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News of this and other ongoing atrocities and desecrations of churches in Cyprus and Corfu enraged the Holy League as it sailed east.  A bloodbath followed when the two opposing fleets — carrying a combined total of 600 ships and 140,000 men, more of both on the Ottoman side — finally met and clashed on October 7, 1571, off the western coast of Greece, near Lepanto.  According to one contemporary:

The greater fury of the battle lasted for four hours and was so bloody and horrendous that the sea and the fire seemed as one, many Turkish galleys burning down to the water, and the surface of the sea, red with blood, was covered with Moorish coats, turbans, quivers, arrows, bows, shields, oars, boxes, cases, and other spoils of war, and above all many human bodies, Christians as well as Turkish, some dead, some wounded, some torn apart, and some not yet resigned to their fate struggling in their death agony, their strength ebbing away with the blood flowing from their wounds in such quantity that the sea was entirely coloured by it, but despite all this misery our men were not moved to pity for the enemy. … Although they begged for mercy they received instead arquebus shots and pike thrusts.

The pivotal point came when the flagships of the opposing fleets, the Ottoman Sultana and the Christian Real, crashed into and were boarded by one another.  Chaos ensued as men everywhere grappled; even the grand admirals were seen in the fray, Ali Pasha firing arrows and Don Juan swinging broadsword and battle-axe, one in each hand.

In the end, “there was an infinite number of dead” on the Real, whereas “an enormous quantity of large turbans, which seemed to be as numerous as the enemy had been, [were seen in the Sultana] rolling on the deck with the heads inside them.”  The don emerged alive, but the pasha did not.

When the central Turkish fleets saw Ali’s head on a pike in the Sultana and a crucifix where the flag of Islam once fluttered, mass demoralization set in, and the waterborne mêlée was soon over. The Holy League lost twelve galleys and ten thousand men, but the Ottomans lost 230 galleys — 117 of which were captured by the Europeans — and thirty thousand men.

It was a victory of the first order, and Catholic, Orthodox, and Protestants rejoiced.

Practically speaking, however, little changed.  Cyprus was not even liberated by the Holy League.  “In wrestling Cyprus from you we have cut off an arm,” the Ottomans painfully reminded the Venetian ambassador a year later.  “In defeating our fleet [at Lepanto] you have shaved our beard.  An arm once cut off will not grow again, but a shorn beard grows back all the better for the razor.”

Even so, this victory proved that the relentless Turks, who in previous decades and centuries had conquered much of Eastern Europe, could be stopped.  Lepanto suggested that the Turks could be defeated in a head-on clash — at least by sea, which of late had been the Islamic powers’ latest hunting grounds.  As Miguel Cervantes, who was at the battle, has the colorful Don Quixote say: “That day … was so happy for Christendom, because all the world learned how mistaken it had been in believing that the Turks were invincible by sea.”

Modern historians affirm this position.  According to military historian Paul K. Davis, “More than a military victory, Lepanto was a moral one.  For decades, the Ottoman Turks had terrified Europe, and the victories of Suleiman the Magnificent caused Christian Europe serious concern. … Christians rejoiced at this setback for the Ottomans.  The mystique of Ottoman power was tarnished significantly by this battle, and Christian Europe was heartened.”

No matter how spectacular, however, defeat at sea could not shake what was first and foremost a land power — so that more than a century later, in 1683, some 200,000 armed Ottomans had penetrated as far as and besieged Vienna.

But that — to say nothing of Turkey’s many other jihads down to the present — is another story.

Historical quotes in this article were excerpted from the author’s Sword and Scimitar: Fourteen Centuries of War between Islam and the West — a book that CAIR and its Islamist allies did everything they could to prevent the U.S. Army War College from learning about.

Image: Harrygouvas via Wikimedia Commons, CC BY-SA 3.0 (cropped).

By PTI
NEW DELHI: WhatsApp group “Kattar Hindu Ekta”, created during the north east Delhi riots in February, allegedly promoted enmity between different groups on the ground of religion and acted in a way which was prejudicial to the maintenance of harmony, the Delhi police has said in its supplementary charge sheet filed before a court here.

According to the chargesheet, the WhatsApp group was allegedly created on February 25 to take revenge from the Muslim community.

In the excerpts of the chats of the group filed in the charge sheet, one of the members alleged that RSS (Rashtriya Swayamsevak Sangh) people have come to support them.

The police further furnished some chats of the group in the charge sheet, in which the group members allegedly used communal slurs and talked about vandalising madrasas, mosques and killing of Muslims.

The police filed the supplementary charge sheet on September 26 before Chief Metropolitan Magistrate Purushottam Pathak against nine persons in the case related to the alleged murder of Hashim Ali during the riots in Gokulpuri area.

“As per the chat of Whatsapp group, the accused persons. conspired to teach Muslims a lesson for attacking the Hindus. Equipped themselves with lathis. danda, sticks, swords, firearms etc and killed nine innocent Muslims persons including Hashim Ali and his brother Aamir Khan.

It is prima facie revealed that there was a well hatched conspiracy amongst the accused persons.

“Same is also evident from the fact that in order to take revenge from Muslims some youths of that area who failed to perceive the bottomless stupidity of the propaganda, they as saviours of their community created a Whatsapp group. The group members lost their individuality and started working with mob mind. ‘Jai Sri Ram’ and ‘Har Har Mahadev’ which are the sacred slogans and are attached to the victorious yelling, deaden their mind and paralyzed their creative nature. They planned the manner of committing offence of rioting, murder and other offences,” police alleged in the charge sheet.

In the supplementary charge sheet, police has booked the accused under sections 153-A (promoting enmity between different groups on grounds of religion, race, place of birth, residence, language etc) and 505 (public mischief) of the Indian Penal Code for allegedly assembling to take revenge against the other community and targeting the victims on the basis of their religious identity.

The accused– Lokesh Kumar Solanki, Pankaj Sharma, Summit Chaudhary, Ankit Chaudhary, Prince, Jatin Sharma, Vivek Panchal, Rishabh Chaudhary, Himanshu Thakur– are currently in judicial custody in the case.

“During the investigation and from the report of retrieving data of seized mobile phones revealed that the above mentioned report/result of Whatsapp group ‘Kattar Hindu Ekta’, group, it is also clear that there are averments in respect of promoting enmity between different groups on the ground of religion and acting in a way that are prejudicial to the maintenance of harmony,” the charge sheet claimed.

They were earlier charge sheeted in June for the offences under 144 (joining unlawful assembly armed with deadly weapon), 147 and 148 (rioting), 149 (unlawful assembly), 302 (murder), 201 (causing disappearance of evidence), 427 (mischief), mischief by causing inundation or obstruction to public drainage), 435 (mischief by fire or explosive substance), 120-B (criminal conspiracy) and 34 (common intention) of IPC.

The offences entail a maximum punishment of death penalty.

The supplementary charge sheet said that the police has sent a letter to the concerned authorities for obtaining the sanction required for prosecution for offences against the state and criminal conspiracy to commit such offence, which was awaited.

It said co-accused Monty Nagar, Avdesh Mishra,Monu, Sahil, Shekhar, Mongli, Baba, Tinku and Vinay were to be arrested but their addresses could not be traced till now.

According to the charge sheet, some of the messages sent by the group members were “Do not give them flats on rent”, “Their eyes are on our sisters, daughters, land”, We will burn everything of theirs like we burned the madrasa today”, “Do not leave them, kill them”.

They also allegedly discussed about arrangements of stones, bricks, pistols and talked about demolition of a madrasa by the mob of rioters, according to the excerpts.

It claimed that the mob turned rioters and allegedly murdered Ali by inflicting multiple injuries in a brutal manner and with a view to conceal the evidence, all of them in furtherance of their common intention threw his dead body in the drain.

“There cannot be any doubt that the accused who killed Hashim Ali were certainly up to their neck in the conspiracy and were thus very active members of the unlawful assembly,” it said.

Communal clashes had broken out in northeast Delhi on February 24 after violence between citizenship law supporters and protesters spiralled out of control leaving at least 53 people dead and around 200 injured.

Newcomers to this country often find Canadians have a curious stance toward religion. We seldom say much negative about religion in public but we never take it too seriously either.

A new study, The Hidden Economy: How Faith Helps Fuel Canada’s GDP, suggests it may be time to take a second look at the public relevance of religion for the most unexpected reason: economics.

It’s generally overlooked, but Canada’s religious tapestry makes massive economic and social contributions to local communities and to Canada’s well-being each year.

The uniqueness of social science researcher Brian Grim’s project is that he attempts to quantify that and put a price tag on it nationally, calculating religion’s contribution to Canada’s gross domestic product (GDP).

The study documents how shared religious commitment (and its personal and institutional expressions) create a hidden economy and social safety net operating in plain sight that benefits all Canadians. Parsing the data, faith in Canada is a multibillion-dollar engine of economic productivity and public good, alongside the spiritual inspiration it provides to millions nationwide.

Faith-based organizations add more than $30 billion in revenue each year to the Canadian economy through religious schools, charities, and hospitals like Providence Health Care in Toronto and Vancouver and Jewish General Hospital in Montreal.

That number includes the revenue generated by the community and humanitarian organizations like the Calgary Food Bank and Islamic Relief, as well as 20,000 plus churches, synagogues, temples and mosques whose contributions to the economy and neighbourhood dwarf the tax benefits they receive 12 times over, according to the recent Special Senate Committee Report on the Charitable Sector.

But according to Grim, the $30-billion figure under-calculates the actual boost to the economy, because revenues alone don’t capture the value of the goods and services the religious sector provides.

Far from being a private affair, the fair market value of all the jobs created, daycares run, addicts in recovery, newcomers welcomed and resettled, and much more (a phenomenon known as the halo effect), totals over $67 billion. That’s a modest, middle-range estimate that makes religion Canada’s ninth-largest enterprise, just behind the Bank of Montreal.

If these programs and institutions were to disappear, their contributions would be effectively impossible to replace by government or private sources.

This review of the data comes during a time of economic downturn following Canada’s deepest-ever GDP plunge – down 12 percent in the first half of 2020 due to the COVID-19 pandemic.

The research provides greater clarity about the value of the economic and social contributions made by organizations big and small across Canada, many that serve as first responders in times of crisis.

Previous research has calculated and documented the local halo effects of religious organizations in places like Vancouver, Red Deer, Toronto and Montreal in the amounts of $1.4 billion, $111 million, $3.3 billion, and $2.3 billion respectively (see haloproject.ca).

So what does it all mean?

For one thing, it’s long past time we all recognized that religion really isn’t just a private matter. The old church building you pass when you walk your dog is more than an architectural adornment. It’s an economic engine and public good in most communities that benefit even those neighbours who never walk inside.

Secondly, we need to remember that when religious life thrives, we all benefit. On the flip side, there’s strong evidence that Canadians and their neighbourhoods are harmed when religious activity is restricted unnecessarily through zoning, regulation, taxation or intolerance.

While the research represents the first national tabulation in Canada, building on local research, Grim also acknowledges the study’s limitations. It excludes a valuation of the physical assets and non-revenue financial holdings of religious institutions that would actually increase the estimates.

It also recognizes but does not attempt to quantify, negative impacts that are smaller in scale, such as fraudulent activity or abuse of power that can occur in both religious and secular institutions.

However, building on decades of research, the study corrects the blind spot that Canadian religion is irrelevant to society and the economy. Canada’s religious impulses and activities lead to good and measurable economic results. It’s time to take note.

SOME non-governmental organisations at a chat with Prime Minister Tan Sri Muhyiddin Yassin last month expressed concern that Western liberalism and secularism were posing a threat to religion.

Coincidentally a day later, Deputy Federal Territories Minister Datuk Seri Dr Edmund Santhara said at a Rukun Negara forum that Malaysians should understand their own religion and that of others.

Do these “others” also include the West, particularly Europe, and are its values threatening religion?

The answer is “no”.

It is Covid-19 that poses a threat, not Western liberalism and secularism as commonly assumed.

Europe has a very long history of civilised institutional religion dating back more than a thousand years.

But under rigid theocratic laws, only the state religion could be practised except for listed ethno-cultural minorities granted the right to practise their own religions.

Modern Western values have done much good despite their perceived evils.

Liberalism and secularism have freed the European mind, turning Europe into the world’s interfaith hub.

Any white European is free to embrace Hinduism, Islam, Buddhism, Sikhism or Taoism.

Liberalism is a movement to liberate the mind, and secularism is a movement to free a nation’s legal system from theocratic despotism.

Although much has been said about churches in Europe having no crowds, there is more to it than what the tourist eye sees.

Millions of Europeans stay loyal to Christianity but many spend their Sundays walking in the forest or meditating at spirituality centres where the focus is on finding higher dimensions of life beyond rituals.

Religion fosters mass social bonding so vital for starting and maintaining any civilisation.

No other institution has the force of conviction to motivate entire populations to congregate every week for bonding.

Many religious congregations number several thousands at every weekly gathering, testifying to the enormous influence that religion has over society.

The rituals of bonding are plentiful: ablution, communion, greetings, hugging, singing, chanting, standing together, prostrating together, and food after service.

These rituals cement the bonding of a population, infusing its culture and civilisation with vibrancy.

Social distancing, due to the Covid-19 pandemic, breaks all this.

Limited to clan-sized gatherings, the social capital starts to evaporate.

For congregations that depend on ritualistic socialisation, the absence of mass gatherings will be crushing.

This is why lawsuits have been filed in the United States against state governments to stop mass-gathering bans from being applied to religious services.

Missing out on face-to-face interactions will loosen the dense web of social connections that strengthen relationships.

It is this social capital that enables a whole community to think, feel and act in unison at the leadership’s direction.

This is a communally shared experience like no other.

But in a pandemic, all the rituals of social bonding, if allowed to continue unrestricted, will lead to mass deaths.

You don’t have to cough to pass on the virus; you just have to talk without a mask.

To save religion, preachers should constantly highlight one key point in their sermons: Let there be no Covid-19.

What must your congregation do?

First, it must learn the facts.

Covid-19 is the end result of jungle clearing for plantations and extension of towns.

Wildlife is driven out, along with the coronaviruses that jump from animal to human.

By instinct, wild animals keep their distance from humans. But with encroachment, the distance has narrowed.

These animals are then captured for sale to exotic food markets, traditional medicine dealers and trophy shops.

Pangolins, tigers, rhinos, wild pigeons, snakes, bats, deer, wild boar, porcupine, junglefowl, grasscutter rodents, leopards, bears, elephants, hornbills – no species is safe in any continent.

To prevent more coronaviruses leaping to humans, we must completely ban forest clearing and wildlife trading in every country including Malaysia.

The only exception should be the keeping of wild animals for research and education.

By the way, forest destruction happens in Asia, Africa and South America, but not Europe.

It is in the interest of all religions that they should launch a global platform to initiate collaborative actions for prevention of Covid-19.

Religion exercises the biggest influence and holds the strongest grip over populations.

We have the knowledge to sustain humanity – what is missing is the political and religious collaboration.

If we continue going our separate ways, that is the wrong way leading to a dead end.

The writer champions interfaith harmony. Comments: [email protected]