We are in the month of Ramadan Al Kareem. It comes
with great goodness and blessings and the promise of Allahﷻ’s Forgiveness and Mercy.
Abu Sa`id Al-Khudri (RA) reported that Rasoolullahﷺsaid,
‘Anyone who fasts for one day for Allah’s sake, Allah will keep his face away
from the Hellfire for (a distance covered by a journey of) seventy
years. (Al-Bukhari and Muslim)
Uthman ibn Abi Al-Aas reported that Rasoolullahﷺ said, ‘Fasting serves as a shield from
Hellfire.”’(An-Nasa’i and authenticated by Al-Albani)
Abdullah ibn Amr reported that Rasoolullahﷺ said, ‘Fasting and the Qur’an will intercede on behalf of Allah’s servant on the Day of Judgment: Fasting will say, “O my Rabb! I prevented him from food and desires during the day, so accept my intercession for him. And the Qur’an will say, ‘O my Rabb! I prevented him from sleeping by night, so accept my intercession for him.’ The intercession of both will thus be accepted. (Ahmad and authenticated by Al-Albani)
Contrary to ignorantly romantic notions, fasting in Ramadan is not prescribed to teach the wealthy what it means to be poor. Poverty is about insecurity, lack of choice, lack of dignity, compulsion, fear and despair. Poverty is about living on the edge of despair without any safety net. It is not about present hardship but of looking ahead at a life of unending and ever-increasing deprivation. Anyone who thinks that he can know what poverty is by merely bringing breakfast forward and postponing lunch with a fridge full of goodies and special foods to break your fast with, is delusional. You will never know what it is to be poor until you are poor yourself.
Ramadan is about recognizing that you are not Calvin
Ramadan is a month which Allahﷻ sends as a boot camp to reset our lifestyles to a way that leads to success in this world and the next. This is the beauty of Islam. Islam doesn’t demand renunciation of this life in order to attain success in the Hereafter. Islam shows us a way of life that guarantees us popularity, influence, love, harmony, peace and prosperity in this life and Jannah (Heaven) in the Aakhira (Hereafter). The key to that is the concept of Taqwa.
Allahﷻ said about Ramadan:
Baqara
2:183. O you who
believe! Observing As-Saum (the fasting) is prescribed for you as it
was prescribed for those before you, that you may become Al-Muttaqun (people
of Taqwa)
What is Taqwa? Taqwa is the over-riding concern,
never to displease Allahﷻ, who we
love the most, over and above anyone and anything else. The love of Allahﷻ is not like the love of anyone or anything else. It is a
combination of Khashiyyat (Awe) and Shukr (Thankfulness). This leads to the
Hubb (Love) of Allahﷻ, which,
as I said, is unlike any other emotion that we are capable of feeling. How do
we develop this love? We do it by focusing on the Glory and Majesty of Allahﷻ and on His blessings.
About
His Glory and Majesty, Allahﷻ
described it in a way that nobody can equal or better. He said about Himself
and His Glory and Majesty:
Baqara 2: 255. Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither dozing, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.
Al Ikhlaas 112: 1. Say (O Muhammad ()): “He is Allah, (the) One. 2. “Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need and He doesn’t need anything from his creatures). 3. “He begets not, nor was He begotten; 4. “And there is none co-equal or comparable unto Him.”
Hashr 59: 21. Had We sent down this Qur’an on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect. 22. He is Allah, than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful. 23. He is Allah than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him. 24. He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names . All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.
Allahﷻ reminded us about His blessings and said:
Ar-Rahman 55: 1. The Most Beneficent (Allah)! 2. Has
taught (you mankind) the Qur’an (by His Mercy). 3. He created man. 4. He
taught him eloquent speech. 5. The sun and the moon
run on their fixed courses (exactly) calculated with measured out stages for
each (for reckoning, etc.). 6. And the herbs (or
stars) and the trees both prostrate. 7. And the
heaven He has raised high, and He has set up the Balance. 8. In
order that you may not transgress (due) balance. 9. And
observe the weight with equity and do not make the balance deficient. 10. And the earth He has put for the creatures. 11. Therein are
fruits, date-palms producing sheathed fruit-stalks (enclosing dates). 12. And also corn, with (its) leaves and stalk for
fodder, and sweet-scented plants. 13. Then which of
the Blessings of your Rabb will you both (jinn and men) deny?14. He
created man (Adam) from sounding clay like the clay of pottery.15. And
the jinn did He create from a smokeless flame of fire. 16. Then
which of the Blessings of your Rabb will you both (jinn and men) deny? 17. (He is) the Rabb of the two easts (places of
sunrise during early summer and early winter) and the Rabb of the two wests
(places of sunset during early summer and early winter). 18. Then
which of the Blessings of your Rabb will you both (jinn and men) deny? 19. He has let loose the two seas (the salt water and
the sweet) meeting together. 20. Between them is a
barrier which neither of them can transgress. 21. Then
which of the Blessings of your Rabb will you both (jinn and men) deny? 22. Out
of them both come out pearl and coral. 23. Then which of the
Blessings of your Rabb will you both (jinn and men) deny? 24. And
His are the ships going and coming in the seas, like mountains. 25. Then
which of the Blessings of your Rabb will you both (jinn and men) deny? 26. Whatsoever is on it (the earth) will perish. 27. And the Face of your Rabb full of Majesty and
Honour will abide forever. 28. Then which of the
Blessings of your Rabb will you both (jinn and men) deny?
Naba 78: 6. Have We not made the earth as a bed, 7. And the mountains as pegs? 8. And We have created you in pairs 9. And have made your sleep as a thing for rest. 10. And have made the night as a covering (through its darkness), 11. And have made the day for livelihood. 12. And We have built above you seven strong (heavens), 13. And have made (therein) a shining lamp (sun). 14. And have sent down from the rainy clouds abundant water. 15. That We may produce therewith corn and vegetation, 16. And gardens of thick growth. 17. Verily, the Day of Decision is a fixed time, 18. The Day when the Trumpet will be blown, and you shall come forth in crowds (groups); 19.And the heaven shall be opened, and it will become as gates, 20. And the mountains shall be moved away from their places and they will be as if they were a mirage.
When we reflect; that is the key – reflection; on
the Glory and Majesty of Allahﷻ and all
that He blessed us with, we begin to love Him. The more we reflect, the more we
love Him. The more we love Him, the more concerned we become about never
disobeying or displeasing Him. That is Taqwa and that is why Allahﷻ sent Ramadan.
But how is Ramadan a boot camp?
Obedience is about boundaries. It is about doing
what we are told to do without question. Without question not because the
obedience is blind but because we recognize and know the One who is ordering
us. We obey because we know two things very clearly: 1. That Allahﷻ loves us, wants the best for us and knows what that is better
than we do. 2. That what He ordered us to do is for our benefit, because
nothing can benefit or harm him. This is basic logic. If Allahﷻ doesn’t know and if we know more than He does, then why are we
worshiping Him? In Islam we have settled these basic questions and know that
our Creator and Sustainer wants the best for us, knows what that is and has
told us to do what is good for us and to refrain from what is bad for us and
that to Him, is our return.
Ramadan comes to remind us about obedience by
making what is normally permissible, prohibited during a specific time, from
dawn to dusk. Why is something that is normally permissible, meaning that it is
beneficial for us, prohibited during this time in Ramadan? To teach us a lesson
that all permissibility and prohibition is for our benefit and is from Allahﷻ. Ramadan is not only about not eating or drinking. It is about
abstaining from all negativity and negative behavior. It is about abstaining
from backbiting, slander, lying, cheating, cursing and foul language, anger and
arrogance. It is not only about not initiating but of not even responding in a
negative way if someone abuses us. Rasoolullahﷺ told us to say, “I am fasting,” to someone who yells at us but
not to respond in kind. Rasoolullahﷺ said, “If you can’t control your tongues and behavior, then
Allahﷻ is not
in need of your hunger and thirst.”
Abu Hurairah (RA) reported that Rasoolullahﷺ said, ‘Fasting is a shield; so, when one
of you is fasting, he should neither indulge in obscene language nor should he
raise his voice in anger. If someone attacks him or insults him, let him
say: “I am fasting!” (Muslim)
Ramadan is about experimenting with total
behavioral change. With making a new lifestyle choice. To choose to live a life
of obedience and spread goodness around us. When we are ready to stop ourselves
from doing what we normally do and enjoy, only because Allahﷻ ordered us to do so, then how much more important is it to stop
ourselves from what Allahﷻ
prohibited for us throughout our lives? This is the essence of Taqwa which
Ramadan comes to teach us in a powerful experiential way.
That is why we need to ask if Ramadan entered us or if we entered Ramadan. If we entered Ramadan, we will exit it on the 29 or 30 of the month. If Ramadan entered us, then it will remain in our hearts and lives, throughout the year. The spirit of obedience, which is Ramadan, is the key to success in this life and the next. That is what must enter our hearts. To obey joyfully and eagerly because we love Allahﷻ. That is Taqwa.
When the slave gets close to His Rabb, it is only
natural that he asks about Him and wants to feel connected to Him. See the
Mercy of Allahﷻ. He
said, in the middle of the Ayaat related to fasting:
Baqara 2:186. And when My slaves ask you (O Muhammad)
concerning Me, then (answer them), I am indeed near (to them by My Knowledge).
I respond to the dua of the supplicant when he calls on Me. So, let them obey
Me and believe in Me, so that they may be rightly guided.
Ramadan is a month of dua. Of asking Allahﷻ, of telling Him your story. He knows it but you still tell Him
because that is the essence of Uboodiyat. Learn to make dua.
Create your own style of asking Allahﷻ. He didn’t put any conditions on making dua. We can ask Allahﷻ in any language, in any state, in any condition, anywhere and
anyhow. It makes perfect sense not to have any conditions about making dua
because the slave asks when he is in dire need. And so he/she must be free to
ask in any way and from anywhere. So, ask Allahﷻ. Remember however that Allahﷻ said, “So, let him obey me and have faith in me.” Obedience
starts with making a choice to change our ways. To repent our transgressions,
knowing that Allahﷻ
promised to forgive every transgression, every sin of anyone who comes to Him
with sincere repentance. He said:
Zumar 39:53. Say: “O ‘Ibadi (My slaves) who
have transgressed against themselves (by committing evil deeds and sins)!
Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is
Oft-Forgiving, Most Merciful.
Tell me, who but my Rabb, Allahﷻ has the Mercy to call those who have disobeyed and angered Him
all their lives, “My slaves”? And then He says, “Despair not of the Mercy of
Allahﷻ.” He
promises to forgive them and says, “Verily Allahﷻ forgives all sins.” And then he reassures us and says, “Truly
He is Oft-Forgiving, Most Merciful.” At each stage of this Ayah, one could say
that the meaning is complete. But then my Rabb in His Infinite Mercy goes
beyond what we can imagine and forgives us.
Remember however, that forgiveness of Allahﷻ is dependent on forgiveness of those you wronged, when it comes
to transgressions against people. If you wronged someone in any way, seek their
forgiveness in this life and compensate them and don’t carry that sin with you
when you meet Allahﷻ. Rasoolullahﷺ said, “Allahﷻ will
not forgive the slave until the one he wronged has forgiven him.” Remember that
Rasoolullahﷺ didn’t
distinguish between the Muslim and non-Muslim when it comes to oppression of
others. A Muslim is prohibited from oppression or wronging anyone. Muslim or
non-Muslim, human or animal, animate or inanimate. Muslims are supposed to
spread only goodness around themselves.
And if they don’t, they are answerable to the
Highest Authority from whom nothing is hidden and whose justice nobody can
escape. That is why Allahﷻ called
the taking of a single life equal to the annihilation of all humanity and the
saving of one life equal to the saving of all humanity. He said:
Maida
5:32. Because of that
We ordained for the Children of Israel that if anyone killed a person not in
retaliation of murder, or (and) to spread mischief in the land – it would be as
if he killed all mankind, and if anyone saved a life, it would be as if he
saved the life of all mankind….
Finally, the crowning glory of Ramadan is Laylatul
Qadr – the Night of Decree. The worship in which is better than continuous
worship for one thousand months. Not equal to continuous worship for one
thousand months, but better than that. How much better? In keeping with the
Glory and Majesty of the One who said it is better. He said:
Al-Qadr 97:1. Verily! We have sent it (this Qur’an) down
in the night of Al-Qadr (Decree) 2. And what will make
you know what the night of Al-Qadr (Decree) is? 3. The
night of Al-Qadr (Decree) is better than a thousand months (i.e.
worshipping Allah in that night is better than worshipping Him a thousand
months, i.e. 83 years and 4 months). 4. Therein descend the angels
and the Ruh [Jibreel (Gabriel)] by Allah’s Permission with all
Decrees, 5.Peace! (All that night, there is Peace and
Goodness from Allah) until the appearance of dawn.
May Allahﷻ bless our mother, Ayesha Siddiqua (RA) who asked Rasoolullahﷺ what dua she should make if she were to find Laylatul Qadr.
‘Aishah (RA) reported: I asked: “Ya
Rasoolullahﷺ! If I get
Lailat-ul-Qadr (Night of Decree), what dua should I make in it?” He (ﷺ) replied, “You should make this dua:
Allahumma innaka ‘afuwwun, tuhibbul-‘afwa, fa’fu ‘anni (O Allah, You are Most
Forgiving, and You love forgiveness; so forgive me).” [At-Tirmidhi, Book
of Virtues].
I remind myself and you that all goodness comes
from making thoughtful choices. Ramadan comes to enable us to do that. To
recognize the Glory and Magnificence of Allahﷻ, to seek comfort and courage in His Mercy and Forgiveness and
to remember that one day we will meet Him and answer to Him. On that Day
nothing will be with anyone and nothing can help anyone except their deeds.
Ramadan comes to enable us to repent, rethink, reset and reboot our lives to
make them obedient to Allahﷻ, which
means to live according to the Sunnah (Way) of Rasoolullahﷺ. Study his life and live like he did and die as he did. That is
what Ramadan comes for. Let us remember that and use Ramadan to start a new
positive, powerful, meaningful and fulfilling phase of our lives. I ask Allahﷻ for His help and Mercy.
The one who controls the language, controls the debate. Today Indian Muslims are in a peculiar situation where they are damned if they do and damned if they don’t. and interestingly it is all a product of language. ‘Secularism’, which was the refuge, not only of Muslims but all those who believe in our Constitution and in the freedom and dignity of all Indians, is a term that has now lost all credibility. It has come to mean “Muslim lover = Paki lover = Anti-national.” Muslims have been so effectively ‘othered’ that anyone who even attempts to stand by them, automatically commits political suicide. Being Muslim is a crime, it is treason, it is the reason to be suspected, demonized and hated. Consequently, secular parties and candidates are saying explicitly or implicitly, “Even if you vote for us, please do it quietly and clandestinely and don’t talk about it. This is for your own good. Your company is the ‘kiss of death’.”
Leaders from Muslim intelligentsia also believe this and have been advising whoever listens to them to do the same. They have been advising politicians who propose schemes for the economic or educational upliftment of Muslims to implement these schemes without talking about them too loudly. That this is anathema to all politicians who get their breath of life from talking about whatever they do, is countered by the warning that if they talk in this case, they will be sealing their own fate. That Muslims are an integral part of the population of India and citizens of our country and not beholden to anyone for this, is simply ignored in the face of present day reality where Muslims are not only being murdered but their murderers are being protected, applauded and rewarded publicly and shamelessly. This behavior not only doesn’t result in unpopularity for the politicians engaging in it, but results in political gains. Polarization seems to be the order of the day for every politician.
The traditional flag bearer of secularism used to be the Congress party at one time; at least according to their own trumpeting. But what was always the case and which has become blatantly clear today is that it is really only a shade less saffron than BJP/RSS. Rahul Gandhi’s latest drama in Parliament where after tabling the no confidence motion, he hugged PM Modi and then said that he was demonstrating that he is a ‘good Hindu’, goes to show that as far as the public discourse is concerned, it is centered around religion and that anyone who wants to be taken seriously must first prove that he is a ‘good Hindu’. That this is far removed from the idea of India, is irrelevant today.
To illustrate with an example, apartheid and racial segregation ended in South Africa in 1995 when they gained independence and Nelson Mandela became the first President. However, read any South African newspaper, website or blog, listen to any TV discussion or debate, speak to anyone in the street and all you will ever hear is the language of race. People talk about Blacks and Whites and Indians and Coloureds. This is reflected in South African politics and is becoming more and more clear, aggressive and potentially destructive. When an White South African looks at a Black South African, he sees a Black, not a South African and vice versa. And this happens while the Constitution of South Africa says clearly that no race has superiority over any other race and that all South Africans are equal citizens entitled to the same privileges, protections and dignity. That is on paper. But it appears that the change has not happened in the hearts of people.
This is what has happened in India over the past 70 years since our independence. The formation of Pakistan based on religion landed us with a legacy of divisiveness which Indian Muslims have borne the brunt of, for no fault of theirs. Vote bank politics became the norm and is openly practiced. ‘Appeasement of minorities’ is the slogan used for what is essentially vote bank politics which every party has always used. Today it has reached the stage where you are told to vote for this or that party because they are of your religion, not because of their performance in government or outside it. All this is not the creation of the NDA or BJP but the legacy which they inherited and continue to use. Their fault is not in its creation but in its continued use. Compromise is the name of the game and frankly I think this is a characteristic of being Indian; that we compromise on everything. That is why we live with atrocious things which in any other country would have resulted in a revolution but in India life continues because we compromise.
I think the time has come to take a stand. This is my stand.
Secularism is the other side of the coin from Hindutva or any other religious extremist ideology for that matter. This is how the language is being controlled by calling it ‘Sikularism’ for example and all its other permutations. In this way the discussion is kept in the ambit of religion instead of taking it into the ambit of governance. A government is elected to govern. That is the only basis on which it should be judged. Its religious ideology is immaterial. Its performance as a government is not. We have a nation with a robust constitution and legal system. But we have huge problems of poverty, unemployment, safety & security, total breakdown of law enforcement, legalized corruption and blatant oppression. We have reached a breaking point where if these issues are not addressed we will implode and disintegrate as a nation. None of these things have to do with Muslims. Just ask three simple questions.
What is the religion of the farmers who have been committing suicide; till date, over 400,000?
What is the religion of the perhaps more than 300 million youth who are not only unemployed but are unemployable thanks to our failed education system?
How will killing or disenfranchising or whatever else is planned for Muslims, help those who are committing suicide or who are unemployable?
My proposal is that our language must change. We must abandon the terms ‘secular & secularism’. Focus instead on issues that really matter and hold the government accountable for their performance on those issues. Promises not met as well as gross failures in four main areas: Safety & Security of life and property, Breakdown of law and order, Economic collapse of the small scale and unorganized sector and the failure of the Education system creating unemployability. I don’t care which government is in power. If it addresses these issues; if it can guarantee safety and security of all citizens, enforce the law, create entrepreneurship to uplift the poor and create jobs, and focus on health care, I will vote for that party. So should you. As I have said earlier, a government is elected to govern. And it must be held accountable for governance. Nothing else matters.
I propose that we change the language of the debate. Let so-called “Secularists’ call themselves “Principalists” and speak only and only about Principles of Governance. That is all that matters. Religion is immaterial. It is personal and must remain that way. What matters is governance. Let all those who are interested in the welfare of our nation ask what has happened to governance today. Let us stand together and demand accountability. If anyone brings religion into the debate, discard them outright. Talk about governance, rule of law and upliftment of our people. It is only then that everyone will be able to stand together on the same platform without fear or shame. It is only then that we will have One India.
The Hyderabad Public School where I studied. A symbol of the Nizam of Hyderabad
This is not a history but an attempt to understand what probably happened in those last years that led to the demise of Hyderabad as an independent country and its annexation by the newly independent India. It is speculation; perhaps informed speculation; I hope, intelligent speculation, but speculation nevertheless.
I am not speaking chronologically or relating incidents but attempting to understand why the Nizam of Hyderabad took the decisions he did, which led to the calamity called Police Action (Operation Polo of the Indian Army). Calamity not because it was the end of the Asif Jahi Dynasty because all dynasties end. But calamity because, as is reported, thousands of innocent people died as a result of Police Action. They died in what we would today call, Collateral Damage; killed not by the Indian Army but by their opportunistic neighbors who used the period of transition to grab their land, by making them vanish. Entire families were murdered, entire villages were depopulated in a massive ethnic cleansing before the term was invented. I know that the figures range from 15,000 to ten times that and more. The reality is that exact figures are impossible to get. And the death of even one innocent person is highly deplorable and tragic, so numbers mean nothing. Whether it was 15,000 or 150,000 is immaterial when the truth is that not a single one deserved to die.
I am saying this because I don’t want you to get mired in discussing incidents, numbers of dead, who killed whom but try to look at why all this happened and what if anything can be learnt from this to be applied today. What is clear is that we are a nation which seems to be cursed with internecine conflict, brother killing brother, with or without pretext. I am saying to you that it is time this stopped. Stopped totally and completely. It is not difficult to find examples of how such things were stopped. Until 100 years ago, there was blood in the streets in Europe. Both World War I and II were essentially European wars, with Europeans killing each other. Yet out of that emerged a universal, silent, shared and solid pact, that European blood will not be shed by Europeans ever again. One wishes that this could have been extended to non-Europeans also but be that as it may, the fact remains that today in Europe, even the thought of a mob lynching an individual or attacking a neighborhood in which a certain religious or ethnic group lives, is simply unthinkable. It is high time we in India changed our direction 180 degrees and walked the same path before we reach a point of no return on our present path. We like to talk about India’s potential.
The reality is that if we want that potential to be translated into actual development and economic growth, we must deal with social strife and lay it to rest. If we use religious and ethnic difference to constantly fan the flames of communalism and xenophobia and have our nation embark on periodic bloodletting sprees, then the result can only be one thing; civil war and total collapse. It is amazing how otherwise intelligent people seem to fail to read the writing on the wall.
1.My assessment of the situation at that time leading to the demise of Hyderabad as an independent country was that India had just become independent paying a huge price in human life in the partition of British India into India and Pakistan. That resulted in India having a hostile neighbor on two sides, East and West Pakistan and Kashmir, still in a state of limbo in the North. It simply couldn’t afford another independent state in its center, ruled by a Muslim king, even though he was not hostile and even though the majority population of the state was Hindu. Hyderabad had to become a part of the Indian Union, come what may. Also since Hyderabad was the biggest, wealthiest and most influential of the Princely States, what happened to it would be salutary for the others. If Hyderabad retained independence and sovereignty, then it would open the doors for similar aspirations of many other ruling princes. If Hyderabad joined the Indian Union, then others would also fall in line.
2.So, if Hyderabad didn’t join the Indian Union willingly, it would have to be made to do so, unwillingly. Attempts were made to persuade the Nizam to accede to the Indian Union but when these failed, covert attempts to subvert his government were undoubtedly made by encouraging communal elements to create unrest. Religion is a very easy way to gain mass support and in an atmosphere where the Hindu-Muslim equation was badly vitiated after the formation of Pakistan, this was easy to do. Flames were fanned and new fires were set and in time, they did what all fires do – burn everything they came into contact with. Three hundred years of common Hindu-Muslim history was reduced to ashes. No doubt it helped some people to come to power, but at the cost of a great many. But history is written by victors, while those who die, tell no tales and the world goes on.
The tendency when speaking about any monarchy is to speak in terms of its king alone. Usually this is a mistake because whatever the king may think of himself, he is a man and is influenced by his times and the people around him. Some of this influence is overt but a lot of it is hidden and covert. Included in this are his own feelings, aspirations, anxieties, insecurities. At a time of transition which may result in a fall of the monarchy all these fears are hugely enhanced, because in most cases, a fall of the monarchy usually means death for the king or at least life in enormously reduced circumstances. To be able to still think with a cool head and take decisions that are morally and ethically right while being strategically wise, is no mean task. For this it is not only essential for the king to have the guidance of wise people around him, but even more importantly, for him to listen to them.
In the case of the Nizam of Hyderabad, Nawab Mir Osman Ali Khan Bahadur, I believe we have a case where, to put it mildly, things went awry.
My understanding of the factors at the time, from my reasonably extensive reading of different books on this subject as well as having known some of those who were present at the time of Police Action, and were close to the Nizam, is as follows:
1.The Nizam of Hyderabad was an absolute monarch. A very good one, who never took a single day’s vacation in his life and not given to the playboy lifestyle of his other counterparts in the Princely States of India, but still an absolute monarch. The hierarchy was feudal, which meant that, as in any other feudal system, the only way anyone aspiring to high position could get it was by birth into the right family or by special Royal Dispensation. This in turn would necessitate the attention of and promotion by one of the high Nobles so that one would get noticed. Needless to say, the number of positions at the top are very limited and usually taken.
2.The ‘evils’ of a feudal system, even a very benign and benevolent one like the rule of the Nizam of Hyderabad was, can’t be overemphasized. Its biggest evil being the death of aspiration of youth. This was one of the major reasons for the migration of the youth of Europe to America and the eventual break with Europe altogether. A new nation was born, not because people in the old country were being physically tortured or murdered, but because their hopes and dreams were still born in a system that didn’t permit them to live and grow by their ability. That is the problem with all feudal systems and the reason why democracy, with all its faults, is the best form of government that human kind has created for itself, to date.
3.Any ordinary young person not born into a noble family but aspiring for high office in Hyderabad (the country), especially political power, had little chance of attaining it, except through exceptional circumstances and luck, irrespective of his qualifications. For such people, a time of turmoil and turbulence is a godsend. It shakes the foundations of the structures of society and briefly opens a window of opportunity to change the rules of the game. What added to this was the fact that the State was the biggest employer. Though there were businesses and industry, rather more than in other Princely States or British India, their influence and the opportunities they presented were still very limited, especially at the managerial level. Opportunities of realizing one’s aspirations outside the State’s influence were therefore very limited. This always leads to frustration for which a situation of turmoil which shakes the foundations of the State and official hierarchy is a great opportunity.
4.To give the time its due, this was not due to any backwardness of Hyderabad but because that was the nature of the world at the time. The industrial boom of manufacture and later of IT was still about a century away. Opportunities for careers in the corporate world were limited because the corporate world as we know it, didn’t exist. There were traders, small manufacturers, almost all of them family owned, who followed in effect the same feudal rules of employment and career development. If you were born into the family or related to it in some way, you could never get into top management.
5.With Indian Independence looming on the horizon and in effect inevitable, there was an atmosphere of change in the air. An atmosphere of high political aspirations, of ambitions of power and influence. Feudalism in India was dying, in its formal sense of hereditary rulers and nobles and leadership positions would fall vacant, ready to be occupied with those who had the vision to see the writing on the wall and the grit to work for it. Sad to see that seventy years after this time, feudalism in terms of attitudes, which really deserved to die, remains alive and well, with the new elected leaders having taken the place of hereditary rulers on the throne. But that is an aside. For our story, the world was changing and fast in which like in all times of change, you either change or die. Incumbency is the single biggest crime in a revolution as you become the logical target of attack. If you change your stripes and start running with the hounds, like the British monarchy did very successfully by converting the ruling family into Hollywood stars, then you survive and prosper. If you remain static, like the Nizam did, you become a statistic.
6.The other factor that was in play in these times was the anxiety of the Nizam and his nobility about their own fate in the new world order which was dawning. In this context they had Jinnah’s divisive rhetoric on one hand and the assurance of the British Empire on the other guaranteeing the Nizam that the territorial integrity of his kingdom as well as his sovereignty as a monarch would be defended and maintained. In my opinion, the Nizam and his nobility’s biggest mistake was to believe both these narratives. It raised their anxiety to a level where their minds stopped working and had them grabbing at straws (promises of the British Empire) to save themselves from drowning. Ask anyone if a straw can save a drowning man and you know what happened to the Nizam and Hyderabad State was inevitable.
7.The third factor was Qasim Rizvi and his Razakars. Qasim Rizvi was an opportunist who took advantage of a nebulous situation and tried to play ‘King Maker’. The fact that he ran away when things didn’t go as planned and left those who allowed him his time in the sun to face the music, is proof that he had no commitment either to Hyderabad or the Nizam. He was in it for himself and escaped when things fell apart. What he had going for him was demagoguery that capitalized on the anxieties of the ruling class as well as the Muslims in Hyderabad who were already affected by the demagoguery of Mohammed Ali Jinnah. Add in a heady mixture of fantasy, distorted historical references and people’s own ignorance of history as well as their inability to critically analyze what was being presented to them by QR and you can see how and why his rhetoric was remarkably rabble rousing. Religion as they say is the last resort of the scoundrel, an analogy that fits QR like a glove.
8.Finally, the demise of Hyderabad was also the most colossal collective failure of leadership that one can imagine. If you look at the nobles and notables around the Nizam, you have a list of luminaries that can hardly be bettered. Yet they failed as a group to guide their king and country in a direction leading to safety and progress. Instead they all seem to have collectively become victims of Qasim Rizvi’s crazy rhetoric either actively or passively to a point of no return. The fact that the Nizam was himself in QR’s thrall, would have, I suppose, stopped many from openly disagreeing. All these are the price of a feudal, autocratic system wherein dissent is dangerous and severely restricted. All autocratic systems fall prey to this and so did Hyderabad State.
What should the Nizam have done?
I think that is fairly clear and I don’t really need to write this but am doing so in the interest of closing the loop as it were. Here is what should have happened:
1.The Nizam and his advisors should have realized the reality of Hyderabad and its future in the context of the Indian Union. For details please refer to Point No. 1 above i.e. my assessment of the situation at the time. They should have seen that remaining independent was out of the question and so should have bargained for the best deal and joined the Indian Union. That single action would have avoided all the bloodshed and turmoil.
2.They should have realized that the British have a very famous history of telling lies to those they rule and work only with one interest in mind; their own. The history of the British in India was no secret to anyone with eyes to see. As it was, the British were leaving India in a great hurry and really didn’t care a hoot about what happened to India or Indians. What value can the assurance of such an ally have? Once again, that meant, the joining the Indian Union was the not just the best option but the only one.
3.Qasim Rizvi should have been shown the door. His kind of rhetoric was so alien to the history of the Nizams of Hyderabad and their treatment of their subjects irrespective of religion that it is almost impossible to believe that not only did QR get a foothold but that to all intents and purposes, he became the defacto ruler. Furthermore, especially given the recent formation of Pakistan and the massacres that happened as a result, it was suicidal to allow the very same rhetoric to become dominant in Hyderabad. To allow Hyderabad’s long history of harmonious relationships between the two major communities of Hindus and Muslims to be destroyed was totally tragic and inexplicable. It was like an onset of momentary insanity from which a man awakens to witness the destruction that he had wrought while insane.
4.Hyderabad (Nizam and nobility and the State) should have invested heavily in industry and invited the Tatas and Birlas to set up manufacturing plants. Both were in operation having started in the 1800’s. This would have had three beneficial effects.
a.It would have created massive employment opportunities for youth, the best way to deal with all kinds of social unrest, give them something to lose.
b.It would have increased the personal wealth of the Nizam and his nobility and made them free from dependence on Privy Purses and State charity.
c.It would have acted as a shield against any political adventurism, just as the presence of Trump business interest in Middle Eastern countries has kept them safe from his travel ban on Muslims. The travel ban as you know, applies only to countries where Trump has no business interests.
The purpose of this article is to encourage us to discuss this matter with the sole purpose of looking for lessons about living and working harmoniously together. With that end in mind, all comments are invited and most welcome.
In 1985, when I was studying at the IIM Ahmedabad, our Professor of Organization Behaviour (OB) Area was Prof. Pulin Garg. One day he told us a very interesting story which has remained in my mind all these decades. He told us that some years earlier Ford Foundation, the American NGO, did a project to help village farmers to enhance crop yields by using metal plowshares instead of their traditional wooden ones.
They adopted one village and set up their experimental and control plots. The experimental plots were plowed using metal plowshares, made from cast iron, while the control plots were plowed in the traditional way using wooden plows. They monitored the crops over three cycles and proved to the villagers that simply by using the metal plowshare, their yield would be enhanced by over 20%. I won’t go into the scientific details of why this happens here but will suffice to say that this benefit was made clear to the villagers.
The day before they were to leave the village to return home, the Ford Foundation people called for a meeting with the village Panchayat and asked them if they were happy with the experiment and believed that the use of metal plowshares would benefit them. The Panchayat members and all the villagers agreed that they had watched this experiment and had no doubt about the benefit of the metal plowshare. The Ford Foundation people were delighted and as a parting gift, gave the village enough metal plowshares for all the farmers. The villagers were very grateful and thanked them profusely for their generosity.
Three years later, Ford Foundation returned to the village to assess their project to see how successfully it was functioning. To their complete astonishment they discovered that nobody was using the metal plowshares. They asked the Mukhya (head of the Panchayat) what had been done with the plowshares that they had gifted the village with. They were taken to a storage hut and shown the plowshares, wrapped in sacking, stacked in one corner.
‘They are safe Sir’, said the Mukhya.
‘But why are you not using them. We came all this way to teach you this better way of farming. We proved to you that this way is better and you all agreed. We gave you the plowshares as a gift so that you wouldn’t need to spend any money to buy them. But you are still not using them, why?’
‘Sir we are so grateful to you for coming all the way from America to teach us. You are big people. We are nothing compared to you. Yet you took all this trouble for us. You are Mahan (great) people. We are very grateful to you.’
The Ford Foundation project leader tried his best to get an answer out of the Mukhya but any Indian who knows our culture and the trouble we have with direct rejection or criticism will understand, he got nowhere. This is where my professor came into the picture. When he heard this story, he offered to go to the village and find out what was really going on. Ford Foundation needed an answer for their project report, so one afternoon Pulin arrived in the village. Let me tell you in Pulin’s own words, what he told us about this entire incident.
‘I arrived in the village and the Mukhya welcomed me. Naturally we don’t simply start asking questions as soon as we arrive. So, I drank the water they gave me, then tea. I was honored by being invited to stay with the Mukhya in his home, but opted for an empty house which they used for guests (usually Revenue Department officials) because when a stranger stays in a Jat home, it is a lot of hardship on the women, who are in purdah (veiled). I had a bath and changed into a new dhoti (Prof. Pulin Garg always wore a dhoti, even in the IIMA) and we met for dinner. We chatted about everything under the moon except the Ford Foundation experiment. They knew why I was there, but the propriety of the culture must be maintained. You don’t ask the guest any questions and the guest will not tell you why he is there until the basic hospitality is over.
After the evening meal was over, we sat and smoked a hooka when I opened the topic. ‘I believe the Americans were here to show you some new farming ways!’
‘Yes Sir, such nice people. They came all the way from America to teach us how to plow our fields.’
‘What did they do?’
‘They took two fields for their experiment………….(he gave Pulin a detailed description of the entire experiment and admitted that the yield was 20% higher with metal plowshares)
‘Are you happy with what they showed you and are you using the new plowshares?’
‘Sir, we are convinced that their method is superior but we can’t use the metal plowshares.’
‘Why can’t you use them? Is there any problem with the design? Is it difficult to use them? What is the problem?’
‘Sir, there is nothing wrong with the design and it is not difficult to use them. But we have another problem if we use them.’
‘What problem?’
‘Sir, we have a family of carpenters in our village. If we use the metal plowshares, they will lose their livelihood. So, we decided to remain with our traditional method because their well-being is our responsibility.’
Pulin told us, ‘Then I made the biggest blooper of my career. I spoke to them like a management consultant. I said to them, ‘But that is simple. You will get a 20% higher yield. Out of that just pay them what they normally earn by sharpening your wooden plows.
The Mukhya looked at him with a mixture of amusement and pity and said, ‘Sir you are one of us but you don’t understand us. Forgive me for saying it, but you are not in touch with your village. We can’t do what you said.’
‘Why not?’ Pulin was not one to accept defeat so easily.
‘Because Sir, they are artisans (Kareegar) not beggars (Bhikari). We can’t simply give them money and they won’t take it. It is not a matter of money. It is a matter of dignity and pride. Izzat ka sawal hai Sir. They are our brothers and we can’t do this to them.’
Pulin said to us, ‘This was one of the biggest lessons I learnt in my career of consulting about the importance of culture in acceptability and applicability of solutions.
The lesson for me when I heard this story over 30 years ago was even more importantly in the context of our interpersonal relationships. Over the years and decades this lesson has only become more and more clear, more and more urgent. That is why I believe that we all need to become villagers. Naturally I don’t mean that in a literal sense of going back to living in villages and farming the land, though let me say that it would be a wonderful thing to do if we could. I mean that we need to start thinking as villagers; at least like the villagers in this story. Thinking about others, as a part of us.
Let me explain. There are three principle differences between village and urban life. A village is a living being. It is whole. It functions by interdependence and understands how every element fits into the larger scheme of things for the whole village to prosper. In a village everyone has a place and every place is valuable and appreciated. The three elements of being a villager are to think in terms of:
Mutual responsibility
Mutual liability
Mutual accountability
This produces a sense of community which is expressed in terms of shared feelings and reactions i.e. Gaon ka beta ya gaon ki beti (child of the village), Gaon ki izzat (dignity of the village) etc. That is why it is only in a village that you have a Panchayat. Mutual decision making by a group of respected elders (not necessarily in age, though age does play a part in selection to the Panchayat, all other things being equal) who are trusted to consider the welfare of the whole village when deciding a matter.
I know that what I am saying here doesn’t cover the issues with caste discrimination but I beg your indulgence and request you to consider this as an example, which may differ somewhat from reality but still holds true. The difference in terms of caste privilege and discrimination is something to be addressed and eliminated to get to the true benefit of what I am describing here.
Cities and urban living on the other hand are the embodiment of the modern individualistic society that we have created for ourselves, much to our own detriment. It is not to say that everything about a city is bad. It isn’t. But one sure characteristic of the city is that it is all about individualism. Of disconnect between people. Of people living on their own, without concern for those around them, imagining that they are free of them and owe them no responsibility. The biggest icon of this mentality are the thousands of expensive houses in cities surrounded by abject poverty. How can anyone build and live in a million dollar or billion dollar house in the middle of abject poverty, unless he feels no connection at all with those living in squalor all around him? This is not an indictment of the individual but of the urban mentality. The tragedy is that there are thousands of such houses in Mumbai, Dhaka, Johannesburg and almost every other city, which are far removed from their neighbors. They are like fortresses in hostile territory and can’t exist without electric fences, guard dogs and security agencies. Huge disparities in wealth that don’t produce discomfort or compassion or concern for those who don’t have enough are a typical product of urbanization.
The reason I mentioned this is to draw your attention to my contention that the problems of our world today are the result of global urbanization. It is the ideology of urbanization, not so much about real cities. Even villagers seem to aspire for it. This is the outcome of urbanization in the mind, the unbridled growth of individualism without any concern for the other, the neighbor, even the family. Suicide is a very common cause of death of wealthy singles in America and Japan and the cause of that is loneliness – the other face of individualism.
We have all heard the term, ‘Global Village,’ which refers primarily to the fact that thanks to technology, distances have shortened and communication has become much faster. While this may be a way to look at things, in my view, it is more useful to look at the term ‘village’ in the more fundamental sense of what it is that makes a village, a village. It is not size, but identity, mentality and relationship. It is not affluence or size. I have stayed in very affluent villages in Northumberland in the UK and very small cities in the United States. I was the defacto ‘headman’ of a ‘village’ on the bank of the Berbice River in the Amazonian rain forest, in Guyana. It is how you think, feel, relate and see yourself in relation to others, that makes you a villager or a city dweller.
Globally speaking, if we look at our problems today, they are all related to lack of compassion, not lack of resources. We have enough wealth to ensure that not a single person goes to bed hungry, every child is guaranteed basic education, every home has clean water and electricity and every person has access to good healthcare. But instead we have 62 people whose net worth is more than the combined assets of 50% of the rest of the world. We have countries which over produce grain and dump it into the ocean while there are other countries which have millions living on the edge of starvation or starving. We have countries which are unable to produce food to feed their own people while we have others, where farmers are paid to leave their fields fallow so that the price of grain doesn’t fall due to over production. We know about EU’s butter mountain.
It is price, which drives decision making. Not compassion or concern for those whose need for survival must surely be more important than making money. We have countries whose defense (really offence, but called defense) budgets exceed their budgets for education, healthcare, elderly care, scientific research and housing, combined. This means that the country invests its assets in destruction instead of construction. That this is the case of even some of the poorest countries on earth, is an indicator of the individualistic mentality that I am talking about. Decisions are made to help the rich to get richer, not to alleviate suffering or develop those who need development.
I believe that it is necessary for us to become villagers.
You may say that this is easier said than done. That is the usual reaction I get when I say these things. But my response is very simple. I ask you, if I were to ask you, ‘Show me a way in which we can create a world where just 62 people will own more wealth and assets than 50% of the rest of the world’, you would say that I was crazy. You would say that this was absolute nonsense and simply couldn’t be done. Yet that is exactly what we have managed to create and that too in less than 100 years.
It is my contention that if we change our focus from individualism to concern for one another, reversing this situation is not difficult at all.
The change must begin in the home. It must be reflected in how we treat our neighbors, especially those not related to us directly or indirectly. It must be heard in our conversations. It must be seen in our manners. It must be a heading in our budgets; spending on others. It must be felt by anyone who comes into contact with us.
Being a villager begins by getting rid of strangers by making friends with them. In a village everyone knows everyone else. That is why there is very little crime in our ideal village. Crime is difficult because you don’t steal from friends and you can’t escape from those who know you. So, get rid of strangers by getting rid of strangeness. Make friends. Friendship is built on trust, so build trust. The nourishment of friendship is giving and in that everyone receives. So, give. Make it a habit, to give something to someone every day. It is not about money or material giving. A smile is a gift. Opening a door is a gift. Offering to help is a gift. Sharing food is a gift. Believing the best about your neighbor is a gift. Give gifts, because this brings hearts closer.
I submit to you that we need to see the term, ‘Global village’, not as a statement of what we are but of what we need to become. We need to go back to our beginnings and become villagers and shed our urban covering. We need to meet each other, recognize each other, appreciate each other and acknowledge how each one of us is essential to the other for him or her to fulfill their lives. This is not philosophy or wishful thinking. This is the reality. It is only when we understand how we need one another that we can hope for global peace and harmony. When the head pains, the whole body feels the pain. That is what we need to realize, that we are one body. It’s time we see this.
“Hate: It has caused a lot of problems in this world, but it has not solved a single one yet.” Maya Angelou
We seem to be living in times when some people appear to be bent on challenging this law of nature – that fire burns and the result is always ash.
The way people handle catastrophic news is as follows:
Shock > Grief > Anger > Hope > Faith
If, this cycle is interrupted, then a new ending happens. The new cycle becomes:
Shock > Grief > Anger > Hope > Despair
Beware the man who feels he has nothing to lose. Crime can be prevented. Crime must be prevented. As they say, ‘prevention is better than cure’. In the case of crime this is even more important because like the case in point above, nothing that can be done now will ever restore the lives of those who were murdered for no reason other than they belonged to a particular religious group. I didn’t put it like that because I am reluctant to use the word ‘Muslim’, but because Muslims are not the only ones at the receiving end. We had Sikhs killed in their hundreds (maybe thousands) when Indira Gandhi was assassinated and Congress was in power. They still await justice. We have Dalits who have been killed for decades and nobody even talks about justice for them. We had churches burnt, priests and nuns killed, one burnt alive in his car with his two little children. They still await justice. We had Muslims who were killed all over Gujarat in 2002 (one among hundreds of so-called riots all over India). We had two terms of Congress government rule thereafter but the victims still await justice.
What I am trying to say is that what is happening in India today in the name of ‘cow vigilantism’ or extremism, is not new. Neither can the responsibility of it be laid at the door of the BJP alone. It is true that it is BJP in power today and so we look to them to ensure that justice is done and good governance is not sacrificed at the altar of political expediency. But that was and will always be our expectation from any government in power. Governments are supposed to govern. When they don’t, the country loses. Not any individual or group, but the whole nation. Where the loss is likely to be irreplaceable, it is even more important to ensure that it doesn’t happen in the first place.
This is why a strong system of crime investigation, community participation and swift justice plays a very powerful role in keeping the victims from the brink of despair. As long as people know that they have a viable alternative for redress of wrong, they will take that option every single time. But when they begin to see from experience after experience, that criminals always get away, crimes go unpunished, there is no hope for justice, compensation or retribution, then they fall into despair. Take the latest breaking news about the killers of Pehlu Khan, the dairy farmer who was slaughtered while he was legally, legitimately and justifiably transporting cows to his dairy farm.
I have no comments to make as I didn’t handle the investigation. All I can say is that Pehlu Khan didn’t commit suicide or drop dead on his own. He was killed. Before he died, he recognized and named his killers. So, if they are not guilty, who is? That is what the police and the State are supposed to find out and bring to book.
If Pehlu Khan’s case was a Pehli-bar, then one wouldn’t be so concerned. But this is like a broken record, or a bad penny (choose your own proverb), it seems to happen every time. I can name incident after incident but don’t want to waste space here or your time. You know all the incidents that have happened. All with the same ending, nobody is guilty of the crime. Today there is a lot of justifiable concern to prevent radicalization of youth. What is needed is a frank assessment of what leads to radicalization and acceptance of the fact that it is lack of law enforcement and swift justice that leads to people falling into despair. That is a downward spiral that has only one end.
India is a land of contradictions. The only constant is diversity which we tolerate only by force. However, we are very comfortable living with complete contradictions as we live in compartments in our minds. Let me give you some examples: In India, we worship the woman – as a goddess – of everything from wealth, to fertility to knowledge to music to power. But have no problems demanding dowry from the bride for the favor of marrying her and then burning her alive (or murdering her in other ways) if the dowry is not enough or if we simply decide later that we want more. Incidentally this is an Indian issue, not a Hindu one. Muslims for whom taking dowry is Haraam, do so under different pretexts, trying to deceive God and man. But they deceive nobody except themselves.
Of late, rape has become a national pastime with our august politicians saying in effect, ‘Boys will be boys. Girls must not provoke them by dressing immodestly.’ Another said, ‘It is the effect of eating a lot of noodles.’ He was from Haryana where evidently, they eat a lot of noodles. Muslims like to proclaim loudly for all those who care to listen that Islam treats women and men equally and gives rights to women that they don’t have in many modern countries to this day. But they remain silent on the fact that Islam gives women these rights but Muslim men don’t. So, Muslim women continue to be deprived of what their religion guarantees them.
Take food, which today has literally become a matter of life and death in our country. Beef is the main course in Kerala, Goa, Nagaland, Manipur, Assam, Arunachal Pradesh, Mizoram, Meghalaya (all Hindu majority states) and prohibited, banned, proscribed, Haraam in Kashmir (Muslim dominated state). But in UP, MP, Maharashtra, Rajasthan, Gujarat, if you say the word ‘beef’ without due respect, as determined by the Gau Rakshak (Cow Protector) who hears you, you will be summarily slaughtered without any problem or inconvenience to the slaughterers. Never mind that nobody in their right minds slaughters milch cows or buffaloes. It is bulls, male calves, or old cows which have run dry and are past yielding age which are slaughtered. That is an economic need of the farmer who can’t afford to keep and feed them, so he sells them. Anyway, none of these logical arguments makes any sense. Nor does the fact that despite the fact that Gau Rakshaks rule the roost, India continues to be the largest exporter of beef to the world. How that is possible in a country where even if you talk about killing a cow, you will pay for that with your life, is, like the Indian Rope Trick and the Water of Ganges magician’s tricks, an enduring mystery.
We worship snakes but slaughter the first one we see. We talk about Vasudev Kudumbakam (whole world is one family) but protect, uphold and propagate the caste system. We have Lord Aiyappa on his hilltop residence to visit whom you must necessarily, by his order, first pay respects to his Muslim friend, Vavar Swamy (resemblance to my name is accidental), whose temple (why a temple to a Muslim?) is at the foot of the hill. Millions do it, but it is Open Season on Muslims all over.
I can go on endlessly but I won’t. Why is this important? Because it shows up in attitudes in the workplace, society and politics. The ability to hold two opposing ideas simultaneously in the mind is a sign of intelligence. The ability to hold two opposing values simultaneously in the heart is a sign of hypocrisy. In this we are very skilled and entirely at ease.
The question is, where will this lead us. It is a rhetorical question to which I am sure we all know the answer. Terror is fire. Fire always burns. And the result is always ash.
