"To our Muhammadan readers, however, a word of explanation is needed. The duty of a historian is primarily to depict as far as possible the feelings, motives, emotions and actions of the actors themselves whose deed he aims to relate. This he cannot do faithfully and well, unless he, for the time being, rids himself not only of all prejudices and prepossessions, but even of the fears of the consequences the story of the past might be calculated to have on the interests of the present. That latter end he should try to serve by any other means than the falsification or exaggeration or underestimation of the intentions and actions of the past. A writer on the life of (Prophet) Muhammad, for example, would be wanting in his duty; if he tries to smoothen down the fierce attacks on ‘Idolatry’ and the dreadful threats held before the ‘Unbelievers’ by that heroic Arab, only to ingratiate himself with the sentiments of those of his fellow-countrymen or readers who do not belong to the Moslem persuasion. He should try to do that by being himself more tolerant, or even by drawing a moral more in consonance with reason and freedom of thought and worship, if he can honestly do so, after he has faithfully recounted the story of that life with all its uncompromising episodes. If he cannot do that, he had better give up the thought of writing the life of Muhammad altogether. Just as this responsibility lies on the shoulder of an honest biographer of Muhammad, there is a corresponding obligation on the part of those of his readers who do not fully, or at all, contribute to the teaching of Muhammad, which they owe to the writer. They too ought to know that an author, who in the discharge of his duties as a historian of yesterday, of Muhammad or Babar or Aurangzeb, depicts their aspirations and deeds in all their moods, fierce or otherwise, faithfully, and even gloriously or appreciatingly (sic), need not necessarily be wanting in the discharge of his duties as a citizen of today, may even be most kindly disposed to his fellow-countrymen or fellowmen of other religious persuasions or racial lineage. In dealing with that period of Hindu History when the Hindus were engaged in a struggle of life and death with the Muhammadan power, I have never played false to my duty of depicting the great actions and their causes in relation to their environments and expressing the sentiments of the actors almost in their own words, trying thus to discharge the duty of an author as faithfully as I could. Especially our Muhammadan countrymen, against the deeds of whose ancestors the history under review was a giant and mighty protest, which I hold justifiable, will try to read it without attributing, solely on that ground, any ill feeling to us towards our Muhammadan countrymen of this generation or towards the community itself as such. It would be as suicidal and as ridiculous to borrow the hostilities and combats of the past only to fight them out into the present, as it would be for a Hindu and a Muhammadan to lock each other suddenly in a death-grip while embracing, only because Shivaji and Afzulkhan had done so hundreds of years ago."