The personality of Vinayak Damodar Savarkar (1883 – 1966) has become prominent and a key figure in current Indian politics, especially since the 1990s, when the leader of the Bharatiya Janata Party, L.K. Advani, began to present him as a genius model and an ideal hero in contemporary Indian history to exploit political gains, to the extent that his portrait was hung alongside that of Mahatma Gandhi in the Indian Parliament on February 26, 2003.

A Brief Overview of His Life 

Vinayak Damodar was born into a well-known Brahmin family in the Savarkar caste (the highest rank among the upper Hindu classes) in the village of Bhagur near the city of Nashik in Maharashtra. From a young age, he was passionate about reading books and was highly intelligent, memorizing everything he read by the time he was not yet ten years old, and he began composing poetry in Marathi.

His mother died of the plague when he was nine years old, and in 1899, his father also passed away. He enrolled at Fergusson College in Pune, Maharashtra in 1902, where he forged relationships with many political Hindu leaders.

He went to London to study law, and during his studies there, he helped direct a group of Indian revolutionaries towards methods of sabotage and assassination, culminating in the assassination of a British officer in London by Madan Lal Dhingra, who was an active member of the movement Savarkar co-founded in London. Savarkar was charged with complicity in the officer's assassination and was arrested on March 13, 1910 in London. He was imprisoned, spending more than 13 years behind bars, most of which were on the Andaman Islands, until he was released on January 6, 1924.

 Two Contradictory Pages of His Life  

The first page, covering the period prior to his imprisonment, is filled with positive actions aimed at liberating the country from British colonial rule. During this time, he emerged as an excellent ambassador representing the sentiments and aspirations of all Indian citizens in general, and he authored a book titled "History of the National Liberation Movement," highlighting the remarkable features of unity between Hindus and Muslims in preserving the national entity.

The second page, which begins with his arrest in 1910 and continues to the end of his life in 1966, is a dark chapter filled with extremism, sectarianism, injustice, and hatred towards Muslims and their glorious history in India. It showcases how Savarkar transformed from being a builder to a destroyer, from representing unity to advocating for separatism, shouting that there are two different nations in India. He presented the two-nation theory before Muhammad Ali Jinnah, the founder of Pakistan, which ultimately led to India's partition in 1947.

In fact, behind the change in Savarkar's attitudes were two powerful motivators: one was his relationships with many political Hindu leaders who carried the totality of Hindu nationalist ideology, such as Sharada Nand (1856 – 1926), Lala Lajpat Rai (1865 – 1928), Bal Gangadhar Tilak (1856 - 1920), among others; Savarkar was influenced by the ideas of these extremists, which turned him upside down.

"And the other who focuses on achieving personal interests to secure life is bowing to the British Government of India; he asked for their pardon and for his release from prison, not once, but five times, as Dr. D. R. Goyal revealed this fact, stating: Savarkar wrote to the British government requesting pardon five times, in which he promised that he would rectify his actions and live his life according to what the merciful and just English rulers desire; he regarded himself as a disobedient son who feels a deep longing and a burning desire to return to the embrace of his mother; that is, the English rulers, to whom he had wronged in ignorance and negligence.

 Hindutva in Savarkar's Perspective

The theory of "Hindutva" is one of the most dangerous extremist theories, not only against Muslims but also against the general human values that Savarkar presented in his book "Hindutva: Who is a Hindu," which he wrote while imprisoned in Ratnagiri prison in the state of Maharashtra in 1923, later sending it out for printing. According to Shams al-Islam, Savarkar could not have sent it out of prison without collusion with the English officers, and the first edition was printed under the name "Marathi" because Savarkar was in prison, and the laws of the country at that time did not allow him to print under his name.

The book "Hindutva" is not large in size, but it is a deadly poison and a destructive explosive for Indian society, which is based on religious, cultural, and linguistic diversity. Savarkar states that "Hindutva" is not just an abstract word, but an independent history. He added that its meanings encompass all aspects of the complete existence of the Hindu element and the ideas, movements, and practices associated with it.

He states that a Hindu is defined as one who considers the land stretching from the River Sindhu to the sea as their land of ancestors and motherland as well, and they are all connected by the bonds of race, culture, and language. As for Christians and Muslims, most of whom were Hindus not long ago, having converted to Islam a generation or two ago, they are not Hindus, even if they share with us the land of ancestors; for they have become different from us in our culture. Similarly, India is not the center of their charitable work, as their center is in the Arabs and Palestine, far away from our land. Naturally, India has long been a Hindu nation, consisting of a majority of Hindu citizens. What happened to the Jews in Germany, who were there as a minority, resulted in their persecution and expulsion from Germany.

 Is Savarkar a Freedom Movement Fighter?

The Hindutva lobby presents Savarkar as one of the greatest heroes of freedom, but how does he attain this position due to collusion with the English?

The "Hindutva" ideology of Savarkar poses a danger to human society in general and to Islamic society in particular, having planted this devilish theory of hatred in Indian society, where Muslims, Hindus, Sikhs, Buddhists, and others live together in sectarian harmony. Thus, it continues to threaten the democratic fabric of the country. It seems that the Jews of "Israel" and the Jews of India have conspired against all human societies, as if we are now witnessing a phantom that is on the path to manifesting and executing their conspiracies."

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The incident of burning the book "Manusmriti" is one of the most significant symbolic events in the history of social movements in India. Although burning any book, regardless of its content, is inherently an act that is rejected and counters values of tolerance and freedom of expression, this act gained strong symbolic meanings when carried out by Dr. B. R. Ambedkar on December 25, 1927, in protest against the social oppression and class discrimination that this book embodies. So, what is the book "Manusmriti," why was this method chosen for the protest, and what messages did the protesters aim to convey?

The Laws of Manu

"Manusmriti," also known as the "Laws of Manu," is one of the ancient Hindu texts that established a strict legal and social framework to organize the lives of the Hindu community. This text is attributed to Sage Manu, who is considered the first lawgiver in India and regarded in Hinduism as "the father of mankind." Manu is the first to lay down the laws that govern society according to Indian traditions, prominently appearing in ancient texts like the Rigveda and the Mahabharata Purana, but most notably associated with the text "Manusmriti."

This book defines the duties and rights for each class within Hindu society, starting from the Brahmins (the priestly class) to the Shudras (the lower classes) and the Dalits, who have been described as "the untouchables." Critics argue that the text justifies and establishes the dominance of the upper classes (Brahmins) over the rest of society, legitimizing the enslavement of lower classes.

 A Protest Step

On December 25, 1927, Dr. B. R. Ambedkar, one of the prominent leaders of the Dalits and the architect of the Indian Constitution, burned a copy of "Manusmriti" during a large public assembly. Although book burning is a controversial and unacceptable act under normal circumstances, Ambedkar's choice of this method carried deep symbolic meanings. This act was a symbolic expression of rejection of the caste system that affects millions of marginalized people in India.

Ambedkar saw this text not merely as a religious or philosophical book, but as an intellectual and legislative foundation for a social system based on discrimination and enslavement, embodying the persecution practiced by the upper classes over the lower classes, and an ideological tool to justify this oppression.

The book presents a stringent vision dividing society into four main classes (Brahmins, Kshatriyas, Vaishyas, and Shudras), known as the "Varna system," placing the Dalit class or "untouchables" outside this system. Thus, the book classified a large portion of Indian society as the lowest level in the social hierarchy, depriving them of basic rights.

The book described Dalits as less than human, unworthy of education or engaging in occupations deemed respectable by society. According to this text, they were even prohibited from approaching Brahmins or touching their belongings for fear of defilement. The jobs designated for Dalits were menial in nature, such as cleaning streets, removing waste, and carrying the dead, and they were not permitted to change this status or improve their situation, leading to the inheritance of oppression across generations.

 The Inferiority of Women

The "Manusmriti" places women in a subordinate position to men throughout their lives, stating that a woman must be under the guardianship of her father during childhood, her husband after marriage, and her sons after her husband's death. The book deprives women of any economic, social, or intellectual independence, considering them as beings incapable of making decisions on their own. It stipulates that a woman should serve her husband and endure any mistreatment from him without complaint, thereby legitimizing domestic violence against her. Furthermore, the book restricts a woman's role in society merely as a tool for reproduction, giving her no significant standing in public or religious spheres.

Ambedkar realized that any change in Indian society must include the liberation of women from this oppressive system. He worked to promote women's rights in education, employment, and participation in public life, emphasizing that the "Manusmriti" was a major obstacle to achieving these goals. Ambedkar considered that discrimination against women is not merely a gender issue but part of a broader system that perpetuates social and economic oppression.

 Slavery in the "Manusmriti"

The text contains explicit instructions calling for the subjugation of the lower classes by the upper classes, who are viewed as eternal servants expected to provide their services to the Brahmins and Kshatriyas without complaint or grievance. According to the text, the relationship between the upper and lower classes is one of control and submission, where the lower classes are considered private property of the upper classes and can be exploited in any way without any obligation to provide something in return.

Ambedkar argued that the social slavery legitimized by the "Manusmriti" is the foundation upon which all other forms of discrimination are built; this system has led to the destruction of opportunities for the lower classes in education, employment, and social advancement. He saw this oppression as not merely a legal or social issue but also a moral one that requires a comprehensive review of the values upon which traditional societies in India are established.

 Book Burning is an Unacceptable Act

In academic and intellectual circles, book burning is generally considered an unacceptable act as it contradicts the values of dialogue and intellectual debate. Even books that contain rejected ideas should be responded to with criticism and refutation, not with burning. However, those who burn the book justify their actions by stating that the protest emphasizes the importance of building a society based on equality, as dreamed of by Ambedkar, where everyone lives with dignity and respect. They see it as a call to end all forms of class and gender discrimination in Indian society and as a clear message rejecting ideas that promote class and gender discrimination, establishing the dominance of a certain group at the expense of the majority.

In conclusion, the burning of the "Manusmriti," though a controversial act, served as a declaration of rebellion against an unjust social system and a clear message rejecting ideas that legitimize class and gender discrimination. Despite the debate surrounding this step, the symbolism of this act lies in the call for a just society that respects humanity regardless of class or gender. Ambedkar's vision transcended symbolic protest to the construction of a new society based on the principles of freedom and dignity, a dream that continues to inspire millions in India and beyond.

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Ethiopia is organizing for the second time in its history the International Quran Memorization and Recitation Award for the year 2025, which will take place from January 27 to February 2, with participants from 60 countries around the world and an international judging committee.

Organizers and Supervision

The international competition for Quran memorization, along with recitation and adhan for the year 2025, is organized annually in Ethiopia by the Zaid ibn Thabit Association for Quran Memorization and Sciences in Addis Ababa, under the supervision and sponsorship of the Higher Council for Islamic Affairs in Ethiopia, and with the participation of relevant government ministries, including the Ministry of Foreign Affairs, which is responsible for facilitating the arrival of participants to the country.

Dr. Nour al-Din Abu al-Qasim

Dr. Nour al-Din Qasim, Secretary-General of the Zaid ibn Thabit Association for Quran Memorization, revealed that arrangements for the launch of the international Quran memorization competition at the beginning of 2025 have been completed, confirming the participation of competitors from 60 countries, including Turkey, France, Indonesia, Saudi Arabia, Algeria, and Palestine, in addition to the host country, Ethiopia, along with other Arab, African, and Islamic countries. He mentioned that many guests from different countries have completed their preparations to come to Ethiopia to participate in the competition.

Administration and Organization

Qasim, who is also the head of the administration and organization of the competition and a member of the international judging committee, stated in an interview with "Al-Mujtama" that the competition will place Ethiopia among the countries that give the Quran its rightful status. He noted that the second round of the Ethiopia International Quran Memorization and Adhan Award for 2025 will kick off on January 27 and continue for a week with various programs and activities, concluding on February 2 with a grand ceremony at the capital's stadium in Addis Ababa, attended by a popular and official participation from prominent global figures, including honorary guests from the United States, Turkey, Algeria, Saudi Arabia, and South Africa.

Importance and Distinction

Qasim emphasized that the Quranic competition is of great importance to Ethiopia, especially for Muslims, and this year’s competition is distinguished by the presence of a special committee and separate centers for it.

Organizing Committee

The organizing bodies of the competition established a committee that includes academic and artistic figures, alongside scholars, sheikhs, representatives from the Supreme Council for Islamic Affairs in the country, government stakeholders, and the Zaid ibn Thabit Association, which heads the competition under the supervision of the Ethiopian Islamic Council.

Final Arrangements

Regarding the final arrangements for the second edition of the international competition, Qasim stated that he discussed, last Saturday at the Council office, the latest preparations for the Ethiopian international competition for the Quran and the call to prayer for the year 2025 with the chairman of the Supreme Council for Islamic Affairs in Ethiopia, Sheikh Ibrahim Tofa. He explained that in order to ensure the success of the second round of the international Quran competition, a technical committee was formed from scholars and academics from the Federal Supreme Council for Islamic Affairs, the Zaid ibn Thabit Quranic Association, and related institutions, headed by Sheikh Idris Ali Hussein, the Executive Director of the Islamic Council of Ethiopia and Head of the Research Department.

Technical Arrangements

Qasim addressed the technical arrangements for the competition, stating that the judging panel and honorary guests had been selected, and applications for participation in the competition had been received from over 60 countries. The preliminary rounds will be held at the end of this month to select the final list of candidates in all categories. He explained that the Quranic competitions include four tracks in which contestants compete: the memorization of the entire Quran for males, the same for females, alongside the call to prayer, recitation, and modulation.

Honoring the Winners

He noted that the honoring of winners in this year's competitions will involve 12 winners, with 3 winners in each competition track. He added that the first-place winner in each category will be awarded more than $10,000.

Historical Context

It's worth mentioning that the first international competition for memorizing and reciting the Quran in Ethiopia took place in June 2022, with the participation of 50 countries, each represented by one contestant from Arab, African, and Islamic nations.

The careful study of the extremist theory of "Hindutva" under which Muslims in India suffer reveals its nefarious intentions and destructive goals. This theory is not a product of today; rather, its roots extend far back to three and a half centuries ago during the reign of Aurangzeb, the Mughal king, who governed India from 1658 to 1707. During this time, Shivaji (1630 – 1680) established a limited government, which advocates of "Hindutva" regard as the first station toward a Hindu government.

Before we clarify the horizontal dimensions of "Hindutva," its intellectual and cultural systems, and its true objectives, it is important to understand the term "Hindutva" and its structural composition. The Hindu writer, Naik Jatir Vedi, states in his book "Hindutva and Violence" (p. 141) that the term "Hindutva" is composed of two words: "Hindu" and "tva." The first word is Persian, while the second is Sanskrit.

Jatir Vedi adds that the one who first coined the term "Hindutva" was Jendra Natha Basu, who published the first book titled "Hindutva" in Bengali in 1892. He was followed by the extremist Hindu leader Savarkar (1883 – 1966), who authored a book under the same name in 1923, which caused a stir and gained acceptance among Hindu extremists. Why did Savarkar succeed where others failed?

Perhaps Savarkar's fundamental achievement lies in the existence of numerous Hindu movements, especially the RSS (Rashtriya Swayamsevak Sangh), founded in 1925, which embraced Savarkar's theory of "Hindutva." It focused intensely on reinforcing this theory by militarily, educationally, and intellectually mobilizing Hindu youth. On another front, many Hindu princes and wealthy individuals from different Indian regions, as well as the aristocracy, supported and financed the "Hindutva" theory with significant funds.

We must distinguish between "Hindutva" and ordinary Hinduism to avoid common confusion between the well-established Hinduism practiced in Indian societies for centuries and the opportunistic extremist "Hindutva." It is known that mainstream Hinduism, based on the interpretations of its thinkers, is a religion rich in doctrines, traditions, and constructive values filled with tolerance, openness, and generosity.

Conversely, "Hindutva" is a negative ideology aimed at achieving the interests of the upper classes of Hindus. It is a provocative political theory that emphasizes the superiority and dominance of the ancient Brahminical system, seeking expansive goals and control over all means and positions in the country to be subjugated to the ambitions of opportunistic extremists who harbor no positive, tolerant ideas. There is a considerable resemblance between "Hindutva" and fascism in their inherent intolerance toward others, regardless of the goodness or benefit they might bring to humanity.

In contemporary India, "Hindutva," as clarified by Saadat Allah in his book "Hindutva," refers to the systems and intellectual patterns with ideologies adopted by the RSS and other organizations, institutions, and movements that are closely aligned and resonant with the RSS in terms of ideas, ideologies, activities, and mobilizations.

Thus, the relationships among the trio of Naik Damodar Savarkar (1883 – 1966), Keshav Baliram Hedgewar (1889 – 1940), and Madhav Sadashiv Golwalkar (1906 – 1973) form a core focus for embodying the brazen vision of "Hindutva." These figures, along with others of the "Hindutva" theory, drew heavily from the violent fountains of fascism in Italy and Nazism in Germany, and they did not shy away from benefiting from global secret movements such as Freemasonry and Zionism, as seen in Golwalkar's writings, especially in his book "We or Nationhood Defined," and in the memoirs of Bal Krishan Shiu Ram Munje (1872 – 1948), which praise Mussolini and Hitler.

We find three important indicators and reasons for the hostility of the proponents of "Hindutva" towards Muslims:

1. The increase of collective narcissism, leads individuals to live in the past, relishing sweet old memories, feeling a sense of superiority, and drowning in deep pride and admiration for a glorious, bright past.
2. An excessive social feeling of persecution; this means that the majority of these people claim that they have experienced harsh conditions, and have suffered the bitterness of oppression and persecution during the time of Muslim rule in this country.
3. The sentiment of revenge incites extremist individuals from the Hindu majority to take vengeance on Muslims for the alleged injustices, abuses, violations of rights, marginalization, and tightening of the noose around the majority during their rule over India.

Elements of "Hindutva":

1. The Theory of Monadism:

Undoubtedly, the fundamental pillar of any ideological system is based on its worldview. The idea of "Advaita Vedanta," as expressed in Hindu literature, serves as a central tenet, originating from the Upanishads.

2. Superiority of the Race:

This concept is based on the idea of the superiority of the Hindu people, specifically referring to the chosen people represented by the upper classes of Aryans, who are considered the indigenous citizens of India. The marginalized classes, which make up the overwhelming majority in the country, have no right to aspire to be part of this chosen community.

3. Hindu Nationalism:

Nationalism is also one of the most important pillars of the "Hindutva" ideology. Nationalism implies a heightened sentiment that one’s homeland is superior to others in all aspects. There is no doubt that Hindu nationalism or Hindutva has borrowed from the new European nationalism that emerged during the modern era in Europe. Therefore, we observe features of European nationalism and deep influences in framing Hindu nationalism. Furthermore, the theorists of "Hindutva" have constructed Hindu nationalism by blending new Western philosophies with ancient Vedic philosophies. Golwalkar stipulates five conditions for the structure of nationalism: first, the homeland; second, the race; third, the religion; fourth, the culture; fifth, the language. He added that if any one of these conditions is lacking, a complete existence for a nation cannot be conceived. According to the conditions explained by Golwalkar, Muslims and Christians do not fall under the banner of Hindu nationalism.

4. Hindu Culture:

In the language of Hindutvaites, culture refers to an ancient Hindu culture that is manifested in various forms through festivals, processions, religious traditions, and rituals. Golwalkar also stated that in India, outsiders and foreign elements from different peoples have two specific pathways: first, they must integrate into the national element and adopt its culture; second, they must be subjected to the national element.

All the efforts of Hindutvaites are focused on establishing a Hindu state and dominating it for the sake of benefiting from the country’s resources. They consider Muslims and the democratic system of the country to be a significant obstacle to achieving their ambitions. Therefore, they cannot tolerate the existence of Muslims in the country. The Hindutva fascist forces continue to target them with great ferocity and audacity. Fortunately for these fascist forces, they have held power in the central government for the past ten years, using all resources and means to eradicate their identities, aiming for their complete extermination or at the very least their marginalization. The "Hindutva" policy leaves no stone unturned, trampling over everything that stands in its way, whether it be Muslim, non-Muslim, or any aspect that hinders its path.

In reality, the theory of "Hindutva" is based on all the characteristics and signs of deadly fascism and false propaganda.

• Muslims in Medina faced personal and political betrayals from Jews, including assaults and conspiracy to kill the Messenger.
• Despite these betrayals, every time Muslims established a new chapter of peace to prevent future repercussions.
• The Battle of the Trench in the fifth year of the Hijra saw the Banu Qurayza (Jews) almost destroy the city due to their betrayal of the constitution.
• Despite the tragedy, Muslims' tolerance towards Jews persisted, leading to a system of tolerance that prevailed in the Arab East.
• Jews under Islam enjoyed complete religious freedom and lived in peace until the establishment of the State of Israel in 1947.
• Muslims' tolerance towards the severe abuses suffered by Jews throughout history is noteworthy.
• Muslims view war as an extraordinary and repugnant matter, aiming to restore peace and reconciliation as quickly as possible.

Far from the painful personal feelings experienced by Muslims in Medina from the Jews, after Muhammad, the Messenger of Allah, may peace be upon him, made a treaty with them; they attempted – on one occasion – to assault the honor of a Muslim woman in their markets (2 AH), on another occasion they conspired to kill the Messenger himself (4 AH), and yet a third time they committed a major act of betrayal against the Muslims during the dire circumstances of the Battle of the Trench (the Banu Qurayza in the year 5 AH). 

Beyond all these betrayals and the constant "cold conspiratorial war" aligned with the polytheists of the Arabian Peninsula, and contrary to the constitution... 

Far from all this, the Muslims opened a new chapter of peace with the Jews, so that the future would not continue to pay the price for the mistakes of the past. 

The Islamic nation had miraculously survived extermination at the time of the siege of the polytheists in Medina during the Battle of the Trench in the fifth year of the Hijra, and the Banu Qurayza (the Jews) almost destroyed the city after their betrayal of the constitution, which mandated them – as citizens – to protect the city alongside the Muslims. 

If Muhammad had released them, they would have increased opposition among the Jews in Khaybar and organized another attack against the city as there was no guarantee that luck would favor the Muslims again. Moreover, the violent battle for survival would have continued indefinitely, leading to ongoing suffering and death. The sentences of death for the major treason of the Banu Qurayza Jews left the required impact on the souls of Islam's enemies, and it does not seem that anyone was shocked by the massacre; (because it was justice by all laws), in addition to the fact that the Qurayzites themselves seemed to have anticipated its inevitability; they knew the meaning of the crime they had committed. 

Nevertheless, it is important – as Armstrong Katherine states – to record here that this tragic beginning did not permanently affect the Muslims' position towards the Jews. Once the Muslims established their own global empire and developed an advanced system in their Sharia, they founded a system of tolerance that prevailed in the civilized parts of the Arab East for a long time; where religious groups coexisted side by side. Antisemitism is a Western Christian sin, not an Islamic sin, and this must be present in our minds so that we do not succumb to generalizations.

During the time of the Islamic Empire, Jews – like Christians – enjoyed complete religious freedom and lived in peace in the region until the establishment of the State of Israel in 1947. Jews under Islam never suffered what they endured under Christianity!

As for the European anti-Semitic myths, they arrived in the Arab East at the end of the last century through Christian missionary missions, and the masses usually met them with disdain.

It is worth mentioning that the Muslims' tolerance toward the severe abuses they suffered from the Jews throughout history, and their overlooking of the Jewish betrayal of the constitution established by the Messenger of Islam, which granted them full citizenship rights in Medina (their homeland), is noteworthy. Despite this, they betrayed the constitution and the homeland during a dire crisis, in which Muslims could have faced annihilation were it not for God's protection.

This tolerance from Muslims regarding the many pages of Jewish betrayal against them confirms that Muslims view war as an extraordinary and repugnant matter, and that they should not initiate hostilities; for a just war is one waged only in self-defense. Nonetheless, whenever they enter into war, they must fight with an absolute moral commitment to bring the fighting to an end as quickly as possible, as Katherine Armstrong states. If the enemy proposes a truce or shows willingness for peace, the Quran commands Muslims that the terms of peace should not be immoral or shameful. However, the Quran also emphasizes that ending military conflict is sacred, that confronting the enemy should be done resolutely, and that any hesitation should be avoided, as this would mean the continuation of conflict indefinitely.

The goal of any war in Islam is to restore peace and reconciliation as quickly as possible. This is what Katherine Armstrong concluded and affirmed... an impartial researcher... and we believe that this is what Muslims did with the Jews; they quickly engaged with them and employed them in high positions, even opening the palaces of caliphs to them and relying on them in all fields (translation, medicine, economy, and others).

Sources:

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 The official website of Dr. Abdul Halim Owais