I come from a household where, since childhood, I was taught that the very name ‘Islam’ means peace (aman). I was told that this faith provides the most tolerant teachings in the world. But when I read with my own eyes those verses of the Quran and Hadith that are always hidden from the pulpits of mosques, I came to know the reality. Today, as I read the news of stone-pelting on Ram Navami processions, I see the same old story. The same story that is 1400 years old, yet as fresh today as ever.

A few days ago, it was Eid. Hindu brothers showered flowers. They genuinely believed in the ‘Ganga-Jamuni tehzeeb’ (composite culture). But as soon as Ram Navami arrived, the same people upon whom flowers were showered pelted stones at Hindus. Whether it is Maharashtra, Bengal, Bihar, or Jharkhand—everywhere the same pattern: an Islamist mob, stone-pelting, attacks from behind mosques, and then the same old excuse—’our sentiments were hurt.’

As an Ex-Muslim, I understand this mentality very well. This is no ‘misunderstanding.’ This is the result of that Islamic teaching which divides the world into ‘Darul Islam’ (the abode of Islam) and ‘Darul Harb’ (the abode of war). As long as the other community (non-Muslim) shows humility, showers flowers, they are tolerated like those who pay ‘jizya.’ But as soon as they display their faith, as soon as they hoist the saffron flag, they clash with the ‘arrogance’ of the Islamist mindset.

‘Stones from Behind the Mosque’: This Is the Islamist Character

In Ahilyanagar, Maharashtra, a Ram Navami procession was passing peacefully. Bhajans and kirtans were being sung. But as soon as the procession reached near a mosque, stones started coming ‘from behind the mosque.’ The phrase ‘from behind’ is very significant. Islamic teachings permit ‘taqiyya’ (deception). Where you cannot fight directly, strike from behind.

I myself, as a child, used to read those madrasa books where non-Muslims were called ‘kafir’ (infidels) and ‘impure.’ Their worship, their symbols, their flags—all of these were considered profane. When you grow up considering someone’s faith itself as impure, then when that faith manifests itself before you in a ceremonial manner, your ‘iman’ (faith) cannot tolerate it. The result? Stones.

The Attack by ‘Khatoon’: The Unity of the Islamic ‘Ummah’

In Malvani, Mumbai, a woman, Khatoon, was seen attacking a Ram devotee. The media presents this as ‘an aggressive woman,’ but I consider it an example of the unity of the Islamic ‘Ummah’ (community). Islam instructs men, women, children, and the elderly alike to participate in ‘jihad’ (struggle) whenever ‘Islam’ is perceived to be under threat.

We often say that ‘radicals’ are different, Muslims are different. But in Garhwa (Jharkhand), both sides had agreed in a peace committee meeting to celebrate the festival peacefully. Yet, on Ram Navami, the same Muslim side was pelting stones at the police. In Murshidabad and Purulia, Bengal, the sacred saffron flag was being pulled down and desecrated. In Rajasthan, the tractor of the procession was stopped and vandalized.

This is not the work of ‘some anti-social elements.’ This is the work of an ideology. This is the work of that ideology which teaches that the festival of ‘infidels’ is ‘haram’ (forbidden) and preventing its display is the duty of every Muslim.

Appeasement: The Fuel That Fans the Fire

Whether it is Mamata government in West Bengal or the earlier Congress governments, the politics of ‘appeasement’ has strengthened this mentality. When the police always stop Hindu processions for ‘permission,’ but let off the stone-pelters with the excuse of ‘hurt sentiments,’ it sends the message that ‘nothing will happen even if you commit violence.’

BJP leader Shubhendu Adhikari’s question—”Is hoisting the saffron flag a crime in one’s own state?”—is absolutely correct. But an even deeper question is why the followers of a particular religion cannot tolerate the flag of another religion? The answer lies in the foundational texts of Islam, where ‘shirk’ (polytheism) is considered the greatest sin and ‘kufr’ (disbelief) is cited as a reason for war.

Pain and Warning of an Ex-Muslim

Even today, I understand the situation of those millions of Muslims who are victims of this extremism and are being poisoned in the name of Islam. But I also know that until those parts of Islam that legitimize violence are condemned, this cycle will continue.

Attacks on Holi, attacks on Diwali, attacks on Saraswati Puja, attacks on Durga Puja, attacks on Ram Navami. Why is it that every Hindu festival and procession comes under attack? If today someone speaks of ‘Gau Raksha’ (cow protection) and ‘Love Jihad,’ it is labeled ‘communal.’ But when stones rain on Hindu festivals, is that not ‘communal’? Is that not ‘terrorism’?

Union Minister Gajendra Singh Shekhawat rightly said that we must not hesitate to use democratic ‘power’ against the enemies of peace. But I would also say that police force alone is not enough to fight Islamic extremism. It requires challenging that ideology which erects a wall between ‘us’ and ‘them.’

Conclusion: The Response to ‘Flowers’ Should Be ‘Flowers,’ Not ‘Stones’

The Hindus who showered flowers on Eid demonstrated the pinnacle of tolerance. But exploiting that tolerance to rain stones on Ram Navami shows that there is no place for ‘equality’ in the Islamist mindset. There, there is only the duality of (Muslim) and (non-Muslim).

I want to say to those brothers of mine who still wrap themselves in the cloak of that religion: the true identity of Islam lies not in its extremism, but in the character of its followers. If your character dictates that stoning another’s festival is correct, then understand that you are connected not to religion, but to an arrogant sect.

Until we acknowledge this truth that the extremism spreading in the name of Islam is a global problem, this picture will repeat every year on Ram Navami, Holi, and Dussehra. I say as an Ex-Muslim—no more. Every citizen must get equal rights, and whoever picks up a stone must be held accountable before the law.

Jai Hind.

This blog is written from the perspective of an Ex-Muslim who raises his voice against Islamic extremism and advocates for equal rights for all faiths.