Islam and other religions

"The Apostle of Allah (peace_be_upon_him) went out on the day of Badr along with three hundred and fifteen (men). The Apostle of Allah (peace_be_upon_him) said: O Allah, they are on foot, provide mount for them; O Allah, they are naked, clothe them; O Allah, they are hungry, provide food for them. Allah then bestowed victory on them. They returned when they were clothed. There was no man of them but he returned with one or two camels; they were clothed and ate to their fill."

"The Apostle of Allah (peace_be_upon_him) stood up, i.e. on the day of Badr, and said: Uthman has gone off on the business of Allah and His Apostle, and I shall take the oath of allegiance on his behalf. The Apostle of Allah (peace_be_upon_him) then allotted him a share, but did not do so for anyone else who was absent."

"The companions of (the Prophet) Muhammad who took part in Badr, told me that their number was that of Saul's (i.e. Talut's) companions who crossed the river (of Jordan) with him and they were over three-hundred-and-ten men. By Allah, none crossed the river with him but a believer. (See Qur'an 2:249)"

"I never failed to join Allah's Apostle(Peace Be Upon Him) in any of his Ghazawat except in the Ghazwa of Tabuk. However, I did not take part in the Ghazwa of Badr, but none who failed to take part in it, was blamed, for Allah's Apostle had gone out to meet the caravans of (Quraish, but Allah caused them (i.e. Muslims) to meet their enemy unexpectedly (with no previous intention) ."

"It has been narrated on the authority of Anas that when (the news of) the advance of Abu Sufyan (at the head of a force) reached him. the Messenger of Allah (Peace Be Upon Him) held consultations with his Companions. The narrator said: Abu Bakr spoke (expressing his own views), but he (the Holy Prophet) did not pay heed to him. Then spoke 'Umar (expressing his views), but he (the Holy Prophet) did not pay heed to him (too). Then Sa'd b. 'Ubada stood up and said: Messenger of Allah, you want us (to speak). By God in Whose control is my life, if you order us to plunge our horses into the sea, we would do so. If you order us to goad our horses to the most distant place like Bark al-Ghimad, we would do so. The narrator said: Now the Messenger of Allah ( Peace Be Upon Him) called upon the people (for the encounter). So they set out and encamped at Badr. (Soon) the water-carriers of the Quraish arrived. Among them was a black slave belonging to Banu al-Hajjaj. The Companions of the Messenger of Allah (may peace be upon him) caught him and interrogated him about Abu Sufyan and his companions. He said: I know nothing about Abu Sufyan, but Abu Jahl, Utba, Shaiba and Umayya b. Khalaf are there. When he said this, they beat him. Then he said: All right, I will tell you about Abu Sufyan. They would stop beating him and then ask him (again) about Abu Sufyan. He would again say', I know nothing about Abu Sufyan, but Abu Jahl. 'Utba, Shaiba and Umayya b. Khalaf are there. When he said this, they beat him likewise. The Messenger of Allah (may peace be upon him) was standing in prayer. When he saw this he finished his prayer and said: By Allah in Whose control is my life, you beat him when he is telling you the truth, and you let him go when he tells you a lie. The narrator said: Then the Messenger of Allah (may peace be upon him) said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may peace be upon him) had indicated by placing his hand on the earth."

"From Sad bin Mu'adh: When Umaiya returned to his family, he said to his wife, "O Um Safwan! Don't you know what Sad told me? "She said, "What has he told you?" He replied, "He claims that Muhammad has informed them (i.e. companions that they will kill me. I asked him, 'In Mecca?' He replied, 'I do not know." Then Umaiya added, "By Allah, I will never go out of Mecca." But when the day of (the Ghazwa of) Badr came, Abu Jahl called the people to war, saying, "Go and protect your caravan." But Umaiya disliked to go out (of Mecca). Abu Jahl came to him and said, "O Abu Safwan! If the people see you staying behind though you are the chief of the people of the Valley, then they will remain behind with you." Abu Jahl kept on urging him to go until he (i.e. Umaiya) said, "As you have forced me to change my mind, by Allah, I will buy the best camel in Mecca. Then Umaiya said (to his wife). "O Um Safwan, prepare what I need (for the journey)." She said to him, "O Abu Safwan! Have you forgotten what your Yathribi brother told you?" He said, "No, but I do not want to go with them but for a short distance." So when Umaiya went out, he used to tie his camel wherever he camped. He kept on doing that till Allah caused him to be killed at Badr."

"Abu Dharr took an oath that this verse:" These two adversaries who dispute about their Lord" (xxii. 19) was revealed in connection with those who on the Day of Badr came out (of rows to fight against the non-believers and they were) Hamza, 'Ali, 'Ubaida b. Harith (from the side of the Muslims) and 'Utba and Shaiba, both of them the sons of Rabi'a and Walid b. 'Utba (from the side of the non-believers of Mecca)."

"(At the battle of Badr) Utbah ibn Rabi'ah came forward followed by his son and his brother and cried out: Who will be engaged in single combat? Some young men of the Helpers responded to his call. He asked: Who are you? They told him. He said: We do not want you; we, in fact, want only our cousins. The Prophet (peace_be_upon_him) said: Get up Hamzah get up Ali; get up Ubaydah ibn al-Harith. Hamzah went forward to Utbah, I went forward to Shaybah; and after two blows had been exchanged between Ubaydah and al-Walid, they wounded one another severely; so we turned against al-Walid and killed him, and we carried Ubaydah away."

"The Apostle of Allah (peace_be_upon_him) said on the day of Badr: He who does such-and-such, will have such-and such. The young men came forward and the old men remained standing near the banners, and they did not move from there. When Allah bestowed victory on them, the old men said: We were support for you. If you had been defeated, you would have returned to us. Do not take this booty alone and we remain (deprived of it). The young men refused (to give), and said: The Apostle of Allah (peace_be_upon_him) has given it to us. Then Allah sent down: "They ask thee concerning (things taken as) spoils of war, Say: (Such) spoils are at the disposal of Allah and the Apostle......Just as they Lord ordered thee out of thy house in truth, even though a party among the believers disliked it." This proved good for them. Similarly obey me. I know the consequence of this better than you."

"The Apostle of Allah (peace_be_upon_him) said on the day of Badr: He who kills a man will get such-and-such, and he who captivates a man will get such-and-such. The narrator then transmitted the rest of the tradition in a similar manner. The tradition of Khalid is more perfect."

"It has been narrated on the authority of 'Umar b. al-Khattab who said: When it was the day on which the Battle of Badr was fought, the Messenger of Allah (may peace be upon him) cast a glance at the infidels, and they were one thousand while his own Companions were three hundred and nineteen. The Holy Prophet (may peace be upon him) turned (his face) towards the Qibla Then he stretched his hands and began his supplication to his Lord:" O Allah, accomplish for me what Thou hast promised to me. O Allah, bring about what Thou hast promised to me. O Allah, if this small band of Muslims is destroyed. Thou will not be worshipped on this earth." He continued his supplication to his Lord, stretching his hands, facing the Qibla, until his mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said:. Prophet of Allah, this prayer of yours to your Lord will suffice you, and He will fulfil for you what He has promised you. So Allah, the Glorious and Exalted, revealed (the Qur'anic verse):" When ye appealed to your Lord for help, He responded to your call (saying): I will help you with one thousand angels coming in succession." So Allah helped him with angels."

"A man asked Al-Bara' and I was listening, "Did 'Ali take part in (the battle of) Badr?" Al-Bara' said, "(Yes). he even met (his enemies) in a duel and was clad in two armors (one over the other),""

"The Prophet , while in a tent (on the day of the battle of Badr) said, "O Allah! I ask you the fulfillment of Your Covenant and Promise. O Allah! If You wish (to destroy the believers) You will never be worshipped after today." Abu Bakr caught him by the hand and said, "This is sufficient, O Allah's Apostle! You have asked Allah pressingly." The Prophet was clad in his armor at that time. He went out, saying to me: "There multitude will be put to flight and they will show their backs. Nay, but the Hour is their appointed time (for their full recompense) and that Hour will be more grievous and more bitter (than their worldly failure)." (54.45-46) Khalid said that was on the day of the battle of Badr."

"On the day (of the battle) of Badr when we stood in rows against (the army of) Quraish and they stood in rows against us, Muhammad said, "When they do come near you, throw arrows at them.""

"Muhammad said at the battle of Badr: When they come near you shoot arrows at them; and do not draw swords at them until they come near you."

"On the day (of the battle) of Badr, the Prophet and his companions had caused the 'Pagans to lose 140 men, seventy of whom were captured and seventy were killed."

"It has been reported on the authority of Anas b. Malik who said: The Messenger of Allah (may peace be upon him) sent Busaisah as a scout to see what the caravan of Abu Sufyan was doing. He came (back and met the Holy Prophet in his house) where there was nobody except myself and the Messenger of Allah. I do not remember whether he (Hadrat Anas) made an exception of some wives of the Holy Prophet (may peace be upon him) or not and told him the news of the caravan. (Having heard the news), the Messenger of Allah (may peace be upon him) came out (hurriedly), spoke to the people and said: We are in need (of men) ; whoever has an animal to ride upon ready with him should ride with us. People began to ask him permission for bringing their riding animals which were grazing on the hillocks near Medina. He said: No. (I want) only those who have their riding animals ready. So the Messenger of Allah (may peace be upon him) and his Companions proceeded towards Badr and reached there forestalling the polytheists (of Mecca). When the polytheists (also) reached there, the Messenger of Allah (may peace be upon him) said: None of you should step forward to (do) anything unless I am ahead of him. The polytheists (now) advanced (towards us), and the Messenger of Allah (may peace be upon him) said. Get up to enter Paradise which is equal in width to the heavens and the earth. 'Umair b. al- Humam al-Ansari said: Messenger of Allah, is Paradise equal in extent to the heavens and the earth? He said: Yes. 'Umair said: My goodness! The Messenger of Allah (may peace be upon him) asked him: What prompted you to utter these words (i. e. my goodness! ')? He said: Messenger of Allah, nothing but the desire that I be among its residents. He said: Thou art (surely) amona its residents. He took out dates from his bag and began to eat them. Then he said: If I were to live until I have eaten all these dates of mine, it would be a long life. (The narrator said): He threw away all the dates he had with him. Then he fought the enemies until he was killed."

"The Prophet said on the day (of the battle) of Badr, "This is Gabriel holding the head of his horse and equipped with arms for the battle."

"On the day of Badr, Al-Miqdad said, "O Allah's Apostle! We do not say to you as the children of Israel said to Moses, 'Go you and your Lord and fight you two; we are sitting here, (5.24) but (we say). "Proceed, and we are with you." That seemed to delight Allah's Apostle greatly."

"Allah's Apostle while in a tent on the day of the Battle of Badr, said, "O Allah! I request you (to fulfill) Your promise and contract! O Allah! If You wish that you will not be worshipped henceforth.." On that Abu Bakr held the Prophet by the hand and said, "That is enough, O Allah's Apostle You have appealed to your Lord too pressingly," while the Prophet was putting on his armor. So Allah's Apostle went out, reciting Their multitude will be put to flight, and they will show their backs.' (54.45)"

"Az-Zubair said, "I met Ubaida bin Said bin Al-As on the day (of the battle) of Badr and he was covered with armor; so much that only his eyes were visible. He was surnamed Abu Dhat-al-Karish. He said (proudly), 'I am Abu-al-Karish.' I attacked him with the spear and pierced his eye and he died. I put my foot over his body to pull (that spear) out, but even then I had to use a great force to take it out as its both ends were bent." 'Urwa said, "Later on Allah's Apostle asked Az-Zubair for the spear and he gave it to him. When Allah's Apostle died, Az-Zubair took it back. After that Abu Bakr demanded it and he gave it to him, and when Abu Bakr died, Az-Zubair took it back. 'Umar then demanded it from him and he gave it to him. When 'Umar died, Az-Zubair took it back, and then 'Uthman demanded it from him and he gave it to him. When 'Uthman was martyred, the spear remained with Ali's offspring. Then 'Abdullah bin Az-Zubair demanded it back, and it remained with him till he was martyred."

"Yahya related to me from Malik from Ibrahim ibn Abi Abla from Talha ibn Ubaydullah ibn Kariyz that the Messenger of Allah, may Allah bless him and grant him peace, said, "Shaytan is not considered more abased or more cast out or more contemptible or more angry on any day than on the Day of Arafa. That is only because he sees the descent of the Mercy and Allah's disregard for great wrong actions. That is except from what he was shown on the Day of Badr." Someone said, "What was he shown on the Day of Badr, Messenger of Allah?" He said, "Didn't he see Jibril arranging the ranks of the angels?""

"On the day of the battle of Badr, the Prophet said, "O Allah! I appeal to You (to fulfill) Your Covenant and Promise. O Allah! If Your Will is that none should worship You (then give victory to the pagans)." Then Abu Bakr took hold of him by the hand and said, "This is sufficient for you." The Prophet came out saying, "Their multitude will be put to flight and they will show their backs." (54.45)"

"It has been narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said (after the encounter at Badr): Who will ascertain for us what has happened to Abu Jahl? Ibn Mas'ud went (to gather this information). He found that the two sons of 'Afra' had struck him and he lay cold at the point of death. He caught him by his beard and said: Art thou Abu Jahl? He said: is there anybody superior to the person you have killed, or (he said) his people have killed him. Ibn Mas'ud says that, according to Abu Mijlaz, Abu Jahl said: Alas! a person other than a farmer would have killed me."

"It has been narrated on the authority of 'Abd al-Rahman b. Auf who said: While I was standing in the battle array on the Day of Badr, I looked towards my right and my left, and found myself between two boys from the Ansar quite young in age. I wished I were between stronger persons. One of them made a sign to me and. said: Uncle, do you recognise Abu Jahl? 1 said: Yes. What do you want to do with him, O my nephew? He said: I have been told that he abuses the Messenger of Allah (may peace be upon him). By Allah, in Whose Hand is my life, if I see him (I will grapple with him) and will not leave him until one of us who is destined to die earlier is killed. The narrator said: I wondered at this. Then the other made a sign to me and said similar words. Soon after I saw Abu Jahl. He was moving about among men. I said to the two boys: Don't you see? He is the man you were inquiring about. (As soon as they heard this), they dashed towards him, struck him with their swords until he was killed. Then they returned to the Messenger of Allah (may peace be upon him) and informed him (to this effect). He asked: Which of you has killed him? Each one of them said: I have killed him. He said: Have you wiped your swords? They said: No. He examined their swords and said: Both of you have killed him. He then decided that the belongings of Abu Jahl he handed over to Mu'adh b. Amr b. al-Jamuh. And the two boys were Mu'adh b. Amr b. Jawth and Mu'adh b. Afra."

"At the battle of Badr the Apostle of Allah gave me AbuJahl's sword, as I had killed him."

"Narrated Abdullah: That he came across Abu Jahl while he was on the point of death on the day of Badr. Abu Jahl said, "You should not be proud that you have killed me nor I am ashamed of being killed by my own folk.""

"On the day of Badr, the Prophet said, "Who will go and see what has happened to Abu Jahl?" Ibn Mas'ud went and found that the two sons of 'Afra had struck him fatally. 'Abdullah bin Mas'ud got hold of his beard and said, "'Are you Abu Jahl?" He replied, "Can there be a man more superior to one whom his own folk have killed (or you have killed)?""

"Abu Zumail said that the hadith was narrated to him by Ibn 'Abbas who said: While on that day a Muslim was chasing a disbeliever who was going ahead of him, he heard over him' the swishing of the whip and the voice of the rider saying: Go ahead, Haizi'm! He glanced at the polytheist who had (now) fallen down on his back. When he looked at him (carefully he found that) there was a scar on his nose and his face was torn as if it had been lashed with a whip, and had turned green with its poison. An Ansari came to the Messenger of Allah (may peace be upon him) and related this (event) to him. He said: You have told the truth. This was the help from the third heaven. The Muslims that day (i. e. the day of the Battle of Badr) killed seventy persons and captured seventy. The Messenger of Allah (may peace be upon him) said to Abu Bakr and 'Umar (Allah be pleased with them): What is your opinion about these captives? Abu Bakr said: They are our kith and kin. I think you should release them after getting from them a ransom. This will be a source of strength to us against the infidels. It is quite possible that Allah may guide them to Islam. Then the Messenger of Allah (may peace be upon him) said: What is your opinion. Ibn Khattab? He said: Messenger of Allah. I do not hold the same opinion as Abu Bakr. I am of the opinion that you should hand them over to us so that we may cut off their heads. Hand over 'Aqil to 'Ali that he may cut off his head, and hand over such and such relative to me that I may but off his head. They are leaders of the disbelievers and veterans among them. The Messenger of Allah (may peace be upon him) approved the opinion of Abu Bakr and did not approve what I said The next day when I came to the Messenger of Allah (may peace be upon him), I found that both he and Abu Bakr were sitting shedding tears. I said: Messenger of Allah, why are you and your Companion shedding tears? Tell me the reason. For I will weep ate, if not, I will at least pretend to weep in sympathy with you. The Messenger of Allah (may peace be upon him) said: I weep for what has happened to your companions for taking ransom (from the prisoners). I was shown the torture to which they were subjected. It was brought to me as close as this tree. (He pointed to a tree close to him.) Then God revealed the verse:" It is not befitting for a prophet that he should take prisoners until the force of the disbelievers has been crushed..." to the end of the verse:" so eat ye the spoils of war, (it is) lawful and pure. So Allah made booty lawful for them.""

"I heard the Prophet reciting Surat-at-Tur in Maghrib prayer, and that was at a time when belief was first planted in my heart. The Prophet while speaking about the war prisoners of Badr, said, "Were Al-Mutim bin Adi alive and interceded with me for these filthy people, I would definitely forgive them for his sake.""

"The Prophet (peace_be_upon_him) fixed the ransom of the people of pre-Islamic Arabia at four hundred dirhams per head on the day of the battle of Badr."

"I got an agreement written between me and Umaiya bin Khalaf that Umaiya would look after my property (or family) in Mecca and I would look after his in Medina. When I mentioned the word 'Ar-Rahman' in the documents, Umaiya said, "I do not know 'Ar-Rahman.' Write down to me your name, (with which you called yourself) in the Pre-lslamic Period of Ignorance." So, I wrote my name ' 'Abdu 'Amr'. On the day (of the battle) of Badr, when all the people went to sleep, I went up the hill to protect him. Bilal(1) saw him (i.e. Umaiya) and went to a gathering of Ansar and said, "(Here is) Umaiya bin Khalaf! Woe to me if he escapes!" So, a group of Ansar went out with Bilal to follow us ('Abdur-Rahman and Umaiya). Being afraid that they would catch us, I left Umaiya's son for them to keep them busy but the Ansar killed the son and insisted on following us. Umaiya was a fat man, and when they approached us, I told him to kneel down, and he knelt, and I laid myself on him to protect him, but the Ansar killed him by passing their swords underneath me, and one of them injured my foot with his sword. (The sub narrator said, " 'Abdur-Rahman used to show us the trace of the wound on the back of his foot.")"

"When it was the day (of the battle) of Badr, prisoners of war were brought including Al-Abbas who was undressed. [Muhammad] looked for a shirt for him. It was found that the shirt of 'Abdullah bin Ubai would do, so the Prophet let him wear it. That was the reason why the Prophet took off and gave his own shirt to 'Abdullah. (The narrator adds, "He had done the Prophet some favor for which the Prophet liked to reward him.")"

"On the day of Badr, (Quraishi) Emigrants received 100 shares of the war booty.""

"The Badr warriors were given five thousand (Dirhams) each, yearly. 'Umar said, "I will surely give them more than what I will give to others.""

"The believers who failed to join the Ghazwa of Badr and those who took part in it are not equal (in reward)."

"Narrated Said bin Al-Musaiyab: When the first civil strife (in Islam) took place because of the murder of 'Uthman, it left none of the Badr warriors alive. When the second civil strife, that is the battle of Al-Harra, took place, it left none of the Hudaibiya treaty companions alive. Then the third civil strife took place and it did not subside till it had exhausted all the strength of the people."

"(who was one of the Badr warriors) Gabriel came to the Prophet and said, "How do you look upon the warriors of Badr among yourselves?" The Prophet said, "As the best of the Muslims." or said a similar statement. On that, Gabriel said, "And so are the Angels who participated in the Badr (battle).""

"Muhammad looked at the people of the well (the well in which the bodies of the pagans killed in the Battle of Badr were thrown) and said, "Have you found true what your Lord promised you?" Somebody said to him, "You are addressing dead people." He replied, "You do not hear better than they but they cannot reply.""

"On the day of Badr, the Prophet ordered that the corpses of twenty four leaders of Quraish should be thrown into one of the dirty dry wells of Badr. (It was a habit of the Prophet that whenever he conquered some people, he used to stay at the battle-field for three nights. So, on the third day of the battle of Badr, he ordered that his she-camel be saddled, then he set out, and his companions followed him saying among themselves." "Definitely he (i.e. the Prophet) is proceeding for some great purpose." When he halted at the edge of the well, he addressed the corpses of the Quraish infidels by their names and their fathers' names, "O so-and-so, son of so-and-so and O so-and-so, son of so-and-so! Would it have pleased you if you had obeyed Allah and His Apostle? We have found true what our Lord promised us. Have you too found true what your Lord promised you? "'Umar said, "O Allah's Apostle! You are speaking to bodies that have no souls!" Allah's Apostle said, "By Him in Whose Hand Muhammad's soul is, you do not hear, what I say better than they do." (Qatada said, "Allah brought them to life (again) to let them hear him, to reprimand them and slight them and take revenge over them and caused them to feel remorseful and regretful.")"

"The Prophet stood at the well of Badr (which contained the corpses of the pagans) and said, "Have you found true what your lord promised you?" Then he further said, "They now hear what I say." This was mentioned before 'Aisha and she said, "But the Prophet said, 'Now they know very well that what I used to tell them was the truth.' Then she recited (the Holy Verse):-- "You cannot make the dead hear... ...till the end of Verse)." (30.52)"

"Hisham narrated on the authority of his father that it was mentioned to 'A'isha that Ibn 'Umar had narrated as marfu' hadith from the Apostle of Allah (may peace be upon him) that the dead would be punished in the grave because of the lamentation of his family for him. Upon this she said: He (Ibn 'Umar) missed (the point). The Messenger of Allah (may peace be upon him) had (in fact) said: He (the dead) is punished for his faults or for his sins, and the members of his family are wailing for him now. (This misunderstanding of Ibn 'Umar is similar to his saying:) The Messenger of Allah (may peace be upon him) stood by the well in which were lying the dead bodies of those polytheists who had been killed on the Day of Badr, and he said to them what he had to say, i. e.: They hear what I say. But he (Ibn 'Umar) misunderstood. The Holy Prophet (may peace be upon him) had only said: They (the dead) understand that what I used to say to them was truth. She then recited:" Certainly, thou canst not make the dead hear the call" (xxvii. 80), nor can you make those hear who are in the graves, nor can you inform them when they have taken their seats in Hell."

"Aba Talha reported: When it was the Day of Badr and Allah's Apostle (may peace be upon him) had gained victory over them (the Meccans), he commanded more than twenty persons, and in another hadith these are counted as twenty-four persons, from the non-believers of the Quraish to be thrown into the well of Badr. The rest of the hadith is the same."

"Once the Prophet was offering the prayer in the shade of the Ka'ba. Abu Jahl and some Quraishi men sent somebody to bring the abdominal contents of a shecamel which had been slaughtered somewhere in Mecca, and when he brought them, they put them over the Prophet Then Fatima (i.e. the Prophet's daughter) came and threw them away from him, and he said, "O Allah! Destroy (the pagans of) Quraish; O Allah! Destroy Quraish; O Allah Destroy Quraish," naming especially Abu Jahl bin Hisham, 'Utba bin Rabi'a, Shaiba bin Rabi'a, Al Walid bin 'Utba, Ubai bin Khalaf and 'Uqba bin Abi Mitt. (The narrator, 'Abdullah added, "I saw them all killed and thrown in the Badr well)."

"Um Ar-Rubai'bint Al-Bara', the mother of Hartha bin Suraqa came to the Prophet and said, "O Allah's Prophet! Will you tell me about Hartha?" Hartha has been killed (i.e. martyred) on the day of Badr with an arrow thrown by an unidentified person. She added, "If he is in Paradise, I will be patient; otherwise, I will weep bitterly for him." He said, "O mother of Hartha! There are Gardens in Paradise and your son got the Firdausal-ala (i.e. the best place in Paradise).""

"I asked Ibn 'Abbas regarding Surat-al-Anfal. He said, "It was revealed in connection with the Battle of Badr.""

"Among the prisoners taken at Badr were two men named 'Oqba b. Abi Mo'ayt and on-Nadr b. ol-Hareth. … It was Nadr who had said at Mecca, "We have already heard (such things). If we wished, we could say (things) like this. They are only fables of the ancients" (sura 8, verse 31). Death was the penalty which Nadr finally paid for that utterance. … At the next halt, 'Oqba was brought before the Prophet, and 'Asem b. Thabet was ordered to put him to death. 'Oqba cried out, "What is to happen to my children?" The Prophet answered, "Hellfire.""

"Certainly, it can come as a jolt to discover that, with a single exception, we have no extant descriptions of the Battle of Badr that date from before the ninth century AD.... What if the entire account of the victory at Badr were nothing but a fiction, a dramatic just-so story, fashioned to explain allusions within the Qur’an that would otherwise have remained beyond explanation? A battle on a valley’s edge won against terrifying odds; angels swooping down to strike at infidel necks; plunder seized from routed caravans: the holy text certainly alludes to all these things. Yet, aside from a single name-check, Badr itself is never mentioned.52 There is certainly no confirmation that a great battle—such as the one described by Ibn Hisham—was ever fought there. Whatever else it may be, the Qur’an is no work of history."

"Mahmud utterly ruined the prosperity of the country, and performed there wonderful exploits, by which the Hindus became like atoms of dust scattered in all directions, and like a tale of old in the mouth of the people. Their scattered remains cherish, of course, the most inveterate aversion towards all Muslims.... Hindu sciences have retired far away from those parts of the country conquered by us, and have fled to places which our hand cannot yet reach, to Kashmir, Benaras and other places. And there the antagonism between them (the Hindus) and all foreigners receives more and more nourishment both from political and religious sources"

"Its water is dark; its fruit is bitter and poisonous; its land is stony, and its earth is saltish. A small army will soon be annihilated there..."

"Hindostan was overthrown by a fierce race of men, who in their rapid course of conquest, exerted the most furious efforts in leveling every monument of worship and taste. They massacred the priests and plundered the temples, with a keenness and ferocity, in which their first chiefs might have gloried. A people thus crushed, groaning under the load of oppression, and dismayed at the sight of incessant cruelties, must soon have lost the spirit of science, and the exertion of genius; especially as the fine arts, were so blended with their system of religion, that the persecution of the one, must have shed a baneful influence on the existence of the other. To decide on, or affix, the character of the Hindoo, from the point of view in which he is now beheld, would, in a large degree, be similar to the attempt of conveying an exact idea of ancient Greece, from the materials now presented by the wretched country.…"

"Having lifted Islam to the head, You have engulfed Hindustan in dread.... Such cruelties have they inflicted, and yet Your mercy remains unmoved.... Should the strong attack the strong the heart does not burn. But when the strong crush the helpless, surely the One who was to protect them has to be called to account.... O' Lord, these dogs have destroyed this diamond-like Hindustan, (so great is their terror that) no one asks after those who have been killed, and yet You do not pay heed..."

"Having subjugated Khuraasaan, Babar terrified Hindustaan So that blame does not come on Him, the Creator has sent the Mughal as the messenger of death So great was the slaughter, such the agony of the people, even then You felt no compassion, Lord? If some powerful man strikes another, one feels no grief But when a powerful tiger slaughters a flock of helpless sheep, its master must answer This jewel of a country has been laid waste and defiled by dogs, so much so that no one pays heed even to the dead… Guru Nanak proceeds to describe how the oppressors shaved off the maidens, their ‘heads with braided hair, with vermillion marks in the parting’; how ‘their throats were choked with dust’; how they were cast out of their palatial homes, unable now to sit even in the neighbourhood of their homes; how those who had come to the homes of their husbands in palanquins, decorated with ivory, who lived in the lap of luxury, had been tied with ropes around their necks; how their pearl strings had been shattered; how the very beauty that was their jewel had now become their enemy – ordered to dishonour them, the soldiers had carried them off. ‘Since Babar’s rule has been proclaimed,’ Guru Nanak wrote, ‘even the princes have no food to eat.’"

"It was narrated that Thawban, the freed slave of the Messenger of Allah, said: "The Messenger of Allah said: 'There are two groups of my Ummah whom Allah will free from the Fire: The group that invades India (taghzoo al-hind), and the group that will be with 'Isa bin Maryam, peace be upon him.'""

"The blood of the infidels flowed so copiously at Thanesar that the stream was discoloured, notwithstanding its purity, and people were unable to drink it. The Sultan returned with plunder which is impossible to count."

"But so far as the Hindus are concerned, this period was a prolonged spell of darkness which ended only when the Marathas and the Jats and the Sikhs broke the back of Islamic imperialism in the middle of the 18th century. The situation of the Hindus under Muslim rule is summed up by the author of Tãrîkh-i-Wassãf in the following words: “The vein of the zeal of religion beat high for the subjection of infidelity and destruction of idols… The Mohammadan forces began to kill and slaughter, on the right and the left unmercifully, throughout the impure land, for the sake of Islãm, and blood flowed in torrents. They plundered gold and silver to an extent greater than can be conceived, and an immense number of precious stones as well as a great variety of cloths… They took captive a great number of handsome and elegant maidens and children of both sexes, more than pen can enumerate… In short, the Mohammadan army brought the country to utter ruin and destroyed the lives of the inhabitants and plundered the cities, and captured their off-springs, so that many temples were deserted and the idols were broken and trodden under foot, the largest of which was Somnãt. The fragments were conveyed to Dehlî and the entrance of the Jãmi‘ Masjid was paved with them so that people might remember and talk of this brilliant victory… Praise be to Allah the lord of the worlds.”"

"There can be no doubt that the fall of Buddhism in India was due to the invasions of the Musalmans. Islam came out as the enemy of the 'But'. The word 'But' as everybody knows, is the Arabic word and means an idol. Thus the origin of the word indicates that in the Moslem mind idol worship had come to be identified with the Religion of the Buddha. To the Muslims, they were one and the same thing. The mission to break the idols thus became the mission to destroy Buddhism. Islam destroyed Buddhism not only in India but wherever it went."

"The real problem introduced by the Mussalman conquest was not that of subjection to a foreign rule and the ability to recover freedom, but the struggle between two civilisations, one ancient and indigenous, the other medieval and brought in from outside. ... That which rendered the problem insoluble was the attachment of each to a powerful religion, the one militant and aggressive, the other spiritually tolerant indeed and flexible (...)"

"[the Muslims] could not rule the country, except by systematic terror. Cruelty was the norm -- burnings, summary executions, crucifixions or impalements, inventive tortures. Hindu temples were destroyed to make way for mosques. On occasion there were forced conversions. If ever there were an uprising, it was instantly and savagely repressed: houses were burned, the countryside was laid waste, men were slaughtered and women were taken as slaves. [...Islamic rule in India as a] colonial experiment [was] extremely violent."

"From the time Muslims started arriving, around 632 AD, the history of India becomes a long, monotonous series of murders, massacres, spoliations, and destructions. It is, as usual, in the name of 'a holy war' of their faith, of their sole God, that the barbarians have destroyed civilizations, wiped out entire races. Mahmoud Ghazni was an early example of Muslim ruthlessness, burning in 1018 of the temples of Mathura, razing Kanauj to the ground and destroying the famous temple of Somnath, sacred to all Hindus. His successors were as ruthless as Ghazni: 103 temples in the holy city of Benaras were razed to the ground, its marvelous temples destroyed, its magnificent palaces wrecked."

"The first phase of the Muslim conquest of North India was a splendid ghazi adventure of looting, shooting, and smashing up the gods of Hindu idolators. The new kings of Dehli, however, imposed civil order on the conquered areas and created a structure of despotism designed to tax rather than slaughter the native peasantry."

"The Islamic conquest of India is probably the bloodiest story in history. It is a discouraging tale, for its evident moral is that civilization is a precious good, whose delicate complex of order and freedom, culture and peace, can at any moment be overthrown by barbarians invading from without or multiplying within."

"This is the secret of the political history of modern India. Weakened by division, it succumbed to invaders; impoverished by invaders, it lost all power of resistance, and took refuge in supernatural consolations; it argued that both mastery and slavery were superficial delusions, and concluded that freedom of the body or the nation was hardly worth defending in so brief a life. The bitter lesson that may be drawn from this tragedy is that eternal vigilance is the price of civilization. A nation must love peace, but keep its powder dry."

"For its sheer magnitude in scope and death toll, coupled with its occasional (though not continuous) intention to exterminate entire Hindu communities, the Islamic campaign against Hinduism, which was never fully called off since the first naval invasion in 636 CE, can without exaggeration be termed genocide. ... There is no official estimate of the total death toll of Hindus at the hands of Islam. A first glance at important testimonies by Muslim chroniclers suggests that, over 13 centuries and a territory as vast as the Subcontinent, Muslim Holy Warriors easily killed more Hindus than the 6 million of the Holocaust. Ferishtha lists several occasions when the Bahmani sultans in central India (1347-1528) killed a hundred thousand Hindus, which they set as a minimum goal whenever they felt like "punishing" the Hindus; and they were only a third-rank provincial dynasty. The biggest slaughters took place during the raids of Mahmud Ghaznavi (ca. 1000 CE); during the actual conquest of North India by Mohammed Ghori and his lieutenants; and under the Delhi Sultanate (1206-1526). The Moghuls (1526-1857), even Babar and Aurangzeb, were fairly restrained tyrants by comparison. Prof. K.S. Lal once estimated that the Indian population declined by 50 million under the Sultanate, but that would be hard to substantiate; research into the magnitude of the damage Islam did to India is yet to start in right earnest.. The Islamic campaign against Hinduism, which has never been fully called off since the first naval invasion in 636 AD, may only occasionally have taken the form of a genocide stricto sensu, but considering its sheer magnitude in scope and death toll, coupled with its occasional intention to exterminate entire Hindu communities, we may deem its characterization as a "genocide" somewhat imprecise, but not really unjust."

"Muslims must realize and admit the wrongs perpetrated under the Islamic rule."

"The magnitude of crimes credited to Muslim monarchs by the medieval Muslim historians, was beyond measure. With a few exceptions, Muslim kings and commanders were monsters who stopped at no crime when it came to their Hindu subjects. But what strikes as more significant is the broad pattern of those crimes. The pattern is that of a jihãd in which the ghãzîs of Islam 1) invade infidel lands; 2) massacre as many infidel men, women, and children, particularly Brahmins, as they like after winning a victory; 3) capture the survivors to be sold as slaves; 4) plunder every place and person; 5) demolish idolatrous places of worship and build mosques in their places; and 6) defile idols which are flung into public squares or made into steps leading to mosques. Still more significant is the fact that this is exactly the pattern 1) revealed by Allah in the Quran; 2) practised, perfected and prescribed by the Prophet in his own life-time; 3) followed by the pious Khalifas of Islam in the first 35 years of Islamic imperialism; 4) elaborated in the Hadis and hundreds of commentaries with meticulous attention to detail; 5) certified by the Ulama and the Sufis of Islam in all ages including our own; and 6) followed by all Muslim monarchs and chieftains who aspired for name and fame in this life, and houris and beardless boys hereafter."

"One may very well ask the purveyors of this puerile propaganda that if the record of Islam in medieval India was so bright and blameless, where is the need for this daily ritual of whitewashing it. Hindu heroes like Chandragupta Maurya, Samudragupta, Harihar, Bukka, Maharana Pratap, and Shivaji, to name only a few of the notables, have never needed any face-lift. Why does the monstrous men of an Alauddin Khalji, a Firuz Shah Tughlaq, a Sikandar Lodi, and an Aurangzeb, to name only the most notorious, pop out so soon from the thickest coat of cosmetics? The answer is provided by the Muslim historians of medieval India. They painted their heroes in the indelible dyes of Islamic ideology. They did not anticipate the day when Islamic imperialism in India will become only a painful memory of the past. They did not visualise that the record of Islam in India will one day be weighed on the scales of human values. Now it is too late for trying to salvage Islam in medieval India from its blood-soaked history. The orthodox Muslim historians are honest when they state that the medieval Muslim monarchs were only carrying out the commandments of Islam when they massacred, captured, enslaved, and violated Hindu men, women and children; desecrated, demolished, and destroyed Hindu places of worship; and dispossessed the Hindus of all their wealth. The Aligarh “historians” and their secularist patrons are only trying to prop up imposters in place of real and living characters who played life-size roles in history."

"From 986 CE, the Muslim Turks started raiding northwest India from Afghanistan, plundering western India early in the eleventh century. Forced conversions to Islam were made, and Buddhist images smashed, due to the Islamic dislike of idolatry. Indeed in India, the Islamic term for an 'idol' became 'budd'."

"The Moslems who invaded India brought with them the idea of a God who was not the order of the army of being, but its general. Bhakti towards this despotic person was associated with wholesale slaughter of Buddhists and Hindus. Similarly bhakti towards the personal God of Christianity has been associated, throughout the history of that religion, with the wholesale slaughter of pagans and the retail torture and murder of heretics. It is the business of the rational idealist to harp continually upon this all-important fact. In this way, perhaps, he may be able to mitigate the evil tendencies which history shows to be inherent in the way of devotion and the correlated belief in a personal deity."

"Viewed from the larger historical and geographical perspective, in fact, it would be fair to claim that it was the Muslim states which formed the most rapidly expanding forces in world affairs during the sixteenth century. Not only were the Ottoman Turks pushing westward, but the Safavid dynasty in Persia was also enjoying a resurgence of power, prosperity, and high culture, especially in the reigns of Ismail I (1500–1524) and Abbas I (1587– 1629); a chain of strong Muslim khanates still controlled the ancient Silk Road via Kashgar and Turfan to China, not unlike the chain of West African Islamic states such as Bornu, Sokoto, and Timbuktu; the Hindu Empire in Java was overthrown by Muslim forces early in the sixteenth century; and the king of Kabul, Babur, entering India by the conqueror’s route from the northwest, established the Mogul Empire in 1526. Although this hold on India was shaky at first, it was successfully consolidated by Babur’s grandson Akbar (1556–1605), who carved out a northern Indian empire stretching from Baluchistan in the west to Bengal in the east. Throughout the seventeenth century, Akbar’s successors pushed farther south against the Hindu Marathas, just at the same time as the Dutch, British, and French were entering the Indian peninsula from the sea, and of course in a much less substantial form. To these secular signs of Muslim growth one must add the vast increase in numbers of the faithful in Africa and the Indies, against which the proselytization by Christian missions paled in comparison."

"The conquests so exultantly referred to by the court chroniclers of the Sultanate had an Indian side of the picture. It was one of ceaseless resistance offered with relentless heroism; of men, from boys in teens to men with one foot in the grave, flinging away their lives for freedom [emphasis added]; of warriors defying the invaders from fortresses for months, sometimes for years, in one case, with intermission, for a century; of women in thousands courting fire to save their honour; of children whose bodies were flung into the wells by their parents so that they might escape slavery; of fresh heroes springing up to take the place of the dead and to break the volume and momentum of the onrushing tide of invasion."

"The conquest of India is the conquest of culture by those who lacked it."

"I can see how what I said then could be misinterpreted. I was talking about history, I was talking about a historical process that had to come. I think India has lived with one major extended event, that began about 1000 AD, the Muslim invasion. It meant the cracking open and partial wrecking of what was a complete cultural, religious world until that invasion. I don't think the people of India have been able to come to terms with that wrecking. I don't think they understand what really happened. It's too painful. And I think this BJP movement and that masjid business is part of a new sense of history, a new idea of what happened. It might be misguided, it might be wrong to misuse it politically, but I think it is part of a historical process. And to simply abuse it as Fascist is to fail to understand why it finds an answer in so many hearts in India. .... It could become that. And that has to be dealt with. But it can only be dealt with if both sides understand very clearly the history of the country. I don't think Hindus understand what Islam means and I don't think the people of Islam have tried to understand Hinduism. The two enormous groups have lived together in the sub-continent without understanding one another's faiths."

"The great invasions spread very far South, spreading to, you know, even Mysore. I think when you see so many Hindu temples of the 10th Century or earlier time disfigured, defaced, you know that they were not just defaced for fun: that something terrible happened. I feel that the civilisation of that closed world was mortally wounded by those invasions. And I would like people, as it were, to be more reverential towards the past, to try to understand it; to preserve it; instead of living in its ruins. The old world is destroyed. That has to be understood. The ancient Hindu India was destroyed. .... So new people come up and they begin to look at their world and from being great acceptors, they have become questioners. And I think we should simply try to understand this passion. It is not an ignoble passion at all. It is men trying to understand themselves. Do not dismiss them. Treat them seriously. Talk to them.... I think it will keep on increasing as long as you keep on saying it is wicked and that they are wicked people. And if we wish to draw the battleline, then of course, you get to battle. If you try to understand what they are saying, things will calm down."

"The invasions are in all the school books. But I don't think people understand that every invasion, every war, every campaign, was accompanied by slaughter, a slaughter always of the most talented people in the country. So these wars, apart from everything else, led to a tremendous intellectual depiction of the country. I think that in the British period, and in the 50 years after the British period, there has been a kind of recruitment or recovery, a very slow revival of energy and intellect. This isn't an idea that goes with the vision of the grandeur of old India and all that sort of rubbish. That idea is a great simplification, and it occurs because it is intellectually, philosophically and emotionally easier for Indians to manage... What they cannot manage, and what they have not yet come to terms with, is that ravaging of all the north of India by various conquerors. That was ruin not by an act of nature, but by the hand of man. It is so painful that few Indians have begun to deal with it. It's much easier to deal with British imperialism. That is a familiar topic, in India and Britain. What is much less familiar is the ravaging of India before the British. What happened from 1 000 A.D. on, really, is such a wound that it is almost impossible to face. Certain wounds are so bad that they can't be written about. You deal with that kind of pain by hiding from it. You retreat from reality. I wrote a book about that, and people thought I meant that India hasn't really a civilization, or India can't go ahead. What I was saying is that you cannot deal with a wound so big. I do not think, for example, that people like the Incas of Peru or the native people of Mexico have ever got over their defeat by the Spaniards. In both places, the head was cut off..."

""Fractured past" is too polite a way to describe India’s calamitous millennium. The millennium began with the Muslim invasions and the grinding down of the Hindu-Buddhist culture of the north. This is such a big and bad event that people still have to find polite, destiny-defying ways of speaking about it. In art books and history books, people write of the Muslims "arriving"in India, as though the Muslims came on a tourist bus and went away again. The Muslim view of their conquest of India is a truer one. They speak of the triumph of the faith, the destruction of idols and temples, the loot, the carting away of the local people as slaves, so cheap and numerous that they were being sold for a few rupees. The architectural evidence-the absence of Hindu monuments in the north-is convincing enough. This conquest was unlike any other that had gone before."

"A century or so after Muhammad bin Qasim’s jihad in Sindh, words were put into the mouth of Muhammad, the Prophet of Islam, emphasizing the importance of jihad in India. Abu Huraira, one of Muhammad’s companions, is depicted in a hadith as saying: “The Messenger of Allah promised that we would invade India.” In another hadith, Muhammad himself says: “There are two groups of my Ummah whom Allah will free from the Fire: The group that invades India, and the group that will be with Isa bin Maryam [Jesus Christ], peace be upon him.”"

"The immense and uncontrollable blood-baths, the brutality with which civilian populations were massacred and women and girls were dragged into harems which to the Hindus appeared as no better than brothels, the introduction of a slave trade in which thousands of people including children were sold; all these generated a hatred for foreigners.. The hatred was increased by the shameless way in which the foreigners destroyed holy places after having first defiled them in the most senseless way."

"The conquering army burnt villages, devastated the land, plundered people’s wealth, took Brahmins and children and women of all classes captive, flogged with thongs of raw hide, carried a moving prison with it, and converted the prisoners into obsequious slaves."

"Writing about the Sultanate period, Ishwari Prasad says: 'There was persecution, partly religious and partly political, and a stubborn resistance was offered by the Hindus' The state imposed great disabilities upon the non-Muslims' Instances are not rare in which the non-Muslims were treated with great severity' The practice of their religious rites even with the slightest publicity was not allowed, and cases are on record of men who lost their lives for doing so.'"

"[Qutub-ud-din Aibak] was a typical specimen of the ferocious Central Asian warriors of the time, merciless and fanatical. His valour and profuse liberality to his comrades endeared him to the bloodthirsty historian of his age, who praises him as having been a ‘beneficent and victorious monarch….’ His gifts were bestowed by hundreds of thousands, and his slaughters likewise were by hundreds of thousands. All the leaders in the Muslim conquest of Hindostan similarly rejoice in committing wholesale massacres of Hindu idolaters, armed or unarmed.... The modern reader of the panegyrics recorded by Muslim authors in praise of ‘beneficent’ monarchs who slaughtered their hundreds of thousands with delight often longs for an account of their character as it appeared to the friends and countrymen of the victims. But no voice has come from the grave, and the story of the Muhammadan conquest as seen from the Hindu point of view was never written, except to some extent in Rajputana."

"And, above all, don't let us forget India, the cradle of the human race, or at least of that part of it to which we belong, where first Mohammedans, and then Christians, were most cruelly infuriated against the adherents of the original faith of mankind. The destruction or disfigurement of the ancient temples and idols, a lamentable, mischievous and barbarous act, still bears witness to the monotheistic fury of the Mohammedans, carried on from Mahmud the Ghaznevid of cursed memory down to Aureng Zeb, the fratricide, whom the Portuguese Christians have zealously imitated by destruction of temples and the auto da fe of the inquisition at Goa."

"According to A.L. Srivastava the Sultanate of Delhi was an Islamic State, pure and simple, and gave no religious toleration to the Hindus and indulged in stifling persecution. About the Mughal times his conclusion is that barring the one short generation under Akbar when the moral and material condition of the people was on the whole good, the vast majority of our population during 1526-1803 led a miserable life."

"What is called the Mohammedan invasion, conquest or colonisation of India means only this that under the leadership of Mohammedan Turks, who were renegades from Buddhism, those sections of the Hindu race who continued in the faith of their ancestors were repeatedly conquered by the other section of that very race, who also were renegades from Buddhism of the Vedic religion and served under the Turks, having been forcibly converted to Mohammedanism by their superior strength."

"Wave after wave of barbarian conquest has rolled over this devoted land of ours. "Allah Ho Akbar!" has rent the skies for hundreds of years, and no Hindu knew what moment would be his last. This is the most suffering and the most subjugated of all the historic lands in the world. Yet we still stand practically the same race, ready to face difficulties again and again if necessary; and not only so, of late there have been signs that we are not only strong, but ready to go out, for the sign of life is expansion."

"Wave after wave had flooded the land, breaking and crushing everything for hundreds of years. The sword had flashed, and “Victory unto Allah” had rent the skies of India, hut these floods subsided, leaving the national ideals unchanged."

"From the seventh century onwards and with a peak during Muhammad al-Qasim's campaigns in 712-713 a considerable number of Jats [Hindus] was captured as prisoners of war and deported to Iraq and elsewhere as slaves."

"On the day of the battle of the Trench (i.e. Ghazwat-ul-Khandaq) the Ansar used to say, "We are those who have given the pledge of allegiance to Muhammad for Jihad (i.e. holy fighting) as long as we live." The Prophet, replied to them, "O Allah! There is no life except the life of the Hereafter; so please honor the Ansar and the Emigrants.""

"I saw the Prophet on the Day of (the battle of) Al-Khandaq, carrying earth with us and saying, "By Allah, without Allah we would not have been guided, neither would we have fasted, nor would we have prayed. O Allah! Send down Sakina (calmness) upon us and make our feet firm when we meet (the enemy). The pagans have rebelled against us, but if they want to put us in affliction (i.e., fight us) we refuse (to flee)."

"It disappeared from India because it was confined to monasteries and was easy prey; whereas Hinduism, being more of a family religion, had taken root in rural life and could not be completely wiped out by the invaders. That's all."

"There can be no doubt that the fall of Buddhism in India was due to the invasions of the Musalmans. Islam came out as the enemy of the 'But'. The word 'But' as everybody knows, is the Arabic word and means an idol. Thus the origin of the word indicates that in the Moslem mind idol worship had come to be identified with the Religion of the Buddha. To the Muslims, they were one and the same thing. The mission to break the idols thus became the mission to destroy Buddhism. Islam destroyed Buddhism not only in India but wherever it went. Before Islam came into being Buddhism was the religion of Bactria, Parthia, Afghanistan, Gandhar, and Chinese Turkestan, as it was of the whole of Asia. In all these countries Islam destroyed Buddhism."

"The Mussalman invaders sacked the Buddhist universities of Nalanda, Vikramshila, Jagaddala, Odantapuri to name only a few. They razed to the ground Buddhist monasteries with which the country was studded. The monks fled away in thousands to Nepal, Tibet and other places outside India. A very large number were killed outright by the Muslim commanders. How the Buddhist priesthood perished by the sword of the Muslim invaders has been recorded by the Muslim historians themselves. Summarizing the evidence relating to the slaughter of the Buddhist Monks perpetrated by the Musalman General in the course of his invasion of Bihar in 1197 AD, Mr. Vincent Smith says, "The Musalman General, who had already made his name a terror by repeated plundering expeditions in Bihar, seized the capital by a daring stroke... Great quantities of plunder were obtained, and the slaughter of the 'shaven headed Brahmans', that is to say the Buddhist monks, was so thoroughly completed, that when the victor sought for someone capable of explaining the contents of the books in the libraries of the monasteries, not a living man could be found who was able to read them. 'It was discovered,' we are told, 'that the whole of that fortress and city was a college, and in the Hindi tongue they call a college Bihar.' "Such was the slaughter of the Buddhist priesthood perpetrated by the Islamic invaders. The axe was struck at the very root. For by killing the Buddhist priesthood, Islam killed Buddhism. This was the greatest disaster that befell the religion of the Buddha in India...."

"Religion like any other ideology can be attained only by propaganda. If propaganda fails, religion must disappear. The priestly class, however detestable it may be, is necessary to the sustenance of religion. For it is by its propaganda that religion is kept up. Without the priestly class religion must disappear. The sword of Islam fell heavily upon the priestly class. It perished or it fled outside India. Nobody remained to keep the flame of Buddhism burning. It may be said that the same thing must have happened to the Brahmanical priesthood. It is possible, though not to the same extent. But there is this difference between the constitution of the two religions and the difference is so great that it contains the whole reason why Brahmanism survived the attack of Islam and why Buddhism did not. This difference relates to the constitution of the clergy. The Brahmin priesthood has a most elaborate organization. Every Brahmin is a potential priest of Brahmanism and be drafted in service when the need be. There is nothing to stop the rake’s life and progress. This is not possible in Buddhism. A person must be ordained in accordance with established rites by priests already ordained, before he can act as a priest. After the massacre of the Buddhist priests, ordination became impossible so that the priesthood almost ceased to exist. Some attempt was made to fill the depleted ranks of the Buddhist priests. New recruits for the priesthood had to be drawn from all available sources. They certainly were not the best."

"“The iconoclastic fury of Islam must have [had] a terrible effect on the shrines of the Gaya region, and particularly on Buddhism, with the result that a time came when, there being no Buddhists to look after their own shrines and worship at Bodh Gaya, the Brahmins had to do their work even by going [outside] their jurisdiction.”"

"“The Mohamadan invasions”, in the words of Searle Bates, “helped to extinguish the fading Budhism and were severe upon the Jains.”"

"Between 1000 and 1200 Buddhism disappeared from India, through the combined effects of its own weaknesses, a revived Hinduism and Mohammedan persecution."

"That same popular preference for polytheism, miracles and myths which destroyed Buddha’s Buddhism finally destroyed, in India, the Buddhism of the Greater Vehicle itself. For—to speak with the hindsight wisdom of the historian—if Buddhism was to take over so much of Hinduism, so many of its legends, its rites and its gods, soon very little would remain to distinguish the two religions; and the one with the deeper roots, the more popular appeal, and the richer economic resources and political support would gradually absorb the other.... The final blow came from without, and was in a sense invited by Buddhism itself. The prestige of the Sangha, or Buddhist Order, had, after Ashoka, drawn the best blood of Magadha into a celibate and pacific clergy; even in Buddha’s time some patriots had complained that “the monk Gautama causes fathers to beget no sons, and families to become extinct.” The growth of Buddhism and monasticism in the first year of our era sapped the manhood of India, and conspired with political division to leave India open to easy conquest. When the Arabs came, pledged to spread a simple and stoic monotheism, they looked with scorn upon the lazy, venal, miracle-mongering Buddhist monks; they smashed the monasteries, killed thousands of monks, and made monasticism unpopular with the cautious. The survivors were re-absorbed into the Hinduism that had begotten them; the ancient orthodoxy received the penitent heresy, and “Brahmanism killed Buddhism by a fraternal embrace.” Brahmanism had always been tolerant; in all the history of the rise and fall of Buddhism and a hundred other sects we find much disputation, but no instance of persecution. On the contrary Brahmanism eased the return of the prodigal by proclaiming Buddha a god (as an avatar of Vishnu), ending animal sacrifice, and accepting into orthodox practice the Buddhist doctrine of the sanctity of all animal life. Quietly and peacefully, after half a thousand years of gradual decay, Buddhism disappeared from India."

"When you consider that the establishment of Islam in the entire area from Iran to Ningxia and from Kazakhstan to Malaysia, including India, was followed by the complete disappearance of living Buddhism in each of these regions, you may wonder what Prof. Thapar’s definition of "dialogue" could be. Even Moghul Emperor Akbar, who invited representatives of many religions to his court for discussion, did not invite any Buddhist representative simply because Buddhism did not exist in India at that time."

"The decline of Buddhism in India was not a singular event, witha singular cause; it was a centuries-long process that unfolded in a patchwork. seeds of Buddhism’s decline began in the mid-first millennium ce, when the sangha began withdrawing into their monasteries and divorcing them-selves from day-to-day interactions with the laity. Into this spiritual void stepped Hindu and Jain sects, who revamped their ritual practices and religious architecture to more closely resemble traditional Buddhist prac-tices. In the South and West of India, Hindu and Jain sects increasingly earned the support of the political and economic elite. In the Western Ghats, the last major Buddhist temples were constructed at Ellora in the seventh and eighth centuries CE. Across South India, the sangha aban-doned Buddhist sites, many of which were later reoccupied by Hindus and Jains. While some small Buddhist centers still persisted in South and West India in the eleventh and twelfth centuries, for the most part, both monastic and lay Buddhism had been eclipsed and replaced by Hinduism and Jainism by the end of the first millennium ce."

"Buddhism suffered a great decline owing to the hostile activities of some philosophers of Brahminical thought and preachers of South India. [...] According to some scholars, the persecution of the buddhist by some Brahminic rulers was the most potent factor which contributed to bring the decline of Buddhism in India."

"It is partly, no doubt, because of the furor islamicus that post-Gupta remains are surprisingly few in Bihar."

"[Buddhism in India] declined after Moslem conquest of Sindh, A.D. 712, and finally suppressed by Moslem persecution A.D. 1200."

"For a long time past scarce any trace of them (Buddhists) has existed in Hindustan."

"The third time that the writer accompanied His Majesty to the delightful valley of Kashmir, he met with a few old men of this persuasion, but saw none among the learned."

"Our citations have a lot to tell about how the votaries of Islam viewed the idols of Gods and Goddesses enshrined in the temples. Though the Arabic word used in the Qur’ãn for idols is Sanam, we find our historians using the word but which they had borrowed form the Persians. The Persian word was a corruption of the Sanskrit word “Buddha”, with which the Persians had been familiar for a long time because there were many Buddhist temples in Seistan, Khurasan and Transoxiana. The word “budd” has actually been used in some of the histories when referring to idols which were burnt or which the infidels were prevented from worshipping. Small wonder that the temples which enshrined statues of the Buddha became special targets for the Islamic iconoclasts. We shall deal with this subject in greater detail at a later stage in this series; for now, it is sufficient to say that the deathblow to Buddhism, a religion centred round temples and monasteries and monks, was delivered by the armies of Islam and not by the much-maligned “Brahmanical reaction” as our Marxist “historians” are never tired of telling the world."

"From 986 CE, the Muslim Turks started raiding northwest India from Afghanistan, plundering western India early in the eleventh century. Forced conversions to Islam were made, and Buddhist images smashed, due to the Islamic dislike of idolatry. Indeed in India, the Islamic term for an 'idol' became 'budd'."

"The tremendous complex at Sarnath which had grown up on the site of the first Buddhist sermon was wrecked beyond recovery, thus ending a continuous tradition of refuge and meeting-place for ascetics which went back to the centuries before Buddha."

"Khalji’s military exploits in the east also resulted in conversions to Islam. About the end of the twelfth or the beginning of the thirteenth century, he marched into Bihar and attacked the University centres of Nalanda, Vikramshila and Uddandapur, erecting a fortress at the site of Uddandapur or Odantapuri. The Buddhist monks in these places were massacred and the common people, deprived of their priests and teachers, turned some to Brahmanism and some to Islam. Buddhism did not die out immediately or completely in Bihar. But Bakhtiyar’s raid on Bihar did deliver a shattering blow to Buddhism and its lost followers were gained mainly by Islam."

"After winning the final battle, when the Muslims rushed violently, like a stormy wind, through Sindh, they went on beheading these Buddhists even more ruthlessly than they did the Vedic Hindus. For, the Vedic Hindus were fighting in groups or individually at every place and so they struck at least a little awe and terror in the minds of the Muslims. But as there was no armed opposition in Buddhist Vihars and Buddhist localities, the Muslims cut them down as easily as they would cut vegetable."

"But today the fashion is to ascribe the extinction of Buddhism to the persecution of Buddhists by Hindus, to the destruction of their temples by the Hindus. One point is that the Marxist historians who have been perpetrating this falsehood have not been able to produce even an iota of evidence to substantiate the concoction... And look at the finesse of these historians. They maintain that such facts and narratives must be swept under the carpet in the interest of national integration: recalling them will offend Muslims, they say, doing so will sow rancour against Muslims in the minds of Hindus, they say. Simultaneously, they insist on concocting the myth of Hindus destroying Buddhist temples. Will that concoction not distance Buddhists from Hindus? Will that narrative, specially when it does not have the slightest basis in fact, not embitter Hindus?"

"As if this is not enough, there is a deliberate and organised design to convert Kargil's Buddhists to Islam. In the last four years, about 50 girls and married women with children were allured and converted from village Wakha alone. If this continues unchecked, we fear that Buddhists will be wiped out from Kargil in the next two decades or so. Anyone objecting to such allurement and conversions is harassed... Therefore, to protect the religious and cultural identity of the Ladakhi people, an anti-conversion law must be enacted for Kargil as is presently in force in states like Arunachal Pradesh and Madhya Pradesh."

"During the sixth and early seventh centuries AD the whole tract was controlled by Turkish rulers, but in the course of the seventh, with increasing strength of the T'ang Emperors, China gained control. Finally, however, under the onslaught of Islam, from the eighth century to the tenth, both Buddhist and Manichaean as well as the Nestorian Christian culture and monuments of the region were destroyed... In the north very little survives of the ancient edifices that were there prior to the Muslim conquest: only a few mutilated religious sites remain. It is clear from Indian literature that both temples and images must have existed in the second century BC and perhaps earlier. Very little architectural evidence remains, however, antedating the epoch of the Gupta dynasty (C. AD 320-650), for it was precisely in the Ganges Valley, the central and chief area of the Gupta empire, that the Muslim empire flourished a millennium later and most of the monuments above ground were destroyed by the sectarian zeal of Islam. The oldest stone ruins that have been found represent not the beginnings of a style, but fully developed forms... Since the earliest important body of Indian art surviving to us stems from the century of Asoka, it is predominantly Buddhist. During subsequent periods, however, Buddhist and Hindu (Brahmanical) themes alternate in rich profusion. The two traditions flourished side by side, even sharing colleges and monasteries, for nearly two millenniums, until about the height of the Muslim conquest (c. AD 1200), Buddhism disappeared from the land of its birth."

"For example, in the Indian media you regularly come across the contention that "the Hindus destroyed Nalanda Buddhist university". This is a plain lie: under several Hindu dynasties, Nalanda flourished and was the biggest university in the world for centuries; it was destroyed by the Muslim invader Bakhtiar Khilji in 1200. But if you repeat a lie often enough, it gains currency, and now many Indians have come to believe that Buddhism had been replaced by Hinduism as India's chief religion in a most violent manner. In reality, Buddhism had always been a minority religion in India, confined to nobles and traders; before its disappearance around 1200 AD, it had been partly reabsorbed by mainstream Hinduism; otherwise it co-existed peacefully with other Hindu sects, often sharing the same temple- complexes. The historical allegations of violent conflicts between mainstream Hinduism and Buddhism can be counted on one hand. It is not Brahminical onslaught but Islam that chased Buddhism from India. In Central Asia, Islam had wiped out Buddhism together with Nestorianism, Zoroastrianism, Manicheism, and whatever other religion it encountered. The Persian word for idol is but, from Buddha, because the Buddhists with their Buddha-status were considered as the idol-worshippers par excellence. The Buddhists drew the wrath of every Muslim but-shikan (idol-breaker), even where they had not offered resistance aganinst the Muslim armies because of their doctrine of non-violence. As a reminder of the Buddhist past of Central Asia, the city name Bukhara is nothing but a corruption of vihara, i.e. a Buddhist monastery; other Indian names include Samarkhand and Takshakhand, i.e. Tashkent. In India, Buddhism was a much easier target than other sects and traditions, because it was completely centralized around the monasteries. Once the monsteries destroyed and the monks killed, the Buddhist community had lost its backbone and was helpless before the pressure to convert to Islam (as happened on a large scale in East Bengal)."

"The all-embracing polytheism of the early Hindus afforded ample scope for different beliefs to exist side by side without trying to oust one another. Both Jainism and Budhism were deviations from some aspects of early Aryan faith. “Their rise and progress, the standardisation of Jainism as a minor sect of ascetic tendencies; the extension, the export, the decline of Budhism within a Society of Hinduism,……… all were essentially peaceful. The changes came by persuasion and by slow social pressures or movements, without clear conflict of group wills against other groups or against individuals”. (Religious Liberty : Bates, page 267.)"

"The ashes of the Buddhist sanctuaries at Sarnath near Benares still bear witness to the rage of the image-breakers. Many noble monuments of the ancient civilisation of India were irretrievably wrecked in the course of the early Muslim invasions. Those invasions were fatal to the existence of Buddhism as an organized religion in northern India, where its strength resided chiefly in Bihar and certain adjoining territories. The monks who escaped massacre fled, and were scattered over Nepal, Tibet, and the south."

"The monasteries had been the nerve centres of Buddhism and with their collapse, communal life was unhinged and abruptly terminated. Their very concentration had made the monasteries easier targets of attack than the Hindu temples and sacred places, which must have provoked equal fur of the Moslems."

"The Mohammedans had no special animus against Buddhism. They were iconoclasts who saw merit in the destruction of images and the slaughter of idolaters. But whereas Hinduism was spread over the country, Buddhism was concentrated in the great monasteries and when these were destroyed there remained nothing outside them capable of withstanding either the violence of the Muslims or the ... influence of the Bhramanas."

"The Muhammadan historian, indifferent to distinctions among idolators, states that the majority of the inhabitants were "clean shaven Brahmans," who were all put to the sword. He evidently means Buddhist monks, as he was informed that the whole city and fortress were considered to be a college, which the name Bihar signifies. A great library was scattered. When the victors desired to know what the books might be no man capable of explaining their contents had been left alive. No doubt everything was burnt. The multitude of images used in Medieval Buddhist worship always inflamed the fanaticism of Muslim warriors to such fury that no quarter was given to the idolators. The ashes of the Buddhist sanctuaries at Sarnath near Benares still bear witness to the rage of the image breakers. Many noble monuments of the ancient civilization of India were irre trievably wrecked in the course of the early Muhammadan invasions. Those invasions were fatal to the existence of Buddhism as an organized religion in northern India, where its strength resided chiefly in Bihar and certain adjoining territories. The monks who escaped massacre fled, and were scattered over Nepal, Tibet, and the south. After A.D. 1200 the traces of Buddhism in upper India are faint and obscure.231"

"The Djarmasvamin said that "when they had reached the city of Vaisali, all the inhabitants had fled at dawn from fear of the Turushka [Muslim] soldiery." Vikramasili was still existing in the time of the Elder Dharmasvamin [1153-1261 CE] and the Kashmir [1145-1225 CE], but when the Dharmasvamin visited the country there were no traces left of it, the Turushka soldiery having raised it to the ground, and thrown the foundation stones into the Ganga [Ganges River]. At the time of Dharmasvamin's visit to Vajrsana, the place was deserted and only four monks were found staying (in the Vihara). One (of them) said, "It is not good! All have fled from fear of the Turushka soldiery." They blocked up the door in front of the Mahabodhi image with bricks and plastered it. Near it they placed another image as a substitute. They also plastered the outside door (of the temple). On its surface they drew the image of Mahesvara in order to protect it from non-Buddhists. The monks said, "We five do not dare to remain here and shall have to flee." As the day's stage was long and the heat great, said the Dharmasvamin, they felt tired, and as it became dark, they remained there and fell asleep. Had the Turushkas come, they would not have known it. At daybreak they fled towards the North following the rut of a cart, and for seventeen days the Dharmasvamin did not see the face of the image (i.e., the Mahabodhi image). At that time also a woman appeared, who brought the welcome news that the Turushka soldiery had gone far away."

"(The Sufis) established their khanaqahs on the sites of Buddhist shrines, and (it) fitted well into the religious situation in Bengal."

"If the kings of Islam, with all their majesty and power, take for granted infidelity and infidels, polytheism and polytheists throughout their dominions in return for the land revenue (kharaj) and jizya, how will the tradition, “If I fight people until they say, ‘There is no god but God,’ and if they say, ‘There is no god but God,’ they are immune from me and their persons and property exist only by virtue of Islam,” be observed? And how will infidelity and infidels, polytheism and polytheists be overthrown—the purpose of the mission of 124,000 prophets and the domination of sultans of Islam since Islam appeared? If the kings of Islam do not strive with all their might for this overthrow, if they do not devote all their courage and energies to this end for the satisfaction of God and of the prophet, for the assistance of the Faith and the exalting of the True Word; if they become content with extracting the jizya and the land tax from the Hindus who worship idols and cow-dung, taking for granted the Hindu way of life with all its stipulations of infidelity, how shall infidelity be brought to an end, now that Muhammad’s Prophethood has come to an end—and it was by the prayers of the prophets that infidelity was being ended? How will “Truth be established at the Center” and how will the Word of God obtain the opportunity for supremacy? How will the True Faith prevail over other religions, if the kings of Islam, with the power and prestige of Islam that has appeared in the world, with three hundred years of hereditary faith in Islam, permit the banners of infidelity to be openly displayed in their capital and in the cities of the Muslims, idols to be openly worshiped and the conditions of infidelity to be observed as far as possible, the mandates of their false creed to operate without fear? How will the True Faith prevail if rulers allow the infidels to keep their temples, adorn their idols, and to make merry during their festivals with beating of drums and dhols [a kind of drum], singing and dancing?"

"Mahmud utterly ruined the prosperity of the country, and performed there wonderful exploits, by which the Hindus became like atoms of dust scattered in all directions, and like a tale of old in the mouth of the people. Their scattered remains cherish, of course, the most inveterate aversion towards all Muslims."

"Hindu sciences have retired far away from those parts of the country conquered by us, and have fled to places which our hand cannot yet reach, to Kashmir, Benaras and other places. And there the antagonism between them (the Hindus) and all foreigners receives more and more nourishment both from political and religious sources."

"They [Hindus] totally differ from us in religion, as we believe in nothing in which they believe, and vice versa.… There is very little disputing about theological topics among themselves; at the most they fight with words, but they will never stake their soul or body or their property on religious controversy. ... in all manners and usages they differ from us to such a degree as to frighten their children with us… and as to declare us to be devil’s breed and our doings as the very opposite of all that is good and proper, ....they call all foreigners as mleccha, i.e. impure, and forbid having any connection with them, be it by intermarriage or any other kind of relationship, or by sitting, eating, and drinking with them, because thereby they think, they would be polluted… They are not allowed to receive anybody who does not belong to them, even if he wished it, or was inclined to their religion."

"[The Vijayanagar kings allowed] that every man may come and go, and live according to his own creed without suffering any annoyance, and without enquiring whether he is a Christian, Jew, Moor or Heathen. Great equity and justice is observed by all."

"A European traveller named Barbosa who observed goings-on in Vijayanagara described the king as allowing great freedom, so that every man could come and go as he wished, living according to his own beliefs without suffering any persecution, and without having to be questioned as to whether he was a Christian, Jew or Moor. He said that the governors ruled with justice.’ Krishnadevaraya, and then his brother Achyuta, made gifts to brahmans of all sects, and gave land for both Shaiva and Vaishnava enterprises. A Hindu named Rangai Nayakayya gave funds for a mosque to be constructed. Devaraya II built a mosque in the capital for his Muslim soldiers." And Ramaraja, Krishnadevaraya’s son-in-law, used very inclusive symbolism in the state ceremony in which Muslim soldiers offered their obeisance to him: a copy of the Qur’an was placed before the king so that the soldier would be honouring his faith when he bowed, showing not ‘either/or’ but ‘both/and’ symbolism. This inclusive symbolism was like the coin of Caesar, using not force but persuasion.”"

"The Brahmans, says Ibn Batitah, “are revered by the infidels and inspire hatred in the Muslims” (p. 188)."

"[In the original edition of the novel Sitaram, the Fakir says:] Son, I hear that you have come to found a Hindu dominion; but if you be a slave to popular prejudices you will fail to achieve your aim. If you don't consider Hindus and Muslims as equals, then in this land inhabited by both Hindus and Muslims you will fail to keep your kingdom intact. Your projected Dharmarajya will degenerate into a realm of sin."

"...this novel was written not to differentiate between Hindus and Muslims...In statesmanship Muslims undoubtedly were better than contemporary Hindus...one who possesses, among other virtues, dharma, no matter if he be a Hindu or a Muslim, is the best."

"The Hindus and idol-worshippers had agreed to pay the money for toleration (zar-i zimmiya) and had consented to the poll-tax (jizya) in return for which they and their families enjoyed security. These people now erected new idol-temples in the city and the environs in opposition to the Law of the Prophet which declares that such temples are not to be tolerated. Under divine guidance I destroyed these edifices and I killed those leaders of infidelity who seduced others into error, and the lower orders I subjected to stripes and chastisement, until this abuse was entirely abolished..."

"Some Hindus had erected a new idol-temple in the village of Kohana, and the idolaters used to assemble there and perform their idolatrous rites. These people were seized and brought before me. I ordered that the perverse conduct of the leaders of this wickedness should be publicly proclaimed, and that they should be put to death before the gate of the palace. I also ordered that the infidel books, the idols, and the vessels used in their worship, which had been taken with them, should all be publicly burnt. The others were restrained by threats and punishments, as a warning to all men, that no zimmi could follow such wicked practices in a Musulman country."

"A report was brought to the Sultan that there was in Delhi an old Brahman (zunar dar) who persisted in publicly performing the worship of idols in his house; and that people of the city, both Musulmans and Hindus, used to resort to his house to worship the idol. The Brahman had constructed a wooden tablet (muhrak), which was covered within and without with paintings of demons and other objects. On days appointed, the infidels went to his house and worshipped the idol, without the fact becoming known to the public officers. The Sultan was informed that this Brahman had perverted Muhammadan women, and had led them to become infidels. An order was accordingly given that the Brahman, with his tablet, should be brought into the presence of the Sultan at Firozabad. The judges and doctors and elders and lawyers were summoned, and the case of the Brahman was submitted for their opinion. Their reply was that the provisions of the Law were clear: the Brahman must either become a Musulman or be burned. The true faith was declared to the Brahman, and the right course pointed out, but he refused to accept it. Orders were given for raising a pile of faggots before the door of the darbar. The Brahman was tied hand and foot and cast into it; the tablet was thrown on top and the pile was lighted. The writer of this book was present at the darbar and witnessed the execution. The tablet of the Brahman was lighted in two places, at his head and at his feet; the wood was dry, and the fire first reached his feet, and drew from him a cry, but the flames quickly enveloped his head and consumed him. Behold the Sultans strict adherence to law and rectitude, how he would not deviate in the least from its decrees!"

"The temples in the land have fallen into neglect, as worship in them has been stopped. Within their walls the frightful howls of the jackals have taken the place of the sweet reverberations of mridanga ...... The sweet odour of the sacrificial smoke and the chant of the Vedas have deserted the villages which are now filled with the foul smell of roasted flesh and the fierce noise of the ruffianly Turushkas. The suburban gardens of Madura present a most painful sight; many of their beautiful coconut palms have been cut down; and on every side are seen rows of stakes from which swing strings of human skulls strung together. The Tamraparni is flowing red with the blood of the slaughtered cows. The Veda is forgotten, and justice has gone into hiding; there is not left any trace of virtue or nobility in the land and despair is writ large on the faces of the unfortunate Dravidas."

"The Muslim Mashaikh were as keen on conversions as the Ulama, and contrary to general belief, in place of being kind to the Hindus as saints would, they too wished the Hindus to be accorded a second class citizenship if they were not converted. Only one instance, that of Shaikh Abdul Quddus Gangoh, need be cited because he belonged to the Chishtia Silsila considered to be the most tolerant of all Sufi groups. He wrote letters to Sultan Sikandar Lodi, Babur and Humayun to re-invigorate the Shariat and reduce the Hindus to payers of land tax and Jiziyah. To Babur he wrote, “Extend utmost patronage and protection to theologians and mystics… that they should be maintained and subsidized by the state… No non-Muslim should be given any office or employment in the Diwan of Islam. Posts of Amirs and Amils should be barred to them. Furthermore, in confirmity with the principles of the Shariat they should be subjected to all types of indignities and humiliations. The non-Muslims should be made to pay Jiziyah, and Zakat on goods be levied as prescribed by the law. They should be disallowed from donning the dress of the Muslims and should be forced to keep their Kufr concealed and not to perform the ceremonies of their Kufr openly and freely… They should not be allowed to consider themselves equal to the Muslims.”"

"Shykh Nuruddin Mubarak Ghaznavi was the most important disciple of Shykh Shihabuddin Suhrawardi, founder of the second most important sufi silsila after the Chishtiyya, who died in Baghdad in 1235 AD. Ghaznavi had come and settled down in India where he passed away in 1234-35 AD. He served as Shykh-ul-Islam in the reign of Shamsuddin Iltutmish (AD 1210-1236), and propounded the doctrine of Din Panahi. Barani quotes the first principle of this doctrine as follows in his Tarikh-i-Firuzshahi. “The kings should protect the religion of Islam with sincere faith… And kings will not be able to perform the duty of protecting the Faith unless, for the sake of God and the Prophet’s creed, they overthrow and uproot kufr and kafiri (infidelity), shirk (setting partners to God) and the worship of idols. But if the total uprooting of idolatry is not possible owing to the firm roots of kufr and the large number of kafirs and mushriks (infidels and idolaters), the kings should at least strive to insult, disgrace, dishonour and defame the mushrik and idol-worshipping Hindus, who are the worst enemies of God and the Prophet. The symptom of the kings being the protectors of religion is this:- When they see a Hindu, their eyes grow red and they wish to bury him alive; they also desire to completely uproot the Brahmans, who are the leaders of kufr and shirk and owning to whom kufr and shirk are spread and the commandments of kufr are enforced… Owing to the fear and terror of the kings of Islam, not a single enemy of God and the Prophet can drink water that is sweet or stretch his legs on his bed and go to sleep in peace.”"

"Vijaya Gupta, one of the eulogists of Husain Shah, gives a gruesome detailed description of the outrage on Hindus by the Muslim qazis, Hasan and Husain. These two made a pastime of baiting the Hindus in all possible ways. Anyone found with the sacred Tulsi leaf on bis head (an obligatory Vaishnava custom) was taken to the qazi with hands and feet bound, and heavy blows were administered to him. The piyada () tore away the sacred thread from a Brahman and spat saliva in his mouth. On one occasion a Muslim mulla happened to pass by a hut in a wood where some shepherd, boys were worshiping the goddess Manasa with the symbol of sacred earthen pots to the accompaniment of music. In righteous indignation the mulla made an attempt to break the pots, but was severely trounced. The mulla brought it to the notice of the two qazi brothers who exclaimed: “What! the scoundrel (haramzadah) Hindus make so bold as to perform Hindu rituals in my village! The culprit boys should be seized and made outcast by being forced to eat Muslim bread.” So the two brothers gathered a large number of armed Muslims and proceeded towards the shepherd’s hut. The mother of the qazis, a Hindu girl forcibly married by the former qazi, vainly tried to dissuade her sons; they demolished the shepherd’s hut, broke the sacred pots into pieces, and threw away the offerings to the goddess. The affrighted shepherd boys had concealed themselves in the wood, but some of them were hunted out and seized."

"As early as in the time of Sultan Iltutmish (1210-1236), soon after the establishment of the Delhi Sultanate in 1206, some Ulama suggested to him to confront the Hindus with a choice between Islam and death. The Wazir Nizamul Mulk Junaidi replied: “But at the moment in India… the Muslims are so few that they are like salt (in a large dish). If such orders are to be enforced… the Hindus might combine… and the Muslims would be too few in number to suppress(them). However, after a few years when in the capital and in the regions and small towns, the Muslims are well established and the troops are larger… it will be possible to give Hindus, the choice of ‘death’ or ‘Islam’.”"

"The Chaitanya-mangala of Jayananda describes as follows the plight of the Brahmans of Navadvipa, the birth-piace of Chaitanya, shortly before his birth (A.D. 1485): “The king seizes the Brahmanas, pollute their caste, and even take their lives. If a conchshell is heard to blow in any house, its owner is made to forfeit his wealth, caste and even life. The king plunders the houses of those who wear sacred threads on the shoulder and put sacred marks on the forehead, and then bind them. He breaks the temples and up- roots Tulasi plants, and the residents of Navadvipa are in perpetual fear of their lives. The bathing in the Ganga is prohibited and hundreds of sacred Aésvattha and jack trees have been cut down. The numerous Yavanas (Muslims) who reside in.the Piralya village ruined the Brahmanas. The feud between the Yavanas and the Brahmanas is everlasting, and the terrible village of Piralya is close to Navadvipa. Misled by the false report of (the people of) Piralyz that a Brahmana was destined to be the king of Navadvipa...the king (of Gauda) ordered the destruction of Nadiya (Navadvipa). Sarvabhauma Bhattacharya left Gauda with his family and kinsmen and fled to Orissa where he was honoured by its ruler Prataparudra.” Some time later, the king of Gauda changed his attitude and had the broken houses and temples repaired, but the Brahmanas whose caste was polluted remained for ever outside the fold of Hinduism.”’"

"“What is our defence of the faith,” cried Sultan Jalaluddin Khalji, “that we suffer these Hindus, who are the greatest enemies of God and of the religion of Mustafa, to live in comfort and do not flow streams of their blood.”"

"Now, suppose that the English community and the army were to leave India, taking with them all their cannons and their splendid weapons and all else, who then would be the rulers of India? Is it possible that under these circumstances two nations—the Mohammedans and the Hindus—could sit on the same throne and remain equal in power? Most certainly not. It is necessary that one of them should conquer the other. To hope that both could remain equal is to desire the impossible and the inconceivable. But until one nation has conquered the other and made it obedient, peace cannot reign in the land. [...] It is, therefore, necessary that for the peace of India and for the progress of everything in India the English Government should remain for many years—in fact for ever!"

"India is like a bride which has got two beautiful and lustrous eyes—Hindus and Mussulmans. If they quarrel against each other that beautiful bride will become ugly and if one destroys the other, she will lose one eye."

"Oh Hindus and Mussalmans, do you inhabit any country other than India? Do you not both live here on the same land and are you not buried in this land or cremated on the ghats of this land? You live here and die here. Therefore remember that Hindu and Mussalman are words of religious significance otherwise Hindus, Mussalmans and Christians who live in this country constitute one nation."

"The Mussulmans of Calcutta though adopting various Hindu practices, have never amalgamated with the Hindus. They seem to retain towards them the views of Timur who said, - 'The Hindu has nothing of humanity but the figure.' Ambitions characterized the Moslem here last century as much as avarice did the Gentoo, but the days are gone for ever when a Mussulamn like the Foujdar of Hooghly had Rs. 6000 monthly salary and when the kora or the whip was hung up in every Mofussil Court for the Mussulman officials to flagellate the Hindus."

"Muslim conquest was not without its blessings in Bengal. There, as elsewhere, developed an understanding between Hindus and Muslims. Hindus offered sweets at Muslims shrines; consulted and kept copies of the Quran. Musalmans responded with similar acts."

"In one respect alone Jahangir deviated from the policy of his father: he did not permit people to embrace Hinduism even of their own free will. He severely punished Kaukab, Sharif and Abdul Latif who, under the influence of a Sanyasi, showed inclination for Hinduism. This policy would have stopped any erosion of Muslim numbers. Besides, while on a visit to Kashmir, when he learnt that the Hindus and Muslims intermarried freely, “and both give and take girls (he ordered that) taking them is good but giving them, God Forbid”. And any violation of this order was to be visited with capital punishment. This indeed was in accordance with the Islamic law. As per the Shariat law a Muslim may marry a Jewess, or a Christian, or a Sabean, but “a marriage between a Musalman and... a Hindu is invalid”. Similarly, it “a female Muslim cannot under any circumstances marry a non-Muslim”. May be it was because of this that Akbar discouraged all kinds of intercommunal marriages. ..."

"Amongst the kings of Sind and Hind none treats the Muslims who are established in their domains with more distinction than the Ballahara."

"'Alpau-d dín was a king who had no acquaintace with learning, and never associated with the learned. When he became king, he came to the conclusion that polity and government are one thing, and the rules and decrees of law are another. Royal commands belong to the king, legal decrees rest upon the Judgment of kázis and mufis. In accordance with this opinion, whatever affair of state came before him, he only looked to the public good, without considering whether his mode of dealing with it was lawful or unlawful. He never asked for legal opinons about poitical matters, and very few learned men visited him. Kázi Mughpisu-d dín, of Bayánah, used to go to court and sit down in private audience with the amirs. Once day, when the efforts were being made for the increase of the tribute and of the fines and imposts, the Sultán told the Kazi that he had several questions to ask him, and desired him to speak the plain truth. The Kazi replied, "The angel of my destiny seems to be close at hand, since your Majesty wishes to question me on matters of religion; if I sepak the truth you will be angry and kill me." The Sulpan said he would not kill him and commanded him to answer his questions truly and candidly. The Kazi then promised to answer in accordance with what he had read in books."

"The Sultan then asked, "How are Hindus designated in the law, as payers of tributes or givers of tribute? The Kazi replied, "They are called payers of tribute, and when the revenue officer demands silver from them, they should tender gold. If the officer throws dirt into their mouths, they must without reluctance open their mouths to receive it. By doing so they show their respect for the officer. The due subordination of the zimmi is exhibited in this humble payment and by this throwing of dirt in their mouths. The glorification of Islam is a duty, and contempt of the Religion is vain. God holds them in contempt, for he says, "keep them under in subjection". To keep the Hindus in abasement is especially a religious duty, because they are the most inveterate enemies of the Prophet, and because the Prophet has commanded us to slay them, plunder them, and make them captive, saying, 'Convert them to Islam or kill them, enslave them and spoil their wealth and property.' No doctor but the great doctor (Hanifa), to whose school we belong, has assented to the imposition of the jizya (poll tax) on Hindus. Doctors of other schools allow no other alternative but 'Death or Islam.'" The Sultán smiled at this answer of the Kazi's, and said, "I do not understand any of the statements thou hast made; but this I have discovered, that the khuts and mukaddims ride upon fine horses, wear fine clothes, shoot with Persian bows, make war upon each other, and go out hunting; but of the kharaj (tribute), jizya (poll tax), kari (house tax), and chari (pasture tax), they do not pay one jital. They levy separately the Khut's (landowner's) share from the villages, give parties and drink wine, and many of them pay no revenue at all, either upon demand or without demand. Neither do they show any respect for my officers."

"Isana Nagara, another contemporary writer, describes the condition of the Hindus under Husain Shah as follows: “The wicked mlechchhas pollute the religion of the Hindus every day. They break the images of the gods into pieces and throw away the articles of worship. They throw into fire Srimad- Bhagavat and other holy scriptures, forcibly take away the conch-shell and bell of the Brahmanas (two necessary articles of worship), and lick the sandal paints on their bodies. They urinate like dogs on the sacred Tulasi plant, and deliberately pass faeces in the Hindu temples. They throw water from their mouths on the Hindus engaged in worship, and harass the Hindu saints as if they were so many lunatics let large.’’"

"The Emperor said to Shaikh Nizam that his prayers were not having any effect. What could be the reason for this ? The Shaikh said, 'The reason is that a large number of Hindus are serving as ahlikhidmat (officials and officers) and as musahibs (courtiers) and they are ever (seen) in the Royal presence, and, as a result, the prayers do not have any effect'. The Emperor ordered that it is necessary that the Musalmans be appointed to serve in place of the Hindus."

"[But ultimately the brunt of all such riots was borne by the Hindus. For instance, this is how Pelsaert describes the situation prevalent in the time of Jahangir (1605-27) during Muharram.] “The outcry (of mourning) lasts till the first quarter of the day; the coffins (Tazias) are brought to the river, and if the two parties meet carrying their biers (it is worse on that day), and one will not give place to the other, then if they are evenly matched, they may kill each other as if they were enemies at open war, for they run with naked swords like madmen. No Hindu can venture into the streets before midday, for even if they should escape with their life, at the least their arms and legs would be broken to pieces…”"

"Even in regard to religion the idea that Hinduism was always held in contempt by the early Muslim rulers would not bear examination. In fact we have ample evidence that even under the most bigoted kings like Allauddin Khilji, the Hindu religious leaders received honour and recognition. From Jain sources we know that Allauddin held religious discourses with Acharya Mahasena who had to be brought from the Karnataka country for the purpose. It is also said that the Digambara Jain, Purna Chandra of Delhi, and the Swetambara ascetic Ramachandra Suri were in favour with the same Sultan. Ghiasuddin Tughlaq had two Jain officers who exercised great influence over him, while Firuz held in high honour the poet Ratnasekhara."

"Thanks to the perennial, well established convention of the world, the Hindu has all along been a game of the Turks. The relationship between the Turk and the Hindu cannot be described better than that the Turk is like a tiger and the Hindu, a deer. It has been a long established rule of the whirling sky that the Hindus exist for the sake of the Turk. Being triumphant over them, whenever the Turk chooses to make an inroad upon them, he catches them, buys them, and sells them at will. Since the Hindu happens to be a (wretched) slave in all respects, none need exercise force on his slave. It does not become one to scowl at a goat which is being reared for one’s meals. Why should one wield a sharp sword for one who will die by (just) a fierce look?"

"A very frank and lucid exposition of the relation between the Hindus and Musalmans, as conceived by the latter, was given by a liberal Muslim leader, R. M. Sayani, in his Presidential Address at the twelfth Indian National Congress, held in Calcutta in 1896. The following extract is a very candid expression of the sentiments which powerfully influenced the Muslim community as a whole throughout the nineteenth century: “Before the advent of the British in India, the Musalmans were the rulers of the country. The Musalmans had, therefore, all the advantages appertaining to the ruling class. The sovereigns and the chiefs were their co-religionists, and so were the great landlords and the great officials. The court language was their own. Every place of trust and responsibility, or carrying influence and high emoluments, was by birthright, theirs. The Hindus did occupy some position but the Hindu holder of position were but the tenants-at-will of the Musalmans. The Musalmans had complete access to the sovereigns and to the chiefs. They could, and did, often eat at the same table with them. They could also, and often did, intermarry. The Hindus stood in awe of them. Enjoyment and influence and all the good things of the world were theirs.. Into the best-regulated kingdoms, however, as into the best-regulated societies and families, misfortunes would intrude and misfortunes did intrude into this happy Musalman Rule. ..By a stroke of misfortune, the Musalmans had to abdicate their position and descend to the level of their Hindu fellow-countrymen. The Hindus who had before stood in awe of their Musalman masters were thus railed a step by the fall of their said masters, and with their former awe dropped their courtesy also. The Musalmans, who are a very sensitive race, naturally resented the treatment and would have nothing to do either with their rulers or with their fellow-subjects. Meanwhile the noble policy of the new rulers of the country introduced English education into the country. The learning of an en¬ tirely unknown and foreign language, of course, required hard application and industry. The Hindus were accustomed to this, as even under the Musalman rule, they had practically to master a foreign tongue, and so easily took to the new education. But the Musalmans had not yet become accustomed to this sort of thing, and were, moreover, not then in a mood to learn, much less to learn anything that required hard work and application, especially as they had to work harder than their former subjects, the Hindus. Moreover, they resented competing with the Hindus, whom they had till recently regarded as their inferiors. The result was that so far as education was concerned, the Musalmans who were once superior to the Hindus now actually became their inferiors. Of course, they grumbled and groaned, but the irony of fate was inexorable. The stern realities of life were stranger than fiction The Musalmans were gradually ousted from their lands, their offices; in fact everything was lost save their honour. The Hindus, from a subservient state, came into the lands, offices and other worldly advantages of their former masters. Their exultation knew no bounds, and they trod upon the heels of their former masters. The Musalmans would have nothing to do with anything in which they might have to come into contact with the Hindus. They were soon reduced to a state of utter poverty. Ignorance and apathy seized hold of them while the fall of their former greatness rankled in their hearts.” (295ff)"

"Islam and infidelity (kufr) contradict one another. To establish the one means eradicating the other, the coming together of these contradictories being impossible. Therefore, Allah has commanded his Prophet to wage war (jihad) against the infidels, and be harsh with them. The glory is Islam consists in the humiliation and degradation of infidels and infidelity. He who honours the infidels, insults Islam. Honouring (the infidels) does not mean that they are accorded dignity, and made to sit in high places. It means allowing them to be in our company, to sit with them, and talk to them. They should be kept away like dogs. If there is some worldly purpose or work which depends upon them, and cannot be served without their help, they may be contacted while keeping in mind all the time that they are not worthy of respect. The best course according to Islam is that they should not be contacted even for worldly purposes. Allah has proclaimed in his Holy Word (Quran) that they are his and his Prophet’s enemies. And mixing with these enemies of Allah and his Prophet or showing affection for them, is one of the greatest crimes… …The abolition of jizyah in Hindustan is a result of friendship which (Hindus) have acquired with the rulers of this land… What right have the rulers to stop exacting jizyah? Allah himself has commanded imposition of jizyah for their (infidels’) humiliation and degradation. What is required is their disgrace, and the prestige and power of Muslims. The slaughter of non-Muslims means gain for Islam… To consult them (the kafirs) and then act according to their advice means honouring the enemies (of Islam), which is strictly forbidden… The prayer (=goodwill) of these enemies of Islam is false and fruitless. It should never be called for because it can only add to their numbers. If the infidels pray, they will surely seek the intercession of their idols, which is taking things too far… A wise man has said that unless you become a maniac (diwanah) you cannot attain Islam. The state of this mania means going beyond considerations of profit and loss. Whatever one gains in the service of Islam should suffice…"

"Whenever the Muharram… chances to coincide with Hindu festivals, such as the Ramnavmi or the birth of Rama, the Charakhpuja, or swing festival, or the Dasahra, serious riots have occurred as the processions meet in front of a mosque or Hindu temple, or when an attempt is made to cut the branches of some sacred fig-tree which impedes the passage of the cenotaphs...."

"But even in the deepest darkness light persists. Timur’s gruesome invasion had a silver lining. Hindus and Muslims all stood up to a man to fight him wherever he went. The days of Mahmiid of Ghazni were a story of the past, and Timur met resistance everywhere. The people of India were known for their disunity in the face of a foreign invader. But they stood united against Timur. At Tulamba, Ajodhan, Deopalpur, Bhatnir, Meerut and Delhi—nay everywhere —the Hindus and Muslims fought shoulder to shoulder against the invader. Shaikh Sa’iduddin interceded with Timur on behalf of the Hindu chief of Bhatnir. At Meerut, Ilyas Afghan, a Muslim, burnt his womenfolk in the fire of jawhar. During Timur’s visitation the Hindus and Muslims learnt to sink their differences and stand united."

"If on the day of the feast of the Hindus one is present in approval of them or frolics with them, is happy on that account, and gives them some gift, Abu Hafs Kabir (God's mercy upon him) has maintained that if a man has performed fifty years of worship of God, and, when their New Year (nawruz) comes, sends a gift to the infidels for the glorification of that day, even if it is only an egg, all of his worship of fifty years is in vain."

"The epigraph reminds us of a well-known incident described by the Muslim chroniclers, e.g. Muhammad Awfi, observing that “he never heard a story to be compared with this’. During the reign of Rai Jaising (i.e., the Chaulukya king Jayasitnha Siddharaja, 1094-1144 A.D.), there was a mosque and a minaret at the city of Khambiyat on the sea-shore (i.e. at Cambay in the Kaira District of Bombay State). The Parsi settlers of the locality instigated the local Hindus to attack the Musalmans of Khambayat and the minaret was destroyed and the mosque burnt, eighty Musalmans being killed in the course of the incident. A Muhammadan named Khatib “Ali, who was the Khatib or reader of Khutba at the Khambiyat mosque, escaped and reached Nahrwala (ie. Anahillapataka) with a view to put up his case before the judicial officers of the king. The king's courtiers were, hqwever, inclined to screen the culprits of the incident at Khambayat. But, once when the king was going out ahunting. Khatib “Ali drew his attention and had the opportunity of placing in the king’s hands a Kasia in which he had stated the whole case in Hindi verse. As the king felt that Khatib “Ali might not get justice from his judges since “a difference of religion was involved in the case ', he himself visited Khambayat in the guise of a tradesman and learnt all about the incident. He then punished two leading men from each of the non-Muslim classes such as Brahmanas, Fire-worshippers (Pirsis) and others, and gave to the Muhammadans of Khambayat a lakh of Balotras (silver coins) to enable them to rebuild the mosque and minaret. Khatib “Ali was favoured with a present of four articles of dress. Indeed, instances of such religious toleration are rare in the history of the world."

"Somewhere a certain Musalman catches hold of someone going on the way. He catches hold of a Brahman boy and sacrifices a calf over his forehead. He builds a mosque after breaking a temple... He treats the Hindus with contempt."

"Such is the record of Hindu-Muslim relationship from 1920 to 1940. Placed side by side with the frantic efforts made by Mr. Gandhi to bring about Hindu-Muslim unity, the record makes most painful and heart-rending reading. It would not be much exaggeration to say that it is a record of twenty years of civil war between the Hindus and the Muslims in India, interrupted by brief intervals of armed peace. ... These acts of barbarism against women, committed without remorse, without shame and without condemnation by their fellow brethren show the depth of the antagonism which divided the two communities. The tempers on each side were the tempers of two warring nations. There was carnage, pillage, sacrilege and outrage of every species, perpetrated by Hindus against Musalmans and by Musalmans against Hindus—more perhaps by Musalmans against Hindus than by Hindus against Musalmans. Cases of arson have occurred in which Musalmans have set fire to the houses of Hindus, in which whole families of Hindus, men, women and children were roasted alive and consumed in the fire, to the great satisfaction of the Muslim spectators. What is astonishing is that these cold and deliberate acts of rank cruelty were not regarded as atrocities to be condemned but were treated as legitimate acts of warfare for which no apology was necessary."

"[In words of utter despair the editor said:… To talk about Hindu-Muslim unity from a thousand platforms or to give it blazoning headlines is to perpetrate an illusion whose cloudily structure dissolves itself at the exchange of brickbats and desecration of tombs and temples….] Nothing I could say can so well show the futility of Hindu-Muslim unity. Hindu-Muslim unity up to now was at least in sight although it was like a mirage. Today it is out of sight and also out of mind."

"…the Hindus are right when they say that it is not possible to establish social contact between Hindus and Muslims because such contact can only mean contact between women from one side and men from the other."

"The second thing that is noticeable among the Muslims is the spirit of exploiting the weaknesses of the Hindus. If the Hindus object to anything, the Muslim policy seems to be to insist upon it and give it up only when the Hindus show themselves ready to offer a price for it by giving the Muslims some other concessions."

"Such is the record of Hindu-Muslim relationship from 1920 to 1940. Placed side by side with the frantic efforts made by Mr. Gandhi to bring about Hindu-Muslim unity, the record makes most painful and heart-rending reading. It would not be much exaggeration to say that it is a record of twenty years of civil war between the Hindus and the Muslims in India, interrupted by brief intervals of armed peace. [...] The tempers on each side were the tempers of two warring nations. There was carnage, pillage, sacrilege and outrage of every species, perpetrated by Hindus against Musalmans and by Musalmans against Hindus—more perhaps by Musalmans against Hindus than by Hindus against Musalmans. Cases of arson have occurred in which Musalmans have set fire to the houses of Hindus, in which whole families of Hindus, men, women and children were roasted alive and consumed in the fire, to the great satisfaction of the Muslim spectators. What is astonishing is that these cold and deliberate acts of rank cruelty were not regarded as atrocities to be condemned but were treated as legitimate acts of warfare for which no apology was necessary. [...] Nothing I could say can so well show the futility of Hindu-Muslim unity. Hindu-Muslim unity up to now was at least in sight although it was like a mirage. Today it is out of sight and also out of mind."

"Unless there is unification of the Muslims who wish to separate from the Hindus and unless there is liberation of eachfrom the fear of domination by the other, there can be no doubt that this malaise of social stagnation will not be setright. Even a superficial observer cannot fail to notice that a spirit of aggression underlies the Hindu attitude towards the Muslim and the Muslim attitude towards the Hindu. The Hindu's spirit of aggression is a new phase which he has just begun to cultivate. The Muslim's spirit of aggression is his native endowment, and is ancient as compared with that of the Hindu. It is not that the Hindu, if given time, will not pick up and overtake the Muslim. But as matters stand to-day, the Muslim in this exhibition of the spirit of aggression leaves the Hindu far behind."

"While it is necessary to admit that the efforts at Hindu-Muslim unity have failed and that the Muslim ideology has undergone a complete revolution, it is equally necessary to know the precise causes which have produced these effects. The Hindus say that the British policy of divide and rule is the real cause of this failure and of this ideological revolution. There is nothing surprising in this. The Hindus having cultivated the Irish mentality, to have no other politics except that of being always against the Government, are ready to blame the Government for everything including bad weather. But [the] time has come to discard the facile explanation so dear to the Hindus. For it fails to take into account two very important circumstances. In the first place, it overlooks the fact that the policy of divide and rule, allowing that the British do resort to it, cannot succeed unless there are elements which make division possible, and further if the policy succeeds for such a long time, it means that the elements which divide are more or less permanent and irreconcilable and are not transitory or superficial."

"Secondly, it forgets that Mr. Jinnah, who represents this ideological transformation, can never be suspected of being a tool in the hands of the British even by the worst of his enemies. He may be too self-opinionated, an egotist without the mask, and has perhaps a degree of arrogance which is not compensated by any extraordinary intellect or equipment. It may be on that account he is unable to reconcile himself to a second place and work with others in that capacity for a public cause. He may not be overflowing with ideas although he is not, as his critics make him out to be, an empty-headed dandy living upon the ideas of others. It may be that his fame is built up more upon art and less on substance. At the same time, it is doubtful if there is a politician in India to whom the adjective incorruptible can be more fittingly applied. Anyone who knows what his relations with the British Government have been, will admit that he has always been their critic, if indeed he has not been their adversary. No one can buy him. For it must be said to his credit that he has never been a soldier of fortune. The customary Hindu explanation fails to account for the ideological transformation of Mr. Jinnah. What is then the real explanation of these tragic phenomena, this failure of the efforts for unity, this transformation in the Muslim ideology?"

"The real explanation of this failure of Hindu-Muslim unity lies in the failure to realize that what stands between the Hindus and Muslims is not a mere matter of difference, and that this antagonism is not to be attributed to material causes. It is formed by causes which take their origin in historical, religious, cultural and social antipathy, of which political antipathy is only a reflection. These form one deep river of discontent which, being regularly fed by these sources, keeps on mounting to a head and overflowing its ordinary channels. Any current of water flowing from another source, however pure, when it joins it, instead of altering the colour or diluting its strength becomes lost in the main stream. The silt of this antagonism which this current has deposited, has become permanent and deep. So long as this silt keeps on accumulating and so long as this antagonism lasts, it is unnatural to expect this antipathy between Hindus and Muslims to give place to unity."

"We don not shun, we desire the awakening of Islam in India even if its first crude efforts are misdirected against ourselves; for all strength, all energy, all action is grist to the mill of the nation builder. In that faith we are ready, when the time comes for us to meet in the political field, to exchange with the Musulman, just as he chooses, the firm clasp of the brother or the resolute grip of the wrestler. That time has not yet come. There is absolutely no reason why the electoral question should create bad blood between the two communities, for if we leave aside the limited number who still hunger after loaves and fishes or nurse dead delusions, the reforms have no living interest for the Hindu. His field of energy lies elsewhere than in the enlarged pretences of British Liberalism. His business is to find out his own strength and prepare it for a great future, and the less he meddles with unreal politics and nerveless activities, the better for the nation. The Mahomedan has not progressed so far. He has to taste the sweets of political privilege and find them turn to ashes in his mouth. He has to formulate demands, rejoice at promises, fume at betrayals, until he thoroughly discovers the falsity and impossibility of his hopes. His progress is likely to be much swifter than ours has been in the past, for he gets the advantage if not of our experience, at least of the ideas now in the air and of the more bracing and stimulating atmosphere. He is more likely to demand than to crave, and his disillusionment must necessarily be the speedier. And it is then that he too will seek the strength in himself and touch the true springs of self-development. Our best policy is to leave the Mahomedan representatives on the councils to work out their destiny face to face with the bureaucracy, with no weightier Hindu counterpoise than the effete politicians, the time-servers and the self-seekers."

"Of one thing we may be certain, that Hindu-Mahomedan unity cannot be effected by political adjustments or Congress flatteries. It must be sought deeper down, in the heart and in the mind, for where the causes of disunion are, there the remedies must be sought. We shall do well in trying to solve the problem to remember that misunderstanding is the most fruitful cause of our differences, that love compels love and that strength conciliates the strong. We must strive to remove the causes of misunderstanding by a better mutual knowledge and sympathy; we must extend the unfaltering love of the patriot to our Musulman brother, remembering always that in him too Narayana dwells and to him too our Mother has given a permanent place in her bosom; but we must cease to approach him falsely or flatter out of a selfish weakness and cowardice. We believe this to be the only practical way of dealing with the difficulty. As a political question the Hindu-Mahomedan problem does not interest us at all, as a national problem it is of supreme importance. We shall make it a main part of our work to place Mahomed and Islam in a new light before our readers, to spread juster views of Mahomedan history and civilisation, to appreciate the Musulman's place in our national development and the means of harmonising his communal life with our own, not ignoring the difficulties that stand in our way but making the most of the possibilities of brotherhood and mutual understanding. Intellectual sympathy can only draw together, the sympathy of the heart can alone unite. But the one is a good preparation for the other."

"You can live amicably with a religion whose principle is toleration. But how is it possible to live peacefully with a religion whose principle is 'I will not tolerate you? How are you going to have unity with these people? Certainly, Hindu-Muslim unity cannot be arrived at on the basis that the Muslims will go on converting Hindus while the Hindus shall not convert any Mahomedan. You can't build unity on such a basis. Perhaps the only way of making the Mahomedans harmless is to make them lose their fanatic faith in their religion...."

"I am sorry they are making a fetish of this Hindu-Muslim unity. It is no use ignoring facts; some day the Hindus may have to fight the Muslims and they must prepare for it. Hindu-Muslim unity should not mean the subjection of the Hindus. Every time the mildness of the Hindu has given way. The best solution would be to allow the Hindus to organize themselves and the Hindu-Muslim unity would take care of itself, it would automatically solve the problem. Otherwise, we are lulled into a false sense of satisfaction that we have solved a difficult problem, when in fact we have only shelved it."

"Mrs. Gandhi has only one dream: to take over the whole sub­continent, to subjugate us. She’d like a confederation so as to make Pakistan disappear from the face of the earth, and that’s why she says we’re brothers, and so forth. We’re not brothers. We never have been. Our religions go too deep into our souls, into our ways of life. Our cultures are different, our attitudes are different. From the day they’re born, to the day they die, a Hindu and a Muslim are subject to laws and customs that have no points of contact. Even their ways of eating and drinking are different. They’re two strong and irrecon­cilable faiths. It’s shown by the fact that neither of the two has ever succeeded in reaching a compromise with the other, a modus vivendi. Only dictatorial monarchies, foreign invasions, from the Mongols to the British, have succeeded in holding us together by a kind of Pax Romana. We’ve never arrived at a harmonious relationship."

"It is hardly surprising that Englishmen would exploit the situation and seek by every means to keep up, if not aggravate, the differences between the Hindus and Muslims. Sir Valentine Chirol’s book, Indian Unrest, published in 1910, serves as an example par excellence of this mentality. “It would be an evil day”, he says, “if the Muhammadans came to believe that they could only trust to their own right hand and no longer to the authority and sense of justice of the British Raj, to avert the dangers which they foresee in the future from the establishment of an overt or covert Hindu ascendancy.’"

"If we go by the lessons of history we have to accept that the goal of Hindu-Muslim unity is a mirage. When Muslims first entered India, they looted the country, destroyed the temples, broke the idols, raped the women and heaped innumberable indignities on the people of this country. Today it appears that such noxious behaviour has entered the bone-marrow of Muslims. Unity can be achieved among equals. In view of the big gap between the cultural level of Hindus and Muslims which can hardly be bridged, I am of the view that Hindu-Muslim unity which could not be achieved during the last thousand years will not materialise during the ensuing thousand years. If we are to drive away the English people depending upon this elusive capital of Hindu-Muslim unity, I would rather advise its postponement.”"

"I say that the Muslims do not have the slightest right to complain about the desecration of one mosque. From 1000 A.D., every Hindu temple from Kathiawar to Bihar from the Himalayas to the Vindhyas, has been sacked and ruined. Not one temple was left standing all over northern India… Temples escaped destruction only where Muslim power did not gain access to them for reasons such as dense forests. Otherwise it was a continuous spell of vandalism. No nation, with any self-respect, will forgive this. They took over our women. And they imposed the Jaziya, the tax. Why should we forget and forgive all that? What happened in Ayodhya would not have happened, had the Muslims acknowledged this historical argument even once. Then we could have said : All right, let the past remain in the past and let us see how best we can solve this problem…"

"While the Hindu elaborates his argument, the Moslem sharpens his sword. Between these two races and creeds, containing as they do so many gifted arid charming beings in all the glory of youth, there is no intermarriage. The gulf is impassable. If you took the antagonisms of France and Germany, and the antagonisms of Catholics and Protestants, and compounded them and multiplied them ten-fold, you would not equal the division which separates these two races intermingled by scores of millions in the cities and plains of India."

"There are several reasons why Muslims make good enemies in the Indian context. One is that Muslims, whether they like it or not, are historically identified with the invaders who did most to destroy Hindu culture. Of course, not all the Muslim elite in India espoused this program assiduously, and many did not pursue it at all or indeed did the opposite. But there was enough rhetoric of destruction, and enough actual destruction, to lend support to a deep sense of Hindu grievance."

"It is hardly surprising that the Englishmen would try by every means to keep up the differences between the two communities. Sir Bamfylde Fuller, Lieutenant-Governor of East Bengal and Assam, admitted his preferential treatment of the Muslims and explained it by a_ parable. “I said,” writes he, “that I was like a man who was married to two wives, one a Hindu, the other a Muhammadan—both young and charming— but was forced into the arms of one of them by the rudeness of the other.“ (225)"

"Sir Percival Griffiths, a member of the L.C.S., stressed the Muslim belief that “their interests must be regarded as completely separate from those of the Hindus, and that no fusion of the two communities was possible.” He adds, significantly enough, that however deplorable, “the statesman had to accept it.’”"

"A sturdy old Muslim villager of Multan cam in, rushing and jostling his way through the impeding volunteers, shook hand with Gandhiji and sat down. He was in the highest spirits, but then Maulana Mohammad Ali told him, "Do you know he is on a roza (fast) of 21 days-because Muslims and Hindus do not stop fighting?" THe old man grew pale and began to grumble, "Somebody incites badmashes of both the communities and so all these brawls. But none of us there is quarrelling" and with these words he too began to urge, "Take but a quarter pound of milk daily. Eat very sparingly, say, even on alternate days, but please do some such thing; for, in the case of a person like you, every act is a prayer to God whether you sit or stand, eat or drink." Highly pleased Gandhiji said, "And can this also not be a prayer? This abstinence from eating-this roza?" The question puzzled the simple old man, "But do listen to the earnest entreaty of such a nobody like myself; and eat." And then as he left, he said, "I will come again after ten or twenty days." "Do come," said Bapu, "after twenty days.""

"Bapu asked me: 'Do you see the meaning of my fast on account of the Bombay and Chauri Chaura incidents?' 'Yes', said I. 'Then why can you not see the meaning of this fast?' 'There you fasted by way of penance for what you thought was a crime committed by you. There is no such thing here. There is not the semblance of an offence that may be attributed to you.' 'What a misconception! In Chauri Chaura the culprits were those who had never seen me, never know me. Today the culprits are those who know me and even profess to love me!' 'Shaukat Ali and Mohammad Ali', I said, 'are trying their best to quench the conflagration. But it is beyond them. Some men may be beyond their reach, even your reach. What can they do? What can you do? The situation will take time to improve.' 'That is another story', he answered, 'Shaukat Ali and Mohammad Ali are pure gold. They are trying their best, I know. But the situation is out of our hands today. It was in our hands six months ago. I know my fast will upset them. Indirectly it might have an effect on their minds, but it was not meant to prude an effect on any one's mind.' 'That's all right I replied. 'But you have yet to tell me where your error lay for which you are doing penacne.'"

"'My error! Why, I may be charged with having committed a breach of faith with the Hindus. I asked them to befriend Muslims. I asked them to lay their lives and their property at the disposal of the Mussulmans for the protection of their Holy Places. Even today I am asking them to practise Ahimsa, to settle quarrels by dying, but not by killing. And what do I find to be the result? How many temples have been desecrated? How many sisters come to me with complaints? As I was saying to Hakimji yesterday, Hindu women are in mortal fear of Mussulman goondas. In many places they fear to go out alone. I had a letter from... ...How can I bear the way in which his little children were molested? How can I ask Hindus to put up with everything patiently? I gave the assurance that the friendship of Mussulmans was bound to bear good fruit. I asked them to befriend them, regardless of the result. It is not in my power today to make good that assurance, neither it is in the power of Mohammad Ali or Shaukat Ali. Who listents to me? And yet I must ask the Hindus even today to die and not to kill. I can only do so by laying down my own life. I can teach them the way to die my own example. There is no other way... ...I launched non-co-operation. Today I find that the people are non-co-operating against one another, without any regard for non-violence. What is the reason? Only this, that I am not completely non-violent. If I were practising non-violence to perfection, I should not have seen the violence I see around me today. My fast is therefore a penance. I blame no one. I blame only myself. I have lost the power wherewith to appeal to people. Defeated and helpless I must submit my petition in His Court. Only He will listen, no one else.'"

"It was a torrent that I could hardly catch, much less reproduce. I asked at the end: 'But, Bapu, Should the penance take only this shape, and no other? Is fasting prescribed by our religion?' ' Certainly,' said he, 'What did the Rishis of old do? It is unthinkable that they ate anything during their penances-insome cases, gone through in caves, and for hundreds of years. Parvati who did penance to win Shiva would not touch even the leaves of trees, much less fruit or food. Hinduism is full of penance and prayer. I have decided on this fast with deeper deliberation than I gave to any of my previous fast. I had such a fast in mind even when I conceived and launched non-co-operation. At that time, I said to myself, 'I am placing this terrible weapon in the hands of the people. If it is abused, I must pay the price by laying down my life.' That moment seems to have arrived today. The object of the previous fast was limited. The object of this is unlimited and there is boundless love at the back of it. I am today bathing in that ocean of love.'"

"Hindus should never be angry against the Muslims even if the latter might make up their minds to undo even their existence."

"Muslims must realize and admit the wrongs perpetrated under the Islamic rule."

"Unless this elementary condition is recognised, we have no atmosphere for considering the ways and means of removing misunderstanding and arriving at an honourable, lasting settlement. But, assuming that the acceptance of the elementary condition will be common cause between the two communities, let us consider the constant disturbing factors. There is no doubt in my mind that in the majority of quarrels the Hindus come out second best. But my own expirence confirms the opinion that the Mussalman as a rule is a bully, and the Hindu as a rule is a coward. I have noticed this in railway trains, on public roads, and in the quarrels which I had the privilege of settling. Need the Hindu blame the Mussalman for his cowardice? Where there are cowards, there will always be bullies. They say that in Saharanpur the Mussalmans looted houses, broke open safes and in one case a Hindu woman's modesty was outraged. Whose fault was this? Mussalmans can offer no defence for the execrable conduct, it is true. But I as a Hindu am more ashamed of Hindu cowardice than I angry at the Mussalman bullying. Why did not the owners of the houses looted die in the attempt to defend their possessions? Where were the relatives of the outraged sister at the time of the outrage? Have they no account to render of themselves? My non-violence does not admit of running away from danger and leaving dear ones unprotected. Between violence and cowardly flight, I can only prefer violence to cowardice. I can no more preach non-violence to a coward than I can tempt a blind man to enjoy healthy scenes."

"Non-violence is the summit of bravery. And in my own experience, I have had no difficulty in demonstrating to men trained in the school of violence the superiority of non-violence. As a coward, which I was for years, I harboured violence. I began to prize non-violence only when I began to shed cowardice. Those Hindus who ran away from the post of duty when it was attended with danger did so not because they were non-violent, or because they were afraid to strike, but because they were unwilling to die or even suffer any injury. A rabbit that runs away from the bull terrier is no particularly non-violent. The poor thing trembles at the sight of the terrier and runs for very life. Those Hindus who ran away to save their lives would have been truly non-violent and would have covered themselves with glory and added lustre to their faith and won the friendship of their Mussalman assailants, if they had stood bare breast with smiles on their lips, and died at their post. They would have done less well though still well, if they had stood at their post and returned blow. If the Hindus wish to convert the Mussalman bully into a respecting friend, they have to learn to die in the face of the heaviest odds."

"Though the majority of the Mussalmans of India and the Hindus belong to the same 'stock', the religious environment has made them different. I believe and I have noticed too that thought transforms man’s features as well as character. The Sikhs are the most recent illustration of the fact. The Mussalman being generally in a minority has as a class developed into a bully. Moreover being heir to fresh traditions he exhibits the virility of a comparatively new system of life. Though in my opinion non-violence has a predominant place in the Koran, the thirteen hundred years of imperialistic expansion has made the Mussalmans fighters as a body. They are therefore, aggressive. Bullying is the natural excrescence of an aggressive spirit. The Hindu has an age old civilisation. He is essentially non-violent. His civilisation has passed through the experiences that the two recent ones are still passing through. If Hinduism was ever imperialistic in the modern sense of the term, it has outlived its imperialism and has either deliberately or as a matter of course given it up. Predominance of the non-violent spirit has restricted the use of arms to a small minority, which must always be subordinate to a civil power highly spiritual, learned and selfless."

"The Hindus as a body are therefore not equipped for fighting. But not having retained their spiritual training, they have forgotten the use of an effective substitute for arms and not knowing their use nor having an aptitude for them, they have become docile to the point of timidity or cowardice. This vice is therefore a natural excrescence of gentleness. Holding this view, I do not think that the Hindu exclusiveness, bad as it undoubtedly is, has much to do with the Hindu timidity. Hence also my disbelief in Akhadas as a means of self-defence. I prize them for physical culture but, for self-defence I would restore the spiritual culture. The best and most lasting self-defence is self-purification. I refuse to be lifted off my feet because of the scares that haunt us today. If Hindus would but believe in themselves and work in accordance with their traditions, they will have no reason to fear bullying. The moment they recommence the real spiritual training the Mussalman will respond. He cannot help it. If I can get together a band of young Hindus with faith in themselves and therefore faith in the Mussalmans, the band will become a shield for the vneaker ones. They (the young Hindus) will teach how to die without killing. I know no other way. When our ancestors saw affliction surrounding them, they went in for tapasya purification. They realised the helplessness of the flesh and in their helplessnes they prayed till they compelled the Maker to obey their call. 'Oh yes,' says my Hindu friend,‘but then God sent some one to wield arms. I am not concerned with denying the truth of the retort. All I say to the friend is that as a Hindu he may not ignore the cause and secure the result. It will be time to fight, when we have done enough lapasya. Are we purified enough I ask? Have we even done willing penance for the sin of untouchability, let alone the personal purity of individuals? Are our religious preceptors all that they should be? We are beating the air whilst we simply concentrate our attention upon picking holes in the Mussalmam conduct. As with the English-man, so with the Mussalman. If our professions are true, we should find it infinitely less difficult to conquer the Mussalman than the English. But Hindus whisper to me that they have hope of the Englishman hut none of the Mussalman. I say to them,'if you have no hope of the Mussalman, your hope of the Englishman is foredoomed to failure.'"

"The Goondas came on the scene because the leaders wanted them. The leaders distrusted one another. Distrust never comes from well-defined causes. A variety of causes, more felt than realised, breeds distrust. We have not yet visualised the fact that our interests are identical. Each party seems vaguely to believe that it can displace the other by some kind of manoeuvermg. But I freely confess as suggested by Babu Bhagwandas that our not knowing the kind of Swaraj we want has also a great deal to do with the distrust. I used not to think so, but he had almost converted me before I became Sir George Lloyd's guest at the Yeravada Central Prison. I am a confirmed convert. The 'points of contact' referred to by me is a phrase intended to cover all social, religious and political relations alike as between individuals and masses. Thus, for instance instead of accentuating the differences in religion, I should set about discovering the good points common to both. I would bridge the social distance wherever I can do so consistently with my religious belief, I would go out of my way to seek common ground on the political field. As for the referee, I have named Hakim Saheb’s name undoubtedly for the universal respect that it carries with it. But I would not hesitate to put the pen even in the hands of a Mussalman who maybe known for his prejudices and fanaticism. For as a Hindu, I should know that I have nothing to lose even if the referee gave the Mussalmans a majority of seats in every province. There is no principle at stake in giving or having seats in elective bodies. Moreover experience has taught me to know that undivided responsibility immediately puts a man on his mettle and his pride or God-fearingness sobers him."

"In the democracy which I have envisaged, a democracy established by non-violence, there will be equal freedom for all. Everybody will be his own master. It is to join a struggle for such democracy that I invite you today. Once you realize this you will forget the differences between the Hindus and Muslims, and think of yourselves as Indians only, engaged in the common struggle for independence."

"The leaders of the could think only in terms of a parliamentary constitution patterned on the British model. They could, therefore, see no alternative to winning the trust of the minority community. That was the starting point of an endless exercise for finding a constitutional formula which could satisfy the Muslims. They could not see that they were thus getting into a blind alley from which there was no way out. The reservations and weight ages which the minority community demanded in all spheres of national life, at every conference table, went on multiplying in direct proportion to the concessions made by the majority community. And the British were always there to compete with the Nationalists in making greater and greater concessions to the Muslims. The constitutional set dement, however, was not the only set dement which the minority community was seeking. It was also objecting to every manifestation of National Culture in the public life of the country. If the Hindus sang Vande Mãtaram in a public meeting, it was a conspiracy to convert Muslims into kãfirs. If the Hindus blew a conch, or broke a coconut, or garlanded the portrait of a revered patriot, it was an attempt to 'force' Muslims into 'idolatry'. If the Hindus spoke in any of their native languages, it was an 'affront' to the culture of Islam. If the Hindus took pride in their pre-Islamic heroes, it was a 'devaluation' of Islamic history. And so on, there were many more objections, major and minor, to every national self-expression. In short, it was a demand that Hindus should cease to be Hindus and become instead a faceless conglomeration of rootless individuals. On the other hand, the 'minority community' was not prepared to make the slightest concession in what they regarded as their religious and cultural rights. If the Hindus requested that cow-killing should stop, it was a demand for renouncing an 'established Islamic practice'. If the Hindus objected to an open sale of beef in the bazars, it was an 'encroachment' on the 'civil rights' of the Muslims. If the Hindus demanded that cows meant for ritual slaughter should not be decorated and marched through Hindu localities, it was 'trampling upon time-honoured Islamic traditions'. If the Hindus appealed that Hindu religious processions passing through a public thoroughfare should not be obstructed, it was an attempt to 'disturb the peace of Muslim prayers'. If the Hindus wanted their native languages to attain an equal status with Urdu in the courts and the administration, it was an 'assault on Muslim culture'. If the Hindus taught to their children the true history of Muslim tyrants, it was a 'hate campaign against Islamic heroes'. And the 'minority community' was always ready to 'defend' its 'religion and culture' by taking recourse to street riots."

"By all that I have written on the subject of composite culture, I do not intend to say that I am opposed to an understanding and reconciliation between the two communities. All I want to say is that no significant synthesis or assimilation took place in the past, and history should not be distorted and falsified to serve the political purposes of a Hindu-baiting herd. If there is any lesson which we can profitably learn from medieval Indian history, it is that no understanding between Hindus and Muslims is possible unless the very first premises of Islam are radically revised in keeping with reason, universality, and humanism."

"Many workers appear to take a delight in blaming others for all ills. Some may put the blame on the political perversities, others on the aggressive activities of the Christians or Muslims and such other faiths. Let our workers keep their minds free from such tendencies and work for our people and our Dharma in the right spirit, lend a helping hand to all our brethren who need help and strive to relieve distress wherever we see it. In this service no distinction should be made between man and man. We have to serve all, be he a Christian or a Muslim or a human being of any other persuasion; for, calamities, distress and misfortunes make no such distinction but afflict all alike. And in serving to relieve the sufferings of man let it not be in a spirit of condescension or mere compassion but as devoted worship of the Lord abiding in the heart of all beings, in the true spirit of our dharma of surrendering our all in the humble service of Him who is Father, Mother, Brother, Friend and Everything to us all. And may our actions succeed in bringing out the Glory and Effulgence of our Sanatana-Eternal - Dharma."

"The peaceful Indian Mussalman, descended beyond doubt from Hindu ancestors, was dressed up in the garb of a foreign barbarian, as a breaker of temples, and an eater of beef, and declared to be a military colonist in the land where he had lived for about thirty or forty centuries…. The result of it is seen in the communalistic atmosphere of India today."

"The Hindu feels it his duty to dislike those whom he has been taught to consider the enemy of his religion and his ancestors; the Mussalman, lured into the false belief that he was once a member of a ruling race, feels insufferably wronged by being relegated to the status of a minority community. Fools both! Even if the Muslims eight centuries ago were as bad as they were painted, would there be any sense in holding the present generation responsible for their deeds. It is but an imaginative tie that joins the modern Hindu with Harshavardhana or Asoka, or the modern Mussalman with Shihabuddin or Mahmud."

"I am sorry to hear of the increasing friction between Hindus and Muhammedans in the N.W.F.P. and the Punjab. One hardly knows what to wish for; unity of ideas and action would be very dangerous politically, divergence of ideas and collision are administratively troublesome. Of the two the latter is the least risky, though it throws anxiety and responsibility upon those on the spot where the friction exists."

"When you write `native, 'who do you mean? The Mahommedan who hates the Hindu; the Hindu who hates the Mahommedan; the Sikh who loathes both; or the semi-anglicised product of our Indian colleges who is hated and despised by Sikh, Hindu and Mahommedan."

"Something no doubt depended upon individual rulers; some of them adopted a more liberal, others a more cruel and intolerant attitude. But on the whole the framework remained intact, for it was based on the fundamental principle of Islamic theocracy. It recognized only one faith, one people, and one supreme authority, acting as the head of a religious trust. The Hindus, being infidels or non-believers, could not claim the full rights of citizens. At the very best, they could be tolerated as dhimmis, an insulting title which connoted political inferiority…. The Islamic State regarded all non-Muslims as enemies, to curb whose growth in power was conceived to be its main interest. The ideal preached by even high officials was to exterminate them totally, but in actual practice they seem to have followed an alternative laid down in the Koran [i.e., Q9:29] which calls upon Muslims to fight the unbelievers till they pay the jizya with due humility. This was the tax the Hindus had to pay for permission to live in their ancestral homes under a Muslim ruler."

"The contribution of the British rule to the cleavage between the Hindus and Muslims should be considered in its proper perspective. It must be frankly admitted that the roots of the cleavage lay deep in the soil, and it was already manifest even early in the nineteenth century. The British did not create it, but merely exploited the patent fact to serve their own interests. (325)"

"It is noteworthy, that neither the Hindus nor the Muslims imbibed, even to the least degree, the chief characteristic features of the other's culture which may be regarded as their greatest contribution to human civilization. The ultra-democratic social ideas of the Muslims, though strictly confined to their own religious community, were an object-lesson of equality and fraternity which Europe, and through her the world, learnt at a great cost only in the nineteenth century. The liberal spirit of toleration and reverence for all religions, preached and practised by the Hindus, is still an ideal and despair of the civilized mankind. The Hindus, even with the living example of the Muslim community before their very eyes, did not. relax in the least their social rigidity and inequality of men exemplified in the caste-system and untouchability. Nor did the Muslims ever moderate their zeal to destroy ruthlessly the Hindu temples and images of gods, and their attitude in this respect remained unchanged from the day when Muhammad bin Qasim set foot on the soil of India till the eighteenth century A.D. when they lost all political power. The Hindus combined catholicity in religious outlook with bigotry in social ethics, while the Muslims displayed an equal bigotry in religious ideas with catholicity in social behaviour. As will be shown later, there was no rapprochement in respect of popular or national traditions, and those social and religious ideas, beliefs, practices, and institutions which touch the deeper chord of life and give it a distinctive form, tone, and vigour. In short, the reciprocal influences were too superficial in character to affect mate- rially the fundamental differences between the two communities in respect of almost every thing that is deep-seated in human nature and makes life worth living. So the two great communities, al- though they lived side by side, moved each in its own orbit, and there was as yet no sign that the “twain shall ever meet”’."

"Whether we look at the intrinsic importance of the posts, or the number of them filled up by the subject people, the Hindus were in much worse condition after three hundred years of Muslim rule than the Indians after one hundred and fifty years of British supremacy. Judged by a similar standard, the patronage and cultivation of Hindu learning by the Muslims, or their contribution to the development of Hindu culture during their rule of three hundred years, pale into insignificance when compared with the achievements of the British rule during half that period in the same direction. It is only by instituting such comparison that we can make an objective study of the condition of the Hindus under Muslim rule, and view it in its true perspective. (623)"

"There was a similar contrast between their social rules and regulations which were indissolubly connected with religion. The democratic ideas of the Muslims, leading to a wonderful equality among the brothers-in-faith, offered a strange contrast to the caste- system and untouchability of the Hindus. The Hindu ideas of physical purity differed from those of the Muslims. In social life there was absolute prohibition of intercourse by means of inter-marriage or interdining, and their practices and rituals had little in common. Coming down to concrete details we find that these two lived almost in two different worlds. The Muslims relished beef which was extremely abhorrent to the Hindus. The absence of marriage restriction within certain degrees of consanguinity and of rigid widowhood, as well as easy methods of divorce and remarriage of females among the Muslims, were repugnant to the Hindus. The laws of succession, disposal of the dead, and modes of eating and greeting were different. The Muslims assumed Arabic names, used Arabian calendar of lunar months, and adopted distinctive dresses. Their congregational prayers were radically different from Hindu mode of worship, and music, which was an essential part of Hindu religious ceremonials, was usually forbidden within the precincts, or even in the neighbourhood, of mosques. The intellectual inspiration of the one was supplied by Arabic and Persian, and of the other by Sanskrit literature. The fact that the Muslims turned towards the west and the Hindus towards the east, while offering prayers or worship to God, though by itself of no great significance, very correctly symbolized the orientation of the two cultures. (624-5)"

"The differences between the Hindus and the Muslims were undoubtedly accentuated by the policy of 'Divide and Rule systematically pursued by the British throughout the 19th century. As far back as 1821 a British officer wrote in the Asiatic Journal : “Divide et Impera should be the motto of our administration,” and the policy was supported by high British officers. At first the policy was to favour the Hindus at the expense of the Muslims, for, as Lord Ellenborough put it. “that race is fundamentally hostile to us and therefore our true policy is to conciliate the Hindus.” It was not till the seventies when the Hindus had developed advanced political ideas and a sense of nationalism that the British scented danger and began to favour the Muslims, now turned docile, at the expense of the Hindus. From about the eighties it became the settled policy of the British to play the Muslims against the Hindus and break the solidarity of the people. Since then the British argument against conceding the political demands of the Congress has always been 'that it would be impossible for England to hand over the Indian Muslims to the tender mercies of a hostile numerical majority.’ (436ff)"

"There was no rapprochement in respect of popular or national traditions, and those social and religious ideas, beliefs, practices, and institutions which touch the deeper chord of life and give it a distinctive form, tone, and vigour. In short, the reciprocal influences were too superficial in character to affect materially the fundamental differences between the two communities in respect of almost every thing that is deep-seated in human nature and makes life worth living. So the two great communities, although they lived side by side, moved each in its own orbit, and there was as yet no sign that the “twain shall ever meet”’."

"Political necessities of the Indians during the last phase of British rule underlined the importance of alliance between the two communities, and this was sought to be smoothly brought about by glossing over the differences and creating' an imaginary history of the past in order to depict the relations between the two in a much more favourable light than it actually was. Eminent Hindu political leaders even went so far as to proclaim that the Hindus were not at all a subject race during the Muslim rule. These absurd notions, which would have been laughed at by Indian leaders at the beginning of the nineteenth century, passed current as history owing to the exigencies of the political complications at the end of that century. Unfortunately slogans and beliefs die hard, and even today, for more or less the same reasons as before, many Indians, specially Hindus, are peculiarly sensitive to any comments or observations even made in course of historical writings, touching upon the communal relations in any way. A fear of wounding the susceptibilities of the sister community haunts the minds of Hindu politicians and historians, and not only prevents them from speaking out the truth, but also brings down their wrath upon those who have the courage to do so. But history is no respecter of persons or communities, and must always strive to tell the truth, so far as it can be deduced from reliable evidence. This great academic principle has a bearing upon actual life, for ignorance seldom proves to be a real bliss either to an individual or to a nation. In the particular case under consideration, ignorance of the actual relation between the Hindus and the Muslims throughout the course of history,—an ignorance deliberately encouraged by some,—may ultimately be found to have been the most important single factor which led to the partition of India. The real and effective means of solving a problem is to know and understand the facts that gave rise to it, and not to ignore them by hiding the head, ostrich-like, into sands of fiction."

"But such an attempt was never made in India, as the existence of two such fundamentally different political units was never fully realized by the Hindu leaders. Even today the Indian leaders would not face the historical truth, failure to recognize which has cost them dear. They still live in the realm of»a fancied fraternity and are as sensitive to any expression that jars against the slogan of Hindu- Muslim bhai bhai , as they were at the beginning of this century. Verily the Bourbons are not the only people who ever forgot the past and never learnt any lesson even from their own history. I yield to none in a genuine desire to promote communal harmony and amity. If I have violated the political convention of the day by revealing the very unpleasant but historical truth about the relations between the Hindus and Muslims, I have done so in order to elucidate and explain the course of events in the past, not unmingled with the hope that our leaders would draw some useful lessons for the future. In any case, I may assure my readers that I have done so with good will to both the communities and malice to none, being convinced that the solid structure of mutual amity and understanding cannot be built on the quicksands of false history and political expediency. Real understanding can only be arrived at by a frank recognition of the facts of history and not by suppressing and distorting them. These considerations have prompted me to discuss Hindu-Muslim relations in a correct historical perspective. Be it also remembered that such a discussion is indispensable in order to offer a rational explanation of the birth of Pakistan. (xix-xx)"

"There could not be a more grisly method, even when it involves no violence, to cover up ghastly crimes committed by a people than to indulge in the fallacy of false equivalence. In this fallacy, two incomparable things are compared and declared to be equal because there are always two sides to the story. What is going on in the aftermath of the worst in Delhi since 1984, in which 34 Muslims and 15 Hindus have died, is precisely this fallacy. Thus, here, both Hindus and Muslims are at fault for the violence; hence the refusal to call it a or state-backed violence against Muslims despite all the evidence. completely obscures the root causes of a problem. It instead focuses on the immediate and the superficial, and is employed by well-intentioned observers as well as Hindutva supporters when on the defensive. Thus, six years of relentless hate-mongering against Muslims is seen to be of no consequence in creating an absolutely inflammable social sphere."

"This is when false equivalence fails to recognise not only the unbridled state-backed violent but also its farcical nature. To counter false equivalence and to assert what happened in Delhi was an anti-Muslim pogrom, we do not have to take the morally dubious position of denying that there has been the loss of innocent lives among Hindus as well (after all, what can be more heartbreaking than losing a 15-year old boy – the youngest victim of the violence, Nitin Kumar – who was killed while stepping out to buy food), or that the victims are not capable of brutality. But to remain at the level of a statistical apportioning of grief, or false equivalence is to fundamentally misread the nature of the beast which has succeeded in replacing every critical problem in India with the narrative of a Hindu-Muslim war, and which has produced suffering even among the oppressors."

"Poets like Jayasi, Rahim, and Raskhan are rare phenomena. So are saints like Kabir, Nanak and Gharib Das. They attempted a synthesis of the two cultural streams in the field of literature in their own way. But their endeavours were severly limited and short-lived. They failed to be popular amongst and influence the Muslims."

"I can see how what I said then could be misinterpreted. I was talking about history, I was talking about a historical process that had to come. I think India has lived with one major extended event, that began about 1000 AD, the Muslim invasion. It meant the cracking open and partial wrecking of what was a complete cultural, religious world until that invasion. I don't think the people of India have been able to come to terms with that wrecking. I don't think they understand what really happened. It's too painful. And I think this BJP movement and that masjid business is part of a new sense of history, a new idea of what happened. It might be misguided, it might be wrong to misuse it politically, but I think it is part of a historical process. And to simply abuse it as Fascist is to fail to understand why it finds an answer in so many hearts in India. .... It could become that. And that has to be dealt with. But it can only be dealt with if both sides understand very clearly the history of the country. I don't think Hindus understand what Islam means and I don't think the people of Islam have tried to understand Hinduism. The two enormous groups have lived together in the sub-continent without understanding one another's faiths."

"The Indian Muslims are first Muslims, then Indians. According to the Muslim leaders like Syeed Amir Ali, if the foreign Islamic countries invade India, the duties of the Indian Muslims will be to help those Muslim invaders against India, because ‘Muslim identity’ is more important to them."

"The religions of the two (Muslims and Hindus) are so fundamentally different that coalescence is only possible when some parts of their orthodox religions are forgotten and their place is taken by liberal tolerance.""

"In striking and refreshing contrast is the following assessment of the situation by a Frenchman, M. Ernest Piriou, Professor in the University of Paris: “Who had foreseen that Indian nationalism would give birth to a Musalman nationalism first sulky, then hostile and aggressive? Questions of race? not at all: for the Parsis, (though wealthy, are in the front rank of the apostles of Indian demands. Some rancours and mistrusts of old no doubt, but with new susceptibilities. and more than all, a divergence of momentary and partial interests are widening a difference which a Clearer sense of common and lasting interests shall, I am sure, bndge over. At any rate the most dangerous enemies of Indian solitics are the Musalmans. And they have not stopped midway. they have thrown themselves into the arms of the English so warmly opened to receive them. These irreconcilable enemies of the day before, artificers and victims of the revolution of 1857, are now the bodyguards of the Viceroy. “The Indians when they become very troublesome are shown the sword of the Musulman hanging over their heads. The menace even is not necessary. When the Indians, strong in the opinion of the nation, demand simultaneous examinations in London and in India, it is so easy to tell them with curled lips “First begin by coming to an understanding amongst yourselves, and by converting the Musalman.” The Musalman opposition is a marvellous resource. The English, I beg of you to believe it, know how to draw fine effects out of it. “If ever this misunderstanding, so skilfully nourished, happens to clear up, the English would be the most disconsolate. For this Islamic block is a force and on this block, this solid port ad appia, revolves Anglo-Indian policy.” (225-8)"

"I have devoted most of my time during the last six months to the study of Muslim History and Muslim Law and I am inclined to think that Hindu-Muslim unity is neither possible not practicable… I do honestly and sincerely believe in the necessity and desirability of Hindi-Muslim unity. I am also fully prepared to trust the Muslim leaders, but what about the injunctions of the Koran and Hadis. The leaders cannot override them"."

"Brother, we are willing to eat sevian at your house to celebrate Eid but you do not want to play with colours with us on Holi. We hear your calls to prayer along with our temple bells, but you object to our bells. How can unity ever come about? The Hindu faces this way, the Muslim the other. The Hindus writes from left to right, the Muslim from right to left. The Hindus pray to the rising sun, the Muslim faces the setting sun when praying. ... Whatever the Hindu does, it is the Muslim's religion to do its opposite (...)"

"When a class of men is publicly depressed and harassed by law and executive caprice alike, it merely contents itself with dragging on an animal existence. With every generous instinct of the soul crushed out of them, with intellectual culture merely adding a keen edge to their sense of humiliation, the Hindus could not be expected to produce the utmost of which they were capable; their lot was to be hewers of wood and drawers of water to their masters, to bring grist to the fiscal mill, to develop a low cunning and flattery as the only means of saving what they could out of the fruits of their own labour. Amidst such social conditions, the human hand and the human mind cannot achieve their best; the human soul cannot soar to its highest pitch. The barrenness of the Hindu intellect and the meanness of spirit of the Hindu upper classes are the greatest condemnation of Muhammadan rule in India. The Islamic political tree, judged by its fruit, was an utter failure."

"No fusion between the two classes was possible even with the passage of centuries, as they differed like poles in ideal and life. The Hindu is solitary, passive, other-worldly; his highest aim is self-realisation, the attainment of personal salvation by individual effort, private devotions and lonely austerities. To him birth is a misfortune and his fellow- beings so many sources of distraction from his one goal. Not by enjoyment of God’s gifts but by renunciation, not by joyous expansion but by repression of emotion, is he to attain to bliss... The Muslim, on the other hand, is taught to feel that he is nothing if not a soldier of the militant force of Islam; he must pray in congregation; he must give proof of the sincerity of his faith by undertaking jilidd or active exertion for the .spread of his religion and the destruction of unbelief among other men. He is a missionary and cannot be indifferent to the welfare of his neighbours’ souls; nay, he must be ever alive to his duty of promoting the salvation of others by all means at his command, physical as much as spiritual. Then, again, Islam boldly avows that it is good for us to be here, that God has given the world to the faithful as an inheritance for their enjoyment."

"These our well-meaning but unthinking friends take their dreams for realities. That is why they are impatient of communal tangles and attribute them to communal organizations. But the solid fact is that the so-called communal questions are but a legacy handed down to us by centuries of a cultural, religious and national antagonism between the Hindus and the Moslems. When time is ripe you can solve them; but you cannot suppress them by merely refusing recognition of them. It is safer to diagnose and treat deep-seated disease than to ignore it. Let us bravely face unpleasant facts as they are. India cannot be assumed today to be a unitarian and homogeneous nation, but on the contrary there are two nations in the main; the Hindus and the Moslems, in India. And as it has happened in many countries under similar situation in the world the utmost that we can do under the circumstances is to form an Indian State in which none is allowed any special weightage of representation and none is paid an extra-price to buy his loyalty to the State. Mercenaries are paid and bought off, not sons of the Motherland to fight in her defence."

"We are programmed to see Hindu-Muslim relations in the simplistic terms: Hindus provoke, Muslims suffer."

"A very important factor which is making it almost impossible for Hindu-Muslim unity to become an accomplished fact is that the Muslims can not confine their patriotism to any one country. I had frankly asked (the Muslims) whether in the event of any Mohammedan power invading India, they (Muslims) would stand side by side with their Hindu neighbours to defend their common land. I was not satisfied with the reply I got from them… Even such a man as Mr. Mohammad Ali (one of the famous Ali brothers, the leaders of the Khilafat Movement-the compiler) has declared that under no circumstances is it permissible for any Mohammedan, whatever be his country, to stand against any Mohammedan.""

"Whenever a Muslim called upon the Muslim society, he never faced any resistance-he called in the name of one God ‘Allah-ho-Akbar’. On the other hand, when we (Hindus) call will call, ‘come on, Hindus’, who will respond? We, the Hindus, are divided in numerous small communities, many barriers-provincialism-who will respond overcoming all these obstacles? “We suffered from many dangers, but we could never be united. When Mohammed Ghouri brought the first blow from outside, the Hindus could not be united, even in the those days of imminent danger. When the Muslims started to demolish the temples one after another, and to break the idols of Gods and Goddesses, the Hindus fought and died in small units, but they could not be united. It has been provided that we were killed in different ages due to out discord. Weakness harbors sin. So, if the Muslims beat us and we, the Hindus, tolerate this without resistance-then, we will know that it is made possible only by our weakness. For the sake of ourselves and our neighbour Muslims also, we have to discard our weakness. We can appeal to our neighbour Muslims, `Please don't be cruel to us. No religion can be based on genocide' - but this kind of appeal is nothing, but the weeping of the weak person. When the low pressure is created in the air, storm comes spontaneously; nobody can stop it for sake for religion. Similarly, if weakness is cherished and be allowed to exist, torture comes automatically - nobody can stop it. Possibly, the Hindus and the Muslims can make a fake friendship to each other for a while, but that cannot last forever. As long as you don’t purify the soil, which grows only thorny shrubs you can not expect any fruit."

"It has been said, gentlemen, by some that we Hindus have yielded too much to our Mohammedan brethern. I am sure I represent the sense of the Hindu community all over India when I say that we could not have yielded too much. I would not care if the rights of selfgovernment are granted to the Mohammedan community only.... When we have to fight against a third party — it is a very important thing that we stand on this platform united, united in race, united in religion, united as regards all different shades of political creed."

"To the Mussulman, the Jews or the Christians are not object of extreme detestation; they are at the worst, men of little faith; but not so the Hindu. According to him the Hindu is idolatrous, the hateful Kafir. Hence in this life he deserves to be butchered and in the next, eternal hell is in store for him. The utmost the Mussulman kings could do as a favour to the (Hindu) priestly class - the spiritual guides of these Kafirs - was to allow them somehow to pass their life silently and wait for the last moment. This was again sometimes considered too much kindness. If the religious ardour of any king was a little more uncommon, there would immediately follow arrangements for a great Yajna by way of Kafir- slaughter."

"We all hear about universal brotherhood, and how societies stand up especially to preach this. I remember and old story. In India, taking wine is considered very bad. THere were two brothers who wished, one night, to drink wine secretly, and their uncle, who was a very orthodox man was sleeping in a room quite close to theirs. So, before they began to drink, they said to each other, "We must be very silent, or uncle will wake up." When they were drinking, they continued as the shouting increased, the uncle woke up, came into the room, and discovered the whole thin. Now, we all shout like these drunken men," Universal brotherhood! We are all equal, therefore let us make a sect." As soon as you make a sect you protest against equality, and equality is no more. Mohammedans talk of universal brotherhood, but what comes out of that in reality? Why, Anybody who is not a Mohammedan will not be admitted into the brotherhood; he will more likely have his throat cut. Christians talk of universal brotherhood; but anyone who is not a Christian must go to that place where he will be eternally barbecued. And so we go in this world in our search after universal brotherhood and equality."

"It is not just Modi, but the entire Gujarati society has moved on, and is reconstructing a new equation with Muslims. After 2002, we took it upon ourselves to ensure that no Muslim child would be deprived of education simply because his or her family can not afford the fees or buy books. Many Hindus gave us money for it. For example, at the start when we sponsored a Muslim girl’s education in a medical college, one of my Hindu friends said that he will pay for that semester’s fee for the girl. That really boosted my morale and convinced me that humanitarian spirit is alive even in Gujarat. Those who say that there is a lot of Hindu-Muslim hatred in Gujarat are perpetuating a myth. That hostility stayed alive for some time after the riots. Even after 2002, once things settled down and the ice was broken, it is Hindus who extended help to Muslims to rebuild their lives. How much can the Muslims do alone?... Hundreds of Hindu families came for our daughter’s wedding. As the state is experiencing genuine social peace and security, inter-community relations have become far more relaxed. I tell my fellow Muslims, we also must take the initiative to promote social interaction. Muslims cannot continue to live in an alienated, insulated manner. We have not made much effort to familiarise our Hindu brothers about our culture....But today such social interaction has begun to take place all over Gujarat because the ruling party is not acting as a divisive force. It is providing a sense of security by upholding the rule of law. People don’t view each other with as much suspicion as they did when riots were engineered routinely."

"My whole soul rebels against the idea that Hinduism and Islam represent two antagonistic cultures and doctrines."

"The Hindus worship only one God. At any religious function, the Hindus utter the dominion of one God and to Him they direct the offerings of every religious ritual or observance whatever be its form. It is only fools who call the Hindus as idolators on the ground that they offer their devotion through some image built of stone or wood."

"Ram and Kirshan whom Hindus worship are insignificant creatures, and have been begotten by their parents… Ram could not protect his wife whom Ravan took away by force. How can he (Ram) help others?… It is thousands of times shameful that some people should think of Ram and Kirshan as rulers of all the worlds… To think that Ram and Rahman are the same, is extremely foolish. The creator and the creature can never be one… The controller of the Cosmos was never called Ram and Kirshan before the latter were born. What has happened after their birth that they have come to be equated with Allah, and the worship of Ram and Kirshan is described as the worship of Allah? May Allah save us! Our prophets who number one lakh and twenty-four thousand have encouraged the created ones to worship the Creator… The gods of the Hindus (on the other hand) have encouraged the people to worship them (the gods) instead… They are themselves misguided, and are leading others astray… See, how the (two) ways are different!"

"The apparent multiplicity of Gods is bewildering at the first glance; but you presently discover that they are all the same one God in different aspects and functions and even sexes. There is always one uttermost God who defies personification. This makes Hinduism the most tolerant religion in the world, because its one transcendent God includes all possible Gods… Hinduism is so elastic and so subtle that the profoundest Methodist and the crudest idolater are equally at home in it. Islam is very different, being ferociously intolerant. What I may call Manifold Monotheism becomes in the minds of very simple folk an absurdly polytheistic idolatry…"

"And yet I find in the majority judgement a fatal innocence... The judgement quotes the proclamations from the Rig, Yajur and Atharva Vedas - about all human beings being one, about their being the children of the same Mother-Earth, about the yearnings that all of use be friends. But it does not note that less than a mile from its building volumes upon volumes of fatwas are being sold and distributed which exhort Muslims never to trust Kafirs, never to allow them into their confidence; which tell them that their first duty and allegiance is to their religion and not to sundry laws... It is not Gandhiji who needs to be convinced that Ishwar and Allah ar one. It is not Guru Gobind Singh who needs to be convinced that mandir and masjid, Puran and Quran are one. The ones who need to be convinced that they are one - say, the ulema, or the Shahi Iman... - have it as an article of faith that they are not one."

"“It is curious how markedly for evil is the influence which conversion to even the most impure form of Mahomedanism has upon the character of the Panjab villager; how invariably it fills him with false pride and conceit (…) and renders him less well-to-do than his Hindu neighbour (…) When we move through a tract inhibited by Hindus and Musalmans belonging to the same tribe, descended from the same ancestor, and living under the same conditions, we can tell the religion of its owner by the greater idleness, poverty, and pretension, which marked the Musalman, it is difficult to suggest any explanation of the fact.”"

"Sri Aurobindo, for one, insisted on the radically different spirit in Sikhism as compared with Islam: 'Those ways of Indian cult which most resemble a popular form of Theism, are still something more; for they do not exclude, but admit the many aspects of God. (...) The later religious forms which most felt the impress of the Islamic idea, like Nanak's worship of the timeless One, Akla, and the reforming creeds of today, born under the influence of the West, yet draw away from the limitations of western or Semitic monotheism. Irresistibly they turn from these infantile conceptions towards the fathomless truth of Vedanta.'"

"I learn from the news-letter of Shah Alam’s camp sent by Khwajah Mubarak that nearly 20,000 Hindus, who call themselves the Khalsa of Govind the follower of Nanak, had assembled and gone to the country of the Barakzai under the escort of the Yusufzai Afghans, and that the men of the escort and other Afghans of the neighbourhood of the Nilab river had fallen on them, so that the party had been killed or drowned. The Emperor orders that the prince should imprison these misbelievers, and expel them from that district."

"Aurangzib ordered the temples of the Sikhs to be destroyed and the guru’s agents (masanda) for collecting the tithes and presents of the faithful to be expelled from the cities."

"I shall make men of all four castes lions and destroy the Mughals."

"Mecca is an ancient place of pilgrimage, and there is Linga of Mahadeva here. It was presided over by the Brahmanas. One of the Brahmanas, though born among them, became a Musalman. He subverted the Atharvaveda and renamed it as Furqan. His own name was Muhammad which means the same as Mahadeva. He, however, vitiated all other names, so that Hindu names stood cancelled and Muslim names came into vogue. He swore by God, but got cows butchered. All Brahmanas were forced to fall away from the proper path, though they continued raising cries to Allah. The Kalima says that God is one, but Muhammad got his own name mixed up with that of God. He sent out an order to the wide world that all should become Musalmans. Most of those who were men of substance did not obey the order; but those who were tormented by want rallied round him. He concocted some sort of a creed, and taught it to them. They joined him for plundering the people; no one joined him with any other motive."

"The violence (of the Sikhs) passed all bounds. The injuries and indignities they inflicted on Musulmans, and the destruction of mosques and tombs, were looked upon by them as righteous meritorious acts."

"“Maharaja Ajit Singh took back the Maharani, his daughter who had been married to Farrukh Siyar, with all her Jewels… he made her throw off her Musalman dress, dismissed her Muhammadan attendants and sent her to her native country… In the reign of no former Emperor had any Raja been so presumptuous as to take his daughter after she had been married to a king and admitted to the honour of Islam.”"

"…There are three groups in Hindustan which are known for the qualities of fanaticism and zeal. So long as these three are not exterminated, no king can feel secure, nor any noble. The people (read Muslims) also will not be able to live in peace. Religious as well as worldly interests dictate that soon after winning the war with the Marhatahs, you should turn towards the forts of the Jats, and conquer them with the blessings from the hidden (occult) world. Next is the turn of the Sikhs. This group should also be defeated, while waiting for grace from Allah. …I appeal to you in the name of Allah and his Prophet that you should not cast your eye on the property of any Muslim. If you take care in this regard, there is hope that the doors of victory will be opened to you one after another. But if this caution is ignored, I fear that the wails of the oppressed may become obstacles in the way towards your goal."

"It is a mistake, if Nanak is represented as having endeavoured to unite the Hindu and Muhammadan ideas about God. Nanak remained a thorough Hindu, according to all his views; and if he had communionship with Musalmans, and many of these even became his disciples, it was owing to the fact that Sufism, which all these Muhammadans were professing, was in reality nothing but a Pantheism, derived directly from Hindu sources, and only outwardly adapted to the forms of the Islam. Hindu and Muslim Pantheists could well unite together, as they entertained essentially the same ideas about the Supreme."

"[Bachitar Natak of Dasam Granth written (c.1690) describes how Aurangzeb dealt with civilians who had come to pay respects to the Sikh Guru.] Their houses were plundered, wealth destroyed, their heads shaven, urinated upon, publicly paraded, jeered upon, beaten with shoes and finally sent to death."

"The Sikhs had a clear enemy to mobilize against: the Muslims. Sikh texts of the period are strongly, sometimes virulently, hostile to them: “The true Khalsa is one who carries arms and slays Muslims.” A Sikh should not befriend a Muslim, trust his word or oath, drink water from his hands, sleep in his company, be influenced by his opinions, or eat his food at a gathering. 160 Moreover, we can reasonably suspect that this hostility was tinged with emulation: the stress on communal solidarity, communal militancy, and the aspiration to rule look very much like a Hindu appropriation of Islam, an attempt—­by no means unsuccessful—­to beat the Muslims at their own game."

"In the end of September, Master Tara Singh and Udham Singh Nagoke issued a statement calling upon the Sikhs to stop the murder of Muslims. The appeal, however, was not happily worded and came in for a great deal of criticism from the Pakistan Authorities. While pointing out that the Sikhs and Hindus had been “guilty of most shameful attacks upon women and children in the communal warfare" and asking them to “stop all retaliation” the Sikh leaders said, “ We do not desire friendship of the Muslims and we may never befriend them. We may have to fight again but we shall fight a clean fight - -man killing man. This killing of women and children and those who seek asylum must cease at once. . . . There should be no attacks on refugee trains, convoys and caravans. We ask you to do so chiefly in the interests of your own communities, reputations, character and tradition than to save the Muslims.” An exhortation of this type was scarcely calculated to check the non-Muslim frenzy in East Punjab."

"Aurangzeb ordered the temples of the Sikhs to be destroyed and the guru's agents (masands) for collecting the tithes and presents of the faithful to be expelled from the cities."

"Never associate with a Muslim nor trust his word. Never drink water from a Muslim’s hands, never eat his food, and never sleep in his company. Do not be influenced by anything a Muslim may say..."

"The conclusion to which we are led is that Islamic influence evidently operated upon the thought of Guru Nanak, but that in no case can we accord this influence a fundamental significance."

"It is accordingly incorrect to interpret the religion of Guru Nanak as a synthesis of Hindu belief and Islam. It is indeed a synthesis, but one in which Islamic elements are relatively unimportant. The pattern evolved by Gurt Nanak is a reworking of the Sant synthesis, one which does not depart far from Sant sources as far as its fundamental components are concerned. The categories employed by Guru Nanak are the categories of the Sants, the terminology he uses is their terminology, and the doctrines he affirms are their doctrines. This is not to suggest, however, that Guru Nanak’s thought was a precise copy of what earlier Sants had developed. He inherited the components of his thought from the Sants, but he did not transmit his inheritance unchanged. He received a synthesis and he passed it on, but he did so in a form which was in some measure amplified, and in considerable measure clarified and integrated."

"In the Dark Age of Kali Yuga, the Atharva Veda became prominent; Allah became the Name of God."

"There are five prayers and five times of day for prayer; the five have five names. Let the first be truthfulness, the second honest living, and the third charity in the Name of God. Let the fourth be good will to all, and the fifth the praise of the Lord. Repeat the prayer of good deeds, and then, you may call yourself a Muslim. O Nanak, the false obtain falsehood, and only falsehood."

"It is difficult to be called a Muslim; if one is truly a Muslim, then he may be called one. First, let him savor the religion of the Prophet as sweet; then, let his pride of his possessions be scraped away. Becoming a true Muslim, a disciple of the faith of Mohammed, let him put aside the delusion of death and life. As he submits to God's Will, and surrenders to the Creator, he is rid of selfishness and conceit. And when, O Nanak, he is merciful to all beings, only then shall he be called a Muslim."

"You keep your fasts to please Allah, while you murder other beings for pleasure. You look after your own interests, and so not see the interests of others. What good is your word? O Qazi, the One Lord is within you, but you do not behold Him by thought or contemplation. You do not care for others, you are a religious fanatic, and your life is of no account at all. Your holy scriptures say that Allah is True, and that he is neither male nor female. But you gain nothing by reading and studying, O mad-man, if you do not gain the understanding in your heart. Allah is hidden in every heart; reflect upon this in your mind. The One Lord is within both Hindu and Muslim; Kabeer proclaims this out loud."

"Having lifted Islam to the head, You have engulfed Hindustan in dread.... Such cruelties have they inflicted, and yet Your mercy remains unmoved.... Should the strong attack the strong the heart does not burn. But when the strong crush the helpless, surely the One who was to protect them has to be called to account.... O' Lord, these dogs have destroyed this diamond-like Hindustan, (so great is their terror that) no one asks after those who have been killed, and yet You do not pay heed..."

"Hindus have been forbidden to pray at the time of the Muslim's namaz, Hindu society has been left without a bath, without a tilak. Even those who have never uttered "Ram", even they can get no respite by shouting "Khuda, Khuda"... The few who have survived Babar's jails wail... The desolation which has come over the land.... The entire races which have been exterminated, which have been humiliated..."

"Is it possible that our Marxists have never read or even heard of what Guru Nanak himself had to say about Muslim invasions and Muslim rule? Having subjugated Khuraasaan, Babar terrified Hindustaan So that blame does not come on Him, the Creator has sent the Mughal as the messenger of death So great was the slaughter, such the agony of the people, even then You felt no compassion, Lord? If some powerful man strikes another, one feels no grief But when a powerful tiger slaughters a flock of helpless sheep, its master must answer This jewel of a country has been laid waste and defiled by dogs, so much so that no one pays heed even to the dead… Guru Nanak proceeds to describe how the oppressors shaved off the maidens, their ‘heads with braided hair, with vermillion marks in the parting’; how ‘their throats were choked with dust’; how they were cast out of their palatial homes, unable now to sit even in the neighbourhood of their homes; how those who had come to the homes of their husbands in palanquins, decorated with ivory, who lived in the lap of luxury, had been tied with ropes around their necks; how their pearl strings had been shattered; how the very beauty that was their jewel had now become their enemy – ordered to dishonour them, the soldiers had carried them off. ‘Since Babar’s rule has been proclaimed,’ Guru Nanak wrote, ‘even the princes have no food to eat.’ Their sacred squares shattered, where will the Hindu women bathe, how will they worship? the Guru lamented. Dishonoured, how may they now apply the tilak on their foreheads? Some return home to inquire about the safety of their loved ones. Others are cursed to sit and cry out in pain. The invaders were, of course, to blame for what had befallen the people, the Guru said, but not only them: the rulers had lost themselves in luxury; the people had forgotten the Creator: Raam na kabhoo chetio hun kahan na milai khudaae – They never remembered their Ram, and now they cannot even chant Khudaae…"

"Having attacked Khuraasaan, Babar terrified Hindustan. The Creator Himself does not take the blame, but has sent the Mugal as the messenger of death. There was so much slaughter that the people screamed. Didn't You feel compassion, Lord? || 1 || O Creator Lord, You are the Master of all. If some powerful man strikes out against another man, then no one feels any grief in their mind. || 1 || Pause || But if a powerful tiger attacks a flock of sheep and kills them, then its master must answer for it. This priceless country has been laid waste and defiled by dogs, and no one pays any attention to the dead. You Yourself unite, and You Yourself separate; I gaze upon Your Glorious Greatness. || 2 || One may give himself a great name, and revel in the pleasures of the mind, but in the Eyes of the Lord and Master, he is just a worm, for all the corn that he eats. Only one who dies to his ego while yet alive, obtains the blessings, O Nanak, by chanting the Lord's Name."

"Those heads adorned with braided hair, with their parts painted with vermillion - those heads were shaved with scissors, and their throats were choked with dust. They lived in palatial mansions, but now, they cannot even sit near the palaces. || 1 || Hail to You, O Father Lord, Hail to You! O Primal Lord. Your limits are not known; You create, and create, and behold the scenes. || 1 || Pause || When they were married, their husbands looked so handsome beside them. They came in palanquins, decorated with ivory; water was sprinkled over their heads, and glittering fans were waved above them. || 2 || They were given hundreds of thousands of coins when they sat, and hundreds of thousands of coins when they stood. They ate coconuts and dates, and rested comfortably upon their beds. But ropes were put around their necks, and their strings of pearls were broken. || 3 || Their wealth and youthful beauty, which gave them so much pleasure, have now become their enemies. The order was given to the soldiers, who dishonored them, and carried them away. If it is pleasing to God's Will, He bestows greatness; if is pleases His Will, He bestows punishment. || 4 || If someone focuses on the Lord beforehand, then why should he be punished? The kings had lost their higher consciousness, reveling in pleasure and sensuality. Since Babar's rule has been proclaimed, even the princes have no food to eat. || 5 || The Muslims have lost their five times of daily prayer, and the Hindus have lost their worship as well. Without their sacred squares, how shall the Hindu women bathe and apply the frontal marks to their foreheads? They never remembered their Lord as Raam, and now they cannot even chant Khudaa-i || 6 || Some have returned to their homes, and meeting their relatives, they ask about their safety. For some, it is pre-ordained that they shall sit and cry out in pain. Whatever pleases Him, comes to pass. O Nanak, what is the fate of mankind? || 7 || 11 || AASAA, FIRST MEHL: Where are the games, the stables, the horses? Where are the drums and the bugles? Where are the sword-belts and chariots? Where are those scarlet uniforms? Where are the rings and the beautiful faces? They are no longer to be seen here. || 1 || This world is Yours; You are the Lord of the Universe. In an instant, You establish and disestablish. You distribute wealth as it pleases You. || 1 || Pause || Where are the houses, the gates, the hotels and palaces? Where are those beautiful way-stations? Where are those beautiful women, reclining on their beds, whose beauty would not allow one to sleep?Where are those betel leaves, their sellers, and the haremees? They have vanished like shadows. || 2 || For the sake of this wealth, so many were ruined; because of this wealth, so many have been disgraced. It was not gathered without sin, and it does not go along with the dead. Those, whom the Creator Lord would destroy - first He strips them of virtue. || 3 || Millions of religious leaders failed to halt the invader, when they heard of the Emperor's invasion. He burned the rest-houses and the ancient temples; he cut the princes limb from limb, and cast them into the dust. None of the Mugals went blind, and no one performed any miracle. || 4 || The battle raged between the Mugals and the Pat'haans, and the swords clashed on the battlefield. They took aim and fired their guns, and they attacked with their elephants. Those men whose letters were torn in the Lord's Court, were destined to die, O Siblings of Destiny. || 5 || The Hindu women, the Muslim women, the Bhattis and the Rajputs - some had their robes torn away, from head to foot, while others came to dwell in the cremation ground. Their husbands did not return home - how did they pass their night? || 6 || The Creator Himself acts, and causes others to act. Unto whom should we complain? Pleasure and pain come by Your Will; unto whom should we go and cry? The Commander issues His Command, and is pleased. O Nanak, we receive what is written in our destiny."

"As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo. Bringing the marriage party of sin, Babar has invaded from Kaabul, demanding our land as his wedding gift, O Lalo. Modesty and righteousness both have vanished, and falsehood struts around like a leader, O Lalo. The Qazis and the Brahmins have lost their roles, and Satan now conducts the marriage rites, O Lalo. The Muslim women read the Koran, and in their misery, they call upon God, O Lalo. The Hindu women of high social status, and others of lowly status as well, are put into the same category, O Lalo. The wedding songs of murder are sung, O Nanak, and blood is sprinkled instead of saffron, O Lalo. || 1 || Nanak sings the Glorious Praises of the Lord and Master in the city of corpses, and voices this account. The One who created, and attached the mortals to pleasures, sits alone, and watches this. The Lord and Master is True, and True is His justice. He issues His Commands according to His judgement. The body-fabric will be torn apart into shreds, and then India will remember these words. Coming in seventy-eight (1521 A.D.), they will depart in ninety-seven (1540 A.D.), and then another disciple of man will rise up. Nanak speaks the Word of Truth; he proclaims the Truth at this, the right time."

"Deer, falcons and government officials are known to be trained and clever. When the trap is set, they trap their own kind; hereafter they will find no place of rest. He alone is learned and wise, and he alone is a scholar, who practices the Name. First, the tree puts down its roots, and then it spreads out its shade above. The kings are tigers, and their officials are dogs; they go out and awaken the sleeping people to harass them. The public servants inflict wounds with their nails. The dogs lick up the blood that is spilled. But there, in the Court of the Lord, all beings will be judged. Those who have violated the people's trust will be disgraced; their noses will be cut off."

"A famous idol of theirs was that of Multan, dedicated to the sun. When Muhammad Ibn Alkasim Ibn Almunabbih, conquered Multan, he inquired how the town had become so very flourishing and so many treasures had there been accumulated, and then he found out that this idol was the cause, for there came pilgrims from all sides to visit it. Therefore he thought to build a mosque at the same place where the temple once stood. When then the Karmatians occupied Multan, Jalam Ibn Shaiban, the usurper, broke the idol into pieces and killed its priests. When afterwards the blessed Prince Mahmud swept away their rule from those countries, he made again the old mosque the place of the Friday-worship."

"As Mahoba was for some time the headquarters of the early Muhammadan Governors, we could hardly expect to find that any Hindu buildings had escaped their furious bigotry, or their equally destructive cupidity. When the destruction of a Hindu temple furnished the destroyer with the ready means of building a house for himself on earth, as well as in heaven, it is perhaps wonderful that so many temples should still be standing in different parts of the country. It must be admitted, however, that, in none of the cities which the early Muhammadans occupied permanently, have they left a single temple standing, save this solitary temple at Mahoba, which doubtless owed its preservation solely to its secure position amid the deep waters of the Madan-Sagar. In Delhi, and Mathura, in Banaras and Jonpur, in Narwar and Ajmer, every single temple was destroyed by their bigotry, but thanks to their cupidity, most of the beautiful Hindu pillars were preserved, and many of them, perhaps, on their original positions, to form new colonnades for the masjids and tombs of the conquerors."

"The take-over of ‘pagan’ sites is a recurrent feature of the history of the expansion of Islam. The most obvious precedent is to be found in the Muslim annexation of the Hajar al-aswad at Mecca. Jamali tells how Usman Harwani converts a group of fire-worshippers and moves into their temple for two and a half years after which he leaves them in the hands of the original priests who are now Sufi shaykhs. Sir Thomas Arnold remarks that ‘in many instances there is no doubt that the shrine of a Muslim saint marks the site of some local cult which was practised on the spot long before the introduction of Islam. There is evidence, more reliable than the tradition recorded in the Siyar al-Aqtãb, to suggest that this was the case in Ajmer. Sculpted stones, apparently from a Hindu temple, are incorporated in the Buland Darwãza of Mu‘în al-dîn’s shrine. Moreover, his tomb is built over a series of cellars which may have formed part of an earlier temple… A tradition, first recorded in the ‘Anis al-Arwãh, suggests that the Sandal Khãna is built on the site of Shãdî Dev’s temple."

"It appears to have been the general practice of the Muhammadan conquerors of India, to destroy all the temples of the idolaters, and to raise Mosque out of their ruins."

"Khiljis, Tughlaqs, Lodhis, Saiyads, Suris and then Moghuls established their rules forcibly. They massacred people, covered the earth with cut heads. The land appeared to wear the veil of the blood of innocents. Mosques were constructed on the birthplace of Rama and Krishna. The Shivalinga of Kashi entered a well. Temples have been destroyed, Murtis broken. What will happen tomorrow now -- who knows. Oh Lord, when will you come to protect the weak?"

"Aurangzeb cared nothing for art, destroyed its "heathen" monuments with coarse bigotry, and fought, through a reign of half a century, to eradicate from India almost all religions but his own. He issued orders to the provincial governors, and to his other subordinates, to raze to the ground all the temples of either Hindus or Christians, to smash every idol, and to close every Hindu school. In one year ( 1679-80) sixty-six temples were broken to pieces in Amber alone, sixty-three at Chitor, one hundred and twenty-three at Udaipur; and over the site of a Benares temple especially sacred to the Hindus he built, in deliberate insult, a Mohammedan mosque."

"We shall never be able to do justice to Indian art, for ignorance and fanaticism have destroyed its greatest achievements, and have half ruined the rest. At Elephanta the Portuguese certified their piety by smashing statuary and bas-reliefs in unrestrained barbarity; and almost everywhere in the north the Moslems brought to the ground those triumphs of Indian architecture, of the fifth and sixth centuries, which tradition ranks as far superior to the later works that arouse our wonder and admiration today. The Moslems decapitated statues, and tore them limb from limb; they appropriated for their mosques, and in great measure imitated, the graceful pillars of the Jain temples. Time and fanaticism joined in the destruction, for the orthodox Hindus abandoned and neglected temples that had been profaned by the touch of alien hands."

"A far more important discovery was made in 1860, in digging the foundation of the Magistrate and Collector's new court-house. The site selected for this building was an extensive mound overhanging the Agra road at the entrance to the civil station. It had always been regarded as merely the remains of a series of brick-kilns, and had been further protected against exploration by the fact that it was crowned by a small mosque. This was, for military reasons, blown down during the mutiny ; and afterwards, on clearing away the rubbish and excavating for the new foundations, it was found to have been erected, in accordance with the common usage of the Muhammadan conquerors, upon the ruins of a destroyed temple. A number of Buddhist statues, pillars, and basso-relievos, were disinterred ; and the inscriptions, as partially deciphered, would seem to indicate that the mound was occupied by several different monasteries..."

"The ritual needs and structural properties of the Hindus and the Muslims are so diametrically opposite as to deter any compromise and, therefore, the early Muslim conquerors of Bengal said their prayer in mosques built out of the fragments of Hindu materials in the same way as their predecessors did at Delhi, Ajmer, Patan, Janupur, Dhar and Mandu, and elsewhere. In the event [absence?] of any complete picture of pre-Muslim Hindu art as practised in Gaud and Hazrat Pandua, it is an exaggeration to hold the view after Saraswati that ‘indeed, every structure of this royal city (Hazrat Pandua) discloses Hindu materials in its composition, thus, disclosing that no earlier monument was spared.”"

"Qawwat al-Islam Mosque. According to my findings the first mosque of Delhi is Qubbat all-Islam or Quwwat al-Islam which, it is said, Qutbud-Din Aibak constructed in H. 587 after demolishing the temple built by Prithvi Raj and leaving certain parts of the temple (outside the mosque proper); and when he returned from Ghazni in H. 592, he started building, under orders from Shihabud-Din Ghori, a huge mosque of inimitable red stones, and certain parts of the temple were included in the mosque. Mosques of Alamgir (Aurangzeb). It is said that the mosque of Benares was built by Alamgir on the site of the Bisheshwar Temple. That temple was very tall and (held as) holy among the Hindus. On this very site and with those very stones he constructed a lofty mosque, and its ancient stones were rearranged after being embedded in the walls of the mosque. It is one of the renowed mosques of Hindustan. The second mosque at Benares (is the one) which was built by Alamgir on the bank of the Ganga with chiselled stones. This also is a renowned mosque of Hindustan. It has 28 towers, each of which is 238 feet tall. This is on the bank of the Ganga and its foundations extend to the depth of the waters. Alamgir built a mosque at Mathura. It is said that this mosque was built on the site of the Gobind Dev Temple which was very strong and beautiful as well as exquisite…”"

"From old records and the tradition it is gathered... Wherever they found magnificent temples of the Hindus ever since the establishment of Sayyid Salar Mas’ud Ghazi’s rule, the Muslim rulers in India built mosques, monasteries, and inns, appointed mu’azzins, teachers, and store-stewards, spread Islam vigorously, and vanquished the Kafirs.... And this to such an extent that all over Hindustan no trace of infidelity was left besides Islam and no practice of idol-worship survived besides worship of God. And the few Hindus who remained safe from the hands of the Muslims became the slaves of Islam, began to pay kharaj, became subdued... In short, even as the Muslim rulers cleared up Mathura, Banares etc from the dust and dross of infidelity ... Likewise, they cleared up Faizabad and Avadh, too, from the filth of reprobation (infidelity), because it was a great centre of worship and capital of Rama’s father. Here they broke the temples and left no stone-hearted idol intact. Where there stood the great temple (of Ramjanmasthan), there they built a big mosque, and, where there was a small mandap (pavilion), there they erected a camp mosque (masjid-i mukhtasar-i qanati). The Janmasthan temple is the principal place of Rama’s incarnation, adjacent to which is the Sita ki Rasoi. Hence, what a lofty mosque was built there by king Babar in 923 A. H. (1528 A.D.), under the patronage of Musa Ashiqan! The mosque is still known far and wide as the Sita ki Rasoi mosque. And that temple is extant by its side."

"I am here led to relate that at the city of Banaras a temple had been erected by Rajah Maun Sing, which cost him the sum of nearly thirty-six laks of five methkaly ashrefies. ...I made it my plea for throwing down the temple which was the scene of this imposture; and on the spot, with the very same materials, I erected the great mosque, because the very name of Islam was proscribed at Banaras, and with God’s blessing it is my design, if I live, to fill it full with true believers."

"Because of the shortage of stone, people scurried hither and thither throughout the kingdom in search of it. Some struck the base of mountains, so much were they enamoured of their search for stone that they tore at the mountain like lovers. Some were keener than steel in up- rooting the foundations of unbelief. Having sharpened their steels they applied them in holy war to the idol temples of the rais and with blows of iron they devoted their strength with as much vigour as possible to the breaking of the stones. Wherever an idol temple had engaged in an act of devotion the strong tongue of the spade in well founded argument removed the foundations of infidelity from the heart so that, at once, that idol temple in gratitude performed the Muslim rite of bowing in prayer."

"During this month of Ramzan abounding in miracles, the Emperor as the promoter of justice and overthrower of mischief, as a knower of truth and destroyer of oppression, as the zephyr of the garden of victory and the reviver of the faith of the Prophet, issued orders for the demolition of the temple situated in Mathurã, famous as the Dehra of Kesho Rãi. In a short time by the great exertions of his officers the destruction of this strong foundation of infidelity was accomplished, and on its site a lofty mosque was built at the expenditure of a large sum'...'Praised be the august God of the faith of Islãm, that in the auspicious reign of this destroyer of infidelity and turbulence, such a wonderful and seemingly impossible work was successfully accomplished. On seeing this instance of the strength of the Emperor's faith and the grandeur of his devotion to God, the proud Rajas were stifled and in amazement they stood like images facing the wall. The idols, large and small, set with costly jewels which had been set up in the temple were brought to Agra, and buried under the steps of the mosque of the Begam Sãhib, in order to be continually trodden upon. The name of Mathurã was changed to Islãmãbãd.'"

"On the capture of Golkonda, the Emperor appointed Abdur Rahim Khan as Censor of the city of Haiderabad with orders to put down infidel practices and (heretical) innovations and destroy the temples and build mosques on their sites."

"There's more than one mosque in the world that used to be a church and before that was a temple. Because it's a lot easier to just change the sign on the top and say "under new management" than it is to change the whole building. I worked a lot of comedy clubs in the eighties that still had the disco ball on the ceiling. And in the nineties they became strip clubs. And now they're a Starbucks."

"When the imperial army was encamping at Mathura, a holy city of the Hindus, the state of affairs with regard to temples of Mathura was brought to the notice of His Majesty. Thus, he ordered the faujdar of the city, Abdul Nabi Khan, to raze to the ground every temple and to construct big mosques (over their demolished sites).'"

"In the Islamic world many places of worship belonging to the earlier religion have been converted to mosques."

"The fact that temples were broken and mosques constructed in their place is well known. Nor is the fact that the materials of the temples-the stones and idols--were used in constructing the mosque, news. It was thought that this was the way to announce hegemony. It was thought that this was the way to strike at the heart of the conquered-for in those days the temple was not just a place of worship; it was the hub of the community’s life, of its learning, of its social life."

"Aurangzeb's purpose in building those three mosques was the same intentionally offensive political purpose that moved the Russians to build their Orthodox cathedral in the city-centre at Warsaw. Those mosques were intended to signify that an Islamic government was reigning supreme, even over Hinduism's holiest of holy places. I must say that Aurangzeb had a veritable genius for picking out provocative sites. Aurangzeb and Philip II of Spain are a pair. They are incarnations of the gloomily fanatical vein in the Christian - Muslim - Jewish family of religions. Aurangzeb - poor wretched misguided bad man - spent a lifetime of hard labour in raising massive monuments to his own discredit. Perhaps the Poles were really kinder in destroying the Russians' self-discrediting monument in Warsaw than you have been in sparing Aurangzeb's mosques."

"Visnu - my dwelling place Puskara has been overcome with terror of the matangas [Turks]. The place where I myself performed the final ablutions after the great sacrifice of world creation, the mleccha army now uses to refresh themselves after their violent destruction of temples and brahman settlements."

"What is often not easy to make out is to what extent temples were demolished and then replaced with mosques, or whether they were sometimes just converted into mosques. Or to what extent already ruined temples were disassembled and used for the construction of new buildings. Obviously, the Muslims had no qualms about re-using materials from destroyed temples, although many Muslims refer to the Qur'an as the source for a prohibition against this... Most of the mosques which were built from the materials of, and on the sites of, demolished Hindu temples, are known to the Archaeological Survey of India, and their histories are related in local traditions. What replaced the images which were effaced, destroyed or removed was God's Word, in calligraphic Arabic-in the way that the Decalogue came to rule in the churches of the West in the later sixteenth and seventeenth centuries. Inscriptions in Arabic, quoting the Qur'an, state the date and founder of the mosque as well. The seventh to eighteenth centuries have also generated an enormous mass of literary evidence of Islamic iconoclasm in the area from Transoxania and Mghanistan to Tamil Nadu and Assam, the whole of which is littered with ruins of temples and monasteries. These texts speak of the destruction of 'places of worship' (ma'iibid, biya'), 'idol-houses' (buyut al-asniim, butkhiinahii), 'fire-temples' (kunishthii, iitashkhiinahii), and their budda stone idols, 'deaf and dumb idols', and so on.... In many of the early Islamic monuments in India, plunder from Hindu or Jain temples appears to have been a common source of building material."

"This fort was conquered and this Jãmi‘ Masjid built in the months of the year 587 by the Amîr, the great, the glorious commander of the Army, Qutb-ud-daula wad-dîn, the Amîr-ul-umarã Aibeg, the slave of the Sultãn, may God strengthen his helpers! The materials (?) of 27 idol temples, on each of which 2,000,000 Deliwãl had been spent were used in the (construction of) this mosque. God the Great and Glorious may have mercy on that slave, every one who is in favour of the good (?) builder prays for this faith."

"The Blessed and Exalted Allãh says, ‘And verily, mosques are for Allãh only; hence invoke not anyone else with Allãh.’ This edifice was (originally) built by the infidels. After the advent (lit. time) of Islãm, it was converted into (lit. became) a mosque. Sermon was (delivered here) for sixty-seven years. Due to the sedition of the infidels, it was again destroyed. When during the reign of the Sultãn of the time, Ahmad, the affairs of each Iqtã attained magnificence, Babãdur, the Sarkhail, once again carried out repairs. Through the generosity of Divine munificence, it became like new."

"He (Allãh) is Omniscient. Praise be to Allãh that by the decree of the Nourisher, a mosque has been converted out of a temple as a sign of religion, in the reign of the world-conquering emperor, the king who is asylum of the Faith and possessor of the crown, whose kingdom is young (i.e. flourishing), viz. Fîrûz Shãh Bahmanî, who is the cause of exuberant spring in the garden of religion, Abu’l-Fath the king who conquered (lit. on horseback). After the victory of the emperor, the chief of chiefs, Safdar (lit. the valiant commander) of the age, received (the charge of) the fort. The builder of this noble place of prayer is Muhammad ZaHîr Aqchî, the pivot of the Faith. He constructed in the year eight hundred and nine from the Migration of the Chosen (prophet Muhammad) this Ka‘ba like memento."

"This centre became Muhammadan first by him (and) all the banners of religion were spread… This lion-man came from the centre of religion to this old temple with a large force. He broke the images of the false deities, and turned the idol temple into a mosque. When Rãi Bhoj saw this, through wisdom he embraced Islãm with the family of his brave warriors. This quarter became illuminated by the light of the Muhammadan law, and the customs of the infidels became obsolete and abolished. Now this tomb since those days has become the famous pilgrimage-place of the world. Graves from their oldness became levelled (to the ground), (and) there remained no mound on any grave. There was [no place] also for the retirement, wherein the distressed dervish could take rest… The Khaljî king MaHmûd Shãh who is such that by his justice the world has become adorned like paradise; he built afresh this old structure, and this house with its enclosure again became new… From the hijra it was 859 (AD 1455) that its (the building’s) date was written anew…”"

"I seek refuge in Allãh from (the mischief of) the accursed Satan (and begin) in the name of Allãh, the Beneficent, the Merciful. Praise be to Allãh! Allãh the Blessed and Exalted says, ‘And verily the mosques are for Allãh only; hence, invoke not anyone else with Allãh.’27 (The prophet), on him be peace, says ‘He who builds a mosque in the world, the Exalted Allãh builds for him a palace in Paradise.’ In the auspicious time of the government and peaceful time of Mahmûd Shãh, son of Muhammad Shãh, the sultãn, the Jãmi‘, mosque was constructed on the hill of the fort of Mãlûn (or Mãlwan) by Khãn-i-A‘zam Ulugh Khãn, may Allãh prolong his life for justice, generosity and benevolence, at the request of the thãnadãr Kabîr, (son of Diyã), the building was constructed by a servant of Ulugh Khãn (who is) magnanimous, just, generous, brave (and who) suppressed the wretched infidels. He eradicated the idol-houses and mine of infidelity, along with the idols in the enemy’s country with the blow of the sword, and made ready this abode with different kinds of stone, marble and marim (?). He made its walls and doors out of the stone of the idols; the back of every stone became the place for prostration of the believers… the date was Thursday, fifth of the month of Rajab of the year eight hundred and sixty at the time (5th April, AD 1462)."

"Allãh and His grace. When divine favour was bestowed on Khalîl Shãh, he constructed the Jãmi‘ Masjid for the decoration of Islãm; he ruined the idol-house and temple of the polytheists, (and) completed the Masjid and pulpit in its place. Without doubt, his building was accepted by Allãh. What a pleasing edifice became the calculation of its year."

"Dilãwar Khãn, the chief among the king’s viceroys, caused this mosque to be built which is like a place of shelter for the favourites. Infidelity has been subdued, and Islãm has triumphed because of him. The idols have bowed (to him) and the temples have been laid waste on account of him. The temples have been razed to the ground along with their foundations, and mosques and worship houses are flowing with riches."

"Thanks that by the guidance of the Everlasting and Living (Allãh), this house of infidelity became the niche of prayer (i.e. mosque). As a reward for that, the generous Lord, constructed an abode for its builder in paradise: The Pen of Reason wrote (the words): the mosque of Nawwãb Muhsin Khãn for the date of its construction."

"Oh Allãh! Oh Muhammad! O ‘Alî! Mir Muhammad Zamãn made up his mind, he opened the door of prosperity on himself with his own hand. He demolished thirty-three idol-temples (and) by divine grace, laid the foundation of a building in this abode of perdition. That the mosques are Allãh’s, therefore call not upon any one with Allãh (Qur’ãn LXXII, 18). He opened the arms of magnanimity with goodness and scattered gold, (and) laid the foundation of a mosque like the palace of paradise. I went in contemplation and sought its date from Wisdom. Wisdom was astonished and said, he built this blessed building."

"Destroyed the house of idols… and built a mosque, demolished… infidels… built. (Persian inscription) [The mosque is] “to last as long as the Moon and Sun,” and “those that cause obstruction (to it) will incur the sin of killing cow at Kãši [Varanasi].” (Telugu inscription)."

"Ghãzî ‘Alî, lord of the age, victor in war… with the help and support of the victorious king, pivot (Kutb) of the world, king (Shãh) of the throne of the Dakhan, from one end to the other, he (Ghãzî ‘Alî) burnt away the sweepings of idolatry… with the fire of his sword (he) burnt in one moment the idol of the idol-worshippers; he killed all, that breaker-through (annihilator) of the army; when he captured the fort of Udayagiri, the world became full of Jessamine; (he) began to construct the mosque and the date was, ‘Founder of the mosque - (Ghãzî) ‘Alî the iconoclast’. (1) During the days of Abdulla Kutb Shãh, the pride of kings, Husain Khãn secured the blessings of God in that he constructed a new mosque and embellished it. May God accept it for the purpose of prayers. A thousand and sixty and ten and one elapsed from Hijra (AD 1660-61). He destroyed a temple and constructed the House of God. (2)"

"In obedience to the commandment of the Almighty God, the Lord of both the worlds; and in love of… the exalted Prophet: During the reign of Shãhjahãn, the king of the seven climes, the viceregent of God (lit. Truth), the master of the necks of people… the benevolent and generous Prince Aurangzeb, whose existence is a blessing of the Merciful God on people: He built a house for worship with (all) the qualities of heaven: after the site has been previously occupied by the temple of infidels…"

"In the reign of Shãh ‘Ãlamgîr Muhîu’ddin Walmillah, the king of the world, Aurangzeb, who is adorned with justice, the lustre of Islãm shone forth to the glory of God; for ‘Abd-un-Nabi Khãn built this beautiful mosque. This second ‘Holy Temple’ caused the idols to bow down in worship. You will see the true meaning of the text, “Truth came and error vanished.’ Whilst I search for a tãrikh, a voice came from blissful Truth ordering me to say ‘Abd-un-Nabi Khãn is the builder of this beautiful mosque.’ May this Jãma Masjid of majestic structure shine forth for ever like the hearts of the pious! Its roof is high like aspirations of love; its court-yard is wide like the arena of thought."

"In the reign of the great Prince Ãlamgîr, Like the full shining moon, The enlightener of the world, Praise be to God that this happy place, Was by Motamid Khãn completed as an alms. It was the idol temple of the vile Gwãlî, He made it a mosque, like a mansion of paradise. The Khãn of enlightened heart, Nay light itself from head to foot, Displayed the divine light, like that of mid-day, He closed the idol temple: Exclamations rose from earth to heaven, When the light put far away the abode of darkness, Hatif said “light be blessed."

"In the name of Allãh, the Beneficent, the Merciful. There is no god except Allãh. Muhammad is His Prophet, verily. In the just reign of ‘Ãlamgîr, the king who is the asylum of Faith (and) whose universal generosity makes the sea and mine shame-stricken, one of his devoted servants, Muhammad Ashraf of god faith, saw a place where there was a temple. Like Khalîl (Prophet Abraham), he broke the temple at the command of God, and arranged for the construction of a very steadfast mosque. Year (AH) one thousand and seventy-eight. (AH 1078 = AD 1667)."

"God there is none but He and we worship not anyone except Him. (He) built a mosque in place of the temple, and wrote over its door the (Qur’ãnic) verse-‘Verily, We conquered.’ When the exalted mind of the Khedive, the refuge of Religion, supported by Divine Grace, Abu’z-Zafar MuHi-ud-dîn Muhammad Aurangzeb Bahãdur ‘Ãlamgîr, the victorious, was inclined to, and occupied in, destroying the base of infidelity and darkness and to strengthen the foundation of Islamic religion, the humblest servant Mukhtãr Khãn al-Husaini as-Sabzwãrî, the governor of the province of Zafarãbãd, demolished the temple and built a mosque and laid out a garden which by the Grace of the Omniscient God were completed on the 25th of Rabi’-ul-Awwal in the 14th year of the auspicious reign (AH 1082) corresponding with the date contained in this hemistich-By the Grace of God this temple became a mosque…"

"In Eternity when the Founder of the Fort of ‘blue firmament’ opened the gates of grace and benevolence and mercy into the face of mankind, since then a ball of ‘religion’ and ‘state’, justice and benevolence, was thrown in the pologround and arena of the world. Each of the rulers, monarchs and sovereigns came (into this world) in turn, and manifested majesty according to his ‘star’; (each) gallopped the horse of ambition, but could not bear away the ball, hence (each) threw down the ball of his head on the chaughãn of ‘prostration’. Now when the turn of Mas‘ûd Khãn came, he bore away the ball with the chaughãn of courage. Know him of pure faith and belief, and of mature fortune and glory; his justice has been praised by Naushîrwãn and his generosity (applauded) by Hãtim. The court of his (kingly) grace is (resplendent) like the Moon; but in the battle-field his awe destroys heads, his wrath and grace in respect of infidelity and faith add darkness and light (to each). Destroyed temples and idols and built mosques and Mihrãbs, levelled the mountains in several places and raised walls touching the sky…"

"In the name of God, the most Merciful and Compassionate. Praise be to God, the Lord of all worlds, and blessing and peace be upon Muhammad, the apostle of God, and upon all his descendants and companions. O God, help Islãm and the Muslims by preserving the kingdom of Abu’z-.Zafar Muhîu’d-Dîn Muhammad Aurangzeb Bahãdur ‘Ãlamgîr, the victorious king. Blessed be the ruler of the world, the refuge of the universe; whose name effaces the existence of sin. Since the time of Tîmur who conquered the kingdom of Romans, there has been no ruler just like the present king (Aurangzeb). The bow which he has stretched by his powerful arms, is such that the echo of its twing has reached the (distant) seas. By the sword, which the powerful king has wielded, panic has sprung (even) in the ocean. Although the king of the time is not a prophet, yet there is no doubt in his being a friend of God. He built the mosque and broke the idols (at a time) when 1103 years had passed from the flight (of the Prophet)."

"…The dust of whose feet is the crown of all. Farrukh Siyar the king, by the fame of whose justice, the creation and the world are in the cradle of repose. The sky of beneficence, Haidar Qulî Khãn during whose reign tyranny has become extinct… By the grace of God he completed it… He laid waste several idol temples, in order to make this strong building firm… (1) “[During] the period of the second ‘Ãlamgîr, king of the faith, Farrukh Siyar, whose sword became the guardian of the realm of Islãm. The hand of his justice struck a blow on the head of Naushîrwãn (i.e., surpassed him in justice), the country and the nation everywhere secured tranquility by his justice. Mîr ‘Ãlam, sincere friend of Haidar Qulî Khãn, a reservoir of water constructed in Sûrat, which became life-giving to the high and the low. Salsabîl (a fountain of Paradise) of the Ka‘ba of heart, this reservoir of the water of life. The inspirer communicated this chronogram and showed eloquence. As its bricks were taken from an idol temple, one rose and said, Mîr ‘Ãlam became the founder of this reservoir by revelation 1130. (2)"

"He is Allãh, may He be glorified, the Most Exalted. During the august rule of the emperor, king of the world, Muhammad Shãh, there was a well-established idol-house in Kuhmum which was strengthened and fortified by a small fortress. The Khãn of lofty dignity (and) of high position, the source of generosity and mine of beneficence, the Khan who is the master of (high) position, (namely), Muhammad Sãlih, who prospers in the rectitude of the affairs of Faith, son of Hãjî Muhammad Kãzim was the ruler of Kuhmum. He is one of the select grandees of the city of Tabrîz which place is celebrated for producing great persons. (He) razed to the ground the edifice of the idol-house, and also broke the idols in a manly fashion. (He) constructed on the site a suitable mosque, towering above the buildings of all. The Angel of the Unseen communicated the date of its construction in the words: A mosque pleasant in appearance, well founded, and elegant. The year of the migration of the Prophet, may peace (of God) be upon him, was forty-two, one hundred and one thousand. Year AH 1142."

"Jaina religious institutions and works of art must have also become victims of the forces of vandalism let loose in the country in the wake of foreign invasions. Revealing in this context are the incidents recorded in two inscriptions in Mulgund. One found on a pillar in the Parasvanatha temple, refers to an encounter with the Mohammadans who burnt the temple of Parasvanatha and states that the preceptor Sahasrakirti … died in the fight. Another on a pillar in the Chandranatha Basadi states that Bandambike, wife of Nagabhupa, reconsecrated the image of Arhat Adinatha, which was polluted by the Mohammadans. The former epigraph bears no date and the latter is dated in A.D. 1675. It is not known whether the two records allude to one and the same raid by the Mohammadan aggressors or to two assaults on different occasions."

"The principal tenet of Jainism is non-harming. Observant Jains will literally not harm a fly. Fundamentalist Jainism and fundamentalist Islam do not have the same consequences, neither logically nor behaviorally."

"There is, I'm happy to say, a religion of peace in this world, but it's not Islam. The claim that Islam is a religion of peace that we hear ceaselessly reiterated is completely delusional. Now Jainism actually is a religion of peace. The core principle of Jainism is non-violence. Gandhi got his non-violence from the Jains. The crazier you get as a Jain, the less we have to worry about you. Jain extremists are paralysed by their pacifism. Jain extremists can't take their eyes off the ground when they walk lest they step on an ant."

"While my argument in this book is aimed at faith itself, the differences between faiths are as relevant as they are unmistakable. There is a reason, after all, why we must now confront Muslim, rather than Jain terrorists, in every corner of the world. Jains do not believe anything that is remotely likely to inspire them to commit acts of suicidal violence against unbelievers... But "the rise of Islamic fundamental- ism" is only a problem because the fundamentals of Islam are a problem. A rise of Jain fundamentalism would endanger no one. In fact, the uncontrollable spread of Jainism throughout the world would improve our situation immensely. We would lose more of our crops to pests, perhaps (observant Jains generally will not kill anything, including insects), but we would not find ourselves surrounded by suicidal terrorists or by a civilization that widely condones their actions."

"Jain temples had been constructed in the region from early on. A temple at Taranagar (Reni district) was said to have been founded in Samvat 999 (942), another at Nohar in Samvat 1084 (1027), and a third at Bhinasar outside Bikaner town in Samvat 1204 (1148). However, no trace of these structures survived. During Muslim attacks, many idols, especially small ones, were saved from defilement by being hidden in the saddle bags of people fleeing into the desert. The only actual remains of Jain temples found so far are at Pallu (Nohar district), about sixty miles south-east of Suratgarh. Here also, almost nothing of the old temples survived except a few sculptures and architectural fragments. .... After the Muslim invasions ceased, it was the Jains who first resumed construction of temples."

"Now Man Singh’s prophecy seems to have been reported to Jahangir. He could, however, take no action against him as Rai Singh had been pardoned and Man Singh was living under his protection at Bikaner. In the twelfth year, however, when Jahangir visited Gujarat where there were many Jains, he decided to embark upon their persecution. They were accused of having built temples and other buildings which were reported to be centres of disturbance, Their religious leaders were accused of immoral practices (probably of going about naked). They were generally believed to be a troublesome class of Hindus. Jahangir first of all summoned Man Singh to the court. Afraid of meeting a mere ignominious fate he took poison on his way from Bikaner to the Emperor. Jahangir issued orders thereupon for the expulsion of the Jains from the imperial territories. These orders do not seem to have applied to the territory of the Rajput Rajas where the Jains were driven to seek protection. Jahangir here seems to have been prompted by religious rather than political motives. Unlike Guru Arjun, Man Singh had been left alone for several years after his alleged act of treason. All Jains were punished irrespective of their political proclivities. Still further there was a section of the Jains which did not even acknowledge Man Singh as their leader. They were also included in the order of expulsion. Dr Beni Prasad is wrong in stating that the order of expulsion was confined to one sect alone."

"Here the Jain temple cities stand out. These were built, with elaborate ornamentation, from the tenth century on, and they are built in the same style to this day. The city of Satrufijaya, Palitana, is the most sacred of the Jain temple cities: most of its nearly 900 temples date from the sixteenth century; but the original temples, built in the eleventh century, were completely destroyed by the Muslims. Similarly, the town of Ajmer, founded by Ajaipal, one of the Cauhan kings, was sacked in 1024 AD by Mahmud of Ghazna, and again by Muhammad Ghuri in 1193; it had a Jain college, built in 1153, which was turned into a mosque by putting a massive screen of seven arches in front of the pillared hall which was left standing: 'the hut of two-and-a- half days', built supernaturally, according to Muslim tradition, in two-and-a-half days. Other great Jain temples, like the one at Ranakpur, in Rajasthan, built around 1439, were equipped with holes in the ground leading to cellars where the images could be hidden from the Muslim iconoclasts. We know of underground Jain temples which were built for the protection of images in Mughal times, and it is quite likely that these existed in our period as well, or that underground portions were beginning to be added to temples, with narrow passages as their entrance... In a Jain poem we hear of another image, which was fashioned in the city of Kannanaya in the Cola country in 1176; when in 1192 AD Prthiviraja, the Cauhan leader, was killed, Ramadeva sent a letter to the Jains, stating: 'the kingdom of the Turks has begun; keep the image of Mahavira hidden away' . This image, accordingly, was kept concealed in the sand at Kayamvasatthala and remained there for about sixty years."

"But, in the long run, Jainism could not escape Islamic iconoclasm in this region. The Muslims razed many of the Jain temples to the ground, destroyed Jain libraries, and allegedly killed unknown numbers of followers. Later Jain temples of the area are copies of the earlier ones of Abu and Sanganer, but of inferior quality, and showing influence of Muslim architecture... Jain architecture, always chaste and elegant, was basically Hindu, but because of their wealth the Jains were much more given to temple-building, becoming the greatest patrons of architecture in Western India, and patronizing mosques at times. Mter Kumarapala's reign, Jainism went into decline even in Gujarat. His successor Ajayapala (1173-76) began to destroy many of the temples built in the previous reign and in general did not favour Jainism much. Jain temples were beginning to be swept to destruction by the Muslims in Anahilvada as early as 1298 AD.88 From the end of the thirteenth century until Akbar's reign, at the close of the sixteenth century, no Jain or Hindu temple of any pretensions was raised in Gujarat, but destroyed temples, like at Satruiijaya, Palitana, and at other places, were sometimes rebuilt."

"One day at Ahmadabad it was reported that many of the infidel and superstitious sect of the Seoras (Jains) of Gujarat had made several very great and splendid temples, and having placed in them their false gods, had managed to secure a large degree of respect for themselves and that the women who went for worship in those temples were polluted by them and other people… The Emperor Jahangir ordered them banished from the country, and their temples to be, demolished. Their idol was thrown down on the uppermost step of the mosque, that it might be trodden upon by those who came to say their daily prayers there. By this order of the Emperor, the infidels were exceedingly disgraced, and Islam exalted…"

"“He first took Bamian, which he probably reached by way of Herat, and then marched on Balkh where he ruined (the temple) Naushad. On his way back from Balkh he attacked Kabul…“Starting from Panjhir, the place he is known to have visited, he must have passed through the capital city of the Hindu Sahis to rob the sacred temple - the reputed place of coronation of the Sahi rulers-of its sculptural wealth…“The exact details of the spoil collected from the Kabul valley are lacking. The Tarikh [-i-Sistan] records 50 idols of gold and silver and Mas’udi mentions elephants. The wonder excited in Baghdad by elephants and pagan idols forwarded to the Caliph by Ya’qûb also speaks for their high value....“ The best of our authorities put the date of this event in 257 (870-71). Tabari is more precise and says that the idols sent by Ya’qub reached Baghdad in Rabi’ al-Akhar, 257 (Feb.-March, 871). Thus the date of the actual invasion may be placed at the end of AD 870.”"

"“The Amir marched out towards Lamghan, which is a city celebrated for its great strength and abounding wealth. He conquered it and set fire to the places in its vicinity which were inhabited by infidels, and demolishing idol temples, he established Islam in them. He marched and captured other cities and killed the polluted wretches, destroying the idolaters and gratifying the Musalmans.”"

"“It is related that Amru Lais conferred the governorship of Zabulistan on Fardaghan and sent him there at the head of four thousand horse. There was a large Hindu place of worship in that country, which was called Sakawand, and people used to come on pilgrimage from the most remote parts of Hindustan to the idols of that place. When Fardaghan arrived in Zabulistan he led his army against it, took the temple, broke the idols in pieces and overthrew the idolaters…”"

"But the Arabs, inspired as they were by an imperialist ideology, did not give up. .... The war against Kabul was renewed in AD 695 when Hajjaj became the governor of Iraq. He sent an army under Ubaidullah, the new governor of Seistan. Ubaidullah was defeated .... Once again, the treaty was denounced by the Caliph, and another general, Shuraih, tried to advance upon Kabul. He was killed by the Hindus, and his army suffered huge losses as it retreated through the desert of Bust. Poor Ubaidullah died of grief. That was the third round won by the Hindu kingdom of Kabul.... The Arabs had failed once again to conquer finally another small Hindu principality, in spite of their being the mightiest power on earth. The struggle had lasted for more than two hundred years. ... The kingdom of Kabul suffered a temporary eclipse in AD 870 but not on account of the Arabs, nor as a result of a clash of arms. The Turkish adventurer, Yaqub bin Layth, “who started his career as a robber in Seistan and later on founded the Saffarid dynasty of Persia”, sent a message to the king of Kabul that he wanted to come and pay his homage. The king was deceived into welcoming Yaqub and a band of the latter’s armed followers in the court at Kabul. Yaqub “bowed his head as if to do homage but he raised the lance and thrust it into the back of Rusal so that he died on the spot”. A Turkish army then invaded the Hindu kingdoms of both Kabul and Zabul. The king of Zabul was killed in the battle, and the population was converted to Islam by force. ... But the succeeding Hindu king of Kabul who had meanwhile transferred his capital to Udbhandapur on the Indus, recovered Kabul after the Saffarid dynasty declined. Masudi who visited the Indus Valley in AD 915 “designates the prince who ruled at Kabul by the same title as he held when the Arabs penetrated for the first time into this region”."

"Yaqub Ibn Layth now had recourse to stratagem and deception. He sent one of his confidential servants to Rusal [Hindu King] with a message to say that he wished to come and meet him and render homage.... When the ambassadors of Yaqub came to Rusal and delivered the message to him, it was very agreeable to him, because he was greatly harassed by Yaqub, who continually made incursions into his country, and attacked it in different directions. He made the ambassadors welcome, and sent messages to Yaqub, giving him many kind promises and holding out hopes for perferment.... A day was fixed for a parley between the parties. It was not the habit of Rusal to ride a horse, but he used to sit on a throne which a party of his servants carried on their shoulders. When both armies were drawn up in array, Rusal seated himself and ordered his troops to stand in line on each side of it. Yaqub with his three thousand brave horsemen advanced between these two lines, and his men carried their lances concealed behind their horses and wearing coats of mail under their garments.... When Yaqub drew near Rusal, he bowed his head as if to do homage, but he raised the lance and thrust it into the back of Rusal, so that he died on the spot. His people also fell like lightning upon the enemy, cutting them down with their swords, and staining the earth with the blood of the enemies of religion [Islam]. The infidels, when they saw the head of Rusal upon the point of a spear, took to flight, and great bloodshed ensued. The bride of victory drew aside her veil and Yaqub returned victorious. Next day six horsemen thousand of the infidels were sent prisoners to Sistan. He also placed sixty of their officers on assess, and having hung the ears of the slain upon the necks of these officers, he sent them in this manner to Bust. In this conquest he obtained such immense treasure and property that conjecture cannot make estimate of them.... The hostility which the people of Bust had shown to Yaqub, he now retaliated upon them. He fixed the same poll tax upon them as was levied from the Jews, and this was collected with severity. This victory which he achieved was the result of treachery and deception, such as no one had ever committed."

"The monastery of Fondukistan flourished for about three or four centuries and came to an end only in 10th or 11th century A. D. on account of Arabs ' attack on Afghanistan. The city of Kapisa was sacked by Ibrahim-bin-Jabul , the Governor of Zabulistan in the year 743 A . D . The Hindu Sahi rulers had to move first to Kabul and then to Udbhandapur on account of the They ultimately took the possession of Kabul valley, including the adjoining areas of Herat and Kandahar . They not only established their suzerainty over this country but also indulged into a lot of persecutions against the Buddhists whom they called 'kafir' or infidel. They razed the monasteries and temples to the ground and the monks living there either had to flee or to embrace Islam. This was the fate of all the Buddhist establishments in Afghanistan and Fondukistan was no exception.. The Arabs not only betook the riches , jewels and gems accumulated in the monasteries of Balkh but burnt to ashes those treasures which were enshrined in the form of manuscripts in the libraries of the monasteries. Buddhist monks , the true upholders of Buddhism ( Dhammadharās ) were either put to sword or were forced to embrace Islam... Probably Balk was the first place in Afghanistan to lose its pristine glory , excellence and cultural heritage by the hands of Arabs and was set in ruins for good."

"It will endure a thousand years. Then those men who are at that time will all become covenant-breakers. One with another they will be revengeful and envious and false. And for that reason the nation of Iran will be delivered up to the Arabs ( tiijfkiin ), and the Arabs will daily grow stronger and will seize district after district. Men will turn to unrighteousness and falsehood .... Much royal treasure and wealth will pass into the hands and possession of enemies .... Ane- ran and Eran will be confounded so that the Iranian will not be 'distinguished from the foreigner; those who are Iranians will turn back to foreign ways."

"When the sovereignty came to Yazdgird, he reigned twenty years; then the Arabs entered Iran in great numbers. Yazd-gird did not contend with them in battle. He went to Khurasan and Turkestan and asked for the assistance of horses and men. They killed him there. Yazdgird's son went to India and brought an army and troops. He was slain before coming to Khurasan. The army and troops were destroyed and Iran remained with the Arabs. They promul- gated their own laws of irreligion, dissolved the bonds of the institutions of the men of old and weakened the Mazdaean religion. They brought into use the washing, burying and eating of polluted matter. From the beginning of creation till this day no evil more grievous than this has come, since by reason of their evil deeds distress and desolation and lamentation have made their abode [in Iran]. By reason of their wicked laws and wicked faith, [there is] pestilence and want and other evils. It is stated in the Religion that there shall come an end of their accursed rule."

"The state of affairs now evident is indicative of how Iranian rule has come to an end in the country of Iran, and of the destruction of justice and customs and classes, and of the rule of those with dishevelled hair (Arabs) and the haughty (Turks) and the churchmen (Byzantines). And of the mix- ing together of all three of them, of the being trusted and attaining the highest station with them of the inferior, the petty, the transient and the undistinguished of the age, and the destruction and downfall of excellent and notable men in their time. 211"

"“On reaching Dawar, [Ibn Samurah] surrounded the enemy in the mountain of Zur, where there was a famous Hindu temple.... As he entered victoriously into the sacred precincts of the temple, also called Zur or Zun, he noticed an idol of gold with two rubies for eyes. The zealous Muslim at once cut off the hands of the idol with one stroke and plucked the eyes out of their sockets but then returned everything to the priest, remarking that he 'only wanted to demonstrate how powerless was his idol to do either good or evil'."

"“…Their idol of Zur was of gold, and its eyes were two rubies. The zealous Musalmans cut off its hands and plucked out its eyes, and then remarked to the Marzaban how powerless was his idol to do either good or evil…”"

"Who routed infidel armies and destroyed them with bloody slaughter? Who put out and made cold the sacred flame in Iran?"

"Submit to Islam and be safe. Or agree to the payment of the Jizya (tax), and you and your people will be under our protection, else you will have only yourself to blame for the consequences, for I bring the men who desire death as ardently as you desire life."

"Khalid wrote more harshly to the Sassanian rulers: “From Khalid b. al-Walid to the rulers of the Persians: Peace be upon whosoever follows right guidance.”30 This was to become the mandated greeting for Muslims toward non-Muslims; when greeting a fellow Muslim, Muslims were to say, “Peace be upon you.” But to a non-Muslim, a Muslim was to wish peace only upon “whoever follows right guidance,” that is, the Muslims. Khalid continued: Praise be to God, Who has scattered your servants, wrested your sovereignty away, and rendered your plotting weak. Whoever worships the way we worship, faces the direction we face in prayer, and eats meat slaughtered in our fashion, that person is a Muslim and obtains the benefits we enjoy and takes up the responsibilities we bear. Now then, when you receive this letter, send me hostages and place yourself under my protection. Otherwise, by Him other than Whom there is no god, I will most certainly send against you a people who love death just as you love life. The Sassanian rulers soon realized these were not empty words. Khalid stormed through Persia, offering the Persians the same ultimatum: convert to Islam, pay the jizya, or face war. He defeated the Persians in numerous battles."

"With Persia largely subdued, Umar declared proudly: “The Empire of the Magians has become extinct this day and from now on they will not possess a span of land to injure the Muslims in any way.”"

"It was the swift inheritance of a preexisting state—not Islam—that led to the demise of early democracy in the Middle East. As the Islamic conquerors spread outward from Arabia, they soon encountered more densely populated lands where people practiced an intensive and settled form of agriculture, a radically different environment from Arabia. In the territory that is now Iraq these lands were part of the Sasanian Empire, and in the century or so before the Islamic conquests the Sasanians had succeeded in creating a centralized bureaucracy to collect taxes from a fertile agricultural region that would come to be known as the Sawad—“The Black Land.” Faced with this inheritance, after deposing the Sasanian leadership, the Arab conquerors co-opted their bureaucracy. The result, in spite of protests, was that caliphs could now govern in an autocratic manner with little need for consultation. Succession to the caliphate became hereditary."

"The following are some of the [miraculous] events of that night, which became to everybody as plain as daylight : The disappearance of the water from the lake Sadah ; the overflowing of the river Samavah, which is one of the watercourses of Syria, and had been dry during one thousand years. … During that night also the palace of Naushirvan, the strength of which will be mentioned in the record of the Khalifate of Abu Ja’far Manssur the Abbaside, so trembled that fourteen of its pinnacles fell to the ground. This event filled the mind of Kesra with terror and apprehension, which, however, he did not communicate to anyone, until at last he one day convoked his intimate friends and courtiers, and wished to do so, when all of a sudden news arrived from Estakhar that the fire of the chief temple of Persia, which had been burning for a thousand years, had become extinguished. Having searched their historical books for the meaning of this sign, they found that it portended ‘ decline of power.’ At this information the smoke of amazement ascended into the receptacle of the brains of Naushirvan, and his dismay was much augmented. On that occasion the Mobed of Mobeds— i.e., the chief ecclesiastical dignitary of the Magi—represented that he had during that night seen fleet and obstinate camels in a dream, which were leading Arab horses until they had crossed the Tigris and dispersed in Persia. ...The king of the Beni Sasan— i.e., Naushirvan—has sent thee on account of the trembling of the palace, the decline of power, the extinction of the fires of Persia, and the dream of the Mobed of Mobeds!’ He further said : ‘ As soon as Muhammad the elect—u. w. b.—is sent, and the recital— i.e., reading of the Quran—begins, the river Samavah will flow, and the lake Savah will become exsiccated ; the fire of the chief temple of Persia will be extinguished, the dignity of the Persians, of the Syrians, and of Sattih will cease, i.e., the government of Persia will be destroyed, and Sattih, taking leave from the perishable, will hasten to the eternal abode."

"“The ultimate capture of Beykund (in AD 706) rewarded him with an incalculable booty; even more than had hitherto fallen into the hands of the Mahommedans by the conquest of the entire province of Khorassaun; and the unfortunate merchants of the town, having been absent on a trading excursion while their country was assailed by the enemy, and finding their habitations desolate on their return contributed further to enrich the invaders, by the ransom which they paid for the recovery of their wives and children. The ornaments alone, of which these women had been plundered, being melted down, produced, in gold, one hundred and fifty thousand meskals; of a dram and a half each. Among the articles of the booty, is also described an image of gold, of fifty thousand meskals, of which the eyes were two pearls, the exquisite beauty and magnitude of which excited the surprise and admiration of Kateibah. They were transmitted by him, with a fifth of the spoil to Hejauje, together with a request that he might be permitted to distribute, to the troops, the arms which had been found in the place in great profusion.”"

"“A breach was, however, at last effected in the walls of the city in AD 712 by the warlike machines of Kateibah; and some of the most daring of its defenders having fallen by the skill of his archers, the besieged demanded a cessation of arms to the following day, when they promised to capitulate. The request was acceded to by Kateibah; and a treaty was the next day accordingly concluded between him and the prince of Samarkand, by which the latter engaged for the annual payment of ten millions of dirhems, and a supply of three thousand slaves; of whom it was particularly stipulated, that none should either be in a state of infancy, or ineffective from old age and debility. He further contracted that the ministers of his religion should be expelled from their temples and their idols destroyed and burnt; that Kateibah should be allowed to establish a mosque in the place of the principal temple, in which, to discharge the duties of his faith… To all this, Ghurek, with whatever reluctance, was compelled to subscribe, and he proceeded accordingly to prepare for the reception of Kateibah; who at the period agreed upon, entered Samarkand with a retinue of four hundred persons, selected from his own relatives, and the principal commanders of his army. He was met by Ghurek, with a respect bordering on adoration, and conducted to the gate of the principal temple, which he immediately entered; and after performing two rekkauts of the ritual of his faith, directed the images of pagan worship to be brought before him, for the purpose of being committed to the flames. From this some of the Turks or Tartars of Samarkand, endeavouring to dissuade him, by a declaration, that among the images, there was one, which if any person ventured to consume, that person should certainly perish; Kateibah informed them, that he should not shrink from the experiment, and accordingly set fire to the whole collection with his own hands; it was soon consumed to ashes, and fifty thousand meskals of gold and silver, collected from the nails which has been used in the workmanship of the images.”"

"“Other authorities say that Kutaibah granted peace for 700,000 dirhams and entertainment for the Moslems for three days. The terms of surrender included also the houses of the idols and the fire temples. The idols were thrown out, plundered of their ornaments and burned, although the Persians used to say that among them was an idol with which whoever trifled would perish. But when Kutaibah set fire to it with his own hand, many of them accepted Islãm.”"

"The Inquisition, what a show!/ The Inquisition, here we go!/ We know you're wishin', that we go away!/ So come on you Muslims and you Jews,/ We've got big news for all of youse!/ You better change your point of view today!/ 'Cause the Inquisition is here/ and here...to...stay!"

""Moslems seem to have been better gentlemen than their Christian peers; they kept their word more frequently, showed more mercy to the defeated, and were seldom guilty of the brutality as marked the Christian capture of Jerusalem in 1099." (p. 341)"

"Islam stands in a long line of Semitic, prophetic religious traditions that share an uncompromising monotheism, and belief in God's revelation, His prophets, ethical responsibility and accountability, and the Day of Judgement. Indeed, Muslims, like Christians and Jews, are the Children of Abraham, since all trace their communities back to him. Islam's historic religious and political relationship to Christendom and Judaism has remained strong throughout history. This interaction has been the source of mutual benefit."

"Ubaydullah went on searching until Islam came; then he migrated with the Muslims to taking with his wife who was a Muslim. Umm Habiba, d. Abu Sufyan. When he arrived there he adopted Christianity, parted from Islam and died a Christian in Abyssinia. Muhammad b. Ja'far b. al-Zubayr told me that when he had become a Christian 'Ubaydullah as he passed the prophet's companions who were there used to say: 'We see clearly, but your eyes are only half open,' i.e 'We see, but you are only trying to see and cannot see yet.' He used the word 'sa'sa' because when a puppy tries to open its eyes to see, it only half sees. The other word faqqaha means to open the eyes."

"...the religiosity of Muslims deserves respect. It is impossible not to admire, for example, their fidelity to prayer. The image of believers in Allah (God) who, without caring about time or place, fall to their knees and immerse themselves in prayer remains a model for all those who invoke the true God, in particular for those Christians who, having deserted their magnificent cathedrals, pray only a little or not at all."

"Abu Huraira reported Allah’s Messenger as saying: Do not greet the Jews and the Christians before they greet you and when you meet any one of them on the roads force him to go to the narrowest part of it."

"Islam and Christianity share a common monotheistic vision: a belief in one divine God, in the transience of our earthly life, in our accountability for our actions, and in the assurance of life to come."

"Narrated Abu Hurairah: that the Messenger of Allah said: “Do not precede the Jews and the Christians with the Salam. And if one of you meets them in the path, then force them to its narrow portion."

"I heard the Prophet saying, "Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Apostle.""

"As one reads the scriptures of Christianity and Islam with a morally alert mind, one starts getting sick of the very sound of word ‘god’ which word is littered all over this literature like dead leaves in autumn. The deeds which are ascribed to or approved of by this God are quite often so cruel and obnoxious as to leave one wondering that if these are the doings of the Divine, what else is there which is left for the Devil to do."

"You see, it's been our misfortune to have the wrong religion. Why didn't we have the religion of the Japanese, who regard sacrifice for the Fatherland as the highest good? The Mohammedan religion too would have been more compatible to us than Christianity. Why did it have to be Christianity with its meekness and flabbiness?"

"The Church also regards with esteem the Muslims. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet. They also honor Mary, His virgin Mother; at times they even call on her with devotion. In addition, they await the day of judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting."

"If only the self-deluded but fervent-spirited Muhammad, whose soul was stirred within him when he saw his fellow town-men wholly given to idolatry, had been brought into association with the purer form of Christianity ... he might have died a martyr for the truth, Asia might have numbered her millions of Christians, and the name of Saint Muhammad might have been in the calendar of our Book of Common Prayer ... Think, then, of the difference in the present condition of the Asiatic world, if the fire of Muhammad's eloquence had been kindled, and the force of his personal influence exerted on the side of veritable Christianity."

"There are two religions in earth, which have distinct enmity against all other religions. These two are Christianity and Islam. They are not just satisfied with observing their own religions, but are determined to destroy all other religions. That’s why the only way to make peace with them is to embrace their religions.”"

"You know that the Christians hold a special place among the kuffār. Some of them worship God night and day, live ascetic lives, and give charitably of what comes to them from the world, withdrawing from other people into their cells. In spite of that they are kuffār and enemies of God, bound for Hell on account of their belief in Jesus or some other of the awliyā Ô , calling upon him or making sacrifice to him, or offering him vows."

"The mushrikūn against whom the Prophet fought used to call upon righteous beings (s·ālih·ūn) such as the angels, Jesus, Ezra, and other patrons (min al-awliyā Ô ). Thus they were kuffār in spite of their affirmation that God is the creator, the sustainer, and the director (of the cosmos)."

"For Mohomedanism admits , that there is no sect upon earth but the Christians , with whom its people maintain amity and friendship."

"Above all, the Muslims of Pakistan resembled Christians in their monotheism. Hindus believed in many gods, and thus presumably in many versions of the truth. Not so Muslims. Their God was not precisely the New Testament God, and His word came to men and women through Mohammed, not Christ. But there was no confusion about the source of the Word, and no heavenly babble beguiled Muslims and Christians: righteousness spoke with a single voice. Westerners frequently touted this similarity between Islam and Christianity … [resulting in] an understanding that predicated trust and made outsiders of those who did not share it."

"Ali: 136Say ye: "We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam).""

"Pickthall: 136Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered."

"Ali: 46And in their footsteps We sent Jesus the son of Mary, confirming the Law that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah."

"Pickthall: 46And We caused Jesus, son of Mary, to follow in their footsteps, confirming that which was (revealed) before him in the Torah, and We bestowed on him the Gospel wherein is guidance and a light, confirming that which was (revealed) before it in the Torah - a guidance and an admonition unto those who ward off (evil)."

"Ali: 48To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute;"

"Pickthall: 48And unto thee have We revealed the Scripture with the truth, confirming whatever Scripture was before it, and a watcher over it. So judge between them by that which Allah hath revealed, and follow not their desires away from the truth which hath come unto thee. For each We have appointed a divine law and a traced-out way. Had Allah willed He could have made you one community. But that He may try you by that which He hath given you (He hath made you as ye are). So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ."

"Ali: 55Behold! Allah said: "O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute."

"Pickthall: 55(And remember) when Allah said: O Jesus! Lo! I am gathering thee and causing thee to ascend unto Me, and am cleansing thee of those who disbelieve and am setting those who follow thee above those who disbelieve until the Day of Resurrection. Then unto Me ye will (all) return, and I shall judge between you as to that wherein ye used to differ."

"Ali: 155(They have incurred divine displeasure): In that they broke their covenant; that they rejected the signs of Allah; that they slew the Messengers in defiance of right; that they said, "Our hearts are the wrappings (which preserve Allah's Word; We need no more)";- Nay, Allah hath set the seal on their hearts for their blasphemy, and little is it they believe;-156That they rejected Faith; that they uttered against Mary a grave false charge;157 That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:-158 Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;-159And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them;-"

"Pickthall: 155Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the prophets wrongfully, and their saying: Our hearts are hardened - Nay, but Allah set a seal upon them for their disbelief, so that they believe not save a few -156 And because of their disbelief and of their speaking against Mary a tremendous calumny;157And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain.158But Allah took him up unto Himself. Allah was ever Mighty, Wise.159There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them -"

"Ali: 171O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity" : desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs."

"Pickthall: 171O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! (it is) better for you! - Allah is only One Allah. Far is it removed from His Transcendent Majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender."

"وَمِنَ الَّذِينَ قَالُواْ إِنَّا نَصَارَى أَ َذْنَا مِيثَاقَهُمْ فَنَسُواْ حَظًّا مِّمَّا ذُكِّرُواْ بِهِ فَأَغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاء إِلَى يَوْمِ الْقِيَامَةِ وَسَوْفَ يُنَبِّئُهُمُ اللّهُ بِمَا كَانُواْ يَصْنَعُونَ يَا أَهْلَ الْكِتَابِ قَدْ جَاءكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُ ْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَن كَثِيرٍ قَدْ جَاءكُم مِّنَ اللّهِ نُورٌ وَكِتَابٌ مُّبِينٌ يَهْدِي بِهِ اللّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلاَمِ وَيُ ْرِجُهُم مِّنِ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُّسْتَقِيمٍ"

"Ali: 72They do blaspheme who say: "Allah is Christ the son of Mary." But said Christ: "O Children of Israel! worship Allah, my Lord and your Lord." Whoever joins other gods with Allah,- Allah will forbid him the garden, and the Fire will be his abode. There will for the wrong-doers be no one to help.73They do blaspheme who say: Allah is one of three in a Trinity: for there is no god except One Allah. If they desist not from their word (of blasphemy), verily a grievous penalty will befall the blasphemers among them."

"Pickthall: 72They surely disbelieve who say: Lo! Allah is the Messiah, son of Mary. The Messiah (himself) said: O Children of Israel, worship Allah, my Lord and your Lord. Lo! whoso ascribeth partners unto Allah, for him Allah hath forbidden paradise. His abode is the Fire. For evil-doers there will be no helpers.73They surely disbelieve who say: Lo! Allah is the third of three; when there is no Allah save the One Allah. If they desist not from so saying a painful doom will fall on those of them who disbelieve."

"Ali: 116And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah'?" He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden."

"Pickthall: 116And when Allah saith: O Jesus, son of Mary! Didst thou say unto mankind: Take me and my mother for two gods beside Allah? he saith: Be glorified! It was not mine to utter that to which I had no right. If I used to say it, then Thou knewest it. Thou knowest what is in my mind, and I know not what is in Thy Mind. Lo! Thou, only Thou, art the Knower of Things Hidden?"

"Ali: 16Relate in the Book (the story of) Mary, when she withdrew from her family to a place in the East.17She placed a screen (to screen herself) from them; then We sent her our angel, and he appeared before her as a man in all respects.18She said: "I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah."19He said: "Nay, I am only a messenger from thy Lord, (to announce) to thee the gift of a holy son.20She said: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?"21He said: "So (it will be): Thy Lord saith, 'that is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us':It is a matter (so) decreed."22So she conceived him, and she retired with him to a remote place."

"Pickthall: 16And make mention of Mary in the Scripture, when she had withdrawn from her people to a chamber looking East,17And had chosen seclusion from them. Then We sent unto her Our Spirit and it assumed for her the likeness of a perfect man.18She said: Lo! I seek refuge in the Beneficent One from thee, if thou art Allah-fearing.19He said: I am only a messenger of thy Lord, that I may bestow on thee a faultless son.20She said: How can I have a son when no mortal hath touched me, neither have I been unchaste?21He said: So (it will be). Thy Lord saith: It is easy for Me. And (it will be) that We may make of him a revelation for mankind and a mercy from Us, and it is a thing ordained.22And she conceived him, and she withdrew with him to a far place."

"Ali: 27At length she brought the (babe) to her people, carrying him (in her arms). They said: "O Mary! truly an amazing thing hast thou brought!"28"O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!"29But she pointed to the babe. They said: "How can we talk to one who is a child in the cradle?"30He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet;31"And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live;32"(He) hath made me kind to my mother, and not overbearing or miserable;33"So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)"!34Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute.35It is not befitting to (the majesty of) Allah that He should beget a son. Glory be to Him! when He determines a matter, He only says to it, "Be", and it is.36Verily Allah is my Lord and your Lord: Him therefore serve ye: this is a Way that is straight.37But the sects differ among themselves: and woe to the unbelievers because of the (coming) Judgment of a Momentous Day!38How plainly will they see and hear, the Day that they will appear before Us! but the unjust today are in error manifest!39But warn them of the Day of Distress, when the matter will be determined: for (behold,) they are negligent and they do not believe!"

"Pickthall: 27Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing.28O sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot.29Then she pointed to him. They said: How can we talk to one who is in the cradle, a young boy?30He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet,31And hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and almsgiving so long as I remain alive,32And (hath made me) dutiful toward her who bore me, and hath not made me arrogant, unblest.33Peace on me the day I was born, and the day I die, and the day I shall be raised alive!34Such was Jesus, son of Mary: (this is) a statement of the truth concerning which they doubt.35It befitteth not (the Majesty of) Allah that He should take unto Himself a son. Glory be to Him! When He decreeth a thing, He saith unto it only: Be! and it is.36And lo! Allah is my Lord and your Lord. So serve Him. That is the right path.37The sects among them differ: but woe unto the disbelievers from the meeting of an awful Day.38See and hear them on the Day they come unto Us! yet the evil-doers are to-day in error manifest.39And warn them of the Day of anguish when the case hath been decided. Now they are in a state of carelessness, and they believe not."

"Ali: 6And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the messenger of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad." But when he came to them with Clear Signs, they said, "this is evident sorcery!""

"Pickthall: 6And when Jesus son of Mary said: O Children of Israel! Lo! I am the messenger of Allah unto you, confirming that which was (revealed) before me in the Torah, and bringing good tidings of a messenger who cometh after me, whose name is the Praised One. Yet when he hath come unto them with clear proofs, they say: This is mere magic."

"Ali: 1Say: He is Allah, the One and Only;2Allah, the Eternal, Absolute;3He begetteth not, nor is He begotten;4And there is none like unto Him."

"Pickthall: 1Say: He is Allah, the One!2Allah, the eternally Besought of all!3He begetteth not nor was begotten.4And there is none comparable unto Him."

"Maulana Muhammad Ali: 1Say: He, Allah, is One. 2Allah is He on Whom all depend. 3He begets not, nor is He begotten. 4And none is like Him."

"Surah v. 85:- Of all men thou wilt certainly find the Jews, and those who join other gods with God, to be the most intense in hatred of those who believe; and thou shalt certainly find those to be nearest in affection to them who say, 'We are Christians.' This, because there are amongst them priests (qissisun) and monks, and because they are not proud.""

"Surah ii. 59:- "Verily, they who believe (Muslims), and they who follow the Jewish religion, and the Christians, and the Sabeites - whoever of these believeth in God and the last day, and doeth that which is right, shall have their reward with their Lord: fear shall not come upon them, neither shall they be grieved.""

"Surah ii. 105:- "And they say, 'None but Jews or Christians shall enter Paradise:' This is their wish. SAY: give your proofs if ye speak the truth. But they who set their face with resignation Godward, and do what is right, - their reward is with their Lord; no fear shall come on them, neither shall they be grieved. Moreover, the Jews say, 'The Christians lean on naught:' 'On naught lean the Jews,' say the Christians. Yet both are readers of the Book. So with like words say they who have no knowledge. But on the resurrection day, God shall judge between them as to that in which they differ. And who committeth a greater wrong than he who hindereth God's name from being remembered in His temples and who hasteth to ruin them? Such men cannot enter them but with fear. Theirs is shame in this world, and a severe torture in the next. The East and the West is God's: therefore, whichever way ye turn, there is the face of God. Truly God is immense and knoweth all. And they say, 'God hath a son:' No! Praise be to Him! But - His, whatever is in the Heavens and the Earth! All obeyeth Him, sole maker of the Heavens and of the Earth! And when He decreeth a thing, He only saith to it, 'Be,' and it is. And they who have no knowledge say, 'Unless God speak to us, or thou shew us a sign...!' So, with like words, said those who were before them: their hearts are alike. Clear signs have we already shown for these who have firm faith. Verily, with the Truth have we sent thee, a hearer of good tidings and a warner: and of the people of Hell thou shalt not be questioned. But until thou follow their religion, neither Jews nor Christians will be satisfied with thee. SAY: Verily, guidance of God, - that is the guidance! And if, after the Knowledge which hath reached thee, thou follow their desires, thou shalt find neither helper nor protector against God.""

"Surah ii. 130: "They say, moreover, 'Become Jews or Christians that ye may have the true guidance.' SAY : Nay! the religion of Abraham, the sound in faith, and not one of those who join gods with God! Say ye: We believe in God, and that which hath been sent down to us, that which hath been sent down to Abraham and Ishmael and Isaac and Jacob and the tribes: and that which hath been given to Moses and to Jesus, and that which was given to the prophets from their Lord. No difference do we make between any of them: and to God are we resigned (Muslims).' If therefore, they believe even as ye believe, then have they true guidance; but if they turn back, then do they cut themselves off from you: and God will suffice to protect thee against them, for He is the Hearer, the Knower. The Baptism of God, and who is better to baptize than God? And Him do we serve.""

"Surah v.75:- They surely are Infidels who say, 'God is the third of three:' for there is no God but one God: and if they refrain not from what they say, a grievous chastisement shall light on such of them as are Infidels. Will they not, therefore, be turned unto God, and ask pardon of Him? since God is forgiving, Merciful! The Messiah, son of Mary, is but an Apostle; other Apostles have flourished before him; and his mother was a just person: they both ate food. Behold! how we make clear to them the signs! then behold how they turn aside! SAY: Will ye worship, beside God, that which can neither hurt nor help? But God! He only Heareth, Knoweth. SAY: O people of the Book! outstep not bounds of truth in your religion; neither follow the desires of those who have already gone astray, and who have caused many to go astray, and have themselves gone astray from the evenness of the way. Those among the children of Israel who believed not were cursed by the tongue of David, and of Jesus, Son of Mary. This, because they were rebellious, and became transgressors: they forbade not one another the iniquity which they wrought! detestable are their actions!""

"Surah v.18: -"And of those who say, 'We are Christians,' have we accepted the covenant. But they too have forgotten a part of what they were taught; wherefore we have stirred up enmity and hatred among them that shall last till the day of the Resurrection; and in the end will God tell them of their doings. O people of the Scriptures! now is our Apostle come to you to clear up to you much that ye concealed of those Scriptures, and to pass over many things. Now hath a light and a clear Book come to you from God, by which God will guide him who shall follow after His good pleasure to paths of peace, and will bring them out of the darkness to the light, by His will: and to the straight path will He guide them. Infidels now are they who say 'Verily God is al-Masih Ibn Maryam (the Messiah, son of Mary)! SAY: And who could aught obtain from God, if He chose to destroy al-Masih, Ibn Maryam, and his mother, and all who are on the earth together?' For with God is the sovereignty of the Heavens and of the Earth, and of all that is between them! He createth what He will; and over all things is God potent. Say the Jews and Christians, 'Sons are we of God and His beloved.' SAY Why then doth He chastise you for your sins? Nay! ye are but a part of the men whom He hath created!"

"Surah v 58: -"O Believers! take not the Jews or Christians as friends. They are but one another's friends. If any one of you taketh them for his friends, he surely is one of them! God will not guide the evil-doers. So shalt thou see the diseased at heart speed away to them and say, 'We fear, lest a change of fortune befall us,' But haply God will of Himself bring about some victory or event of His own ordering: then soon will they repent them of their secret imaginings.""

"Surah xxii. 18:- "As to those who believe, and the Jews, and the Sabeites, and the Christians, and,the Magians and those who join other gods with God, of a truth, God shall decide between them on the day of resurrection: for God is witness of all things.""

"Surah v. 112:-Remember when the Apostles said - 'O Jesus, Son of Mary! is Thy Lord able to send down a furnished TABLE to us out of Heaven?' He said - 'Fear God if ye be believers.' They said - 'We desire to eat therefrom, and to have our hearts assured; and to know that thou hast indeed spoken truth to us, and to be witnesses thereof' 'Jesus, Son of Mary, said - 'O God, our Lord! send down a table to us out ,of heaven, that it may become a recurring festival to us, to the first of us and to the last of us, and a sign from Thee; and do Thou nourish us, for Thou art the best of nourishers.' And God said - Verily, I will cause it to descend unto you; but whoever, among you after that shall disbelieve, I will surely, chastise him with a chastisement wherewith I will not chastise any other creature. And when God shall say - 'O Jesus, Son of Mary, hast Thou said unto mankind-' "Take me and my mother as two Gods, beside God?"' He shall say - 'Glory be unto Thee! it is not for me to say that which I know to be not the truth; ha d I said thus, verily Thou wouldst have known it: Thou knowest what is in me, but I know not what is in Thee; for Thou well knoweet things unseen!""

"Ali: 6As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe."

"Pickthall: 6As for the Disbelievers, Whether thou warn them or thou warn them not it is all one for them; they believe not."

"Ali: 24But if ye cannot- and of a surety ye cannot- then fear the Fire whose fuel is men and stones,- which is prepared for those who reject Faith."

"Pickthall: 24And if ye do it not - and ye can never do it - then guard yourselves against the Fire prepared for disbelievers, whose fuel is of men and stones."

"Ali: 89And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of Allah is on those without Faith. 90Miserable is the price for which they have sold their souls, in that they deny (the revelation) which Allah has sent down, in insolent envy that Allah of His Grace should send it to any of His servants He pleases: Thus have they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith."

"Pickthall: 89And when there cometh unto them a scripture from Allah, confirming that in their possession - though before that they were asking for a signal triumph over those who disbelieved - and when there cometh unto them that which they know (to be the truth) they disbelieve therein. The curse of Allah is on disbelievers. 90Evil is that for which they sell their souls: that they should disbelieve in that which Allah hath revealed, grudging that Allah should reveal of His bounty unto whom He will of His slaves. They have incurred anger upon anger. For disbelievers is a shameful doom."

"Ali: 98Whoever is an enemy to Allah and His angels and messengers, to Gabriel and Michael,- Lo! Allah is an enemy to those who reject Faith. 99We have sent down to thee Manifest Signs (ayat); and none reject them but those who are perverse."

"Pickthall: 98Who is an enemy to Allah, and His angels and His messengers, and Gabriel and Michael! Then, lo! Allah (Himself) is an enemy to the disbelievers. 99Verily We have revealed unto thee clear tokens, and only miscreants will disbelieve in them."

"Ali: 126And remember Abraham said: "My Lord, make this a City of Peace, and feed its people with fruits,-such of them as believe in Allah and the Last Day." He said: "(Yea), and such as reject Faith,-for a while will I grant them their pleasure, but will soon drive them to the torment of Fire,- an evil destination (indeed)!""

"Pickthall: 126 And when Abraham prayed: My Lord! Make this a region of security and bestow upon its people fruits, such of them as believe in Allah and the Last Day, He answered: As for him who disbelieveth, I shall leave him in contentment for a while, then I shall compel him to the doom of Fire - a hapless journey's end!"

"Ali: 130And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: And he will be in the Hereafter in the ranks of the Righteous."

"Pickthall: 130And who forsaketh the religion of Abraham save him who befooleth himself? Verily We chose him in the world, and lo! in the Hereafter he is among the righteous."

"Ali: 174Those who conceal Allah's revelations in the Book, and purchase for them a miserable profit,- they swallow into themselves naught but Fire; Allah will not address them on the Day of Resurrection. Nor purify them: Grievous will be their penalty."

"Pickthall: 174Lo! those who hide aught of the Scripture which Allah hath revealed and purchase a small gain therewith, they eat into their bellies nothing else than fire. Allah will not speak to them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom."

"Ali: 191And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith. 192But if they cease, Allah is Oft-forgiving, Most Merciful. 193And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah; but if they cease, Let there be no hostility except to those who practise oppression."

"Pickthall: 191And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers. 192But if they desist, then lo! Allah is Forgiving, Merciful. 193And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrong-doers."

"Ali: 221Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise."

"Pickthall: 221Wed not idolatresses till they believe; for lo! a believing bondwoman is better than an idolatress though she please you; and give not your daughters in marriage to idolaters till they believe, for lo! a believing slave is better than an idolater though he please you. These invite unto the Fire, and Allah inviteth unto the Garden, and unto forgiveness by His grace, and expoundeth His revelations to mankind that haply they may remember."

"Ali: 264O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their substance to be seen of men, but believe neither in Allah nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith."

"Pickthall: 264O ye who believe! Render not vain your almsgiving by reproach and injury, like him who spendeth his wealth only to be seen of men and believeth not in Allah and the Last Day. His likeness is as the likeness of a rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. Allah guideth not the disbelieving folk."

"Ali: 2Allah! There is no god but He,-the Living, the Self-Subsisting, Eternal. 3It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a guide to mankind, and He sent down the criterion (of judgment between right and wrong). 4Then those who reject Faith in the Signs of Allah will suffer the severest penalty, and Allah is Exalted in Might, Lord of Retribution."

"Pickthall: 2Allah! There is no god save Him, the Alive, the Eternal. 3He hath revealed unto thee (Muhammad) the Scripture with truth, confirming that which was (revealed) before it, even as He revealed the Torah and the Gospel. 4Aforetime, for a guidance to mankind; and hath revealed the Criterion (of right and wrong). Lo! those who disbelieve the revelations of Allah, theirs will be a heavy doom. Allah is Mighty, Able to Requite (the wrong)."

"Quran (3:10) - "(As for) those who disbelieve, surely neither their wealth nor their children shall avail them in the least against Allah, and these it is who are the fuel of the fire.""

"Ali: 28Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah."

"Pickthall: 28Let not the believers take disbelievers for their friends in preference to believers. Whoso doeth that hath no connection with Allah unless (it be) that ye but guard yourselves against them, taking (as it were) security. Allah biddeth you beware (only) of Himself. Unto Allah is the journeying."

"Ali: 55Behold! Allah said: "O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute. 56"As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help.""

"Pickthall: 55(And remember) when Allah said: O Jesus! Lo! I am gathering thee and causing thee to ascend unto Me, and am cleansing thee of those who disbelieve and am setting those who follow thee above those who disbelieve until the Day of Resurrection. Then unto Me ye will (all) return, and I shall judge between you as to that wherein ye used to differ. 56As for those who disbelieve I shall chastise them with a heavy chastisement in the world and the Hereafter; and they will have no helpers."

"Ali: 85If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good)."

"Pickthall: 85And whoso seeketh as religion other than the Surrender (to Allah) it will not be accepted from him, and he will be a loser in the Hereafter."

"Ali: 118O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom."

"Pickthall: 118O ye who believe! Take not for intimates others than your own folk, who would spare no pains to ruin you; they love to hamper you. Hatred is revealed by (the utterance of) their mouths, but that which their breasts hide is greater. We have made plain for you the revelations if ye will understand."

"Ali: 146How many of the prophets fought (in Allah's way), and with them (fought) Large bands of godly men? but they never lost heart if they met with disaster in Allah's way, nor did they weaken (in will) nor give in. And Allah Loves those who are firm and steadfast. 147All that they said was: "Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith.""

"Pickthall: 146And with how many a prophet have there been a number of devoted men who fought (beside him). They quailed not for aught that befell them in the way of Allah, nor did they weaken, nor were they brought low. Allah loveth the steadfast. 147Their cry was only that they said: Our Lord! forgive us for our sins and wasted efforts, make our foothold sure, and give us victory over the disbelieving folk."

"Ali: 175It is only the Evil One that suggests to you the fear of his votaries: Be ye not afraid of them, but fear Me, if ye have Faith. 176Let not those grieve thee who rush headlong into Unbelief: Not the least harm will they do to Allah: Allah's plan is that He will give them no portion in the Hereafter, but a severe punishment."

"Pickthall: 175It is only the devil who would make (men) fear his partisans. Fear them not; fear Me, if ye are true believers. 176Let not their conduct grieve thee, who run easily to disbelief, for lo! they injure Allah not at all. It is Allah's Will to assign them no portion in the Hereafter, and theirs will be an awful doom."

"Ali: 17Allah accept the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom. 18Of no effect is the repentance of those who continue to do evil, until death faces one of them, and he says, "Now have I repented indeed;" nor of those who die rejecting Faith: for them have We prepared a punishment most grievous."

"Pickthall: 17Forgiveness is only incumbent on Allah toward those who do evil in ignorance (and) then turn quickly (in repentance) to Allah. These are they toward whom Allah relenteth. Allah is ever Knower, Wise. 18The forgiveness is not for those who do ill-deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom."

"Ali: 37(Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which Allah hath bestowed on them; for We have prepared, for those who resist Faith, a punishment that steeps them in contempt;-"

"Pickthall: 37Who hoard their wealth and enjoin avarice on others, and hide that which Allah hath bestowed upon them of His bounty. For disbelievers We prepare a shameful doom;"

"Ali: 53Have they a share in dominion or power? Behold, they give not a farthing to their fellow-men? 54Or do they envy mankind for what Allah hath given them of his bounty? but We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom."

"Pickthall: 53Or have they even a share in the Sovereignty? Then in that case, they would not give mankind even the speck on a date-stone. 54Or are they jealous of mankind because of that which Allah of His bounty hath bestowed upon them? For We bestowed upon the house of Abraham (of old) the Scripture and wisdom, and We bestowed on them a mighty kingdom."

"Ali: 55Some of them believed, and some of them averted their faces from him: And enough is Hell for a burning fire. 56Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise."

"Pickthall: 55And of them were (some) who believed therein and of them were (some) who turned away from it. Hell is sufficient for (their) burning. 56Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As often as their skins are consumed We shall exchange them for fresh skins that they may taste the torment. Lo! Allah is ever Mighty, Wise."

"Ali: 60Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the right). 61When it is said to them: "Come to what Allah hath revealed, and to the Messenger": Thou seest the Hypocrites avert their faces from thee in disgust."

"Pickthall: 60Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray. 61And when it is said unto them: Come unto that which Allah hath revealed and unto the messenger, thou seest the hypocrites turn from thee with aversion."

"Ali: 63Those men,-Allah knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls."

"Pickthall: 63Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls."

"Ali: 66If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith);"

"Pickthall: 66Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls."

"Ali: 69All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship!"

"Pickthall: 69Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favour, of the prophets and the saints and the martyrs and the righteous. The best of company are they!"

"Ali: 76Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan."

"Pickthall: 76Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil's strategy is ever weak."

"Ali: 84Then fight in Allah's cause - Thou art held responsible only for thyself - and rouse the believers. It may be that Allah will restrain the fury of the Unbelievers; for Allah is the strongest in might and in punishment."

"Pickthall: 84So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except thyself - and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment."

"Ali: 88Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way. 89They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;- 90Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them)."

"Pickthall: 88What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O MUhammad) canst not find a road. 89They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them, 90Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them."

"Ali: 101When ye travel through the earth, there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies. 102When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment."

"Pickthall: 101And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you. 102And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment."

"Ali: 115If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell,- what an evil refuge! 116Allah forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, Hath strayed far, far away (from the right). 117(The Pagans), leaving Him, call but upon female deities: They call but upon satan the persistent rebel!"

"Pickthall: 115And whoso opposeth the messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believer's way, We appoint for him that unto which he himself hath turned, and expose him unto hell - a hapless journey's end! 116Lo! Allah pardoneth not that partners should be ascribed unto Him. He pardoneth all save that to whom He will. Whoso ascribeth partners unto Allah hath wandered far astray. 117They invoke in His stead only females; they pray to none else than Satan, a rebel"

"Ali: 137Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief,- Allah will not forgive them nor guide them nor guide them on the way. 138To the Hypocrites give the glad tidings that there is for them (but) a grievous penalty;-"

"Pickthall: 137Lo! those who believe, then disbelieve and then (again) believe, then disbelieve, and then increase in disbelief, Allah will never pardon them, nor will He guide them unto a way. 138Bear unto the hypocrites the tidings that for them there is a painful doom;"

"Ali: 140Already has He sent you Word in the Book, that when ye hear the signs of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For Allah will collect the hypocrites and those who defy faith - all in Hell:- 141(These are) the ones who wait and watch about you: if ye do gain a victory from Allah, they say: "Were we not with you?"- but if the unbelievers gain a success, they say (to them): "Did we not gain an advantage over you, and did we not guard you from the believers?" but Allah will judge betwixt you on the Day of Judgment. And never will Allah grant to the unbelievers a way (to triumphs) over the believers."

"Pickthall: 140He hath already revealed unto you in the Scripture that, when ye hear the revelations of Allah rejected and derided, (ye) sit not with them (who disbelieve and mock) until they engage in some other conversation. Lo! in that case (if ye stayed) ye would be like unto them. Lo! Allah will gather hypocrites and disbelievers, all together, into hell; 141Those who wait upon occasion in regard to you and, if a victory cometh unto you from Allah, say: Are we not with you? and if the disbelievers meet with a success say: Had we not the mastery of you, and did we not protect you from the believers? - Allah will judge between you at the Day of Resurrection, and Allah will not give the disbelievers any way (of success) against the believers."

"Ali: 144O ye who believe! Take not for friends unbelievers rather than believers: Do ye wish to offer Allah an open proof against yourselves? 145The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them;-"

"Pickthall: 144O ye who believe! Choose not disbelievers for (your) friends in place of believers. Would ye give Allah a clear warrant against you? 145Lo! the hypocrites (will be) in the lowest deep of the Fire, and thou wilt find no helper for them;"

"Ali: 150Lo! those who disbelieve in Allah and His messengers, and seek to make distinction between Allah and His messengers, and say: We believe in some and disbelieve in others, and seek to choose a way in between; 151They are in truth (equally) unbelievers; and we have prepared for unbelievers a humiliating punishment."

"Pickthall: 150Those who deny Allah and His messengers, and (those who) wish to separate Allah from His messengers, saying: "We believe in some but reject others": And (those who) wish to take a course midway,- 151Such are disbelievers in truth; and for disbelievers We prepare a shameful doom."

"Ali: 156That they rejected Faith; that they uttered against Mary a grave false charge; 157That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:-"

"Pickthall: 156And because of their disbelief and of their speaking against Mary a tremendous calumny; 157 And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain."

"Ali: 168Those who reject Faith and do wrong,- Allah will not forgive them nor guide them to any way- 169Except the way of Hell, to dwell therein for ever. And this to Allah is easy."

"Pickthall: 168Lo! those who disbelieve and deal in wrong, Allah will never forgive them, neither will He guide them unto a road, 169Except the road of hell, wherein they will abide for ever. And that is ever easy for Allah."

"Hast thou not turned Thy vision to those who claim sanctity for themselves? Nay-but God Doth sanctify whom He pleaseth. But never will they fail to receive justice in the least little thing.Behold! how they invent a lie against God. but that by itself is a manifest sin!"

"Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them. ** Original: سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُواْ قَوْمَهُمْ كُلَّمَا رُدُّوَاْ إِلَى الْفِتْنِةِ أُرْكِسُواْ فِيِهَا فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُواْ إِلَيْكُمُ السَّلَمَ وَيَكُفُّوَاْ أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثِقِفْتُمُوهُمْ وَأُوْلَـئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَاناً مُّبِيناً"

"And slacken not in following up the enemy: If ye are suffering hardships, they are suffering similar hardships; but ye have Hope from God, while they have none. And God is full of knowledge and wisdom."

"Ali: 36As to those who reject Faith,- if they had everything on earth, and twice repeated, to give as ransom for the penalty of the Day of Judgment, it would never be accepted of them, theirs would be a grievous penalty. 37Their wish will be to get out of the Fire, but never will they get out therefrom: their penalty will be one that endures."

"Pickthall: 36As for those who disbelieve, lo! if all that is in the earth were theirs, and as much again therewith, to ransom them from the doom on the Day of Resurrection, it would not be accepted from them. Theirs will be a painful doom. 37They will wish to come forth from the Fire, but they will not come forth from it. Theirs will be a lasting doom."

"Ali: 41O Messenger! let not those grieve thee, who race each other into unbelief: (whether it be) among those who say "We believe" with their lips but whose hearts have no faith; or it be among the Jews,- men who will listen to any lie,- will listen even to others who have never so much as come to thee. They change the words from their (right) times and places: they say, "If ye are given this, take it, but if not, beware!" If any one's trial is intended by Allah, thou hast no authority in the least for him against Allah. For such - it is not Allah's will to purify their hearts. For them there is disgrace in this world, and in the Hereafter a heavy punishment."

"Pickthall: 41O Messenger! Let not them grieve thee who vie one with another in the race to disbelief, of such as say with their mouths: "We believe," but their hearts believe not, and of the Jews: listeners for the sake of falsehood, listeners on behalf of other folk who come not unto thee, changing words from their context and saying: If this be given unto you, receive it, but if this be not given unto you, then beware! He whom Allah doometh unto sin, thou (by thine efforts) wilt avail him naught against Allah. Those are they for whom the Will of Allah is that He cleanse not their hearts. Theirs in the world will be ignominy, and in the Hereafter an awful doom;"

"Ali: 57O ye who believe! take not for friends and protectors those who take your religion for a mockery or sport,- whether among those who received the Scripture before you, or among those who reject Faith; but fear ye Allah, if ye have faith (indeed)."

"Pickthall: 57O Ye who believe! Choose not for guardians such of those who received the Scripture before you, and of the disbelievers, as make a jest and sport of your religion. But keep your duty to Allah if ye are true believers."

"Pickthall: 67O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed His message. Allah will protect thee from mankind. Lo! Allah guideth not the disbelieving folk."

"Ali: 80Thou seest many of them turning in friendship to the Unbelievers. Evil indeed are (the works) which their souls have sent forward before them (with the result), that Allah's wrath is on them, and in torment will they abide."

"Pickthall: 80Thou seest many of them making friends with those who disbelieve. Surely ill for them is that which they themselves send on before them: that Allah will be wroth with them and in the doom they will abide."

"O ye who believe! stand out firmly for God, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear God. For God is well-acquainted with all that ye do.To those who believe and do deeds of righteousness hath God promised forgiveness and a great reward. Those who reject faith and deny our signs will be companions of Hell-fire."

"Ali: 22One day shall We gather them all together: We shall say to those who ascribed partners (to Us): "Where are the partners whom ye (invented and) talked about?" 23There will then be (left) no subterfuge for them but to say: "By Allah our Lord, we were not those who joined gods with Allah.""

"Pickthall: 22And on the day We gather them together We shall say unto those who ascribed partners (unto Allah): Where are (now) those partners of your make-believe? 23Then will they have no contention save that they will say: By Allah, our Lord, we never were idolaters."

"Ali: 25Of them there are some who (pretend to) listen to thee; but We have thrown veils on their hearts, So they understand it not, and deafness in their ears; if they saw every one of the signs, not they will believe in them; in so much that when they come to thee, they (but) dispute with thee; the Unbelievers say: "These are nothing but tales of the ancients.""

"Pickthall: 25Of them are some who listen unto thee, but We have placed upon their hearts veils, lest they should understand, and in their ears a deafness. If they saw every token they would not believe therein; to the point that, when they come unto thee to argue with thee, the disbelievers say: This is naught else than fables of the men of old."

"Say: "Think ye to yourselves, if there come upon you the wrath of Allah, or the Hour (that ye dread), would ye then call upon other than Allah?- (reply) if ye are truthful! "Nay,- On Him would ye call, and if it be His will, He would remove (the distress) which occasioned your call upon Him, and ye would forget (the false gods) which ye join with Him!""

"Ali: 70Leave alone those who take their religion to be mere play and amusement, and are deceived by the life of this world. But proclaim (to them) this (truth): that every soul delivers itself to ruin by its own acts: it will find for itself no protector or intercessor except Allah: if it offered every ransom, (or reparation), none will be accepted: such is (the end of) those who deliver themselves to ruin by their own acts: they will have for drink (only) boiling water, and for punishment, one most grievous: for they persisted in rejecting Allah."

"Pickthall: 70And forsake those who take their religion for a pastime and a jest, and whom the life of the world beguileth. Remind (mankind) hereby lest a soul be destroyed by what it earneth. It hath beside Allah no protecting ally nor intercessor, and though it offer every compensation it will not be accepted from it. Those are they who perish by their own deserts. For them is drink of boiling water and a painful doom, because they disbelieved."

"Ali: 106Follow what thou art taught by inspiration from thy Lord: there is no god but He: and turn aside from those who join gods with Allah."

"Pickthall: 106Follow that which is inspired in thee from thy Lord; there is no Allah save Him; and turn away from the idolaters."

"Ali: 109They swear their strongest oaths by Allah, that if a (special) sign came to them, by it they would believe. Say: "Certainly (all) signs are in the power of Allah: but what will make you (Muslims) realise that (even) if (special) signs came, they will not believe."? 110We (too) shall turn to (confusion) their hearts and their eyes, even as they refused to believe in this in the first instance: We shall leave them in their trespasses, to wander in distraction. 111Even if We did send unto them angels, and the dead did speak unto them, and We gathered together all things before their very eyes, they are not the ones to believe, unless it is in Allah's plan. But most of them ignore (the truth)."

"Pickthall: 109And they swear a solemn oath by Allah that if there come unto them a portent they will believe therein. Say; Portents are with Allah and (so is) that which telleth you that if such came unto them they would not believe. 110We confound their hearts and their eyes. As they believed not therein at the first, We let them wander blindly on in their contumacy. 111nd though We should send down the angels unto them, and the dead should speak unto them, and We should gather against them all things in array, they would not believe unless Allah so willed. Howbeit, most of them are ignorant."

"Ali: 148Those who give partners (to Allah) will say: "If Allah had wished, we should not have given partners to Him nor would our fathers; nor should we have had any taboos." So did their ancestors argue falsely, until they tasted of Our wrath. Say: "Have ye any (certain) knowledge? If so, produce it before us. Ye follow nothing but conjecture: ye do nothing but lie.""

"Pickthall: 148They who are idolaters will say: Had Allah willed, we had not ascribed (unto Him) partners neither had our fathers, nor had we forbidden aught. Thus did those who were before them give the lie (to Allah's messengers) till they tasted of the fear of Us. Say: Have ye any knowledge that ye can adduce for Us? Lo! ye follow naught but an opinion, Lo! ye do but guess"

"If thou couldst see when they are set before the Fire and say: Oh, would that we might return! Then would we not deny the revelations of our Lord but we would be of the believers! Nay, but that hath become clear unto them which before they used to hide. And if they were sent back they would return unto that which they are forbidden. Lo! they are liars."

"Who is guilty of more wrong than he who forgeth a lie against Allah, or saith: I am inspired, when he is not inspired in aught; and who saith: I will reveal the like of that which Allah hath revealed ? If thou couldst see, when the wrong-doers reach the pangs of death and the angels stretch their hands out (saying): Deliver up your souls. This day ye are awarded doom of degradation for that ye spake concerning Allah other than the truth, and used to scorn His portents."

"That the hearts of those who believe not in the Hereafter may incline thereto, and that they may take pleasure therein, and that they may earn what they are earning."

"Or lest ye should say: If the Scripture had been revealed unto us, we surely had been better guided than are they. Now hath there come unto you a clear proof from your Lord, a guidance and mercy; and who doeth greater wrong than he who denieth the revelations of Allah, and turneth away from them ? We award unto those who turn away from Our revelations an evil doom because of their aversion."

"Or lest ye should say: "Our fathers before us may have taken false gods, but we are (their) descendants after them: wilt Thou then destroy us because of the deeds of men who were futile?""

"Ali: 12Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: smite ye above their necks and smite all their finger-tips off them." 13This because they contended against Allah and His Messenger: If any contend against Allah and His Messenger, Allah is strict in punishment."

"Pickthall: 12When thy Lord inspired the angels, (saying): I am with you. So make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite the necks and smite of them each finger. 13That is because they opposed Allah and His messenger. Whoso opposeth Allah and His messenger, (for him) lo! Allah is severe in punishment."

"Ali: 15O ye who believe! when ye meet the Unbelievers in hostile array, never turn your backs to them. 16If any do turn his back to them on such a day - unless it be in a stratagem of war, or to retreat to a troop (of his own)- he draws on himself the wrath of Allah, and his abode is Hell,- an evil refuge (indeed)! 17It is not ye who slew them; it was Allah: when thou threwest (a handful of dust), it was not thy act, but Allah's: in order that He might test the Believers by a gracious trial from Himself: for Allah is He Who heareth and knoweth (all things). 18That, and also because Allah is He Who makes feeble the plans and stratagem of the Unbelievers."

"Pickthall: 15O ye who believe! When ye meet those who disbelieve in battle, turn not your backs to them. 16Whoso on that day turneth his back to them, unless manoeuvring for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey's end. 17Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower. 18That (is the case); and (know) that Allah (it is) Who maketh weak the plan of disbelievers."

"Ali: 38Say to the Unbelievers, if (now) they desist (from Unbelief), their past would be forgiven them; but if they persist, the punishment of those before them is already (a matter of warning for them). 39And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do."

"Pickthall: 38Tell those who disbelieve that if they cease (from persecution of believers) that which is past will be forgiven them; but if they return (thereto) then the example of the men of old hath already gone (before them, for a warning). 39And fight them until persecution is no more, and religion is all for Allah. But if they cease, then lo! Allah is Seer of what they do."

"Ali: 59Let not the unbelievers think that they can get the better (of the godly): they will never frustrate (them). 60Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know. Whatever ye shall spend in the cause of Allah, shall be repaid unto you, and ye shall not be treated unjustly. 61But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things)."

"Pickthall: 59And let not those who disbelieve suppose that they can outstrip (Allah's Purpose). Lo! they cannot escape. 60Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy, and others beside them whom ye know not. Allah knoweth them. Whatsoever ye spend in the way of Allah it will be repaid to you in full, and ye will not be wronged. 61And if they incline to peace, incline thou also to it, and trust in Allah. Lo! He, even He, is the Hearer, the Knower."

"Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: smite ye above their necks and smite all their finger-tips off them." This because they contended against Allah and His Messenger: If any contend against Allah and His Messenger, Allah is strict in punishment. Thus (will it be said): "Taste ye then of the (punishment): for those who resist Allah, is the penalty of the Fire.""

"For the worst of beasts in the sight of Allah are those who reject Him: They will not believe."

"O Prophet! rouse the Believers to the fight. If there are twenty amongst you, patient and persevering, they will vanquish two hundred: if a hundred, they will vanquish a thousand of the Unbelievers: for these are a people without understanding. For the present, Allah hath lightened your (task), for He knoweth that there is a weak spot in you: But (even so), if there are a hundred of you, patient and persevering, they will vanquish two hundred, and if a thousand, they will vanquish two thousand, with the leave of Allah: for Allah is with those who patiently persevere."

"Ali: 1A (declaration) of immunity from Allah and His Messenger, to those of the Pagans with whom ye have contracted mutual alliances:- 2Travel freely in the land four months, and know that ye cannot escape Allah and that Allah will confound the disbelievers (in His Guidance). 3And an announcement from Allah and His Messenger, to the people (assembled) on the day of the Great Pilgrimage,- that Allah and His Messenger dissolve (treaty) obligations with the Pagans. If then, ye repent, it were best for you; but if ye turn away, know ye that ye cannot frustrate Allah. And proclaim a grievous penalty to those who reject Faith."

"Pickthall: 1Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty. 2Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land, but know ye that ye cannot frustrate Allah (by your falsehood) but that Allah will cover with shame those who reject Him. 3And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who disbelieve,"

"Ali: 4(But the treaties are) not dissolved with those Pagans with whom ye have entered into alliance and who have not subsequently failed you in aught, nor aided any one against you. So fulfil your engagements with them to the end of their term: for Allah loveth the righteous. 5Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship (to Allah) and pay the poor-due (according to Islam), then leave their way free. Lo! Allah is Forgiving, Merciful. 6And if anyone of the idolaters seeketh thy protection (O Muhammad), then protect him so that he may hear the Word of Allah, and afterward convey him to his place of safety. That is because they are a folk who know not. 7How can there be a league, before Allah and His Messenger, with the Pagans, except those with whom ye made a treaty near the sacred Mosque? As long as these stand true to you, stand ye true to them: for Allah doth love the righteous."

"Pickthall: 4Excepting those of the idolaters with whom ye (Muslims) have a treaty, and who have since abated nothing of your right nor have supported anyone against you. (As for these), fulfil their treaty to them till their term. Lo! Allah loveth those who keep their duty (unto Him). 5But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers (to Allah), practise regular charity (according to Islam), then open the way for them: for Allah is Oft-forgiving, Most Merciful. 6If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge. 7How can there be a treaty with Allah and with His messenger for the idolaters save those with whom ye made a treaty at the Inviolable Place of Worship? So long as they are true to you, be true to them. Lo! Allah loveth those who keep their duty."

"Ali: 17It is not for such as join gods with Allah, to visit or maintain the mosques of Allah while they witness against their own souls to infidelity. The works of such bear no fruit: In Fire shall they dwell."

"Pickthall: 17It is not for the idolaters to tend Allah's sanctuaries, bearing witness against themselves of disbelief. As for such, their works are vain and in the Fire they will abide."

"Ali: 23O ye who believe! take not for protectors your fathers and your brothers if they love infidelity above Faith: if any of you do so, they do wrong."

"Pickthall: 23O ye who believe! Choose not your fathers nor your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends, such are wrong-doers."

"Ali: 28O ye who believe! The idolaters only are unclean. So let them not come near the Inviolable Place of Worship after this their year. If ye fear poverty (from the loss of their merchandise) Allah shall preserve you of His bounty if He will. Lo! Allah is Knower, Wise."

"Pickthall: 28O ye who believe! Truly the Pagans are unclean; so let them not, after this year of theirs, approach the Sacred Mosque. And if ye fear poverty, soon will Allah enrich you, if He wills, out of His bounty, for Allah is All-knowing, All-wise."

"Ali: 29Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued."

"Pickthall: 29Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His messenger, and follow not the Religion of Truth, until they pay the tribute readily, being brought low."

"Ali: 36The number of months in the sight of Allah is twelve (in a year)- so ordained by Him the day He created the heavens and the earth; of them four are sacred: that is the straight usage. So wrong not yourselves therein, and fight the Pagans all together as they fight you all together. But know that Allah is with those who restrain themselves. 37Verily the transposing (of a prohibited month) is an addition to Unbelief: the Unbelievers are led to wrong thereby: for they make it lawful one year, and forbidden another year, in order to adjust the number of months forbidden by Allah and make such forbidden ones lawful. The evil of their course seems pleasing to them. But Allah guideth not those who reject Faith."

"Pickthall: 36Lo! the number of the months with Allah is twelve months by Allah's ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them. And wage war on all of the idolaters as they are waging war on all of you. And know that Allah is with those who keep their duty (unto Him). 37Postponement (of a sacred month) is only an excess of disbelief whereby those who disbelieve are misled; they allow it one year and forbid it (another) year, that they may make up the number of the months which Allah hath hallowed, so that they allow that which Allah hath forbidden. The evil of their deeds is made fairseeming unto them. Allah guideth not the disbelieving folk."

"Ali: 73O Prophet! strive hard against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge indeed. 74They swear by Allah that they said nothing (evil), but indeed they uttered blasphemy, and they did it after accepting Islam; and they meditated a plot which they were unable to carry out: this revenge of theirs was (their) only return for the bounty with which Allah and His Messenger had enriched them! If they repent, it will be best for them; but if they turn back (to their evil ways), Allah will punish them with a grievous penalty in this life and in the Hereafter: They shall have none on earth to protect or help them."

"Pickthall: 73O Prophet! Strive against the disbelievers and the hypocrites! Be harsh with them. Their ultimate abode is hell, a hapless journey's end. 74They swear by Allah that they said nothing (wrong), yet they did say the word of disbelief, and did disbelieve after their Surrender (to Allah). And they purposed that which they could not attain, and they sought revenge only that Allah by His messenger should enrich them of His bounty. If they repent it will be better for them; and if they turn away, Allah will afflict them with a painful doom in the world and the Hereafter, and they have no protecting friend nor helper in the earth."

"Ali: 123O ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty (unto Him)."

"Pickthall: 123O ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty (unto Him)."

"Fight them, and Allah will punish them by your hands, cover them with shame, help you (to victory) over them, heal the breasts of Believers,"

"O Prophet! strive hard against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge indeed."

"Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur'an: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme."

"Ali: 2Again and again will those who disbelieve, wish that they had bowed (to Allah's will) in Islam."

"Pickthall: 2It may be that those who disbelieve wish ardently that they were Muslims."

"Ali: 20Those whom they invoke besides Allah create nothing and are themselves created. 21(They are things) dead, lifeless: nor do they know when they will be raised up."

"Pickthall: 20Those unto whom they cry beside Allah created naught, but are themselves created. 21(They are) dead, not living. And they know not when they will be raised."

"Ali: 66(Abraham) said, "Do ye then worship, besides Allah, things that can neither be of any good to you nor do you harm? 67"Fie upon you, and upon the things that ye worship besides Allah! Have ye no sense?".. 68They said, "Burn him and protect your gods, If ye do (anything at all)!""

"Pickthall: 66He said: Worship ye then instead of Allah that which cannot profit you at all, nor harm you? 67Fie on you and all that ye worship instead of Allah! Have ye then no sense? 68They cried: Burn him and stand by your gods, if ye will be doing."

"Ali: 98Verily ye, (unbelievers), and the (false) gods that ye worship besides Allah, are (but) fuel for Hell! to it will ye (surely) come! 99If these had been gods, they would not have got there! but each one will abide therein. 100There, sobbing will be their lot, nor will they there hear (aught else)."

"Pickthall: 98Lo! ye (idolaters) and that which ye worship beside Allah are fuel of hell. Thereunto ye will come. 99If these had been gods they would not have come thither, but all will abide therein. 100Therein wailing is their portion, and therein they hear not."

"Ali: 19These two antagonists dispute with each other about their Lord: But those who deny (their Lord),- for them will be cut out a garment of Fire: over their heads will be poured out boiling water. 20With it will be scalded what is within their bodies, as well as (their) skins. 21In addition there will be maces of iron (to punish) them. 22Every time they wish to get away therefrom, from anguish, they will be forced back therein, and (it will be said), "Taste ye the Penalty of Burning!""

"Pickthall: 19These twain (the believers and the disbelievers) are two opponents who contend concerning their Lord. But as for those who disbelieve, garments of fire will be cut out for them; boiling fluid will be poured down on their heads, 20Whereby that which is in their bellies, and their skins too, will be melted; 21And for them are hooked rods of iron. 22Whenever, in their anguish, they would go forth from thence they are driven back therein and (it is said unto them): Taste the doom of burning."

"Those who reject Faith will not cease to be in doubt concerning (Revelation) until the Hour (of Judgment) comes suddenly upon them, or there comes to them the Penalty of a Day of Disaster. On that Day of Dominion will be that of Allah: He will judge between them: so those who believe and work righteous deeds will be in Gardens of Delight. And for those who reject Faith and deny our Signs, there will be a humiliating Punishment."

"The day He will gather them together as well as those whom they worship besides Allah, He will ask: "Was it ye who let these My servants astray, or did they stray from the Path themselves?" They will say: "Glory to Thee! not meet was it for us that we should take for protectors others besides Thee: But Thou didst bestow, on them and their fathers, good things (in life), until they forgot the Message: for they were a people (worthless and) lost." (Allah will say): "Now have they proved you liars in what ye say: so ye cannot avert (your penalty) nor (get) help." And whoever among you does wrong, him shall We cause to taste of a grievous Penalty."

"Ali: 26That Day, the dominion as of right and truth, shall be (wholly) for (Allah) Most Merciful: it will be a Day of dire difficulty for the misbelievers. 27The Day that the wrong-doer will bite at his hands, he will say, "Oh! would that I had taken a (straight) path with the Messenger! 28"Ah! woe is me! Would that I had never taken such a one for a friend! 29"He did lead me astray from the Message (of Allah) after it had come to me! Ah! the Evil One is but a traitor to man!""

"Pickthall: 26The Sovereignty on that day will be the True (Sovereignty) belonging to the Beneficent One, and it will be a hard day for disbelievers. 27On the day when the wrong-doer gnaweth his hands, he will say: Ah, would that I had chosen a way together with the messenger (of Allah)! 28Alas for me! Ah, would that I had never taken such an one for friend! 29He verily led me astray from the Reminder after it had reached me. Satan was ever man's deserter in the hour of need."

"Ali: 52Therefore listen not to the Unbelievers, but strive against them with the utmost strenuousness, with the (Qur'an)."

"Pickthall: 52So obey not the disbelievers, but strive against them herewith with a great endeavour."

"Yet do they worship, besides Allah, things that can neither profit them nor harm them: and the Misbeliever is a helper (of Evil), against his own Lord!"

""They will say there in their mutual bickerings: "'By Allah, we were truly in an error manifest, "'When we held you as equals with the Lord of the Worlds; "'And our seducers were only those who were steeped in guilt."

"And thou hadst not expected that the Book would be sent to thee except as a Mercy from thy Lord: Therefore lend not thou support in any way to those who reject (Allah's Message)."

"The parable of those who take protectors other than Allah is that of the spider, who builds (to itself) a house; but truly the flimsiest of houses is the spider's house;- if they but knew. Verily Allah doth know of (every thing) whatever that they call upon besides Him: and He is Exalted (in power), Wise."

""Bring ye up", it shall be said, "The wrong-doers and their wives, and the things they worshipped- "Besides Allah, and lead them to the Way to the (Fierce) Fire! "But stop them, for they must be asked:"

"Nay, but that day they shall submit (to Judgment); And they will turn to one another, and question one another. They will say: "It was ye who used to come to us from the right hand (of power and authority)!" They will reply: "Nay, ye yourselves had no Faith! "Nor had we any authority over you. Nay, it was ye who were a people in obstinate rebellion! "So now has been proved true, against us, the word of our Lord that we shall indeed (have to) taste (the punishment of our sins). "We led you astray: for truly we were ourselves astray.""

"Ali: 4Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost."

"Pickthall: 4Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain."

"Soon will He guide them and improve their condition, And admit them to the Garden which He has announced for them. O ye who believe! If ye will aid (the cause of) Allah, He will aid you, and plant your feet firmly. But those who reject (Allah),- for them is destruction, and (Allah) will render their deeds astray (from their mark). That is because they hate the Revelation of Allah; so He has made their deeds fruitless. Do they not travel through the earth, and see what was the End of those before them (who did evil)? Allah brought utter destruction on them, and similar (fates await) those who reject Allah. That is because Allah is the Protector of those who believe, but those who reject Allah have no protector. Verily Allah will admit those who believe and do righteous deeds, to Gardens beneath which rivers flow; while those who reject Allah will enjoy (this world) and eat as cattle eat; and the Fire will be their abode. And how many cities, with more power than thy city which has driven thee out, have We destroyed (for their sins)? and there was none to aid them. Is then one who is on a clear (Path) from his Lord, no better than one to whom the evil of his conduct seems pleasing, and such as follow their own lusts? (Here is) a Parable of the Garden which the righteous are promised: in it are rivers of water incorruptible; rivers of milk of which the taste never changes; rivers of wine, a joy to those who drink; and rivers of honey pure and clear. In it there are for them all kinds of fruits; and Grace from their Lord. (Can those in such Bliss) be compared to such as shall dwell for ever in the Fire, and be given, to drink, boiling water, so that it cuts up their bowels (to pieces)?"

"Ali: 29Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward."

"Pickthall: 29Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. Thou (O Muhammad) seest them bowing and falling prostrate (in worship), seeking bounty from Allah and (His) acceptance. The mark of them is on their foreheads from the traces of prostration. Such is their likeness in the Torah and their likeness in the Gospel - like as sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk, delighting the sowers - that He may enrage the disbelievers with (the sight of) them. Allah hath promised, unto such of them as believe and do good works, forgiveness and immense reward."

"Thou wilt not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which Rivers flow, to dwell therein (for ever). Allah will be well pleased with them, and they with Him. They are the Party of Allah. Truly it is the Party of Allah that will achieve Felicity."

"It is He Who has sent His Messenger with Guidance and the Religion of Truth, that he may proclaim it over all religion, even though the Pagans may detest (it). O ye who believe! Shall I lead you to a bargain that will save you from a grievous Penalty?- That ye believe in Allah and His Messenger, and that ye strive (your utmost) in the Cause of Allah, with your property and your persons: That will be best for you, if ye but knew! He will forgive you your sins, and admit you to Gardens beneath which Rivers flow, and to beautiful mansions in Gardens of Eternity: that is indeed the Supreme Achievement. And another (favour will He bestow,) which ye do love,- help from Allah and a speedy victory. So give the Glad Tidings to the Believers."

"So hearken not to those who deny (the Truth). Their desire is that thou shouldst be pliant: so would they be pliant. Heed not the type of despicable men,- ready with oaths, A slanderer, going about with calumnies, (Habitually) hindering (all) good, transgressing beyond bounds, deep in sin, Violent (and cruel),- with all that, base-born,- Because he possesses wealth and (numerous) sons."

"(The stern command will say): "Seize ye him, and bind ye him, "And burn ye him in the Blazing Fire. Further, make him march in a chain, whereof the length is seventy cubits! This was he that would not believe in Allah Most High.""

"Ali: 1Those who reject (Truth), among the People of the Book and among the Polytheists, were not going to depart (from their ways) until there should come to them Clear Evidence,- 2An messenger from Allah, rehearsing scriptures kept pure and holy: 3Wherein are laws (or decrees) right and straight. 4Nor did the People of the Book make schisms, until after there came to them Clear Evidence. 5And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer(to Allah), practise regular charity (according to Islam); and that is the Religion Right and Straight. 6Those who reject (Truth), among the People of the Book and among the Polytheists, will be in Hell-Fire, to dwell therein (for aye). They are the worst of creatures. 7Those who have faith and do righteous deeds,- they are the best of creatures. 8Their reward is with Allah: Gardens of Eternity, beneath which rivers flow; they will dwell therein for ever; Allah well pleased with them, and they with Him: all this for such as fear their Lord and Cherisher."

"Pickthall: 1Those who disbelieve among the People of the Scripture and the idolaters could not have left off (erring) till the clear proof came unto them, 2A messenger from Allah, reading purified pages 3Containing correct scriptures. 4Nor were the People of the Scripture divided until after the clear proof came unto them. 5And they are ordered naught else than to serve Allah, keeping religion pure for Him, as men by nature upright, and to establish worship and to pay the poor-due. That is true religion. 6Lo! those who disbelieve, among the People of the Scripture and the idolaters, will abide in fire of hell. They are the worst of created beings. 7And) lo! those who believe and do good works are the best of created beings. 8Their reward is with their Lord: Gardens of Eden underneath which rivers flow, wherein they dwell for ever. Allah hath pleasure in them and they have pleasure in Him. This is (in store) for him who feareth his Lord."

"[T]he term kāfir cannot be simply equated, as many Muslim theologians of post-classical times and practically all Western translators of the Qur’ān have done, with “unbeliever” or “infidel” in the specific, restricted sense of one who rejects the system of doctrine and law promulgated in the Qur’ān and amplified by the teachings of the Prophet — but must have a wider, more general meaning. This meaning is easily grasped when we bear in mind that the root verb of the participial noun kāfir (and of the infinitive noun kufr) is kafara, “he [or “it”] covered [a thing]”: thus, in 57:20 the tiller of the soil is called (without any pejorative implication) kāfir, “one who covers,” i.e., the sown seed with earth, just as the night is spoken of as having “covered” (kafara) the earth with darkness. In their abstract sense, both the verb and the nouns derived from it have a connotation of “concealing” something that exists or “denying” something that is true. Hence, in the usage of the Qur’ān — with the exception of the one instance (in 57:20) where this participial noun signifies a “tiller of the soil” - a kāfir is “one who denies [or “refuses to acknowledge”] the truth” in the widest, spiritual sense of this latter term: that is, irrespective of whether it relates to a cognition of the supreme truth — namely, the existence of God - or to a doctrine or ordinance enunciated in the divine writ, or to a self-evident moral proposition, or to an acknowledgment of, and therefore gratitude for, favours received."

"To the Muslims, a Hindu (and any non-Muslim) is a Kafir. A Kafir (non-believer in Islam) is not worthy of respect. He is a low born and without status. That is why a country ruled by the kafir (non-muslim) is a ‘Dār ul harb’ (i.e. the land of war) to a Muslim, which must be conquered, by any means for the Muslims and turned into ‘Dār ul Islām’ (i.e., land of Muslims alone)."

"Being kafir is a defect in both ghulām and bandi as by nature the Musalman detests to associate with or keep company of a kāfir."

"In other words, Islam is Islam and Kufr is Kufr, and never the twain can meet."

"The honour of Islam lies in insulting kufr and kafirs. One who respects the kafirs dishonours the Muslims…. The real purpose of levying jiziya on them is to humiliate them to such an extent that they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honour and might of Islam."

"But merely refraining from befriending and associating with kafirs is not enough. Enmity against the enemies of Allah and the Prophet is a duty incumbent upon every Muslim, declare the ulema. In the Fatawa-i-Rizvia the fatwas on kafirs are grouped under the heading, ‘Nafrat ke Ahkam’ — the ‘Ordinances of Hatred.’ Anyone to whom the struggle between Islam and kufr is ‘just a quarrel between clerics’ is himself a kafir: he is out of Islam, his wives are out of his nikah, declare the fatwas... ‘And among these Kafirs too there are gradations,’ declares the Fatawa-i-Rizvia in its Nafrat ke Ahkam, the Ordinances of Hatred. ‘One hard kind of basic kufr is Christianity; worse than it is Magianism; worse than that is idolatry; worse than that is Wahabiyat; and worse than all these and more wicked is Deobandiyat.’"

"A Kafir cannot be better than a Muslim under any circumstances. A Muslim is better than Kafirs in all circumstances."

"To the Mussulman, the Jews or the Christians are not object of extreme detestation; they are at the worst, men of little faith; but not so the Hindu. According to him the Hindu is idolatrous, the hateful Kafir. Hence in this life he deserves to be butchered and in the next, eternal hell is in store for him. The utmost the Mussulman kings could do as a favour to the (Hindu) priestly class - the spiritual guides of these Kafirs - was to allow them somehow to pass their life silently and wait for the last moment. This was again sometimes considered too much kindness. If the religious ardour of any king was a little more uncommon, there would immediately follow arrangements for a great Yajna by way of Kafir- slaughter."

"A key plan of Muslims, according to Hindutva ideologues, is to “allure, attract and abduct young Hindu girls for marriage to the Muslims” (Paliwal 2003: 24)."

"A narrative common among Hindutva intellectuals, leaders, and activists across the country was that of a conscious Muslim ploy to seduce “innocent” Hindu girls."

"Their plan is to make Kerala a Muslim state in the next 20 years. For that, they are luring youngsters, offering them money and insisting that they marry Hindu girls to increase the Muslim population. This is how they are growing their majority and these tricks are working."

"The Left (CPM-led Left Democratic Front) and the Right (Congress-led United Democratic Front) are competing to appease jihadists by covertly and overtly justifying the form of terrorism known as love jihad. We should not allow the jihadists to grow in their (LDF’s and UDF’s) shadow. For that, we need to cut down the trees that provide them shelter. Think, act."

"One of the most painful aspects of Muslim demographic warfare is the open attempt by Muslims to grab non-Muslim girls to use them for their own demographic ambitions, meanwhile also inflicting a good dose of humiliation on the accused kafirs. In Bangladesh and in Muslim-majority areas inside India, this often takes the form of simply kidnapping girls, or of threatening them to marry them out to Muslims. In the open market-place of the West and of westernized circles in India, it takes the form of normal courtship, with the limitation that in case of a Muslim girl befriending a non-Muslim, family pressure is used on her, or physical threat on him or both, to stop the affair; since the same is much less likely to happen in the reverse case, the net result is a considerable traffic of non-Muslim girls into Muslim households."

"How far will this go? SC has said there is no love jihad. I know love jihad is real, I will say there is ‘love jihad. When I’m saying where we are headed, don’t misunderstand. There is only one solution to put an end to this. Respected Bharath must be declared a Hindu Rashtra... Love jihad is real and Muslims plan to make India an Islamic country by 2030… it was delayed due to the demonetisation move by Prime Minister Narendra Modi."

"Mathew Mar Gregorios, the Bishop of the Syrian Independent Orthodox Church, believes that ‘love jihad’ is a reality and that the time has come for youngsters to stand up and fight this evil. “You should see the number of messages I get daily from parents of girls on my phone. There is a rampant conversion of Christian girls into Islam in the Malabar region. Since I am heading a Church denomination here, I have my limitations to talk about it openly,’’ the Bishop tells HT. ‘Love jihad’ is a misnomer because it’s a conversion ploy, not love, he says. “In most cases that I have seen personally and intervened too, it’s just the pretence of love. Once married, the girl gets abandoned most of the times. Conversion is the only motto and it is aimed at increasing the numbers of one community. Some people have even alleged an IS link to all this, which needs to be probed.’’"

"Joseph Kallarangatt, Bishop of the Palai diocese of the Syro-Malabar Church, alleged that those who claim that ‘love jihad’ doesn’t exist in Kerala are “blind to reality.” “Such people, be they politicians or those from social and cultural spaces, media may have their own vested interests. But one thing is clear. We are losing our young women. It is not just about love marriages. It’s a war strategy to destroy their lives,” he claimed... “Like in other parts of the world, there is a section of Muslims in Kerala who want to create animosity between communities and spread religious hatred. Jihadis are using different means to spread Islam and they are into targeting young non-Muslim girls for the same,” he said citing examples of Nimisha, a Hindu girl, and Sonia Sebastian, a Christian girl, who got converted to Islam after falling in love with Muslim men and finally joined the dreaded Islamic State in Syria. He further elucidated, “In a democratic country like ours, since it’s not easy to use weapons to destroy people of other faiths, jihadis are using means which are not easily identifiable. In the view of jihadis, non-Muslims are to be destroyed. When the objective is an expansion of their religion and the destruction of non-Muslims, the means they use are of different forms. Two of such widely-discussed means today are love jihad and narcotics jihad."

"Launching Demographic war: Seducing and marrying Hindu girls and displaying them as proud jihad trophies i.e., jihad through “love”;"

"The spate of organised religious conversions and using the victims for terror activities by trapping them through ‘love jihad’ has shown the Christian community is a soft target for Islamic radicals."

"It is important that the home ministry takes note of this alarming trend and order a probe by the National Investigative Agency and bring in an effective law to curb such fraudulent activities of radicalised elements."

"The fears expressed by the parents are not misplaced, given the experiences in similar cases in the past. Reports suggest out of 21 persons who joined the IS from Kerala, five were converted from Christianity." He quotes information published by Kerala Catholic Bishops Conference's Commission for Social Harmony and Vigilance, where it is said "around 4,000 girls have been subjected to conversion since 2005 (till 2012) after they fell in love". The victims were sexually harassed or had to spend the rest of their lives in a pathetic condition without any freedom”."

"The Christian girls in Kerala are targeted by ‘Love Jihad’. They can be easily victimized. The growing tendency of religious conversion prove this”."

"Our demand is that no girl should undergo this trauma. I feel that ‘Love Jihad’ is spreading rapidly."

"There are some cases which have come up that need to be addressed, we should definitely address it. If something like this is taking place, we should address it... There are some issues and apprehension about this. The government should clearly come out about what has happened and if there are any such cases (of ‘love jihad’), they should be addressed and stopped."

"This is an organised crime. There is money coming from the Gulf and other countries to enable a gang of Muslim men trap Hindu women, marry them and then use them for crime including terror."

"We have seen how the sufi divine Khwaja Hasan Nizami in his Daiye Islam had instructed the Muslims on the ways to convert Hindus to Islam. His over-enthusiasm cautioned the Hindus. The instructions did not remain a secret, the book was translated and the Hindus found out how and why secret kidnappings, abductions and seductions of Hindu girls by Muslims in almost every town and city of northern India had become the order of the day. Hindus, individually and through their organisations, began to exercise vigilance. They began to undo such dirty attempts by rescuing Hindu girls, widows and orphans and bringing the offenders to book."

"Of the many pamphlets and brochures in Urdu instructing Muslims in the ways of converting Hindus, only one may be examined to give an idea of the stuff contained in such literature. It is the Daiye Islam (Propagation of Islam) by Khwaja Hasan Nizami. Hasan Nizami was a sufi divine connected with the dargah of Nizamuddin Awliya of Delhi. The pamphlet teaches the Muslims the quickest and comprehensive way of converting Kafirs to Islam. The Khwaja exhorted Muslims of all categories from the highest to the lowest, to serve the cause of Islam by helping in the conversion of non-Muslims to Islam. In this missionary endeavour Zamindars and Nawabs, doctors and prostitutes, ekka players and bangle sellers were all invited to make their contribution. Muslim lawyers and doctors were to influence their Hindu clients to convert. Nawabs and Zamindars were to pressurize Hindu tenants under them to become Musalman. The prostitute was required to exert her influence on her Hindu visitors and admirers into becoming Muslims. The bangle seller was to seduce young Hindu girls and the ekka driver was to seduce away Hindu ladies and children. Such a recipe was neither spiritual nor edifying but it fitted with the Muslim mentality. The pamphlet recorded wide sale among Muslims. The Nizam of Hyderabad fixed an allowance for the Khwaja and other Muslims Chiefs and Zamindars followed suit. Muslim magistrates, police and excise inspectors and other influential officials were found working according to the plan laid out by this sufi devotee of Islam."

"There has been an increase in the number of cases where our girls are entrapped by extremists. Let us pray for the sorrows of the parents who remain helpless when their children fall into the trap of religious extremists. In this era of increasing violence against women, we should respect women and femininity as we love and respect the Holy Mother. "Everyone should take advantage of the Archdiocesan Catechism Center's awareness campaign aimed at teenage children and their parents so that our children do not fall into the trap of terrorist groups."

"“If the believers are concerned with such a scenario, then you cannot fault them for it. Though officially, the diocese has not taken a stand, we are concerned. So if there are people working towards stopping such a thing what is wrong in supporting them.’’"

"There is a dark sexual obsession about allegedly ultra-virile Muslim male bodies and overfertile Muslim female ones, that inspire and sustain the figures of paranoia and revenge."

"There is also the perpetual fear of a more virile Muslim male body that lures away Hindu girls, a kind of penis envy and anxiety about emasculation that can only be overcome by doing violent deeds."

"Love jihad, yes, I see what’s happened in Kerala. How Hindus are being tricked in a marriage and how they suffer…not only Hindus, Muslims, the Christian girls are being tricked in a marriage. Now that sort of a thing I certainly will oppose.”"

"While the Left dismisses these occurrences as a figment of the ‘right-wing imagination’, the cases are real. The dead bodies are also real and the threat is imminent... It is because of the narrow definition of a term like ‘Love Jihad’ that the Left is now attempting to twist it to allege that the term Love Jihad is simply used because ‘extremist Hindus’ are against inter-faith marriages, whereas, the phenomenon is far from being about consensual relationships. It is for these reasons that OpIndia has now decided to do away with the term ‘Love Jihad’ in its parlance and reportage. There is no ‘Love’ in Jihad and even if accept the term along with its problematic syntax, it fails to capture the severity of the Jihad that is being waged by sections of radical Muslims that specifically target non-Muslim women. We believe that the term ‘Grooming Jihad’ is far more appropriate since it encapsulates within itself all categories of crimes that keep women at the centre of this Jihad. Non-Muslim women are being groomed to accept their own subjugation at the hands of Muslim men. They are kidnapped, raped, lured, converted to Islam, punished and brainwashed. There is no ‘Love’ in these crimes against humanity. There is no ambiguity that it is a form of Jihad. It is time to call it what it is – Grooming Jihad."

"Kashmir is not Pakistan where Sikhs can be forced to convert, we won't allow this to happen. Jathedar Akal Takht Sahib has written a letter to Lieutenant Governor of Jammu & Kashmir to bring a law against 'Love Jihad'."

"It is a cause of great worry that Christian girls are the most targeted lot. The CBI, the NIA and the IB have all reported that such cases are occurring in the state and the country. It is saddening and worrying that despite the existence of a mechanism to counter efforts by religious terrorist groups to entrap gullible girls, these are not being tackled efficiently."

"The Islamic State has been luring Christian women as part of their international agenda of hunting down Jewish and Christian women... In the next few months, we will sensitise families and girls through our pious organisations so that they are educated enough not to fall into this trap."

"As if this is not enough, there is a deliberate and organised design to convert Kargil's Buddhists to Islam. In the last four years, about 50 girls and married women with children were allured and converted from village Wakha alone. If this continues unchecked, we fear that Buddhists will be wiped out from Kargil in the next two decades or so. Anyone objecting to such allurement and conversions is harassed... Therefore, to protect the religious and cultural identity of the Ladakhi people, an anti-conversion law must be enacted for Kargil as is presently in force in states like Arunachal Pradesh and Madhya Pradesh."

"Love jihad shouldn’t be viewed only from the love angle, but addressed at a broader level. This is not to target any particular community. Secular political parties should at least accept that love jihad exists here. A small group of people in the state is continuously getting radicalised and it has its links to international and global Islam. It varies in names, but people and leadership of these groups are almost the same... It’s a major problem we’ve been facing for many years, but secular political parties in Kerala are not interested in discussing these issues. It’s part of their politics. Every death and killing that happens in the state is sidelined as a “isolated” incident. A series of killings have taken place and yet no mainstream party in the state has addressed the issue. There have been reports that the radical groups were involved in the killings and the government has all the details... “Even today we received phone calls from worried Christian parents seeking help and counselling for their daughters. It’s not about getting married to someone from another religion. In these cases, we don’t see them living happily after the marriage. We’ve been monitoring the issues. The police themselves have revealed in many cases that girls have gone missing after marriage or they have joined the Islamic State and were being used as sex slaves. That means it was not love. Love has been used as a weapon."

"O Children of Israel! call to mind the (special) favour which I bestowed upon you, and fulfil your covenant with Me as I fulfil My Covenant with you, and fear none but Me."

"And remember We took a covenant from the Children of Israel (to this effect): Worship none but God; treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now)."

"The Jews say: "The Christians have naught (to stand) upon; and the Christians say: "The Jews have naught (To stand) upon." Yet they (Profess to) study the (same) Book. Like unto their word is what those say who know not; but God will judge between them in their quarrel on the Day of Judgment."

"Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: "The Guidance of God,-that is the (only) Guidance." Wert thou to follow their desires after the knowledge which hath reached thee, then wouldst thou find neither Protector nor helper against God."

"O Children of Israel! call to mind the special favour which I bestowed upon you, and that I preferred you to all others (for My Message)."

"Ask the Children of Israel how many clear (Signs) We have sent them. But if any one, after God's favour has come to him, substitutes (something else), God is strict in punishment."

"Hast thou not Turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? they said to a prophet (That was) among them: "Appoint for us a king, that we May fight in the cause of God." He said: "Is it not possible, if ye were commanded to fight, that that ye will not fight?" They said: "How could we refuse to fight in the cause of God, seeing that we were turned out of our homes and our families?" but when they were commanded to fight, they turned back, except a small band among them. But God Has full knowledge of those who do wrong."

"And (appoint him) an apostle to the Children of Israel, (with this message): "'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by God's leave: And I heal those born blind, and the lepers, and I quicken the dead, by God's leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe. (I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear God, and obey me. It is God Who is my Lord and your Lord; then worship Him. This is a Way that is straight.""

"All food was lawful to the Children of Israel, except what Israel Made unlawful for itself, before the Law (of Moses) was revealed. Say: "Bring ye the Law and study it, if ye be men of truth.""

"Of the Jews there are those who displace words from their (right) places, and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina"; with a twist of their tongues and a slander to Faith. If only they had said: "We hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better for them, and more proper; but God hath cursed them for their Unbelief; and but few of them will believe."

"For the iniquity of the Jews We made unlawful for them certain (foods) good and wholesome which had been lawful for them;- in that they hindered many from God's Way; That they took usury, though they were forbidden; and that they devoured men's substance wrongfully;- we have prepared for those among them who reject faith a grievous punishment."

"God did aforetime take a covenant from the Children of Israel, and we appointed twelve captains among them. And God said: "I am with you: if ye (but) establish regular prayers, practise regular charity, believe in my apostles, honour and assist them, and loan to God a beautiful loan, verily I will wipe out from you your evils, and admit you to gardens with rivers flowing beneath; but if any of you, after this, resisteth faith, he hath truly wandered from the path or rectitude.""

"On that account: We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land."

"It was We who revealed the law (to Moses): therein was guidance and light. By its standard have been judged the Jews, by the prophets who bowed (as in Islam) to God's will, by the rabbis and the doctors of law: for to them was entrusted the protection of God's book, and they were witnesses thereto: therefore fear not men, but fear me, and sell not my signs for a miserable price. If any do fail to judge by (the light of) what God hath revealed, they are (no better than) Unbelievers."

"O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily God guideth not a people unjust."

"The Jews say: "God's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from God increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war, God doth extinguish it; but they (ever) strive to do mischief on earth. And God loveth not those who do mischief"

"We took the covenant of the Children of Israel and sent them apostles, every time, there came to them an apostle with what they themselves desired not - some (of these) they called impostors, and some they (go so far as to) slay."

"Curses were pronounced on those among the Children of Israel who rejected Faith, by the tongue of David and of Jesus the son of Mary: because they disobeyed and persisted in excesses."

"For those who followed the Jewish Law, We forbade every (animal) with undivided hoof, and We forbade them that fat of the ox and the sheep, except what adheres to their backs or their entrails, or is mixed up with a bone: this in recompense for their wilful disobedience: for We are true (in Our ordinances)."

"Every time the penalty fell on them, they said: "O Moses! on your behalf call on thy Lord in virtue of his promise to thee: If thou wilt remove the penalty from us, we shall truly believe in thee, and we shall send away the Children of Israel with thee.""

"We took the Children of Israel (with safety) across the sea. They came upon a people devoted entirely to some idols they had. They said: "O Moses! fashion for us a god like unto the gods they have." He said: "Surely ye are a people without knowledge."

"The people of Moses made, in his absence, out of their ornaments, the image of calf, (for worship): it seemed to low: did they not see that it could neither speak to them, nor show them the way? They took it for worship and they did wrong. When they repented, and saw that they had erred, they said: "If our Lord have not mercy upon us and forgive us, we shall indeed be of those who perish.""

"The Jews call 'Uzair a son of God, and the Christians call Christ the son of God. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say. God's curse be on them: how they are deluded away from the Truth."

"We settled the Children of Israel in a beautiful dwelling-place, and provided for them sustenance of the best: it was after knowledge had been granted to them, that they fell into schisms. Verily God will judge between them as to the schisms am ongst them, on the Day of Judgment."

"To the Jews We prohibited such things as We have mentioned to thee before: We did them no wrong, but they were used to doing wrong to themselves."

"And We gave (Clear) Warning to the Children of Israel in the Book, that twice would they do mischief on the earth and be elated with mighty arrogance (and twice would they be punished)."

"O ye Children of Israel! We delivered you from your enemy, and We made a Covenant with you on the right side of Mount (Sinai), and We sent down to you Manna and quails."

"Verily this Qur'an doth explain to the Children of Israel most of the matters in which they disagree."

"We did indeed aforetime give the Book to Moses: be not then in doubt of its reaching (thee): and We made it a guide to the Children of Israel."

"Say: "O ye that stand on Judaism! If ye think that ye are friends to God, to the exclusion of (other) men, then express your desire for Death, if ye are truthful!""

"Vol. 1, bk. 10, no. 53: Narrated Abu Musa: The Prophet said, “The example of Muslims, Jews and Christians is like the example of a man who employed laborers to work for him from morning till night. They worked till mid-day and they said, ‘We are not in need of your reward.’ So the man employed another batch and said to them, ‘Complete the rest of the day and yours will be the wages I had fixed (for the first batch). They worked up till the time of the ‘Asr prayer and said, ‘Whatever we have done is for you.’ He employed another batch. They worked for the rest of the day till sunset, and they received the wages of the two former batches.”"

"Vol. 1, bk. 12, no. 749: Narrated Abu Huraira: Allah’s Apostle said, “Say ‘Amen’ when the Imam says” Ghairil-maghdubi ‘alaihim wala-ddal-lin; not the path of those who earn Your Anger (such as Jews) nor of those who go astray (such as Christians); all the past sins of the person whose saying (of Amen) coincides with that of the angels, will be forgiven."

"Vol. 2, bk. 23, no. 376: Narrated ‘Aisha (the wife of the Prophet): Once Allah’s Apostle passed by (the grave of) a Jewess whose relatives were weeping over her. He said, “They are weeping over her and she is being tortured in her grave.”"

"Vol. 2, bk. 23, no. 414: Narrated ‘Urwa: Aisha said, “The Prophet in his fatal illness said, ‘Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying.’”Aisha added, “Had it not been for that the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying.”"

"Vol. 3, bk. 31, no. 222: Narrated Ibn ‘Abbas: The Prophet came to Medina and saw the Jews fasting on the day of Ashura. He asked them about that. They replied, “This is a good day, the day on which Allah rescued Bani Israel from their enemy. So, Moses fasted this day.” The Prophet said, “We have more claim over Moses than you.” So, the Prophet fasted on that day and ordered (the Muslims) to fast (on that day)."

"Vol. 3, bk. 34, no. 426: Narrated Ibn ‘Abbas: Once ‘Umar was informed that a certain man sold alcohol. ‘Umar said, “May Allah curse him! Doesn’t he know that Allah’s Apostle said, ‘May Allah curse the Jews, for Allah had forbidden them to eat the fat of animals but they melted it and sold it.’”"

"Vol. 3, bk. 34, no. 427: Narrated Abu Huraira: Allah’s Apostle said, “May Allah curse the Jews, because Allah made fat illegal for them but they sold it and ate its price.”"

"Vol. 3, bk. 39, no. 531: Narrated Ibn ‘Umar: Umar expelled the Jews and the Christians from Hijaz. When Allah’s Apostle had conquered Khaybar, he wanted to expel the Jews from it as its land became the property of Allah, His Apostle, and the Muslims. Allah’s Apostle intended to expel the Jews but they requested him to let them stay there on the condition that they would do the labor and get half of the fruits. Allah’s Apostle told them, “We will let you stay on thus condition, as long as we wish.” So, they (i.e., Jews) kept on living there until ‘Umar forced them to go towards Taima’ and Ariha’."

"Vol. 3, bk. 47, no. 786: Narrated Anas bin Malik: A Jewess brought a poisoned (cooked) sheep for the Prophet who ate from it. She was brought to the Prophet and he was asked, “Shall we kill her?” He said, “No.” I continued to see the effect of the poison on the palate of the mouth of Allah’s Apostle."

"Vol. 4, bk. 52, no. 176: Narrated ‘Abdullah bin ‘Umar: Allah’s Apostle said, “You (i.e., Muslims) will fight with the Jews till some of them will hide behind stones. The stones will (betray them) saying, ‘O ‘Abdullah (i.e., slave of Allah)! There is a Jew hiding behind me; so kill him.’”"

"Vol. 4, bk. 52, no. 177: Narrated Abu Huraira: Allah’s Apostle said, “The Hour will not be established until you fight with the Jews, and the stone behind which a Jew will be hiding will say, ‘O Muslim! There is a Jew hiding behind me, so kill him.’”"

"Vol. 4, bk. 52, no. 195: Narrated Anas: The Prophet set out for Khaybar and reached it at night. He used not to attack if he reached the people at night, till the day broke. So, when the day dawned, the Jews came out with their bags and spades. When they saw the Prophet; they said, “Muhammad and his army!” The Prophet said, “Allahu—Akbar! (Allah is Greater) and Khaybar is ruined, for whenever we approach a nation (i.e., enemy to fight) then it will be a miserable morning for those who have been warned.”"

"Vol. 4, bk. 52, no. 196: Narrated Abu Huraira: Allah’s Apostle said, “I have been ordered to fight with the people till they say, ‘None has the right to be worshipped but Allah,’ and whoever says, ‘None has the right to be worshipped but Allah,’ his life and property will be saved by me except for Islamic law, and his accounts will be with Allah (either to punish him or to forgive him).”"

"Vol. 4, bk. 55, no. 546: Narrated Anas: When ‘Abdullah bin Salam heard the arrival of the Prophet at Medina, he came to him and said, “I am going to ask you about three things which nobody knows except a prophet: What is the first portent of the Hour? What will be the first meal taken by the people of Paradise? Why does a child resemble its father, and why does it resemble its maternal uncle,” Allah’s Apostle said, “Gabriel has just now told me of their answers.” ‘Abdullah said, “He (i.e., Gabriel), from amongst all the angels, is the enemy of the Jews.” Allah’s Apostle said, “The first portent of the Hour will be a fire that will bring together the people from the east to the west; the first meal of the people of Paradise will be Extra-lobe (caudate lobe) of fish-liver. As for the resemblance of the child to its parents: If a man has sexual intercourse with his wife and gets discharge first, the child will resemble the father, and if the woman gets discharge first, the child will resemble her.” On that ‘Abdullah bin Salam said, “I testify that you are the Apostle of Allah.” ‘Abdullah bin Salam further said, “O Allah’s Apostle! The Jews are liars, and if they should come to know about my conversion to Islam before you ask them (about me), they would tell a lie about me.” The Jews came to Allah’s Apostle and ‘Abdullah went inside the house. Allah’s Apostle asked (the Jews), “What kind of man is ‘Abdullah bin Salam amongst you?” They replied, “He is the most learned person amongst us, and the best amongst us, and the son of the best amongst us.” Allah’s Apostle said, “What do you think if he embraces Islam (will you do as he does)?” The Jews said, “May Allah save him from it.” Then ‘Abdullah bin Salam came out in front of them saying, “I testify that None has the right to be worshipped but Allah and that Muhammad is the Apostle of Allah.” Thereupon they said, “He is the evilest among us, and the son of the evilest amongst us,” and continued talking badly of him."

"Vol. 4, bk. 56, no. 660: Narrated ‘Aisha and Ibn ‘Abbas: On his death-bed Allah’s Apostle put a sheet over his face and when he felt hot, he would remove it from his face. When in that state (of putting and removing the sheet) he said, “May Allah’s Curse be on the Jews and the Christians for they build places of worship at the graves of their prophets.” (By that) he intended to warn (the Muslim) from what they (i.e., Jews and Christians) had done."

"Vol. 4, bk. 56, no. 662: Narrated Abu Said: The Prophet said, “You will follow the wrong ways, of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there.” We said, “O Allah’s Apostle! Do you mean the Jews and the Christians?” He replied, “Whom else?” (Meaning, of course, the Jews and the Christians.)"

"Vol. 5, bk. 59, no. 365: Narrated Ibn Umar: Allah’s Apostle had the date-palm trees of Bani Al-Nadir burnt and cut down at a place called Al-Buwaira. Allah then revealed: “What you cut down of the date-palm trees (of the enemy) Or you left them standing on their stems. It was by Allah’s Permission.”"

"Vol. 8, bk. 73, no. 53: Narrated ‘Aisha (the wife of the Prophet): A group of Jews entered upon the Prophet and said, “As-Samu-Alaikum” (i.e., death be upon you). I understood it and said, “Wa-Alaikum As-Samu walla’n” (death and the curse of Allah be upon you). Allah’s Apostle said “Be calm, O ‘Aisha! Allah loves that one should be kind and lenient in all matters.” I said, “O Allah’s Apostle! Haven’t you heard what they (the Jews) have said?” Allah’s Apostle said, “I have (already) said (to them) ‘And upon you!’”"

"Vol. 9, bk. 85, no. 77: Narrated Abu Huraira: While we were in the mosque, Allah’s Apostle came out to us and said, “Let us proceed to the Jews.” So we went along with him till we reached Bait-al-Midras (a place where the Torah used to be recited and all the Jews of the town used to gather). The Prophet stood up and addressed them, “O Assembly of Jews! Embrace Islam and you will be safe!” The Jews replied, “O Aba-l-Qasim! You have conveyed Allah’s message to us.” The Prophet said, “That is what I want (from you).” He repeated his first statement for the second time, and they said, “You have conveyed Allah’s message, O Aba-1-Qasim.” Then he said it for the third time and added, “You should Know that the earth belongs to Allah and His Apostle, and I want to exile you from this land, so whoever among you owns some property, can sell it, otherwise you should know that the Earth belongs to Allah and His Apostle.”"

"Vol. 9, bk. 93, no. 532: Narrated Abu Sa’id Al-Khudri: We said, “O Allah’s Apostle! Shall we see our Lord on the Day of Resurrection?” He said, “Do you have any difficulty in seeing the sun and the moon when the sky is clear?” We said, “No.” He said, “So you will have no difficulty in seeing your Lord on that Day as you have no difficulty in seeing the sun and the moon (in a clear sky).” The Prophet then said, “Somebody will then announce, ‘Let every nation follow what they used to worship.’ So the companions of the cross will go with their cross, and the idolaters (will go) with their idols, and the companions of every god (false deities) (will go) with their god, till there remain those who used to worship Allah, both the obedient ones and the mischievous ones, and some of the people of the Scripture. Then Hell will be presented to them as if it were a mirage. Then it will be said to the Jews, ‘“What did you use to worship?’ They will reply, ‘We used to worship Ezra, the son of Allah.’ It will be said to them, ‘You are liars, for Allah has neither a wife nor a son. What do you want (now)?’ They will reply, ‘We want You to provide us with water.’ Then it will be said to them ‘Drink,’ and they will fall down in Hell (instead).”"

"The uncomfortable examination of Islamic doctrines and history is required in order to understand the enduring phenomenon of Muslim Jew hatred, which dates back to the origins of Islam. We can no longer view Muslim Jew hatred as a “borrowed phenomenon,” seen exclusively, or even primarily, through the prism of Nazism and the Holocaust, the tragic legacy of Judeophobic Christian traditions, or “The Protocols of the Elders of Zion” from Czarist Russia."

"Islam stands in a long line of Semitic, prophetic religious traditions that share an uncompromising monotheism, and belief in God's revelation, His prophets, ethical responsibility and accountability, and the Day of Judgement. Indeed, Muslims, like Christians and Jews, are the Children of Abraham, since all trace their communities back to him. Islam's historic religious and political relationship to Christendom and Judaism has remained strong throughout history. This interaction has been the source of mutual benefit."

"The Israelites were thus being ungrateful and impertinent. Even otherwise, it was so usual with them not only to transgress divine commandments but also to deny them outright. They had also been slaying a number of prophets at different times - they knew they were committing a misdeed, but their hostility to the truth and their stubbornness in disobedience made them blind to the nature of their conduct and its consequences. Through such persistent and wilful misdemeanour they drew upon themselves the wrath of Allah. Disgrace and degradation settled upon them for ever. That is to say, they no longer had any respect in the eyes of others, nor magnanimity in themselves. One form of this disgrace is that temporal power has been taken away from them for ever. For only forty days, however, - and that too when the Day of Judgment will have come close - the Dajjal (Anti-Christ) belonging to the Jewish race, will have an irregular dominion like that of a robber. This cannot be described as having temporal power, in the proper sense of the term. Allah had made it quite clear to the Jews through Sayyidna Musa (Moses) that if they continued to be disobedient, they would always have to live under the domination of other nations. Says the Holy Qur'an: “And when your Lord proclaimed He would send forth against them, unto the Day of Resurrection, those who should visit them with evil chastisement.” (7:167) As to how the Companions, their successors and the great commentators have interpreted the disgrace and degradation which has settled on the Jews, let us present a summary in the words of Ibn Kathir: “No matter how wealthy they grow, they will always be despised by other people; whoever gets hold of them will humiliate them, and attach to them the emblems of servitude.” The commentator Dahhak Ibn Muzahim reports from the blessed Companion 'Abdullah Ibn 'Abbas that the Jews will always remain under the domination of others, will be paying taxes and tributes to them - that is to say, they will themselves never have power and authority in the real sense of the term. Another verse of the Holy Qur'an also speaks of the disgrace of the Jews, but with some addition: “And disgrace has been stamped over them wherever they are found, unless (saved) through a rope from Allah and through a rope from men.” (3:112)"

"Now, the “rope” or means from Allah refers to the case of those whom Allah Himself has, through His own commandment, saved from this disgrace - for example, children, women, or those who are totally devoted to prayer and worship and never go to war against Muslims. The “rope” or means from men refers to a treaty of peace with the Muslims, or a permission to live in a Muslim country on payment of the Jizyah (the tax levied on non-Muslims living in a Muslim country, which exonerates them from military service etc.) Since the Holy Qur'an uses the expression “from men” and not “from Muslims”, a third situation is also possible - the Jews may make political arrangements with other non-Muslims, live under their backing and protection, and thus be in “peace”. ... Thus, Verse 3:112 helps to elucidate Verse 2:61, and also dispels the doubt which sometimes arises in the minds of the Muslims at the sight of the so-called “Israeli state” imposed on Palestine. For, they find it difficult to reconcile the two things - the Holy Qur'an seems to indicate that the Jews will never have a sovereign state, while they have actually usurped Palestine and set up a state of their own. But if we go beyond the appearances, we can easily see that “Israel” is not an independent sovereign state, but only a stronghold of the Western powers which they have established in the midst of Muslim countries in order to protect their own interests; without the backing of these super-powers the Jewish “state” cannot survive for a month, and the Western powers themselves look upon the Israelis as their henchmen. The “Israeli state” has been living, as the Holy Qur'an says, “through a rope from men,” and, even at that, living as a parasite on the Western powers. So, there is no real occasion to have a misgiving about what the Holy Qur'an has said on the subject. Moreover, the half of Palestine which the Jews have usurped and the parasite state they have set up there is no more than a spot on the map of the world. As against this, we have vast expanses of the globe covered by Christian states, by Muslim states, and even by the states of people who do not believe in Allah at all. Can this tiny blot on the map and that too under the American-British umbrella, negate the disgrace which Allah has made to settle upon the Jews?"

"Whenever a Jew is killed, it is for the benefit of Islam."

"Your religion, although it has some good points, such as worship of the great Being, and the necessity of being just and charitable, is otherwise nothing but a rehash of Judaism and a tedious collection of fairy tales."

"Thus, when Muslims crossed the straits of Gibraltar from North Africa in 711 CE and invaded the Iberian Peninsula, Jews welcomed them as liberators from Christian Persecution."

"Born during this era of Islamic rule, the famous Golden Age of Spanish Jewry (circa 900-1200) produced such luminaries as: statesman and diplomat Hasdai ibn Shaprut, vizier and army commander Shmuel ha-Nagid, poet-philosophers Solomon Ibn Gabriol and Judah Halevi,and at the apex of them all, Moses Ben Maimon, also known among the Spaniards as Maimonides."

"Islam is nothing more nor less than Judaism plus the apostle-ship of Mohammad."

"The religion of Mecca in Muḥammad’s time was far from simple idolatry. It resembled much more a form of the Christian faith, in which saints and angels have come to stand between the worshippers and God."

"The new creed [Islam] had the greatest interest in obliterating all recollection of the pagan period, not only in stone monuments which still survived the natural weathering--these were destroyed to provide material for new buildings, or burned for lime or sometimes out of sheer vandalism--but also in literature, and even in consigning the ancient language to oblivion."

"The Sabaeans practised “an ancient natural religion” in which “the sun, the moon and the planets” figured prominently. They “believed in the migration of the soul and in great world periods constantly renewed in an everlasting revolutions”... They built “massive temples” and “handsome gold and silver statues of their chief gods.”"

"They say that the beginning of stone worship among the sons of Ishmael was when Mecca became too small for them and they wanted more room in the country. Everyone who left the town took with him a stone from the sacred area to do honour to it. Wherever they settled they set it up and walked round it as they went round the Ka‘ba. This led them to worship what stones they pleased and those which made an impression on them. Thus as generations passed they forgot their primitive faith and adopted another religion for that of Abraham and Ishmael. They worshipped idols and adopted the same errors as the peoples before them. Yet they retained and held fast practices going back to the time of Abraham, such as honouring the temple and going round it, the great and little pilgrimage, and the standing on ‘Arafa and Muzdalifa, sacrificing the victims, and the pilgrim cry at the great and little pilgrimage, while introducing elements which had no place in the religion of Abraham."

"“Every household had an idol in their house which they used to worship. When a man was about to set out on a journey he would rub himself against it as he was about to ride off: indeed that was the last thing he used to do before his journey; and when he returned from his journey the first thing he did was to rub himself against it before he went in to his family…"

"What we can say is that early medieval Arabia was a rich melting-pot for cults and deities. In some cities and regions (notably the region we now call Yemen) there were thriving communities of Arab Jews and Christians. But in many more places pagan polytheism was the norm. Then there were what we might describe as pagan monotheists – believers in a single God who was not the same as the God of Christian or Jewish scripture. Desert prophets, mystics, monks, and hermits abounded, some following in the traditions of the early Christian ‘desert fathers’ who had sought proximity to God through ascetic living in the sunbeaten sands. In short, Arabian religion was diverse, shifting and heavily localized, and this was only natural. Arabian society was essentially tribal, and despite the nearness of several regional superpowers – Byzantium and Zoroastrian Persia, as well as Christian Ethiopia – none had ever been able to bring the Arabs under their command for long enough to sponsor or enforce the spread of a settled ‘state’ faith, The best the Byzantines and Persians had been able to do was to enlist two northern Arabian tribal groups, the Lakhmids and Ghassanids, into their proxy wars. This was clientelism, not colonialism. In Arabia, change was destined to come from within."

"“From the description of the idols worshipped by the pre-Islamic Arabs, enumerated by Ibn al-Kalbî, the word Sanam appears to apply to objects of very varying character. Some were actual sculptures like Hubal, Isãf and Nãi’la; so were the other idols set up round the Ka‘ba… Others were trees like al-‘Uzzã and many were mere stones like al-Lãt. Stones are well-known as objects of worship by the Semites in general and the traditionist al-Dãrimî states early in the first chapter of his Musnad that in the time of paganism the Arabs, whenever they found a stone remarkable for its shape, colour or size, set it up as an object of worship. Ibn al-Kalbî states that the Arabs were not content with setting up stones for idols, but even took such stones with them on their journeys…”"

"The Arabs during the pre-Islamic period used to practice certain things that were included in the Islamic Sharia. They, for example, did not marry both a mother and her daughter. They considered marrying two sisters simultaneously to be a most heinous crime. They also censured anyone who married his stepmother, and called him dhaizan. They made the major hajj and the minor umra pilgrimage to the Ka'ba, performed the circumlocution around the Ka'ba tawaf, ran seven times between Mounts Safa and Marwa sa'y, threw rocks and washed themselves after sexual intercourse. They also gargled, sniffed water up into their noses, clipped their fingernails, removed all pubic hair and performed ritual circumcision. Likewise, they cut off the right hand of a thief and stoned Adulterers."

"“These Arabian deities, which were of diverse nature, fell into different categories. Some of them were personifications of abstract ideas, such as jadd (luck), sa‘d (fortunate, auspicious), riDã’ (good-will, favour), wadd (friendship, affection), and manãf (height, highplace). Though originally abstract in character, they were conceived in a thoroughly concrete fashion. ... “The heavenly bodies and other powers of nature, venerated as deities, occupied an important place in the Arabian pantheon. The sun (shams, regarded as feminine) was worshipped by several Arab tribes and was honoured with a sanctuary and an idol. The name ‘Abd Shams, ‘Servant of the Sun,’ was found in many parts of the country. The sun was referred to by descriptive tides also, such as shãriq, ‘the brilliant one.’ The constellation of the Pleiades (al-Thurayya), which was believed to bestow rain, also appears as a deity in the name ‘Abd al-Thurayya. The planet Venus, which shines with remarkable brilliance in the clear skies of Arabia, was revered as a great goddess under the name of al-‘Uzza, which may be translated as ‘the Most Mighty.’ It had a sanctuary at Nakhlah near Mecca. The name ‘Abd al-‘Uzza was very common among the pre-Islamic Arabs. The Arabian cult of the planet Venus has been mentioned by several classical and Syriac authors.”"

"“First of all, as regards the religion of the South Arabians, as we find it in their inscriptions, it is a strongly marked star-worship, in which the cult of the moon-god, conceived as masculine, takes complete precedence of that of the sun, which is conceived as feminine. ...But we may point out in conclusion that in all probability the Greeks borrowed from Arabian incense merchants their Apollo and his mother Leto as also Dionysos and Hermes, in the same way as they took their additional letters Phi, Chi and Psi from the South Arabian alphabet… This would seem to prove definitively that South Arabian civilization with its gods, incense altars, inscriptions, forts and castles must have been in a flourishing condition as early as the beginning of the first millennium BC."

"“Now Ri’ãm,” reports Ibn Ishãq, “was one of the temples which they venerated and where they offered sacrifices and received oracles when they were polytheists. The two rabbis told Tubba‘ that it was merely a shayTãn which deceived them in this way and they asked to be allowed to deal with it. When the king agreed they commanded a black dog to come out of it and killed it-at least this is what the Yamanites say. Then they destroyed the temple and I am told that its ruins to this day show traces of the blood that was poured over it.”"

"“At this time,” reports Ibn Ishãq, “the people of Najrãn followed the religion of the Arabs worshipping a great palm-tree. Every year they had a festival when they hung on the tree any fine garment they could find and women’s jewels. Then they sallied out and devoted the day to it.” Faymiyûn reported to the nobles that the palm-tree “could neither help nor hurt” and that “if he were to curse the tree in the name of God, He would destroy it, for He was God Alone without companion.” The nobles agreed. Faymiyûn “invoked God against the tree and God sent a wind against it which tore it from its roots and cast it on the ground.” The miracle helped the people of Najran to adopt the “law of Îsã b. Maryam” in which Faymiyûn “instructed them.”"

"As a baby, Muhammad was suckled by a desert woman, Halîma. One day she came to Mecca to see the ‘Ukãz fair, carrying Muhammad with her. An astrologer saw the baby and shouted, “Come here, O people of Hudayl, come here, O Arabs.” People gathered round him, Halîma among them. He pointed towards the baby and said, “He will slaughter people of your religion and smash your idols.” Halîma took fright and ran away with the baby."

"Thus D. B. Macdonald, in his article s.v. ‘Allāh’ in the first edition of the Encyclopaedia of Islam, wrote: ‘The religion of Mecca in Muh·ammad’s time was far from simple idolatry. It resembled much more a form of the Christian faith, in which saints and angels have come to stand between the worshippers and God.’"

"When the Prophet captured Mecca, he dispatched Khalid ibn-al-Walid saying, “Go to the valley of Nakhlah; there you will find three trees. Cut down the first one.” Khalid went and cut it down. On his return to report, the Prophet asked him saying, “Have you seen anything there?” Khalid replied and said, “No.” The Prophet ordered him to return and cut down the second tree. He went and cut it down. On his return to report the Prophet asked him a second time, “Have you seen anything there?” Khalid answered, “No.” Thereupon the Prophet ordered him to go back and cut down the third tree. When Khalid arrived on the scene he found an Abyssinian woman with dishevelled hair and her hands placed on her shoulder[s], gnashing and grating her teeth. Behind her stood Dubayyah al-Sulami who was then the custodian of al-’Uzza. When Dubayyah saw Khalid approaching, he said: “O thou al-’Uzza! Remove thy veil and tuck up thy sleeves; Summon up thy strength and deal Khalid an unmistakable blow. For unless thou killest him this very day, Thou shalt be doomed to ignominy and shame.” Thereupon Khalid replied: “O al-’Uzza! May thou be blasphemed, not exalted! Verily I see that God hath abased thee.” Turning to the woman, he dealt her a blow which severed her head in twain, and lo, she crumbled into ashes. He then cut down the tree and killed Dubayyah the custodian, after which he returned to the Prophet and reported to him his exploit. Thereupon the Prophet said, “That was al-’Uzza. But she is no more. The Arabs shall have none after her. Verily she shall never be worshipped again.”"

"The Quraysh as well as the rest of the Arabs continued to venerate Manah until the Apostle of God set out from Medina in the eighth year of the Hijrah[16], the year in which God accorded him the victory[17]. When he was at a distance of four or five nights from Medina, he dispatched ‘Ali to destroy her. ‘Ali demolished her, took away all her [treasures], and carried them back to the Prophet."

"When the Messenger of God conquered Hunayn, he desired to march to al-Ta if. He sent al-Tufayl b. “Amr to Dhū l-Kaffayn the idol of Amr b. Humama to destroy it. He commanded him to ask his people to help him and join him in al-Ta’if."

"O Dhū Kaffayn we are not your worshipers. Our birth is more ancient than yours. Indeed I stuffed your heart with fire."

"The Messenger of God sent “Ali with a hundred and fifty men on a hundred camels and fifty horses. Only the Ansār, and that included the Aws and the Khazraj, participated in the raid. They went along side the horses and took turns on the camels until they attacked the tribes of the Bedouin. He inquired about the region of the families of Halam, then he alighted upon them. Then they raided them with the dawn. They took prisoners until their hands were full, and cattle and sheep. They attacked al-Fuls, the idol of the Ṭayyi and destroyed it."

"the Messenger of God dispatched Abu Sufyan b. Harb and al Mughirah b. Shu’bah to demolish al-Taghiyyah. The two traveled with the deputation until they approached al-Ta’if, at which point al-Mughirah asked Abü Sufyån to precede him. Abu Sufyan refused, saying, “Go to your kinsfolk yourself,” and stayed at his estate in Dhû al-Harm. When al-Mughirah b. Shu’bah entered [al-Ta’if], he mounted the idol and struck it with a pick axe while his folk, the Banu Mu’attib, stood by him, fearing that he might be shot at or struck as Urwah had been. The women of Thaqif came out with their heads uncovered and said, lamenting the loss of the] idol…"

"While al-Mughirah was striking the idol with the axe, Abū Sufyan was saying, “Alas for you, alas!” When al-Mughirah had demolished it, he took its treasure and ornamentations and sent [it] to Abū Sufyän. Its ornamentation was made up of various items, while its treasure consisted of gold and onyx."

"Come not to Allat, for God hath doomed her to destruction; How can you stand by one which doth not triumph? Verily that which, when set on fire, resisted not the flames, Nor saved her stones, is inglorious and worthless. Hence when the Apostle in your place shall arrive. And then leave, not one of her votaries shall be left."

"I was told by Malik ibn-Harithah al-Ajdari that he himself had seen Wadd, and that his father was wont to send him to it with some milk saying, “Offer it unto thy god to drink.” Malik added, “I used to drink the milk myself.’ He also said, “I also saw it after Khalid ibn-al-Walid had destroyed it and smashed it into pieces.”"

"Allah’s Messenger (ﷺ) said to me, “Will you relieve me from Dhul-Khalasa? Dhul-Khalasa was a house (of an idol) belonging to the tribe of Khath’am called Al-Ka`ba Al-Yama-niya. So, I proceeded with one hundred and fifty cavalry men from the tribe of Ahmas, who were excellent knights. It happened that I could not sit firm on horses, so the Prophet (ﷺ) , stroke me over my chest till I saw his finger-marks over my chest, he said, ‘O Allah! Make him firm and make him a guiding and rightly guided man.’ ” Jarir proceeded towards that house, and dismantled and burnt it. Then he sent a messenger to Allah’s Apostle informing him of that. Jarir’s messenger said, “By Him Who has sent you with the Truth, I did not come to you till I had left it like an emancipated or gabby camel (i.e. completely marred and spoilt).” Jarir added, “The Prophet (ﷺ) asked for Allah’s Blessings for the horses and the men of Ahmas five times.”"

"He sent Sa’d b. Zayd al-Ashhali Manāt in al-Mushallal and he pulled it down. And he sent “Amr b. al-As to the idol of Hudhayl-Suwa-and he pulled it down. Amr used to say: I reached the idol and also the gatekeeper. He said. What do you want? I said, “To bring down Suwā.” He said. “What do you intend with it?” I said. “The Messenger of God commanded me.” He said, “You will not be able to bring it down.” I said. “Why?” He replied, “It will prevent you.” Amr said, “Until now you are in the wrong! Woe unto you. Can it hear or see?” Amr said: I drew close to it and broke it. I commanded my companions and they pulled down the house of its treasury. They did not find anything in it.” Then he said to the gatekeeper, “What do you think?” He replied, “I submitted to God.”"

"He sent Sa’d b. Zayd al-Ashhali to Manāt in al-Mushallal and he pulled it down."

"Medieval Islam was a religion of remarkable tolerance for its time, allowing Jews and Christians the right to practise their inherited beliefs, and setting an example which was not, unfortunately, copied for many centuries in the West."

"Islam stands in a long line of Semitic, prophetic religious traditions that share an uncompromising monotheism, and belief in God's revelation, His prophets, ethical responsibility and accountability, and the Day of Judgement. Indeed, Muslims, like Christians and Jews, are the Children of Abraham, since all trace their communities back to him. Islam's historic religious and political relationship to Christendom and Judaism has remained strong throughout history. This interaction has been the source of mutual benefit."

"In many ways, local populations found Muslim rule more flexible and tolerant than that of Byzantium and Persia. Religious communities were free to practice their faith—to worship and be governed by their religious leaders and laws in such areas as marriage, divorce, and inheritance. In exchange, they were required to pay tribute, a poll tax (jizya) that entitled them to Muslim protection from outside aggression and exempted them from military service. Thus, they were called the “protected ones” (dhimmi). In effect, this often meant lower taxes, greater local autonomy."

"I have informed myself better about Buddhism and I found that, unlike Muslims, with their an-eye-for-an-eye and a-tooth-for-a-tooth, and unlike Christians who speak of forgiveness but invented Hell, Buddhists never use the word "enemy". I have found that they have never made converts with violence, they have never made territorial conquests through the pretext of religion, and they don't have the concept of Holy War. Some deny this. They deny that Buddhism is a peaceful religion... Each family includes people of bad character. But even they recognize that the bad character of those warrior monks was not used to proselytize, and admit that the history of Buddhism does not record a ferocious Saladin or popes like Leo IX or Urban II or Innocent II or Pius II or Julius II... Yet the children of Allah also fight the Buddhists. They blow up their statues, they prevent them from practising their religion."

"Even a little knowledge of Islam will show that its religion is not only tolerant of other faiths, but most respectful, and, indeed, fully accepts the divine inspiration of all theistic faiths that came before Islam. It does not only teach tolerance to its followers, but goes a step further and enjoins on them all to create the godly quality of Hilm, that is, tolerance, forbearance, patience, calmness, and forgiveness. It is due to the spirit of tolerance of Islam that even the smallest Christian and Jewish minorities survived and kept all their doctrines during the thousand years of Muslim rule. Nothing like what happened to Muslims in Spain after the Christian conquest has ever happened to a non-Muslim faith in any Islamic dominion."

"Children of any religion who have true faith must realize that God is the only One who knows all of everything. Therefore, only God can judge whether a person has faith, certitude, and determination or not and whether a person lives with that purity that can be called Islam or not. No one else can give that judgment. Do not wave your religion like a banner and go out to capture others. Only one kind of war is permissible in the eyes of God: the war you wage within yourself to defeat the demonic forces of lust, anger, jealousy, desire for revenge, and other evil feelings and attributes that may exist within your heart. God has sent each of the prophets as witnesses to the grace of God and as supports to help us in this inner war. This is the reason for the Qur'an. It is to help the true Muslim fight this inner battle and win victory over his own base desires that God sent the Messenger with the Qur'an."

"We may summarize the Kalacakra tantra's perception of Islamic beliefs and practices as follows: from the Buddhist point of view Islam is demonic and perverse, a perfect anti-religion which is the antithesis of Buddhism."

"I studied the Koran a great deal. I came away from that study with the conviction there have been few religions in the world as deadly to men as that of Muhammad. So far as I can see, it is the principal cause of the decadence so visible today in the Muslim world and, though less absurd than the polytheism of old, its social and political tendencies are in my opinion to be feared, and I therefore regard it as a form of decadence rather than a form of progress in relation to paganism itself."

"It is here that Indians build temples for Mohammedans and Christians; nowhere else. If you go to other countries and ask Mohammedans or people of other religions to build a temple for you, see how they will help. They will instead try to break down your temple and you too if they can."

"To the Mussulman, the Jews or the Christians are not object of extreme detestation; they are at the worst, men of little faith; but not so the Hindu. According to him the Hindu is idolatrous, the hateful Kafir. Hence in this life he deserves to be butchered and in the next, eternal hell is in store for him. The utmost the Mussulman kings could do as a favour to the (Hindu) priestly class - the spiritual guides of these Kafirs - was to allow them somehow to pass their life silently and wait for the last moment. This was again sometimes considered too much kindness. If the religious ardour of any king was a little more uncommon, there would immediately follow arrangements for a great Yajna by way of Kafir- slaughter."

"The Jews say: "The Christians have naught (to stand) upon; and the Christians say: "The Jews have naught (To stand) upon." Yet they (Profess to) study the (same) Book. Like unto their word is what those say who know not; but God will judge between them in their quarrel on the Day of Judgment."

"Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand- hold, that never breaks. And God heareth and knoweth all things."

"They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with God." Say ye: "We believe in God, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to God (in Islam)." So if they believe as ye believe, they are indeed on the right path; but if they turn back, it is they who are in schism; but God will suffice thee as against them, and He is the All-Hearing, the All-Knowing. (Our religion is) the Baptism of God: And who can baptize better than God? And it is He Whom we worship. Say: Will ye dispute with us about God, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that We are sincere (in our faith) in Him. Or do ye say that Abraham, Isma'il Isaac, Jacob and the Tribes were Jews or Christians? Say: Do ye know better than God? Ah! who is more unjust than those who conceal the testimony they have from God? but God is not unmindful of what ye do. That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case."

"Say: "O People of the Book! come to common terms as between us and you: That we worship none but God; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than God." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to God's Will)"

"Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of God all night long, and they prostrate themselves in adoration."

"And there are, certainly, among the People of the Book, those who believe in God, in the revelation to you, and in the revelation to them, bowing in humility to God: They will not sell the Signs of God for a miserable gain! For them is a reward with their Lord, and God is swift in account."

"This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time,- when ye give them their due dowers, and desire chastity, not lewdness, nor secret intrigues if any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good)."

"(Both) the Jews and the Christians say: "We are sons of God, and his beloved." Say: "Why then doth He punish you for your sins? Nay, ye are but men,- of the men he hath created: He forgiveth whom He pleaseth, and He punisheth whom He pleaseth: and to God belongeth the dominion of the heavens and the earth, and all that is between: and unto Him is the final goal (of all)""

"To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what God hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If God had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to God; it is He that will show you the truth of the matters in which ye dispute."

"O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily God guideth not a people unjust."

"If only the People of the Book had believed and been righteous, We should indeed have blotted out their iniquities and admitted them to gardens of bliss."

"If only they had stood fast by the Law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course: but many of them follow a course that is evil"

"Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians and the Christians,- any who believe in God and the Last Day, and work righteousness,- on them shall be no fear, nor shall they grieve."

"Say: "O people of the Book! exceed not in your religion the bounds (of what is proper), trespassing beyond the truth, nor follow the vain desires of people who went wrong in times gone by,- who misled many, and strayed (themselves) from the even way."

"Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians, Christians, Magians, and Polytheists,- God will judge between them on the Day of Judgment: for God is witness of all things."

"And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, "We believe in the revelation which has come down to us and in that which came down to you; Our God and your God is one; and it is to Him we bow (in Islam).""

"Those who reject (Truth), among the People of the Book and among the Polytheists, were not going to depart (from their ways) until there should come to them Clear Evidence,- An apostle from God, rehearsing scriptures kept pure and holy: Wherein are laws (or decrees) right and straight. Nor did the People of the Book make schisms, until after there came to them Clear Evidence. And they have been commanded no more than this: To worship God, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practise regular charity; and that is the Religion Right and Straight. Those who reject (Truth), among the People of the Book and among the Polytheists, will be in Hell-Fire, to dwell therein (for aye). They are the worst of creatures. Those who have faith and do righteous deeds,- they are the best of creatures. Their reward is with God: Gardens of Eternity, beneath which rivers flow; they will dwell therein for ever; God well pleased with them, and they with Him: all this for such as fear their Lord and Cherisher."

"The Prophet said, "Your example and the example of the people of the two Scriptures (i.e. Jews and Christians) is like the example of a man who employed some laborers and asked them, 'Who will work for me from morning till midday for one Qirat?' The Jews accepted and carried out the work. He then asked, Who will work for me from midday up to the 'Asr prayer for one Qirat?' The Christians accepted and fulfilled the work. He then said, 'Who will work for me from the 'Asr till sunset for two Qirats?' You, Muslims have accepted the offer. The Jews and the Christians got angry and said, 'Why should we work more and get lesser wages?' (Allah) said, 'Have I with-held part of your right?' They replied in the negative. He said, 'It is My Blessing, I bestow upon whomever I wish .'"

"Narrated Ibn Abbas: concerning: "As We sent down (the Scripture) on those who are divided (Jews and Christians)." (15.90) They believed in part of it and disbelieved in the other, (and they) are the Jews and the Christians."

"Narrated 'Ubaidullah bin `Abdullah:`Abdullah bin `Abbas said, "O the group of Muslims! How can you ask the people of the Scriptures about anything while your Book which Allah has revealed to your Prophet contains the most recent news from Allah and is pure and not distorted? Allah has told you that the people of the Scriptures have changed some of Allah's Books and distorted it and wrote something with their own hands and said, 'This is from Allah, so as to have a minor gain for it. Won't the knowledge that has come to you stop you from asking them? No, by Allah, we have never seen a man from them asking you about that (the Book Al-Qur'an ) which has been revealed to you."

"The Apostle of Allah said, "I will certainly expel the Jews and the Christians from Arabia ""

"I was told that the last injunction the apostle [Muhammad] gave [before his death] was in his words `Let not two religions be left in the Arabian peninsula.""

"It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: By Him in Whose hand is the life of Muhammad, he who amongst the community of Jews or Christians hears about me, but does not affirm his belief in that with which I have been sent and dies in this state (of disbelief), he shall be but one of the denizens of Hell-Fire."

"Yahya related to me from Malik from Jafar ibn Muhammad ibn Ali from his father that Umar ibn al-Khattab mentioned the magians and said, "I do not know what to do about them." Abd ar-Rahman ibn Awf said, "I bear witness that I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Follow the same sunna with them that you follow with the people of the Book.'""

"Abu Musa reported God’s messenger as saying, “When the bier of a Jew, a Christian, or a Muslim passes you, stand up for it. You are not standing for its sake, but for the angels who are accompanying it.”"

"And bear in mind when Lokman said to his son by way of warning, "O my son! join not other gods with God, for the joining gods with God is the great impiety.""

"In spite of its apparent diversity, reports in Islamic traditional literature about the idols and sanctuaries of the Arabs in the jāhiliyya concentrate on a limited number of general topics. The most prominent are the origins of idolatry and of individual idols, in the world generally and in Arabia; the destruction of Arabian idols and sanctuaries with the rise of Islam; and details about the tribes and families with which the Arabian idols were associated."

"Al-Uzza was a she-devil which used to frequent three trees in the valley of Nakhla. When the Prophet captured Mecca he despatched Khalid ibn al-Walid saying, “go to the valley of Nakhla; there you will find three trees. Cut down the first one.” Khalid went and cut it down. On his return to report, the Prophet asked him, “Have you seen anything there?” Khalid replied, “No.” The Prophet ordered him to return and cut down the second tree. He went and cut it down. On his return to report the Prophet asked him a second time, “Have you seen anything there?” Khalid replied, “No.” Thereupon the Prophet ordered him to return and cut down the third tree. When Khalid arrived on the scene he found an Abyssinian woman with dishevelled hair and her hands placed on her shoulders, gnash­ ing and grating her teeth. Behind her stood Dubayya al-Sulami who was then the warden of al-Uzza.. . . Turning to the woman Khalid dealt her a blow which severed her head in two, and behold, she crumbled into ashes. He then cut down the tree and killed Dubayya the warden, after which he returned to the Prophet and reported to him his exploit. Thereupon the Prophet said, “That was al-Uzza. But she is no more. The Arabs shall have none after her. Verily she shall never be worshipped again.”"

"Among the things they asked the Messenger was that they should be allowed to retain their idol al-Lat undestroyed for three years. The Messenger refused and they continued to ask him for a year or two (grace), and he refused. Finally they asked for a month (dispensation) after their return home, but he refused to agree to any set time. All that they wanted, as they were trying to show, was to be safe from their fanatics and women and children by leaving al-Lat, and they did not want to frighten their people by destroying her until they had (all) accepted Islam. The Messenger refused this, but he sent Abu Sufyan and al-Mughira to destroy her (for them). They also asked him that he would excuse them from prayer and that they would not have to break the idol with their own hands. The Messenger said: “We excuse you from breaking your idols with your own hands, but as for prayer, there is no good in a religion which has no prayers.” They said that they would perform them, though they were demeaning."

"In Qubã’ there was an unmarried Muslim woman and he noticed that a man used to come to her in the middle of the night and knock on her door; she would come out and he would give her something. He felt very suspicious of him and asked her what was the meaning of this nightly performance as she was a Muslim woman without a husband. She told him that he was Sahl b. Hunayf b. Wãhib who knew that she was all alone and he used to break up the idols of his tribe at night and bring her the pieces to use as fuel…"

"“There were graves of the idolaters, dilapidated buildings and date trees [in the garden]. The Prophet gave the order and the graves of the idolaters were dug out, the dilapidated buildings levelled [with the ground], and the date trees cut down.”"

"Had you seen Muhammad and his troops The day the idols were smashed when he entered, You would have seen God’s light become manifest And darkness covering the face of idolatry.”"

"Hubal “was pulled down and used as a doorstep when the Prophet conquered Mecca and purified the Ka’bah.”"

"“The other stones which were worshipped as idols were actually used as cornerstones of the Ka‘ba and as such we must consider also the Maqãm Ibrahîm.”"

"At the same time, “The proclaimer authorised by the apostle of Allãh went throughout Mecca calling upon all those who believe in Allãh and the Last Day to leave no idol unbroken in their homes.”...Having “purified” Mecca, the Prophet sent “expeditions to those idols which were in the neighbourhood and had them destroyed; these included al-‘Uzzã, Manãt, Suwã‘, Buãna and Dhu’l-Kaffayn.”"

"The Prophet instructed Khãlîd, “In whatever settlement you do not hear the azãn or see no mosque, slaughter the people of that place.”"

"We shall fight as long as we live Till you turn to Islam, humbly seeking refuge. We will fight not caring whom we meet Whether we destroy ancient holdings or newly gotten gains. How many tribes assembled against us Their finest stock and allies! They came at us thinking they had no equal And we cut off their noses and ears With our fine polished Indian swords, Driving them violently before us To the command of God and Islam, Until religion is established, just and straight, and Al-Lat and al-‘Uzza and Wudd are forgotten And we plunder them of their necklaces and earrings. For they had become established and confident, And he who cannot protect himself must suffer disgrace."

"“It is related that on the morning of conception the idols in all the inhabited quarters of the earth were overturned…”"

"The prophet “ordered his glorious companions to fell the date-trees and to destroy the vineyards of the neighbourhood” ... “It is related in some biographies that while the siege of Tãyf was being carried on, his holy and prophetic lordship appointed A’li Murtadza with a number of glorious companions to make excursions into the country, and to destroy every idol they could find… Thereon A’li, the Commander of the Faithful… destroyed all the idols of the Bani Hoãzãn and Bani Thaqyf which were in that region. …”"

"I smashed RuDã’ so completely that I left it a black ruin in a hollow."

"When the Apostle of God captured Mecca and the Arabs embraced Islam, among the delegates who came to pay their homage was Jarir ibn-'Abdullah. He came to the Apostle and embraced Islam before him. Thereupon the Apostle addressed him saying, "O Jarir! Wilt thou not rid me of dhu-al-Khalasah?" Jarir replied, "Yea." So the Apostle dispatched him to destroy it. He set out until he got to the banu-Abmas of the Bajilah [tribe] and with them he proceeded to dhu-al-Khalasah. There he was met by the Khath'am and the Bahilah, who resisted him and attempted to defend dhu-al-Khalasah. He, therefore, fought them and killed a hundred men of the Bahilah, its custodians, and many of the Khath'am; while of the banu-Qubafah ibn-'Amir ibn-Khath'am he killed two hundred. having defeated them and forced them into flight, he demolished the building which stood over dhu-al-Khalasah and set it on fire. A certain woman of the banu-Khath'am thereupon said: "The banu-Umamah, each wielding his spear, Were slaughtered at al-Wahyab, their abode; They came to defend their shrine, only to find Lions with brandished swords clamoring for blood. The women of the Khath'am were, then, humiliated By the men of the Abmas, and abased." At the present time dhu-al-Khalassah constitutes the threshold of the gate of the mosque at Tabalab."

"In the Pre-Islamic Period of Ignorance there was a house called Dhu-l-Khalasa or Al-Ka'ba Al-Yamaniya or Al-Ka'ba Ash-Shamiya. The Prophet said to me, "Won't you relieve me from Dhu-l-Khalasa?" So I set out with one-hundred-and-fifty riders, and we dismantled it and killed whoever was present there. Then I came to the Prophet and informed him, and he invoked good upon us and Al-Ahmas (tribe)."

"I studied the Koran a great deal. I came away from that study with the conviction there have been few religions in the world as deadly to men as that of Muhammad. So far as I can see, it is the principal cause of the decadence so visible today in the Muslim world and, though less absurd than the polytheism of old, its social and political tendencies are in my opinion to be feared, and I therefore regard it as a form of decadence rather than a form of progress in relation to paganism itself."

"If we look to Islamic tradition for the answer to this question we might come to the conclusion that Muhammad's rivalry with the Jews of Medina led him to develop increasingly hostile anti-Jewish polemic. This is the sort of conclusion suggested by the Encyclopaedia of Islam article on Jews by Norman Stillman. Speaking of the Medinan period of Muhammad's career, Stillman comments: “During this fateful time, fraught with tension after the Hidjra, when Muhammad encountered contradiction, ridicule and rejection from the Jewish scholars in Medina, he came to adopt a radically more negative view of the people of the Book who had received earlier scriptures”."

"They are debased, cursed, anathematized forever by God and so can never repent and be forgiven; they are cheats and traitors; defiant and stubborn; they killed the prophets; they are liars who falsify scripture and take bribes; as infidels they are ritually unclean, a foul odor emanating from them – such is the image of the Jew in classical Islam, degraded and malevolent.[8]"

"An article in a magazine, edited by a Parsi youth, gave an account of the Prophet of Arabia which lacked ‘‘that sentiment of respect and tolerance which is due to a sister community”. The lithographed portrait of the Prophet, which was given with the article, also gave umbrage, and “an undiscovered villain added fuel to the fire by posting a copy of the picture, with ribald and obscene remarks underneath, on the main entrance of the principal mosque.” Large crowds of Muhammadans assembled in the mosques of the town with the Qur’an in one hand and a knife in the other. At a meeting held on October 7, 1851, they proclaimed a Jih&d (holy war) against the Parsis. They overwhelmed the small police force on duty and marched triumphantly to the Parsi quarters of the Bombay town. The Parsis were “belaboured mercilessly by the rioters”. “For weeks together, that part of Bombay was a scene of pillage and destruction, and the Parsis had to put up with shocking atrocities such as defilement of corpses”. “Only after the editor had been compelled to tender a written apology a truce was declared”. “In connection with this disturbance the Parsi community looked in vain to the police for protection. If not altogether hostile, they were indifferent. Dddabhai Naoroji, who witnessed the tragedy, hastened the publication of the eRast Goftar’ and wrote strong articles against the Government for indifference and failure of duty. He also rebuked the cowardly Parsi leaders for having tamely submitted to such outrages.”"

"Another riot took place in 1874 of which there is an eye-witness account by the great Indian leader Pherozeshah Mehta.67*. In a book written by a Parsi vaccinator there was a reference to the Prophet which was regarded as objectionable by the Muslims. The publication was accordingly suppressed by the Government and the author was made to apologize for any affront he might have inadvertently offered. Nevertheless, there was “a brutal and unwarranted attack on Parsis by a mob of Mohamedans”, on 13 February, 1874. They “invaded Parsi places of worship, tore up the prayer- books, extinguished the sacred fires and subjected the fire-temples to various indignities. Parsis were attacked in the streets and in their houses and free fights took place all over the city. Thanks to the weakness and supineness of the police and the Government, hooliganism had full play and considerable loss of life and damage to property were caused”. The riot continued for several days till the military was called out. Pherozeshah Mehta, like Dadabhai Naoroji, none of whom one would accuse of having any special animosity against the Muslims or the British Government, has laid emphasis on the callousness of the police and the indifference of the Government. “The attitude of the Commissioner of Police was particularly hostile and objectionable. The Governor told a Parsi deputation that waited on him that the conduct of the community had been injudicious and unconciliatory and advised it to make its peace with the Muhammadans and to learn the lesson of defending itself without dependence on the authorities.”"

"A serious riot took place in Bombay in 1851. An article written by a Parsi youth on the Prophet of Arabia gave umbrage to the Muslims. At a meeting held on 7 October, 1851, they proclaimed a jihad (holy war) against the Parsis. They over- whelmed the small police force on duty and marched triumphantly to the Parsi quarters of the Bombay town. The Parsis were "belaboured mercilessly by the rioters.” “For weeks together that part of Bombay was a scene of pillage and destruction,, and the Parsis had to put up with shocking atrocities such as defile- ment of corpses.” Throughout the trouble the Parsi community failed to secure any police protection. 43"

"There was again a similar riot in Bombay in 1874 » of which there are eye witnesses' accounts from two great Indian leaders like Dadabhai Naoroji and Pherozeshah Mehta. In a book written by a Parsi vaccinator there was a reference to the Prophet which was regarded as objectionable by the Muslims. The publication was accordingly suppressed by the Government and the author was made to apologize for arty affront he might have> inadvertently offered. Nevertheless, there was “a brutal and unwarranted attack on Parsis by a mob of Mohamedans.”"

"They "invaded Parsi places of worship, tore up the prayer- books, / extinguished the sacred fires and subjected the fire-temples to various indignities. Parsis were attacked in the streets and in their houses and free fights took place all over the city. Thanks to the weakness and supineness of the police and the Govern- ment, hooliganism had full play and considerable loss of life and damage to property were caused.” The riot continued for several days till the military was called out."

"Both Pherozeshah Mehta and Dadabhai, whom no one would accuse of having any special animosity against the Muslims or the British Government, have laid emphasis on the callousness of the police and the . indifference of the Government. "The attitude of the Commissioner of Police was particularly hostile and objectionable. Even the Governor advised a Parsi deputation, that waited' on him, to make its peace with the Muhammadans and to learn the lesson of defending itself without dependence on the authorities.” 44"