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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• Knowledge is the path to elevation and glory, crucial for achieving success in various fields of life.
• The civilizations of David and Solomon, peace be upon them, flourished due to their knowledge in various sciences.
• Islam emphasizes the importance of knowledge, as seen in the first revelations to Prophet Muhammad, peace be upon him. Islam encourages the pursuit of both religious and worldly sciences to build a well-rounded and advanced society.
• The spread of ignorance and decline of knowledge are threats to the survival and prosperity of civilizations.
• The Prophet Muhammad, peace be upon him, emphasized learning languages and knowledge to protect and advance the Ummah.

Historical books and biographies narrate from Ibn Abbas, who said: When the Messenger of Allah, peace be upon him, passed away, I said to a man from the Ansar, "Let us ask the companions of the Messenger of Allah, peace be upon him, for they are many today." He replied, "How surprising of you, O Ibn Abbas! Do you think people need you while among them are the companions of the Prophet whom you see?" Ibn Abbas said: So he left it, but I continued to pursue the questions. If a hadith would reach me from a man, I would go to him while he was taking a nap, and I would lay my cloak at his door, letting the wind blow dust over me. When he came out and saw me, he would say, "O cousin of the Messenger of Allah, shouldn't you have sent for me, and I would come to you?" I would reply, "I am more deserving to come to you and ask you." The man remained until he saw people gathering around me, and he said, "This young man is wiser than I."

What this honorable companion meant by "This young man is wiser than I" is that knowledge is the path to elevation and glory.

Anyone looking into the history and conditions of nations understands that achieving glory in any field of life is based on knowledge. Whether this knowledge is related to religious sciences or various life sciences such as experimental sciences like medicine, engineering, economics, and trade, or humanities and social sciences, they all integrate to contribute to the rise and advancement of society. Since knowledge is the foundation of civilizational progress, the Islamic nation today is in dire need of embracing the causes of progress to restore its glory and honor.

Science as the Foundation of Civilization in Previous Nations

The Quran is the most truthful source informing us about the foundation of civilizational progress in nations before Islam, such as the civilizations of David and Solomon, peace be upon them. Allah says: "And We gave knowledge to David and Solomon, and they both said, 'Praise be to Allah, who has favored us over many of His believing servants.'" (Surat An-Naml, 15). "And Solomon inherited David. He said, 'O people, we have been taught the language of birds, and we have been given from everything. Indeed, this is a clear favor.'" (Surat An-Naml, 16).

These verses speak of Allah's favor upon David and Solomon with knowledge, which encompassed all kinds of sciences, as indicated by Allah's words: "and we have been given from everything."

Al-Bahi Al-Khuli said: "The fruit of this knowledge in this civilization is the control over the laws of nature and its various forces, to utilize them for the benefit of the state. This is evident from the fruits of knowledge in serving the just king when he asked his soldiers to bring the throne of the Queen of Sheba." Allah says: "He said, 'O assembly [of jinn], which of you will bring me her throne before they come to me in submission?' An ifrit from the jinn said, 'I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy.' One with knowledge of the Scripture said, 'I will bring it to you before your glance returns to you.' And when Solomon saw it placed firmly before him, he said, 'This is from the favor of my Lord to test me whether I will be grateful or ungrateful.'" (Surat An-Naml, 38-40).

Do you see how the one with knowledge of the Scripture used his knowledge for the will of the just king? When Allah's favor was realized by practically utilizing this knowledge, Solomon acknowledged it and said: "This is from the favor of my Lord."

What indicates the importance of knowledge in establishing the civilization of David and Solomon is that Allah granted them wisdom and knowledge, and taught David the craft of making armor as a fortified protection for him and his people. Allah says: "And We gave understanding of it to Solomon, and to each [of them] We gave judgment and knowledge. And We subjected the mountains to exalt [Us] with David and the birds as well, and We were [already] doing [that]. And We taught him the fashioning of coats of armor to protect you from your [enemy in] battle. So will you then be grateful?" (Surat Al-Anbiya, 79-80).

One of the examples mentioned in the Quran indicating the importance of knowledge in civilizational progress is the story of Prophet Joseph, peace be upon him, when the King of Egypt had a troubling dream and presented it to his priests. They said, "Confused dreams, and we are not knowledgeable in the interpretation of dreams." (Surat Yusuf, 44). When the dream reached Prophet Joseph, peace be upon him, who was given the knowledge of dream interpretation by Allah, he interpreted it and implemented the solutions related to it, thereby contributing to saving the world from certain destruction due to famine. When Prophet Joseph, peace be upon him, was asked about interpreting dreams, he replied, "That is from what my Lord has taught me." (Surat Yusuf, 37). Therefore, knowledge is the foundation upon which civilizations are built and nations rise.

The Contribution of Science to Building the Civilizational Renaissance in Islam

The first revelation in Islam from the Quran to build this nation was a call to knowledge. The first revelation to the Messenger of Allah, peace be upon him, was Allah's saying: "Read in the name of your Lord who created. Created man from a clinging substance. Read, and your Lord is the most Generous—Who taught by the pen—Taught man that which he knew not." (Surat Al-Alaq, 1-5).

Similarly, one of the earliest revelations to the Messenger of Allah, peace be upon him, was Surat "Al-Qalam" to draw attention to knowledge. Allah says: "Nun. By the pen and what they inscribe." (Surat Al-Qalam, 1). This emphasizes that the Islamic foundation is based on knowledge.

Islam did not build the foundation of the nation on religious knowledge alone but opened the door to diverse sciences in various fields of life. It drew attention to the diversity of sciences and the necessity of acquiring and benefiting from them. Allah says: "Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors. And in the mountains are streaks, white and red of varying shades and [some] extremely black. And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allah, from among His servants, who have knowledge. Indeed, Allah is Exalted in Might and Forgiving." (Surat Fatir, 27-28).

When Allah spoke about the elevated status of people of knowledge, He did not restrict it to religious knowledge alone but made it inclusive. Allah says: "Allah will raise those who have believed among you and those who were given knowledge, by degrees." (Surat Al-Mujadila, 11). When He called us to seek more knowledge, He used the term "knowledge" in an indefinite form to indicate the generality of all knowledge. Allah says: "And say, 'My Lord, increase me in knowledge.'" (Surat Taha, 114).

This plethora of guidance emphasizes the importance of knowledge in establishing civilizational foundations. This is reflected in the words of the poet Ahmad Shawqi: "People build their kingdoms with knowledge and wealth. No kingdom was built on ignorance and scarcity."

The Role of Knowledge in Protecting Civilizational Renaissance in Islam

One of the gravest threats to nations and civilizations is the spread of ignorance and the decline of knowledge. This signals the demise of civilization and its loss. Allah says: "Do they not see that We gradually reduce the land [in its boundaries] from all sides?" (Surat Ar-Ra'd, 41). Ibn Abbas said: "Its ruin is due to the death of its scholars, jurists, and righteous people." Mujahid also said: "It is the death of scholars." This indicates that the loss of knowledge is a precursor to the destruction of lands and the collapse of civilizations.

The Prophet Muhammad, peace be upon him, provided us with a path to safeguard the knowledge, civilization, and protection of the ummah from the deceit of others when he instructed his companion Zayd bin Thabit to learn the Syriac language, which was spoken by the Jews.

By emphasizing the importance of learning, the Prophet ensured that the Muslim community remained intellectually and culturally resilient. This focus on education allowed the Islamic civilization to flourish and become a beacon of knowledge for centuries.

In conclusion, the foundation of any thriving civilization is its commitment to knowledge and education. By nurturing these values, societies can achieve progress, stability, and prosperity. The Islamic nation, like others before it, must prioritize the pursuit of knowledge to reclaim its historical legacy and build a brighter future.

Western democracy prioritizes individual freedom above religious and social constraints.

It includes various forms such as political, personal, and social freedoms, rooted in secular principles.

Covers freedom of belief, thought, preferences, and association without harming others.

Absolute freedom can lead to misuse of power and is often influenced by interests and powerful groups.

Unrestricted expression of opinions and ideologies can lead to societal conflicts and challenges.

The concept of freedom in Western democracy transcends everything; there are no religious texts or social norms that stand in the way of personal freedom. For them, freedom means that a person can do whatever they desire without restriction or condition, and that they can work to achieve their own interest, or what they believe is their interest, seeking benefit for themselves.

Sources of Freedom in Western Democracy

The democratic system defines freedom in all its forms, such as political freedom, which means that the people govern themselves or choose their rulers freely; personal freedom; freedom of opinion; freedom of assembly and association; freedom of religious belief; freedom of education; and other personal and social freedoms.

Western democratic system's vision

The Western democratic system's vision of freedom is based on the principles established by secular thought regarding the concept of freedom and its purpose. British philosopher John Stuart Mill asserts that an individual enjoys absolute freedom and can do as they please, without anyone intervening in their affairs or life. The individual alone is responsible for themselves and is the most entitled person to be the guardian of their own conditions—be they physical, mental, material, or moral. It is not permissible to force an individual to perform any task or refrain from any task, claiming that such performance or abstention is in their interest or leads to their benefit or brings them good and happiness, especially when, in the view of others, it is deemed to be the exact truth.

 The Aspects of Freedom Include:

**First**: The sanctities of consciences and the depths of inner thoughts, which necessitates freedom of belief in its broadest sense, freedom of thought, feeling, and the freedom of opinions and inclinations in all matters and discussions—whether practical or scientific, material or moral, religious or worldly.

 Second : Freedom of tastes and preferences; meaning that we are granted freedom to take the paths in life that align with our natures, and do as we wish, provided we bear the consequences that follow. No one should object to this from among our peers, nor should there be any obstacles from them as long as our actions do not inflict any harm upon them, even if in their view, it is evidence of folly or foolishness.

 Third: From that freedom restricted to the individual, there arises the freedom for individuals to unite and cooperate on any matter that does not harm others, as long as those gathering are adults and mature, and have not been coerced or deceived into the assembly. Any community that does not generally respect these freedoms cannot be justifiably described as free, regardless of its governmental form. Furthermore, any society lacking these freedoms in a full, unblemished, and pure manner is not entirely free. This is what the foundational theories of freedom in the Western democratic system dictate.

 A Critical Perspective on Freedom in Western Democracy

Western theories establish the concept of absolute freedom, which is unencumbered by religious texts or social norms. However, this freedom leads to chaos, wherein every individual believes they are free to do whatever they wish and legislate as they please to achieve two objectives: one being power and control, and the second being interest and benefit.

For example, the wealthy may legislate for usury and monopoly, the powerful for tyranny, and those driven by desire may legislate for vice. Furthermore, Western freedom does not adhere to fixed values; rather, it is subject to interests and whims. Consequently, this freedom does not align with truth but instead stands alongside capitalists and influential pressure groups, particularly Zionist groups with their vast political and media influence.

The Satanic Verses

In 1988, after the publication of the book "The Satanic Verses," Muslims in Britain attempted to use the law banning blasphemy against the author Salman Rushdie, but they failed; because the law only punishes blasphemy against Christian sanctities; thus, Salman Rushdie was not violating any British laws when he insulted Islamic sanctities.

In contrast, we see a tremendous success for the political and media influence of Jewish lobbying groups and Zionist organizations. In France, in January 1998, Roger Garaudy was tried for his book "The Foundational Myths of Israeli Politics," and he was fined $20,000. The situation did not end there; Garaudy received several death threats over the phone, libraries that sold his books were attacked until they ceased to do so, and the publisher of the book was physically assaulted, and his library was looted. What value does freedom of thought hold if it exposes its bearer to pressure and terror?!

Additionally, freedom in Western democracy allows for the expression of any opinion, the publication of any ideology, and the promotion of any thought, even if it involves disavowing the homeland, denying God and His messengers, attacking the laws, ethics, and customs of the nation, and ridiculing the principles upon which family and social life is built, without regard for those nations' rights to respect their laws and sanctities. There are many examples of this, such as the criminalization of minarets in Switzerland, and the violation of the sacredness of others through words, images, and offensive films, as happened in Denmark in 2005 and in America in 2012.

The Values of beliefs

This indicates that Western thought is based on elevating its own value while belittling and diminishing the values and beliefs of others under the guise of freedom. Absolute capitalist freedom is merely a ready weapon in their hands that paves the way for them and clears a path to glory and wealth at the expense of others.

Wishes without Restrictions

As for personal freedom, for them it means that a person can pursue their desires and whims, eat what they wish, and do as they please without restrictions or order; this is not freedom, but pure chaos that leads all individuals to ruin. Furthermore, a person who is controlled by their desires and succumbs to their instincts is actually devoid of freedom; they have become a slave to their desires, a captive of their instincts, unable to free themselves from them, to the point of losing their mind and depriving themselves of dignity, yet they claim afterwards that they are free.

Dr. Muhammad Imara states: “And if it is said that freedom consists of not interfering with anyone in their private matters; we say: this is a regression to animalism, and an exit from the limits of humanity. However, true freedom is the demand for rights while respecting limits.”

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(1) Liberty: John Stuart Mill, Translation: Taha Al-Seba'i, pp. 17-21.

(2) Religion and Politics: Dr. Yusuf Al-Qaradawi, p. 60.

(3) Freedom of Expression in the West: From Salman Rushdie to Roger Garaudy: Sharif Abdel Azim, p. 9.

(4) Our Economy: Dr. Muhammad Baqir Al-Sadr, p. 375.

(5) Islam in the Face of Challenges: Dr. Muhammad Imara, p. 23.

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Political Concept of Citizenship

 Dr. Ali Al-Sallabi

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Intellectual Issues

Citizenship as a Social Contract

Citizenship is a social contract between the individual citizen and the state, which encompasses legislative, executive, judicial, and administrative institutions. Thus, the relationship is one of participation between the two parties in a civilized and organized manner. Citizenship is a relationship between the individual and the state, defined by the constitution, which outlines the rights and duties of the citizen. Its essence is the love and loyalty of the citizen to their homeland and their service to it in times of peace and war.

The Concept of Belonging

Citizenship includes the concept of belonging, which means an individual's affiliation with a particular entity, feeling secure on their land, loving it, proud of their identity, and engaged with its issues. The individual works to solve its problems, abides by its laws and values, considers the public interest, preserves its interests and resources, and does not abandon it in times of crises and hardships.

Modern Concept of Citizenship

The modern concept of citizenship relies on collective agreement based on understanding to guarantee individual and collective rights. Citizenship is essentially an emotional bond through the connection to the land and with other members of the society residing on that land. It does not contradict Islam, as citizenship is a bond among individuals living in a specific time and place, i.e., a defined geography, and the religious relationship enhances citizenship (Al-Qaradawi, "Citizen and Citizenship", p. 17).

Evolution of the Modern Concept of Citizenship

The modern concept of citizenship has evolved with the modern state, which considers itself the absolute authority within its borders, and its orders are binding on all who reside within those geographical boundaries. To prevent state tyranny and the abuse of its powers, the idea of the citizen, who possesses inalienable rights that cannot be violated by the state, emerged. These rights include civil rights related to equality with others, political rights related to participation in political decision-making, and collective rights related to economic, social, and cultural affairs.

The Melting Pot of All Affiliations

Citizenship is the melting pot in which all tribal, regional, and ethnic affiliations, etc., dissolve in favor of one affiliation only, which is the homeland. This does not mean the elimination of affiliation to religion, tribe, family, region, or otherwise; rather, it means that these affiliations do not conflict with the greater affiliation to the homeland (Al-Sallabi, "Citizenship and Homeland", p. 23).

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.