Tuesday, June 12, 2018

How to determine what Impact Ramadan has on our lives?

By Dr. Aslam Abdullah
The month of fasting is over and life is now slowly returning to the pattern that we all had before Ramadan. Let us take a moment to reflect on what we gained during this month besides the reward from God, Almighty. Let us also plan to use during the next 11 months the training that we had in self control in the month of Ramadan  A simple way of doing that is to compare ouselves to the branches of Iman as identified by the Quran and the Ahadith. The Prophet said in several of the statements attributed to him that there are some 60 or 70 odd branches of Iman. The highest is to bear witness there is no god by Allah and Muhammad is his messenger and the lowest is the removal of harm from the road and modesty is also of faith. 
Imam Bayhaqi (d. 486 A.H identified some 77 branches of Iman. Some 30 of these branches deal with the heart, some seven with tongue and the remaining with our actions.
Let us see how the self discipline exercise in Ramadan would help us to impact our behavior, attitude and actions  in relation to these branches of Iman.

 The branches of Iman related with the heart

By the grace of Allah, the Almighty, we all 
1.      Believe in the oneness and uniqueness of Allāh Most High.
2.      Believe that everything other than Allah was non-existent. Thereafter, Allah, the Most High created these things and subsequently they came into existence.
3.      Believe in the existence of angels.
4.      Believe that all the heavenly books that were sent to the different prophets are true and the Quran is the final divine testament.
5.      Believe that all the prophets are true and Prophet Muhammad is the last messenger and Prophet of Allah.
6.      Believe that Allah Most High is the creator of the knowledge of everything.
7.      Believe that Resurrection will definitely occur.
8.      Believe in the existence of Heaven.
9.      Believe in the existence of Hell.
10.    Have love for Allah, the Most High.
11.    Have love for the Messenger of Allāh, ﷺ.
12.    Have intention of serving God   
13.    Fear Allah Most High.
14.  Trust in Allah Most High. 

Do all these beliefs lead us to have?

15.  Hope for the mercy of Allah Most High.
16.  Regrets and remorse when a sin is committed. 
17. Have modesty. 
18.  Gratitude over a bounty or favor.
19.  Commitment to our promises  
20.  Patience.
 21.  Humility
22.  Mercy on the creation.
23. Acceptance of the reality that we face in our lives  
24. Humbleness
25.  An attitude with malice or hatred towards anybody.
26.  No jealousy towards anyone.
27. Control over our anger.
28. .goodwill to all and malice to none
29. A balance attitude for the world.
30.  Love or hate someone solely because of Allāh. 

Concerning the branches of Iman dealing with our tongue

we need to ask would we continue
1.      To recite the Testimony of Faith [Kalimatu-sh Shahādah] with our tongue.
2.      To recite the Qur’an regularly.
3.      To acquire knowledge.
4.      To pass on knowledge.
5.      To make supplications [du’a] to Allāh Most High.
6.      To make invocations [dhikr] of Allāh Most High.
7.      to evaluate ourselves to ensure that we do not  lies, backbiting,  vulgar words,  curse, and indulge in useless talks and actions.  

Branches of Iman concerning our actions.

We must ensure that we 
1.      Make ablution [wudū], take bath [ghusl], and keep one’s clothing clean.
2.      are steadfast in offering the prayer [salāt].
3.      Pay the tithe zakāt and Zakat-l Fitr.
4.     We continue to fast.
5.      Perform the Hajj if we have means.
6.      Make tawaf during the Hajj.
7.      Move away or migrate from that place which is harmful for our practice of religion [din].
8.     Fulfill the vows that have been made to Allāh Most High.
9.      Fulfill the oaths that are not sinful.
10. Pay the expiation [kaffārah]for unfulfilled oaths.
11. Cover those parts of the body that are obligatory [fard] to cover.
12. Perform the ritual slaughter.
13. Enshroud and bury the deceased.
14. Pay off our debts.
15. Abstain from prohibited things when undertaking monetary transactions.
16. Do not conceal something true which we may have witnessed.
17. We do not go closer to fornication and other lewd actions.  
18. Fulfill the rights of those who are under us.
19.  Provide comfort to one’s parents.
20. We rear children in the proper manner.
21. Do not sever relations with one’s friends and relatives.
22. Obey one the law
23. We are just.
24. We do not initiate any way that is contrary to the generally accepted legitimate ways of Muslims.
25. We obey the legitimate rulers, provided what their governance is not contrary to the principles of justice.
26. We make peace between two warring groups or individuals.
27. We participate in noble tasks.
28. we command the good and forbid the evil.
29. We reprimand ourselves for mistakes according to divine guidelines.
30. We stand up to those who are bent on destroying the divine guidance  
31. We fulfill one’s trusts (amana).
32. We give loans to those who are in need.
33. We see to the needs of one’s neighbor.
34. We ensure that one’s income is pure.
35. We spend according to the divine guidelines
36. We reply to one who has greeted you.
37. We say yarhamuka-Llāh [Allāh have mercy on you!] when anyone says alhamduli–Llāh [all praise is for Allāh] after sneezing.
38.   We do not cause harm to anyone unjustly.
39. We abstain from actions contrary to Islamic teachings.
40. We remove pebbles, stones, thorns, sticks, and the like from the road.
Let us use this list as a barometer to determine the impact of Ramadan on our Iman and let us be prepared to correct ourselves once we realize that we are lacking in some aspects of our behavior and character.

Monday, June 4, 2018

What, then, is the Lailatul Qadr?

by Dr. Aslam Abdullah
God Almighty revealed the Quran at a time when the world was living in a spiritual vacuum and darkness.  It was a world that had forgotten the significance of the divine revelation or Wahi in one's life. In fact the renewal of the revelation was a turning point in human history and the beginning of a new era.      
It was expected that men and women under the divine guidance would create a world that would bring about peace and justice and end the exploitative ways of managing things. It was meant to redefine God and His message in an objective manner.
The night when the revelation began was indeed the most blessed night, better than 1,000 months.
This night created the intellectual conditions for the the coming of an era where human beings under the divine guidance would be inspired to explore the forces of nature and learn about their real purpose of existence. They would overcome superstitions and irrational thoughts that had dominated them for centuries in the name of God.
The guidance would inspire Human beings to rid of all darkness and ignorance and ultimately  bring material resources in full harmony with the divine guidance. The resources created by the divine would be used for serving humanity not destroying it. It was expected that Humans would draw strength from their intellect, sincerity and commitment to divine guidance as well as from the hidden forces of Allah.
It’s a night when human beings should focus on rediscovering their real purpose in the universe under the divine guidance and refresh their commitment to those values. If they do that this one night would be better than 1000 months and they would rediscover the real essence of life.
So what should we do in this night.
Select a few passages of the Quran that reminds human beings of their role in this universe and reflect on them while offering prayers as many times as one can and seek clarity for the future work.
Spend the night in seclusion pondering about the Quran message. 
In addition to having big lectures and extra congregational prayers with lengthy duas sung in heart melting voices also spend the night reflecting upon your existence, your purpose and your future commitment and Allah has promised that you would find the power in this night.

Friday, May 25, 2018

What is Zakat ul Fitr 

by Dr. Aslam Abdullah
Muslims all over the world would distribute at least $15 billion at the end of the month of fasting under the obligation of Zakat ul Fitr
What is Zaka ul Fitr
It is a certain amount of money every Muslim including the unborn babied (conceived) has to pay before the end of the Eid prayers, that mark the end  of the month of fasting.
Ibn Umar reported that Allah's Messenger (way peace be upon him) prescribed the payment of Zakat-ul-Fitr of Ramadan for people, for every freeman, or slave, male and female among the Muslims-one sa' of dried dates, or one sa' of barley. (Sahih Muslim, Book 12, Hadith 16)
It is obligatory upon every Muslim to pay zakat ul Fitr before the end of the Eid prayers. Even though some scholars say that it can be paid before the end of the Eid day.
One sa of barley or dried dates comprise between 2.5 kg to 3 kg. In the US, the cost of 3 kg of barley is 11 dollar for regular and about $35.00 for organic. The cost of dried dates is about $15.00 for regular and $35 or more for organic

Most masajid and Islamic Centers calculate the amount of zakat ul Fitr to be between $12 to $15.00
Implied in this obligation is the assertion that Zakat ul Fitr is to be distributed before the Eid Prayer. Usually, in Islamic Centers and masajid in the US, this does not happen. The amount of money collected during the Eid prayers for Zakat ul Fitr is counted after the prayers, deposited and then distributed. Often, might take days and weeks before it is distributed.
Zakat ul Fitr is different than Zakat ul Mal in terms of payment and time of payment. It is the same for all and no one exempt from it and it has be paid and distributed before Eid prayers.
In order to follow the Sunnah of the prophet for this obligatory payment
The Prophet of Allah said, "The fasting of the month of fasting will be hanging between earth and heavens and it will not be raised up to the Divine Presence without paying the Zakat al-Fitr."
It is also paid To purify those who fast from any indecent act or speech and to help the poor and needy.
It is paid to the same categories of people and institutions as mentioned Surat Al-Tawbah, [9: 60]. They include:
1.    the poor
2.    the needy,
3.    collectors of Zakah,
4.    reconciliation of hearts,
5.    freeing from bondage
6.    debtors
7.    in a cause of God  
8.    the traveler.
Under the present system of collection, the Zakat ul Fitr cannot be disbursed instantly at least in the US and other Western Countries. In order to distribute it before Eid, Muslims need to bring about change in the collection of Zakat ul Fitr
1.     Every Institution should have special collection boxes and account for Zakat ul Fitr
2.     The institution should mark a deadline for this collection.
3.     They should calculate and deposit the collection instantly and distribute it before the Eid prayers either to individuals or institutions.
4.     They should advertise in advance so that the qualified people can apply.
5.     The whole process should be transparent and the privacy of the recipient should be preserved.

Tuesday, May 22, 2018

Breaking Down Categories of Zakat Recipients in our Times

by Dr. Aslam Abdullah
All of the world’s major religions contain some form of alms-giving, but Zakat has a special significance for Muslims. It is mandatory for all Muslims who are financially able to give a minimum of 2.5% of their accumulated wealth for the benefit of the poor. The word Zakat means ‘purification’ or ‘growth’.
According to a report by Global Humanitarian Assistance: Indonesia, Malaysia, Qatar, Saudi Arabia and Yemen, which is about 17% of the world’s estimated Muslim population, indicates that in these countries alone at least US$5.7 billion is currently collected in Zakat each year.
It is estimated that the global volume of Zakat collected each year through formal channels is, at the very least, in the tens of billions of dollars. If we also consider Zakat paid through informal channels, the actual amount could be in the hundreds of billions of dollars (i).
Let's look at the Quranic verse that regulates Zakat. Sura Tawba (6) in aya 60 identifies the categories of recipients of Zakat.
"The offerings given for the sake of God are meant only for
[i] the poor and 
[ii] the needy, and 
[iii] those who are in charge thereof, 
[iv] and those whose hearts are to be won over, 
[v] and for the freeing of human beings from bondage, 
[vi] and for those who are overburdened with debts, 
[vii] and for every struggle in God's cause, and  
[viii] for the wayfarer:

i. The poor

The definition of poor would differ from place to place as well as on the size of a family. Some 767 million people in the world live on an earning less than $1.90 a day. In the US, the poverty line for a single person is about $12,150 and for a family of 4, it is $25,100.

ii. The needy

The needy is defined as the one who is having difficulty in meeting his/her basic needs met properly. Basic needs include food, clothing and a place to live as well as medicine if they are needed. It may also include transportation if the needy person requires it for going to work. They may be earning over the poverty line but may not be in a position to take care of their medicine or food, transportation or clothing properly.

iii. those who are in charge thereof,

It includes people who manage zakat funds whether in masajid or in other institutions. If an Imam is involved in collecting Zakat funds, he can be qualified to receive from such collections.

iv. Those whose hearts have to be won over

It includes all those people who may not have heard about Islam or who may have a negative attitude towards Islam and Muslims. In this category are included individuals and groups involved in public relations work for Islam, Muslim groups engaged in interfaith and inter-communal work, Muslim media that is primarily devoted to promoting Islam, universities, and colleges that are teaching Islam to non-Muslims.

v. For freeing of human beings from bondage

There are 40 million people living in slavery in our world today. There are about 42 million girls, women, boys and transgender who are forced to sell their bodies to others because they have no other means to earn their livelihood. Also, there are about one million families that due to poverty are forced to sell their children to others

vi. and [for] those who are overburdened with debts,

Burdened by debts include those people who may be above the poverty line and whose basic needs may also be covered but who are burdened by debt to such an extent that they may not carry out their household responsibilities properly.

vii. and [for every struggle] in God's cause,

It includes those who are out there to spread the word of God and who are standing up for social justice and equality and against oppression.

viii. [for] the wayfarer

Those who are travelers with little means or displaced people including refugees or even homeless.
The distribution is not confined to Muslims only. It is not limited to non-relatives as relatives as well as family members who are in this situation may also be the recipient.

How should zakat be distributed?
It can be done individually or it can be done through organizations and Masajid who have expertise in this area.
The ideal situation would be to have a central body in every state or city to collect zakat funds in a transparent manner. The collection groups and individuals should educate the community about centralizing the resources and then through consultation with the trusted people of the community distribute to the recipients in each category.
What is important to realize is that if the zakat is distributed through agencies and masajid and institutions, then the community must be informed about its distribution. In other words, there must be absolute transparency in zakat collection and distribution.

Why do we differ in matters of our Faith?

by Dr. Aslam Abdullah

Our understanding of Islam largely comes from scholars. Not many of us make an individual efforts to go directly to the Quran or the authentic sunnah of the Prophet. We rely on opinions passed on to us by learned people in our community or city. We have differences in our understanding of Islam.
These differences are in fact the differences among scholars. We wish if our scholars had come together to deliberate upon these differences and bring them to a closure as much as possible. But this did not happen.
By and large, We as Muslim are not trained to critically examine the ideas of scholars. Its the scholars who critique other scholars. We have widespread religious illiteracy among us. We are dependent on scholars to understand our faith. Whatever a scholar we believe in says is accepted and practiced by us in general.
How do scholars develop their understanding of Islam. In fact, their understanding of Islam is dependent on the methodology they adopt to understand Islam.
Thus a methodology would determine the nature and scope of differences among scholars. On the basis of these scholarly differences we, the people, often fight among ourselves.
What are different methodologies adopted by scholars?
1. The Quran Only Methdology
The Quran is sufficient to define because Islam is a divinely ordained faith and the guidance is revealed from God. Hence, Muslims must make the Quran the only source to understand and define Islam. The Prophet was divinely selected to communicate, preserve and live the message to a particular group of people in a particular context and he fulfilled his responsibilities with full integrity and honesty. There is no reason to believe that the prophet might have done or said anything that goes against the dictates of the Quran. The divine guidance addressed several issues. Some of them were exclusive to the Arab society and others are relevant to all communities and nations. The responsibilities of making this distinction is upon the believers, otherwise they would be fossilized in the seventh century and would defeat the very purpose of the divine message. Scholars in this category are in minority even though they may echo the sentiments of a good number of Muslims well versed with the Quran.
2. The Quran and Sunnah
Scholars in this category argue that the Quran alone is not enough. The ahadith (sayings and actions of Prophet Muhammad) compiled by Muslim scholars must be our guide to understand the Quran. They use ahadith to explain and understand the Quran. There are six authentic compilers of ahadith who vigorously collected the sayings of the Prophet and some 250 years after his death. Their work is authentic and it must be the basis to understand the Quran.
But we must stick to the first three or four generations after Prophet Muhammad for that understanding. Anything that is not endorsed by them is either innovation or heresy. All the questions relevant to human beings have been raised and answered by these scholars. There is no need to corrupt the faith by giving newer opinions. Scholars in this category are in large numbers even though they may not echo the sentiments of Muslims knowledgeable in the Quran. They occupy important positions in Muslim centers and masajid and often assume the authority to issue religious decrees. They run religious seminaries and in fact are considered the gatekeepers of Islam.
3. Schools of Thought methodology
Scholars in this category believe that in addition to the The Quran, ahadith and the opinions of early scholars, especially those who founded a school of thought are important. They argue that one must choose one of the many existing schools of thoughts that have tried to interpret the Quran and the ahadith in a juristic sense. There is difference among Muslims about the number of schools of thoughts. Those who do not call them sunnis identify four schools. Others identify five or eight schools. The overwhelming majority of Muslims live in countries that are divided on these factional lines. They follow their schools of thought in matters related with worship, social interaction and politics. Scholars in this category are in large numbers and they ensure that their schools of thought get primacy in matters of life. In fact, most Islamic seminaries represent either of the above mentioned Muslim schools of thoughts.
4. Quran, Science and accumulated Islamic and human knowledge 
Scholars in this category believe thatthe Quran is the main source, but other human efforts such as the collections of ahadith, the opinions of earlier or later scholars, the positions of various schools of thought as well as the science or empirical knowledge in a given time should be our supplementary sources to understand the divine guidance.. Scholars are in this category are in a minority and a great majority of modern educated Muslims probably think along the same lines. The Quran was not a book for the seventh century Muslims. If its claim that it is for all time and people has to be taken seriously, it must take into consideration the developments that have taken place in physical and social knowledge.
Obviously, the four methodologies would produce different understandings of the faith itself. As long as there is no consensus among Muslims over the use of a methodology that is substantiated by the Quran, differences would continue to occur.
We should not day dream of a having a united Muslim under present circumstances. In order to have this unity, we must have a foundation in our methodology to understand the faith. Are Muslim scholars ready to sit down and discuss the possibilities of adopting a unified methodology to revisit their faith. It is a wishful thinking that millions of Muslims have and had and would continue to have because they do not want to see their community divided and ineffective.

Monday, April 16, 2018

RSS Terrorism Poses Threat to India's unity and the world Peace

Their line of thinking is very clear and simple. After over a thousand years, upper caste Hindus have now total control of power over whole of India, something not even the most powerful Hindu kings and Rajas had and if this power is not used to shape the faith and society in their image, they would never get a second chance. The Rashtriya Swayam Sewak Sangh (RSS), the mother of all Hindutva parties in India does not believe in secularism, pluralism or minority rights because in its view the minorities were all part of the Hindu caste system who were converted to Islam, Buddhism, Christianity or Sikhism through force or through bribes, In their views in order for gods to be happy, Hinduism must retain its caste hierarchy and since the conversions have brought imbalance in the structure and function of the faith, hence the converted ones have to be brought back by any means. If they do not return, then they must be annihilated because those who by birth are defined as impure cannot be equal to those who are pure.
This is as simple and clear as one can state. Yes, their ideologues and propagandists may say whatever to justify their political or religious perspective but the truth cannot be denied that they are all for a system of government called Ram Rajiya.
What is Ram Rajiya?
Nothing but a system that through the might of the Kshatriya (warror class) and the money of the  Vaishyas: agriculturalists and merchants and the labor of Shudras, laborers and service providers would empower Brahmans to set the directions of the state on the basis of the guidance of gods and goddesses.
In this classification system Dalits and tribals are not included. They are called avarna or caste less. Their existence is meaningless. Muslims, Christians and people of all other faiths with the exception of Jainism are considered untouchables whose shadow makes things profane. 
In Rigveda, the above classification is described in this way:  
When they divided Purusa how many portions did they make?
What do they call his mouth, his arms? What do they call his thighs and feet?
The Brahman was his mouth, of both his arms was the Rajanya made.
His thighs became the Vaishya, from his feet the Shudra was produced.
Ram Rajya is the system to restore this division and inequality. 
Even though Rama is a mythological figure and there is no historical record of his existence in physical realm, the Ramayana, the Hindu epic that describes the Ram Rajiya records the following incident in which a Dalit was killed by Rama simply because he was trying to imitate upper caste in his religious knowledge. The following story from Ramayana illustrates this:

An aged peasant, a brahmin, bearing his dead child in his arms came to the palace gate, weeping and crying out again and again “What sin did I commit in a previous existence?" Overcome with paternal grief, he repeated “0 My Son, My Son! Ah! Of what fault was I formerly guilty in another body that I should see mine only son meet with death ? This boy had not yet reached adolescence, his fourteenth year not having been completed! To my misfortune, before his time, this dear child has been struck down by death! In a few days, I and thy mother too will die of grief, O Dear Child! I do not recollect ever to have uttered a lie; I do not remember ever inflicting an injury on any animal or doing harm to any person! People perish under the unrighteous rule of an impious monarch. The evil conduct of a king brings about the premature death of his subjects. When, in the cities and country, crimes are committed and no supervision is exercised, then death is to be feared! Undoubtedly the king will be held to be at fault in city and country, hence the death of this child." Such were the countless recriminations that the unfortunate father addressed to the king whilst he clasped his son to his breast. The piteous lamentations of that unfortunate brahmin reached the ears of the king and he, in the profound distress, called together his ministers, Vasishtha and Vamadeva, with his brothers and the elders of the city also. Then eight brahmins were ushered into the king's presence by Vasishtha, who resembled a God, and they said "May prosperity attend thee!" Thereafter those foremost of the Twice-born, Markandeya, Maudgajya, Vamadeva, Kashyapa, Katyayana, Javali, Gautama and Narada took their seats, and those Rishis being assembled, Rama paid obeisance to them with joined palms. Then the ministers and citizens received a cordial welcome, as was fitting, and all those highly effulgent persons being seated near him, Raghava informed them of the reproaches of that Twice-born One. Hearing the words of the prince, who was fined with distress, Narada himself made this memorable reply in the assembly of the Sages “Learn, O King, what has caused the untimely death of this child! When thou art conversant therewith, do what thou considerest to be thy duty ! O Prince, Joy of the Raghus, formerly in the Krita Yuga, the brahmins alone practiced asceticism; he who was not a brahmin in no wise undertook it. At the close of that age, all was consumed and absorbed into Brahman. Thereafter the 5 brahmins were re-born enlightened and endowed with the gift of immortality. In that age, none died prematurely and all were wise. The Treta Yuga followed when the sons of Manu were born, one who practiced austerities; these noble men were the rulers, and full of power and heroism. In that era, Brahmins and Kshatriyas were equal in power nor could any distinction be found amongst them; it was then that the four castes were established. In the Treta Yuga, brahmins and warriors practiced asceticism and the rest were under the supreme obligation of obedience, proper to the Vaishya and Shudra classes; the Shudras' duty being to serve the other three. O Great King, in the Dwapara Yuga, untruth and evil increased, unrighteousness having placed a second foot on the earth, and then the Vaishyas began to practice penance, so that dharma, in the form of asceticism, was performed by the three castes, but the Shudras were not permitted to undertake it during that time, O Foremost of Men. O Prince, a man of the lowest caste may not give himself up to penance in the Dwapara Yuga; it is only in the Kali Yuga that the practice of asceticism is permitted to the Shudra caste. During the Dwapara Yuga it is a great crime for one of Shudra birth to perform such practices. At this time, in thine empire, a rigid penance is being undertaken by a wretched Shudra, O Prince, and this is the cause of the death of that child. An act of mortification that is prescribed is well done and a sixth of the merit goes to the king who rules with justice. But how should he, who does not protect his people, enjoy the sixth portion? O Lion among Men, thou should investigate the happenings in thy kingdom and put down evil wherever it is practised, so righteousness may flourish, man's life be prolonged and the child be revived." Rama makes a Tour of Inspection of his Kingdom hearing the nectar-like words of Narada, Rama was delighted and said to Lakshmana “O Dear Friend, thou who art faithful to thy vows, go and console that leading brahmin and cause the body of the child to be placed in a jar of oil with precious unguents and fragrant salves so that it is covered and does not suffer decomposition. Act in such a way that the body of the child does not dissolve or decay." Having issued this command to Lakshmana, who was endowed with auspicious marks, the highly illustrious Kakutstha thought of Pushpaka, and said “Come hither!" Conscious of his intention, the golden chariot appeared before him in the same hour and bowing, said to him “U Behold, I am here at thy service, O Long-armed Prince! U Listening to the gracious words of Pushpaka, Rama paid obeisance to the great Rishis and ascended the chariot. Armed with his bow, his two quivers and his glittering sword, Raghava left the city in the charge of his two brothers, Saumitri and Bharata, and thereafter that monarch directed his course to the western region which he explored on every side; then he went to the northern region bounded by the Himalayas, but found no one. No trace of evil-doing there; later the eastern region was carefully searched by him and that long-armed Prince, from on high in his chariot, beheld people of pure morals there, as stainless as a mirror. Then he, who causes felicity to the great Rishis, ranged the southern region and, on the side of the Shaivaja Mountain, a vast lake appeared to him, on the banks of which the blessed Raghava beheld an ascetic practicing an extremely rigorous penance, his head hanging downwards. On this that Prince approached the one who had given himself up to rigorous practices and said "Blessed art thou, O Ascetic, who art faithful to thy vows ! From what caste art thou sprung, O Thou who hast grown old in mortification and who art established in heroism. I am interested in this matter, I, Rama, the son of Dasaratha. What purpose hast thou in view? Is it heaven or some other object? What boon dost thou seek by means of this hard penance? I wish to know what thou desire in performing these austerities, oh Ascetic. May prosperity attend thee! Art thou a brahmin ? Art thou an invincible Kshatriya? Art thou a Vaishya, one of the third caste or art thou a Shudra? Answer me truthfully !" Then the ascetic, who was hanging head downwards, thus questioned by Rama, revealed his origin to that Prince born of Dasaratha, the foremost of kings, and the reason why he was practicing penance. Hearing the words of Rama of imperishable exploits, that ascetic, his head still hanging downwards, answered "Oh Rama, I was born of a Shudra alliance and I am performing this rigorous penance in order to acquire the status of a God in this body. I am not telling a lie, 0 Rama, I wish to attain the Celestial Region. Know that I am a Shudra and my name is Shambuka." As he was yet speaking, Raghava, drawing his brilliant and stainless sword from its scabbard, cut off his head. The Shudra being slain, all the Gods and their leaders with Agni's followers, cried out, “Well done! Well done!" overwhelming Rama with praise, and a rain of celestial flowers of divine fragrance fell on all sides, scattered by Vayu. In their supreme satisfaction, the Gods said to that hero, Rama “Thou hast protected the interests of the Gods, 0 Highly Intelligent Prince, now ask a boon, 0 Beloved Offspring of Raghu, Destroyer of Thy Foes. By thy grace, this Shudra will not be able to attain heaven!" — The Ramayana of Valmiki: Translated by Hari Prasad Shastri p1585

Obviously, Ram Rajiya is nothing but a system built on racial superiority of a people who claim that they have the divine support to perpetuate inequality and annihilation of those who are below them. Its a system that has injustice built in it eternally. 
It is this system that the RSS through BJP wants to enforce in India. It will do everything possible to cling to power. It will use every weapon to intimidate religious minorities and Dalits and coerce and bribe them to accept its supremacy  It would use rape, murder, terror to achieve its objectives. It has the most organized gang of murderers and terrorists in its ranks and it would not hesitate to burn India for its ideological goals. The recent attacks by these terrorists on citizens of India provide ample evidence of that.
It is this danger that the world has to recognize, a danger that is far bigger than the Taliban and ISIS, a danger that the world has not yet seen. It must be stopped but the only people who can stop are those Indians of all faiths who believe in a plural and secular society where non violence and human dignity become the cornerstones of the society through a constitution that is respected and lived.