-Christian, pointing to the captivity of Mangalorean Catholics at Seringapatam, which began on 24 February 1784 and ended on 4 May 1799, which remains a reminder of religious violence and persecution against that community.
The Bakur Manuscript reports Tipu Sultan as having said: "All Musalmans should unite together, and considering the annihilation of infidels as a sacred duty, labor to the utmost of their power, to accomplish that subject." Soon after the Treaty of Mangalore in 1784, Tipu gained control of Canara. He is also said to have issued orders to seize the Christians in Canara, confiscate their estates, and deport them to Seringapatam, the capital of his empire, through the Jamalabad fort route. Father Miranda and other priests were expelled and fined by Tipu Sultan, then threatened with execution if they ever returned.
Tipu also ordered the destruction of 27 Catholic churches, all razed to the ground, with the exception of The Church of Holy Cross at Hospet, a demolition that was resisted by Jain Chauta Raja of Moodbidri.
- Religious violence against the Mangalorean Catholic community
According to Thomas Munro, around 60,000 people, or 92 percent of the entire Mangalorean Catholic community, were captured by Tipu Sultan's army; only 7,000 escaped. They were force marched through the jungles and mountains of the Western Ghat range.
According to British Government records, 20,000 of them died on the march to Seringapatam. According to James Scurry, a British officer, who was held captive along with Mangalorean Catholics, 30,000 of them were forcibly converted to Islam. The young women and girls were forcibly made wives of the Muslims living there. The young men who offered resistance were disfigured by cutting their noses, upper lips, and ears. Anyone who escaped from Seringapatam, when found was punished under the orders of Tipu Sultan, by cutting off of the ears, nose, the feet and one hand. The Archbishop of Goa wrote in 1800, about the oppression and sufferings experienced by the Christians under Tipu Sultan and Sultan's hatred of those who professed Christianity."
Tipu Sultan's rule of the Malabar coast had an adverse impact on the Syrian Malabar Nasrani community. Many churches in the Malabar and Cochin were damaged, as well as old religious manuscripts were destroyed. The destruction was systematic and witnessed over many years. Many Syrian Malabar Nasrani were killed or forcibly converted to Islam. Farms and property were also indiscriminately destroyed by the invading army. The Syrian Christian community fled to towns where there were already Christians. Some were given refuge in Cochin and Travancore.
- Religious violence against British soldiers
Tipu's persecution of Christians extended to captured British soldiers. For instance, there were a significant number of forced conversions of British captives between 1780 and 1784. Following their defeat at the 1780 Battle of Pollilur, 7,000 British men along with an unknown number of women were held captive by Tipu in the fortress of Seringapatnam. Of these, over 300 were circumcised and given Muslim names and clothes and several British regimental drummer boys were forced to dance and entertain the court.
During the surrender of the Mangalore fort which was delivered in an armistice by the British and their subsequent withdrawal, all the Mestizos and remaining non-British foreigners were killed, together with 5,600 Mangalorean Catholics. Those condemned by Tipu Sultan for treachery were hanged instantly, the gibbets being weighed down by the number of bodies they carried. The Netravati River was so putrid with the stench of dying bodies, that the local residents were forced to leave their riverside homes.
- Religious violence against Hindus
Hindus, particularly the Nair and Kodava communities were also persecuted by Tipu Sultan. They were subjected to forcible conversions to Islam, death, and torture. The Nairs were treated with extreme brutality by the Muslims for their Hindu faith and martial tradition. The captivity ended when Nair troops from Travancore, with the help of the East India Company defeated Tippu Sultan in the Third Anglo-Mysore War. It is estimated that out of the 30,000 Nairs put to captivity (including women and children), most perished.
In 1783, the Kodavas revolted and became subject of Tipu Sultan led religious violence. Runmust Khan, the Nawab of Kurool, attacked the Kodavas. 500 were killed and over 40,000 Kodavas fled to the woods and hid in the mountains. Thousands were seized, then forced to convert to Islam or face torture or death. Estimates of victims vary. The British administrator Mark Wilks estimated the victims to be 70,000, historian Lewis Rice as well as Mir Kirmani stated the Coorg campaign victims included 80,000 men, women and child prisoners. In a letter to Runmust Khan, Tipu himself stated:
"We proceeded with the utmost speed, and, at once, made prisoners of 40,000 occasion-seeking and sedition-exciting Coorgis, who alarmed at the approach of our victorious army, had slunk into woods, and concealed themselves in lofty mountains, inaccessible even to birds. Then carrying them away from their native country, we raised them to the honour of Islam."
In 1788, Tipu ordered his governor in Calicut Sher Khan to begin the process of converting Hindus to Islam, and in July of that year, 200 Brahmins were forcibly converted and made to eat beef. Tipu sent a letter on 19 January 1790 to the Governor of Bekal, Budruz Zuman Khan. It says:
"Don't you know I have achieved a great victory recently in Malabar and over four lakh Hindus were converted to Islam? I am determined to march against that cursed Raman Nair (Rajah of Travancore) very soon. Since I am overjoyed at the prospect of converting him and his subjects to Islam, I have happily abandoned the idea of going back to Srirangapatanam now."
Historians state Tipu Sultan's reign illustrates "religious fanaticism and the excesses committed in the name of religion". The following is a translation of an inscription on the stone found at Seringapatam, which was situated in a conspicuous place in the fort:
"Oh Almighty God! dispose the whole body of infidels! Scatter their tribe, cause their feet to stagger! Overthrow their councils, change their state, destroy their very root! Cause death to be near them, cut off from them the means of sustenance! Shorten their days! Be their bodies the constant object of their cares (i.e., infest them with diseases), deprive their eyes of sight, make black their faces (i.e., bring shame)."
Indian Rebellion of 1857Edit
In 1813, the East India Company charter was amended to allow for government sponsored missionary activity across British India. The missionaries soon spread almost everywhere and started denigrating Hinduism and Islam, besides promoting Christianity, to seek converts. Many officers of the British East India Company, such as Herbert Edwardes and Colonel S.G. Wheeler, openly preached to the Sepoys. Such activities caused a great deal of resentment and fear of forced conversions among Indian soldiers of the Company and civilians alike.
The perception that the company was trying to convert Hindus and Muslims to Christianity is often cited as one of the causes of the revolt. The revolt is considered by some historians as a semi-national and religious war seeking independence from British rule though Saul David questions this interpretation. The revolt started, among the Indian soldiers of British East India Company, when the British introduced new rifle cartridges, rumoured to be greased with pig and cow fat — an abhorrent concept to Muslim and Hindu soldiers, respectively, for religious reasons. However, in the aftermath of the revolt, British reprisals were particularly severe, with 100,000 being killed. The death toll is debated by historians, with figures ranging up to ten million.
Partition of Bengal (1905)Edit
The British colonial era, since the 18th century, portrayed and treated Hindus and Muslims as two divided groups, both in cultural terms and for the purposes of governance. The colonists favoured Muslims in the early period of colonialism to gain influence in Mughal India, but underwent a shift in policies after the 1857 rebellion. A series of religious riots in the late 19th century, such as those of 1891, 1896 and 1897 religious riots of Calcutta, raised concerns within British Raj. The rising political movement for independence of India, and colonial government's administrative strategies to neutralize it, pressed the British to make the first attempt to partition the most populous province of India, Bengal.
Bengal was partitioned by the British, in 1905, along religious lines - a Muslim majority state of East Bengal and a Hindu majority state of West Bengal. The partition was deeply resented, seen by both groups as evidence of British favoritism to the other side. Waves of religious riots hit Bengal through 1907. The religious violence worsened, and the partition was reversed in 1911. The reversal did little to calm the religious violence in India, and Bengal alone witnessed at least nine violent riots, between Muslims and Hindus, in the 1910s through the 1930s.
Moplah Rebellion (1921)Edit
Moplah Rebellion was an Anti Hindu rebellion conducted by the Muslim Mappila community (Moplah is a British spelling) of Kerala in 1921. Inspired by the Khilafat movement and the Karachi resolution; Moplahs murdered, pillaged, and forcibly converted thousands of Hindus. 100,000 Hindus were driven away from their homes forcing to leave their property behind, which were later taken over by Mappilas. This greatly changed the demographics of the area, being the major cause behind today's Malappuram district being a Muslim majority district in Kerala.
According to one view, the reasons for the Moplah rebellion was religious revivalism among the Muslim Mappilas, and hostility towards the landlord Hindu Nair, Nambudiri Jenmi community and the British administration that supported the latter. Adhering to view, British records call it a British-Muslim revolt. The initial focus was on the government, but when the limited presence of the government was eliminated, Moplahs turned their full attention on attacking Hindus. Mohommed Haji was proclaimed the Caliph of the Moplah Khilafat and flags of Islamic Caliphate were flown. Ernad and Walluvanad were declared Khilafat kingdoms.
Annie Besant wrote about the riots: "They Moplahs murdered and plundered abundantly, and killed or drove away all Hindus who would not apostatise. Somewhere about a lakh (100,000) of people were driven from their homes with nothing but their clothes they had on, stripped of everything. Malabar has taught us what Islamic rule still means, and we do not want to see another specimen of the Khilafat Raj in India."
Partition of British India (1947)Edit
After the Indian Rebellion of 1857, the British followed a divide-and-rule policy, exploiting differences between communities, to prevent similar revolts from taking place. In that respect, Indian Muslims were encouraged to forge a cultural and political identity separate from the Hindus. In the years leading up to Independence, Mohammad Ali Jinnah became increasingly concerned about minority position of Islam in an independent India largely composed of a Hindu majority.
Although a partition plan was accepted, no large population movements were contemplated. As India and Pakistan become independent, 14.5 million people crossed borders to ensure their safety in an increasingly lawless and communal environment. With British authority gone, the newly formed governments were completely unequipped to deal with migrations of such staggering magnitude, and massive violence and slaughter occurred on both sides of the border along communal lines. Estimates of the number of deaths range around roughly 500,000, with low estimates at 200,000 and high estimates at 1,000,000.
Large-scale religious violence and riots have periodically occurred in India since its independence from British colonial rule. The aftermath of the Partition of India in 1947 saw large scale sectarian strife and bloodshed throughout the nation. Since then, India has witnessed sporadic large-scale violence sparked by underlying tensions between sections of the Hindu and Muslim communities. These conflicts also stem from the ideologies of Hindutva versus Islamic Extremism and prevalent in certain sections of the population. Since independence, India has always maintained a constitutional commitment to secularism. The major incidences include the 1969 Gujarat riots and the 1989 Bhagalpur riots.
Gujarat communal riots (1969)Edit
The rioting started after an attack on a Hindu temple in Ahmedabad, but rapidly expanded to major cities and towns of Gujarat. The violence included attacks on Muslim chawls by their Dalit Hindu neighbours. The violence continued over a week, then the rioting restarted a month later. Some 660 people were killed (430 Muslims, rest Hindus), 1074 people were injured and over 48,000 lost their property.
Anti-Sikh Riots (1984)Edit
In the 1970s, Sikhs in Punjab had sought autonomy and complained about domination by the Hindu. Indira Gandhi government arrested thousands of Sikhs for their opposition and demands particularly during Indian Emergency. In Indira Gandhi's attempt to "save democracy" through the Emergency, India's constitution was suspended, 140,000 people were arrested without due process, of which 40,000 were Sikhs.
After the Emergency was lifted, during elections, she supported Jarnail Singh Bhindranwale, a Sikh leader, in an effort to undermine the Akali Dal, the largest Sikh political party. However, Bhindranwale began to oppose the central government and moved his political base to the Darbar Sahib (Golden temple) in Amritsar, demanding creation on Punjab as a new country. In June 1984, under orders from Indira Gandhi, the Indian army attacked the Golden temple with tanks and armoured vehicles. Thousands of Sikhs died during the attack. In retaliation for the storming of the Golden temple, Indira Gandhi was assassinated on 31 October 1984 by two Sikh bodyguards.
The assassination provoked mass rioting against Sikh. During the 1984 anti-Sikh pogroms in Delhi, government and police officials aided Indian National Congress party worker gangs in "methodically and systematically" targeting Sikhs and Sikh homes. As a result of the pogroms 10,000–17,000 were burned alive or otherwise killed, Sikh people suffered massive property damage, and at least 50,000 Sikhs were displaced.
The 1984 riots fueled the Sikh insurgency movement. In the peak years of the insurgency, religious violence by separatists, government-sponsored groups, and the paramilitary arms of the government was endemic on all sides. Human Rights Watch reports that separatists were responsible for "massacre of civilians, attacks upon Hindu minorities in the state, indiscriminate bomb attacks in crowded places, and the assassination of a number of political leaders". Human Rights Watch also stated that the Indian Government's response "led to the arbitrary detention, torture, extrajudicial execution, and enforced disappearance of thousands of Sikhs". The insurgency paralyzed Punjab's economy until peace initiatives and elections were held in the 1990s. Allegations of coverup and shielding of political leaders of Indian National Congress over their role in 1984 riot crimes, have been widespread.
Ethnic cleansing of Kashmiri HindusEdit
In the Kashmir region, approximately 300 Kashmiri Pandits were killed between September 1989 to 1990 in various incidents. In early 1990, local Urdu newspapers Aftab and Al Safa called upon Kashmiris to wage jihad against India and ordered the expulsion of all Hindus choosing to remain in Kashmir. In the following days masked men ran in the streets with AK-47 shooting to kill Hindus who would not leave. Notices were placed on the houses of all Hindus, telling them to leave within 24 hours or die.
Since March 1990, estimates of between 300,000 and 500,000 pandits have migrated outside Kashmir due to persecution by Islamic fundamentalists in the largest case of ethnic cleansing since the partition of India. The proportion of Kashmiri Pandits in the Kashmir valley has declined from about 15% in 1947 to, by some estimates, less than 0.1% since the insurgency in Kashmir took on a religious and sectarian flavour.
Many Kashmiri Pandits have been killed by Islamist militants in incidents such as the Wandhama massacre and the 2000 Amarnath pilgrimage massacre. The incidents of massacring and forced eviction have been termed ethnic cleansing by some observers.
Religious involvement in North-East India MilitancyEdit
The separatist group National Liberation Front of Tripura (NLFT) has proclaimed bans on Hindu worship and has attacked animist Reangs and Hindu Jamatia tribesmen in the state of Tripura. Some resisting tribal leaders have been killed and some tribal women raped.
According to The Government of Tripura, the Baptist Church of Tripura is involved in supporting the NLFT and arrested two church officials in 2000, one of them for possessing explosives. In late 2004, the National Liberation Front of Tripura banned all Hindu celebrations of Durga Puja and Saraswati Puja. The Naga insurgency, militants have attempted to exploit Christian ideological base for their cause.
Violence against MuslimsEdit
The history of modern India has many incidents of communal violence. During the 1947 partition there was religious violence between Muslim-Hindu, Muslim-Sikhs and Muslim-Jains on a gigantic scale. Hundreds of religious riots have been recorded since then, in every decade of independent India. In these riots, the victims have included many Muslims, Hindus, Sikhs, Jains, Christians and Buddhists.
On 6 December 1992, members of the Vishva Hindu Parishad and the Bajrang Dal destroyed the 430-year-old Babri Mosque in Ayodhya - it was claimed by the Hindus that the mosque was built over the birthplace of the ancient deity Rama (and a 2010 Allahabad court ruled that the site was indeed a Hindu monument before the mosque was built there, based on evidence submitted by the Archaeological Survey of India). This action allegedly caused humiliation to the Muslim community. The resulting religious riots caused at least 1200 deaths. Since then the Government of India has blocked off or heavily increased security at these disputed sites while encouraging attempts to resolve these disputes through court cases and negotiations.
In the aftermath of the destruction of the Babri Mosque in Ayodhya by Hindu nationalists on 6 December 1992, riots took place between Hindus and Muslims in the city of Mumbai. Four people died in a fire in the Asalpha timber mart at Ghatkopar, five were killed in the burning of Bainganwadi; shacks along the harbour line track between Sewri and Cotton Green stations were gutted; and a couple was pulled out of a rickshaw in Asalpha village and burnt to death. The riots changed the demographics of Mumbai greatly, as Hindus moved to Hindu-majority areas and Muslims moved to Muslim-majority areas.
The Godhra train burning incident in which Hindus were burned alive allegedly by Muslims by closing door of train, led to the 2002 Gujarat riots in which mostly Muslims were killed. According to the death toll given to the parliament on 11 May 2005 by the United Progressive Alliance government, 790 Muslims and 254 Hindus were killed, and another 2,548 injured. 223 people are missing. The report placed the number of riot widows at 919 and 606 children were declared orphaned. According to hone advocacy group, the death tolls were up to 2000. According to the Congressional Research Service, up to 2000 people were killed in the violence.
Tens of thousands were displaced from their homes because of the violence. According to New York Times reporter Celia Williams Dugger, witnesses were dismayed by the lack of intervention from local police, who often watched the events taking place and took no action against the attacks on Muslims and their property. Sangh leaders as well as the Gujarat government maintain that the violence was rioting or inter-communal clashes — spontaneous and uncontrollable reaction to the Godhra train burning.
A 1999 Human Rights Watch report states increasing levels of religious violence on Christians in India, perpetrated by Hindu organizations. In 2000, acts of religious violence against Christians included forcible reconversion of converted Christians to Hinduism, distribution of threatening literature and destruction of Christian cemeteries.
In Orissa, starting December 2007, Christians have been attacked in Kandhamal and other districts, resulting in the deaths of two Hindus and one Christian, and the destruction of houses and churches. Hindus claim that Christians killed a Hindu saint Laxmananand, and the attacks on Christians were in retaliation. However, there was no conclusive proof to support this claim. Twenty people were arrested following the attacks on churches. Similarly, starting 14 September 2008, there were numerous incidents of violence against the Christian community in Karnataka.
In 2007, foreign Christian missionaries became targets of attacks. An Australian missionary, was burnt to death while he was sleeping in his station wagon at Manoharpur village in Keonjhar district in Orissa in January 1999. In 2003, Dara Singh was convicted of leading the gang responsible.
In its annual human rights reports for 1999, the United States Department of State criticised India for "increasing societal violence against Christians." The report listed over 90 incidents of anti-Christian violence, ranging from damage of religious property to violence against Christian pilgrims.
There have been a number of more recent attacks on Hindu temples and Hindus by Muslim militants. Prominent among them are the 1998 Chamba massacre, the 2002 fidayeen attacks on Raghunath temple, the 2002 Akshardham Temple attack allegedly perpetrated by Islamic terrorist outfit Lashkar-e-Toiba and the 2006 Varanasi bombings (supposedly perpetrated by Lashkar-e-Toiba), resulting in many deaths and injuries. Recent attacks on Hindus by Muslim mobs include Marad massacre and the Godhra train burning.
In August 2000, Swami Shanti Kali, a popular Hindu priest, was shot to death inside his ashram in the Indian state of Tripura. Police reports regarding the incident identified ten members of the Christian terrorist organisation, NLFT, as being responsible for the murder. On 4 Dec 2000, nearly three months after his death, an ashram set up by Shanti Kali at Chachu Bazar near the Sidhai police station was raided by Christian militants belonging to the NLFT. Eleven of the priest's ashrams, schools, and orphanages around the state were closed down by the NLFT.
In September 2008, Swami Laxmanananda, a popular regional Hindu Guru was murdered along with four of his disciples by unknown assailants (though a Maoist organisation later claimed responsibility for that). Later the police arrested three Christians in connection with the murder. Congress MP Radhakant Nayak has also been named as a suspected person in the murder, with some Hindu leaders calling for his arrest.
Lesser incidents of religious violence happen in many towns and villages in India. In October 2005, five people were killed in Mau in Uttar Pradesh during Hindu-Muslim rioting, which was triggered by the proposed celebration of a Hindu festival.
On 3 and 4 January 2002, three Hindus and two Muslims were killed in Marad, near Kozhikode due to scuffles between two groups that began after a dispute over drinking water. On 2001 three Muslims were killed by Rashtreeys Sevak Sangam. in response of this incident on 2 May 2003, eight Hindus were killed by a Muslim mob, in what is believed to be a sequel to the earlier incident. One of the attackers, Mohammed Ashker was killed during the chaos. The National Development Front (NDF), a right-wing militant Islamist organisation, was suspected as the perpetrator of the Marad massacre.
In the 2010 Deganga riots after hundreds of Hindu business establishments and residences were looted, destroyed and burnt, dozens of Hindus were severely injured and several Hindu temples desecrated and vandalised by the Islamist mobs allegedly led by Trinamul Congress MP Haji Nurul Islam. Three years later, during the 2013 Canning riots, several hundred Hindu businesses were targeted and destroyed by Islamist mobs in the Indian state of West Bengal.
Religious violence has led to the death, injuries and damage to numerous Hindus. For example, 254 Hindus were killed in 2002 Gujarat riots out of which half were killed in police firing and rest by rioters. During 1992 Bombay riots, 275 Hindus died.
Over 2005 to 2009 period, an average of 130 people died every year from communal riots, and 2,200 were injured. In pre-partitioned India, over the 1920–1940 period, numerous communal violence incidents were recorded, an average of 381 people died per year during religious violence, and thousands were injured.
According to PRS India, 24 out of 35 states and union territories of India reported instances of religious riots over the 5 year 2005–2009 period. However, most religious riots resulted in property damage but no injuries or fatalities. The highest incidences of communal violence in the 5-year period were reported from Maharashtra (700). The other three states with high counts of communal violence over the same 5-year period were Madhya Pradesh, Uttar Pradesh and Orissa. Together, these four states accounted for 64% of all deaths from communal violence. Adjusted for widely different population per state, the highest rate of communal violence fatalities were reported by Madhya Pradesh, at 0.14 death per 100,000 people over 5 years, or 0.03 deaths per 100,000 people per year. There was a wide regional variation in rate of death caused by communal violence per 100,000 people. The India-wide average communal violence fatality rate per year was 0.01 person per 100,000 people per year. The world's average annual death rate from intentional violence, in recent years, has been 7.9 per 100,000 people.
For 2012, there were 93 deaths in India from many incidences of communal violence (or 0.007 fatalities per 100,000 people). Of these, 48 were Muslims, 44 Hindus and one police official. The riots also injured 2,067 people, of which 1,010 were Hindus, 787 Muslims, 222 police officials and 48 others. Over 2013, 107 people were killed during religious riots (or 0.008 total fatalities per 100,000 people), of which 66 were Muslims, 41 were Hindus. The various riots in 2013 also injured 1,647 people including 794 Hindus, 703 Muslims and 200 policemen.
International human rights reportsEdit
- The 2007 United States Department of State International Religious Freedom Report noted The Constitution provides for freedom of religion, and the National Government generally respected this right in practice. However, some state and local governments limited this freedom in practice.
- The 2008 Human Rights Watch report notes: India claims an abiding commitment to human rights, but its record is marred by continuing violations by security forces in counterinsurgency operations and by government failure to rigorously implement laws and policies to protect marginalised communities. A vibrant media and civil society continue to press for improvements, but without tangible signs of success in 2007.
- The 2007 Amnesty International report listed several issues concern in India and noted Justice and rehabilitation continued to evade most victims of the 2002 Gujarat communal violence.
- The 2007 United States Department of State Human Rights Report noted that the government generally respected the rights of its citizens; however, numerous serious problems remained. The report which has received a lot of controversy internationally, as it does not include human rights violations of United States and its allies, has generally been rejected by political parties in India as interference in internal affairs, including in the Lower House of Parliament.
In film and literatureEdit
Religious violence in India have been a topic of various films and novels.
- Firaaq a film set in the aftermath of the 2002 Gujarat riots.
- Garam Hawa a film by M. S. Sathyu based on a story on partition written by Ismat Chugtai.
- Gandhi – a 1982 film which included portrayal of the Direct Action Day and Partition riots.
- Tamas A film on partition based on a book by Bhisham Sahni
- Bombay – a 1995 film centred on events during the period of December 1992 to January 1993 in India, and the controversy surrounding the Babri Mosque in Ayodhya.
- Maachis a film by Gulzar about Punjab terrorism
- Earth – a 1998 film portraying Partition violence in Lahore.
- Fiza – a 2000 film, plot setup amidst Bombay Riots.
- Hey Ram – a 2002 film with a semi-fictional plot centres around Partition of India and related religious violence.
- Mr. and Mrs. Iyer – a 2002 film. The story revolves around the relationship between two lead characters Meenakshi Iyer and Raja amidst Hindu-Muslim riots in India.
- Final Solution – a 2003 documentary film about the 2002 Gujarat violence, banned in India.
- Hawayein – a 2003 film about the struggles of Sikhs during the 1984 anti-Sikh riots.
- Black Friday – a Hindi film on the 1993 serial bomb blasts in Mumbai, directed by Anurag Kashyap.
- Amu – An award-winning film about a girl orphaned during the 1984 Anti-Sikh riots.
- Parzania – a 2007 film about the riots in Gujarat in 2002. The film was purposely not released in Gujarat. Cinema owners and distributors in Gujarat refused to screen the film out of fear of retaliation by Hindu activists. Hindutva groups in Gujarat threatened to attack theatres that showed the film.
- Train to Pakistan, a novel by Khushwant Singh set during the Partition of India and a movie based on the book-Train to Pakistan
- Toba Tek Singh, a satire by the writer Saadat Hasan Manto set during the Partition of India.
- Muzaffarnagar Abhi Baki Hai a documentary on the 2013 Muzaffarnagar riot.
- Punjab 1984, a 2014 Indian Punjabi period drama film based on the 1984–86 Punjab insurgency's impact on social life
- Religious harmony in India
- Caste-related violence in India
- Communalism (South Asia)
- Hindu–Islamic relations
- Illegal Migrants (Determination by Tribunal) Act, 1983
- Islamic terrorism in India during 21st century
- List of massacres in India
- List of riots in India
- List of riots in Mumbai
- Persecution of atheists
- Persecution of Christians
- Persecution of Hindus
- Persecution of Muslims
- Religion in India
- Saffron Terror
- Terrorism in India
- Violence against Muslims in India
- 1925 Indian riots
- "Census of India: Population by religious communities". 2001.
- (A) Violette Graff and Juliette Galonnier (2013), Hindu-Muslim Communal Riots in India II (1986-2011) Encyclopedia of Mass Violence, SciencesPo, Institut d'Etudes Politiques de Paris, France; (B) Violette Graff and Juliette Galonnier (2013), Hindu-Muslim Communal Riots in India I (1947-1986) Encyclopedia of Mass Violence, SciencesPo, Institut d'Etudes Politiques de Paris, France
- Rao, Prabhakar (December 2007). "Should religions try to convert others?".
- "Teachings of religious tolerance and intolerance in world religions".
- Subrahmaniam, Vidya (6 November 2003). "Ayodhya: India's endless curse".
- "A new breed of missionary". The Christian Science Monitor. 2005-04-01.
- "India:Events of 2007".
- Vital Stats - Communal Violence in India PRS India, Centre for Policy Research (CPR), New Delhi
- Bharti Jain, Government releases data of riot victims identifying religion The Times of India (September 2013); Note: Indian government calendar reporting period ends in June every year.
- Global Burden of Armed Violence Chapter 2, Geneva Declaration, Switzerland (2011)
- John S. Strong (1989). The Legend of King Aśoka: A Study and Translation of the Aśokāvadāna. Motilal Banarsidass Publ. pp. 232–233. ISBN 978-81-208-0616-0. Retrieved 30 October 2012.
- Beni Madhab Barua (5 May 2010). The Ajivikas. General Books. pp. 68–69. ISBN 978-1-152-74433-2. Retrieved 30 October 2012.
- Steven L. Danver, ed. (22 December 2010). Popular Controversies in World History: Investigating History's Intriguing Questions: Investigating History's Intriguing Questions. ABC-CLIO. p. 99. ISBN 978-1-59884-078-0. Retrieved 23 May 2013.
- Le Phuoc (March 2010). Buddhist Architecture. Grafikol. p. 32. ISBN 978-0-9844043-0-8. Retrieved 23 May 2013.
- "Article on Deokothar Stupas possibly being targeted by Pushyamitra". Archaeology.org. 4 April 2001. Retrieved 27 May 2013.
- Akira Hirakawa, Paul Groner, A History of Indian Buddhism: From Sakyamuni to Early Mahayan, Motilal Banarsidass Publ., 1996, ISBN 81-208-0955-6, p. 223
- O'Neill, Tom (January 2008). India's Ancient Art. Benoy K. Behl. National Geographic Magazine.
The flow between faiths was such that for hundreds of years, almost all Buddhist temples, including the ones at Ajanta, were built under the rule and patronage of Hindu kings.
- Andy Rotman (Translator), Paul Harrison et al (Editors), Divine Stories - The Divyāvadāna Part 1, Wisdom Publications, Boston, ISBN 0-86171-295-1, Introduction, Preview summary of book
- Durant, Will. The Story of Civilization: Our Oriental Heritage. p. 459.
The Mohammedan Conquest of India is probably the bloodiest story in history. It is a discouraging tale, for its evident moral is that civilization is a precarious thing, whose delicate complex of order and liberty, culture and peace may at any time be overthrown by barbarians invading from without or multiplying within. The Hindus had allowed their strength to be wasted in internal division and war; they had adopted religions like Buddhism and Jainism, which unnerved them for the tasks of life; they had failed to organize their forces for the protection of their frontiers and their capitals, their wealth and their freedom, from the hordes of Scythians, Huns, Afghans and Turks hovering about India's boundaries and waiting for national weakness to let them in. For four hundred years (600–1000 A.D.) India invited conquest; and at last it came.
- Lal, Kishori Saran (1999), Theory and Practice of Muslim State in India, Aditya Prakashan, p. 343, ISBN 978-81-86471-72-2: "I have arrived at the conclusion that the population of India in A.D. 1000 was about 200 million and in the year 1500 it was 170 million."
- Lal, Kishori Saran (1999), Theory and Practice of Muslim State in India, Research Publications, p. 89, ISBN 978-81-86471-72-2
- Elst, Koenraad (1995), "The Ayodhya Debate", in Gilbert Pollet, Indian Epic Values: Rāmāyaṇa and Its Impact : Proceedings of the 8th International Rāmāyaạ Conference, Leuven, 6-8 July 1991, Peeters Publishers, p. 33, ISBN 978-90-6831-701-5
- Miller, Sam (2014), "A Third Intermission", A Strange Kind of Paradise: India Through Foreign Eyes, Random House, p. 80, ISBN 978-14-4819-220-5
- Digby, Simon (1975). Bulletin of the School of Oriental and African Studies. University of London. Vol. 38, No. 1. (1975), pp. 176–177.
- Irfan Habib. Economic History of the Delhi Sultanate - An Essay in Interpretation (1978)
- Will Durant (1976), The Story of Civilization: Our Oriental Heritage, Simon & Schuster, ISBN 978-0671548001, page 458-472, Quote: "The Mohammedan Conquest of India is probably the bloodiest story in history. It is a discouraging tale, for its evident moral is that civilization is a precarious thing, whose delicate complex of order and liberty, culture and peace may at any time be overthrown by barbarians invading from without or multiplying within. The Hindus had allowed their strength to be wasted in internal division and war; they had adopted religions like Buddhism and Jainism, which unnerved them for the tasks of life; they had failed to organize their forces for the protection of their frontiers and their capitals."
- Caste in Muslim Society by Yoginder Sikand
- Mohanty, Nirode. Indo–US Relations: Terrorism, Nonproliferation, and Nuclear Energy. Lexington books. p. 50.
- Ghurye, G. S. (1968). Social Tensions In India. Bombay: Popular Prakashan. p. 304. OCLC 906039761.
- Gaborieau, Marc (June 1985). "From Al-Beruni to Jinnah: Idiom, Ritual and Ideology of the Hindu-Muslim Confrontation in South Asia". Anthropology Today. Royal Anthropological Institute of Great Britain and Ireland. 1 (3): 7–14. doi:10.2307/3033123. JSTOR 3033123.
- Salomon et al (2001), The Portuguese Inquisition and Its New Christians, 1536–1765, Brill
- Richard Eaton(2000), Temple Desecration and Indo-Muslim States, Journal of Islamic Studies, 11(3), pp 283-319
- Ernst Havell, Indian architecture: its psychology, structure, and history, p. 1, at Google Books, John Murray, London
- Elliot and Dowson, Chach-Nama The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol 1, Trubner London, pages 140-211
- Keay, J. India a History, Harper Collins Publishers, London, ISBN 0-8021-3797-0, pg. 184
- Andre Wink (2004), Al-Hind, the Making of the Indo-Islamic World, Brill Academic Publishers, ISBN 90-04-09249-8
- "Somnath Temple". Retrieved 17 April 2009.
- "Somanatha and Mahmud". Archived from the original on 17 May 2008. Retrieved 17 April 2008.
- Richards, John F. (1995). The Mughal Empire. Cambridge: Cambridge University Press. pp. 130, 177. ISBN 0-521-56603-7.
- Elliot and Dowson, Appendix of Sindh Historians The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol 1, Trubner London, pages 444-449
- Vincent A. Smith, The early history of India, 3rd Edition, Oxford University Press, Reprinted in 1999 by Atlantic Publishers, pp 382
- Al-Utbi, Tarikh Yamini, For English translation, see: Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol 2, Trubner London, pp. 18-24
- Flåten, Lars Tore (2016). Hindu Nationalism, History and Identity in India: Narrating a Hindu Past Under the BJP. Taylor & Francis. ISBN 9781317208723.
- Keay, J. India a History, Harper Collins Publishers, London, pg. 209
- Many Muslim historians have written about religious violence in India during the 11th century. For example, see Habibu-s Siyar's Khondamir, Haidar Razi's Tarikh-i Alfi, works of Nizamuddin Ahmad and Firishta; On the killing of 50,000 Hindus by the Muslim army, during the attack on Somnath temple, see Khondamir by Habibus Siyar page 182-183
- Elliot, Henry Miers; Dowson, John (1867). The History of India, as Told by Its Own Historians - The Muhammadan Period. Vol. 2. London: Trubner & Co. pp. 25–26.
- N. Krishnaswamy; Lalitha Krishnaswamy. The Story of English in India. p. 4.
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol. 2, Trubner & Co., London, pages 434-478
- Elliot, Henry Miers (1953). The History of India: as told by its own historians; the Muhammadan period (Excerpt from Jamiu'l-Hikayat). University of Michigan.
- Qutb Minar and its Monuments, Delhi UNESCO
- Welch and Crane note that the Quwwatu'l-Islam was built with the remains of demolished Hindu and Jain temples; See: Welch, Anthony; Crane, Howard (1983). "The Tughluqs: Master Builders of the Delhi Sultanate". Muqarnas. Brill. 1: 123–166. JSTOR 1523075.
- Maulana Hakim Saiyid Abdul Hai "Hindustan Islami Ahad Mein" (Hindustan under Islamic rule), Eng Trans by Maulana Abdul Hasan Nadwi
- R Islam (1997), A Note on the Position of the non-Muslim Subjects in the Sultanate of Delhi under the Khaljis and the Tughluqs, Journal of the Pakistan Historical Society, 45, pp. 215–229
- Holt et al., The Cambridge History of Islam - The Indian sub-continent, south-east Asia, Africa and the Muslim west, ISBN 978-0521291378
- William Wilson Hunter, The Indian Empire: Its Peoples, History, and Products, p. 334, at Google Books, WH Allen & Co., London, pp 334-337
- Irfan Habib (1978), Economic history of the Delhi Sultanate: An essay in interpretation, Indian Council of Historical Research, Vol 4, No. 2, pp 90-98, 289-297
- Scott Levi (2002), Hindu beyond Hindu Kush: Indians in Central Asian Slave Trade, Journal of Royal Asiatic Society, Vol 12, Part 3, pp 281-283
- Elliot, Henry Miers; Dowson, John (1867). The History of India, as Told by Its Own Historians - The Muhammadan Period. Vol. 3. London: Trubner & Co. pp. 86–87.
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol. 3, Trubner & Co., London, pages 164-165, 104-107
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol. 3, Trubner & Co., London, pages 183-185
- Hermann Kulke and Dietmar Rothermund, A History of India, 3rd Edition, Routledge, 1998, ISBN 0-415-15482-0, pp 160-161
- R. A. Donkin (1978), Beyond Price: Pearls and Pearl-fishing, American Philosophical Society, ISBN 978-0871692245, pp 170-172
- Narasimhachary, M. (2004). Śrī Vedānta Deśika (1st ed.). New Delhi: Sahitya Academi. pp. 25–28. ISBN 8126018909.; V. N. Hari Rao, V. M. Reddi (1976). History of the Śrīrangam Temple. Sri Venkateswara University. p. 101.
- Aiyangar, S. Krishnaswami (1991). South India and her Muhammadan invaders ([1st ed., repr.] ed.). New Delhi: Asian Educational Services. pp. 112–113. ISBN 8120605365.
- L. Renganathan (26 January 2013). "Regal glorification for Lord Ranganatha at Srirangam". The Hindu. Retrieved 27 May 2013.; Prema Nandakumar (4 January 2012). "Koil Ozhugu, authentic documentation of history". The Hindu. Retrieved 27 May 2013.
- "Sri Venkateswara University Oriental Journal". 10. 1967: 48–50.
- "Journal of South Asian Literature". 23–24. Asian Studies Center, Michigan State University. 1988: 102.
- Banerjee, Jamini (1967). History of Firuz Shah Tughluq. Munshiram Manoharlal.
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, p. 340, at Google Books, Vol. 3, Trubner & Co., London, pages 340-342
- Elliot, Henry Miers; Dowson, John (1867). The History of India, as Told by Its Own Historians - The Muhammadan Period. Vol. 3. London: Trubner & Co. p. 365.
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, p. 380, at Google Books, Vol. 3, Trubner & Co., London, pages 380-382
- Elliot, Henry Miers; Dowson, John (1867). The History of India, as Told by Its Own Historians - The Muhammadan Period. Vol. 3. London: Trubner & Co. p. 381.
- Vincent A Smith, The Oxford History of India: From the Earliest Times to the End of 1911, Oxford University Press, Chapter 2
- John Keay (2011). India: A History: From the Earliest Civilisations to the Boom of the Twenty-First Century. Grove Press. ISBN 0802195504. Retrieved 27 May 2013.
- Khan, Iqtidar Alam (2008). Historical Dictionary of Medieval India. Scarecrow Press. p. 135. ISBN 9780810864016.
- Burgan, Michael (2009). Empire of the Mongols. Infobase Publishing. p. 71. ISBN 1604131632. Retrieved 27 May 2013.
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, p. 497, at Google Books, Vol. 3, Trubner & Co., London, pages 497-503
- Elliot, Henry Miers; Dowson, John (1867). The History of India, as Told by Its Own Historians - The Muhammadan Period. Vol. 3. London: Trubner & Co. pp. 503–504.
- Martijn Theodoor Houtsma, E. J. Brill's First Encyclopaedia of Islam, 1913-1936, Volume 4, Brill, Netherlands, ISBN 90-04-097902, page 793
- W Haig, The Cambridge History of India, Cambridge University Press, London, pages 279-280
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, p. 457, at Google Books, Vol. 6, Trubner & Co., London, pages 457-459
- Walter Roper Lawrence (2005), The Valley of Kashmir, Asian Educational Services, ISBN 978-8120616301, pages 190-191
- John Hutchison and Jean Philippe Vogel (1933), History of the Punjab Hill States, Volume 1, ISBN 978-8120609426, Reprinted in 1994, pages 268-271
- Vincent A Smith, The Oxford History of India: From the Earliest Times to the End of 1911, p. 217, at Google Books, Chapter 2, pp 248-254, Oxford University Press
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol. 4, Trubner & Co., London, page 47-59
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol. 4, Trubner & Co., London, page 72-73
- W Haig, The Cambridge History of India, Cambridge University Press, London, Chapter 9
- W Haig, The Cambridge History of India, Cambridge University Press, London, page 240
- This form of religious violence is summarized by multiple Muslim historians, for example in Zubdatu-t Tawarikh; Elliot and Dowson, Zubdatu-t Tawarikh The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol. 6, Trubner & Co., London, page 187
- Ahmad Yadgar, Wakiat-i Mushtaki and other texts describe that this use of stone idol parts to weigh food and particularly meat served as a daily reminder and humiliated the religious sentiments of Hindus who held all killing of animal life to be wrong and practiced vegetarianism.
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol. 4, Trubner & Co., London, page 447
- John Hinnells and Richard King (2006), Religion and Violence in South Asia: Theory and Practice, ISBN 978-0415372916, pp 101-114
- Tuzak-i Babari: The Autobiography of Babur, Republished in 2006 as: ISBN 978-9693518733, Translators: Elliot and Dowson
- Annette Susannah Beveridge, Babur-nama Volume 2, page 478-479; and Religious war and the massacres of 1526-1527 at pages 562-578
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol. 4, Trubner & Co., London, page 408-409
- Eyre Chatterton, The Story of Gondwana, Isaac Pitman & Sons, London, pp 19-29
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol. 5, Trubner & Co., London, pages 168-176
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol. 5, Trubner & Co., London, pages 173-174
- Elliot and Dowson, The History of India, as Told by Its Own Historians - The Muhammadan Period, Vol. 6, Trubner & Co., London, page 451
- H.S. Syan (2013), Sikh Militancy in the Seventeenth Century: Religious Violence in Mughal and Early Modern India, Library of South Asian History and Culture, ISBN 978-1780762500, pages 7-10, 48-57
- H.S. Syan (2013), Sikh Militancy in the Seventeenth Century: Religious Violence in Mughal and Early Modern India, Library of South Asian History and Culture, ISBN 978-1780762500, pages 245-251
- Jack Eller (2010), Cruel Creeds, Virtuous Violence: Religious Violence Across Culture and History, Prometheus, ISBN 978-1616142186, pages 279-281
- Peter van der Veer (1994), Religious Nationalism: Hindus and Muslims in India, University of California Press, ISBN 978-0520082564, pages 54-55
- Matthew White (2011), Aurangzeb - in Atrocities: The 100 Deadliest Episodes in Human History, W.W. Norton & Co., ISBN 978-0393081923 Cite error: Invalid
<ref>tag; name "mwhite" defined multiple times with different content (see the help page).
- Vincent Smith (1919), The Oxford History of India, Oxford University Press, page 409
- Vincent Smith (1919), The Oxford History of India, Oxford University Press, page 412
- Vincent Smith (1919), The Oxford History of India, Oxford University Press, page 438
- Vincent Smith (1919), The Oxford History of India, Oxford University Press, pages 437-439
- The South Asian Aurangzeb profile
- Vincent Smith (1919), The Oxford History of India, Oxford University Press, page 437
- Cynthia Talbot (1995), Inscribing the other, inscribing the self: Hindu-Muslim identities in pre-colonial India, Comparative studies in society and history, 37(4), pages 692-722
- Thomas Albert Gilly; Yakov Gilinskiy; Vladimir Sergevnin (2009). The Ethics of Terrorism: Innovative Approaches from an International Perspective (17 Lectures). Charles C Thomas Publisher.
- Collier, Dirk (2016). The Great Mughals and their India. Hay House.
- Avari, Burjor (2013). Islamic Civilization in South Asia: A history of Muslim power and presence in the Indian subcontinent. Routledge. p. 115. ISBN 978-0-415-58061-8.
Aurangzeb was perhaps no more culpable than most of the sultans before him; they desecrated the temples associated with Hindu power, not all temples. It is worth noting that, in contrast to the traditional claim of hundreds of Hindu temples having been destroyed by Aurangzeb, a recent study suggests a modest figure of just fifteen destructions.
- Ian Copland; Ian Mabbett; Asim Roy; et al. (2013). A History of State and Religion in India. Routledge. p. 119.
- Rajiv Varma Destruction of Hindu Temples by Aurangzeb
- Vincent Smith (1919), The Oxford History of India, Oxford University Press, page 421
- Vincent Smith (1919), The Oxford History of India, Oxford University Press, page 448
- Malešević, Siniša. The Rise of Organised Brutality. Cambridge University Press. p. 119.
- The Mughals of India. John Wiley & Sons. 2008.
- Kirti N. Chaudhuri (2006). The Trading World of Asia and the English East India Company: 1660-1760. Cambridge University Press. p. 253.
- P. J. Marshall (2006). Bengal: The British Bridgehead: Eastern India 1740-1828. Cambridge University Press. p. 72.
- J. O. Lindsay (1957). The New Cambridge Modern History. 7. Cambridge University Press. p. 555.
- Brijen Kishore Gupta (1962). Sirajuddaullah and the East India Company, 1756-1757: Background to the Foundation of British Power in India. Brill Publishers. p. 23.
- P. J. Marshall (2006). Bengal: The British Bridgehead: Eastern India 1740-1828. Cambridge University Press. p. 73.
- Aklam Hussain (1997). History of Bangladesh, 1704-1971. 2. University of Michigan, Asiatic Society of Bangladesh. p. 80.
- Ramesh Chandra Majumdar (1962). History of the freedom movement in India. 1. University of Michigan. p. 3.
- Chitralekha Zutshi. Languages of Belonging: Islam, Regional Identity, and the Making of Kashmir. Retrieved 27 May 2013.
- Hastings Donnan. Marriage among Muslims: preference and choice in Northern Pakistan. Retrieved 27 May 2013.
- Chohan, Amar Singh. Gilgit Agency 1877-1935Second Reprint. Atlantic Publisher. p. 14-15.
- Gilgit Agency 1877-1935Second Reprint – Amar Singh Chohan – Google Books. Books.google.co.in. Retrieved 27 May 2013.
- Kashmir: Valley and Its Culture – S.R. Bakshi – Google Books. Books.google.co.in. Retrieved 27 May 2013.
- Voltaire, Lettres sur l'origine des sciences et sur celle des peuples de l'Asie (first published Paris, 1777), letter of 15 December 1775
- Salomon, H. P. and Sassoon, I. S. D., in Saraiva, Antonio Jose. The Marrano Factory. The Portuguese Inquisition and Its New Christians, 1536–1765 (Brill, 2001), pp. 345–7.
- Hunter, William W, The Imperial Gazetteer of India, Trubner & Co, 1886
- Shirodhkar, P. P., Socio-Cultural life in Goa during the 16th century, p. 123
- Stephen Conway, The British Isles and the War of American Independence, Oxford University Press, 2000, ISBN 0-19-820659-3, M1 Google Print, p. 342.
- Paul, Thomas (1954). Christians and Christianity in India and Pakistan: a general survey of the progress of Christianity in India from apostolic times to the present day. Allen & Unwin. p. 235.
- N. Shyam Bhat, South Kanara, 1799–1860: a study in colonial administration and regional response, Mittal Publications, 1998, ISBN 81-7099-586-8, M1 Google Print, p. 2.
- J. B. Prashant More, Religion and society in South India: Hindus, Muslims, and Christians, Institute for Research in Social Sciences and Humanities of MESHAR, 2006, ISBN 81-88432-12-1, M1 Google Print, p. 117.
- "Deportation & The Konkani Christian Captivity at Srirangapatna (1784 Feb. 24th Ash Wednesday)". Daijiworld Media Pvt Ltd Mangalore. Retrieved 29 February 2008.
- Sarasvati's Children, Joe Lobo
- Forrest 1887, pp. 314–316
- The Gentleman's Magazine 1833, p. 388
- "Christianity in Mangalore". Diocese of Mangalore. Archived from the original on 22 June 2008. Retrieved 30 July 2008.
- John B. Monteiro. "Monti Fest Originated at Farangipet – 240 Years Ago!". Daijiworld Media Pvt Ltd Mangalore. Retrieved 28 April 2009.
- Bowring, Lewin (1893). Haidar Ali and Tipu Sultan and the struggle with the Musalman powers of the south (1974 ed.). Delhi: ADABIYAT-I DELLI. p. 126.
- Scurry & Whiteway 1824, p. 103
- Scurry & Whiteway 1824, p. 104
- Account of a Surviving Captive, A Mr. Silva of Gangolim (Letter of a Mr. L.R. Silva to his sister, a copy of which was given by an advocate, M.M. Shanbhag, to the author, Severino da Silva, and reproduced as Appendix No. 74: History of Christianity in Canara (1965))
- K.L. Bernard, Kerala History , pp.78–79
- William Dalrymple White Mughals (2006) p.28
- Storm over Seringapatam: the incredible story of Hyder Ali & Tippu Sultan, Praxy Fernandes. Chapter 14
- The English Cyclopćdia: A New Dictionary of Universal Knowledge – Google Books. Books.google.co.in. Retrieved 27 May 2013.
- The real Tipu: a brief history of Tipu Sultan, Hari Dev Sharma. p.34-35
- Memoirs of Hyder and Tippoo: Rulers of Seringapatam, Written in the Mahratta ... – Ram Chandra Rao Punganuri – Google Books. Books.google.co.in. Retrieved 27 May 2013.
- Tipu Sultan, R. D. Palsokar. p.75-79
- George Lillie Craik; Charles MacFarlane. Pictorial History of England. Books.google.co.in. Retrieved 27 May 2013.
- The Penny Cyclopćdia of the Society for the Diffusion of Useful Knowledge – Google Books. Books.google.co.in. Retrieved 27 May 2013.
- Prabhu, Alan Machado (1999). Sarasvati's Children: A History of the Mangalorean Christians. I.J.A. Publications. p. 250. ISBN 978-81-86778-25-8.
- Cariappa 1981, p. 48
- Prabhu 1999, p. 223
- Sen 1930, p. 157
- Mappila Muslims of Kerala: a study in Islamic trends (1992), Roland E. Miller, Orient Longman, p. 93
- K.M. Panicker, Bhasha Poshini, August 1923
- Rao, Hayavadana C. History of Mysore 1399–1799: Incorporating the latest Epigraphical, Literary and Historical Researches Vol. 3 pgs 1047–53. Bangalore Government Press.
- Kareem, C.K (1973) . Kerala Under Haidar Ali and Tipu Sultan P187. Kerala History Association : distributors, Paico Pub. House. p. 322.
- Conjeeveram Hayavadana Rao (rao sahib), Benjamin Lewis Rice (1930). Mysore gazetteer, Volume 2, Issue 4,. Government Press. p. 2697.
- Seth, Vijay. "Secular Enlightenment and Christian Conversion: Missionaries and Education in Colonial India" (PDF). p. 28.
- Mahajan, V D. Modern Indian History. p. 188. ISBN 81-219-0935-X.
- A. N. Wilson (2003). The Victorians. W. W. Norton & Company. p. 202. ISBN 0-393-04974-4.
- Hukum Chand. History of Medieval India. Anmol Publications PVT LTD. p. 424,433. ISBN 81-261-2313-3.
"It was a semi-national and a religious war which had for its object freedom from English bondage and establishment of Mughal Empire with Empror Bahadur Shah as the head although the latter objective was not so common as the former.
- Stephen Neill (2002). A history of Christianity in India. Cambridge University Press. p. 471. ISBN 0-521-89332-1.
"What began as a fight for religion ended as a war of independence
- The Indian Mutiny, Saul David, Viking 2002, page398
- Ramesh, Randeep (24 August 2007). "India's secret history: 'A holocaust, one where millions disappeared...'". The Guardian. Retrieved 20 August 2015.
- Richard C. Martín et al (2003), Encyclopedia of Islam & the Muslim World, Macmillan Reference USA, ISBN 978-0028656038, page 640-641
- B Fraser (2008), Bengal Partition Stories: An Unclosed Chapter, Anthem South Asian Studies, ISBN 978-1843312994, page 7-11
- Jerald D. Gort, Henry Jansen and Hendrik M. Vroom (2004), Religion, Conflict and Reconciliation, ISBN 978-9042011663, page 41-47
- Suranjan Das (1993). Communal Riots in Bengal 1905–1947. Oxford University Press. pp. 4–5. ISBN 978-0-19-562840-1.
- Hindu culture during and after Muslim rule: survival and subsequent challenges. Books.google.co.in. Retrieved 27 May 2013.
- "Moplah Rebellion, Part II: Hindus killed in Kerala". Rediff.com. 9 May 2003. Retrieved 27 May 2013.
- Besant, Annie. The Future of Indian Politics: A Contribution To The Understanding Of Present-Day Problems P252. Kessinger Publishing, LLC. ISBN 1-4286-2605-0.
- O P Ralhan (1996). Encyclopaedia of Political Parties: India, Pakistan, Bangladesh : National, Regional, Local. Anmol Publications PVT. LTD. p. 297.
- Stanley Wolpert, Shameful Flight: The Last Years of the British Empire in India, Oxford University Press, ISBN 978-0195393941
- Wavell to Pethick Lawrence, 21 August 1946, Mansergh, Transfer of Power, Vol. VIII, P.274
- Lal, Vinay. "The Partition of India".
- "Death toll in the partition". Users.erols.com. Retrieved 27 May 2013.
- Two killed in Shimoga as newspaper sparks Muslim riots Reuters (March 2, 2010)
- "History of Communal Violence in Gujarat". Concerned Citizens Tribunal - Gujarat 2002. Retrieved 2013-02-06.
- Christophe Jaffrelot (2010). Religion, Caste, and Politics in India. Primus Books. p. 377. ISBN 978-93-80607-04-7. Retrieved 2013-02-06.
- Laurent Gayer; Christophe Jaffrelot (30 May 2012). Muslims in Indian Cities: Trajectories of Marginalisation. Columbia University Press. pp. 53–60. ISBN 978-0-231-70308-6. Retrieved 6 February 2013.
- Richard Edmund Ward (1992). India's Pro-Arab Policy: A Study in Continuity. Greenwood Publishing Group. p. 91. ISBN 978-0-275-94086-7. Retrieved 6 February 2013.
- Subrata Kumar Mitra (2006). The Puzzle of India's Governance: Culture, Context And Comparative Theory. Routledge. p. 140. ISBN 978-0-415-34861-4. Retrieved 2013-02-06.
- Yasmeen Peer (2007). Communal Violence in Gujarat: Rethinking the Role of Communalism and Institutionalized Injustices in India. ProQuest. pp. 103–104. ISBN 978-0-549-51753-5. Retrieved 2013-02-06.
- Charny, Israel W. (1999). Encyclopedia of genocide. ABC-CLIO. pp. 516–517. ISBN 978-0-87436-928-1. Retrieved 21 February 2011.
- J.S. Grewal, The Sikhs of the Punjab, (Cambridge, Cambridge University Press, 1990) 213
- J.S. Grewal, The Sikhs of the Punjab, (Cambridge, Cambridge University Press, 1990) 214; Inder Malhotra, Indira Gandhi: A Personal and Political Biography, (London/Toronto, Hodder and Stoughton, 1989) 178
- Kaur, Jaskaran; Crossette, Barbara (2006). Twenty years of impunity: the November 1984 pogroms of Sikhs in India (PDF) (2nd ed.). Portland, OR: Ensaaf. pp. 3–5. ISBN 0-9787073-0-3.
- Mukhoty, Gobinda; Kothari, Rajni (1984). "Who are the Guilty ?". People's Union for Civil Liberties.
- Protecting the Killers: A Policy of Impunity in Punjab, India (PDF). Volume 19, No. 14(C). Human Right Watch. 17 October 2007. pp. 1–2.
- Mustafa, Seema (9 August 2005). "1984 Sikhs Massacres: Mother of All Cover-ups". The Asian Age. p. 1.
- Agal, Renu (11 August 2005). "Justice delayed, justice denied". BBC News. Retrieved 30 December 2008.
- "Leaders 'incited' anti-Sikh riots". BBC News. 8 August 2005. Retrieved 23 November 2012.
- "When Kashmiri pandits fled Islamic Terror". Rediff.com. Retrieved 27 May 2013.
- Kashmir's Pandits accuse Election Commission of discrimination against them OneIndia – 4 May 2009
- "Kashmiri Pandits in Nandimarg decide to leave Valley". Outlook. 30 March 2003. Retrieved 30 November 2007.
- Kashmir: The scarred and the beautiful. New York Review of Books, 1 May 2008, p. 14.
- "'I heard the cries of my mother and sisters'". Rediff. 27 January 1998. Retrieved 30 November 2007.
- "Migrant Pandits voted for end of terror in valley". The Tribune. 27 April 2004. Retrieved 30 November 2007.
- "At least 58 dead in 2 attacks in Kashmir". CNN. 2 August 2000. Archived from the original on 6 December 2006. Retrieved 30 November 2007.
- "City shocked at killing of Kashmiri Pandits". The Times of India. 25 March 2003. Retrieved 30 November 2007.
- Phil Reeves (25 March 2003). "Islamic militants kill 24 Hindus in Kashmir massacre". The Independent. Retrieved 30 November 2007.
- Fernandes, Edna (2006). "Part II: The Crusaders, Chapter 11: 'Nagaland for Christ'". Holy Warriors: A Journey Into the Heart of Indian Fundamentalism. Penguin Global. ISBN 978-0-670-05870-9.
- Subir Bhaumik (May 2004). "Chapter 10 Ethnicity, Ideology and Religion: Separatist Movements in India's Northeast". Religious Radicalism and Security in South Asia (PDF). Asia-Pacific Center for Security Studies. ISBN 978-0971941663.
- "Anatomy of an Insurgency Ethnicity & Identity in Nagaland". Satp.org. Retrieved 27 May 2013.
- "Church backing Tripura rebels". BBC. 18 April 2000. Retrieved 30 November 2007.
- 'Church backing Tripura rebels' BBC News – 18 April 2000
- Parratt (2003). "Christianity, ethnicity and structural violence: The north-east India case". Kangla Online. Archived from the original on 14 February 2009. Retrieved 10 March 2008.
... it is clear that the Naga insurgency movements in India ... have to a degree a Christian ideological base... In the earlier days of the movement (Phanjoubam 1993:125) volunteer gospel teams preached under armed guard (one might almost say gun in one hand Bible in the other), and the conduct of the jungle camps was (and to some extent remains, like those in Myanmar) ordered by Christian spiritual activities. As with the non-Christian Meitei movements, the NSCN tended towards puritannical life style, banning alcohol and drugs, and discouraging sexual immorality. Provision of social amenities, like schools and clinics, goes hand in hand with religious teaching.
- "The Context of Anti-Christian Violence". Hrw.org. Retrieved 27 May 2013.
- Tully, Mark (5 December 2002). "Tearing down the Babri Masjid". BBC News. Retrieved 22 May 2010.
- "Issues For Briefing" (PDF). Retrieved 11 June 2012.
- Gargan, Edward A. (16 December 1992). "India, Acting on Militants, Ousts Local Rulers". New York Times. Retrieved 29 November 2007.
- Serrill, Michael S. (21 December 1992). "The Unholy War". New York Times. Retrieved 29 November 2007.
- "Ayodhya excavation: Digging for trouble". 13 March 2003.
- Bombay Riots (1993),The Times Group
- Gujarat riot death toll revealed,BBC
- BJP cites govt statistics to defend Modi,Indian Express
- 254 Hindus, 790 Muslims killed in post-Godhra riots,Indiainfo.com
- Human Rights Watch 2006, p. 265.
- Why is Narendra Modi in Wembley?,The Guardian
- "India's Calculated Ethnic Violence". Digitalnpq.org. Retrieved 27 May 2013.
- "Communal violence and nuclear stand-off". Csudh.edu. Retrieved 27 May 2013.
- Dargis, Manohla. "India in crisis". International Herald Tribune. Retrieved 27 May 2013.
- "India-U.S. Relations" (PDF). Retrieved 27 May 2013.
- Dugger, Celia W. Hindu Rioters Kill 60 Muslims in India New York Times. New York, N.Y.:1 March 2002. 
- "People Wanted Revenge And Got It". Outlook. 18 March 2002.
- "Muslim forum flays RSS resolution". The Hindu. Chennai, India. 19 March 2002.
- "Sectarian violence in India". The Economist. 1 May 2002.
- "NGO says Gujarat riots were planned". BBC News Online. 19 March 2002. Retrieved 4 January 2010.
- "Implementation of Sachar Committee recommendations". pib.nic.in/newsite/mainpage.aspx. Press Information Bureau, Government of India. 13 July 2009. Retrieved 17 March 2014.
- "Sachar Committee Report". www.minorityaffairs.gov.in. Ministry of Minority Affairs, Government of India. 5 March 2014. Retrieved 17 March 2014.
- "Anti-Christian Violence on the Rise in India".
- Ram Puniyani (2003). Communal Politics: Facts Versus Myths. SAGE. p. 167. ISBN 0-7619-9667-2.
- "Orissa carnage: Christian group demands CBI probe". The Times of India. 30 December 2007.
- "India: Stop Hindu-Christian Violence in Orissa".
- "Stop the hate crime".
- "Fresh violence in Orissa, curfew continues".
- "Church Attack: Indefinite curfew in Orissa".
- "Hindu Extremists Attack Indian Churches, Torch Home of Prominent Christian". Fox News. Retrieved 6 May 2015.
- "BBC News - SOUTH ASIA - Catholic priest killed in Mathura". Retrieved 6 May 2015.
- "Asia 5". Retrieved 6 May 2015.
- The Staines case verdict V. Venkatesan, Frontline Magazine, 11–23 Oct 2003
- "Foreign News: Ex-Butterfly". Time. 6 June 1932. Retrieved 22 May 2010.
- "His faith, our faith - Hindustan Times". hindustantimes.com. Retrieved 27 May 2014.
- "US rights report slams India for anti-Christian violence". 27 February 1999. Retrieved 17 December 2007.
- "150-yr-old church set afire in Madhya Pradesh". The Times of India. 20 September 2008.
- "Protest in Delhi over violence against Christians - Thaindian News". thaindian.com. Retrieved 27 May 2014.
- Bajrang Dal launches campaign,The Tribune
- "We killed Swami, Maoists say again" (Press release). The Times of India. 6 October 2008. Retrieved 5 October 2008.
- 'Majority of Maoist supporters in Orissa are Christians' The Hindu – 5 October 2008
- 3 arrested in Laxmanananda murder case Indian Express – 7 October 2008
- Net closes in on Cong MP for Orissa swami’s murder Indian Express – 27 December 2008
- Human Rights Watch World Report 2006
- "Kerala Communal Clashes: 62 get life for killing 8". The Tribune. 15 January 2009. Retrieved 24 March 2010.
- "India Together: Marad can yet be retrieved: Sreedevi Jacob - 01 July 2003". Retrieved 6 May 2015.
- "IMC India - 8 Hindus hacked to death by muslim mob in kerala". Retrieved 6 May 2015.
- "The Hindu : NDF behind Marad massacre?". Retrieved 6 May 2015.
- Bandyopadhyay, Sabyasachi (14 September 2010). "Riot-scarred Deganga says Trinamool MP 'main villain'". Indian Express. Kolkata. Retrieved 14 September 2010.
- Caesar Mandal (20 February 2013). "Violence after villager murder". Retrieved 24 February 2013.
- "West Bengal: 200 homes torched, shops ransacked in riots". Oneindia News. 21 February 2013. Retrieved 22 February 2013.
- "Govt releases data of riot victims identifying religion - Indian Express". archive.indianexpress.com. Retrieved 27 May 2014.
- "Government releases data of riot victims identifying religion - Hindustan Times". hindustantimes.com. Retrieved 27 May 2014.
- "Who killed 254 Hindus in Gujarat? - Sify.com". sify.com. Retrieved 27 May 2014.
- "Riots hit all classes, all faiths - The Times of India". timesofindia.indiatimes.com. Retrieved 27 May 2014.
- "India Today". indiatoday.com. Retrieved 27 May 2014.
- "Special: Mumbai riots a planned, perfected pogrom? - IBNLive". ibnlive.in.com. Retrieved 27 May 2014.
- B.R. Ambedkar, PAKISTAN OR THE PARTITION OF INDIA Chapter 7, Archived by Columbia University
- 107 killed in riots this year; 66 Muslims, 41 Hindus The Hindustan Times (24 September 2013)
- "International Religious Freedom Report 2007 – India". 2007.
- "thereport.amnesty.org/document/15". 2007.
- "Country Reports on Human Rights Practices".
The government generally respected the rights of its citizens; however, numerous serious problems remained
- "ANNUAL U.S. HUMAN RIGHTS REPORT GARNERS CRITICISM/PRAISE, EXPOSES U.S. 'DOUBLE STANDARD'". "US Office of Research & Media Reaction. 5 March 1999.
- ANDRES OPPENHEIMER (13 March 2006). "U.S. Rights Report Should Include U.S. Abuses". Salt Lake Tribune.
- "US human rights report spares allies". Melbourne: The Age. 10 March 2006.
- "U.S. rights report shows double standards: Russia". Reuters. 12 March 2008.
- "CPI(M) terms US report on West Bengal 'interference' in India".
- "India not bound by Bush administration: Lok Sabha". ExpressIndia. 14 March 2008.
Responding to the point made by Dasgupta, Speaker Somnath Chatterjee observed the report should be 'ignored with contempt it deserves'. "We are not bound by the Bush administration," he said.
- Bumbai (1995) IMDB
- Earth (1998) IMDB
- Fiza (2000) IMDB
- Hey Ram (2000) IMDB
- Mr. and Mrs. Iyer (2002) IMDB
- Final Solution (2003) IMDB
- Black Friday (2004) IMDB
- Parzania (2005) IMDB
- "Parzania not screened in Gujarat". The Times of India. Retrieved 6 May 2015.
- "Cinema at its very best... and then some not quite so at all". The Hindu. Retrieved 6 May 2015.
- "International Religious Freedom Report 2007:India".
- Sebastian, Kritika Sharma. "Muzaffarnagar Abhi Baki Hai remains in the limelight". The Hindu. Retrieved 27 February 2017.
- "Muzaffarnagar riots: Documentary film blames BJP and SP". Mail Online. Retrieved 27 February 2017.
- Violence against Christians continues
- Next Stop Orissa
- "Religious intolerance in India" (PDF).
- Sangh Parivar makes it a bloodthirsty Sunday for Muslims and Christians
- Vandals in Orissa
- Communal Violence and the Denial of Justice
- Varshney-Wilkinson Dataset on Hindu-Muslim Violence in India, 1950–1995, Version 2
- Religion based violence and communalism, People's Union for Civil Liberties
- Communal History of India, From 1947 to 2013
- Varshney-Wilkinson Dataset on Hindu-Muslim Violence in India, 1950-1995, Version 2 (ICPSR 4342)