Mahabharat Episode -27- (10:00 min-30:00 min.), Yudhishthir become prince. (https://www.youtube.com/watch?v=Bb-lH-pikR8)Time: 10:00 min-30:00 min. Hindu society, caste, and gender (https://www.youtube.com/watch?v=H-rU3thF6bE&t=32s) by Dr Nick Sutton of the Oxford Centre for Hindu Studies. http://thoughtcrackers.blogspot.in/2018/04/caste-system-and-its-reality.html 14 Manvantara = 1000 Mahā-Yugas = 1 Kalpa = 1 day (day only) of Brahma. (2 Kalpas constitute a day and night of Brahma). Satya Yuga + Treta Yuga+ Dvapara Yuga + Kali Yuga = 1 Mahā-Yuga (4.32 million solar years). A Manvantara consists of 71 Mahā-Yuga (306,720,000 solar years). Each Manvantara is ruled by a Manu. Brahma lives for 100 Brahma years. We are currently in the first 'day' of the 51st year of our Brahma. This Brahma's day, Kalpa is named as Shveta-Varaha Kalpa. Within this Day, six Manvantaras have already elapsed and this is the seventh Manvantara, named as – Vaivasvatha Manvantara. The Manusmṛti (or "Laws of Manu", Sanskrit Manusmṛti मनुस्मृति; also known as Mānava-Dharmaśāstra मानवधर्मशास्त्र) is the important and earliest metrical work of the Dharmaśāstra (धर्मशास्त्र) textual tradition of Hinduism. There are many Dharmashastras, variously estimated to be 18 to about 100, with different and conflicting points of view. Pandurang Vaman Kane mentions over 100 different Dharmasastra texts were known by the Middle Ages in India, but most of these are lost to history and their existence is inferred from quotes and citations in bhasya and digests that have survived. Prior to the British colonial rule, Sharia (Islamic law) for Muslims in South Asia had been codified as Fatawa-e-Alamgiri, but laws for non-Muslims – such as Hindus, Buddhists, Sikhs, Jains, Parsis – were not codified during the 600 years of Islamic rule. With the arrival of the British colonial officials, Manusmriti played a historic role in constructing a legal system for non-Muslims in South Asia and early Western perceptions about the ancient and medieval Indian society. The East India Company, and later the British Crown, sought profits for its British shareholders through trade as well as sought to maintain effective political control with minimal military engagement. The administration pursued a path of least resistance, relying upon co-opted local intermediaries that were mostly Muslims and some Hindus in various princely states. The British exercised power by avoiding interference and adapting to law practices as explained by the local intermediaries. The existing legal texts for Muslims, and resurrected Manusmriti manuscript thus helped the colonial state sustain the pre-colonial religious and political law and conflicts, well into the late nineteenth century. The British colonial officials, however, mistook the Manusmriti as codes of law, failed to recognize that it was a commentary on morals and law and not a statement of positive law. The colonial officials of the early 19th century also failed to recognize that Manusmriti was one of many competing Dharmasastra texts, it was not in use for centuries during the Islamic rule period of India. ... https://www.youtube.com/watch?v=-fXY8_722Wg

Second civil war of Islam (Second Fitna): Reason of Shia and Sunni The Second Fitna was a period of general political and military disorder that afflicted the Islamic empire during the early Umayyad dynasty, following the death of the first Umayyad caliph Muawiyah I. Historians date its start variously as 680 AD and its end as being somewhere between 685 and 692. There seems to be a lack of solid consensus on the exact range of years that define the conflict, with several different historians dating the Second Fitna differently. The war involved the suppression of two challenges to the Umayyad dynasty, the first by Husayn ibn Ali (killed at the Battle of Karbala in 680) as well as his supporters who rallied for his revenge in Iraq including Sulayman ibn Surad and al-Mukhtar and the second by Abd Allah ibn al-Zubayr (killed in 692). Umayyad (Sunni) has won the war and ruled from Damascus (Syria). Abd Allah ibn al-Zubayr was unhappy with this decision of the Umayyad dynasty. In 683 AD, Abd Allah ibn al-Zubayr declared himself caliph which started a second civil war of Islam. The Story of the destruction of Kaaba : (https://jamiat.org.za/a-short-history-of-the-kabah/) Husain Ibn Numair (~683 AD), the commander of Yazid’s army, besieged him at Makkah. The siege was lifted when news came of Yazid’s death. Ibn Al-Zubair decided to demolish the Kabah entirely and rebuild it on its original foundation. The army of Umayyad Caliph fighting around the Kaaba used stone-throwing machines (manjani). The bombardment of Mecca and Kaaba continued during the month of the pilgrimage or Hajj. During the fighting, Ibn-Zubair took refuge in a building near Kaaba. (Sunni Version, Al Tabari 20, 537) ibn al-Zubayr destroyed the Kabba and placed the black stone of Kaaba inside a wooden stand under silk.During this war, Umaayd caliph died (Yazīd ibn Mu'āwiya, 683 AD) in Syria so members of the royal family, who were fighting with this army against Ibn Zubair, insisted that they should return to Syria in order to choose a new caliph (Muawiya II or Muawiya ibn Yazid, 684 AD). They traveled for forty days in order to reach Syria (with the whole army).When Abdul-Malik Ibn Marwan came to power (685 AD) in Damascus, he sent his commander, Hajjaj Ibn Yusuf, who defeated Ibn Az-Zubair and killed him. Army struck the Kabah with a catapult. The Kabah was demolished, the ‘Al-Kiswah’ (covering of the Kabah) and some roof timbers were burnt down. Although the Kaaba was not destroyed, the roof was damaged, and the inside idol worship was abandoned by the army of Umayyad Caliph. Ibn-Zubayr, the rebuilder of the Kaaba was executed. Entering the Sacred Mosque, Hajjaj Ibn Yusuf saw what Ibn-Zubair had done regarding the Kaaba. He wrote to Abdul-Malik about it who ordered him to return it to its previous shape.The bombardment of Mecca and Kaaba continued during the month of the pilgrimage or Hajj. During the fighting, Ibn-Zubair took refuge in a building near Kaaba. Eventually, Ibn-Zubair lost the battle. Although the Kaaba was not destroyed, the roof was damaged, and the inside idol worship was abandoned by the army of Umayyad Caliph. Ibn-Zubayr, the rebuilder of the Kaaba was executed. Entering the Sacred Mosque, Hajjaj Ibn Yusuf saw what Ibn-Zubair had done regarding the Kaaba. He wrote to Abdul-Malik about it who ordered him to return it to its previous shape. ... https://www.youtube.com/watch?v=gcIu2Ndd4iY

There are at least two perspectives for the origins of the caste system in ancient and medieval India, which focus on either ideological factors or on socio-economic factors. The first school focuses on the ideological factors which are claimed to drive the caste system and holds that caste is rooted in the four varnas. This perspective was particularly common among scholars of the British colonial era This school justifies its theory primarily by citing the ancient law book Manusmriti and disregards economic, political or historical evidence. The second school of thought focuses on socioeconomic factors and claims that those factors drive the caste system. This school, which is common among scholars of the post-colonial era such as Berreman, Marriott, and Dirks, describes the caste system as an ever-evolving social reality that can only be properly understood by the study of historical evidence of actual practice and the examination of verifiable circumstances in the economic, political and material history of India. This school has focused on the historical evidence from ancient and medieval society in India, during the Muslim rule between the 12th and 18th centuries, and the policies of colonial British rule from 18th century to the mid-20th century. Ambedkar also criticised Islamic practice in South Asia. While justifying the Partition of India, he condemned child marriage and the mistreatment of women in Muslim society. No words can adequately express the great and many evils of polygamy and concubinage, and especially as a source of misery to a Muslim woman. Take the caste system. Everybody infers that Islam must be free from slavery and caste. [...] [While slavery existed], much of its support was derived from Islam and Islamic countries. While the prescriptions by the Prophet regarding the just and humane treatment of slaves contained in the Koran are praiseworthy, there is nothing whatever in Islam that lends support to the abolition of this curse. But if slavery has gone, caste among Musalmans [Muslims] has remained. ... https://www.youtube.com/watch?v=M2iBLnBonWc

Based on following Source: https://www.newslaundry.com/2017/04/14/ambedkar-on-islam-the-story-that-must-not-be-told Please Read this Article , Very good, Recommended Ambedkar also criticised Islamic practice in South Asia. While justifying the Partition of India, he condemned child marriage and the mistreatment of women in Muslim society. No words can adequately express the great and many evils of polygamy and concubinage, and especially as a source of misery to a Muslim woman. Take the caste system. Everybody infers that Islam must be free from slavery and caste. [...] [While slavery existed], much of its support was derived from Islam and Islamic countries. While the prescriptions by the Prophet regarding the just and humane treatment of slaves contained in the Koran are praiseworthy, there is nothing whatever in Islam that lends support to the abolition of this curse. But if slavery has gone, caste among Musalmans [Muslims] has remained. "There is thus a stagnation not only in the social life but also in the political life of the Muslim community of India. The Muslims have no interest in politics as such. Their predominant interest is religion. This can be easily seen by the terms and conditions that a Muslim constituency makes for its support to a candidate fighting for a seat. The Muslim constituency does not care to examine the programme of the candidate. All that the constituency wants from the candidate is that he should agree to replace the old lamps of the masjid by supplying new ones at his cost, to provide a new carpet for the masjid because the old one is torn, or to repair the masjid because it has become dilapidated. In some places a Muslim constituency is quite satisfied if the candidate agrees to give a sumptuous feast and in other if he agrees to buy votes for so much a piece. With the Muslims, election is a mere matter of money and is very seldom a matter of social programme of general improvement. Muslim politics takes no note of purely secular categories of life, namely, the differences between rich and poor, capital and labour, landlord and tenant, priest and layman, reason and superstition. Muslim politics is essentially clerical and recognizes only one difference, namely, that existing between Hindus and Muslims. None of the secular categories of life have any place in the politics of the Muslim community and if they do find a place—and they must because they are irrepressible—they are subordinated to one and the only governing principle of the Muslim political universe, namely, religion." "How Muslim politics has become perverted is shown by the attitude of the Muslim leaders to the political reforms in the Indian States. The Muslims and their leaders carried on a great agitation for the introduction of representative government in the Hindu State of Kashmir. The same Muslims and their leaders are deadly opposed to the introduction of representative governments in other Muslim States. The reason for this strange attitude is quite simple. In all matters, the determining question with the Muslims is how it will affect the Muslims vis-a-vis the Hindus. If representative government can help the Muslims, they will demand it, and fight for it. In the State of Kashmir the ruler is a Hindu, but the majority of the subjects are Muslims. The Muslims fought for representative government in Kashmir, because representative government in Kashmir meant the transfer of power from a Hindu king to the Muslim masses. In other Muslim States, the ruler is a Muslim but the majority of his subjects are Hindus. In such States representative government means the transfer of power from a Muslim ruler to the Hindu masses, and that is why the Muslims support the introduction of representative government in one case and oppose it in the other. ……………..The dominating consideration with the Muslims is not democracy. The dominating consideration is how democracy with majority rule will affect the Muslims in their struggle against the Hindus. Will it strengthen them or will it weaken them? If democracy weakens them, they will not have democracy. They will prefer the rotten state to continue in the Muslim States rather than weaken the Muslim ruler in his hold upon his Hindu subjects. The political and social stagnation in the Muslim community can be explained by one and only one reason. The Muslims think that the Hindus and Muslims must perpetually struggle; the Hindus to establish their dominance over the Muslims and the Muslims to establish their historical position as the ruling community—that in this struggle the strong will win, and to ensure strength they must suppress or put in cold storage everything which causes dissension in their ranks. If the Muslims in other countries have undertaken the task of reforming their society and the Muslims of India have refused to do so, it is because the former are free from communal and political clashes with rival communities, while the latter are not." ... https://www.youtube.com/watch?v=8SkZbXQR3ks