The Calcutta Quran Petition

Compiled with an introduction by

Sita Ram Goel

Voice of India, New Delhi
Content
Preface to Third Edition
Preface to Second Edition
Section I ! Introduction
1. A Government in Panic
2. The Judgment misses the Main Point
3. Entire Quran is a Manual on JihAd
4. The Prophet sets the Pattern
5. The Orthodox Exposition of JihAd
6. JihAd in India s History
7. octrine of the !s"amic State
8. Musli !ah is a Military Ma"hine
#. The Petition has served a Great Purpose
1$. A %"ose &oo' at A""ah of the (uran

Section II ! The Petition and the "ud#ement
1. )imangshu *ishore s &etter
2. )imangshu *ishore s +eminder
,. -otice from %handma" %hopra
4. The .rit App"ication
/. Affidavit in 0pposition
1. The Judgement
7. The +evie2 App"ication
3. +evie2 App"ication ismissed

PREFACE TO THIRD EDITION
The first two editions of this book were published in quick succession - July 1986 and July 1987 -
because it was received with great interest and appreciation by the indu intelligentsia at large! in
this country and abroad" #ut the present $third% edition has been delayed inordinately in spite of
persistent de&and after the second edition went out of print in 1988" ' reprint of the second
edition was not brought out because ( wanted to include in a new edition the copious &aterials
which ( had collected in the &eanwhile fro& orthodo) collections of adis and which ( thought
worth presenting to the readers" #ut that was not to be"
( had finished reading the si) authentic adis collections #ukhari! *usli&! Tir&i+i! (bn *a,ah! (bn
-aud! .asaii - which an orthodo) *usli& organi+ation had published in several volu&es each!
with 'rabic te)t and /rdu translation" ( had &arked in the &argins of several thousand pages the
relevant references pertaining to the five pillars of (sla&! the character of the *usli& Ummah! and
the doctrine of jihAd" ( had noted &any stories which provide the conte)t in which
particular sUrahs and Ayats of the 0uran were revealed 1 they &ade it &ore than clear as to
how 'llah of the 0uran had functioned as a &outhpiece of the 2rophet and even so&e of his
co&panions" #ut as ( started sorting out the references and putting the& together under
particular the&es! ( suffered a prolonged spell of illness which persists even as ( write these
lines" 3o ( wait and hope that ( will be able to resu&e the work at so&e future date"
3o&e of the &aterial included in the present edition had gone into the co&puter in the winter of
1994-91" #ut a lot of new &aterial has been added during 1999" 's this edition stands now! (
think the reader will find it better arranged and &ore infor&ative"
The book is still divided into two sections" The second section stands as it did in the earlier
editions e)cept that it has been rena&ed as The 2etition and the Judg&ent instead of
5ourt -ocu&ents " The first section! however! has not only been rena&ed as
(ntroduction instead of 2reface ! but also carries new insertions! reflections and
for&ulations which have added as &any as 64 &ore pages to it" *any new footnotes have been
added! and several new publications cited as the #ibliography at the end goes to show"
The 3econd 2reface to the second edition has been retained intact e)cept that now it stands
rena&ed as! 2reface to 3econd 7dition " #ut sections of the 8irst 2reface to the second
edition have been rearranged as chapters! &ost of which have been revised! enlarged and
rena&ed" 5hapter 9! The 2rophet sets the 2attern ! is entirely new" (t is a su&&ary of the
first orthodo) biography of the 2rophet! and provides a background to the chapters that follow"
5hapter 6! The :rthodo) 7)position of JihAd ! has been enlarged with e)tensive passages
fro& Tuhfat-ul-Mujahideen! a si)teen century $57% treatise on jihAd co&posed at #i,apur and
carrying &any citations fro& orthodo) collections of adis" (n a way! this part of the chapter fulfils
to a certain e)tent &y plan to present adis &aterials vis-;-vis jihAd" 5hapter 6! JihAd in
(ndia s istory ! now includes jihAds waged by 3her 3hah 3ur! 'kbar the <reat *ughal! and
'h&ad 3hah 'bdali" *any &yths have been floated about the secularis& of 3her 3hah and
'kbar by *usli& and 3talinist historians in recent ti&es" 2andit Jawaharlal .ehru! the
architect of (ndia s ( secularis& ! has gone to the e)tent of hailing 'kbar as the father of
(ndian nationalis& who deliberately placed the ideal of a co&&on (ndian nationhood above
the clai&s of separatist religion "
1
( hope the readers will draw their own conclusions"
II
This book is going to the press while the jihAd in =argil is raging! and the end is not yet in sight"
The indu intelligentsia in (ndia in general and the present-day indu leadership in particular! has
yet to show any sign that they have learnt any lesson fro& what is essentially a renewed contest
between (sla&ic i&perialis& and (ndian nationalis&" :n the other hand! a reali+ation see&s to
be dawning in the >est! particularly the /3'! that 2akistan has beco&e the fore&ost citadel of
what they $the >est% prefer to describe as (sla&ic funda&entalis& and terroris&" ( wish to point
out that 2akistan has not invented the (sla& it is practising1 it has always been there in (ndia
$which is now known as (ndo-2ak 3ubcontinent or 3outh 'sia! but which is the sa&e as the
#h'ratavarsa of hoary history% since the eighth century 57" ?et it be reali+ed by everybody
concerned that (ndia has always been and re&ains! the citadel of the &ost bigoted and
bloodthirsty +ealotry of (sla&" The historical reasons for why it is so! are &any" ( do not have the
ti&e to detail the& here" The &ain reason &ay be told" (sla& in (ndia has been what it has been
because (ndia has continued to stare at (sla& as its greatest failure" (sla& in (ndia has never
been able to rela)! as it could do in countries which it converted co&pletely" 'nd it will not rela)
till indus learn to knock out its ideological fangs which are rooted in the 0uran"
.ew -elhi
Sita Ram Goel
14 July 1999

Footnotes:
1
Glimpses of World History! 8ourth (&pression! :/2! 198@! p" A46" ( have e)a&ined the
&yth of 'kbar in The Story of Islamic Imperialism in India! 3econd Bevised 7dition!
Coice of (ndia! .ew -elhi! 1999! pp" 99-14A"
PREFACE TO SECOND EDITION
3oon after the first edition of this book was published in July 1986! a significant ,udg&ent on
so&eAyats of the 0uran was pronounced by D"3" ?ohat! &etropolitan &agistrate of -elhi" 's
&ost of these Ayats and others of a si&ilar sort figure in the 5alcutta 0uran 2etition of 5hand&al
5hopra! we thought it relevant to reproduce the i&pugned poster in which the Ayats were cited"
:perative portion of the ,udg&ent is also being reproduced in order to give a gli&pse of the
argu&ents for and against"
The poster had been published on behalf of the indu Baksha -al! -elhi! by its 2resident! (ndra
3ain 3har&a! and 3ecretary! Ba,ku&ar 'rya" #oth of the& had been arrested under 3ections
16A' and @96' of the (ndian 2enal 5ode" These are the sa&e sections which were invoked by
5hand&al 5hopra in his petition for prohibiting publication of the 0uran"
The publishers of the poster had cited @9 Ayats of the 0uran under the caption! Why riots take
place in the country" They had added the co&&ent that these Ayats co&&and the believers
$*usal&ans% to fight against followers of other faiths and that so long as these Ayats are not
re&oved Efro& the 0uranF! riots in the country cannot be prevented "
The case acquired considerable weight when it ca&e before the court because (ndra 3ain
3har&a happened to be Cice-2resident of the 'll (ndia indu *ahasabha at that ti&e" The
prosecution see&ed to be convinced that it had caught a big fish" #ut the &agistrate thought
otherwise" e found that the prosecution had failed to provide sufficient grounds such as could
enable hi& to fra&e charges" e discharged both the accused with the observation that >ith
due regard to the holy book of 0uran *a,eed ! a close perusal of the 'ytes shows that
the sa&e are harmful and teach hatred! and are likely to create differences between
*oha&&edans on one hand and the re&aining co&&unities on the other $e&phasis added%"
The poster was printed in indi" The Ayats it cited were taken verbati& fro& an authentic edition
of the 0uran published by an orthodo) *usli& organi+ation! *aktaba al-asn't of Ba&pur /ttar
2radesh" The edition provides the 'rabic te)t of the 0uran together with indi and 7nglish
translations in parallel colu&ns" >e are reproducing the 7nglish translation of the Ayats"
II
THE POSTER
3o&e Ayats of the 0uran *a,id co&&and the believers $*usal&ans% to fight against followers
of other faithsG
1. Then! when the sacred &onths have passed! slay the idolaters wherever ye find the&!
and take the& $captive% and besiege the& and prepare for the& each a&bush" #ut if
they repent and establish worship and pay the poor due! then leave their way" ?oH 'llah
is 8orgiving! *erciful" $SUrah 9! Ayats 6%
@" : ye who believeH The idolaters only are unclean""" $9"@8%
A" (n truth the disbelievers are an open ene&y to you" $9"141%
9" : ye who believeH 8ight those of the disbelievers who are near to you and let the& find
harshness in you""" $9"1@A%
6" ?oH Those who disbelieve our revelations! >e shall e)pose the& to the 8ire" 's often as
their skins are consu&ed >e shall e)change the& for fresh skins that they &ay taste the
tor&ent" ?oH 'llah is ever *ighty! >ise" $9"66%
6" : ye who believeH 5hoose not your father nor your brethren for friends if they take
pleasure in disbelief rather than faith" >hoso of you taketh the& for friends such are
wrongdoers" $9"@A%
7" 'llah guideth not the disbelieving folk" $9"A7%
8" : ye who believeH 5hoose not for friends 2eople of the #ook and of the disbelievers"
#ut keep your duty to 'llah if ye are true believers" $6"67%
9" 'ccursed! they will be sei+ed wherever found and slain with a $fierce% slaughter" $A A"61%
14" ?oH Ie $idolaters% and that which ye worship beside 'llah are fuel of hell" Thereunto ye will
co&e" $@1"98%
11" 'nd who doth greater wrong than he who is re&inded of the revelations of his ?ord! then
turneth fro& the&" ?oH >e shall requite the guilty" $A@"@@%
1@" 'llah pro&iseth you &uch booty that ye will capture" $98"@4%
1A" .ow en,oy what ye have won as lawful and good" $8"69%
19" : 2rophetH 3trive against the disbelievers and the hypocrites! and be ste& with the&"
ell will be their ho&e! a hapless ,ourney s end" $66"9%
16" #ut verily >e shall cause those who disbelieve to taste an awful doo& and verily >e
shall requite the& the worst of what they used to do" $91"@7%
16" That is the reward of 'llah s ene&iesG the 8ire" Therein is their i&&ortal ho&e!
pay&ent for as &uch as they denied :ur revelations" $91"@8%
17" ?oH 'llah bath bought fro& the believers their lives and their wealth because the <arden
will be theirs" They shall fight in the way of 'llah and shall slay and be slain""" $9"111%
18" 'llah pro&iseth hypocrites! both &en and wo&en! and the disbelievers fire of hell for
their abode" (t will suffice the&" 'llah curseth the& and theirs is lasting tor&ent" $9"68%
19" : 2rophetH 7)hort the believers to fight" (f there be of you twenty steadfast they shall
overco&e two hundred! and if there be of you a hundred steadfast they shall overco&e a
thousand of those who disbelieve because they $the disbelievers% are a folk without
intelligence" $8"66%
@4" : ye who believeH Take not the Jews and 5hristians for friends" They are friends one to
another" e a&ong you who taketh the& for friends is $one% of the&" ?oH 'llah guideth
not wrongdoing folk" $6"61%
@1" 8ight against such of those who have been given the scripture as believe not in 'llah nor
the ?ast -ay! and forbid not that which 'llah bath forbidden by is &essenger and follow
not the religion -of truth! until they pay the tribute readily! being brought low" $9"@9%
@@" Therefore! >e have stirred up en&ity and hatred a&ong the& till the day of Besurrection!
when 'llah will infor& the& of their handiwork" $6"19%
@A" They long that ye should disbelieve even as they disbelieve that ye &ay be upon a level
$with the&%" 3o choose not friends fro& the& till they forsake their ho&es in the way of
'llah" (f they turn back $to en&ity% then take the& and kill the& wherever ye find the&!
and choose not friend nor helper fro& a&ong the&" $9"89%
@9" 8ight the&H 'llah will chastise the& at your hands! and e will lay the& low and give you
victory over the&! and e will heal the breasts of folk who are believers" $9"19%
There are nu&erous $other% Ayats of the sa&e sort" ere we have cited only twenty-
four Ayats" :bviously! these Ayats carry co&&and&ents which pro&ote en&ity! ill-will! hatred!
deception! fraud! strife! robbery and &urder" That is why riots take place between *usli&s and
non-*usli&s! in this country as well as Ethe rest ofF the world"
(n the above-&entioned twenty-four Ayats of the 0uran *a,id! *usal&ans are co&&anded to
fight against followers of other faiths" 3o long as these Ayats are not re&oved Efro& the 0uranF!
riots in the country cannot be prevented"
Defects in English Translation
:n co&paring the indi and 7nglish translations of the 'yats under reference! we find that at
places the 7nglish rendering does not follow the indi version very faithfully" >e think it
worthwhile to point out as to where the 7nglish translation has failed to convey the full &eaning in
keeping with the 'rabic te)t and the spirit of (sla&ic theology initiated by the 2rophet and
elaborated by orthodo) schools in subsequent centuries"
8or instance! the indi translation of Ayat 8"69 cited under .o" 1A of the poster uses the words
hanImat kA mAl " This is in keeping with the original 'rabic ter&" #ut the 7nglish rendering!
what you have won ! is a very weak version of what is sought to be conveyed" ' closer
rendering would be war booty or plunder acquired through war " (n the 0uran! 'llah
pro&ises plenty of plunder to the believers! again and again" The 2rophet also clai&ed that one
of the si) points of his superiority over earlier prophets was that while plunder was not lawful for
the&! 'llah had &ade it so for hi&" e also laid down the rule according to which one-fifth of the
plunder belonged to 'llah and his 2rophet! while the re&aining four-fifth was to be divided a&ong
those who took part in the war which brought the plunder" This sacred one-fifth ca&e to be
known as khams which beca&e in later ti&es one of the four &ain sources of revenue for the
(sla&ic state! the other three being kharAj$land revenue fro& the conquered
peasantry%! ji!yah $poll ta) fro& the 2eople of the #ook and others who were accepted
as !immis% and !akAt $charity fro& the faithful%"
3i&ilarly! the 7nglish word strive in 'yat 66"9 at .o" 19 of the poster is too innocuous to
convey the ringing &ilitancy of jihAd karo which is used in" the indi translation" (t is true
that literally the 'rabic word jihAd &eans to strive " #ut in the &outh of the 2rophet as
also in latter-day (sla&ic theology! jihAd is not a &ere word like any other" (t has beco&e a whole
institution! na&ely! aggressive war for the spread of the only true faith till the kAfirs get
converted! or hu&ble the&selves by agreeing to beco&e !immis! or are killed en masse" The
2rophet &inces no words in &aking jihAd an obligatory duty for every *usli&" 'llah hi&self
harangues the faithful to vie with each other in spending their wealth and staking their lives in
the way of 'llah which is only a euphe&is& for jihAd" Ayats cited at .os" 1! 9! 17! 19 and @1 of
the poster &ake the &essage fro& 'llah &ore than clear" This aggressive war was held up by
the 2rophet as superior to all other &eritorious deeds such as prayer! fasting! pilgri&age! etc"
The believer who kills kAfirs in a jihAd is honoured as ahA!i and en,oys a higher status in the
*usli& Ummah" The believer who gets killed in a jihAdbeco&es a shahId $&artyr% and goes
straight to the 0uranic paradise without having to wait for the -ay of Judg&ent like the rest of the
believers"
'gain! while the indi word yAtanA in 91"@7 at .o" 16 of the poster is quite close to the
'rabic word a!A" ! the 7nglish rendering! awful doo& ! hardly conveys what is &eant"
The word doo& carries a sense of finality! however awful" (t happens and the story ends for
all ti&e to co&e" #ut the tor&ents with which 'llah threatens the unbelievers! again and again!
are far &ore for&idable" (t is a continuous process in which the victi&s are sub,ected to ever
&ore terrible &odes and doses of torture" Ayats 9"66! @1"98! 91"@8 and 9"68 cited in .os" 6! 14!
16! and 18 of the poster tell so&ething of the type of tor&ent which awaits the unbelievers"
Terrible and everlasting tor&ent would have been a &ore faithful translation of the 'rabic
ter&"
?astly! the 7nglish word <arden in 9"111 at .o" 17 of the poster is a poor rendering of the
'rabic word jannat which has been used as such in the indi translation" 2aradise
would be a &ore precise 7nglish rendering" 'fter all! the paradise which 'llah pro&ises to the
believers is no &ere garden! however green! well-watered and full of fruit trees as well as fresh
bree+es it &ay be" >hat has &ade it particularly alluring for the faithful throughout the ages is
so&ething else! na&ely! the bevy of beautiful virgins who never grow old or lose their char&s!
and who never tire of providing newer and ever &ore plentiful pleasures to those who have lived
or died for the faith" ?usty and lurid descriptions of paradise co&prise a whole corpus of (sla&ic
lore starting with the 0uran and the adis"
III
The J!gment
( have heard learned '22 E'ssistant 2ublic 2rosecutorF for the state and counsel of the
accused and have gone through the relevant record on the file" The &ain thrust of the
prosecution is that the above words
1
in the disputed poster tend to create co&&unal dishar&ony
and Ethe co&&entF is an act with deliberate and &alicious intention of outraging the religious
feelings of a particular class of citi+ens of (ndia and is an atte&pt to insult the religion or the
religious belief of the said class" (t is also sub&itted that 'ytes in the for& published in the
poster are not available or are the distorted version of the sa&e"""
There is a dispute that the @9 'ytes published in the poster have not been taken fro& the
0uran *a,eed translated by *oha&&edan writer" (t is found that they are reproduced in the
sa&e for& as are translated in the said 0uran *a,eed " (n &y opinion the writer by writing
the above words has e)pressed his opinion or suggestion and at the &ost it can be branded as a
fair criticis& of what is contained in the holy book of *oha&&edans" #y no stretch of i&agination
the opinion e)pressed by the writer that unless these 'ytes are re&oved fro& holy book of
0uran *a,eed there will be no hope of stopping the co&&unal disturbances in different parts
of (ndia! can be said to pro&ote and atte&pt to pro&ote feeling of en&ity or hatred between
different classes of citi+ens of (ndia" (n &y opinion it is a sort of suggestion to the readers or at
the &ost a fair criticis& and by publishing such suggestion or criticis&! the writer or publisher has
not in any way outraged or atte&pted to outrage the religious feelings of *oha&&edan
co&&unity nor it tends to create co&&unal dishar&ony or hatred between two classes" >ith due
regard to the holy book of 0uran *a,eed ! a close perusal of the 'ytes shows that the
sa&e are har&ful and teach hatred and are likely to create differences between *oha&&edans
on one hand and the re&aining co&&unities on the other"
( have personally co&pared the disputed 'ytes with 0uran *a,eed translated in indi
with notes by one *ohd" 8arookh =han and have found that &ost of the 'ytes have been
reproduced in the poster in its original for& as is available in the 0uran *a,eed """
The close reading of all the 'ytes published in the poster and read fro& the book do not in
any way give different &eanings nor suggest anything that the sa&e were published with
&alicious intention" Therefore! ( do not agree with the contention of the learned '22 that
'ytes .os" @! 6! 9! 11 to 19 and @@ are either not available in 0uran *a,eed or they are
distorted version of the said 'ytes """
(n view of the above discussion! ( a& therefore of the view that there is no pri&a facie case
against the accused as offences alleged against the accused do not fall pri&a facie within the
four corners of 3ections 16A-'J@96-' and hence both of the accused are discharged"
dated A1st July! 1986
3dJ D"3" ?ohat
The portions of the ,udg&ent we have left out relate to technicalities such as case law on the
sub,ect or the correctness of certain ter&s used in the indi translation for conveying the spirit of
the original in 'rabic" >e thought that while they are not likely to be of &uch interest to the lay
reader! they &ar the s&ooth flow o f the &agistrate s observations" *oreover! the &agistrate
has su&&ed up in his ,udg&ent the substance of argu&ents advanced by the prosecution"
@
I"
#anning of #oo$s is Conter%Pro!cti&e
>hen we published for the first ti&e $1986% the docu&ents relating to the 5alcutta 0uran 2etition!
we should have &ade it absolutely clear that we do not stand for a ban on the publication of the
0uran" >e take this opportunity to state una&biguously that we regard banning of books!
religious or otherwise! as counterproductive" (n the case of the 0uran! we believe and advocate
that &ore and &ore non-*usli&s should read it so that they know first hand the quality of its
teachings"
:ur only intention in publishing the court docu&ents of the 5alcutta 0uran 2etition and providing
a long preface to it! was to pro&ote a public discussion of (sla& as a religion! particularly its clai&
that every bit of the 0uran and the adis has a divine source" This clai& is used at present to
prevent a close e)a&ination of what the book contains and what &essage (sla& has for &ankind
at large" >hile all other religions have been sub,ected to such an e)a&ination! (sla& has so far
&anaged to re&ain a closed book" :ur plea in the 2reface to the first edition was that if such
co&&and&ents as we find in the 0uran e&anate fro& what is proclai&ed as a divine source!
then the character of that source should also invite questions" :ur rational faculties and &oral
sensibilities should not stop functioning the &o&ent 'llah s na&e is &entioned" The character
of 'llah as revealed in the 0uran also invites a close e)a&ination"
*arch @4!1987
Sita Ram Goel
Footnotes:
1
Beference is to co&&ents in the poster regarding the consequences of the 0uran s
teachings"
@
8or full te)t of the case! see #reedom of $%pression& Secular Theocracy 'ersus (i"eral
)emocracy! Coice of (ndia! .ew -elhi! 1998! pp" 1-9"
CHAPTER '
A GO"ERN(ENT IN PANIC
*usli&s in (ndia have often sought shelter under 3ections 16A' and @96' of the (ndian 2enal
5ode $("2"5"% for preventing every public discussion of their creed in general and of their prophet
in particular"
1
0uite a few publications which e)a&ine critically the sayings and doings of the
2rophet or other idoli+ed personalities of (sla&! have been proscribed under 3ection 96 of the
5ri&inal 2rocedure 5ode $5r"2"5"% as a result of pressure e)erted by vociferous! very often
violent *usli& protests" ?ittle did they suspect that the sa&e provisions of the law could be
invoked for seeking a ban on their holy book! the 0uran"
The credit for this turning of tables goes to 5hand&al 5hopra of 5alcutta" (t was he who filed a
>rit 2etition in the 5alcutta igh 5ourt on @9 *arch 1986 stating that publication of the 0uran
attracts 3ections 16A' and @96' of the ("2"5" because it incites violence! disturbs public
tranquility! pro&otes! on ground of religion! feelings of en&ity! hatred and ill-will between different
religious co&&unities! and insults other religions or religious beliefs of other co&&unities in
(ndia " e also prayed for a rule nisi on the <overn&ent of >est #engal to show cause as to
why a writ of &anda&us be not issued to it directing it to declare each copy of 0uran whether in
the original 'rabic or in any of the languages as forfeited to the <overn&ent in ter&s of 3ection
96 of the 5r"2"5"
The case had caused considerable e)cite&ent a&ong the believers $ Mu*mins% and interest
a&ong the infidels $ +Afirs% in 'pril-*ay! 1986" The press in (ndia and abroad gave &any
headlines to what was rightly regarded as an unprecedented event in the history of religion" (t
was the first ti&e that a 2agan had questioned the character of a docu&ent hailed as the very
>ord of <od by a 2eople of the #ook" The roles now stood reversed" 3o far it had been the
privilege of the 2eoples of the #ook to ban and burn the sacred literature of the 2agans"
The 2etition was disallowed by the igh 5ourt" #ut the issues raised by the 2etition re&ain
pertinent" .o law court can deny to infidels the right to know what treat&ent the 0uran
prescribes for the& at the hands of the believers "
?aw has its li&itations! particularly in a country where its &ain corpus continues to be what alien
regi&es! (sla&ic and #ritish! had devised for their own i&perialist purposes" *oreover! a law
court is hardly the foru& for fra&ing final ,udg&ents on &atters of grave &oral and spiritual
i&port" ' free and forthright discussion of the 0uran cannot and should not co&e to a stop si&ply
because the e)isting law is not co&petent to take cognisance of its contents"
The surAhs and Ayats of the 0uran which 5hand&al 5hopra had cited in support of .g plea!
received scant or no attention at all in the heat of the controversy whether a book regarded as
sacred by a large nu&ber of people can be the sub,ect of a lawsuit" Those who have not read the
5alcutta 0uran 2etition! as it ca&e to be known! cannot envisage the quantu& and quality of
evidence &arshalled by 5hopra" :ur people are entitled to know e)actly the issues that were
involved" (t is only a properly infor&ed public opinion which can decide in the long run whether a
book qualifies - rationally! &orally! and spiritually - or not as a religious scripture" This is the end
we have in view while publishing verbati& the 2etition as well as other papers relating to it"
' brief history of the case will help in placing the 2etition in its proper perspective" *ost people
do not know why the 2etition was presented" They also do not know how the case was
politicised for& the very outset and what powerful pressures were brought into play even before
the igh 5ourt had a chance to consider whether the 2etition could be ad&itted for ad,udication"
Himangsh )ishore Cha$ra*ort+ ta$es the Initiati&e
#efore 5hand&al 5hopra ca&e into the picture! i&angshu =ishore 5hakraborty! also of
5alcutta! had written a letter on July @4! 1989 to the 3ecretary! -epart&ent of o&e!
<overn&ent of >est #engal! pointing out that the 0uran contains &atter which &akes its
publication an offence under 3ections 16A' and @96' of the ("2"5" (n three 'nne)ures to his letter!
he had cited quite a few sayings of the 0uran - A7 sayings which preach cruelty! incite violence
and disturb public peace 1 17 sayings which pro&ote! on ground of religion! feelings of
en&ity! hatred and ill-will between different religious co&&unities in (ndia 1 and A1 sayings
which insult other religions as also the religious beliefs of other co&&unities " e had
requested that all copies of the 0uran in the original 'rabic as well as in translations be forfeited
forthwith to the <overn&ent in ter&s of 3ection 96 of the 5r"2"5"
5itations &ade by 5hakraborty showed that he had &ade a painstaking study of the 0uran" e
had reason to do so" 's a for&er resident of 7ast #engal $now #angladesh% which beca&e a
province of 2akistan in 'ugust 1997! he had witnessed at the ti&e of 2artition as well as later on!
a peculiar pattern in the behaviour of the *usli& &a,ority towards the indu &inority" e had
also known how the renowned religious leaders of 7ast #engal *usli&s had approved of that
behaviour pattern as in keeping with the highest tenets of (sla&" 7ver since! he had been
searching for the belief syste& which inspired this behaviour pattern" e felt sure that he had
found the pri&ary source of that belief syste& when he studied the 0uran"
The 3ecretary of the >est #engal o&e -epart&ent! however! did not even acknowledge
5hakraborty s letter" e! therefore! wrote a re&inder on 19 'ugust 1989! enclosing a copy of
his first letter along with the 'nne)ures" #ut si) &onths passed and there was no response" (t
was during this interval that he &et 5hand&al 5hopra who also had been studying the 0uran in
order to understand why the indus in #angladesh were being syste&atically uprooted fro& their
ancestral ho&eland! even after (ndia had &ade great sacrifices for securing freedo& for
#angladesh"
5hand&al 5hopra is an adherent of the ancient Ja& tradition which has all along stood for the
five principal virtues prescribed by all schools of 3anatana -har&a - non-violence! truthfulness!
non-stealing! chastity and non-covetousness" (t was a pu++le for hi& as to how adherents of
another religion could persist in practices to the contrary and that! too! with a good conscience"
is question stood as if answered when he ca&e to the 0uran" e was in a position to confir&
that the conclusions reached by 5hakraborty were correct"
5hand&al 5hopra now felt reinforced to do so&ething about what he thought to be a &atter of
&a,or public interest" 3o he wrote a letter on *arch 16! 1986 to the sa&e 3ecretary in the
<overn&ent of >est #engal! drawing the latter s attention to the contents of the 0uran and
referring to the de&and &ade earlier by 5hakraborty" e requested that his letter be treated as
notice de&anding ,ustice and &ade it clear that unless necessary steps were taken by the
<overn&ent of >est #engal within 7 days fro& the receipt of his letter! he would take such
steps as &ay be advised to us "
5hopra s letter also re&ained unacknowledged" e! therefore! filed on *arch @9! 1986 his
fa&ous >rit 2etition in the 5alcutta igh 5ourt under 'rticle @@6 of the (ndian 5onstitution" 3ital
3ingh! another public-spirited citi+en! ,oined hi& as a co-petitioner" The grounds the 2etition
gave for seeking action fro& the <overn&ent of >est #engal were the sa&e as provided earlier
by 5hakraborty" #ut now they were couched in appropriate legal language and presented
according to the correct legal procedure"
The >rit 2etition ca&e up before *rs" Justice 2ad&a =hastgir on 'pril 1! 1986" 3he directed
that the &atter would appear in her list on 'pril 8" There were! however! two postpone&ents
before the &atter could appear on 'pril 1@" :n that date! the learned ,udge gave directions for
filing of affidavit-in-opposition by th6 Bespondent $3tate of >est #engal% by *ay A! 1986! and
affidavit-in-reply by the 2etitioners by *ay 17! 1986" The &atter then stood ad,ourned to *ay @7!
1986"
The affidavit-in-reply was duly filed by the <overn&ent of >est #engal stating that as the oly
0uran is a -ivine #ook! no earthly power can sit upon ,udg&ent on it and no court of law has
,urisdiction to ad,udicate it and that fro& the ti&e of the #ritish Bule and since (ndependence!
inspite of the (ndian 2enal 5ode being in e)istence! there had never been such an application in
any 5ourt in (ndia " #ut for reasons unknown! Justice =hastgir released the &atter fro& her list
on *ay @" :n *ay 7! the 'dvocate-<eneral of >est #engal requested the 5hief Justice of the
5alcutta igh 5ourt to assign the &atter to another bench" 8inally! on *ay 14! the 5hief Justice
chose *r" Justice #i&al 5handra #asak for hearing the >rit 2etition"
The ,nion Go&ernment *ecomes Panic$+
*eanwhile! all hell had broken loose" The Teleraph of 5alcutta dated *ay 9 carried a /.(
report date-lined .ew -elhi! *ay 8" The /nion <overn&ent! the report said! has decided
to intervene in the writ petition in the 5alcutta high court praying for a ban on the 0uran"
'ccording to an official release! the law &inister E'shoke 3enF is proceeding to 5alcutta
i&&ediately for giving the necessary instructions" The govern&ent has decided to seek the
outright dis&issal of the petition! the release added" (t is also understood that the attorney-
general Eof the <overn&ent of (ndiaF is being briefed to appear in the case"
' staff Beporter of The Teleraph addedG Justice =hastgir had asked the state govern&ent and
the /nion govern&ent to show cause as to why the 0uran should not be banned" The order
created considerable resent&ent at the #ar 'ssociation Ein 5alcuttaF where *usli& lawyers had
called an e)traordinary &eeting and &oved a &otion for conde&ning Justice =hastgir for having
ad&itted the case" The &otion was" however! defeated as the lawyers &oving the &otion could
not &uster enough votes"
The Teleraph dated *ay 14 reported that the sa&e sort of pressure was being &ounted by the
<overn&ent of >est #engalG The 5hief *inister! *r" Jyoti #asu! it wrote! today E*ay 9F
described the writ petition filed in the 5alcutta igh 5ourt challenging certain portions of the
0uran a despicable act" *r" #asu who was replying to the 8orward #lock *?'! *r" 'nil
*ukher,ee! in the state 'sse&bly also felt that the court should have dis&issed the petition
outright as the sub,ect &atter pertains to religion" 'ccording to hi&! the /nion govern&ent has
already contacted the state authorities who had sought the for&er s help in resolving the issue"
( have also told the advocate general to talk to the chief ,ustice of 5alcutta high court in this
regard! *r" #asu added" (t did not occur to Jyoti #asu that the &atter being sub,udice! he
was co&&itting conte&pt of court" .or did the court repri&and hi& for this breach of law"
The &atter was also raised in the ?ok 3abha at .ew -elhi on *ay 14 by two *2s! one belonging
to the 5ongress$(% and the other to the 52( $*%" 'ccording to The Statesman dated *ay 11!
The speaker! *r" #alra& Jakhar! agreed with the& that this was a serious &atter" There was!
he noted! enough trouble in the country and there was no need to add anything which would stir
up another conflagration" >hat bothered #alra& Jakhar was the fear of trouble and not the
right or wrong involved in the case" (n fact! he was inviting *usli& &obs to take to the streets!
and create trouble" (n his reply to the *2s! the *inister of 3tate for ?aw! "B" #hardwa,! said that
when the writ petition had co&e to the <overn&ent s notice! the <overn&ent had
i&&ediately considered &easures to counter it and that the <overn&ent was deputing the
'ttorney-<eneral to 5alcutta to seek dis&issal of the writ petition "
The <overn&ent and politicians of 2akistan! however! were not i&pressed by the <overn&ent of
(ndia s efforts to protect the 0uran" The Teleraph dated *ay 19 carried a 2T( report datelined
(sla&abad! *ay 1AG 2akistan s &inister of state for religious and &inority affairs! *r" *aqbool
'h&ed =han! said today that the petition against the 0uran &oved in the 5alcutta high court was
the worst e)a&ple of religious intolerance" The 2akistan 2resident" <en" Dia-ul-aq! was
quoted by an /rdu daily as saying that the facts of the case were being ascertained" *r" =han
alleged that religion and life and property of &inorities were unsafe in (ndia and urged the (ndian
govern&ent to follow the e)a&ple of 2akistan in ensuring freedo& of religion" e said if
the 0uran had been banned in the na&e of secularis&! the religious books of indus should also
be banned" *aulana =ausar .ia+i! a pro-Dia politician! asked the :rganisation of (sla&ic
5onference chair&an! *r" 3harifuddin 2ir+ada! to draw the attention of the *usli& world to
react against this heinous act" e asked the govern&ent to &ake an official co&plaint to
(ndia and appealed to the 2akistani religious leaders to observe 8riday as a protest day" Thus
the theocratic state of 2akistan &ade it an occasion for delivering lectures to (ndians on the
sub,ect of religious freedo& and the rights of &inorities" .obody who was anybody in (ndia at
that ti&e is known to have reacted to this assault fro& an (sla&ic state which had driven out &ost
of its indu &inority! and was treating the rest as non-citi+ens"
Contra!iction in the Go&ernment s Stan!
The govern&ents of (ndia and >est #engal had panicked because of their presu&ption that the
>rit 2etition had been ad&itted by Justice 2ad&a =hastgir" #ut this was by no &eans
certain" The Teleraph of *ay 14 carried a report of the controversy which was raging in 5alcutta
round this point" There is a serious difference of opinion! it wrote! between 5hief Justice
3atish 5handra and Justice 2ad&a =hastgir on the one hand and the advocate-general *r"
3nehangshu 'charya and a large nu&ber of lawyers on the other! on whether Justice =hastgir
had ad&itted a writ petition de&anding the banning of the 0uran" Justice 5handra and =hastgir
&aintain that the petition &oved by 5hand&al 5hopra and 3ital 3ingh was not ad&itted in the
court" owever! the advocate-general and a large nu&ber of lawyers! are convinced that the
petition was ad&itted by Justice =hastgir" The significant fact is that the controversy has
acquired a serious di&ension only because Justice =hastgir entertained the &ischievous
petition! instead of dis&issing it outright" Justice =hastgir told The Teleraph that she issued
directions on the petition as she would not turn down any petitioner" *eanwhile! the registrar of
the high court has infor&ed The Teleraph that he has been directed to state that the petition
under 'rticle @@6 had not been ad&itted by Justice =hastgir" The acco&plices of (sla&ic
i&perialis& in (ndia - 5o&&unists! 3ocialists! .ehruvian 3ecularists! <andhians - were throwing
all ,udicial proprieties and procedures to the winds in defence of (sla& which they viewed as the
&ost effective weapon against their co&&on ene&y - indu society and culture"
3pokes&en for the 3tate and the /nion govern&ents could not or did not want to see the
contradiction involved in their stand" (f! as they affir&ed! the petition had been ad&itted! the
&atter was sub,udice and their co&&ents on it constituted conte&pt of court" #ut if it had not
been ad&itted! they should have waited for Justice =hastgir s ruling regarding its ad&issibility"
:bviously! the panic created by &ounting *usli& protests had paralysed all rational faculties in
certain quarters" 'ccording to The Tele-raph dated *ay 14! The /nion law &inister! *r"
'shoke 3en! infor&ed the advocate-general that the /nion govern&ent would &ake itself a party
to the case as it would affect the *usli& co&&unity all over the country and that the case would
have international ra&ifications" 2olitical considerations thus ca&e to override legal proprieties"
A (ean (o&e
>hat was still &ore reprehensible! the <overn&ent of >est #engal set in &otion its (ntelligence
#ranch for digging up so&e infor&ation which could be used for a s&ear ca&paign against the
2etitioners" The Teleraph dated *ay 14 reportedG 'ccording to an intelligence report
5hand&al 5hopra and 3ital 3ingh are not per&anent residents of the addresses given by the&"
5hand&al 5hopra! who said he resided in @6 #urtolla 3treet! does not stay there" 'ccording to
the report! 5hand&al aged 66 has a roo& in his na&e at the above-&entioned pre&ises""" The
64 year old 3ital 3ingh is an e)-ar&y &an and resident of yderabad" e occasionally co&es to
the city and stays at 1 3adruddin 3treet in north 5alcutta in Jorasanko area which is actually an
'rya 3a&a, &andir" #oth of the& did not have any police records nor were their na&es on the
special branch files" :bviously! police files had been ru&&aged in order to locate so&ething
which could co&pro&ise the character of 5hand&al 5hopra and 3ital 3ingh" .o one fro&
(ndia s public life stood up to ask the si&ple question whether checking the police record of
so&eone was legal or legiti&ate ,ust because that person had filed a >rit 2etition in a igh
5ourt"
(slim (o*s on the -ar.ath
The panic on the part of the 3tate and /nion govern&ents could not but produce so&e &ore
unsavoury results" *usli& &obs in (ndia and elsewhere had been incited by all those who
&attered in (ndia! 2akistan and #angladesh" They started taking to the streets and turning
violent" The Statesman dated *ay 1A published the following news date-lined -haka! *ay 1@G
't least 1@ people were killed and 144 wounded when #angladesh police fired on a
de&onstration yesterday in the border town of 5hepal .awabgun,! A@4 k&" fro& here" 3o&e
1444 de&onstrators! belonging to the funda&entalist Ja&aat-i-(sla&i! were protesting against a
case filed by two (ndian civilians in 5alcutta igh 5ourt calling for a ban on the 0uran in (ndia"
The town chief ad&inistrator said today that the police opened fire in self-defence when the
de&onstrators went on a ra&page throwing &issiles and setting abla+e govern&ent property"
Iesterday s incident followed a de&onstration by at least @4!444 Ja&aat-i-(sla&i supporters in
the capital on 8riday K*ay 14L" The de&onstrators in -haka! according to other reports! were
trying to stor& the office of (ndia s igh 5o&&ission when they were stopped by the police"
The Statesman dated *ay 19 carried a report dated *ay 1A fro& Banchi in #iharG 'gitated
over the writ petition concerning the =oran! *usli&s here &arched in protest for the second day
on the &ain thoroughfare" The &archers carried banners and black flags and shouted anti-
<overn&ent slogans" Iesterday so&e processionists threw stones at a few shops on the &ain
road while asking the shopkeepers to pull their shutters down" 8ollowing yesterday s incidents!
&ost of the shopkeepers today preferred to keep their establish&ents closed when the
procession was taken out"
:n the sa&e day! widespread violence was staged by *usli& &obs in 3rinagar in the =ash&ir
Calley which was to beco&e a centre of widespread (sla&ic terroris& four years later when C"2"
3ingh! an unasha&ed cha&pion of (sla&ic i&perialis&! beca&e (ndia s 2ri&e *inister" The
Teleraph dated *ay 19 reportedG The police fired to disperse a &ob which ransacked the 52(
headquarters in 3rinagar today in protest against the petition seeking to ban the 0uran" 'n
atte&pt was &ade to set fire to a bridge" There was violence in other parts of the city and
de&onstrators carrying black and green flags stoned the police" 3hops and cine&a halls were
closed and as a precaution the authorities shut down all educational establish&ents" 3logans
were raised against the >est #engal govern&ent" There could be no greater irony that the
5o&&unist 2arty of (ndia $52(%! a consistent defender of all (sla&ic causes! had been bracketed
with indu co&&unalists by *usli& &obs" #ut &obs are &obs! and the responsibility for
what they do rests on those who &obili+e the& ever so often"
(t was in the &idst of this &ob fury that The Times of India published three articles by -r" Bafiq
Dakaria in praise of the 0uran" (t was one of the &any efforts being &ade by concerned
authorities to &ollify the *usli&s" 'ccording to knowledgeable circles! the articles were a
co&&and perfor&ance "
@
A High Cort in a Hrr+
The develop&ents that took place in the 5alcutta igh 5ourt were no less dra&atic" 's stated
earlier! Justice =hastgir had directed 5hand&al 5hopra to file his affidavit-in-reply by *ay 17" e
was busy preparing it when he received a &essage on the &idnight of *ay 1@-1A that the &atter
would appear to be &entioned on *ay 1A before Justice #i&al 5handra #asak" .e)t day!
when 5hopra appeared in the court! Justice #asak recalled the earlier court directions regarding
filing of affidavits and directed hi& to &ove the >rit application afresh as a 5ourt 'pplication"
5hopra had no alternative and had to do what he was told to do by an august authority"
:n the other hand! the 'ttorney-<eneral of (ndia and the 'dvocate-<eneral of >est #engal had
co&e to the court fully prepared as was obvious fro& the fat volu&es they had brought with
the&" 5hopra requested for an ad,ourn&ent on the ground that he had received notice only for
to be &entioned " #ut his request was re,ected" The 'dvocate-<eneral of >est #engal and
the 'ttorney-<eneral of the <overn&ent of (ndia were directed to proceed with their argu&ents
against the >rit 2etition! which they did with considerable confidence" (ll-prepared as he was!
5hopra tried his best to counter the argu&ents" Justice #asak then dis&issed the >rit 2etition
and reserved his ,udge&ent for a later date"
The ,udg&ent which Justice #asak delivered on *ay 17 is a lengthy docu&ent" (t quotes
copiously fro& cri&inal and constitutional case law" (t also contains so&e passage about the
profundities of (sla& and (ndia s philosophy of 3ecularis&" (n between! there are so&e
observations about the eternal! the unknowable! the transcendental! and so on" ' lay&an s
su&&ary! were are afraid! &ay &ar the &a,esty of the learned ,udge s perfor&ance" Beaders
will do well to read the full docu&ent in 3ection of this publication"
Se/el to the J!gment
There was! however! one point in the ,udg&ent which had a sequel even after the 5alcutta igh
5ourt considered the &atter as closed" Justice #asak had criticised Justice 2ad&a =hastgir for
having ad&itted the >rit 2etition" e had pronouncedG The application was entertained and
ad&itted without going into the question of pri&a facie case and the ,urisdiction and power of the
5ourt to entertain this petition" (n spite of the sa&e! directions were given for filing of affidavits"
This by itself a&ounts to holding that there is a pri&a facie case though this question was not
gone into" The 5ourt should be circu&spect in such kind of &atters and be very cautions about
the sa&e" :therwise though it &ight attract cheap publicity but &ay cause untold &isery and
disruption of religious har&ony" The petition should have been re,ected forthwith and in li&en as
unworthy of its consideration as soon as it was &oved"
3o&e *usli& leaders pounced on this point to de&and action against Justice 2ad&a =hastgir" '
notable e)a&ple was <"*" 3hah! the 5hief *inister of Ja&&u and =ash&ir" e had returned
fro& abroad on *ay @4 after a &onth s stay in the /"3"'" :n the sa&e day! he addressed a
&ass rally at (qbal 2ark in 3rinagar" 'ccording to a 2T( report reproduced by ,a-a"harat Times!
.ew -elhi! dated *ay @@! 3hah said that action should be taken against the ,udge who
per&itted the petition to be filed "
The &ass rally itself was the cli&a) of continued violence in the =ash&ir Calley even after the
>rit 2etition had been dis&issed on *ay 1A" ?eaders of the *usli& co&&unity in =ash&ir had
widened their protest against the >rit 2etition for voicing so&e per&anent *usli&
grievances " The Statesman dated *ay 18 had carried a news date-fined 3rinagar! *ay 17G
:ne person was killed and at least three persons were seriously in,ured when the police fired
and e)ploded tear-gas shells to disperse a stone-throwing &ob at 8ateh =adal in 3rinagar today!
according to police sources! report /.( and 2T(" 3rinagar and other parts of the =ash&ir Calley
today observed a bandh in response to a one-day hartal called by *irwai+ *aulvi 8arooq!
chair&an of the 'wa&i 'ction 5o&&ittee and other leaders" 3hops and co&&ercial
establish&ents were closed in the city and other towns of the Calley and vehicular traffic ca&e to
a standstill" #anks and <overn&ent offices were open! but schools and colleges were closed for
the day" The hartal is being observed in protest against the conspiracies against the =oran!
interference in *usli& personal law! co&&unal riots and the increasing cult of violence in the
country! according to a police spokes&an"
'nother sequel to Justice #asak s ,udg&ent &ay be &entioned briefly" 5hand&al 5hopra filed
a Beview 2etition on June 18! 1986 stating that the pre&ises on which the ,udg&ent was based
were not sound" e gave eight grounds on which the ,udge&ent could be reviewed" (n violation
of the nor&al ,udicial procedure! the Beview 2etition also ca&e up before Justice #asak on June
@1" e dis&issed it the sa&e day for purely technical reasons without going into the grounds"
The only concession he &ade was that so&e of the grounds &ay or &ay not be grounds for
appeal " 2apers relating to the Beview 2etition are also being published verbati& in 3ection (("
Footnotes:
1
The latest instance is provided by 3yed 3hahabuddin s letter dated @4th 'ugust 199A
written to 2"*" 3ayeed! *inister of 3tate in the *inistry of o&e 'ffairs! de&anding a ban
under the law of the land on Ba& 3warup s Hindu 'ie. of /hristianity and Islam!
published by Coice of (ndia! .ew -elhi! 199A"
@
3o&e of us approached <irilal Jain! 5hief 7ditor of the daily at that ti&e! and asked hi&
if a rebuttal of Dakaria s white-washing of the 0uran would be acceptable for publication
in the sa&e colu&ns" e regretted his inability to do so for reasons! he said! he could
not reveal"
CHAPTER 0
THE J,DG(ENT (ISSES THE (AIN POINT
(t is not for lay&en like us to discuss the correctness or otherwise of a igh 5ourt ,udg&ent" (t
should better be left to those who are conversant with the law and can enter into the intricacies of
interpretation and logical construction" 8or all we know! it is perhaps i&possible to i&pugn a book
under the e)isting law! if it is assu&ed at the very outset that the book is a sacred scripture
cherished as such by a certain co&&unity"
(t &ust! however! be said to the credit of Justice #asak that he took considerable pains to
establish such an assu&ption in respect of the 0uran" e cited authorities like
the $ncyclopaedia 0ritannica in order to certify that the 0uran is the basic te)tbook of (sla&" e
did not stint in using his own stock of literary and philosophical flourishes for fortifying the
funda&ental *usli& belief that the 0uran has a divine source"
#ut the >rit 2etition had not contested the point that *usli&s revere the 0uran as divine
revelation" (n fact! the 2etition had stated quite clearly that the 0uran! particularly in its 'rabic
original! &oves *usli&s to tears and ecstasy - a sign of e)tre&e devotion" The real issue
raised by the 2etition was not what *usli&s believe about the 0uran but what behaviour pattern
the 0uran inculcates in its votaries vis-;-vis the unbelievers"
>e find that Justice #asak neither faced this issue squarely nor ignored it co&pletely in his
,udg&ent" e was not required to face it after he had constructed the legal concept that the
0uran is sacred scripture" e could have cited the relevant law which e)e&pts scriptures fro&
legal review! and gone straight ahead to draw the logical conclusion that no court in (ndia can sit
in ,udg&ent on the contents of the 0uran" e! however! chose to &ake three observations which!
though brief! are significant"
8irstly! in para @9 of his ,udg&ent! he observed! (n the faith of *usli&s! and according to the
theory propounded in the book itself! the =oran is the revealed word of <od" This postulates
<od! and indeed the kind of <od who has so&ething to say to us and who takes the initiative in
saying it" Beligion in this view is not a hu&an searching after <od1 it is <od who acts! and is
known because and in sofar as! and only as! he chooses to disclose hi&self" The sa&e view of
the 0uran is repeated and further elaborated by hi& in paras @6 and @6 which follow"
3econdly! he said in para @9 of his ,udg&ent that 3o&e passages containing interpretations of
so&e chapters of the =oran quoted out of conte)t cannot be allowed to do&inate or influence the
&ain ai& and ob,ect of the book " The 'dvocate-<eneral of #engal and the 'ttorney-<eneral of
(ndia had also &ade the allegation that the >rit 2etition had quoted so&e passages of the 0uran
out of conte)t! though they had not said that these passages were interpretations of so&e
chapters of the =oran "
Thirdly! Justice #asak concluded in para A7 of his ,udg&ent that This book is not pre,udicial to
&aintenance of religious har&ony " e added that #ecause of the =oran no public tranquility
has been disturbed upto now and there is no reason to apprehend any likelihood of such
disturbance in future "
The third observation is of too general a nature to be discussed properly till we have a clear
picture of (sla&ic theology propounded by *usli& scholars on the basis of 0uranic
pronounce&ents" >e shall take it up at a later stage" 8or the present we shall confine ourselves
to the first two observations! na&ely! that the 0uran is the word of <od! and that the >rit 2etition
had quoted so&e passages containing interpretations of so&e chapters of the 0uran out of
conte)t" The two points conveyed in these observations are interrelated"
The passages which the >rit 2etition has quoted fro& the 0uran are not interpretations but
the very words of 'llah conveyed through the 2rophet" They have been translated into 7nglish by
a translator viewed as co&petent by *usli&s! and published by an orthodo) *usli& publishing
house"
.or have these passages been culled at rando& fro& different chapters of the 0uran with a view
to &aking the book sound sinister" :n the contrary! they provide an al&ost e)haustive list of
'llah s sayings on a sub,ect of great significance! na&ely! what the believers should believe
about and do to the unbelievers" The fact that these saying are scattered over as &any as A4
chapters is e)plained by the peculiar &anner in which the 0uran has been co&piled" *ost
chapters in it happen to co&bine revelations received by the 2rophet on different dates at
different places! and regarding varied sub,ects"
There is no question of these passages do&inating or influencing the &ain ai& and ob,ect of
the book " The 0uran provides no other passages which abrogate or run counter to these
passages" (n fact! these passages e&body! &ore or less co&pletely! one of the two &ain the&es
of the 0uran! the other the&e being as to how *usli&s should beco&e a &ilitant brotherhood
$ummah% on the basis of unifor& beliefs and behaviour"
's regards the observation that these passages have been quoted out of conte)t! it would have
carried weight if the legal lu&inaries had co&e out with what they knew or thought to be the
proper conte)t! at least for one passage as an illustration" (n the absence of an illustration! one
cannot help suspecting that the plea about out of conte)t was no &ore than a stereotyped
re&ark which is often &ade by those who run out of relevant argu&ents"
The observation sounds all the &ore astounding because finding the conte)t of the passages
cited in the >rit 2etition! presents no proble&" The &eanest &ullah in any village &osque can
tell us as to when and in what situation the 2rophet received which particular revelation fro&
'llah" (sla& is not a &ythical religion! howsoever chock-full it &ay be of &agic and &iracles" (t is
a historical creed which was floated less than fourteen hundred years ago" *oreover! the pious
scholars of (sla& have been &ore than &eticulous in preserving a record of what revelation
the 2rophet received on which occasion"
>e have several orthodo) biographies of the 2rophet and as &any as si) authentic collections of
the 2rophet s Traditions $ Hadis%" 5o&&entators on the 0uran have used this wealth of first-
hand historical &aterial for connecting &ost of its verses to concrete situations in which the
2rophet had received guidance fro& 'llah in the for& of revelations " The oft-quoted
authentic editions of the 0uran! in original 'rabic as well as translations! also carry detailed
infor&ation about the conte)t of every sUrah and Ayats in it" 'nd all this literature is available in
7nglish translations &ade by pious *usli& scholars or renowned >estern (sla&ologists" The
govern&ent lawyers could have consulted so&e of this literature and brought it to the notice of
Justice #asak! if they were really interested in the conte)t of 0uranic passages"
Conte1t is the )e+ to the 2ran
'part fro& the failure on the part of the concerned lawyers to provide the conte)t! no one can
quarrel with the proposition that passages fro& the 0uran cannot be understood properly unless
the conte)t is known" :nly we do not see our way to accepting the i&plied proposition in Justice
#asak s observation that the conte)t is likely to elevate in any &anner the &eaning of passages
cited in the >rit 2etition"
The language of the passages under reference is far fro& being a&biguous or allegorical" (t is
precise and plain in every instance" .or do the passages e&body any abstract principles" :n
the contrary! they contain concrete rules of conduct" There is plenty of evidence! as we shall see!
that all i&a&s and sufis and ule&a and qa+is have always stood for a literal and &atter-of-fact
acceptance of these passages" They have always frowned upon those who show a taste for
allegorical interpretations $ta .Il %"
The 2ran in Conte1t
The 0uran has 119 sUrah $chapters% and &ore than 6!@44 Ayats $verses%"
1
The bulk of the
&aterial in it consists of stories and doctrines borrowed bodily fro& the #ible and the Judeo-
5hristian lore floating around in 'rabia in the 2rophet s ti&e" *any rituals and social for&s as
well as nor&s have been taken over fro& the 2agan 'rab traditions! and transfor&ed in a &anner
so that they look like original contributions of 'llah" The only revelations which stand apart
fro& this general &ass! are those which 'llah relays at certain critical ,unctures in the 2rophet s
career" 's the 0uran has been co&piled neither in a chronological nor in a the&atic order! these
key revelations lie scattered $or secretedM% in &any chapters" #ut biographers of the
2rophet in the &ode& >est have sorted the& out! and connected the& to the concrete conte)ts
in *uha&&ad s life as a prophet spread over @A $614-6A@ 57% years"
@
>e list below! in a chronological order! the occasions when 'llah either co&&anded his prophet
to do what the latter had already decided to do! or confir&ed and ,ustified what his prophet had
already doneG
1. Allah s command to preach Islam pu"licly G The 2rophet had launched the (sla&ic
brotherhood in *ecca as a secret society which converts to his creed were asked to ,oin"
They perfor&ed their new rituals either inside their ho&es! or outside the city li&its of
*ecca" This went on for three years" 3eeing that the nu&ber of converts had reached a
certain nu&ber! and that so&e of the well-known desperados of *ecca had ,oined the
secret society! he felt confident about proclai&ing publicly what (sla& stood for" 'llah
obliged hi& with appropriate revelations i&&ediately $0uran! 79"1-A%"
2. 1e-elation from Satan G #ut the 2rophet had overesti&ated his strength" (t was not
before long that the 2agans of *ecca started offering stiff resistance to his public
preaching so that the spread of (sla& got stopped and so&e of the converts started going
back to the 2agan fold" The *eccans organised a boycott of the 2rophet s clan! #an/
'shi&! and he found hi&self in a difficult situation" e felt de,ected and yearned to be
reconciled with his people" 3o 'llah per&itted hi& to proclai& that the ancient
<oddesses of the 'rab 2agans - al-?'t! al-*an't! and al- /++a - could also intercede
for 'llah s favours" This revelation is found in the 0uran $6A"1-@A% e)cept that the
original verse @1 has been replaced with new verses $@1-@A%" 'llah had found his
prophet in serious trouble with the latter s followers who had flocked to the fold of (sla&
because till then he had denounced these <oddesses as false and filthy " Two
orthodo) *usli& biographers of the 2rophet - (bn (sh'q and at-Tabari - have narrated the
incident! and preserved the original verse @1 which praises the three <oddesses as
e)alted birds whose intercession 'llah approves " Two &ore verses $@@"6@-6A% were
revealed by 'llah at the sa&e ti&e in order to assure the 2rophet and his flock that
this was not the first occasion when 3atan had succeeded in &i)ing his own untruth
with 'llah s truth "
,. 1e-elations aainst the Je.s G The 2rophet had &igrated to *edina because that city
had a large population of Jews who& he e)pected to confir& his prophethood" *ost of
what he had been revealing so far! was derived fro& the Jewish scripture" #ut he
discovered very soon that the Jews had nothing but conte&pt for hi& and his creed"
They &ade fun of hi& so that he was in danger of getting discredited even in the eyes of
his own *usli&s! not to speak of the 'rab 2agans who& he was striving to convert" e
beca&e increasingly hostile to the Jews and thought of denouncing the& as renegades
who had fallen fro& the path bla+ed by 'braha&" 'llah obliged hi& by revealing a
large nu&ber of verses $@"1-1441 A"111-1@! 118-@4% which &outhed the 2rophet s new
&essage to the *usli&s and pronounced 'braha& as the first *usli&" 3o far *usli&s
had prayed facing the Jewish Te&ple in Jerusale&" 'llah changed the qiblah fro&
Jerusale& to =a ba at *ecca $@"19@-96! 199-64%" *usli&s were now co&&anded to
fight the Jews! sub,ugate the& $9"@9% and harass the& in every way"
4. #ormation of the Islamic 0rotherhoodG The first brotherhood $ummah% which the 2rophet
had founded i&&ediately after he settled down in *edina! consisted of converts to (sla&
fro& *ecca $mUhAjirUn% and *edina $anSArs% and the Jews of *edina" The te)t of the
agree&ent between the *usli&s and Jews for a defensive alliance against the co&&on
ene&y - *eccan 2agans - is available in so&e biographies of the 2rophet"
A
#ut he had to
disown and denounce the Jews before long for reasons related in A above" .ow the
2rophet was out to for& a new brotherhood consisting of *usli&s alone" 'ccordingly!
'llah sent down revelations co&&anding his prophet to for& a
*usli& Ummah $@"19A1 A"114% which had inherited do&inion over the whole earth fro&
the earlier scriptuaries $7"1@8% - the Jews and the 5hristians - who had fallen fro& the
true path shown by his earlier prophets" enceforward! *usli&s were the 5hosen
2eople $14"1A-19% entrusted with the &ission of spreading the only true faith "
/. S.ord in the ser-ice of AllahG The 2rophet had decided to use the sword $jihAd "il saif%
when he saw that the 2agans of *ecca were refusing to co&e round and convert to his
creed by &eans of peaceful persuasion " e had sought help fro& 'byssinia and
Ta if! but failed" e was preaching to pilgri&s fro& outside *ecca when so&e leading
people fro& *edina &et hi& at 'qaba! and rescued hi& fro& his plight by inviting hi& to
their own city" -uring his early days in *edina! the 2rophet apprehended attacks fro&
the 0uraish of *eeca" 3o he for&ed the *usli&-Jewish alliance as a defensive
&easure" 'llah ca&e forward with revelations $@@"A9-91% per&itting the 2rophet to
fight in self-defence! and pro&ising help" #ut no attacks ca&e fro& *ecca so that the
2rophet was left free to break his alliance with the Jews and for& his own
*usli& Ummah" 'llah obliged i&&ediately by converting the per&ission into a co&&and
$@"@161 9"76-77! 89! 8"A9! 66- 66%" >ar against the 2agans now beca&e obligatory on all
*usli&s" *usli&s were to go out and attack the infidels in regular &ilitary for&ations
$9"711 8"161 9"1@A1 61"9%" 's the *usli&s succeeded in the raids on 'rab settle&ents and
caravans! the 2rophet used the plunder obtained for building a for&idable &ilitary
&achine at *edina" ?ust for loot attracted to his fold desperados fro& all over 'rabia1
they ,oined the *usli& Ummah in droves" The 2rophet went on elaborating this doctrine
of war in the way of 'llah $ jihAd fI sa"Ilallah% till it beca&e a total and per&anent war
for establishing (sla& all over the world" 'nd 'llah went on sending down appropriate
revelations as and when the 2rophet needed the& in his ca&paign of slaughter and
rapine till he died after giving a call for world conquest" 'llah had purchased the lives and
properties of the *usli&s in e)change for do&inion in this word and paradise hereafter
$@"@99-961 9"111%" 'voiding jihAd beca&e a great sin and violation of the covenant with
'llah $@"@181 A"1661 9"79! 77! 961 9"@9! A8-A9! 81"89%" #eco&ing a &artyr $shahId%
beca&e the highest &erit for every *usli& $@"1691 A"167! 169-74!196! 1981 @@"681 AA"16-
17%" (t is significant that all these revelations about jihAd bil saif were received by hi&
after his &igration to *edina"
1. 0loodshed in the Sacred Months justifiedG 'n e)pedition which the 2rophet had sent to
.akhla was successful in obtaining so&e plunder! after the earlier ones he had sent
elsewhere had failed in this respect" #ut the leader of this e)pedition which was &ounted
in the 3acred *onth of Ba,ab killed a &an fro& *edina! which was a serious violation of
the ancient 'rab tradition that no blood was to be shed in the four 3acred *onths of
which Ba,ab was the last" The incident invited not only strong co&&ents fro& 'rab
2agans everywhere but also &ur&urs of disapproval fro& the *usli&s in *edina" The
2rophet kept quiet for so&e ti&e" #ut he had a ,ustification up his sleeve" 'llah
confir&ed his prophet s reasoning in a revelation $@"@17% so that the plunder could
be distributed a&ong the *usli&s and their &ur&urs silenced"
7. 1ansom for prisoners of .arG The *usli& ar&y had captured a nu&ber of 2agans fro&
*ecca in the #attle of #adr" The 2rophet got two of the& killed because they had
&ocked or otherwise insulted hi& after he proclai&ed his prophethood in *ecca" 'bout
the rest of the prisoners! he faced a controversy as to whether they should be killed or
released after e)acting ranso& fro& the 0uraish" 'bu #akr was in favour of ranso&!
while /&ar wanted the& to be slaughtered" The 2rophet decided to ranso& the& out
but wanted to pacify /&ar at the sa&e ti&e" 'llah was quick to co&e to the rescue of
his prophet" (n a sudden revelation he repri&anded the 2rophet for not
co&&itting slaughter in the land but pardoned hi& for accepting ranso& $8"67-74%
because he was in need of it"
3. )i-ision of plunderG The *usli&s who participated in the #attle of #adr! had collected a lot
of plunder! particularly fro& the bodies of the ene&ies killed" They deposited every bit of
it with the 2rophet but kept on de&anding that it should be distributed a&ong the&
without delay" Their &ouths were watering in e)pectation of a rich share" The 2rophet
was keen to keep a part of the plunder for hi&self but could not &ake up his &ind about
how to say it" 'llah took hi& out of the tight corner by an appropriate revelation $8"1!
91% which established the (sla&ic institution of khams! the sacred one-fifth " (n ti&es
to co&e! as the (sla&ic e&pire e)panded over large areas! kha&s beca&e the principal
source of revenue for every (sla&ic state"
9
:ther sources of state revenue were tapped
&uch later in the history of (sla&"
#. $%pulsion of 0anU 2aynu3a Je.s from Medina G 3uccess in the #attle of #adr
encouraged the 2rophet to i&ple&ent a sche&e which he had had in his &ind ever since
he turned against the Jews" e wanted to &assacre the Jews of *edina and sei+e the
rich properties they possessed in various for&s in their three settle&ents around the city"
#ut the Jews had allies a&ong the 'rab tribes of *edina! so&e of who& had converted
to (sla& while others had re&ained 2agans" 3o the 2rophet decided to test the alliance
by besieging one of the Jewish tribes - #an/ 0aynuqa " The 'rab allies incited the
Jews not to yield! but did not &ake any effort to raise the siege" The Jewish tribe was
starved into surrender" The 2rophet tried to do what he had in his &ind" #ut at this point
the 'rab allies intervened! and saved the Jews fro& slaughter and rapine" The 2rophet
had to rest content with e)pelling the #an/ 0aynuqa fro& *edina" e had also to
allow the& to take away whatever &ovable properties they could" (t was certainly a
setback for hi&" #ut 'llah was quick to approve the co&pro&ise in a new
revelation $A"1@-1A! 19-@4%"
1$. )efeat suffered "y Muslims at UhudG 'nother setback to the 2rophet ca&e soon after the
co&pro&ise regarding #an/ 0aynuqa " 'n ar&y of the 0uraish fro& *edina
defeated the *usli&s at /hud near *edina! killed so&e of their stalwarts like a&+a!
and even wounded the 2rophet hi&self" The *usli&s had to run away fro& the
battlefield to which they had gone in hope of victory and plunder" The 2agans and the
Jews in *edina started &aking fun of hi& and his blind followers" The 2rophet was now
called upon not only to console his flock! but also to e)plain away their defeat in ter&s of
their lack of fir& faith" 'llah sent down the appropriate revelations $9A"1A9-67! 169-
7@%"
11. /uttin of date-palms and institutin #aiG ' few &onths after defeat of the *usli&s at
/hud! the 2rophet got another opportunity to further unfold his sche&e against the Jews
of *edina and retrieve so&e of his reputation" The Jewish tribe of #an/ .a+(r was
accused by hi& of being in league with a tribe of 2agan 'rabs who had &assacred a
party of *usli&s sent by the 2rophet in response to an invitation fro& the 2agans for
converting the& to (sla&" e asked #an/ .a+(r to leave *edina i&&ediately" The Jews
refused! and the *usli&s led by the 2rophet besieged their settle&ent" (n order to force
the Jews to surrender! the 2rophet ordered his followers to cut down the date-pal&s
around their settle&ent and bu& the roots of the trees" The Jews appealed to the
2rophet in the na&e of *oses who had forbidden cutting of date-pal&s" They thought
that their appeal would have effect as the 2rophet was in the habit of citing *oses every
now and then and the 0uran revealed so far was full of stories about *oses" #ut the
2rophet received a revelation telling the Jews that the law of *oses had been
violated in obedience to a specific order fro& 'llah repudiating the disobedient ones
$69"@-6%" #an/ .a+(r had to surrender and accept banish&ent fro& *edina" #ut this
ti&e they had to leave their properties! the whole of which the 2rophet appropriated for
hi&self in obedience to a si&ultaneous revelation $69"6-8% in ter&s of which 'llah
ordained that plunder obtained without an ar&ed conflict belonged solely to 'llah and his
prophet" The latter revelation established the institution of fai which enriched
&any *usli& &onarchs and co&&anders in the subsequent history of (sla&"
12. Marriae .ith 4aina"G The 2rophet s first wife =hadi,a had presented to her husband a
young slave! Daid bin al-'ris! who& he had freed! converted to (sla&! and adopted as
his son when he appointed hi&self a prophet in *ecca" ?ater on! he had &arried Daid to
a beautiful young girl! Dainab hint Jahsh" The couple had &igrated to *edina along with
the *usli&s of *ecca! and lived in a house near those of the 2rophet s other wives"
:ne day! the 2rophet went to see Daid and found that the latter was not in his house"
Dainab invited hi& inside" e saw her scantily clad! and her ravishing figure riveted his
attention" e fell in love with her and pined for having her as his lawfully wedded wife"
The 2rophet s agony beca&e known to Daid who offered to divorce her so that she
could enter the 2rophet s hare&" #ut the 2rophet re,ected the offer! so&ewhat angrily"
'ccording to a hallowed 'rab tradition! the wife of a son! even if the son happened to be
an adopted one! was to be treated as a daughter by the father! &arriage with her being
tanta&ount to incest" The 2rophet s longing for her! however! re&ained unabated"
8inally! 'llah had to intervene with revelations $AA"9-6! 69"A7-94% which ordained that
the 2rophet should follow his heart s desire in &atters of se)! and that Daid was not his
own son but the son of his $Daid s% natural father" The dile&&a stood resolved" Daid
divorced Dainab and the 2rophet &arried her" e celebrated the occasion with a
spectacular feast" (t was! however! a great scandal! and tongues in *edina continued
wagging for quite so&e ti&e" ' isha got an opportunity to &outh the scandal when
so&eone accused the 2rophet of concealing certain revelations which did not suit
his convenience" Beferring to verses regarding Dainab and Daid! she is reported to have
re&arked! (f the 2rophet had concealed anything of the revelation! it would have been
those verses he ought to have hidden"
6
(ncidentally! these revelations &ade
adoption unlawful in (sla& for all ti&e to co&e"
1,. 1enunciation of her day "y Saudah G The 2rophet had re&ained &onoga&ous so
long as his first wife! wealthy and influential =hadi,a! was alive" 'fter her death! he had
&arried 3audah! a widow of &ature age! an year before his &igration to *edina" (n the
ne)t five years! he &arried five other wo&en - ' isha! afsa! Dainab bint =hu+ay&a!
/&& 3ala&a! and Dainab bint Jahsh" e used to spend a day and night with each of his
si) wives" Thus every wife had her turn! and each of the si) days was na&ed after a wife
- day of 3audah ! day of ' isha! and so on" e was! however! getting tired of
3audah! and no &ore relished her co&pany" e decided to divorce her and allot her
day to his favourite ' isha" 3audah offered to renounce her day in favour of
' isha! and pleaded with the 2rophet to let her re&ain his wedded wife" 'llah
revealed i&&ediately $AA"61% that the 2rophet was free to do with his wives as he
pleased" The 2rophet did not divorce 3audah! and ' isha gained another day to
keep hi& co&pany"
14. A isha rescued from scandal G (n the sa&e year that the 2rophet &arried Dainab!
there was another scandal which also beca&e the talk of the town in *edina" ' isha
had acco&panied the 2rophet in an e)pedition! but was left behind by &istake on the
return &arch during the night" 3he had gone a little distance away fro& the ar&y ca&p
to answer the call of nature when she dropped her necklace so&ewhere" 3he went out
again in search of the necklace but by the ti&e she returned! she found that the ar&y had
broken ca&p and &arched towards *edina" (t was assu&ed by everyone concerned
that she was inside her ho.da on her ca&el" 3he had to reach *edina ne)t the &orning
riding on the ca&el of 3afwan! who was also in the sa&e e)pedition but who too had
been left behind searching for his ca&el which had wandered away in the night" Tongues
in *edina started wagging again including those of a few pro&inent co&panions of the
2rophet" (t was suspected that the very young wife of an old &an was involved in
ro&ance with a youth of her own age" The 2rophet was in a fi)1 in fact! he shared the
suspicion for a few days" #ut no evidence of ' isha s guilt was forthco&ing fro&
any quarter" (nstead! 3afwan had stabbed a person who& he found spreading the
ru&our" The 2rophet was too fond of ' isha to be swayed by 'li s considered
opinion that he should divorce her! and that there was no dearth of beautiful young
wo&en wanting to ,oin his hare&" *oreover! she was the daughter of 'bu #akr who
had stood by hi& through thick and thin! and who ranked ne)t to hi& in the hierarchy of
the *usli& Ummah" 3o 'llah had to be called in! and ' isha pronounced innocent
$@9"1-@4%" 'llah also prescribed whipping for those found guilty of accusing &arried
wo&en of adultery without producing four eyewitnesses" These revelations have
co&plicated the (sla&ic law regarding adultery! and it has beco&e e)tre&ely difficult to
settle cases involving this offence one way or the other"
1/. Massacre and plunder of 0anU 2uray!a Je.s of MedinaG :f the three settle&ents of
Jews in *edina! the 2rophet had already dealt with two - #an/ 0aynuqa and #an/
.a+(r" e was in search of an e)cuse for dealing with the third settle&ent! that of the
#an/ 0uray+a" is opportunity ca&e soon after he was finished with the #attle of the
Trench in which a *ececan and allied ar&y besieging *edina had been repelled" The
2rophet and his flock were in a &ood of triu&ph" 'llah sent the angel <abriel to the&
i&&ediately! asking the& not to lay down ar&s without finishing the #an/ 0uray+a who
were reported to have had so&e negotiations with the foes fro& *ecca" 3o #an/
0uray+a were besieged! and starved into surrender" .ow the 2rophet asked the& as to
the treat&ent they deserved" They na&ed as arbitrator! 3a d b" *u '+! leader of an
'rab tribe of *edina which was allied to the Jews at one ti&e but had converted to (sla&
in the &eanwhile" 3a d at this ti&e was in a terrible te&per because he had been
&ortally wounded in the #attle of the Trench" 'ccording the ,udg&ent he pronounced! all
adult &ales of #an/ 0uray+a were to be put to death! their wo&en and children sold into
slavery! and their properties plundered" The 2rophet issued orders accordingly" The
&arket place in *edina was drenched in the blood of 944 Jews who were slaughtered
non-stop during the night by the 2rophet s stalwarts! particularly 'li and Dubayr1 their
wo&en and children were sent to 7gypt to be sold as slaves in e)change for horses and
ar&s" The properties which the 2rophet and his Ummah divided a&ong the&selves
were quite rich" (n addition! the 2rophet acquired a beautiful Jewish girl! Beh'na! who
agreed to beco&e his concubine instead of converting to (sla& and beco&ing one of his
wives" 'llah blessed the dreadful enterprise in revelations $AA"1A-19! @6-@7% which
descended without delay"
11. 1etreat from Hudai"iyaG (n the si)th year of his &igration to *edina $6@8 57%! the
2rophet announced that he would proceed to *ecca in order to perfor& Umrah i"e" the
?esser 2ilgri&age" e was acco&panied by a large nu&ber of *usli&s" They carried no
ar&s! only ani&als for sacrifice" The 2rophet announced that he wanted to perfor& the
ritual peacefully" The *usli&s were all dressed like pilgri&s" #ut the *eccans were not
prepared to trust the 2rophet! and ca&e out of the city prepared for battle" *usli&s were
enca&ped at udaibiya! a place a few &iles outside *ecca" 8inding the *eccans in a
belligerent &ood! they took a vow - the 2ledge of the Tree - to die to the last &an in
defence of the 2rophet" The 2rophet! however! negotiated a treaty of peace with the
*eccans and retreated to *edina with his flock" *usli&s were greatly disappointed by
this failure to enter *ecca" 3o&e of the& e)pressed their unhappiness rather loudly"
#ut 'llah pacified the& with revelations which" described the retreat fro& udaibiya
as a real victory! pro&ised to the *usli&s greeter victories in near future! and assured
that they would be enriched with plenty of plunder $98"1! 18-@ 1! @9-@7%"
17. Silencin the 5rophet s clamorous .i-es G The ruler of 7gypt had presented to the
2rophet a beautiful 5optic girl! *ary! who& the latter had &ade a concubine and kept in a
garden house" 's the 2rophet started visiting *ary &ore and &ore frequently! he
aroused great ,ealousy a&ong his wives" The cli&a) ca&e when one day his wife afsa
returned to her roo& une)pectedly fro& a visit to her father s $/&ar s% house! and
found the 2rophet in her own bed with *ary" The scandal spread in the 2rophet s
hare&! and his wives were up in ar&s" e tried to pacify the& with the help of 'bu #akr
and /&ar! but failed" 8inally! he got annoyed with the&! started living separately! and
did not visit any of the& for @9 days" e! however! got tired of this self-i&posed
seclusion! and yearned for reconciliation with his wives" 'llah obliged hi& i&&ediately
with the needed revelations $66"1-6%! addressed to his wives! appealing to the& to
cal& down or face a collective divorce" The poor wives had no choice e)cept falling
silent"
13. 0reach of plede .ith 5aansG The 2rophet had perfor&ed /&rah at *ecca in the
year following the conquest of that city" #ut he had yet to perfor& Hajj" e avoided the
cere&ony ne)t year because while perfor&ing Umrah! he had been pained to see
crowds of 2agan 'rabs inter&ingling with *usli&s around the =a ba and elsewhere in
*ecca" 5onversions to (sla& had increased by leaps and bounds after his spectacular
victories" #ut a large nu&ber of 2agans had re&ained loyal to their ancestral faith! and
the 2rophet was bound by the Treaty of udaibiya to per&it the& to perfor& the
traditional pilgri&age to their holy city" This sorry situation had forced the 2rophet to
postpone perfor&ing Hajj in the subsequent season" e had sent 'bu #akr to lead the
faithful in the pilgri&age" e was! however! feeling unco&fortable with the treaty with the
2agans! particularly after the sub&ission of Ta if which had &ade hi& all- powerful over
the whole of 'rabia" 3o 'llah facilitated his breach of pledge with revelations $9"1-6!
@8-@9% which released hi& fro& his treaty obligations" e sent 'li to read 'llah s
co&&ands to the people! *usli&s as well 2agans! gathered at *ecca" 'llah had
allowed only four &onths to the 2agans to walk around in the land 1 they were to he
slaughtered by the *usli&s if seen anywhere after that period" The whole of 'rabia was
reserved e)clusively for *usli&s! and so it has re&ained till today"
This repeated coincidence between the 2rophet s convenience on the one hand and 'llah s
co&&ands on the other! &akes it &ore than obvious that Allah of the 2uran is no other than the
5rophet himself" *any people around the 2rophet &ust have seen through the ga&e" #ut it
needed a privileged person like ' isha to e)pose it in so &any words" >hen 'llah approved
of his wife 3auda renouncing her day in favour of ' isha $AA"61%! the latter could not
contain herself and quipped! ( find that 'llah is pro&pt to proclai& co&&and&ents in
accordance with your desire $maI, d$khtI hUn k$ .oh allah ta la Ap kI Ar!U ke mu.Afi3 jald
hukam farmAta hai%"
6
The sa&e co&&ent by ' isha is recorded in a slightly different /rdu
translation in another adis collection! 'llah e)cels even you in fulfilling your wish $ allah ta la
Ap kI kh.Ahish pUri karn$ m$n Ap s$ "hI sa"3at l$ jAtA hai%"
7
>e find far &ore clinching evidence to the sa&e effect in biographies of the 2rophet and adis
collections" 'ccording to (bn (sh'q! *usli&s had constructed a hut for hi& to retire into at night
on the eve of the #attle of #adr" .e)t &orning! after he had straightened the ranks ! he
returned to the hut and prayed! : 'llahH if this band Ei"e" the *usli& ar&yF perishes today Thou
will be worshipped no &ore"
8
't-Tabari has a slightly longer passage in the sa&e conte)t" The
/rdu translation we have before us! reads! +hudA.andA aar y$h m$rI jamA t halAk h6
ayI t6 duniyA m$, phir t$rA k6I parastAr na rah$A $: 'llahH if this band of &ine perishes!
then there will re&ain no worshipper of yours in the .orld%"
9
ere the band is defined
specifically as *ine and the world as a whole is supposed to stand threatened with the
disappearance of 'llah s worshippers" ' &ode& writer has referred to the sa&e passage
without &entioning the source fro& which he has quoted it" 'ccording to hi&! The 2rophet s
well-known re&arks on the &orning of the day of #adr were! 'l&ighty 'llah! if these 789 perish
today! there would he none left to worship Thee on earth"
14
Thus he follows at-Tabari e)cept
for substituting the word these for &ine ! and &entioning specifically the nu&ber of
*usli& swords&en who were present at #adr" 3ir *uha&&ad (qbal! the renowned poet of (sla&
in &odern ti&es! goes still further" (n his fa&ous poe&! 3hikwah $<rievance%! he singsG
tujhk6 mA lUm hai l$tA thA kui nAm tirA:
3u..at-i-"A!u-i-Muslim n$ kiyA kAm tirA;
$-id anyone &ention your na&e before we Eappeared on the sceneFM (t was the &ight of the
*usli& &uscle which &ade you click"%
( can &ultiply references to si&ilar state&ents by stalwarts of (sla& in &edieval and &odern
ti&es! particularly fro& the orthodo) adis collections" >e are thus led to the following
conclusionsG
1" .o one in the whole world bothered about 'llah before (sla& appeared on the scene"
@" (f the *usli& swords&en who fought at #adr had been killed! 'llah would have been
worshipped no &ore anywhere in the world"
A" (t was the &ight of the *usli& &ailed fist which first established and later on &aintained
'llah s position"
:bviously! these clai&s are too tall or wild to be accepted" (f 'llah stands for <od or so&e other
na&e of the -ivine! he was certainly known and worshipped by &any people in all parts of the
world since ti&e i&&e&orial" (n fact! 'llah was the na&e of the <reat <od who& the 2agan
'rabs had known and worshipped! particularly at the =a ba in *ecca! for ages before (sla& was
born in 614 57" .or can it be conceded that 'llah as <od would have been forgotten if the
handful of *usli& swords&en at #adr had perished" ' large part of the world has re&ained
unconquered by the sword of (sla&! and continues to worship the -ivine known by nu&erous
na&es" :n the other hand! if 'llah is the gangster known as Jehovah in the #ible which 2rophet
*uha&&ad &ade hi& &ean after hi,acking hi& fro& the 2agan 'rab 2antheon! a large nu&ber
of revelations in the 0uran itself state loud and clear that he was known and worshipped
ever since the first &an! 'da&! was created by hi&" 'll biblical prophets received
revelations fro& hi&! and he had had the Jews and the 5hristians as his 5hosen 2eople at
least for three thousand years before 2rophet *uha&&ad tried to &onopoli+e hi& for the
*usli& Ummah" The Jews and 5hristians have continued to worship hi& till today! and taken
together they e)ceed the nu&ber of *usli&s in the world"
The three conclusions &entioned above should! therefore! be rewritten as followsG
1" .o one in the whole world would have bothered about 2rophet *uha&&ad if *usli&
ar&ies had not succeeded in i&posing hi& first on 'rabia and subsequently on other
countries known as (sla&ic lands at present"
@" (f the *usli& swords&en who fought at #adr had perished! no one would have adored
2rophet *uha&&ad any &ore"
A" (t has been the &ight of the *usli& &ailed fist which first established and then
&aintained 2rophet *uha&&ad s position"
Athorshi. of the 2ran
There is thus no substance at all in the *usli& belief or Justice #asaks ,udge&ent that the
0uran is the word of <od! unless <od is another na&e for 2rophet *uha&&ad" 'llah of the
0uran is no divine source of revelations " :n the contrary! the source of those
revelations is wholly hu&an" The 0uran betrays! throughout its chapters and verses! the
infir&ities such as are native to ordinary and uncultivated hu&an nature" The only difference
which i&parting a divine character to the 0uran &akes! is that it puts a heavenly sta&p on
&onstrous &onologues of an earthly person" >hat would have been dis&issed out of hand as
passing failure of nor&al hu&an reason and natural &oral sense! has thus acquired the authority
of inviolable laws established for all ti&e to co&e"
>e should like to quote at so&e length fro& *a)i&e Bodinson! a &ode& biographer of the
2rophet! who is well-known for being &ore than sy&pathetic to (sla& and its institutionsG
*ay any *usli&s who read these lines forgive &y plain speaking" 8or the& the =oran is the
book of 'llah and ( respect their faith" #ut ( do not share it and ( do not wish to fall back! as &any
orientalists have done! on equivocal phrases to disguise &y &eaning" This &ay perhaps be of
assistance in re&aining on good ter&s with individuals and govern&ents professing (sla&1 but (
have no wish to deceive anyone"""" I do not "elie-e that the +oran is the "ook of Allah" (f ( did! (
should be a *usli&" #ut the =oran is there! and since (! like &any other non-*usli&s! have
interested &yself in the study of it! ( a& naturally bound to e)press &y views" 8or several
centuries the e)planation produced by 5hristians and rationalists has been that *uha&&ad was
guilty of falsification! by deliberately attributing to 'llah his own thoughts and instructions"
>e have seen that this theory is not tenable" The &ost likely one! as ( have e)plained at
length! is that *uha&&ad did really e)perience sensory pheno&ena translated into words and
phrases and that he interpreted the& as &essages fro& the 3upre&e #eing" e developed the
habit of receiving these revelations in a particular way" is sincerity appears beyond a doubt!
especially in *ecca when we see how 'llah hustled! chastised and led hi& into steps that he was
e)tre&ely unwilling to take" #ut it is said that in *edina! as #uhl has very aptly e)pressed it!
>hen we see how his later revelations so&eti&es co&e to the aid of his less elevated
inclinations! we observe how he beco&es increasingly cautions in producing revelations
to back hi& up! and how these! obviously enough! often contain conclusions at which he
has hi&self arrived after reflection and &editation on the needs of the situation or even
as a result of suggestions &ade by those close to hi&! it is very hard for us to believe that
they appeared in the sa&e innocent fashion as in the earlier period"
ad the inspired visionary been transfor&ed into an i&postor! driven by necessity to produce
convenient revelations at the appropriate &o&ent and at no other! in the way that &ediu&s have
been known to resort to fraud in si&ilar casesM ' isha certainly re&arked sarcastically on
one occasion on the ?ord s readiness to answer her husband s wishes" There are a nu&ber
of difficult occasions! when we find hi& hesitating to &ake up his &ind! asking advice and
thinking things over! before the revelation suddenly descends fro& heaven and solves the
proble& along lines of what hu&an $sometimes all too human% cogitation &ight have suggested"
/&ar boasted innocently of having three ti&es given advice which turned out &iraculously to
correspond with the dictates of heaven""" 7ven *usli& tradition tells the story of a secretary of the
2rophet s! 'bdull'h ibn 3a d! who was taking down the sayings of the =oran at his dictation"
't one point! when the 2rophet broke off! the secretary continued aloud to the end of the
sentence as he thought it should read! and *uha&&ad absent&indedly incorporated
'bdullah s suggestion into the divine te)t" $' prey to doubts of the 2rophet s inspiration!
'bdullah ab,ured (sla& and fled to *ecca" >hen the city fell the 2rophet wanted to kill hi&! but
he finally escaped with his life after his foster brother /th&'n interceded for hi&"%
'll this is true! but does not necessarily i&ply deliberate deception" Man*s capacity for self-
deception is infinite" (t is obvious to non-*usli&s that the words which *uha&&ad heard! by
which his e)periences $in the&selves al&ost ine)pressible% were translated in so &iraculously
perfect a fashion! were dictated to hi& by his unconscious" e hi&self suspected it1 he had
doubted their source! he was afraid that hu&an inspiration &ight have for&ed so&e part of it!
and! as we have seen! he even ad&itted at a later stage that 3atan hi&self had &anaged to
insert his own orders"
>ith success achieved! his own faith acknowledged! strengthened and confir&ed by thousands
of disciples! it was only natural that he should have fewer and fewer doubts about the pro&ptings
of his inner voice1 and that these! too! should have conflicted less and less with the results of his
conscious deliberations and with the urge of those strong instincts which were fostered by the
co&fort of his position! by the into)icating influence of success and by the consciousness of
power""" There was nothing surprising in the fact that 'llah should suddenly co&&and hi& to take
reasonable decisions which his own hu&an reflections! or the advice of shrewd co&panions! had
already urged" 0esides .hat could "e more natural than that the Master*s orders should
correspond .ith the la.ful .ishes of his faithful ser-antM"""
11
The observation of Bodinson in the last line of the above citation is confir&ed by a Tradition of the
2rophet hi&selfG ' *usli& saw in a drea& that he &et a person fro& a 2eople of the #ook Ei"e"
a JewF who said! Iou would have been an e)cellent ummah if you had not practised idolatry
and not said - what 'llah pleases and *uha&&ad pleases" e ca&e to the oly 2rophet and
reported the drea&" The 2rophet replied! #y 'llahH ( also think alike" Iou should start saying -
what 'llah pleases! then *uha&&ad pleases"
1@
#ut the 0uran has retained verses which
equate obedience to 'llah with obedience to the 2rophet! and pro&ise reward and punish&ent
accordingly $9"841 6"9@1 8! 1! @4! 961 @9"6@! 661 AA"A6! 711 97"AA1 99"19%"
The Jew was co&&enting on the (sla&ic confession of faith $+alimah% - There is no <od but 'llah
and *uha&&ad is the 2rophet of 'llah" *i)ing the na&e of *uha&&ad with that of 'llah! &ust
have sounded sacrilegious and a pollution of pure &onotheis& to the Jews - an idoli+ation of
*uha&&ad so to say" Their &isgivings proved true" (sla& started by substituting *uha&&ad for
the idols of the 2agan 'rabs! and that is what it has re&ained till our ti&es"
-h+ 2ran an! Ha!is are interchangea*le
This identification of 'llah with the 2rophet alone can e)plain why orthodo) (sla& has placed the
0uran! the word of 'llah! on the sa&e holy pedestal as the ad(s! the word of *uha&&ad"
The sources of (sla&! observes Ba& 3warup! are twoG the 0uran and the HadIs $3ayings
or Traditions %! usually called the Sunnah $ custo&s %! both having their centre in
*uha&&ad" The 0uran contains the 2rophet s revelations $ .ahy%G the HadIs! all that he
did or said! or en,oined! forbade or did not forbid! approved or disapproved" *usli& theologians
&ake no difference between the 0uran and the HadIs" To the&! both are works of revelation or
inspiration" The quality and degree of the revelation in both works are the sa&e1 only the &ode
of e)pression is different" To the&! theHadIs is 0uran in action! revelation &ade concrete in the
life of the 2rophet" (n the 0uran! 'llah speaks through *uha&&ad1 in the Sunnah! he acts
through hi&" Thus *uha&&ad s life is a visible e)pression of 'llah s utterances in the
0uran""" .o wonder that *usli& theologians regard the 0uran and the HadIs as being
supple&entary or even interchangeable" To the&! the HadIs is .ahy hair matlU $ unread
revelation ! that is! not read fro& the eavenly #ook like the 0uran but inspired all the sa&e%1
and the 0uran is hadIs mut.Atir! that is! the Tradition considered authentic and genuine by all
*usli&s fro& the beginning"
1A
(t is this fi)ed and fro+en i&age of the 2rophet which is &eant when a *usli& proclai&s
his )In$funda&ental faith%" (n fact! the 2rophet produced a revelation $AA"@1% presenting
hi&self as the perfect &odel for those who look forward $with hope% for the -ay of Judg&ent" 8or
a pious *usli&! hu&an life is lived best when it confor&s to *uha&&ad s conduct even in
&inor &atters such as defecating! urinating! brushing one s teeth! licking one s fingers after
&eals! co&bing one s hair! cutting one s beard to a specific si+e! and so on" (sla& leaves no
roo& at all for individual initiative or ,udg&ent! not to speak of innovation" (n case of doubt! a
pious *usli& &ust go to a mufti$,urisconsult% and obtain a fat.a about how the 2rophet would
have conducted hi&self in a situation which! according to all known sources! the 2rophet is not
known to have faced" The e)ercise is eulogi+ed by (sla&ic scholars as 3iyAs! that is! laying down
the law by analogy"
(t is the sa&e identification of 'llah with the 2rophet which has given currency to the patent
*usli& slogan! $you can% be reckless $in your utterances% about 'llah but when it co&es to
*uha&&ad! bewareH $"A khudA dI.AnA "Ash o "A muhammad hoshiyAr%" 'llah can be
discussed! but *uha&&ad is a closed book" The only freedo& of e)pression which one can
e)ercise vis-;-vis *uha&&ad is the freedo& to praise hi&"
:rthodo) as well as liberal *usli&s agree that *uha&&ad occupies the centre of (sla&" /rdu
poetry! writes a liberal *uslin abounds in irreverent references to the 'l&ighty" #ut there
e)ists not a single couplet which takes si&ilar liberties with 2rophet *uha&&ad" 7ven scholars
of (sla& in the >est! bar a few e)ceptions! have not quite understood the i&pact! over the
centuries! of the 2rophet of (sla& on the *usli& &ind (n 1986! the great scholar! 'nne&arie
3chi&&el published a classic entitled And Muhammad is His Messener& The 'eneration of the
5rophet in Islamic 5oetry" 3he drew not only on works of scholarship but also on poetry! &usic!
folklore and literature to show the central place he has occupied in *usli& life and thinking since
the down of (sla&"
19
The J!gement sffers from S+llolisation
5o&ing back to Justice #asak s ,udge&ent! we find that it is a syllogis& which assu&es
arbitrarily in its &a,or and &inor pre&ises what it has to prove in its conclusion" (n other words!
the conclusion has not been inferred fro& the evidence presented but deduced hypothetically"
The >rit 2etition had placed before the court 86 Ayats fro& the 0uran which co&&and *usli&s
to practise a particular behaviour pattern towards non-*usli&s" The first point to be considered
by the court was whether there was substance in the 2etitioners plea that the behaviour pattern
prescribed by the 0uran was ini&ical to public peace! co&&unal har&ony! and religious beliefs of
those who did not subscribe to (sla&" The belief syste& which produces that behaviour pattern
should have been evaluated only after evaluating the behaviour pattern in ter&s of natural ,ustice
and co&&on sense"
Justice #asak! however! chose to proceed the other way around" e started by accepting the
*usli& clai& that the 0uran was the word of <od" That was his &a,or pre&ise" is &inor
pre&ise was that if the Ayats sounded obno)ious! they &ust have been to& out of their proper
conte)t and interpreted to &ean what they did not really &ean" The conclusion he drew beca&e
unavoidable" ow could a belief syste& based on the word of <od prescribe an ungodly
behaviour patternM 3o the 0uran and the creed e&bodied in it! posed no threat to public peace
or co&&unal har&ony or to the religious beliefs of non-*usli&s" 2uod erat demonstrandum"
>e have before us another case which ca&e before the court of a &etropolitan &agistrate in
-elhi in 198A but the ,udge&ent on which was pronounced an year after Justice #asak
pronounced his ,udge&ent in 5alcutta on 17 *ay 1986" Two persons had been charged under
3ection 16A' of the (ndian 2enal 5ode for publishing in a poster @9 Ayats of the 0uran and
stating that riots in (ndia cannot be stopped so long as those Ayats re&ained in the 0uran" 'll the
@9 Ayats are included in the >rit 2etition which had been filed in the 5alcutta igh 5ourt! and
which Justice #asak had ad,udged" The &etropolitan &agistrate! 3hri D"3" ?ohat! however! drew
a contrary conclusion" e pronounced on A1 July 1986! >ith due regard! to the oly #ook of
0uran *a,eed ! a close perusal of the 'yets shows that the sa&e are har&ful and teach
hatred and are likely to create differences between *oha&&edans on one hand and the
re&aining co&&unities on the other"
16
>ith due respect to the dignity of a igh court ,udge! we find the procedure adopted by the
&etropolitan &agistrate far &ore apt" 3hri ?ohat studied the Ayats placed before hi& and
inferred that what the accused had stated about the effect of those Ayats on co&&unal har&ony
was correct" e did not even &ention the *usli& clai& that the book containing those 'yats was
the word of <od! though he referred to the 0uran as oly #ook "

Footnotes:
1
There are five different syste&s of nu&bering the verses which nu&ber 6!@A9 in =/fah
version! 6!@49 in #asrah version! 6!@@6 in 3h'&( version! 6!@19 in *akkah version! and
6!@11 in *ad(nah version" (t has A@A!671! or according to other authorities!
AA8!646 hurUf or letters! and 77!9A9! or according to other authorities! 79!9A9 kalimAt or
words $T"2" ughes! )ictionary of Islam! 1886! .ew -elhi reprint! 1976! p" 989%"
@
>e reco&&end two &ode& biographies of the 2rophet which have been reprinted by
Coice of (ndia - Mohammed and the 1ise of Islam by -"3" *argoliouth! .ew -elhi! 19861
and The (ife of Mahomet by 3ir >illia& *uir! .ew -elhi! 199@"
A
This docu&ent was cited and the *usli&-Jewish alliance invoked by *aulana 'but
=ala& '+ad when he harangued the *usli&s in (ndia to ,oin hands .ith the indus
and aainst the #ritish during the =hilafat agitation $19@4-@@% without infor&ing anyone
why the alliance had broken down soon after it was sealed" .o other &ullah ca&e out
with the truth" They were depending upon indu ignorance of the history of (sla&!
particularly of the 2rophet"
9
="3" ?al! Theory and 5ractice of Muslim State in India! 'ditya 2rakashan! .ew -elhi!
1999! pp" 96-114" 5hapter (C of the book deals with (nco&e of the *usli& 3tate in
&edieval (ndia" (t has a section on khams"
6
5ited by *a)i&e Bodinson in Mohammed! 3econd $revised% edition! ?ondon! 1971! p"
@47 with reference to Tir&idh(! sahIh! kit'b 99 $ tafs(r al-qur'n%! on s/rah al-a+h'b!
hadith 9a to 11 $ed" 5airo! 1@9@ "! vol" ((! p" @49f%"
6
Sahih Muslim SharIf! 'rabic te)t with /rdu translation by 'lla&a >ahid-u+-Da&an!
'itqad 2ublishing ouse! -elhi! 1986! Colu&e (C! p" 84"
7
Sunan I"n MAjah! 'rabic te)t with /rdu translation by *aulana 'bdul aki& =han
'khtar 3hah,ahanpuri! 'itqad 2ublishing ouse! -elhi! 1986! Colu&e (! p" 667"
8
(bn (sh'q! SIrat 1asUl Allah! translated by '" <illau&e! :/2! =arachi! 7ighth
(&pression! 1987! p" A44"
9
TArIkh-i-Ta"ari! Colu&e (! SIrat an-,a"i! Translated into /rdu by 3aiyyad *uha&&ad
(brahi&! .afis 'cade&y! =arachi! n"d"! p" 16A" 7&phasis added"
14
#rigadier 3"=" *alik! The 2uranic /oncept of War! ?ahore! 1979! 8irst (ndian reprint!
.ew -elhi! 1986! p" 81" 7&phasis added"
11
*a)i&e Bodinson! Mohammed" 3econd $revised% edition! ?ondon! 1971! pp" @17-@4"
7&phasis added"
1@
Sunan I"n MAjah! op" cit"! p" 689"
1A
Ba& 3warup! Understandin Islam Throuh HadIs&#aith or #anaticism<! published in
the /"3"'"! 198A! reprinted by Coice of (ndia! .ew -elhi! 1989 and 1987! pp" vii-viii" This
publication and its indi translation were banned by the -elhi 'd&inistration in 1994 and
1991"
19
'"<" .oorani in a review of In Search of Muhammad by 5linton #ennett! The
3tates&an! @9 *ay 1999" .oorani s credentials as a liberal *usli& are guaranteed by
his quoting a length! in the sa&e review! fro& Diaduddin 3ardar s The #uture of Muslim
/i-ilisation" 3ardar attacks orthodo) *usli&s for interpreting (sla&ic in,unctions
&echanically and literally! thus losing right of the individual freedo&! the dyna&ic
nature of &any (sla&ic in,unctions! and the creativity and innovation which (sla& fosters
within its fra&ework "
16
8or proceedings of the case in the court of 3hri D"3" ?ohat! see #reedom of
$%pressions& Secular Theocracy 'ersus (i"eral )emocracy! co&piled by 3ita Ba& <oel
and published by Coice of (ndia! .ew -elhi! 1998! pp" 1-9"
CHAPTER 3
ENTIRE 2,RAN IS A (AN,A4 ON JIHAD
.ow we can take up the third observation in Justice #asak s ,udge&ent! na&ely! that This
book EThe 0uranF is not pre,udicial to &aintenance of religious har&ony ! and that #ecause of
the =oran no public tranquility has been disturbed upto now and there is no reason to apprehend
any likelihood of such disturbance in future " e has gone further and chosen to repeat the
ety&ological e)ercise which we find in &ost of the books written by apologists of (sla& in &ode&
ti&es" >e are infor&ed by Justice #asak that the word Muslim has been for&ed fro& the
word IslAm which in turn derives fro& as-salam ! &eaning peace" The &ission of (sla&!
we are assured by hi&! is the establish&ent of peace! and a *usli& is he who works
wholeheartedly for this fulfil&ent" The argu&ent is clever but not consistent either with what is
advocated by the scriptures of (sla& or with what we find in the recorded history of this creed
spread over &ore than fourteen hundred years" u&an history has known several &ove&ents
which have used words to &ean e)actly the opposite of what those words stand for in co&&on
parlance" 5hristianity! 5o&&unis& and .a+is& abound in such doublespeak" 3o also (sla&"
The 0uran uses the words salam ! IslAm ! and Muslim in so&e of its Ayats! but the
synony&s of these words - ImAn ! )In ! and Mu min - occur far &ore frequently"
There is not a single Ayat! however! in which these words or their synony&s stand or can be
interpreted to stand for peace"
The word salam &eans literally ' contract involving an i&&ediate pay&ent of the price!
and ad&itting delay in the delivery of the article purchased "
1
(t has been used in the 0uran
$@"1A1! A"@4% to &ean bowing down before 'llah or surrender to 'llah " The word as-
salAm which has been derived fro& it is :ne of the ninety-nine na&es or attributes of 'llah
and &eans according to al-#ai+'w(! e who is free fro& all loss or har&"
@
'nother word
derived fro& it is taslIm which &eans The benediction at the close of the usual for& of
prayer ! that is! namA!"
A
3i&ilarly! the word IslAm in the 0uran &eans doing ho&age to 'llah and is said to be
the religion of all the prophets who preceded *uha&&ad! the ?ast 2rophet"
9
'ccording to A"19!
(sla& is 'llah s own religion! and those who re,ect 'llah s revelations will be punished soon"
'ccording to A"86! he who believes in a religion other than (sla& will not be accepted! and will be
a loser on the ?ast -ay" 'ccording to 99"19! the #edouins say that they have
confessed ImAn but they should say instead that they have confessed IslAm"
5o&ing to the word Muslim it si&ply &eans one who has received (sl'& "
6
>e quote a
fewAyats where the word occurs" 't @"1A@! the 0uran says! This is what 'braha& and (ssac
bequeathed to their sons! 'llah has chosen this religion for you" -ie as *usli&s" 't A"89!
the 0uran says! >e believe in what 'llah has revealed to us" >e are his *usli&s ! that is!
obedient servants" 't @@"78! the 0uran says! 'nd wage war $ jihAd%""" your religion is the
religion of 'braha&" e na&ed you as *usli&s" 't A9"11-1@! the 0uran co&&ands the
believer to say! ( have been asked to worship 'llah alone! and beco&e a *usli& first of all"
.ow we can take up the synony&s" The word ImAn &eans belief of the heart and
confession of the lips to the truth of *usli& religion "
6
The word mu min $pl" mu minUn !
popular momin% is ' ter& generally used for *uha&&adans in the 0uran and all *usli&
books"
7
Two sUrahs of the 0uran are na&ed after this word" 3/rah @A! Al-Mu minUn ! gives
a warning to those *eccans who argue with *uha&&ad and ask inconvenient questions! that
they will burn in hell" 'nd 3/rah 94! Al-Mu*min! describes the terrible tor&ents of hell which are
waiting for all unbelievers according to the revelations fro& 'llah"
8inally! the word )In which occurs quite frequently in the 0uran like the words ImAn and
mu min ! is The 'rabic word for religion ! and is used especially for the religion of
the prophets and their inspired books "
8
.owhere does it &ean 69 peace or religion of
peace " (n fact! in so&e Ayats $@"194-911 8"A9! 7@1 9"19-@@! 111%! it is used for inviting the
believers to engage injihAd"
3ir >illia& *uir writes as follows about the earliest 69 revelations received by *uha&&adG
There is at this period hardly an allusion to Jewish and 5hristian 3cripture or legend" The
=or 'n did not as yet rest its clai& on the evidence of previous revelation and its
correspondence therewith" #ut the peculiar phraseology of the new faith has already beco&e
fi)ed" The dispensation of *oha&&ad was distinguished as (3?'*! that is! 3urrender of the soul
to 'llah 1 his followers as */3'?*(. $those who surrender themsel-es%! or as #elievers1 his
opponents as ='8(B(.! that is! those .ho reject the di-ine messae! or as */3B(=(.! such as
associate co&panions with 'llah"""
9
*a)i&e Bodinson defines the new creed in ter&s of *uha&&ad s feeling of a sense of
sub,ection to the terrible yet fascinating &ysteries which surrounded hi& " e continues!
*any others besides hi& have had this feeling" #ut it &anifested itself in a for& which was
peculiar to hi&self" The presence! 'llah! was an al&ighty power which had no li&its of any kind1
a will which no bounds could contain""" The only possible attitude towards this 'llah was an
infinite hu&ility and total surrender $islAm% in anticipation of a terrible ,udg&ent of which the
outco&e was wholly unpredictable"
14
This atte&pt to convert *uha&&ad into a philosopher
and a &ystic can be accepted only with a fistful of salt" *uha&&ad never clai&ed to be either1 in
fact! he had conte&pt for both" >hat is! however! quite clear again is that (sla& has always stood
for surrender to 'llah! that is! *uha&&ad"
*argoliouth also has so&ething to say on this sub,ect" e writes! 8inally a na&e had to be
given to the new sect! and either by accident or choice led to its being called the sect of the
*usli&s orHanifs no 'rab see&s to have known any thing about the anifs""" and since in
ebrew the word &eans hypocrite and in 3yriac heathen ! pious followers of *oha&&ed
did not care to study its ety&ology" The other word! *usli&! naturally &eant traitor! and
when the new sect ca&e to be la&pooned! it provided the satirists with a witticis&1 *oha&&ed
showed so&e want of hu&our in adopting it but displayed great ingenuity in giving it an
honourable &eaningG .hereas it ordinarily sinified one .ho handed o-er his friends to their
enemies: it .as lorified into meanin one .ho handed o-er his person to Allah1 and though! like
5hristian! it &ay conceivably have been first invented by ene&ies of the sect who& it designated!
divine authority was presently adduced for the state&ent that 'braha& coined the na&e"
11
The reference here is obviously to *uha&&ad s 'byssinian connection"
The A*+ssinian Connection
The 'byssinians who were 5hristians had invaded and occupied 3outh 'rabia in 6@6 57" They
had persecuted and oppressed the 2agan 'rabs in various ways" 'n 'byssinian ar&y had
&oved to *ecca also and threatened to destroy the 2agan Te&ple at =a ba in 674 57! the
sa&e year in which *uha&&ad was born" The ar&y had to retreat because of a plague which
broke out soon after" #ut it had left a lasting hatred in the &inds of the *eccans for both
'byssinia and 5hristianity" 'byssinia had continued to inspire fear also because it was a
powerful kingdo& as co&pared to *ecca which was a s&all city state"
(t sounds strange that *uha&&ad should have thought of 'byssinia of all the places as soon as
he &et opposition at *ecca" #ut it is quite understandable once we grasp the psychology of
those who get alienated fro& their own society and culture" They take little ti&e in ganging up
with the ene&y" 3&all wonder that *uha&&ad sent so&e of his new converts to the court of
.egus! the king of 'byssinia" The &ove caused considerable co&&otion in *ecca" is
clans&en! the 0uraish! hurried an e&bassy of their own to the sa&e court in order to counter
*uha&&ad s &ove"
*uha&&ad s biographers have presented the *usli& &igrants to 'byssinia as refugees fro&
persecution at *ecca" #ut they have concealed the true story" *argoliouth revealsG :n the
analogy of si&ilar scenes we should suppose that the en-oys of Mohammed ured the ,eus to
take an acti-e part in suppressin paanism! re&inding hi& of the 'byssinian rule in 3outh
'rabia! a fact which gave hi& so&e sort of title to the country1 and that the idea of regaining this
ancient possession was what led hi& to favour the *eccan insurgents"
1@
(t was! therefore!
natural for the *eccans to describe as *usli&s the followers of a &an who was inviting a
ruthless ene&y to slaughter and enslave his co&patriots"
Crses an! Street #ra5ls
(n any case! (sla& could not have sounded anything like a &essage of peace to *uha&&ad s
conte&poraries" e started by cursing that his clans&en who did not concede his clai&! would
cook in the fire of hell for all ti&e to co&e" The list included his indulgent uncle and protector! 'bu
T'lib" #efore long! he would consign his dead &other also to the sa&e dreadful place"
The curses were soon backed by street brawls which his boisterous *usli&s &anaged to
provoke" e had a real tough lot on his side! apart fro& his ideology which ani&ated the lowest
passions in hu&an nature" *argoliouth saysG The persons whose accession to (sla& was &ost
welco&ed were &en of physical strength! and &uch actual fighting &ust have taken place at
*eccah before the 8light1 else the readiness with which the *osle&s after the 8light could
produce for& their nu&ber tried cha&pions would be ine)plicable" ' tried cha&pion &ust have
been tried so&ewhereG and no e)ternal fights are recorded or are even the sub,ect of an allusion
for this period" The 2rophet hi&self is said on one occasion after reciting 3urah )))vi to have
flung dust on the heads of his opponents"""The ro.th of the ne. reliion tended to spread
discord "et.een families and so keep the city in a state of turmoil and confusion" Those who for
any reason felt aggrieved with their condition could gratify their ill-will by ,oining *oha&&ed1 and
so&e probably did this in &o&entary pique" )esperadoes of .hom the .hole city .as ashamed
seem to ha-e "een recei-ed into the fold of Islam= they could then on the strenth of their faith
claim to "e "etter than their neih"ours"
1A
-ars 5age! *+ the Pro.het
3oon after *uha&&ad &igrated to *edina! he started organising surprise raids on unsuspecting
caravans and tribal settle&ents" e slaughtered quite a few of his clans&en at #adr" >aging war
on his own country&en beca&e his &ain occupation during the succeeding years" 3laughter of
those he viewed as his ene&ies not only satisfied his inflated ego but also brought to hi& &uch
plunder" e also enriched hi&self by plundering the prosperous Jews of *edina" (t is reported
that his lieutenant! /&ar! had counselled hi& to wear silk! and live in lu)ury" *uha&&ad had
replied curtly that it was far better to spend the plunder on buying ar&s and horses" e acquired
these sinews of war even by selling wo&en and children captured in war and reduced to slavery"
#iographers of *uha&&ad have listed as &any as eighty-two e)peditions which he &ounted
against various tribes of 'rabia and the neighbouring lands! in a brief span of ten years between
his &igration to *edina in 6@@ 57 and his death in 6A@ 57" The average co&es to two
e)peditions every three &onths" Twenty-si) of these! we are told! were led by hi& in person"
'fter he had reduced *ecca and the rest of 'rabia! he started planning e)peditions against the
#y+antine and the 2ersian e&pires" (t was only his death which stopped hi& fro& waging &ore
wars"
:ne! therefore! finds it difficult to believe that the word IslAm could have &eant peace in
*uha&&ad s life-ti&e! either to his votaries or to his unwary victi&s" .or did it do so for a long
ti&e afterwards! as the sword of (sla& swept east and west spreading death! devastation and
dark terror over &any lands" *usli& historians of those terrible ti&es have not tried to hide what
their heroes did to the infidels of all sorts! everywhere" (n fact! they gloat over those
gory scenes with unasha&ed glee" indus have known for &ore than thirteen hundred years
what (sla& stands for" (t was not very long ago that (sla& &ade rivers of blood flow on both sides
of the borders of what re&ains of (ndia today" Justice #asak s e)ercise in ety&ology cannot
wipe out national &e&ories and put the sta&p of peace on an essentially violent creed" (sla&
was born as an ideology of totalitarian terror! and so it has re&ained till today" The key to
understanding (sla& is not in &ode& apologetics but in the life of the 2rophet"
The Pro.het s life%.attern *ecomes a Theolog+
The wars waged by *uha&&ad in his own life-ti&e turn out to be no &ore than &inor skir&ishes
when co&pared with even the not-so-fa&ous conflicts of hu&an history" They would have been
forgotten before long but for the labours of (sla&ic theologians who transfigured the triu&phant
&arch of *usli& ar&ies into the unfold&ent of a divine plan" The seeds of this theology were
already there in the 0uran $AA"@1% and *uha&&ad s sayings in his nor&al &o&ents! that is!
when he did not speak in a state of trance $.ahy%" They flowered into full-fledged faith when
fortune continued to s&ile on the *usli& &ilitary &achine for two long centuries"
2erhaps the &en who &attered after *uha&&ad s death were awe-struck at their own victories
which followed in quick succession! and could not help looking at the& as a series of &iracles"
:r! perhaps! that was what they could sell &ore easily to their followers who had beco&e wide-
eyed with wonder" (n any case! it was in this darkroo& of &iracle-&ongering that the portrait of
the 2rophet was enlarged to a fabulous si+e and painted in superhu&an colours" 7ven the least
little detail of his life! public and private! was invested with infallibility"
8inally! as the i&a&s and the sufis stood face to face with the finished product! they were &oved
irresistibly to the conclusion that the 2rophet s &ode of living $ Sunnah% was not a personal and
passing pheno&enon but a divinely designed pattern of universal and per&anent validity" 'll
&en! everywhere and for all ti&e to co&e! were now e)pected to fashion the&selves after that
pattern! voluntarily and willingly" The infidels who de&urred were to be forced into this fi)ed
&ould for their own good! here and hereafter"
Place of -ar in Islam
(sla& would have been a har&less fossil so far as the non-*usli&s are concerned! if waging of
aggressive wars for the spread of the faith had not occupied the pride of place in the petrified
i&age of the 2rophet" 2resenting this persistent sabre-rattling as jihAd or e)ertion in the way
of 'llah ! does not change the situation" .or does the translation of this ter& as holy war
help &atters in any &anner" >e have to face the fact that violence and war-&ongering have
beco&e essential and &a,or ingredients of the *usli&
psyche through the &ediu& of the 2rophet s Sunnah"
Teh MujAhid
The 0uran $9"14% &akes the point quite clear" The mujAhid $*usli& who engages in jihAd% is
presented as far superior to the &ere mu min $person who affir&s that there is no <od but 'llah
and that *uha&&ad is the 2rophet of 'llah%" 'llah asks the 2rophet $0uran! 9"19%! -o you
&ake the givers of drink to pilgri&s or the &aintainers of 3cared *osques equal to the believers
in 'llah and ?ast -ay! and the crusaders $mujAhids% in the cause of 'llahM e hi&self provides
the answer in the sa&e verse" They are not! he announces! co&parable in the sight of
'llah" 'nd 'llah guides not those who do wrong"
The Sahih Muslim is the second &ost i&portant collection of adis" (t reports the 2rophet as
sayingG >hoever cheerfully accepts 'llah as his ?ord! (sla& as his religion and *uha&&ad as
his 'postle is necessarily entitled to enter paradise""" $yet% there is another act which elevates the
position of a &an in paradise to a grade one hundred $higher%! and the elevation between one
grade and the other is equal to the height of the heaven fro& the earth""" >hat is that
actM JihAd in the way of 'llahH JihAdin the way of 'llah H
19
The GhAzi
' still higher grade goes to the hA!i! that is! one who slays an infidel with his own hands"
That is why this appellation was flaunted by all *usli& sultans who invaded or thrived in (ndia at
one ti&e or the other" #abur beca&e a hA!i by raising tower after tower of severed indu
heads in the wake of his victory over *aharana 3angra& 3ingh of *ewar" 'kbar also earned the
rank when as a boy of only thirteen years! he was &ade to cut off the head of a defeated and
half-dead indu king! i&u! after the 3econd #attle of 2anipat" The ?ater *ughals! so&e of
who& never went anywhere near a battlefield! clai&ed that they had inherited the title fro& their
&ore renowned ancestors"
The ShahId
(t is! however! the shahId $&artyr% who gets the highest grade in the (sla&ic roll of honour"
ThemujAhid who gets killed in a jihAd beco&es a shahId and goes straight to jannat $paradise%
without having to wait for the -ay of Judg&ent like the rest of the &u &ins" *uha&&ad did not
believe in rebirth! nor in traffic between heaven and earth" #ut he forgot his own teaching when
he tried to glorify a &artyr" ' &artyr! he proclai&ed! will desire to return to this world and be
killed ten ti&es for the sake of the great honour that is bestowed upon hi&"
16
(f one is really interested in getting at the core of the 0uran! one should go to the original sources
rather than read the &odern apologists who sell only sweet tales in the na&e of (sla&" The
earlier i&a&s and sufis were far &ore honest and straight-forward in stating what the 0uran
stands for" They had no use for twentieth-century hu&anist notions which the apologists have
been trying to foist on 'llah and his 2rophet"
(o!ern Islamic A.ologetics
The 'pologetics that presents (sla& as a &ission of peace! hu&an brotherhood! social equality
and the rest! is a recent develop&ent in the history of (sla&" Till the last quarter of the nineteenth
century! (sla& had in its ar&oury only two weapons which have been wielded by all aggressively
i&perialistic and totalitarian ideologies - -og&atics and 2ole&ics" *uha&&ad had started with
-og&atics which we find in the earlier sUrahs of the 0uran" (t was not long before he evolved his
poisonous 2ole&ics to be hurled recklessly at what he described as kufr and shirk the religion
prevailing a&ong the 2agans of *ecca" e suffered a setback when the 2agans hit back! asking
inconvenient questions about his pedigree! his person! his prophethood! his &entors! his
pro&ises! and his threats" e was thrown on the defensive! and displayed the first 'pologetics in
the history of (sla&"
16
#ut he returned rather fast to -og&atics and 2ole&ics when his own
followers showed signs of rebellion against hi& after he revealed the fa&ous verses fro&
3atan in a bid to reach a co&pro&ise with the 2agans" 3ince that ti&e! (sla& was never in need
of 'pologetics as its &ilitary &achine designed by *uha&&ad hi&self continued to &arch
triu&phantly in >est 'sia! .orth 'frica! and parts of 7urope" The heresies that arose in
subsequent centuries! particularly the 3hia sects and the sufi silsilas! were &ore fanatic and
funda&entalist than the four 3unni ma!ha"s - anafi! anbali! *'liki! and 3h'fii"
The develop&ent that really shook (sla& for the first ti&e was the breakdown of the 3afavi e&pire
in (ran! the *ughal e&pire in (ndia! and the :tto&an e&pire spread over >est 'sia! .orth 'frica
and southeastern 7urope" 7uropean e&pires had risen everywhere on the debris" The reaction
a&ong a section of *usli& intellectuals has been what " ?a&&ens labels as
&odernis& and ="3" ?al describes as hiding the true face of (sla& ! particularly in Turkey!
7gypt! and (ndia" The &ost &oderate a&ongst the&! observes ?a&&ens! have
undertaken the &ission of showing the co&plete agree&ent between (sl'& sanely interpreted!
and the progress and aspirations of &ode& ti&es" They protest that &isunderstanding has given
rise to a belief in their antino&y and they are resolved to dissipate it"
17
'gain! 'll vie
+ealously with one another in the apologia of (sl'&" They often enhance the credit of 0uranic
institutions by pointing to the te&perance ca&paign and the recrudescence of divorce a&ong
5hristian peoples" 'bove all! the progressivists boast they can prove that as far as liberty of
conscience! the rihts of man and other conquests of &ode& civili+ation are concerned!
(sla& is several centuries ahead of 7urope""" 'll are agreed in affir&ing that! ,udiciously
interpreted! the 0or'n not only proclai&s the co&plete equality of se)es! but that in its efforts to
raise the status of wo&an! it has outstripped all other religions"
18
5o&ing to (ndia! ?a&&ens traces the rise of &odernis& to 3ir 3yed 'h&ad =han and his
'ligarh &ove&ent" Cery eclectic in the &atter of traditions! they do not trouble about
the hadIth! when the latter fail to accord with &ode& progress1 they then refute the&
unhesitatingly by recourse to inner criticis&" ere again their line of argu&ent which is entirely
sub,ective! is lacking in logic and does not shrink fro& distorting history! for instance! to suit their
ends" They describe the life of *edina in the first century '"" and the reign of the four first
5aliphs as inspired by tendencies of the &ost advanced liberalis&" ' 2ersian newspaper Al-Ha"l
al-matIn $@7th of *ay! 1916% Epublished in (ndiaF! shows us 8'ti&a and 'yesha in the inti&ate
circle of the 2rophet engaged in philosophical argu&ents"
19
'gain! 'ccording to the&!
*uha&&ad was the declared adversary of slavery" (f any &istake has been &ade on the
sub,ect! it is through &isinterpretation of the 0or'nic te)ts which appear to &ake this institution
lawful""" The jehAd troubles the& considerably""" Their theory is that the 0or'n conte&plated only
defining EdefensiveMF warfare and that its reco&&endations! were valid only in the 2rophet s
own ti&e"
@4
*uch water has gone down the <anges after ?a&&ens wrote in 19@9" (sla&ic 'pologetics in
(ndia since then has progressed by leaps and bounds" The 0uran has been roped in to prove
that (sla& stands for equality of all religions and religious tolerance" There are so&e! writes
-r" arsh .arain $1994%! who find in the 0u r'n gli&pses of equal respect for all religions!
indeed for polytheis& and idolatry as well" :ne of its verses relied upon by the& runs thusG
/nto you your religion! and unto &e &y religion" #ut this verse teaches nothing like
respectability of all religions" 'fter quoting the full verse $149"6%! he cites renowned (sla&ic
theologians - Jal'luddin 3iy/ti! ussain >ai+ ='shfi! (bn =athir! 'bul 'l' *aududi! 'shraf 'li
Thanaw( and 'bdul *a,id -ary'b'di - who either say that this verse has been abrogated by the
verse on jihAd $Ayat as-sayf! 9"6% or that it &eans the opposite of what it is being &ade to &ean
by &ode& apologists" (n other words! (sla& is (sla& and =ufr is =ufr! and never the twain can
&eet"
@1
'nother oft-quoted verse! he continues! is! There is no co&pulsion in religion" 8ro& it!
too! the unwary or the unscrupulous are wont to hear a declaration of religious tolerance and
peaceful coe)istence of (sla& with other religions" 'gain! after quoting the full verse $@"@66%! he
cites (sla&ic theologians to the effect that this verse! too! has been abrogated by the aforesaid
verse on jihAd" 3hah >al( 'll'h interprets it in such a way! however! that it ceases to rule out
the use of force in propagation of (sla& and! instead! provides a basis for ,ust the use of such
force" e writesG There is no co&pulsion for the sake of religion! that is! the doctrine of (sla&
has been de&onstrated" ence it is not tanta&ount to co&pulsion! as it were! though co&pulsion
it is! on the whole"
@@
7ven if we accept that these verses &ean what the apologists say they &ean! it has to be pointed
out that the e)ercise only proves the poverty of the 0uran in &atters of tolerance and peaceful
coe)istence" :ne wonders why it does not occur to the& that they are able to quote only one line
each fro& two long verses out of the &ore than 6!@44 verses which co&prise the 0uran" >hy do
they fad to take into account the rest of the 0uran which is bri&ful of transparent intolerance and
vociferous war-&ongeringM 're they fools or knaves to go on parroting ad nausea& these 16
words out of the &ore than A!@A!644 words which 'llah is supposed to have addressed to their
prophetM
-r" arsh .arain has not &entioned &any other acrobatics of &ode& (sla&ic 'pologetics in (ndia
because he was dealing only with the &yth of equality of all religions" That has been taken care
of by 2rof" ="3" ?al in his latest $1999% book" These days! he writes! a group of *usli&
writers is busy &aking an all out effort to present (sla& with a benign face" ' long series of
defeats at the hands of 5hristian 7urope and persistent resistance of indus in (ndia! has
resulted in inculcating in the *usli& &asses a hatred of the >est and the indus" 't the sa&e
ti&e it has pro&pted so&e *usli& scholars to present (sla& as religion of peace! to put it on par
with! say! induis&! Jainis& or #uddhis&
@A
e quotes at so&e length the prolific
writer 'sghar 'li 7ngineer who says in so &any words that jihAd is essentially a war for
,ustice! not for aggression or lust for power ! that sufis practised absolute nonviolence ! and
that (sla& is as non-violent a religion as any religion can be "
@9
'nd *aulana >ahiduddin of
the (sla&ic 5entre in .ew -elhi who writes that (sla& is as tolerant a religion as any other !
that so far as forced conversion is concerned it is totally unlawful in (sla& ! and that although
the 2rophet was persecuted by others! he strictly avoided confrontation! and followed the path
of forbearance "
@6
'nd Dafar Jung! 2resident of the *usli& *ainstrea& *ove&ent! .ew -elhi!
who proclai&s that the word (sla& &eans peace ! and that the 0uran and ad(th foster
co&&unal har&ony "
@6
These writers! observes 2rof" ?al! &ay be sy&pathised with as they are not historians and belong
to institutions which receive liberal funds fro& <ulf states for giving a face-lift to (sla&" >hat he
finds ine)cusable is that renowned historians have ,oined the ga&e" *any writers on &edieval
(ndian history find in conversion of &any low caste indus to (sla& a hand of the oppression of
indu upper castes! or the indu caste syste& itself! and the attraction of the de&ocratic spirit
of (sla&ic brotherhood and equality "
@7
e cites *uha&&ad *u,eeb in this conte)t who
&isinterprets well-known facts in cleverly carved language ! and tries to prove that (sla&
was adopted by fa&ilies or groups of fa&ilies who were regarded as outcasts in indu
society "
@8
'nd *oha&&ad abib who proclai&s that the *usli& state in &edieval (ndia was
not a theocratic state in any sense of the ter& and that its foundation was non-religious and
secular "
@9
2rof" ?al wonders why these *usli& apologists ignore what has been said by conte&porary
chroniclers of the &edieval period " is e)planation is that 2robably they are shocked at the
barbarous conduct of their &edieval brethren and want to salvage the reputation of (sla&!
although whatever was done was done in accordance with the canons of their creed " e goes
on to show how the two versions of &edieval *usli& history - &edieval chroniclers and the
&ode& apologists - contradict one another" *usli& historians of the &edieval period
honestly state that non-*usli&s were converted to (sla& through force1 &odern *usli&
apologists clai& that conversions were effected through peaceful &eans" *edieval chroniclers
take pride in the iconoclastic +eal and achieve&ents of their heroes1 &ode& apologists plead
otherwise" *edieval historians credit *usli& invaders with fighting Jihad for spreading (sla&1
&ode& *usli& writers say that their &otive was econo&ic - that the invaders were interested in
loot and plunder and had little to do with religion" (t needs to be e&phasi+ed that the truth here
does not lie &idway" (t lies on the side of the &edieval chroniclers" 3till the apologists co&plicate
&atters by contradicting the versions of their own coreligionists who were closer and &ore
inti&ately associated with events about which they wrote than our &odern apologists" The idea of
a secular *usli& state is an innovation of a few progressive writers who wish to bracket
*usli& civili+ation with tolerant civili+ations"
A4
e continues! This pheno&enon baffles (ndian *usli&s to this day - why could (ndia not be
&ade a *usli& country despite the e)ertion of &ore than a thousand yearsM The apologists try
to e)plain it by discovering that *usli& state was a secular state" They do not attribute it to
persistent indu resistance! nor to the continuance of the great indu civili+ation to which should
go the real credit"
A1
'gainG There is no need to feel apologetic if &ost conversions were
forcible" 8orce and violence have special place in (sla&ic history throughout the world" The
heroes of (sla& in (ndia are &en like *uha&&ad bin 0asi&! *ah&ud of <ha+ni! Ti&ur and
'urang+eb" They! their poets and chroniclers! all beco&e lyrical when they describe their
achieve&ents in the service of 'llah which included conversions by force" There is no ,ustification
for *" *u,eeb to unseat these old *usli& heroes fro& their ferocious pedestals and turn the&
into pacifists like indus and #uddhists"
A@
>e are afraid! Justice #asak s co&&ents on the 0uran appear to be &ore in line with &ode&
(sla&ic 'pologetics than with (sla&ic -og&atics and 2ole&ics which still do&inate the
overwhel&ing &a,ority of *usli&s in this country as well as elsewhere" *ode& apologists of
(sla& have been increasingly &arginalised by the resurgence of (sla&ic fanaticis& since the
seventies of this century" :il wealth of the 'rab countries has encouraged and equipped (sla& to
go on the offensive everywhere! particularly against the >est and indu (ndia which it perceives
as stu&bling blocks in the way of its triu&phant &arch towards world do&ination" *usli&
se&inaries everywhere are training terrorists for doing service to 'llah! and *usli& publishing
houses are flooding the &arkets with pri&ary source &aterials on (sla&ic theology and history"
The 0uran is now available in authentic translations undertaken by orthodo) *usli& scholars"
The picture of (sla& that e&erges fro& this &aterial is being presented in the pages that follow"
Com.rehensi&e conce.t of JihAd
*ode& writers by and large including &ode& apologists of (sla& state that AyAts on jihAd were
revealed to the 2rophet after his &igration to *edina" They e)plain that jihAd was the last
course to which the 2rophet was forced to resort because his peaceful preaching in *ecca
was not only rebuffed but also &et with persecution by the *eccan pagans " They locate and
give a count of theAyats on jihAd in the *edinan surAhs" #rigadier 3"=" *alik has collected
these Ayats in the conte)t of &ilitary strategy1 they add up to @67 spread over 17 sUrahs out of
around 1967 Ayats spread over @A sUrahs which were received by the 2rophet at
*edina"
AA
The rest of the Ayats in the 0uran - around 9769 in 91 *eccan sUrahs and around
1194 in @A *edinan sUrahs -! the apologists insist! pertain to other sub,ects such as beliefs!
prayers! rituals! ethics! social rules and regulations etc"
#rigadier *alik! however! does not agree with this concept of jihAd which! according to hi&! is far
&ore co&prehensive" ?et us listen to what he has to say on the sub,ects" e writesG
The first step to this study is to understand the difference between total strategy! that is
Jehad! and &ilitary strategy" The term: Jehad: so often confused .ith military stratey:
is: in fact: the near-e3ui-alent of total or rand stratey or policy in e%ecution" Jehad
entails the co&prehensive direction and application of power while &ilitary strategy
deals only with the preparation for and application of force" Jehad is a continuous and
ne-er-endin strule .aed on all fronts includin politica> economic: social:
psycholoical: domestic: moral and spiritual to attain the o"ject of policy" (t ai&s at a g
the overall &ission assigned to the (sla&ic 3tate! and &ilitary strategy is one of the
means available to it to do so" (t is waged at the individual as well as collective level1 and
at internal as well as e)ternal front"
>aged in its true spirit! and .ith multiple means available to it! the (sla&ic concept of
total strategy has the capacity to produce direct results" 'lternately! however! it creates
conditions conduci-e to the military stratey to attain its o"jecti-es speedily and
economically" *ilitary strategy thus draws heavily on the total strategy $Jehad% for its
successful application" 'ny weakness or strength in the for&ulation! direction or
application of the total strategy would affect &ilitary strategy in like &anner" (n the
absence of Jehad! the preparation for and application of force to its best advantage
would be a &atter of e)ception! not rule" 5onversely! opti&u& preparation and
application of &ilitary instru&ent for&s an integral part of Jehad"
A9
The adis collections! co&&entaries on the 0uran $tafsIr%! and treatises on this specific (sla&ic
lore also proclai& that the so-called Ayats on jihAd revealed at *edina pertain to only one
for& ofjihAd! na&ely! jihAd "il saif - striving by the sword" 't the sa&e ti&e they &ention three
other for&s of jihAd as followsG
1. jihAd "il nafsG striving by the heart or conscience! that is! cursing the ='firs silently or in
private if conditions do not per&it cursing the& publicly by &eans of speech and writing
etc"
2. jihAd "il lasAnG striving by the tongue or word of &outh! that is! preaching against the
='firs publicly! pasting pe,orative labels on the&! and threatening the& with the defeat
and disgrace which await the& in this world! and the doo& hereafter"
,. jihAd "il 3alamG striving by the pen! that is! writing down on paper and other &aterials
what one has harboured in one s heart or harangued in one s speeches or plans to
say at the appropriate opportunity" The written &aterial is used for preservation of the
2ole&ics as well as for its wider circulation"
?ooked at fro& this co&prehensive perspective! the whole of the 0uran co&es out un&istakably
as a co&pendiu& on jihAd" (t contains Ayats which were revealed to the 2rophet vis-;
-vis kufr$unbelief% and shirk $idolatry% while (sla& was preached by hi& in private! and the s&all
nu&ber of converts were organi+ed in a secret society" These Ayats were recited by the faithful
individually and silently! or in private gatherings of a few people" They constitute jihAd "il nafs"
.e)t! ca&e the jihAd "il lasAn either ,oined to jihAd "il 3alam or undertaken separately or
si&ultaneously" That was when 'llah co&&anded the 2rophet to preach (sla& publicly after
*usli&s had functioned underground for three years and grown in nu&bers as well as in ter&s of
self-confidence" -uring the ne)t ten years - fro& 61A 57 to 6@@ 57 - the 0uran grew
considerably in si+e as well as sub,ect-&atter as it included not only those Ayats which had been
revealed before 61A but also those which ca&e down subsequently"
's regards AyAts which do not directly denounce or warn the unbelievers! they are obviously of
an au)iliary or supple&entary character1 they are &eant for &arshalling the *usli&s into a
&ilitant fraternity $ummah% on the basis of a co&&on belief syste&! a co&&on set of rituals! and
a co&&on code of conduct" JihAd in any for& can be practised only when there is an organi+ed
and disciplined co&&unity! s&all or large! to practise it" 'nd jihAd in the service of the only od!
the only prophet! the only "ook! the only dIn! needs above all an only ummah"
3o each of the five pillars of (sla& - the only the&es elaborated in the 0uran - is a co&ponent
ofjihAd" '&ong the& the first and top&ost place goes to shahAdah or +alimah $confession of
faith!ImAn%1 it is a loud and clear declaration of jihAd or war on the unbelievers! &ade repeatedly
and endlessly in every tenet and ritual of (sla&" The other four pillars
- salAt or namA! $prayers%! !akAt$poor-ta)%! saum or ro!ah $fasting during Ba&+an%!
and hajj $pilgri&age to *ecca% - are ai&ed at fortifying the first pillar in the hearts and &inds of
the believers so that it beco&es a passion and a war-cry" (n short! we can conclude as followsG
8irstly! the 0uran is an e)position of the =ali&ah or procla&ation of jihAd in all its
aspects! i&plications! di&ensions and dyna&ics"
3econdly! it is an e)hortation towards &arshalling a gang of desperados for i&posing
the+alimah on the rest of &ankind by every &eans including the sword"
'nd jihAd "il saif prescribed in the Ayats revealed at *edina and practised by the 2rophet
during the last ten years of his life fro& 6@@ 57 to 6A@ 57 - is only the crowning piece in the
0uran" ?et the crowning piece stand where it does in all its gla&our and glory! but the edifice
which sustains it should not be viewed as so&ething different or alien or antagonistic to it" The
0uran as a whole is a unique piece of unity which runs throughout its see&ingly diverse the&es"
JihAd bil Saif
The book by #rigadier 3"=" *alik to which we have referred above is a study of striving by the
sword as elaborated in the 0uran" (t carries a 8oreword by the late <eneral Dia-ul-aq who
had sei+ed power in 2akistan in 1977 after being appointed the 5hief of the 'r&y by D"'" #hutto!
who was dictator of that country for &ore than a decade! and who pro&oted the concept of
pro)y or low intensity war against (ndia - a war which continues in various for&s and on
several fronts till today" The <eneral saysG
Jehad fi sa"ilallah is not the e)clusive do&ain of the professional soldier! nor is it
restricted to the application of &ilitary force alone"
This book brings out with si&plicity! clarity and precision the 0uranic philosophy on the
application of &ilitary force within the conte)t of the totality that is Jehad" The
professional soldier in a *usli& ar&y! pursuing the goals of a *usli&
state! cannot beco&e professional if in all his activities he does not take the colour
of 'llah " The non&ilitary citi+en of a *uslin state &ust! likewise! be aware of the kind of
soldier that his country &ust produce and the only pattern of war that his country s
ar&ed forces &ust wage"
A6
'llah #ukhsh =" #rohi who served for so&e years as the 'dvocate-<eneral of 2akistan! and who
was that country s a&bassador in (ndia at one ti&e! has written a 2reface for *alik s book"
e &akes the following pointsG
1. The book is a valuable contribution to (sla&ic ,urisprudence "
A6
2. The &ost glorious word in the Cocabulary of (sla& is Jehad! a word which is
untranslatable in 7nglish but! broadly speaking! &eans striving ! struggling !
trying to advance the -ivine causes or purposes"
A7
,. (sla& views the world as though it were bipolarised in two opposite ca&ps - )arul-
Salam facin )arul-Har" -1 the first one is sub&issive to 'llah s purpose""" but the
second one is engaged in perpetuating defiance of 'llah"
A8
4. The idea of /&&ah of *oha&&ad! the 2rophet of (sla&! is incapable of being reali+ed
within the fra&ework of territorial states "
A9
e being the ?ast 2rophet! his /&&ah
participates in this $i"e" prophetic% heritage by a set pattern of thought! belief and practice
""" and supplies the spiritual principle of integration of &ankind - a principle which
is supra-national: supra-racial: supra-linuistic and supra-territorial "
94
/. The role of *usli& on the earth is to co&&unicate the sa&e &essage of 'llah and his
practice $3unnah% which they have inherited fro& their 2rophet and if there be any one
who stifles their efforts """ he will be viewed as constitutin mem"ership of )arul-Har"
and lia"le to "e dealt .ith as such "
91
1. The law of war and peace in (sla& is as old as the 0uran itself""" (n (sla&ic international
law this conduct Eof one state in relation to anotherF is! strictly speaking! regulated
between *usli&s and non-*usli&s! there being viewed fro& (sla&ic perspective! no
other nation""" In Islam: of course: no nation is so-erein since Allah alone is the only
so-erein in Whom all authority -ests"
9@
*alik hi&self starts his e)ercise with an 'uthor s .ote in which he saysG
1. The oly 0uran is a source of eternal guidance for &ankind"
9A
2. 's a co&plete 5ode of ?ife! the oly 0uran gives us a philosophy of war as well" This
di-ine philosophy is an interal part of the 2uranic ideoloy" (t is a philosophy which is
controlled and conditioned by the word of 'llah fro& its conception till conclusion"
99
,. The 0uranic &ilitary thought can be studied fro& several angles" (t has its historical!
political! legalistic and &oralistic ra&ifications" This study is essentially a technical and
professional research into the sub,ect""" 3uch a research is essential to put our
subsequent study of the *usli& &ilitary history in its correct perspective"
96
The book has ten chapters and seven appendices attached to chapter nine which deals with
The 'pplication of the 0uranic *ilitary Thought with particular reference to &a,or battles
fought by the 2rophet - #adr! /hud! =handaq! odaibiyyah! Tabuk" (n 'ppendi) (! however! the
author provides a co&plete fist of The oly 2rophet s *ilitary 5a&paigns fro& 6@@ 57 to
6A@ 57" (t co&prises @6ha!.ahs $e)peditions led by the 2rophet hi&self% and
66 saryas $e)peditions sent by the 2rophet under other co&&anders% - a total of 81 ca&paigns"
e divides the& into si) periods as followsG
96
1. 5a&paigns after &igration to *edina $6@@ 57% and upto the #attle of #adr $6@9 57% -
9ha!.ahs and 9 saryas! a total of 8"
2. 5a&paigns fro& the #attle of #adr $6@9 57% to the #attle of /hud $6@6 57%
6 ha!.ahs and 6 saryas! a total of 11"
,. 5a&paigns fro& the #attle of /hud $6@6 57% to the #attle of =handaq $6@7 57% -
6 ha!.ahsand 6 saryas! a total of 11"
4. 5a&paigns fro& the #attle of =handaq $6@7 57% to the 5onquest of =hyber $6@8 57% -
6ha!.ahs and 19 saryas! a total of 19"
/. 5a&paigns fro& the 5onquest of =hyber $6@8 57% to the 5onquest of *ecca $6A4 57% -
Aha!.ahs and 17 saryas! a total of @4"
1. 5a&paigns fro& the conquest of *ecca $6A4 57% to the ti&e of the 2rophet s death
$6A@ 57% - @ ha!.ahs and 14 saryas! a total of 1@"
The &ost significant revelations fro& the viewpoint of jihAd "il saif are provided by the author in
'ppendices ! (C! C and C(" They relate to the battles of #adr! /hud! =handaq! odaibiyyah and
Tabuk - sUrahs 8! A! AA! 98 and 9 respectively" (n 'ppendi) (! he provides in great detail '
5ase 3tudy of the #attle of /hud fro& 11 *arch 6@6 57 when the *usli& ar&y &arched out of
*edina! to @9 *arch when the 0uraish retreated after inflicting a defeat on the faithful" e lists 6
psychological shocks suffered by the *usli&s during this battle" These shocks are supposed to
carry lessons for *usli&s when they are faced with adversity"
97
.ow we can take up *alik s thesis! chapter by chapter"
1" Introduction
-ivine in conception! the 0uranic philosophy of war """ can particularly absorb a great deal of
the &ode& &ilitary science at the operational level! without sacrificing its own distinctive and
funda&ental features and principles"
98
The 0uran lays down its own mystic doctrine as to the
three cateories of human "eins and ho. they recei-e Allah s messae
99
8irst! there are
the 8aithful who believe in 'llah s revelations and his prophet $@"@-61 6"17- 18%" 3econd! there
are the -/nbelievers who re,ect the 8aith $@"7%" Third! there are the ypocrites who
outwardly profess 8aith but harbour treacherous designs inwardly $@"16%" The 0uranic
philosophy of war has! therefore! to be studied with a view to how the 2rophet conducted his
&ilitary ca&paigns with the help of the first category of people! and against the other two
categories" 8or the 0uran itself says that the 2rophet provides a beautiful pattern for *usli&s to
copy! everywhere and at all ti&es $AA"@1%"
64
@" Historical 5erspecti-e
>hen the 2rophet of (sla& voiced his -ivinely-ordained &ission in 'rabia in 614 57! there
were four &a,or global powers - 7astern Bo&an e&pire! the 2ersian e&pire! (ndia! and 5hina"
The Bo&ans who were 5hristian and the 2ersians who were Doroastrian! had been engaged in
&utual warfare fro& 984 57 onwards" >hen the Bo&ans suffered a defeat at the hands of the
2ersians in 6@1 57! the 'rab 2agans and the Jews were delighted" #ut the 2rophet predicted a
victory for the Bo&ans $A4"1-6%! which the latter achieved in 6@8 57" 't that ti&e! the 2rophet
had not yet turned against the 5hristians" #ut after he started operating as a warlord fro&
*edina in 6@@ 57 and succeeded in putting down the Jews and the 2agan tribes of 'rabia! he
denounced the 5hristians also" (n 6@9 57! his ar&y started &easuring swords with the Bo&ans"
'fter the 2rophet died in 6A@ 57! the *usli& ar&ies started battling si&ultaneously against both
the Bo&ans and the 2ersians" /nder the rising sun of (sla&! brags *alik! the 2ersian
e&pire disappeared fro& the &ap of the world by 684 '-" #y about that ti&e! the *usli&s had
conquered 3yria! 7gypt! 'natolia! 5yranica! Tripolatania and 'r&enia fro& the Bo&ans as
well"
61
e does not say in so &any words that this triu&phant sweep of the (sla&ic sword
should be credited to the beautiful pattern followed by the *usli& invaders" #ut that is what
he &eans! following in the footsteps of earlier *usli& historians"
A" The /auses of War
The central the&e behind the causes of war as spelt out by the oly 0uran! was the cause of
'llah $@"194! @991 9"89%"
6@
(t was essentially a war fought by the 8aithful against the
/nbelievers $9"76%" *alik goes on to su&&arise what another *usli& scholar! -r" a&id /llah!
has stated on the sub,ect" (n his opinion war could be entered upon if the ene&y physically
invaded the *usli& territory or behaved in an unbearable and provocative &anner short of actual
invasion" >ar could also be waged for punitive! retaliatory and preventive purposes" 2er&issible
also would it be to resu&e a war stopped te&porarily" ' *usli& state could also enter into ar&ed
hostilities in sy&pathy with their brethren living in another Eno-*usli&F state"""
6A
3o the cause
of 'llah gives a very wide latitude to the 8aithful to unleash a war against the /nbelievers on
any prete)t! whenever the for&er find or feel that they are in a position of strategic or tactical
advantage over the latter"
9" The 6"ject of War
The 0uran co&&ands the 8aithful to keep on fighting until there is no &ore tu&ult or
oppression! and there prevails ,ustice and faith in 'llah $@"19A1 8"94%" ere the language is
deceptive as in all cases of double-speak" The words tu&ult and oppression stand for
opposition to (sla&! for whatever reason" 3o the *usli&s are to continue waging wars so long as
there are non-*usli&s anywhere in the world" :f course! *usli&s are free to sign treaties of
peace with non-*usli&s whenever such treaties serve their purpose" #ut they are also free to
violate the treaties of peace whenever they find war &ore profitable than peace1 they can always
accuse the /nbelievers of planning treachery $8"66-68%" The #ook! however! kept the doors of
co&passion and forgiveness open for those who offered genuine repentance ! that is! e&braced
(sla& under duress $9"A! 6! 11%"
69
'nother concession is reserved for those who! though defeated!
refuse to beco&e *usli&" They can pay ji!yah and live as !immis $non-citi+ens% in an (sla&ic
state"
66
#ut no quarter is to be given to those who are suspected of being either hypocrites or
hidden ene&ies " They are to be slaughtered straight-away $9"89! 91%"
66
'nd these guidelines
laid down by 'llah in the 0uran and practised by the 2rophet in his own life-ti&e! are valid for all
ti&es and places in a per&anent war which is still being waged by the 8aithful on &any fronts"
6" The ,ature and )imensions of War
The di&ensions given to war by the oly 0uran! observes *alik! take into account the
divine purpose behind the creation of *an and guide hi& to his ulti&ate destiny""" the #ook
co&&ands the *usli&s to wage their war with the spirit of a religious duty and obligation
$@"@16% it also looks upon war as so&ething virtuous for the 8aithful and beneficial for the rest
of hu&anity"
67
To those who fight for the cause of 'llah ! the 0uran pro&ises generous
heavenly assistance $97"71 A"1641 9"@@-@A%"
68
(n fact! this divine war is a profitable bargain
also because 'llah guarantees an eternal paradise to those who engage in it $66"14-1A1 9"111%"
69

't the sa&e ti&e! 'llah is co&&itted to punish with the tor&ents of an everlasting hell those
#elievers who refuse to participate in this holy war $9"@9! A8-A9! 81-8@%" There are! however!
certain tests which #elievers who aspire to obtain heavenly help! have to pass" 'llah e)pects his
flock to re&ain fir& in their 8aith even if they suffer defeat or face adversity $@"@191 A"191-
9@%"
64
3taying at ho&e when a holy war is on or running away fro& the battlefield serves no
purpose because death is inevitable! and it is better to die for 'llah s cause than without
hope for his grace $@"@8! @181 A"166-671 9"79! 771 @@"68%"
61
The divine reward varies
according to the perfor&ance of the #elievers " Those who participate in the divine war
stand higher in the eyes of 'llah than those who stay at ho&e even if the latter are pious
otherwise and practise other tenets of (sla&" $9"96-96%" 'nd the highest favour fro& 'llah goes to
those who are slain in 'llah s cause1 for they are not dead but very &uch alive in 'llah s
presence! that is! in paradise $@"1691 A"167! 169-74%"
6@
3trangely enough! *alik does not &ention in this conte)t the worldly rewards like plunder
including prisoners of war who can be sold as slaves! and living on the fat of the lands conquered
and labour of the sub,ugated people" e has a lot to hide because (sla& has to be presented as
a noble and hu&anitarian religion and it is no &ore correct to glorify what was glorified till
only the other day"
6" The $thics of War
This is the briefest chapter in *alik s vociferous book on the divine war " e cites only four
verses fro& the 0uran! three of which e)hort *usli&s not to co&&it aggression $@"194-91!
199% and the fourth one $97"9% reco&&ends generosity or ranso& after the 8aithful have had
their fill of slaughter and taken prisoners" (t is obvious that he has not found any verses about the
ethics of war in the 0uran! because he is palpably dishonest in interpreting the verses he
has cited" Iet he concludes! ' *usli& s cause of war is ,ust! noble! righteous and
hu&anitarian" ' victory in (sla& is a victory of (sla&" 3o noble and hu&anitarian a cause cannot
be allowed to be attained through inhu&an and undignified ways"
6A
(nstead of delivering a
ser&on! he should have cited so&e verses of the 0uran which sound ,ust! noble! righteous and
hu&anitarian " :r has he &ade a &istake by talking about ethic of war vis-;-vis the 0uranM (n
any case! we see in the ne)t chapter the ethics which the 0uran stands for"
7" The Stratey of War
(nstructions pertaining to the divine theory of &ilitary strategy are found in the revelations
pertaining to the battles of #adr! :had! =handaq! Tabuk and odaibiyya $A"1@9-@61 8"9-14! 11!
69-64%" 'll these revelations urge the 8aithful to prepare for .ar to the utmost in order to
strike terror into the hearts of the enemies
69
*alik elaborates as followsG
Terror struck into the hearts of the ene&ies is not only a &eans! it is the end in itself (t
is the point where the &eans and the end &eet and &erge" Terror is not a &eans of
i&posing decision upon the ene&y" (t is the decision we wish to i&pose upon hi&"""
Terror""" can be instilled only if the opponent s 8aith is destroyed" 2sychological
dislocation is te&porary1 spiritual dislocation is per&anent" 2sychological dislocation can
be produced by a physical act but this does not hold good of the spiritual dislocation" To
instill terror into the hearts of the ene&y! it is essential! in the ulti&ate analysis! to
dislocate his 8aith """
66
-oes it sound diabolicalM .ot to *usli& ears! for sure" Terroris& in all its for&s has been the
&ost effective weapon in the ar&oury of (sla& ever since its advent" <reat terrorists have been
the heroes who& *usli&s cherish the &ost" 'nd it is terror which has seen to it that the victi&s
do not re&e&ber what they were sub,ected to before they were forced into the fold of the
8aithful" The victi&s are e)pected and e)horted to beco&e - and do beco&e in &ost cases -
terrorists in their own turnH
8" The /onduct of War
The oly 0uran wishes to see the *usli& ar&ies always in an upper&ost! do&inating and
co&&anding position over those of the adversaries $9"6%""" The #ook wants the *usli&s to retain
the initiative to the&selves through bold! aggressive but calculated and deliberate planning and
conduct of war"
66
The *usli&s are to be harangued constantly and roused to co&&it
aggression again and again $8"66%" ' deter&ined &inority always succeeds if the victi&s of
aggression do not understand the ga&e! even if the latter are larger in nu&ber and &ore
prosperous" That is how the 5hristians succeeded in the Bo&an e&pire! the *usli&s in 'rabia!
the 5o&&unists in Bussia and 5hina! and the .a+is in <er&any" (t is as si&ple as that" 'nd
*alik does not have &ore than that to say in this chapter e)cept for invoking the 0uran to call
upon the #elievers to display the highest standards of &utual love! affection! respect and
concern $A"@44% and warn the& to guard against disunity a&ong their ranks $8"96%"
67
#ut history of (sla& is a witness that the call as well as the warning failed whenever *usli&s
could not target or were incapable of fighting /nbelievers" 2rof" ="3" ?al observes! 3uch is the
i&portant place given to violence in (sla& that when there are no non-*usli&s to fight! the
*usli&s call one another =afir and fight Jihad"
68
*alik does not deal with this boo&erang as is
the case with other *usli& savants who use it in order to e)plain away the defeats and decline of
(sla&"
9" The Application of 2uranic Military Thouht
This chapter with seven appendices deals with the career of the 2rophet as a warlord fro& 6@@
57 to 6A@ 57" *alik and *usli& scholars of his ilk want us to believe that the *usli& ar&ies
succeeded in these ca&paigns because they practised the strategies of war reposited in the
0uran" This is a #ig ?ie" They succeeded because the 2agan 'rabs lived in a series of tribal
settle&ents and did not understand *uha&&ad s ga&e! while *usli&s at *edina built up a
for&idable war &achine with the help of plunder obtained in raids! and by recruiting desperadoes
fro& all over 'rabia through lure of loot and bloodlust" ?ater on! the &ilitari+ed 'rabs succeeded
in overrunning the 2ersian and Bo&an e&pires because the two e&pires had e)hausted
the&selves through &utual warfare for a thousand years"
8irst of all! it has to be pointed our that the 2rophet did not evolve the so-called strategies on the
eve of battles he fought" The strategies were revealed to hi& after the battles were over"
>hich &eans that in every case! the strategy was an after-thought on the part of *uha&&ad"
The only credit he can take is as a perceptive person who learnt fro& his e)perience! while the
'rab 2agans failed to do so" 3econdly! *alik and his tribe have to e)plain why the sa&e
strategies failed when it ca&e to 5hristiani+ed 7urope! 5hina and (ndia" (n 7urope! *usli&
ar&ies were driven out of 3pain and! later on! fro& the #alkans" (n 5hina! those ar&ies failed
even to &ake a dent" (n (ndia! the *usli& sword took 644 years to reach -elhi! and another 644
to sweep over the 3outh" #ut it failed to convert the country to (sla& even after invoking the
0uran and practising its strategies for &ore than a thousand years" ?astly! what happened to
those strategies when *usli&s were faced with the *ongols of 5hingi+ =han and alaku who
&assacred &illions of *usli&s! sacked &any a &etropolis of (sla&do& and finished the 'bbasid
5aliphate by beating the last 5aliph to pulpM 'nd why did those strategies fail to work when a
resurgent 5hristian i&perialis& swept over the *editerranean and the (ndian :cean! and crushed
Turkish and 'rabian navies fro& the fifteen the century of the 5hristian era onwardsM >hy did
the &ighty *usli& e&pires cru&ble and disappear fro& the &ap when faced with superior art of
warfare developed by &ode& 7uropeM
14" Summary and Major /onclusions
This chapter in *alik s book has nothing new to say" e repeats what he has already said in
the earlier chapters" e! however! continues in this chapter the &essage that the 0uran is a
*anual on >ar" That is what we also say! e)cept that it is not the only *anual of its kind nor the
best known to the history of &ankind" There are &any other *anuals in co&parison to which the
0uran stands reduced to no &ore than childish prattle! and which do not need an 'l&ighty 'llah
or his ?ast 2rophet for elucidating what has always been and re&ains a &undane the&e"
?ooking at the advances &ade by the &ode& art of warfare! the 0uran as a *anual on >ar can
serve only one purpose -it can spread an epide&ic of &adness a&ong the *usli& &asses so
that creed-drunk &ullahs and cynical adventurers can use the& as cannon-fodder in private bids
for power and pelf" There can be nothing &ore foolish than presenting &adrasas and &as,ids as
training ca&ps for warriors who will conquer the world for (sla&" These institutions can train only
terrorists and assassins who waste their own lives and inflict wanton suffering on their innocent
victi&s! here and there" They can never &atch the &ilitary acade&ies of the &ode& world or the
arsenals produced by ar&a&ent industries in the advanced countries"
The I!eolog+ of Islam
Taking into account the character of the basic te)t of (sla& - the 0uran - as a *anual on >ar!
(sla& cannot pass as a spiritual doctrine in any sense of the ter&" :n the contrary! it stands
e)posed as a political ideology of predatory i&perialis& like
5hristianity! 5o&&unis& and .a+is& with all of which its shares its source! na&ely! the #ible! as
well as &any psychopathological traits" 2rofessor ="3" ?al has studied and taught the history of
(sla& in (ndia for the last &ore than fifty years" e has written a do+en books! starting with his
fa&ous History of the +haljis $1964%" (n his latest book $1999%! he has reviewed the history of
(sla& in (ndia in the light of (sla&ic scriptures - the 0uran! the adis! the 3unnah! and the
3hariat" is characteri+ation of (sla& as an ideology is being presented belowG
1. (sla& is understood &ore correctly when it is called *uha&&adanis&" *uha&&ad is
the central figure in (sla&" e controls the hearts and &inds of all *usli&s
everywhere"""
69

2. 8unda&entalis& is not accidental but essential to (sla& (t sees unchangeability as
strength" That is why the word refor& is so abhorrent to *usli& thinkers and religious
leaders """
74
,. (n (sla& truth is established by the sword""" dissent is hated as heresy and sta&ped out
as infidelity """
71
early &edieval (ndian *usli& chronicles &ention the sword as the
greatest harvester of converts" (sla& was &ade to spread! as the old saying goes! with
0uran in one hand and sword in the other" 3word was freely used in forcing people to
beco&e *usal&ans
7@
4. There is a uniqueness about (sla&" .on-*usli&s are to be converted to (sla& freely"
#ut once a =afir beco&es a *usal&an! he has to re&ain one for ever thereafter" e is
not per&itted to renounce (sla& or revert to his original faith" 2unish&ent for such
apostasy is death"""
7A
/. (sla& lacks any doctrine of coe)istence""" *usli& &adrasas cannot shed their =afir
co&ple)""" The present ad,ust&ent of coe)istence is a te&porary e)pediency in
(ndia"""
79
(t is the teaching of (sla& to shun contact with non-*usli&s e)cept with a view to
converting the& *usli& separatis& e)presses itself in &any ways
76
1. (n (sla& all hu&an beings are not treated as equals" (t &akes a distinction between
*usli&s and non-*usli&s" ' non-*usli& is a =afir! an inferior being" .on-*usli&s do
not en,oy any hu&an right in this world1 they cannot enter 2aradise after death
76
(sla&
has two sets of principles of &orality! ethics and ,usticeG one is for *usli&s and the other
for non-*usli&s" 3incerity! well-wishing and brotherhood are for the believers and
faithful
77
(sla&ic scriptures reco&&end setting *usli&s against non-*usli&s! believers
against infidels to defend (sla& and destroy unbelief" (ndividual and group killings of
=afirs is encouraged
78
7. (sla& reco&&ends Jihad or per&anent war on adherents of other religions This
&akes (sla& a totalitarian and terrorist cult which it has re&ained ever since its
birth"
79
There have been wars but wars fought by *usli&s are in the service of 'llah"
This gives (sla&ic belligerency divine sanction and terroris& beco&es a divine
co&&and
84
3. ?ike proselyti+ation! desecrating and de&olishing the te&ples of non-*usli&s is also
central to (sla&" (conoclas& derives its ,ustification fro& the 0uranic revelations and the
2rophet s 3unnah or practice """
81
non-*usli&s cannot reclai& their desecrated
te&ples" This is the law of (sla&"""
8@
#. (sla& has all the ingredients of i&perialis& found anywhere in the world in any
age"""
8A
#y destroying the national spirit of non-'rab *usli&s! (sla& has de&olished the
'sian centres of civili+ation such as 7gypt! (ran and (ndia"""
89
1$. The (sla&ic principles of denigrating the non-*usli&s! of aggression and violence
against the& - principles that perpetually incite to riot and rapine - have boo&eranged"
owever brave face the funda&entalists &ay try to put up! the victi&s of (sla& today are
by and large *usli&s the&selves" The 2rophet &ust have known that violence begets
violence and repeatedly e)horted *usli&s not to kill one another after his death" e also
had a pre&onition that violence of (sla& against non-*usli&s will be &et with a
backlash" There is a hadis in Sahih Muslim which says that once the Basul opined that
(sla& which began in poverty in *edina would one day return to *edina in
poverty" Just as a snake crawls back and coils itself into a s&all hole! so will (sla& be
hunted out fro& everywhere and return to be confined to *ecca and *edina" The
increasing power of the non-*usli& >est and the disenchant&ent of *usli& dissidents
point towards that possibility! howsoever re&ote"
86
2rof ?al has presented &any other facets of (sla& such as that (sla& has no word for de&ocracy1
that secularis& and (sla& are &utually e)clusive1 that (sla& can set up only a theocratic state1
that (sla& has institutionalised slavery and degraded wo&en1 and that (sla& has laid waste &any
countries" #ut here we have been discussing (sla& as a religion of peace "

Footnotes:
1
T.P. )ughes4 #i"tionary of Isla4 op. cit.4 p. /11.

2
!5id.

,
!5id.4 p. 123.

4
!5id.4 P. 22$.

/
!5id.4 p. 42,.

1
!5id.4 p. 2$4.

7
!5id.4 p. 41#.

3
!5id.4 p. 34.

#
$ife of Mahaet4 op. cit.4 p. 7#. !ta"ics in the origina".

1$
Mohaad4 op. cit.4 p. 2,/.

11
Mohaed and the %ise of Isla4 op. cit.4 pp. 111617. Emphasis added.

12
!5id.4 pp. 111612. Emphasis added.

1,
!5id.4 pp. 1/46//. Emphasis added.

14
%ited in +am S2arup4 !nderstandin& Isla Throu&h Hadis4 op. cit.4 pp. 1216
27.

1/
%ited in !5id.4 p. 127.

11
See Sita +am Goe"4 Hindu Teples' (hat Happened to The4 Second En"arged
Edition4 -e2 e"hi4 1##,4 7o"ume !!4 Section !74 %hapter 1/4 Muhammad and
the Meccans 4 pp. ,2764$.

17
). &ammens4 Isla' )eliefs and Institutions4 &ondon4 1#2#4 -e2 impression4
1#134 p. 2$1.

13
!5id.4 pp. 21461/. !ta"ics in the origina".

1#
!5id.4 p. 2$#.

2$
!5id.4 pp. 21461/.

21
)arsh -arain4 Myths of *oposite *ulture and E+uality of %eli&ions4 7oice of
!ndia4 -e2 e"hi4 1##$ 8reprinted 1##794 pp. /76/#.

22
!5id.4 pp. /#61$.

2,
*.S. &a"4 Theory and ,ra"ti"e of Musli -tate in India4 op. cit.4 pp. 23/631.

24
!5id.4 p. 231.

2/
!5id.4 p. 233.

21
!5id.4 p.23#.

27
!5id.4 p. 12$.

23
!5id.4 p. 23#.

2#
!5id.4 p. 2/.

,$
!5id.4 pp.2262,.

,1
!5id.4 p. 41.

,2
!5id.4 p. 2#,.

,,
The Qurani" *on"ept of (ar4 op. cit.4 pp. 14#6/$.

,4
!5id.4 pp. /46//4 emphasis added.

,/
!5id.4 p. i4 ita"ics in the origina".

,1
!5id.4 p. iii.

,7
!5id.4 pp. iii6iv4 ita"ics in the origina".

,3
!5id.4 p. viii4 ita"ics in the origina".

,#
!5id.4 p. :.

4$
!5id.4 p. :i6:ii4 emphasis in the origina".

41
I.id.4 p. :ii4 emphasis in the origina".

42
!5id.4 pp. :ii6:iii4 emphasis added.

4,
!5id.4 p. :vii.

44
!5id.4 pp. :vii6:viii4 emphasis added.

4/
!5id.4 p. :viii.

41
!5id.4 pp. ##61$,.

47
!5id.4 pp. 1$#621.

43
!5id.4 p. ,.

4#
!5id.4 p. 44 emphasis added.

/$
!5id.4 p. /.

/1
!5id.4 p. 1/.

/2
!5id.4 p. 2$.

/,
!5id.4 pp. 2,624.

/4
!5id.4 pp. ,$ and ,2.

//
!5id.4 p. ,,.

/1
!5id.4 pp. ,46,/.

/7
!5id.4 pp. ,76,3.

/3
!5id.4 pp. ,36,#.

/#
!5id.4 pp. ,#64$.

1$
!5id.4 pp. 4$641.

11
!5id.4 pp. 4164,.

12
!5id.4 pp. 4264,.

1,
!5id.4 p. /$.

14
!5id.4 p. /34 emphasis in the origina".

1/
!5id.4 P. 1$4 emphasis added.

11
!5id.4 p. 11.

17
!5id.4 p. 1#.

13
Theory and ,ra"ti"e of Musli -tate in India4 op. cit.4 p. :ii.

1#
!5id.4 p. ,,7.

7$
!5id.4 p. 1$.

71
!5id.4 p. ,4.

72
!5id.4 p. 23/63#.

7,
!5id.4 p. 2#7.

74
!5id.4 p. 2//.

7/
!5id.4 p. 2/1.

71
!5id.4 p. 2/16/2.

77
!5id.4 P. 1/.

73
!5id.4 p. 73.

7#
!5id.# p. /.

3$
!5id.4 p. //6/1.

31
!5id.4 p. ,$/.

32
!5id.4 p. ,$7.

3,
!5id.4 p. 13.

34
!5id.4 p. 271.

3/
!5id.4 p. 2#16#7.
CHAPTER 6
THE PROPHET SETS THE PATTERN
Pro.hec+ a*ot the Pro.het
E' Jew fro& 3yria had &igrated to *edina so&e years before *uha&&ad proclai&ed his
prophethood in 614 57"F
?ater when he knew that he was about to die he said! : Jews! what do you think &ade &e
leave a land of bread and wine to co&e to a land of hardship and hungerM >hen we Ethe JewsF
said that we could not think why! he said that he had co&e to this country e)pecting to see the
e&ergence of a prophet whose ti&e was at hand" This was the town where he would &igrate
and he was hoping that he would be sent so that he could follow hi&" is ti&e has co&e! he
said! and don t let anyone get to hi& before you! : Jews1 for he .ill "e sent to shed "lood
and to take capti-e the .omen and children of those .ho oppose him; (et not that keep you
"ack from him"
1
First #loo! she! in Islam 7#et5een 8'9 an! 8'3 CE:
ETo start with *uha&&ad had organised a secret society in *ecca" is followers used to
congregate for prayers in unfrequented spots outside the city"F
>hen the apostle s co&panions prayed they went to the glens so that their people could not
see the& praying! and while 3a d b" 'b/ >aqq'3 was with a nu&ber of the prophet s
co&panions in one of the glens of *ecca! a band of polytheists ca&e upon the& while they were
praying and rudely interrupted the&" They bla&ed the& for what they were doing until they ca&e
to blows! and it was on that occasion that 3a d s&ote a polytheist with the ,awbone of a ca&el
and wounded hi&" This .as the first "lood to "e shed in Islam"
@
The Pro.het .romises Slaghter 7#et5een 8'3 an! 8'6 CE:
E*uha&&ad proclai&ed his prophethood publicly only when he had acquired a following large
enough to &ake hi& feel confident that his voice would carry weight"F
2eople began to accept (sla&! both &en and wo&en! in large nu&bers until the fa&e of it was
spread throughout *ecca! and it began to be talked about" Then 'llah co&&anded is apostle
to declare the truth of what he had received and to &ake known is co&&ands to &en and to
call the& to i&" Three years elapsed fro& the ti&e that the apostle concealed his state until
'llah co&&anded hi& to publish his religion! according to infor&ation which has reached
&e" Then 'llah said! 2roclai& what you have been ordered and turn aside fro& the
polytheists"
A
Iahy' b" /rwa b" al-Dubayr on the authority of his father fro& 'bdullah b" '&r b" al- '3
told &e that the latter was asked what was the worst way in which 0uraysh showed their en&ity
to the apostle" e repliedG ( was with the& one day when the notables had gathered in the i,r
and the apostle was &entioned" They said that they had never known anything like the trouble
they had endured fro& this fellow1 he had declared their &ode of life foolish! insulted their
forefathers! reviled their religion! di-ided the community: and cursed their ods" >hat they had
borne was past all bearing! or words to that effect"
9
>hile they were thus discussing hi& the apostle ca&e towards the& and kissed the black stone!
then he passed the& as he walked round the te&ple" 's he passed they said so&e in,urious
things about hi&" This ( could see fro& his e)pression" e went on and as he passed the& the
second ti&e they attacked hi& si&ilarly" This ( could see fro& his e)pression" Then he passed
the third ti&e! and they did the sa&e" e stopped and said! >ill you listen to &e :
0urayshM 0y him .ho holds my life in His hand I "rin you slauhter" This word so struck the
people that not one of the& but stood silent and still1 even one who had hitherto been &ost
violent spoke to hi& in the kindest way possible! saying! -epart! : 'b/ l-0'si&! for by <od
you are not violent" 3o the apostle went away! and on the &orrow they asse&bled in the i,r! (
being there too! and they asked one another if they re&e&bered what had taken place between
the& and the apostle so that when he openly said so&ething unpleasant they let hi& alone"
>hile they were talking thus the apostle appeared! and they leaped upon hi& as one &an and
encircled hi&! saying! 're you the one who said so-and-so against our gods and our
religionM The apostle said! Ies! ( a& the one who said that" 'nd ( saw one of the& sei+e
his robe" Then 'b/ #akr interposed hi&self weeping and saying" >ould you kill a &an for
saying 'llah is &y ?ordM Then they left hi&" That is the .orst that anyone e-er sa. 2uraysh
do to him"
6
(hamma! s Faction ac/ires Strength 7#et5een 8'6 an! 8'8 CE:
Ea&+a! one of *uha&&ad s uncles! was a well-known warrior of *ecca" e heard that 'b/
Jahl! a leading citi+en! had spoken harshly to his nephew"F
a&+a was filled with rage! for 'llah purposed to honour hi& so he went out at a run and did not
stop to greet anyone! &eaning to punish 'b/ Jahl when he &et hi&" >hen he got to the
&osque he saw hi& sitting a&ong the people! and went up to hi& until he stood over hi&!
when he lifted up his "o. and struck him a -iolent "lo. .ith it! saying! >ill you insult hi& when
( follow his religion! and say what he saysM it &e back if you canH 3o&e of #" *akh+/& got
up to go to 'b/ Jahl s help! but he said! ?et 'b/ /&'ra alone for! by <od! ( insulted his
nephew deeply" Ham!a s Islam .as complete: and he follo.ed the apostle s
commands" >hen he beca&e a *usli& the 0uraysh recogni+ed that the apostle had beco&e
strong! and had found a protector in a&+a! and so they abandoned so&e of their ways of
harassing hi&"
6
>hen /&ar beca&e a *usli&! he being a strong! stubborn &an whose protNgNs none dare
attack! the prophet s co&panions were so fortified by hi& and a&+a that they got the upper
hand of 0uraysh" 'bdullah b" *as /d used to say! >e could not pray at the =a ba until
/&ar beca&e a *usli&! and then he fought the 0uraysh until he could pray there and we
prayed with hi&" /&ar beca&e a *usli& after the prophet s co&panions had &igrated to
'byssinia"
7
A*+ssinian in&asion in&ite! 78'; CE:
E*eanwhile! *uha&&ad had sent so&e of his followers to 'byssinia where .egus! the 5hristian
e&peror! was infor&ed that what *uha&&ad was preaching in *ecca was the sa&e as
5hristianity" The .egus was also re&inded of earlier 'byssinian invasions of 'rabia! and invited
to intervene again in favour of *uha&&ad and his *usli&s"F
>hen the apostle saw the affliction of his co&panions and that though he escaped it because of
his standing with 'llah and his uncle 'b/ T'lib! he could not protect the&! he said to the&G (f
you were to go to 'byssinia $it would be better for you%! for the king will not tolerate in,ustice and it
is a friendly country! until such ti&e as 'llah shall relieve you fro& your distress" Thereupon his
co&panions went to 'byssinia! being afraid of apostasy and fleeing to 'llah with their religion"
This was the first hi,ra in (sla&"
8
E#ut 'byssinian intervention failed to &ateriali+e because the .egus got involved in do&estic
troubleF"
The Satanic "erses 78'; CE:
>hen 0uraysh perceived that the apostle s co&panions had settled in a land in peace and
safety! and that the .egus has protected those who sought refuge with hi&! and that /&ar had
beco&e a *usli& and that both he and a&+a were on the side of the apostle and his
co&panions! and that (sla& had begun to spread a&ong the tribes! they ca&e together and
decided a&ong the&selves to write a docu&ent in which they should put a boycott on #" 'shi&
and #" *uttalib that they should not &arry their wo&en nor give wo&en to the& to &arry1 and
that they should neither buy fro& the& nor sell to the&! and when they agreed on that they wrote
it in a deed" Then they sole&nly agreed on the points and hung the deed up in the &iddle of the
=a ba to re&ind the& of their obligations"
9
>hen the apostle saw that his people turned their backs on hi& and he was pained by their
estrange&ent fro& what he brought the& fro& 'llah he longed that there should co&e to hi&
fro& 'llah a &essage that would reconcile his people to hi&" #ecause of his love for his people
and his an)iety over the& it would delight hi& if the obstacle that &ade his task so difficult could
be re&oved1 so that he &editated on the pro,ect and longed for it and it was dear to hi&" Then
'llah sent down #y the star when it sets your co&rade errs not and is not deceived! he speaks
not fro& his own desire! and when he reached is words ave you thought of al-?'t and al-
/++' and *an't the third! the others ! 3atan! when he was &editating upon it! and desiring
to bring it $sc" reconciliation% to his people! put upon his tongue these are the e)alted <h'n(q
whose intercession is approved" >hen 0uraysh heard that! they were delighted and greatly
pleased at the way in which he spoke of their gods and they listened to hi&"
14
E*uha&&ad s followers were annoyed with hi& for alienating the& fro& their own people and
then seeking reconciliation to save hi&self and his own clan fro& trouble" 3o *uha&&ad had to
beat a hasty retreat and repudiate the latest revelation fro& 'llah" 3al&an Bushdie has
dra&atised in his novel! The Satanic 'erses! the tension which arose between *uha&&ad and
his *usli&s"F
Then <abriel ca&e to the apostle and said! >hat have you done! *uha&&adM Iou have read
to these people so&ething 1 did not bring you fro& 'llah and you have said what e did not say
to you" The apostle was bitterly grieved and was greatly in fear of 'llah" 3o 'llah sent down $a
revelation%! for e was &erciful to hi&! co&forting hi& and &aking light of the affair and telling
hi& that every prophet and apostle before hi& desired as he desired and wanted what he wanted
and 3atan inter,ected so&ething into his desires as he had on his tongue" So Allah annulled
.hat Satan had suested and Allah esta"lished His -erses i"e" you are ,ust like the prophets and
apostles" Then 'llah sent downG >e have not sent a prophet or apostle before you but when
he longed 3atan cast suggestions into his longing" #ut 'llah will annul what 3atan has
suggested" Then 'llah will establish his verses! 'llah being knowing and wise" Thus 'llah
relieved his prophet s grief! and &ade hi& feel safe fro& his fears and annulled what 3atan had
suggested in the words used above about their gods by his revelation"
11
EThis episode revealed the quality of 'llah s revelations" *uha&&ad received one kind of
revelations when he felt weak and wanted to co&pro&ise with the *eccans! and another kind of
revelations when his followers raised a stor& against the concession he had &ade in favour of
the *eccan <oddesses"F
,ncom.romising Aggression 7809 CE:
EThe *eccans had &ade &any atte&pts to persuade *uha&&ad against insulting their religion
and their forefathers" They &ade another atte&pt at co&pro&ise when 'b/ T'lib!
*uha&&ad s uncle and protector! fell ill and was reported as dying"F
'b/ 3ufy'n with sundry other notables went to 'b/ T'lib and saidG Iou know your rank with
us and now that you are at the point of death we are deeply concerned on your account" Iou
know the trouble that e)ists between us and your nephew! so call hi& and let us &ake an
agree&ent that he will leave us alone and we will leave hi& alone1 let hi& have his religion and
we will have ours" >hen he ca&e 'b/ T'lib said! .ephew! these notables have co&e to you
that they &ay give you so&ething and to take so&ething fro& you" Ies! he answered!
you &ay grant &e one word by which you can rule the 'rabs and sub,ect the 2ersians to
you" Iea! said 'b/ Jahl! and ten words" e saidG Iou &ust say There is no <od but
'llah and you &ust repudiate what you worship beside hi&" They clapped their hands and said!
-o you want to &ake all the gods into one <od! *uha&&adM That would be an e)traordinary
thing" Then they said one to another! This fellow is not going to give you anything you want!
so go and continue with the religion of your fathers until <od ,udge between us" 3o saying they
departed""" Then 'b/ T'lib died"
1@
Attem.t to raise TA if against (ecca 7809 CE:
(n consequence of the growing hostility of 0uraysh after 'b/ T'lib s death the apostle went to
T' if to seek help fro& Thaq(f and their defence against his tribe" 'lso he hoped that they would
receive the &essage which 'llah had given hi&" e went alone"
1A
>hen the apostle arrived at al-T' if he &ade for a nu&ber of Thaq(f who were at that ti&e
leaders and chiefs! na&ely three brothers""" :ne of the& had a 0uraysh wife of the #"
Ju&a" The apostle sat .ith them and in-ited them to accept Islam and asked them to help him
aainst his opponents at home" :ne of the& swore that he would tear up the covering of the
=a ba if <od had sent hi&" The other said! 5ould not <od have found so&eone better than
you to sendM The third said! #y <od! don t let &e ever speak to you" (f you are an apostle
fro& <od as you say you are! you are far too i&portant for &e to reply to! and if you are lying
against <od it is not right that ( should speak to youH 3o the apostle got up and went!
despairing of getting any good out of Thaq(f" e said to the&! Seein that you ha-e acted as
you ha-e: keep the matter secret! for he .as loath that his people should hear a"out it: so that
they .ould "e still further em"oldened aainst him"
19
(hamma! cons.ires 5ith (e!ina 7809 to 800 CE:
The apostle offered hi&self to the tribes of 'rabs at the fairs whenever opportunity ca&e!
su&&oning the& to 'llah and telling the& that he was a prophet who had been sent" e used to
ask the& to believe in hi& and protect hi& until 'llah should &ake clear to the& the &essage
with which he had charged his prophet"
16
>hen 'llah wished to display is religion openly and to glorify is prophet and to fulfil is
pro&ise to hi&! the ti&e ca&e when he &et a nu&ber of the elpers at one of the fairs1 and while
he was offering hi&self to the 'rab tribes as was his wont he &et at al- 'qaba a nu&ber of the
=ha+ra, who& 'llah intended to benefit"
16
>hen the apostle &et the& he learned by inquiry that they were of the =ha+ra, and allies of the
Jews" e invited the& to sit with hi& and e)pounded to the& (sla& and recited the 0ur'n to
the&" .ow 'llah had prepared the way for (sla& in that they lived side by side with the Jews who
were people of the scriptures and knowledge! while they the&selves were polytheists and
idolaters" They had often raided the& in their district and whenever bad feeling arose the Jews
used to say to the&! A 5rophet .ill "e sent soon; His day is at hand; We shall follo. him and
kill you "y his aid" 3o when they heard the apostle s &essage they said one to anotherG
This is the very prophet of who& the Jews warned us" -on t let the& get to hi& before usH
Thereupon they accepted his teaching and beca&e *usli&s! saying! >e have left our people!
for no tribe is so divided by hatred and rancour as they" 2erhaps 'llah will unite the& through
you" 3o let us go to the& and invite the& to this religion of yours1 and if 'llah unites the& in it!
then no &an will be &ightier than you" Thus saying they returned to *edina as believers"
17
(n the following year twelve elpers attended the fair and &et at al- 'qaba - this was the first
'qaba - where they gave the apostle the pledge of wo&en " This was before the duty of
&aking war was laid upon the&"
18
>hen 'llah gave per&ission to his apostle to fight! the second 'qaba contained conditions
involving war which were not in the first act of fealty" .ow they bound the&selves to war against
all and sundry for 'llah and his apostle! while he pro&ised the& for faithful service thus the
reward of paradise"
/b'da b" al->al(d b" /b'da b" al-3'&it fro& his father fro& his grandfather /b'da b" al-
3'&it who was one of the ?eaders told &e! We pleded oursel-es to .ar in complete
o"edience to the apostle in .eal and .oe! in ease and hardship and evil circu&stances1 that we
would not wrong anyone1 that we would speak the truth at all ti&es1 and that in 'llah s service
we would fear the censure of none" /b'da was one of the twelve who gave his word at the
first 'qaba"
19
Formation of the Ummah 7803 CE:
E8ollowing the second 'qaba! *uha&&ad &igrated to *edina and laid foundation of his blood-
thirsty brotherhood"F
The apostle wrote a docu&ent concerning the e&igrants and the helpers in which he &ade a
friendly agree&ent with the Jews and established the& in their religion and their property! and
stated the reciprocal obligations! as followsG (n the na&e of 'llah the 5o&passionate! the
*erciful" This is a docu&ent fro& *uha&&ad the prophet Egoverning the relationsF between the
believers and *usli&s of 0uraysh and Iathrib! and those who followed the& and ,oined the& and
laboured with the&" They are one co&&unity $umma% to the e)clusion of all &en" The 0uraysh
e&igrants according to their present custo& shall pay the bloodwit within their nu&ber and shall
redee& their prisoners with the kindness and ,ustice co&&on a&ong believers"
@4
' believer shall not take as an ally the freed&an of another *usli& against hi&" The 'llah-
fearing believers shall be against the rebellious or hi& who seeks to spread in,ustice! or sin or
en&ity! or corruption between believers1 the hand of every &an shall be against hi& even if he be
a son of one of the&" ' believer shall not slay a believer for the sake of an unbeliever! nor shall
he aid an unbeliever against a believer" 'llah s protection is one! the least of the& &ay give
protection to a stranger on their behalf" #elievers are friends one to the other to the e)clusion of
outsiders" To the Jew who follows us belong help and equality" e shall not be wronged nor shall
his ene&ies be aided" The peace of the believers is indivisible" .o separate peace shall be
&ade when believers are fighting in the way of 'llah"
(t shall not be lawful to a believer who holds by what is in this docu&ent and believes in 'llah and
the last day to help an evildoer or to shelter hi&" The curse of 'llah and is anger on the day of
resurrection will be upon hi& if he does! and neither repentance nor ranso& will be received fro&
hi&" >henever you differ about a &atter it &ust be referred to 'llah and to *uha&&ad"
@1
(hamma! trns against the Je5s 7803 CE:
'bout this ti&e the Jewish rabbis showed hostility to the apostle in envy! hatred! and &alice!
because 'llah had chosen is apostle fro& the 'rabs" They were ,oined by &en fro& al-'us and
al-=ha+ra, who had obstinately clung to their heathen religion" They .ere hypocrites: clinin to
the polytheism of their fathers denyin the resurrection= yet .hen Islam appeared and their
people flocked to it they .ere compelled to pretend to accept it to sa-e their li-es" #ut in secret
they were hypocrites whose inclination was towards the Jews because they considered the
apostle a liar and strove against (sla&"
(t was the Jewish rabbis who used to annoy the apostle with questions and introduce confusion!
so as to confound the truth with falsity" The 0uran used to co&e down in reference to these
questions of theirs"
@@
The first hundred verses of the sUra of the 5ow ca&e down in reference to these Jewish rabbis
and the hypocrites of 'us and =ha+ra,! according to what ( have been told! and 'llah knows
best"
@A
There were two partiesG The #" 0aynuq' and their adherents! allies of =ha+ra,1 and al-.a-(r
and 0uray+a and their adherents allies of 'us" >hen there was war between 'us and =ha+ra,
the #" 0aynuq' went out with =ha+ra,! and al-.a-(r and 0uray+a with 'us! each side helping
his allies against his own brethren so that they shed each other s blood! while the Torah was in
their hands by which they knew what was allowed and what was forbidden the&" 'us and
=ha+ra, were polytheists worshipping idols knowing nothing about paradise and hell! the waking
and the resurrection! the scriptures! the per&itted and the forbidden"
@9
The apostle su&&oned the Jewish scripture folk to (sla& and &ade it attractive to the& and
warned the& of 'llah s punish&ent and vengeance" B'fi b" =h'ri,a and *'lik b" 'uf said
to hi& that they would follow the religion of their fathers! for they were &ore learned and better
&en than they" 3o 'llah sent down concerning their wordsG 'nd when it is said to the&! 8ollow
what 'llah has sent down! they sayG .ay! but we will follow what we found our fathers doing"
>hatH even if their fathers understood nothing and were not rightly guidedM
@6
3o&e *usli&s re&ained friends with the Jews because of the tie of &utual protection and
alliance which had subsisted between the&! so 'llah sent down concerning the& and forbidding
the& to take the& as inti&ate friendsG : you who believe! do not choose those outside your
co&&unity as inti&ate friends" They will spare no pains to corrupt you longing for your ruin" 8ro&
their &ouths hatred has already shown itself and what their breasts conceal is greater" >e have
&ade the signs plain to you if you will understand"
@6
'b/ #akr went into a Jewish school and found a good &any &en gathered round a certain
8inh's! one of their learned rabbis! and another rabbi called 'shya " 'b/ #akr called on the
for&er to fear 'llah and beco&e a *usli& because he knew that *uha&&ad was the apostle of
'llah who had brought the truth fro& i& and that they would find it written in the Torah and the
<ospel" 8in'3 repliedG >e are not poor co&pared to 'llah but e is poor co&pared to us"
>e do not hu&ble ourselves to i& as e hu&bles i&self to us1 we are independent of i&
while e needs us"
A"U 0akr .as enraed and hit #inHAS hard in the face: sayin: Were it not for the treaty
"et.een us I .ould cut off your head: you enemy of AllahH 8in'3 i&&ediately went to the
apostle and said! ?ook! *uha&&ad! at what your co&panion has done" The apostle asked
'b/ #akr what had i&pelled hi& to do such a thing and he answeredG The ene&y of 'llah
spoke blasphe&y" e alleged that 'llah was poor and that they were rich and ( was so angry that
( hit his face" 8in'3 contradicted this and denied that he had said it! so 'llah sent down
refuting hi& and confir&ing what 'b/ #akr had saidG 'llah has heard the speech of those who
sayG 'llah is poor and we are rich" >e shall write what they say and their killing the prophets
wrongfully and we shall say! Taste the punish&ent of burning"
@7
A Crel Cstom re&i&e! *+ (hamma! 7800 CE:
Jewish rabbis had gathered in their school when the apostle ca&e to *edina" ' &arried &an had
co&&itted adultery with a &arried wo&an and they saidG 3end the& to *uha&&ad and ask
hi& what the law about the& is and leave the penalty to hi&" (f he prescribes taj"Ih $which is
scourging with a rope of pal& fibre s&eared with pitch! the blackening of their faces! &ounting on
two donkeys with their faces to the ani&al s tail% then follow hi&! for he is a king and believe in
hi&" (f he prescribes stoning for the&! he is a prophet so beware lest he deprive you of what you
hold" They brought the pair to *uha&&ad and e)plained the position"
@8
>hen the apostle gave ,udge&ent about the& he asked for a Torah" ' rabbi sat there reading it
having put his hand over the verse of stoning" 'bullah b" 3al'& struck the rabbi s hand!
saying! This! : prophet of 'llah! is the verse of stoning which he refuses to read to you" The
apostle said! >oe to you JewsH >hat has induced you to abandon the ,udge&ent of 'llah
which you hold in your handsM They answeredG The sentence used to be carried out until a
&an of royal birth and noble origin co&&itted adultery and the king refused to allow hi& to be
stoned" ?ater another &an co&&itted adultery and the king wanted hi& to be stoned but they
said .o! not until you stone so-and-so" 'nd when they said that to hi& they agreed to arrange
the &atter by taj"Ih and they did away with all &ention of stoning" The apostle saidG ( a& the
first to revive the order of 'llah and is book and to practise it" They were duly stoned and
'bdullah b" /&ar said! ( was a&ong those that stoned the&"
The apostle ordered the& to be stoned! and they were stoned at the door of his &osque" 'nd
when the Jew felt the first stone he crouched over the wo&an to protect her fro& the stones until
both of the& were killed" This is what 'llah did for the apostle in e)acting the penalty for adultery
fro& the pair"
@9
'ccording to a tradition fro& /&ar! the second caliph! *uha&&ad not only participated in
stoning the Jewish couple but also received a revelation which is not found in the 0uran as we
have it at present" 'ccording to a hadis fro& ' isha! the page on which the revelation was
written was lying on her bed when it was eaten by a goat"
/&ar sat in the pulpit! and when the &ue++ins were silent he praised 'llah as was fitting and
saidG ( a& about to say to you today so&ething which 'llah has willed that ( should say and ( do
not know whether perhaps it is &y last utterance" e who understands and heeds it let hi& take
it with hi& whithersoever he goes1 and as for hi& who fears that he will not heed it! he &ay not
deny that ( said it" 'llah sent *uha&&ad and sent down the scripture to hi&" 2art of what he
sent down was the passage on stoning1 we read it! we were taught it! and we heeded it" The
apostle stoned $adulterers%and .e stoned them after him" ( fear that in ti&e to co&e &en will say
that they find no &ention of stoning in 'llah s book and thereby go astray by neglecting an
ordinance which 'llah has sent down" Cerily stoning in the book of 'llah is a penalty laid on
&arried &en and wo&en who co&&it adultery! if proof stands or pregnancy is clear or confession
is &ade" Then we read in what we read fro& 'llah s bookG -o not desire to have ancestors
other than your own for it is infidelity so to do"
A4
Allah sanctions -ar against ,n*elie&ers 7800 CE:
>hen 0uraysh beca&e insolent towards 'llah and re,ected is gracious purpose! accused is
prophet of lying! and ill treated and e)iled those who served i& and proclai&ed is unity!
believed in is prophet! and held fast to is religion! e gave per&ission to is apostle to fight
and to protect hi&self against those who wronged the& and treated the& badly"
A1
The first verse which was sent down on this sub,ect fro& what ( have heard fro& /rwa b" al-
Dubayr and other learned persons wasG 2er&ission is given to those who fight because they
have been wronged" 'llah is well able to help the&! - those who have been driven out of their
houses without right only because they said 'llah is our ?ord" ad not 'llah used so&e &en to
keep back others! cloisters and churches and oratories and &osques wherein the na&e of 'llah
is constantly &entioned would have been destroyed" 'ssuredly 'llah will help those who help
i&" 'llah is 'l&ighty" Those who if we &ake the& strong in the land will establish prayer! pay
the poor-ta)! en,oin kindness! and forbid iniquity" To 'llah belongs the end of &atters" Then
'llah sent down to hi&G 8ight the& so that there be no &ore seduction! i"e" until no believer
is seduced fro& his religion" 'nd the religion is 'llah s ! i"e" /ntil 'llah alone is
worshipped"
A@
>hen 'llah had given per&ission to fight and this clan of the 'ns6r had pledged their support to
hi& in (sla& and to help hi& and his followers! and the *usli&s who had taken refuge with the&!
the apostle co&&anded his co&panions! the e&igrants of his people and those *usli&s who
were with hi& in *ecca! to e&igrate to *edina and to link up with their brethren the 'n3'r"
'llah will &ake for you brethren and houses in which you &ay be safe" 3o they went out in
co&panies! and the apostle stayed in *ecca waiting for 'llah s per&ission to leave *ecca and
&igrate to *edina"
AA
-ars le! *+ (hamma! in Person 7803 to 83' CE:
Then the apostle prepared for war in pursuance of 'llah s co&&and to fight his ene&ies and to
fight those polytheists who were near at hand who& 'llah co&&anded hi& to fight" This was
thirteen years after his call"
A9
The apostle took part personally in twenty-seven $T" si)% raidsG
>add'n which was the raid of al-'bw' "
#uw'T in the direction of Ba-w'"
/shayra in the valley of Ianbu "
The first fight at #adr in pursuit of =ur+ b" J'bir"
The great battle of #adr in which 'llah slew the chiefs of
0uraysh $T" and their nobles and captured &any%"
#an/ 3ulay& until he reached al-=udr"
'l-3aw(q in pursuit of 'b/ 3ufy'n b" arb $T" until he reached 0arqara al-
=udr%"
<hataf'n $T" towards .a,d%! which is the raid of -h/ '&arr"
#ar'n! a &ine in the i,'+ $T" above al-8uru %
/ud
a&r' u l-'sad"
#an/ .a-(r
-h'tu l-Biq' of .akhl"
The last battle of #adr"
-/&atu l-Jandal"
'l-=handaq"
#an/ 0uray+a"
#an/ ?iy'n of udhayl"
-h/ 0arad"
#an/ l-*u3Taliq of =hu+' a"
'l-udaybiya not intending to fight where the polytheists opposed his passage"
=haybar"
Then he went on the acco&plished pilgri&age"
The occupation of *ecca"
unayn!
'l-T' if
Tab/k"
e actually fought in nine engage&entsG #adr1 /hud1 al-=handaq1 0uray+a1 al-*ustaliq1 =haybar1
the occupation1 unayn1 and al-T' if"
A6
E1.e!itions an! Rai!ing Parties sent *+ (hamma! 7800 to 830 CE:
These were thirty-eight $T" thirty-five% in nu&ber $T" between the ti&e of his co&ing to *edina and
his death%"
/bayda b" al-'rith was sent to the lower part $T" to the tribes% of Thaniyatu l-*ara $T" which
is in the i,a+%1 a&+a b" 'bdu l-*uttalib to the coast in the direction of al- (3" $3o&e
people date a&+a s raid before that of /bayda%1 3a d b" 'b/ >aqq'3 to al-=harr'r $T" in
the i,a+%1 'bdullah b" Jash to .akhla1 Dayd b" 'ritha to al-0arda $T" a well in .a,d%1
*uha&&ad b" *asla&a s attack on =a b b" al-'shraf1 *arthad b" 'b/ *arthad al-<hanaw(
to al-Ba,( 1 al-*undhir b" '&r to #i r *a /naG 'b/ /bayda b" al-Jarr' to -h/ l-
0a33a on the (raq road1 /&ar b" al-=haTT'b to Turba in the #" '&ir country 1 'l( b" 'b/
T'lib to the Ia&an1 <h'lib b" 'bdullah al-=alb(! the =alb of ?ayth! to al-=ad(d where he s&ote
#" al-*ulawwa"
A6
'li to #" 'bdullah b" 3a d of 8adak1 'b/ l- 'u,' al-3ula&( to #" 3ulay& country
where he and all his co&panions were killed1 /kk'sha b" *i3an to al-<ha&ra1 'b/ 3ala&a
b" 'bdu l-'sad to 0aTan! a well of #" 'sad in the direction of .a,d" *as /d b" /rwa was
killed there1 *uha&&ad b" *asla&a! brother of b" 'ritha! to al-0uraT' of aw'+in1 #ash(r b"
3a d to #" *urra in 8adak1 #ash(r b" 3a d in the direction of =haybar1 Dayd b" 'ritha to al-
Ja&/& in #" 3ulay& country1 Dayd also to Judh'& in =hushayn country" 3o says (bn ish'&!
but al-3h'fi i fro& '&r b" ab(b fro& (bn (s'q say in is&' country "
A7
"iolation of the Sacre! (onth 7803 CE:
The apostle sent 'bdullah b" Jahsh b" Bi 'b al-'sad( in Ba,ab on his return fro& the first
#adr" e sent with hi& eight e&igrants! without any of the 'ns'r" e wrote for hi& a letter! and
ordered hi& not to look at it until he had ,ourneyed for two days! and to do what he was ordered
to do! but not to put pressure on any of his co&panions"
A8
>hen 'bdullah had travelled for two days he opened the letter and looked into it and this is
what it saidG >hen you have read this letter of &ine proceed until you reach .akhla between
*ecca and 'l-Ta if ?ie in wait for 0uraysh and find out for us what they are doing" """ '
caravan of 0uraysh carrying dry raisins and leather and other &erchandise of 0uraysh passed by
the&! '&r b" al-a-ra&(! /th&'n b" 'bdullah b" al-*ugh(ra and his brother .aufal the
*akh+/&ites! and al-aka& b" =ays'n! freed&an of ish'& b" al-*ugh(ra being a&ong the&"
>hen the caravan saw the& they were afraid of the& because they had ca&ped near the&"
/kk'sha! who had shaved his head! looked down on the&! and when they saw hi& they felt
safe and said! They are pilgri&s! you have nothing to fear fro& the&" The raiders took
council a&ong the&selves! for this was the last day of Ba,ab! and they said! (f you leave the&
alone tonight they will get into the sacred area and will be safe fro& you1 and if you kill the&! you
will kill the& in the sacred &onth! so they were hesitant and feared to attack the&" Then they
encouraged each other! and decided to kill as &any as they could of the& and take what they
had" >'qid shot '&r b" al-a-ra&( with an arrow and killed hi& and /th&'n and al-aka&
surrendered" .aufal escaped and eluded the&" 'bdullah and his co&panions took the
caravan and the two prisoners and ca&e to *edina with the&"
A9
>hen they ca&e to the apostle! he said! ( did not order you to fight in the sacred &onth! and
he held the caravan and the two prisoners in suspense and refused to take anything fro& the&"
>hen the apostle said that! the &en were in despair and thought that they were doo&ed" Their
*usli& brethren reproached the& for what they had done! and the 0uraysh said *uha&&ad
and his co&panions have violated the sacred &onth! shed blood therein! taken booty! and
captured &en" The *usli&s in *ecca who opposed the& said that they had done it in
3ha b'n" The Jews turned this raid into an o&en against the apostle" '&r b" al-adra&(
who& >aq(d had killed they said &eant Oamarati l-arb $war has co&e to life%! al-Ha)ramI
meant hadarati l-Har" ?.ar is present@: and Wa3Id meant .a3adati l-Har" $war is kindled%1 but
'llah turned this against the&! not for the&! and when there was &uch talk about it! 'llah sent
down to his apostleG They will ask you about the sacred &onth! and war in it" 3ay! war therein is
a serious &atter! but keeping people fro& the way of 'llah and disbelieving in i& and in the
sacred &osque and driving out is people there fro& is &ore serious with 'llah"
94
>hen 'bdullah and his co&panions were relieved of their an)iety when the 0uran ca&e down!
they were an)ious for reward! and said! 5an we hope that it will count as a raid for which we
shall be given the reward of co&batantsM 3o 'llah sent down concerning the&G Those who
believe and have e&igrated and fought in the way of 'llah! these &ay hope for 'llah s &ercy!
for 'llah is forgiving! &erciful" That is! 'llah gave the& the greatest hopes therein"
91
Allah sanctions #oot+ an! Terrorism 7806 CE:
>hen E#attle ofF #adr was over! 'llah sent down the whole SUra AnfAl $eighth sUra% about it"
>ith regard to their quarrelling about the spoils there ca&e downG They will ask you about the
spoils! say! the spoils belong to 'llah and the apostle! so fear 'llah and be at peace with one
another! and obey 'llah and is apostle if you are believers"
9@
Then e taught the& how to divide the spoil and is ,udge&ent about it when e &ade it lawful
to the& and saidG 'nd know that what you take as booty a fifth belongs to 'llah and the
apostle"
9A
Then 'llah reproached hi& about the prisoners and the taking of booty! no other prophet before
hi& having taken booty fro& his ene&y" *uha&&ad 'b/ Ja far b" 'lM b" al-usayn told &e
that the apostle saidG ( was helped by fear1 the earth was &ade a place to pray! and clean1 (
was given all-e&bracing words1 booty was &ade lawful to &e as to no prophet before &e1 and (
was given the power to intercede1 five privileges accorded to no prophet before &e"
99
'llah said! (t is not for any prophet1 i"e" before thee! to take prisoners fro& his ene&ies
until he has &ade slaughter in the earth! i"e" slaughtered his ene&ies until he drives the& fro&
the land" Iou desire the lure of this world! i"e" its goods! the ranso& of the captives" #ut
'llah desires the ne)t world! i"e" their killing the& to &anifest the religion which e wishes to
&anifest and by which the ne)t world &ay be attained" ad there not previously been a book
fro& 'llah there would have co&e upon you for what you took! i"e" prisoners and booty! an
awful punish&ent! i"e" had it not previously gone forth fro& *e that ( would punish only after a
prohibition - and e had not prohibited the& - ( would have punished you for what you did" Then
e &ade it lawful to hi& and to the& as a &ercy fro& i& and a gift fro& the 5o&passionate!
the *erciful" e said! 3o en,oy what you have captured as lawful and good! and fear 'llah"
'llah is 8orgiving! *erciful"
96
Ca.ti&es $ille! after the #attle of #a!r 7806 CE:
Then the apostle began his return ,ourney to *edina with the unbelieving prisoners! a&ong who&
were /qba b" 'b/ *u ayT and al-.a-r b" al-'rith" The apostle carried with hi& the booty
that had been taken fro& the polytheists and put 'bdullah b" =a b in charge of it"
>hen the apostle was in al-3afr'! al-.adr was killed by 'l(! as a learned *eccan told &e"
>hen he was in (rqu l-Dabya /qba was killed"
>hen the apostle ordered hi& to be killed /qba said! #ut who will look after &y children! :
*uha&&adM ell ! he said! and '3i& b" Th'bit b" 'b/ l-'qla al-'n3'r( killed hi&"
96
Assassination of A*, Afa$ 7CE 806:
'b/ 'fak was one of #" '&r b" 'uf of the #" /bayda clan" e showed his disaffection
when the apostle killed al-'rith b" 3uwayd b" 3'&it" E3uwayd s fault was that he had killed his
father s &urderer who happened to be a favourite of *uha&&ad"F
The apostle said! >ho will deal with this rascal for &eM whereupon 3'li& b" /&ayr!
brother of #" '&r b" 'uf one of the sweepers ! went forth and killed hi&"
97
Assassination of AsmA D< (ar5An 7806 CE:
3he was of #" /&ayya b" Dayd" >hen 'b/ 'fak had been killed she displayed disaffection"
'bdullah b" al-'rith b" al-8u-ayl fro& his father said that she was &arried to a &an of #"
=hat&a called Ia+(d b" Dayd" #la&ing (sla& and its followers she saidG
( despise #" *'lik and al-.ab(t
'nd 'uf and #" al-=ha+ra,"
Iou obey a stranger who is none of yours!
:ne not of *ur'd or *adhi,"
-o you e)pect good fro& hi& after the killing of your chiefs
?ike a hungry &an waiting for a cook s brothM
98
>hen the apostle heard what she had said he said! >ho will rid &e of *arw'n s daughterM
/&ayr b" 'd(y al-=haT&( who was with hi& heard hi&! and that very night he went to her
house and killed her" (n the &orning he ca&e to the apostle and told hi& what he had done and
he said! Iou have helped 'llah and is apostle! : /&ayrH >hen /&ayr asked if he
would have to bear any evil consequences the apostle said! Two goats won t butt their heads
about her" 3o /&ayr went back to his people"
.ow there was a great co&&otion a&ong #" =hat&a that day about the affair of #int *arw'n"
3he had five sons! and when /&ayr went to the& fro& the apostle he said! ( have killed #int
*arw'n! : sons of =hat&a" >ithstand &e if you can1 don t keep &e waiting" That was the
first day that (sla& beca&e powerful a&ong #" =hat&a1 before that those who were *usli&s
concealed the fact" The first of the& to accept (sla& was /&ayr b" 'd(y who was called
the Beader ! and 'bdullah b" 'us and =hu+ay&a b" Th'bit" The day after 0int Mar.An
.as killed the men of 0; +haTma "ecame Muslims "ecause they sa. the po.er of Islam"
99
#an, 2a+n/A e1.elle! from (e!ina 7806 CE:
*eanwhile there was the affair of the #" 0aynuq' " The apostle asse&bled the& in their
&arket and addressed the& as followsG : Jews! beware lest 'llah bring upon you the
vengeance that e brought upon 0uraysh and beco&e *usli&s" Iou know that ( a& a prophet
who has been sent - you will find that in your scriptures and 'llah s covenant with you" They
replied! : *uha&&ad! you see& to think that we are your people" -o not deceive yourself
because you encountered a people with no knowledge of war and got the better of the&1 for by
7lohi& if we fight you! you will find that we are real &enH
' freed&an of the fa&ily of Dayd b" Th'bit fro& 3a (d b" Jubayr or fro& (kri&a fro& (bn
'bb's told &e that the latter said the following verses ca&e down about the&G
3ay to those who disbelieveG you will be vanquished and gathered to ell! an evil resting
place" Iou have already had a sign in the two forces which &et ! i"e" the apostle s
co&panions at #adr and the 0uraysh" :ne force fought in the way of 'llah1 the other!
disbelievers! thought they saw double their own force with their very eyes" 'llah strengthens with
is help who& e will" Cerily in that is an e)a&ple for the discerning"
The apostle besieged the& until they surrendered unconditionally" 'bdullah b" /bayy b" 3al/l
went to hi& when 'llah had put the& in his power and said! : *uha&&ad! deal kindly with &y
clients $now they were allies of =ha+ra,%! but the apostle put hi& off" e repeated the words!
and the apostle turned away fro& hi&! whereupon he thrust his hand into the collar of the
apostle s robe1 the apostle was so angry that his face beca&e al&ost black" e said!
5onfound you! let &e go" e answered! .o! by 'llah! ( will not let you go until you deal
kindly with &y clients" 8our hundred &en without &ail and three hundred &ailed protected &e
fro& all &ine ene&ies1 would you cut the& down in one &orningM #y 'llah! ( a& a &an who fears
that circu&stances &ay change" The apostle said! Iou can have the&"
64
EThis Jewish tribe was e)pelled fro& *edina"F
Assassination of )a * #< al%Ashraf 7806 CE:
'fter the 0uraysh defeat at #adr the apostle had sent Dayd b" 'ritha to the lower quarter and
'bdullah b" Baw'a to the upper !quarter to tell the *usli&s of *edina of 'llah s victory and
of the polytheists who had been killed"
61
=a b b" al-'shraf who was one of the Tyyi of the subsection #" .abh'n whose &other was
fro& the #" al-.ad(r when he heard the news said! (s this trueM -id *uha&&ad actually kill
these who& these two &en &entionM $i"e" Dayd and 'bdullah b" Baw'ha%" These are the
nobles of the 'rabs and kingly &en1 by 7lohi&! if *uha&&ad has slain these people twere
better to be dead than alive"
>hen the ene&y of 'llah beca&e certain that the news was true he left the town and went to
*ecca to stay with al-*uTTalib b" 'b/ >ad' a b" -ubayra al-3ah&i who was &arried to
'tika d" 'bu l- ls b" /&ayya b" 'bdu 3ha&s b" 'bdu *an'f" 3he took hi& in and
entertained hi& hospitably" e began to inveigh against the apostle and to recite verses in which
he bewailed the 0uraysh who were thrown into the pit after having been slain at #adr"
6@


EThen =aOb ca&e back to *edina and recited &ore verses"F The apostle said! >ho will rid &e
of (bnu l-'shrafM *uha&&ad b" *asla&a! brother of the #" 'bdul l-'shhal! said! ( will
deal with hi& for you! : apostle of 'llah! ( will kill hi&" e said! -o so if you can" 3o
*uha&&ad b" *asla&a returned and waited for three days without food or drink! apart fro& what
was absolutely necessary" >hen the apostle was told of this he su&&oned hi& and asked hi&
why he had given up eating and drinking" e replied that he had given hi& an undertaking and
he did not know whether he could fulfil it" The apostle said! 'll that is incu&bent upon you is
that you should try" e said! : apostle of 'llah! we shall have to tell lies" e answered!
3ay what you like! for you are free in the &atter" Thereupon he and 3ilk'n b" 3al'&a b"
>aqsh who was 'b/ .' ila one of the #" 'bdul l-'shhal! foster-brother of =a b! and
'bb'd b" #ishr b" >aqsh! and al-'rith b" 'us b" *u 'dh of the #" 'bdul l-'shhal and
'b/ 'bs b" Jabr of the #" 'ritha conspired together and sent 3ilk'n to the ene&y of 'llah!
=a b b" 'shraf! before they ca&e to hi&" e talked to hi& so&e ti&e and they recited poetry
one to the other! for 3ilk'n was fond of poetry" Then he said! : (bn 'shraf! ( have co&e to you
about a &atter which ( want to tell you of and wish you to keep secret" Cery well! he
replied" e went on! The co&ing of this &an E*uha&&adF is a great trial to us" (t has
provoked the hostility of the 'rabs! and they are all in league against us" The roads have beco&e
i&passable so that our fa&ilies are in want and privation! and we and our fa&ilies are in great
distress" =a b answered! #y 7lohi&! ( kept telling you! : (bn 3al'&a! that the things (
warned you of would happen" 3ilk'n said to hi&! ( want you to sell us food and we will give
you a pledge of security and you deal generously in the &atter""" ( have friends who share &y
opinion and ( want to bring the& to you so that you &ay sell to the& and act generously! and we
will give you enough weapons for a good pledge" 3ilk'n s ob,ect was that he should not take
alar& at the sight of weapons when they brought the&" =a b answered! >eapons are a good
pledge" Thereupon 3ilk'n returned to his co&panions! told the& what had happened! and
ordered the& to take their ar&s" Then they went away and asse&bled with hi& and &et the
apostle"
6A
The apostle walked with the& as far as #aqi u l-<harqad" Then he sent the& off! saying!
<o in 'llah s na&e1 : 'llah help the&" 3o saying! he returned to his house" .ow it was a
&oonlight night and they ,ourneyed on until they ca&e to his castle! and 'b/ .' ila called out
to hi&" e had only recently &arried! and he ,u&ped up in the bedsheet! and his wife took hold
of the end of it and said! Iou are at war! and those who are at war do not go out at this hour"
e replied! (t is 'b/ .' ila" ad he found &e sleeping he would not have woken &e" 3he
answered! #y 7lohi&! ( can feel evil in his voice" =a b answered! 7ven if the call were for
a stab a brave &an &ust answer it" 3o he went down and talked to the& for so&e ti&e! while
they conversed with hi&" Then 'b/ .' ila said! >ould you like to walk with us to 3hi b al-
',/+! so that we can talk for the rest of the nightM (f you like! he answered! so they went
off walking together1 and after a ti&e 'b/ .' ila ran his hand through his hair" Then he s&elt
his hand! and said! ( have never s&elt a scent finer than this" They walked on farther and he
did the sa&e so that =a b suspected no evil" Then after a space he did it for the third ti&e! and
cried! 3&ite the ene&y of 'llahH 3o they s&ote hi&! and their swords clashed over hi& with
no effect" *uha&&ad b" *asla&a said! ( re&e&bered &y dagger when ( saw that our swords
were useless! and ( sei+ed it" *eanwhile the ene&y of 'llah had &ade such a noise that every
fort around us was showing a light" ( thrust it into the lower part of his body! then ( bore down
upon it until ( reached his genitals! and the ene&y of 'llah fell to the ground" 'l-'rith had been
hurt! being wounded either in his head or in his foot! one of our swords having struck hi&" """ >e
carried hi& and brought hi& to the apostle at the end of the night" >e saluted hi& as he stood
praying! and he ca&e out to us! and we told hi& that we had killed 'llah s ene&y" e spat
upon our co&rade s wounds! and both he and we returned to our fa&ilies" :ur attack upon
'llah s ene&y cast terror a&ong the Jews! and there was no Jew in *edina who did not fear for
his life"
69
General Or!er for $illing the Je5s 7806 CE:
The apostle said! =ill any Jew that falls into your power" Thereupon *uayyi3a b" *as /d
leapt upon (bn 3unayna! a Jewish &erchant with who& they had social and business relations!
and killed hi&" uwayyi3a was not a *usli& at the ti&e though he was the elder brother" >hen
*uayyi3a killed hi& uwayyi3a began to beat hi&! saying! Iou ene&y of <od! did you kill
hi& when &uch of the fat on your belly co&es fro& his wealthM *uayyi3a answered! ad
the one who ordered &e to kill hi& ordered &e to kill you ( would have cut your head off! The
other asked! #y <od! if *uha&&ad had ordered you to kill &e would you have killed &eM e
said! Ies! by 'llah! had he ordered &e to cut off your head ( would have done so" e
e)clai&ed! #y <od! a religion which can bring you to this is &arvellousH and he beca&e a
*usli&"
66
A #lin! (an $ille! on the 5a+ to ,h! 780; CE:
Then the apostle asked his co&panions whether anyone could take the& near the 0uraysh by a
road which would not pass by the&" 'b/ =haytha&a! brother of #" 'ritha b" al-'rith!
undertook to do so! and he took hi& through the Harra of #" 'ritha and their property until he
ca&e out in the territory of *irba b" 0ay+( who was a blind &an! a disaffected person" >hen
he perceived the approach of the apostle and his &en he got up and threw dust in their faces
saying! Iou &ay be the apostle of 'llah! but ( won t let you through &y gardenH ( was told
that he took a handful of dust and said! #y <od! *uha&&ad! if ( could be sure that ( should not
hit so&eone else ( would throw it in your face" The people rushed on hi& to kill hi&! and the
apostle said! -o not kill hi&! for this blind &an is blind of heart! blind of sight" 3a d b" Dayd!
brother of #" 'bdu l-'shhal! rushed at hi& before the apostle had forbidden this and hit hi&
on the head with his bow so that he split it open"
66
Assassination of )hAli! #< Sf+An 780; CE:
'bdullah b" /nays saidG The apostle called &e and said that he had heard that (bn 3ufy'n b"
.ubay al-udhal( was collecting a force to attack hi&! and that he was in .akhla or /rana
and that ( was to go and kill hi&" ( asked hi& to describe hi& so that ( &ight know hi&! and he
said! (f you see hi& he will re&ind you of 3atan" ' sure sign is that when you see hi& you will
feel a shudder" ( went out girding on &y sword until ( ca&e on hi& with a nu&ber of wo&en in a
howdah seeking a halting-place for the&" (t was the ti&e for afternoon prayer! and when ( saw
hi& ( felt a shuddering as the apostle had said" ( advanced towards hi& fearing that so&ething
would prevent &y praying! so ( prayed as ( walked towards hi& bowing &y head" >hen ( ca&e
to hi& he asked who ( was and ( answered! 'n 'rab who has heard of you and your gathering
a force against this fellow E*uha&&adF and has co&e to you" e said! Ies! ( a& doing so"
( walked a short distance with hi& and when &y chance ca&e ( struck hi& with &y sword and
killed hi&! and went off leaving his wo&en bending over hi&" >hen ( ca&e to the apostle he saw
&e and said! The ai& is acco&plished" ( said" ( have killed hi&! : 'postle! and he said!
Iou are right"
67
#an, Al%Na!Ir Je5s e1.elle! from (e!ina 780; CE:
'ccording to what Ia+(d b" B/&'n told &e the apostle went to #" al-.ad(r to ask for their help in
paying the bloodwit for the two &en of #" '&ir who& '&r b" /&ayya al--a&r( had killed
after he had given the& a pro&ise of security" There was a &utual alliance between #" al-.a-(r
and #" '&ir" >hen the apostle ca&e to the& about the bloodwit they said that of course they
would contribute in the way he wished1 but they took counsel with one another apart! saying!
Iou will never get such a chance again" >ho will go to the top of the house and drop a rock on
hi& $T" so as to kill hi&% and rid us of hi&M The apostle was sitting by the wall of one of their
houses at the ti&e" '&r b" Ji'sh b" =a b volunteered to do this and went up to throw down
a rock" 's the apostle was with a nu&ber of his co&panions a&ong who& were 'b/ #akr!
/&ar! and 'l(! news ca&e to hi& fro& heaven about what these people intended! so he got
up $T and said to his co&panions! -on t go away until ( co&e to you % and he went back to
*edina" >hen his co&panions had waited long for the prophet! they got up to search for hi& and
&et a &an co&ing fro& *edina and asked hi& about hi&" e said that he had seen hi&
entering *edina! and they went off! and when they found hi& he told the& of the treachery which
the Jews &editated against hi&" The apostle ordered the& to prepare for war and to &arch
against the&" Then he went off with the &en until he ca&e upon the&"
The Jews took refuge in their forts and the apostle ordered that the pal&-trees should be cut
down and burnt! and they called out to hi&! *uha&&ad! you have prohibited wanton
destruction and bla&ed those guilty of it" >hy then are you cutting down and burning our pal&-
treesM
.ow there was a nu&ber of #" 'uf b" al-=ha+ra, a&ong who& were 'bdullah b" /bayy b"
3al/l and >ad( a and *'lik b" 'b/ 0auqal and 3uwayd and -' is who had sent to #" al-
.a-(r saying! 3tand fir& and protect yourselves! for we will not betray you" (f you are attacked
we will fight with you and if you are turned out! we will go with you" 'ccordingly they waited for
the help they had pro&ised! but they did nothing and 'llah cast terror into their hearts" They
asked the apostle to deport the& and to spare their lives on condition that they could retain all
their property which they could carry on ca&els! e)cept their ar&our! and he agreed" 3o they
loaded their ca&els with what they could carry" *en were destroying their houses down to the
lintel of the door which they put upon the back of their ca&els and went off with it" 3o&e went to
=haybar and others went to 3yria"
68
They left their property to the apostle and it beca&e his personal property which he could dispose
of as he wished" e divided it a&ong the first e&igrants to the e)clusion of the 'n3'r! e)cept
that 3ahl b" unayf and 'b/ -u,'na 3i&'k #" =harasha co&plained of poverty and so he gave
the& so&e" :nly two of #" al-.a-(r beca&e *usli&sG I'&(n #" /&ayr 'b/ =a b b" '&r
b" Ji'h and 'b/ 3a d b" >ahb who beca&e *usli&s in order to retain their property"
5oncerning #" al-.a-(r the SUra of 7)ile ca&e down in which is recorded how 'llah wreaked is
vengeance on the& and gave is apostle power over the& and how e dealt with the&" 'llah
saidG e it is who turned out those who disbelieved of the scripture people fro& their ho&es to
the first e)ile" Iou did not think that they would go out and they thought that their forts would
protect the& fro& 'llah" #ut 'llah ca&e upon the& fro& a direction they had not reckoned and
e cast terror into their hearts so that they destroyed their houses with their own hands and the
hands of the believers" That refers to their destroying their houses to e)tract the lintels of the
doors when they carried the& away" 3o consider this! you who have understanding" ad not
'llah prescribed deportation against the&! which was vengeance fro& 'llah! e would have
punished the& in this world! i"e" with the sword! and in the ne)t world there would be the
punish&ent of hell as well" The pal&-trees which you cut down or left standing upon their
roots" (Ina &eans other than the best kind of dates" (t was by 'llah s per&ission! i"e"
they were cut down by 'llah s order1 it was not destruction but was vengeance fro& 'llah!
and to hu&ble evildoers " The spoil which 'llah gave the apostle fro& the&! i"e" fro& #"
al-.a-(r" Iou did not urge on your cavalry or riding ca&els for the sake of it! but 'llah gives
is apostle power over who& e wills and 'llah is 'l&ighty! i"e" it was peculiar to hi&! The
spoil which 'llah gave the apostle fro& the people of the towns belongs to 'llah and his
apostle"
69
Rai! on #an, al%(STali/ 7808 CE:
The apostle received news that #" al-*ustaliq were gathering together against hi&! their leader
being al-'rith b" 'b/ -ir'r! the father of Juwayriya d" al-'rith $afterwards% wife of the apostle"
>hen the apostle heard about the& he went out and &et the& at a watering place of theirs called
al-*urays( in the direction of 0udayd towards the shore" There .as a fiht and Allah put the 0;
al-MuSTali3 to fliht and killed some of them and a-e the apostle their .i-es: children: and
property as "ooty"
64
' isha Ewho had acco&panied the apostle on this e)peditionF saidG >hen the apostle
distributed the captives of #" al-*u3Taliq! Juwayriya fell to the lot of Th'bit b" 0ays b" al-
3ha&&'s! or to a cousin of his! and she gave hi& a deed for her rede&ption" 3he was a &ost
beautiful wo&an" 3he captivated every &an who saw her" 3he ca&e to the apostle to ask his
help in the &atter" 's soon as ( saw her at the door of &y roo& ( took a dislike to her! for ( knew
that he would see as ( saw her" 3he went in and told hi& who she was - d" of-'rith b" 'b/
-ir'r! the chief of his people" Iou can see the state to which ( have been brought" ( have fallen
to the lot of Th'bit or his cousin and have given hi& a deed for &y ranso& and have co&e to ask
your help in the &atter" e said! >ould you like so&ething better than thatM ( will discharge
your debt and &arry you! and she accepted hi&"
61
Islam ins.ires Patrici!e 7808 CE:
>hile the apostle was by this water Eafter the raid on #an/ *u3TaliqF a party ca&e down to it"
/&ar had a hired servant fro& #" <hif'r called Jah,'h b" *as /d who was leading his
horse" This Jah,'h and 3in'n b" >abar al-Juhan(! an ally of #" 'uf b" al-=ha+ra,! thrust one
another away fro& the water and fell to fighting" The Juhan( called out *en of al-'n3'rH and
Jah,'h called out *en of the *uh',ir/nH " 'bdullah b" /bayy b" 3al/l was enraged" >ith
hi& was a nu&ber of his people including Dayd b" 'rqa&! a young boy" e said! ave they
actually done thisM They dispute our priority! they outnu&ber us in our own country! and nothing
so fits us and the vagabonds of 0uraysh as the ancient saying 8eed a dog and it will devour
you " #y 'llah when we return to *edina the stronger will drive out the weaker" Then he went
to his people who were there and saidG This is what you have done to yourselves" Iou have let
the& occupy your country! and you have divided your property a&ong the&" ad you but kept
your property fro& the& they would have gone elsewhere" Dayd b" 'rqa& heard this and went
and told the apostle when he had disposed of his ene&ies" /&ar! who was with hi&! said!
Tell 'bb'd b" #ishr to go and kill hi&" The apostle answered! #ut what if &en should say
*uha&&ad kills his own co&panionsM .o! but give orders to set off"
6@
EThe son of 'bdullah b" /bayyF ca&e to the apostle! saying! ( have heard that you want to kill
'bdullah b" /bayy for what you have heard about hi&" (f you &ust do it! then order &e to do it
and ( will bring you his head! for al-=ha+ra, know that they have no &an &ore dutiful to his father
than (! and ( a& afraid that if you order so&eone else to kill hi& &y soul will not per&it &e to see
his slayer walking a&ong &en and ( shall kill hi&! thus killing a believer for an unbeliever! and so (
should go to hell"
6A
Signals for 5aging -ars of Con/est 780= CE:
3al&'n al-8'ris( saidG ( was working with a pick in the trench Eduring the #attle of the TrenchF
where a rock gave &e &uch trouble" The apostle who was near at hand saw &e hacking and
saw how difficult the place was" e dropped down into the trench and took the pick fro& &y
hand and gave such a blow that lightning showed beneath the pick" This happened a second and
a third ti&e" ( saidG : you! dearer than father or &other! what is the &eaning of this light
beneath your pick as you strikeM e saidG -id you really see that! 3al&'nM The first &eans
that 'llah has opened up to &e the Ia&an1 the second 3yria and the west1 and the third the
east" :ne who& ( do not suspect told &e that 'b/ urayra used to say when these countries
were conquered in the ti&e of /&ar and /th&'n and after! /on3uer .here you .ill: "y
Allah: you ha-e not con3uered and to the resurrection day you .ill not con3uer a city .hose keys
Allah had not i-en "eforehand to Muhammad"
69
(assacre of #an, 2ra+>a Je5s 780= CE:
E'fter the #attle of the TrenchF at the ti&e of the noon prayers <abriel ca&e to the apostle
wearing an e&broidered turban and riding on a &ule with a saddle covered with a piece of
brocade" e asked the apostle if he had abandoned fighting! and when he said that he had he
said that the angels had not yet laid aside their ar&s and that he had ,ust co&e fro& pursuing the
ene&y" 'llah co&&ands you! *uha&&ad! to go to #" 0uray+a" ( a& about to go to the& to
shake their stronghold"
The apostle ordered it to be announced that none should perfor& the afternoon prayer until after
he reached #" 0uray+a" The apostle sent 'l( forward with his banner and the &en hastened to
it" 'l( advanced until when he ca&e near the forts he heard insulting language used of the
apostle" e returned to &eet the apostle on the road and told hi& that it was not necessary for
hi& to co&e near those rascals" The apostle said! >hyM ( think you &ust have heard the&
speaking ill of &e! and when 'li said that was so he added! (f they saw &e they would not
talk in that fashion" >hen the apostle approached their forts he said! Iou brothers of
&onkeys! has 'llah disgraced you and brought is vengeance upon youM They replied! :
'b/ l-0'si&! you are not a barbarous person"
The apostle besieged the& for twenty-five nights until they were sore pressed and 'llah cast
terror into their hearts"
66
Then they sent to the apostle saying! 3end us 'b/ ?ub'ba b" 'bdu l-*undhir! brother of
#" '&r b" 'uf $for they were allies of al-'us%! that we &ay consult hi&" 3o the apostle sent
hi& to the&! and when they saw hi& they got up to &eet hi&" The wo&en and children went up
to hi& weeping in his face! and he felt sorry for the&" They said! :h 'b' ?ub'ba! do you think
that we should sub&it to *uha&&ad s ,udge&entM e said! Ies! and pointed with his
hand to his throat! signifying slaughter" E#ut they did not get the &essageF"
66
(n the &orning they sub&itted to the apostle s ,udge&ent and al-'us leapt up and said! :
'postle! they are our allies! not allies of =ha+ra,! and you know how you recently treated the allies
of our brethren" .ow the apostle had besieged #" 0aynuq' who were allies of al-=ha+ra,
and when they sub&itted to his ,udge&ent 'bdullah b" /bayy b" 3al/l had asked hi& for the&
and he gave the& to hi&1 so when al-'us spoke thus the apostle saidG >ill you be satisfied! :
'us! if one of your own nu&ber pronounces ,udge&ent on the&M >hen they agreed he said
that 3a d b" *u 'dh was the &an"
67
>hen 3a d reached the apostle and the *usli&s the apostle told the& to get up to greet their
leader" The &uh',irs of 0uraysh thought that the apostle &eant the 'n3'r! while the latter
thought that he &eant everyone! so they got up and said : 'b/ '&r! the apostle has
entrusted to you the affair of your allies that you &ay give ,udge&ent concerning the&" 3a d
asked! -o you covenant by 'llah that you accept the ,udge&ent ( pronounce on the&M They
said Ies! and he said! 'nd is it incu&bent on the one who is hereM $looking% in the direction
of the apostle not &entioning hi& out of respect! and the apostle answered Ies" 3a d said!
Then I i-e judement that the men should "e killed: the property di-ided: and the .omen and
children taken as capti-es"
68
Then they surrendered! and the apostle confined the& in *edina in the quarter of d" al-'rith! a
wo&an of #" al-.a,,'r" Then the apostle went out to the &arket of *edina $which is still its
&arket today% and dug trenches in it" Then he sent for them and struck off their heads in those
trenches as they .ere "rouht out to him in "atches" '&ong the& was the ene&y of 'llah
uyayy b" 'khtab and =a b b" 'sad their chief" There .ere A99 or B99 in all: thouh some put
the fiure as hih as C99 or D99" 's they were being taken out in batches to the apostle they
asked =a b what he thought would be done with the&" e replied! >ill you never
understandM -on t you see that the su&&oner never stops and those who are taken away do
not returnM #y 7lohi& it is deathH This went on until the apostle &ade an end of the&"
69
' isha Ewho was watching the gory sceneF saidG :nly one of their wo&en was killed" 3he
was actually with &e and was talking with &e and laughing i&&oderately as the apostle was
killing her &en in the &arket when suddenly an unseen voice called her na&e" <ood
heavens! ( cried! what is the &atterM ( a& to be killed! she replied" >hat forM (
asked" #ecause of so&ething ( did! she answered" She .as taken a.ay and "eheaded"
74
The apostle had ordered that e-ery adult of theirs should "e killed"
71
Then the apostle di-ided the property: .i-es: and children of 0; 2uray!a amon the Muslims: and
he made kno.n on that day the shares of horse and men: and took out the fifth" ' horse&an got
three shares! two for the horse and one for his rider" ' &an without a horse got one share" :n
the day of #" 0uray+a there were thirty-si) horses" (t was the first booty on which lots were cast
and the fifth was taken" Accordin to its precedent and .hat the apostle did the di-isions .ere
made: and it remained the custom for raids"
Then the apostle sent Sa d "; 4ayd al-AnSAri "rother of "; A"du l Ashhal .ith some of the
capti-e .omen of 0; 2uray!a to ,ajd and he sold them for horses and .eapons"
The apostle had chosen one of their .omen for himself! Bay'na d" '&r b" =hun'fa! one of
the wo&en of #" '&r b" 0uray+a! and she re&ained with hi& until she died! in his power" The
apostle had proposed to &arry her and put the veil on her! but she saidG .ay! leave &e in your
power! for that will be easier for &e and for you" 3o he left her" 3he had shown repugnance
towards (sla& when she was captured and clung to Judais&" 3o the apostle put her aside and
felt so&e displeasure" >hile he was with his co&panions he heard the sound of sandals behind
hi& and said! This is Tha laba b" 3a ya co&ing to give &e the good news of Bayh'na s
acceptance of (sla& and he ca&e up to announce the fact" This gave hi& pleasure"
'llah sent down concerning the trench and #" 0uray+a the account which is found in the SUra of
the 5onfederates"
7@
EBegarding #an/ 0uray+a! 'llah saidF! 'nd 'llah turned back those who disbelieved in is
wrath i"e" 0uraysh and <ataf'n 'nd e brought down those of the 3cripture people who
helped the&! i"e" #" 0uray+a! fro& their strongholds the forts and castles in which they
were" 'nd he cast terror into their hearts1 so&e you slew and so&e you captured! i"e" he
killed the &en and captured the wo&en and children" 'nd caused you to inherit their land and
their dwellings! and their property! and a land you had not trod! i"e" =haybar" 8or 'llah can
do all things"
7A
Rai! on #an, al%(la55ah 780= CE:
>e went on until we ca&e to $T the valley of% al-=ad(d at sunset" >e were in the wadi and &y
co&panions sent &e on to scout for the&" 3o ( left the& and went on until ( ca&e to a hill
overlooking the ene&y s ca&p"
>e gave the& ti&e until they quietened down and went to sleep $T" until their cattle returned in
the evening and they &ilked the& and lay down quietly! and a third of the night passed% and
towards dawn we attacked the& and killed so&e and drove off the cattle" They cried out to one
another for aid! and a &ultitude that we could not resist ca&e at us and we went on with the cattle
and passed (bn al-#ar3' and his co&panion and carried the& along with us" The ene&y were
hard on our heels and only the >adi 0udayd was between us! when 'llah sent a flood in the wadi
fro& whence e pleased! for there were no clouds that we could see and no rain" (t brought such
water that none could resist it and none could pass over" 'nd there they stood looking at us as
we drove off their cattle" .ot one of the& could cross to us as we hurried off with the& until we
got away1 they could not pursue us! and we brought the& to the apostle"
' &an of 'sla& on the authority of another of the& told &e that the .ar-cry of the apostle s
companions that niht .as SlayH SlayH
79
Rai! on #an, TamIm 780= CE:
The apostle sent hi& to raid the&! and he killed so&e and captured others" ' isha said to the
apostle that she &ust free a slave of the sons of (s&a (l! and he said! The captives of #" al-
'nbar are co&ing now" >e will give you one who& you can set free" >hen they were
brought to the apostle a deputation fro& #" Ta&(& rode with the& until they reached the
apostle" They spoke to the apostle on their behalf and he liberated so&e and accepted ranso&
for others"
76
Rai! on al%GhA*a 780= CE:
>e set forth taking our arrows and swords until we arrived near the settle&ent in the evening as
the sun was setting" ( hid at one end and ordered &y co&panions to hide at the other end of the
ca&p and told the& that when they heard &e cry 'llah akbar as ( ran to the ca&p they were
to do the sa&e and run with &e" There we were waiting to take the ene&y by surprise or to get
so&ething fro& the& until &uch of the night had passed" .ow they had a shepherd who had
gone out with the ani&als and was so late in returning that they beca&e alar&ed on his behalf"
Their chief this Bif' a b" 0ays got up and took his sword and hung it round his neck! saying that
he would go on the track of the shepherd! for so&e har& &ust have befallen hi&1 whereupon
so&e of his co&pany begged hi& not to go alone for they would protect hi&! but he insisted on
going alone" 's he went he passed by &e! and when he ca&e in range ( shot hi& in the heart
with an arrow! and he died without uttering a word" ( leapt upon hi& and cut off his head and ran
in the direction of the ca&p shouting 'llah akbar and &y two co&panions did likewise! and
by 'llah! shouting out to one another they all fled at once with their wives and children and such
of their property as they could lay hands on easily" >e drove off a large nu&ber of ca&els and
sheep and brought the& to the apostle and ( took Bif' a s head to the apostle! who gave &e
thirteen of the ca&els to help &e with the wo&an s dowry! and ( consu&&ated &y &arriage"
76
Rai! on the #a?IlIs 780= CE:
(n the raid of *u'rib and #" Tha laba the apostle had captured a slave called Ias'r! and he
put hi& in charge of his &ilch-ca&els to shepherd the& in the neighbourhood of al-Ja&&' "
3o&e &en of 0ays of =ubba of #a,(la ca&e to the apostle suffering fro& an epide&ic and
enlarged spleens! and the apostle told the& that if they went to the &ilch-ca&els and drank their
&ilk and urine they would recover! so off they went" >hen they recovered their health and their
bellies contracted to their nor&al si+e they fell upon the apostle s shepherd Ias'r and killed hi&
and stuck thorns in his eyes and drove away his ca&els" The apostle sent =ur+ b" J'bir in pursuit
and he overtook the& and brought the& to the apostle as he returned fro& the raid of -h/
0arad" He cut off their hands and feet and oued out their eyes"
77
Rai! on #an, J!hAm 780= CE:
The apostle sent Dayd b" 'ritha against the& and that was what provoked the raid of Dayd on
Judh'& Dayd s force ca&e up fro& the direction of al-'ul', and attacked""" They rounded up
the cattle and &en they found and killed al-unayd and his son and two &en of #" al-'naf and
one of #" al-=ha3(b"
78
Rai! on D,mt l%Jan!al 780= CE:
Then he ordered 'bdu l-Ba&'n b" 'uf to &ake his preparations for the e)pedition" (n the
&orning he wore a black turban of cotton" The apostle told hi& to approach and unwound it and
then rewound it leaving four fingers or so loose behind hi&! saying! Turban yourself thus! (bn
'uf! for thus it is better and neater" Then he ordered #il'l to give hi& the standard and he did
so" Then he gave praise to 'llah and prayed for hi&self" e then said! Take it! (bn 'uf1 fiht
e-eryone in the .ay of Allah and kill those .ho dis"elie-e in Allah; )o not "e deceitful .ith the
spoil= do not "e treacherous: nor mutilate: nor kill children; This is Allah s ordinance and the
practice of his prophet amon you"
79
Rai! on #an, Fa>Ara 780= CE:
Dayd also raided >'di l-0ur'! where he &et #" 8a+'ra and so&e of his co&panions were
killed1 he hi&self was carried wounded fro& the field" >ard b" '&r b" *ad'sh! one of # "
3a d b" udhayl! was killed by one of #" #adr" >hen Dayd ca&e he swore that he would use
no ablution until he raided #" 8a+'ra1 and when he recovered fro& his wounds the apostle sent
hi& against the& with a force" e fought $T" he &et% the& in >'di l-0ur' and killed so&e of
the&""" /&& 0irfa 8'Ti&a d" Bab( a b" #adr was taken prisoner She .as a -ery old .oman!
wife of *'lik" er daughter and 'bdullah b" *as ada were also taken" 4ayd ordered 2ays
"; al-MusaHHar to kill Umm 2irfa and he killed her cruelly $T; "y puttin a rope to her t.o les
and to t.o camels and dri-in them until they rent her in t.o%" Then they brought /&& 0irfa s
daughter and *as ada s son to the apostle" The daughter of /&& 0irfa belonged to 3ala&a
b" '&r b" al-'kwa who had taken her" 3he held a position of honour a&ong her people! and
the 'rabs used to say! ad you been &ore powerful than /&& 0irfa you could have done no
&ore" Salama asked the apostle to let him ha-e her and he a-e her to him and he presented
her to his uncle a+n b" 'b/ >ahb and she bare hi& 'bdu l-Ba&'n b" a+n"
84
Assassination of SallAm i*n A* l%H,/a+/ 780= CE:
>hen the fight at the trench and the affair of the #" 0uray+a were over! the &atter of 3all'& b"
'b/ l-uqayq known as 'b/ B'fi ca&e up in conne)ion with those who had collected the
&i)ed tribes together against the apostle" .ow 'us had killed =a b b" al-'shraf before /hud
because of his en&ity towards the apostle and because he instigated &en against hi&! so
=ha+ra, asked and obtained the apostle s per&ission to kill 3all'& who was in =haybar"
:ne of the things which 'llah did for is apostle was that these two tribes of the 'n3'r! 'us and
=ha+ra,! co&peted the one with the other like two stallionsG if 'us did anything to the apostle s
advantage =ha+ra, would say! They shall not have this superiority over us in the apostle s
eyes and in (sla& and they would not rest until they could do so&ething si&ilar" (f =ha+ra, did
anything 'us would say the sa&e"
>hen 'us had killed =a b for his en&ity towards the apostle! =ha+ra, used these words and
asked the&selves what &an was as hostile to the apostle as =a bM 'nd then they re&e&bered
3all'& who was in =haybar and asked and obtained the apostle s per&ission to kill hi&"
81
8ive &en of #" 3ali&a of =ha+ra, went to hi&""" 's they left! the apostle appointed 'bdullah b"
't(k as their leader! and he forbade the& to kill wo&en or children" >hen they got to =haybar
they went to 3all'& s house by night! having locked every door in the settle&ent on the
inhabitants" .ow he was in an upper cha&ber of his to which a $T" Bo&an% ladder led up" They
&ounted this until they ca&e to the door and asked to be allowed to co&e in" is wife ca&e out
and asked who they were and they told her that they were 'rabs in search of supplies" 3he told
the& that their &an was here and that they could co&e in" >hen we entered and we bolted
the door of the roo& on her and ourselves fearing lest so&ething should co&e between us and
hi&" is wife shrieked and warned hi& of us! so we ran at hi& with our swords as he was on his
bed" The only thing that guided us in the darkness of the night was his whiteness like an
7gyptian blanket" >hen his wife shrieked one of our nu&ber would lift his sword against her1
then he would re&e&ber the apostle s ban on killing wo&en and withdraw his hand1 but for that
we would have &ade an end of her that night" >hen we had s&itten hi& with our swords
'bdullah b" /nays bore down with his sword into his belly until it went right through hi&! as he
was saying 2aTni! 3aTnI! i"e" (t s enough"
8@
Then he ca&e to the& and told the& the news! and they picked up their co&panion and took hi&
to the apostle and told hi& that they had killed 'llah s ene&y" They disputed "efore him as to
.ho had killed him: each of them layin claim to the deed" The apostle de&anded to see their
swords and when he looked at the& he said! (t is the sword of 'bdullah b" /nays that killed
hi&1 ( can see traces of food on it"
8A
)illing of Je5s *+ Treacher+ 780@ CE:
'bdullah b" Baw'ha raided =haybar twice1 on one occasion he killed al-Iusayr b" Bi+'&" .ow
al-Iusayr $T" the Jew% was in =haybar collecting <hataf'n to attack the apostle" The latter sent
'bdullah b" Baw'ha with a nu&ber of his co&panions! a&ong who& were 'bdullah b"
/nays! an ally of #" 3ali&a" >hen they ca&e to hi& Eal-IusayrF they spoke to hi& $T" and &ade
hi& pro&ises% and treated hi& well! saying that if he would co&e to the apostle he would give
hi& an appoint&ent and honour hi&" They kept on at hi& until he went with the& with a nu&ber
of Jews" 'bdullah b" /nays &ounted hi& on his beast $T" and he rode behind hi&% until when
he was in al-0arqara! about si) &iles fro& =haybar! al-Iusayr changed his &ind about going to
the apostle" 'bdullah perceived his intention as he was preparing to draw his sword! so he
rushed at hi& and struck hi& with his sword cutting of his leg" 'l-Iusayr hit hi& with a stick
of shauHaT wood which he had in his hand and wounded his head $T" and 'llah killed Iusayr%" 'll
the apostle s co&panions fell upon their Jewish co&panions and killed the& e)cept one &an
who escaped on his feet $T" his beast%" >hen 'bdullah b" /nays ca&e to the apostle he spat
on his wound and it did not suppurate or cause hi& pain"
89
Neigh*oring Rlers in&ite! to Islam 780@ CE:
The apostle went out to his co&panions and saidG 'llah has sent &e as a &ercy to all &en! so
take a &essage fro& &e! 'llah have &ercy on you"""
Then the apostle divided his co&panions and sent 3al(t b" '&r b" 'bdu 3ha&s b" 'bdu
>udd! brother of #" '&ir b" ?u ayy! to audha b" 'l( ruler of al-Ia&'&a1 al- 'l' b" al-
a-ra&( to al-*undhir b" 3'w'! brother of #" 'bdu l-0ays ruler of al-#ahrayn1 '&r b"
al-'3 to Jayfar b" Juland' and 'bb'd his brother the 'sd(s! rulers of /&'n1 'tib b" 'b/
#alta a to the *uqauqis ruler of 'le)andria" e handed over to hi& the apostle s letter and the
*uqauqis gave to the apostle four slave girls! one of who& was *ary &other of (br'h(& the
apostle s son1 -ihya b" =hal(fa al-=alb(- al-=ha+ra,( he sent to 5aesar! who was eraclius king
of Bo&e"
86
Con/est of )ha+*ar 780@ CE:
>hen the apostle &arched fro& *edina to =haybar he went by way of (3r! and a &osque was
built for hi& there1 then by way of al-3ab' " Then he went forward with the ar&y until he
halted in a wadi called al-Ba,( ! halting between the &en of =haybar and <haTaf'n so as to
prevent the latter reinforcing =haybar! for they were on their side against the apostle"
>hen <hataf'n heard about the apostle s attack on =haybar they gathered together and
&arched out to help the Jews against hi&1 but after a day s ,ourney! hearing a ru&our about
their property and fa&ilies! they thought that they had been attacked during their absence! so
they went back on their tracks and left the way to =haybar open to the apostle"
The apostle sei+ed the property piece by piece and conquered the forts one by one as he ca&e
to the&" The first to fall was the fort of .' i&1 there *ah&/d b" *asla&a was killed by a
&illstone which was thrown on hi& fro& it1 then al-0a&/3 the fort of #" 'b/ l-uqayq" The
apostle took capti-es from them amon .hom .as SafIya d; Huyayy "; AkhTa" .ho had "een
the .ife of +inAna "; al-1a"I "; A"U l-Hu3ay3: and t.o cousins of hers; The apostle chose
SafIya for himself"
-iya b" =hal(fa al-=alb( had asked the apostle for 3af(ya! and when he chose her for hi&self he
gave hi& her two cousins" The .omen of +hay"ar .ere distri"uted amon the Muslims" The
*usli&s ate the &eat of the do&estic donkeys and the apostle got up and forbade the people to
do a nu&ber of things which he enu&erated"
86
=in'na b" al-Bab( ! who had the custody of the treasure of #" al-.a-(r was brought to the
apostle who asked hi& about it" e denied that he knew where it was" ' Jew ca&e $T" was
brought% to the apostle and said that he had seen =in'na going round a certain ruin every
&orning early" >hen the apostle said to =in'na! -o you know that if we find you have it ( shall
kill youM he said Ies" The apostle gave orders that the ruin was to be e)cavated and so&e of
the treasure was found" >hen he asked hi& about the rest he refused to produce it! so the
apostle a-e orders to al-4u"ayr "; al- A..Am: Torture him until you e%tract .hat he has:
so he kindled afire .ith flint and steel on his chest until he .as nearly dead; Then the apostle
deli-ered him to Muhammad "; Maslama and he struck off his head"
87
>hen the apostle &arried SafIya in +hay"ar or on the .ay: she ha-in "een "eautified and
com"ed: and ot in a fit state for the apostle by /&& 3ulay& d" *il'n &other of 'nas b"
*'lik! the apostle passed the niht .ith her in a tent of his" 'b/ 'yy/b! =h'lid b" Dayd brother
of #" al-.a,,'r passed the night girt with his sword! guarding the apostle and going round the tent
until in the &orning the apostle saw hi& there and asked hi& what he &eant by his action" e
replied! ( was afraid for you with this wo&an for you have killed her father! her husband! and
her people! and till recently she was in unbelief! so ( was afraid for you on her account" They
allege that the apostle said : 'llah! preserve 'b/ 'yy/b as he spent the night preserving
&e"
88
>hen the spoil of =haybar was divided! al-3haqq and .at' fell to the *usli&s while al-=at(ba
was divided into five sectionsG 'llah s fifth1 the prophet s share $T" fifth%1 the share of kind-red!
orphans! the poor $T" and wayfarers%1 &aintenance of the prophet s wives1 and &aintenance of
the &en who acted as inter&ediaries in the peace negotiations with the &en of 8adak" To
*uhayyisa! who was one of these &en! the apostle gave thirty loads of barley and thirty loads of
dates" =haybar was apportioned a&ong the &en of al-udaybiya without regard to whether they
were present at =haybar or not"
89
>hen the apostle had finished with =haybar! 'llah struck terror to the hearts of the &en of 8adak
when they heard what the apostle had done to the &en of =haybar" They sent to hi& an offer of
peace on condition that they should keep half of their produce" Their &essengers ca&e to hi& in
=haybar or on the road or after he ca&e to *edina! and he accepted their ter&s" Thus 8adak
beca&e his private property! because it had not been attacked by horse or ca&el"
94
The apostle took =haybar by force after fighting and =haybar was part of what 'llah gave to hi&
as booty" The apostle divided it into five parts and distributed it a&ong the *usli&s! and after the
fighting the population surrendered on condition that they should &igrate" The apostle called
the& and said that if they wished he would let the& have the property on condition that they
worked it and the produce was equally divided between both parties and he would leave the&
there as long as 'llah let the& stay" They accepted the ter&s and used to work the property on
those conditions" The apostle used to send 'bdullah b" Baw'a and he would divide the
produce and &ake a ,ust assess&ent" >hen 'llah took away is prophet! 'b/ #akr continued
the arrange&ent until his death! and so did /&ar for the beginning of his a&(rate" Then he
heard that the apostle had said in his last illness; T.o reliions shall not remain toether in the
peninsula of the Ara"s and he &ade inquiries until he got confir&ation" Then he sent to the
Jews saying! 'llah has given per&ission for you to e&igrate ! quoting the apostle s words"
(f anyone has an agree&ent with the apostle let hi& bring it to &e and ( will carry it out1 he who
has no such agree&ent let hi& get ready to e&igrate" Thus /&ar e)pelled those who had no
agree&ent with the apostle"
91
Rai! on ( ta in S+ria 780A CE:
The apostle sent his e)pedition to *u ta in Ju&'da l-/l' in the year 8 and put Dayd b" 'ritha
in co&&and1 if Dayd were slain then Ja far b" 'b/ T'lib was to take co&&and! and if he were
killed then 'bdullah b" Baw'ha" The e)pedition got ready to the nu&ber of A!444 and
prepared to start" >hen they were about to set off they bade farewell to the apostle s chiefs
and saluted the&" >hen 'bdullah b" Baw'a took his leave of the chiefs he wept and when
they asked hi& the reason he said! #y 'llah! it is not that ( love the world and a& inordinately
attached to you! but ( heard the apostle read a verse fro& 'llah s book in which he &entioned
hell and ( do not know how ( can return after ( have been in itM
9@
The people went forward until when they were on the borders of the #alq' the <reek and 'rab
forces of eraclius &et the& in a village called *ash'rif" >hen the ene&y approached! the
*usli&s withdrew to a village called *u ta" There the forces &et and the *usli&s &ade their
dispositions! putting over the right wing 0utba b" 0at'da of the #" /dhra! and over the left wing
an 'n3'r( called /b'ya b" *'lik"
>hen fighting began Dayd b" 'ritha fought holding the apostle s standard! until he died fro&
loss of blood a&ong the spears of the ene&y" Then Ja far took it and fought with it until when
the battle he&&ed hi& in he ,u&ped off his roan and ha&strung her and fought till he was
killed" Ja far .as the first man in Islam to hamstrin his horse "
>hen Ja far was killed 'bdullah b" Baw'a took the standard and advanced with it riding his
horse" e had to put pressure on hi&self as he felt reluctant to go forward"
9A
Then he dis&ounted and a cousin of his ca&e up with a &eat bone! saying! 3trengthen
yourself with this! for you have &et in these battles of yours difficult days" e took it and ate a
little" Then he heard the sounds of confusion in the force and threw it away! saying! 'nd you
are still livingM e sei+ed his sword and died fighting"
99
E=h'lid b" al->al(d who had converted to (sla& so&e ti&e earlier and ,oined this e)pedition! led
the *usli& ar&y in retreat to *ediu&" earing the reportF the apostle saidG Dayd took the
standard and fought with it until he was killed as a &artyr1 then Ja far took it and fought until he
was killed as a &artyr" Then he was silent until the faces of the 'n3'r fell and they thought that
so&ething disastrous had happened to 'bdullah b! Baw'a" Then he saidG 'bdullah took it
and fought by it until he was killed as a &artyr" I sa. in a -ision that they .ere carried up to me in
5aradise upon "eds of old" ( saw 'bdullah s bed turning away fro& the beds of the other
two! and when ( asked why! ( was told that they had gone on but he hesitated before he went
forward"
96
"in!icti&e )illings after the Con/est of (ecca 7839 CE:
The apostle had instructed his co&&anders when they entered *ecca only to fight those who
resisted the&! e)cept a s&all nu&ber who were to be killed even if they were found beneath the
curtains of the =a ba" '&ong the& was 'bdullah b" 3a d! brother of the #" '&ir b"
?u ayy" The reason he ordered hi& to be killed was that he had been a *usli& and used to
write down revelation1 then he apostati+ed and returned to 0uraysh and fled to /th&'n b"
'ff'n whose foster-brother he was" The latter hid hi& until he brought hi& to the apostle after
the situation in *ecca was tranquil! and asked that he &ight be granted i&&unity" They allege
that the apostle re&ained silent for a long ti&e till finally he said yes" >hen /th&'n had left
he said to his co&panions who were sitting around hi&! ( kept silent so that one of you &ight
get up and strike off his headH :ne of the 'n3'r said! Then why didn t you give &e a sign!
: apostle of 'llahM e answered that a prophet does not kill by pointing"
96
'nother was 'bdullah b" =hatal of #" Tay& b" <h'lib" e had beco&e a *usli& and the
apostle sent hi& to collect the poor ta) in co&pany with one of the 'n3'r" e had with hi& a
freed slave who served hi&" $e was a *usli&"% >hen they halted he ordered the latter to kill a
goat for hi& and prepare so&e food! and went to sleep" >hen he woke up the &an had done
nothing! so he attacked and killed hi& and apostati+ed" e had two singing-girls 8artan' and her
friend who used to sing satirical songs about the apostle! so he ordered that they should be killed
with hi&"
97
'nother was al-uwayrith b" .uqaydh b" >ahb b" 'bd b" 0u3ayy! one of those who used to
insult hi& in *ecca"
'nother was *iqyas b" ub'ba because he had killed an 'n3'r( who had killed his brother
accidentally! and returned to 0uraysh as a polytheist" 'nd 3'ra freed slave of one of the #"
'bdu l-*uttalib1 and (kri&a b" 'b/ Jahl" 3'ra had insulted hi& in *ecca"
'bdullah b" =hatal was killed by 3a (d b" urayth al-*akh+/&( and 'b/ #ar+a al-'sla&(
acting together" *iqyas was killed by .u&ayla b" 'bdullah! one of his own people"
's for (bn =haTal s two singing-girls! one was killed and the other ran away until the apostle!
asked for i&&unity! gave it her" 3i&ilarly 3'ra! who lived until in the ti&e of /&ar a &ounted
soldier trod her down in the valley of *ecca and killed her" 'l-uwayrith was killed by 'l("
98
The #attle of Hna+n 7839 CE:
>hen aw'+in heard how 'llah had given the apostle possession of *ecca! *'lik b" 'uf al-
.a3r( collected the& together" There asse&bled to hi& also all Thaq(f and all .asr and Jusha&1
and 3a d b" #akr! and a few &en fro& #" il'l"
99
>hen the prophet heard about the& he sent 'bdullah b" 'b/ adrad al-'sla&( to the& and
ordered hi& to go a&ong the& and stay with the& until he learned all about the&! and then bring
hi& back the news" 'bdullah went and stayed with the& until he learned that they had decided
to fight the apostle and the dispositions of aw'+in! and then ca&e back to tell the apostle"
144
Then the apostle &arched with @!444 *eccans and 14!444 of his co&panions who had gone out
with hi& when he conquered *ecca! 1@!444 in all"
141
E'b/ 0at'da! who fought in the battle in the valley of unaynF! saidG :n the day of unayn ( saw
two &en fighting! a *usli& and a polytheist" ' friend of the latter was &aking to help hi& against
the *usli&! so ( went up to hi& and struck off his hand! and he throttled &e with the other1 and by
'llah he did not let &e go until ( s&elt the reek of blood" e had all but killed &e and had not loss
of blood weakened hi& he would have done so" #ut he fell and ( struck and killed hi&! and was
too occupied with the fighting to pay any &ore attention to hi&" :ne of the *eccans passed by
and stripped hi&! and when the fighting was over and we had finished with the ene&y the apostle
said that anyone .ho had killed a foe could ha-e his spoil" ( told the apostle that ( had killed a
&an who was worth stripping and had been too occupied with fighting at the ti&e and that ( did
not know who had spoiled hi&" :ne of the *eccans ad&itted that ( had spoken the truth and that
the spoil was in his possession" 3o pay hi& to his satisfaction on &y behalf fro& his spoil"
'b/ #akr said! .o! by 'llah! he shall not give hi& satisfaction fro& it" 're you going to
&ake one of 'llah s lions who fought for is religion go shares with you in his preyM Beturn the
spoil of the &an he killed to hi&H The apostle confir&ed 'b/ #akr s words! so ( took the spoil
fro& hi& and sold it and bought with the &oney a s&all pal&-grove" (t is the first property ( ever
held" :ne ( do not suspect told &eG 'b/ Tala alone took the spoil of twenty &en"
14@
Bab( a b" Bufay b" /hb'n b" Tha laba b" BabM a b" Iarb/ b" 3a&&'l b" 'uf b"
(&ru ul-0ays who was called after his &other (bn -ughunna &ore often overtook -urayd b" al-
3i&&a and took hold of his ca&el s halter! thinking that he was a wo&an because he was in his
howdah" 'nd lo! it was a &an1 he &ade the ca&el kneel and it was a very old &an - -urayd b"
al-3i&&a" The young &an did not know hi& and -urayd asked hi& what he wanted and what
was his na&e" e told hi& and said that he wanted to kill hi&! and struck hi& with his sword to
no effect" -urayd said! >hat a poor weapon your &other has given youH Take this sword of
&ine that is behind the saddle in the howdah and strike &e with that above the spine and below
the head! for that is the way ( used to strike &en" Then when you co&e to your &other tell her
that you have killed -urayd b" al-3i&&a! for &any s the day ( have protected your wo&en"
The #" 3ulay& allege that Bab( a said! >hen ( s&ote hi& he fell and e)posed hi&self! and lo
his crotch and the inside of his thighs were like paper fro& riding horses bareback" >hen
Bab( a returned to his &other he told her that he had killed hi& and she said! #y 'llah! he set
free three &others and grand&others of yours"
14A
De&astation at TA if 7839 CE:
EThe apostleF went on until he halted near al-T' if and pitched his ca&p there" 3o&e of his
co&panions were killed by arrows there because the ca&p had co&e too close to the wall of al-
T' if and the arrows were reaching the&" The *usli&s could not get through their wall for they
had fastened the gate" >hen these &en were killed by arrows he $T" withdrew and% pitched his
ca&p near where his &osque stands today" e besieged the& for so&e twenty days"
The apostle besieged the& and fought the& bitterly and the two sides e)changed arrows! until
when the day of stor&ing ca&e at the wall of al-T' if a nu&ber of his co&panions went under a
testudo and advanced up to the wall to breach it" Thaq(f let loose on the& scraps of hot iron so
they ca&e out fro& under it and Thaq-lf shot the& with arrows and killed so&e of the&" The
apostle ordered that the vineyards of Thaq(f should be cut down and the &en fell upon the&
cutting the& down"
149
Then =huwayla d" ak(& b" /&ayya b" 'ritha b" al-'uqa3 al-3ula&(ya! wife of /th&'n b"
*a+ /n! asked the apostle to give her the ,ewellery of #'diya d" <hayl'n b" 3ala&a! or the
,ewellery of al-8'ri a d" 'q(l if 'llah gave hi& victory over al-T' if! for they were the best
be,ewelled wo&en of Thaq(f" ( have been told that the apostle said to her! 'nd if Thaq(f is not
per&itted to &e! : =huwaylaM 3he left hi& and went and told /&ar! who ca&e and asked
the apostle if he had really said that" :n hearing that he had! he asked if he should give the order
to break ca&p! and receiving his per&ission he did so"
>hen the ar&y &oved off 3a (d b" /bayd b" 's(d b" 'b/ '&r b" 'll', called out! The
tribe is holding out" /yayna b" i3n said! Ies! nobly and gloriously" :ne of the *usli&s
said to hi&! 'llah s&ite you! /yaynaH -o you praise the polytheists for holding out against
the apostle when you have co&e to help hi&M ( did not co&e to fight Thaq(f with you! he
answered! but ( wanted *uha&&ad to get possession of al-T' if so that ( &ight get a girl
fro& Thaq(f who& ( &ight tread $T" &ake pregnant% so that she &ight bear &e a son! for Thaq(f
are a people who produce intelligent children"
146
4st for 4oot an! #ri*es 7839 CE:
Then a deputation fro& aw'+in ca&e to hi& in al-Ji r'na where he held 6!444 wo&en and
children! and sheep and ca&els innu&erable which had been captured fro& the& in the #attle of
unayn" The deputation fro& aw'+in ca&e to the apostle after they had accepted (sla&!
saying that the disaster which had befallen the& was well known and asking hi& to have pity on
the& for 'llah s sake" :ne of the aw'+in of the clan #" 3a d b" #akr $T" it was they who had
provided the foster&other for the apostle% called Duhayr 'b/ 3urad saidG : 'postle of 'llah! in
the enclosures are your paternal and &aternal aunts and the wo&en who suckled you who used
to look after you"
146
The apostle said! >hich are dearest to youM Iour sons and your wives or your cattleM They
replied! -o you give us the choice between our cattle and our honourM .ay! give us back our
wives and our sons! for that is what we &ost desire" e said! 3o far as concerns what ( and
the #" 'bdu l-*uTTalib have they are yours" >hen ( have prayed the noon prayer with the
&en then get up and say! >e ask the apostle s intercession with the *usli&s! and the
*usli&s intercession with the apostle for our sons and our wives" ( will then give the& to you
and &ake application on your behalf" >hen the apostle had ended the noon prayers they did
as he had ordered the& and he said what he had pro&ised to say" Then the *uh',irs said that
what was theirs was the apostle s! and the 'n3'r said the sa&e"
147
The apostle gave 'l( a girl called Bayta d" il'l b" ayy'n b" /&ayra b" il'l b" .'3ira b"
0u3ayya b" .a3r b" 3a d b" #akr1 and he gave /th&'n a girl called Daynab d" ayy'n1 and
he gave /&ar a girl who& /&ar gave to his son 'bdullah"
E 'bdullah b" /&ar relatedFG ( sent her to &y aunts of #" Ju&ah to prepare and get her ready
for &e until ( had circu&a&bulated the te&ple and could co&e to the&! wanting to take her when
( returned" >hen ( had finished ( ca&e out of the &osque and lo the &en were running
about! and when ( asked why they told &e that the apostle had returned their wives and children
to the&! so ( told the& that their wo&an was with #" Ju&ah and they could go and take her! and
they did so"
148
>hen the apostle had returned the captives of unayn to their people he rode away and the men
follo.ed him: sayin: 6 apostle: di-ide our spoil of camels and herds amon us until they
forced him "ack aainst a tree and his mantle .as tom from him and he cried: Gi-e me "ack
my mantle! &en! for by 'llah if you had $T" ( had% as &any sheep as the trees of Tih'&a ( would
distribute the& a&ong you1 you have not found &e niggardly or cowardly or false"
The apostle a-e ifts to those .hose hearts .ere to "e .on o-er: nota"ly the chiefs of the army:
to .in them and throuh them their people"
149
>hen the apostle had distributed these gifts a&ong 0uraysh and the #edouin tribes! and the
'n3'r got nothing! this tribe of 'ns'r took the &atter to heart and talked a great deal about it!
until one of the& said! #y 'llah! the apostle has &et his own people" 3a d b" /b'da went
to the apostle and told hi& what had happened" e asked! >here do you stand in this &atter!
3a dM e said! ( stand with &y people" Then gather your people in this enclosure!
he said" e did so! and when so&e of the *uh',irs ca&e! he let the& co&e! while others he
sent back" >hen he had got the& altogether he went and told the apostle! and he ca&e to the&!
and after praising and thanking 'llah he addressed the& thusG : &en of 'n3'r! what is this (
hear of youM -o you think ill of &e in your heartsM -id ( not co&e to you when you were erring
and 'llah guided you1 poor and 'llah &ade you rich1 ene&ies and 'llah softened your heartsM
They answered1 Ies indeed! 'llah and is apostle are &ost kind and generous" e
continuedG >hy don t you answer &e! : 'n3'rM They said! ow shall we answer youM
=indness and generosity belong to" 'llah and is apostle" e said! ad you so wished you
could have said - and you would have spoken the truth and have been believed - Iou ca&e to us
discredited and we believed you1 deserted and we helped you1 a fugitive and we took you in1 poor
and we co&forted you" Are you distur"ed in mind "ecause of the ood thins of this life "y .hich
I .in o-er a people that they may "ecome Muslims .hile I entrust you to your IslamM 're you not
satisfied that &en should take away flocks and herds while you take back with you the apostle of
'llahM #y i& in whose hand is the soul of *uha&&ad! but for the &igration ( should be one of
the 'n3'r &yself" (f all &en went one way and the 'n3'r another ( should take the way of the
'n3'r" 'llah have &ercy on the 'n3'r! their sons and their sons sons" The people wept
until the tears ran down their beards as they saidG >e are satisfied with the apostle of 'llah as
our lot and portion " Then the apostle went off and they dispersed"
114
Rai! on #an, Ta++i 783' CE:
E 'd(y! the son of 'ti& Tayyi ! a great hero of pre-(sla&ic 'rabia! had &igrated to 3yria when
he saw *uha&&ad triu&phant" e! relatedFG (n &y absence the apostle s cavalry ca&e and
a&ong the captives they took was 'ti& s daughter! and she was brought to the apostle a&ong
the captives of Tayyi " The apostle had heard of &y flight to 3yria" 'ti& s daughter was put
in the enclosure by the door of the &osque in which the captives were i&prisoned and the apostle
passed by her" 3he got up to &eet hi&! for she was a courteous wo&an! and said! : apostle
of 'llah! &y father is dead and the &an who should act for &e has gone" (f you spare &e <od will
spare you" e asked her who her &an was and when she told hi& it was 'd(y b" 'ti& he
e)clai&ed! The &an who runs away fro& 'llah and is apostle"
111
Rai! on Ta*,$ 783' CE:
The apostle ordered his co&panions to prepare to raid the #y+antines at a ti&e when &en were
hard pressed1 the heat was oppressive and there was a drought1 fruit was ripe $T" and shade was
eagerly sought% and the &en wanted to stay in the shade with their fruit and disliked travelling at
that season" .ow the apostle nearly always referred allusively to the destination of a raid and
announced that he was &aking for a place other than that which he actually intended" This was
the sole e)ception! for he said plainly that he was &aking for the #y+antines because the ,ourney
was long! the season difficult! and the ene&y in great strength! so that the &en could &ake
suitable preparations" e ordered the& to get ready and told the& that he was &aking for the
#y+antines"
11@
The apostle heard that the hypocrites were asse&bling in the house of 3uwayli& the Jew $his
house was by J's/&% keeping &en back fro& the apostle in the raid on Tab/k" 3o the prophet
sent Tala b" /baydullah with a nu&ber of his friends to the& with orders to bu& 3uwayli& s
house down on the&" Tala did so! and al--aak b" =hal(fa threw hi&self fro& the top of the
house and broke his leg! and his friends rushed out and escaped"
11A
>hen the apostle reached Tab/k Iuanna b" Bu ba governor of 'yla ca&e and &ade a treaty
with hi& and paid hi& the poll ta)" The people of Jarb' and 'dhruh also ca&e and paid the
poll ta)" The apostle wrote for the& a docu&ent which they still have"
Then the apostle su&&oned =h'lid b" al->al(d and sent hi& to /kaydir at -/&a" /kaydir b"
'bdu l-*alik was a &an of =inda who was ruler of -/&a1 he was a 5hristian" The apostle
told =h'lid that he would find hi& hunting wild cows" =h'lid went off until he ca&e within sight of
his fort" (t was a su&&er night with a bright &oon and /kaydir was on the roof with his wife" The
cows were rubbing their horns against the gate of the fort all the night" is wife asked hi& if he
had ever known anything of the kind in the past! and urged hi& to go after the&" e called for his
horse! and when it was saddled he rode off with a nu&ber of his fa&ily! a&ong the& a brother
called ass'n" 's they were riding the apostle s cavalry fell in with the& and sei+ed hi& and
killed his brother" /kaydir was wearing a gown of brocade covered with gold" =h'lid stripped hi&
of this and sent it to the apostle before be brought hi& to hi&"
119
Then =h'lid brought /kaydir to the apostle who spared his life and &ade peace with hi& on
condition that he paid the poll ta)" Then he released hi& and he returned to his town"
116
Allah sanctions #reach of Ple!ge 783' CE:
The apostle sent 'b/ #akr in co&&and of the Hajj in the year 9 to enable the *usli&s to
perfor& their Hajj while the polytheists were at their pilgri&age stations" 'b/ #ar and the
*usli&s duly departed"
116
' discharge ca&e down per&itting the breaking of the agree&ent between the apostle and the
polytheists that none should be kept back fro& the te&ple when he ca&e to it! and that none
need fear during the sacred &onth" That was a general agree&ent between hi& and the
polytheists1 &eanwhile there were particular agree&ents between the apostle and the 'rab tribes
for specified ter&s" 'nd there ca&e down about it and about the disaffected who held back fro&
hi& in the raid on Tab/k! and about what they said $revelations% in which 'llah uncovered the
secret thoughts of people who were disse&bling" >e know the na&es of so&e of the&! of others
we do not" 'llah saidG ' discharge fro& 'llah and is apostle towards those polytheists with
who& you &ade a treaty ! i"e" those polytheists with who& you &ade a general agree&ent"
3o travel through the land for four &onths and know that you cannot escape 'llah and that
'llah will put the unbelievers to sha&e" 'nd a procla&ation fro& 'llah and is apostle to &en on
the day of the greater pilgri&age that 'llah and is apostle are free fro& obligation to the
polytheists! i"e" after this pilgri&age" 3o if you repent it will be better for you1 and if you turn
back know that you cannot escape 'llah" (nfor& those who disbelieve! about a painful
punish&ent e)cept those polytheists with who& you have &ade a treaty! i"e" the special treaty
for a specified ter&! since they have not co&e short in anything in regard to you and have not
helped anyone against you" 3o fulfil your treaty with the& to their allotted ti&e" 'llah loves the
pious" 'nd when the sacred &onths are passed! 'llah &eans the four which he fi)ed as their
ti&e! then kill the polytheists wherever you find the&! and sei+e the& and besiege the& and lie
in wait for the& in every a&bush" #ut if they repent and perfor& prayer and pay the poor-ta)!
then let the& go their way" 'llah is forgiving! &erciful"
117
Then 'llah saidG The polytheists are nothing but unclean! so let the& not approach the sacred
&osque after this year of theirs! and if you fear poverty that was because the people said the
&arkets will be cut off fro& us! trade will be destroyed! and we shall lose the good things we used
to en,oy! and 'llah said! (f you fear poverty 'llah will enrich you fro& is bounty! i"e" in
so&e other way! if e will" e is knowing! wise" 8ight those who do not believe in 'llah and
the last day and forbid not that which 'llah and is apostle have forbidden and follow not the
religion of truth fro& a&ong those who have been given the scripture until they pay the poll ta)
out of hand being hu&bled! i"e" as a co&pensation for what you fear to lose by the closing of
the &arkets" 'llah gave the& co&pensation for what e cut off fro& the& in their for&er
polytheis& by what e gave the& by way of poll ta) fro& the people of scripture"
118
In&asion of Palestine Planne! 7830 CE:
The apostle sent /s'&a to 3yria and co&&anded hi& to take the cavalry into the borders of the
#alq' and al--'r/& in the land of 2alestine" 3o the &en got ready and all the first e&igrants
went with /s'&a"
>hile &atters were thus the apostle began to suffer fro& the illness by which 'llah took hi& to
what honour and co&passion e intended for hi& shortly before the end of 3afar or in the
beginning of Babi u l-awwal" (t began! so ( have been told! when he went to #aqi u l-
<harqad in the &iddle of the night and prayed for the dead" Then he returned to his fa&ily and in
the &orning his sufferings began"
119
The apostle found the people tardy in ,oining the e)pedition of /s'&a b" Dayd while he was
suffering! so he went out with his head bound up until he sat in the pulpit" .ow people! had
critici+ed the leadership of /s'&a! saying! e has put a young &an in co&&and of the best of
the e&igrants and the helpers" 'fter praising 'llah as is is due he said! : &en! dispatch
/s'&a s force! for though you critici+e his leadership as you critici+ed the leadership of his
father before hi& he is ,ust as worthy of the co&&and as his father was" Then he ca&e down
and the people hurried on with their preparations" The apostle s pain beca&e severe and
/s'&a and his ar&y went out as far as al-Jurf! about a stage fro& *edina! and enca&ped there
and &en gathered to hi&" >hen the apostle beca&e seriously ill /s'&a and his &en stayed
there to see what 'llah would decide about the apostle"
1@4
4ast -ill 7830 CE:
The apostle wore a black cloak when he suffered severe pain" 3o&eti&es he would put it over
his face! at others he would take it off! saying the while! 'llah slay a people who choose the
graves of the prophets as &osques! warning his co&&unity against such a practice"
:n the sa&e authority ( was told that the last in,unction the apostle gave was in his words ?et
not two religions be left in the 'rabian peninsula"
' isha used to say! >hen the apostle died the 'rabs apostati+ed and 5hristianity and
Judais& raised their heads and disaffection appeared" The *usli&s beca&e as sheep e)posed
to rain on a winter s night through the loss of their prophet until 'llah united the& under 'b/
#akr"
1@1
Islam sstaine! *+ the S5or! 7830 CE:
>hen the apostle was dead &ost of the *eccans &editated withdrawing fro& (sla& and &ade up
their &inds to do so" 'tt'b b" 'sid
1@@
went in such fear of the& that he hid hi&self" Then
3uhayl b" '&r arose and after giving thanks to 'llah &entioned the death of the apostle and
said! That will increase (sla& in force" (f anyone troubles us we will cut off his head"
Thereupon the people abandoned their intention and 'tt'b reappeared once &ore" This is the
stand which the apostle &eant when he said to /&arG (t &ay well be that he will the a stand
for which you cannot bla&e hi&"
1@A
Conclsion
*achiavelli who had studied the history of prophets has observed in his &agnu& opus that all
well-ar&ed prophets have conquered and the unar&ed failed "
1@9
(n fact! prophets other than *uha&&ad had arisen in 'rabia itself! before! alongside and after
*uha&&ad" #ut all of the& had failed because they did not raise ar&ies and asse&ble
arsenals" *uha&&ad succeeded because he equipped his &ission with a &ailed fist" (t &ay be
noted that while he had only A41 ill-equipped warriors with hi& in the #attle of #adr $6@@ 57%! he
had 14!444 well-equipped &en when he &arched into *ecca eight years later $6A4 57% and
A4!444 when he planned an invasion of 2alestine on the eve of his death $6A@ 57%"
The ter& jihAd &ay have acquired a &ystic &eaning for *usli&s who believe in
*uha&&ad s revelations ! and the divinity of 'llah" #ut for the historian who studies
recorded facts and uses nor&al hu&an reason to reach conclusions! jihad is no &ore than
physical aggression preceded by ideological aggression"

Footnotes:
1
-Irat %as!l AllAh of !5n !s)A; trans"ated 5< A. Gui""aume4 0=P4 *arachi4
Eighth !mpression4 1#374 p. #4. Emphasis added.
2
!5id.4 p. 113. Emphasis added.
,
!5id.4 p. 117. (uran4 1/.#4. +ead A""ah 2herever the trans"ator has 2ritten
God . A""ah of the (uran is not God 5ut the o"d gangster4 >ah2eh4 of the
?i5"e. A""ah is an ancient Ara5 name for God4 and means God on"< 2hen some
Pagan Ara5 utters this name.
4
!5id.4 pp. 1,$6,1. Emphasis added.
/
!5id.4 p. 1,1. Emphasis added. Stories that Muhammad 2as mo"ested 5< the
Meccans in a"" sorts of 2a<s are "atter6da< inventions for @ustif<ing his vio"ence.
1
!5id.4 p. 1,2. Emphasis added. A5= Jah" 8father of foo"ishness9 2as the name
2hich Muhammad had 5esto2ed on A5= )a'!m 8father of 2isdom94 his foremost
opponent in Mecca.
7
!5id.4 p. 1//.
3
!5id.4 p. 141.
#
!5id.4 p. 1/#.
1$
!5id.4 pp. 11/611.
11
!5id.4 p. 111. Emphasis added. See (uran4 /,.1627. The 2ords these are
e:a"ted GharAn!; 2hose intervention is approved 2ere su5stituted 5< others in
verses 2162, 2hen the (uran 2as fina""< compi"ed4 and the incident 2as
suppressed 5< "atter6da< Mus"im historians and orthodo: commentators on the
(uran. Aor A""ah s vo"ts face in this episode4 see (uran4 22./2.
12
!5id.4 p. 1#16#2. Muhammad s o5stinac< 2as confirmed 5< A""ah in a
reve"ation that fo""o2ed soon after the Meccan chiefs 2ent a2a<. A""ah a"so
threatened punishment to the un5e"ievers 8(uran4 ,3.461/9.
1,
!5id.4 p. 1#2.
14
!5id.4 pp. 1#26#,. Emphasis added.
1/
!5id.4 p. 1#4
11
!5id.4 p. 1#7. The term )e"pers 8AnsAr9 has 5een used here in
anticipation. !t 5ecame current on"< after Muhammad migrated to Medina and
2as used for his Medinan fo""o2ers as distinguished from the Meccans 2ho
5ecame 'no2n as Emigrants 8MuhA@ir=n
17
!5id.4 pp. 1#76#3. Emphasis added
13
!5id.4 p. 1#3. Aor p"edge of 2omen see (uran4 1$.12. !t means that the
Medinans 2ho came to the first A;a5a 2ere not <et prepared to 2age 2ar for
!s"am
1#
!5id.4 2$3. Emphasis added
2$
!5id.4 pp. 2,16,2. >athri5 2as the rea" name of the cit< 2hich came to 5e 'no2n
as Medina after Muhammad started "iving 8adInat9 there
21
!5id.4 p. 2,2.
22
!5id.4 p. 2,#. Emphasis added.
2,
!5id.4 p. 247. See (uran4 2.161$$. The Prophet 2as a"2a<s read< to produce
reve"ations in his o2n and his fo""o2ers favour
24
!5id.4 p. 2/,.
2/
!5id.4 p.2/#.
21
!5id.4 pp. 21261,. (uran4 ,.113.
27
!5id.4 p. 21,. Emphasis added. (uran4 ,.131.
23
!5id.4 p. 211.
2#
!5id.4 p. 217.
,$
!5id.4 p. 134. Emphasis added.
,1
!5id.4 p. 212.
,2
!5id.4 pp. 21261,. (uran4 22.,#641 and 2.1#,. See a"so 2.2116134 4.716774 3.,36
41 and #./614 2#.
,,
!5id.4 p. 21,.
,4
!5id.4 p.23$.
,/
!5id.4 pp. 1/#61$. T stands for the famous historian Jar!r a"6Ta5ar!4 3,#6#22 %E.
)is 5iograph< of the Prophet4 -Irat an/0a.I4 is considered orthodo:. Ta5ari does
not count a"6)uda<5ia as 2arB according to him it 2as pi"grimage.
,1
!5id.4 p. 11$.
,7
!5id.4 pp. 111612.
,3
!5id.4 pp. 231637.
,#
!5id.4 p. 237.
4$
!5id.4 pp. 237633. (uran4 2.217.
41
!5id.4 p. 233. (uran4 #.2$.
42
!5id.4 p. ,21. (uran4 3.1.
4,
!5id.4 p. ,24. (uran4 3.41.
44
!5id.4 p. ,21.
4/
!5id.4 pp. ,21627. (uran 3.1761#
41
!5id.4 p. ,$3.
47
!5id.4 p. 17/.
43
!5id.4 pp. 17/671.
4#
!5id.4 p. 171. Emphasis added. Muhammad had demonstrated the effectiveness
of terror.
/$
!5id.4 p. ,1,. See (uran4 ,.1261,.
/1
!5id.4 P. ,14.
/2
!5id.4 p. ,1/.
/,
!5id.4 p. ,17.
/4
!5id.4 p. ,13.
//
!5id.4 p. ,1#.
/1
!5id.4 pp. ,7267,.
/7
!5id.4 p. 111.
/3
!5id.4 p. 4,7. The stor< that the Je2s had conspired to murder Muhammad is
o5vious"< an afterthought. Muhammad 2as 5ent upon destro<ing the Je2s since
"ong 5efore this event and the Je2s 2ere too terroriCed a "ot to conspire against
him.
/#
!5id.4 p. 4,3. (uran4 /#.267.
1$
!5id.4 p.4#$. Emphasis added.
11
!5id.4 p. 4#,.
12
!5id.4 P. 4#$6#1.
1,
!5id.4 P. 4#2.
14
!5id.4 p. 4/2. Emphasis added. This4 of course4 is 2isdom 5< hindsight. ?ut the
5e"ievers regard it as the Sunnah of the Prophet4 and 2age 2ars against man'ind.
1/
!5id.4 p. 411.
11
!5id.4 p. 412.
17
!5id.4 P. 41,.
13
!5id.4 pp. 41,614. Emphasis added.
1#
!5id.4 p. 414. Emphasis added.
7$
!5id.4 p.41461/. Emphasis added.
71
!5id.4 p. 41/. Emphasis added.
72
!5id.4 p. 411. Emphasis added. (uran4 s!ra ,,.
7,
!5id.4 P. 413. (uran4 ,,.21627.
74
!5id.4 p. 111. Emphasis added.
7/
!5id.4 p. 117.
71
!5id.4 pp. 171672.
77
!5id.4 pp. 177673. Emphasis added.
73
!5id.4 p. 112.
7#
!5id.4 p. 172. Emphasis added. Muti"ation of captives and 'i""ing of chi"dren
2as disa""o2ed 5ecause the< 2ere part of the p"under and 2ere to 2or' or 5e so"d
as s"aves.
3$
!5id.4 pp. 11461/. Emphasis added. !s"am 2as 5ruta"iCing the Ara5s ver< fast.
31
!5id.4 p. 432.
32
!5id.4 pp. 43263,. *i""ing of 2omen 2as not a""o2ed 5ecause the<4 too4 2ere
priCed as p"under. ?ut the 5an 2as not o5served in the case of o"d 2omen as 2e
have seen a5ove 6 the crue" murder of =mm (irfa.
3,
!5id.4 p. 43,. Emphasis added. Aood here means 5"ood .
34
!5id.4 pp. 11/611.
3/
!5id.4 p. 1/,.
31
!5id.4 p. /11. Emphasis added.
37
!5id.4 p. /1/. Emphasis added.
33
!5id.4 pp. /11617. Emphasis added.
3#
!5id.4 p. /21.
#$
!5id.4 p. /2,.
#1
!5id.4 pp. /2462/. Emphasis added.
#2
!5id.4 p. /,2. (uran4 1#.71. Aear of 5e"" 5ecame no "ess an incentive for Mus"im
desperados dun the "ure of paradise.
#,
!5id.4 pp. /,4. Emphasis added. !n the histor< of !s"am4 hamstringing of horses
5ecame an esta5"ished e:hi5itionist practice for Mus"im desperados as the armies
of !s"am invaded other peop"e s "ands.
#4
!5id.4 p. /,46,/.
#/
!5id.4 p. /,/. Emphasis added. !n due course4 ever< Mus"im desperado 'i""ed in
aggressive 2ars 2as hai"ed as a mart<r. The Prophet sa2 them 2ith himse"f in
paradise 2hi"e he 2as sti"" a"ive and on earthD
#1
!5id.4 p. //$. The reason for A5du""ah s apostas< 2as that he found the
Prophet incorporating in reve"ations 2ords suggested 5< him 2henever he
sa2 the Prophet fum5"ing. Sometimes he 2rote 2ho"e sentences 2hich the
Prophet accepted as dictated 5< A""ah. )e 5ecame convinced that the Prophet s
2ah< 2as a fa'e.
#7
!5id.4 pp. //$6/1.
#3
!5id.4 p. //1. Apostas< and criticism of the Prophet had 5een pronounced as
offences punisha5"e 2ith death as soon Muhammad f"oated his cu"t in secret.
The< have remained the "a2 of !s"am ever since.
##
!5id.4 p. /11.
1$$
!5id.4 p. /17.
1$1
!5id.4 p. /17613.
1$2
!5id.4 p. /71. &iving on p"under and its proceeds 5ecame in due course the most
honoura5"e 2a< of "ife in !s"am4 particu"ar"< for the sups 2ho a"2a<s pra<ed for
the victor< of Mus"im arms.
1$,
!5id.4 p. /74. ura<d represents the character incu"cated 5< Ara5 Paganism4
+a5! a the transformation 5rought a5out 5< !s"am.
1$4
!5id.4 p. /3#. estro<ing gardens etc. of an enem< 2as prohi5ited 5< Ara5
Paganism. !t 2as a practice introduced 5< Muhammad.
1$/
!5id.4 p. /#$. *hu2a<"a and =<a<na represent the sort of characters attracted
5< !s"am.
1$1
!5id.4 p. /#2.
1$7
!5id.4 pp. /#26#,.
1$3
!5id.4 p. /#,. Ao""o2ing the precedent set 5< the Prophet in the case of Saf!<a4
the heroes of !s"am 2ere a"2a<s in a hurr< to drag captured 2omen to their 5eds.
1$#
!5id.4 p. /#4. &uring peop"e into the fo"d of !s"am 5< means of 5ri5es has 5een
a sett"ed practice since the da<s of the Prophet.
11$
!5id.4 p. /#16#7. Emphasis added.
111
!5id.4 p. 1,3.
112
!5id.4 p. 1$2.
11,
!5id.4 p. 732.
114
!5id.4 p. 1$7.
11/
!5id.4 p. 1$3.
111
!5id.4 p. 117.
117
!5id.4 pp. 117613. (uran4 #.16/.
113
!5id.4 P. 12$. (uran4 #.2362#.
11#
!5id.4 P. 173.
12$
!5id.4 pp. 17#63$.
121
!5id.4 p. 13#. This 2as the Prophet s sa<ing 2hich =mar4 the second
%a"iph4 invo'ed for e:pe""ing a"" Je2s and %hristians from Ara5ia.
122
)e 2as governor of Mecca 2hen the Prophet died.
12,
!5id.4 pp. 7#46#/
124
The ,rin"e4 0=P4 1#,44 Jaico reprint4 ?om5a<4 1#/74 p. ,2.
CHAPTER ;
THE ORTHODOB EBPOSITION OF JIHAD
(&a& 'bu anifa! the eighth-century syste&ati+er of *usli& law! is held in the highest regard by
*usli&s all over the world" e is also the &ost i&portant authority for *usli&s in (ndia! a &a,ority
of who& subscribe to his school $ma!ha"%" 'nd the &ost outstanding treatise of his school is
theHidAyah co&piled by 3haykh #urhan-ud-din 'li who flourished in the 1@th century $57%" The
3haykh clai&s to have studied all earlier co&&entaries on the 0uran and the adis belonging to
the schools of *'lik! 3h'fii and anbal! besides that of anifa"
The HidAyah in its original 'rabic is still the standard te)tbook for students of fi3h $,urisprudence%
in fa&ous *usli& se&inaries such as the -ar-ul-/lu& at -eoband" (t was translated into 7nglish
for the first ti&e by 5harles a&ilton of the 7ast (ndia 5o&pany and published fro& ?ondon in
1791" ' reprint has been brought out recently by a *usli& publishing house in .ew -elhi"
This volu&inous work deals with all the traditional sub,ects that are co&&on to this class of
co&&entaries" >hat interests us in the present conte)t! however! is its #ook (PG The Institutes"
The translator observersG This book contains a chief part of what &ay be properly ter&ed the
political ordinances of *uha&&ad and is useful both in a historical and a legal view - in the
for&er! as it serves to e)plain the principles upon which the 'rabians proceeded in their first
conquests! $and in which they have been i&itated by all successive generations of *ussul&ans%!
and in the latter! as &any of the rules here laid down! with respect to sub,ugated countries!
continue to prevail! in all of that description at the present day"
>e shall su&&arise below so&e of the chapters fro& #ook (P to show the character of jihAd" (t
will be noticed that the learned 3haykh quotes the 0uran and the precedents set by the 2rophet!
in order to clinch every point"
Doctrine of Permanent -ar
5hapter ( introduces jihAd by stating that it is established as a divine ordinance! by the word of
'llah! who has said! in the =oran! 3lay the infidels! and also by a saying of the 2rophet!
>ar is per&anently established until the day of ,udg&ent " #ut it is not a positive
in,unction $far!-ayn% for the individual *usli& and is en,oined only for the purpose of
advancing the true faith" (f it is &ade a positive in,unction! every *usli& everywhere will
have to engage in war! in which case the &aterials for war $such as horses! ar&our and so
forth% could not be procured" Therefore! the sacred in,unction concerning war is sufficiently
served when it is carried on by any one party or tribe of *ussal&ans" :n the other hand! if
no one *ussal&an were to &ake war! the whole of the *ussal&ans would incur the cri&inality
of neglecting it"
>ar beco&es a positive in,unction when infidels invade a *ussal&an territory and the
(&a& $leader% of the ti&e issues a general procla&ation requiring all persons to stand forth and
fight" 'll" *usli&s whether &en or wo&en have to obey the (&a& whether he be a ,ust
or un,ust person" (n case the *usli&s of the territory invaded fail to repulse the infidels!
war beco&es a positive in,unction for *usli&s in the neighbouring lands" 'll the
*ussal&ans fro& east to west &ust &ove into the war by stages! till the infidels are
repulsed"
(n conclusion! it is stated that the destruction of the sword $ 3atl% is incurred by infidels! although
they be not the first aggressors! as appears fro& various passages in the sacred writings! which
are generally received to this effect"
(anner of -aging -ar
5hapter (( discusses the &anner of waging war" (n principle! *usli&s should not invade an
infidel territory without first inviting the infidels to e&brace (sla& or
pay ji!yah $capitation-ta)%" The infidels &ust be &ade to know that they are being
attacked for the sake of religion and not for the sake of taking their property! or &aking slaves
of their children" >ar is auto&atically ter&inated if the infidels e&brace (sla& or agree to
pay capitation-ta)"
(n practice! however! the *usli&s can &ount surprise attacks on the infidels! slay the&! and
take their property" This breach of principle invites no censure because that which protects
$na&ely! (sla&% does not e)ist in the&! nor are they under protection by place! that is! they are
not citi+ens of an (sla&ic state" (t is laudable to warn the infidels in advance" #ut it is
not incu&bent as it appears in the ,aki Saheeh that the 2rophet plundered and despoiled the
tribe of *ooslick by surprise1 and he also agreed with 's'&a! to &ake a predatory attack upon
5obna at an early hour! and then set it on fire"
Slaghter of -omen an! Chil!ren
3i&ilarly! slaying of the wo&en or infant children of infidels is also prohibited in principle" #ut
if a *usli& slays the&! he invites no censure" (t &ay also be noted that slaying of wo&en and
children is not prohibited on grounds of &ercy but because they constitute a part of the plunder of
which *usli& conquerors should not be deprived"
Total -ar
(f the infidels refuse to e&brace (sla& or pay capitation-ta)! *usli&s should attack the&
with all &anner of warlike engines $as the 2rophet did by the people of Tayeef%! and also set
fire to their habitations $in the sa&e &anner as the 2rophet fired #aweera%! and &ust inundate
the& with water! and tear up their plantations! and tread down their grains" 'll these &ethods
are !9 sanctified by the law because they weaken the infidels ! break their will to resistance
and reduce their resources"
Treatment of the Han!ica..e!
-isfiguring of people is also prohibited" 'lthough the 2rophet had disfigured the :orneans! a
subsequent revelation abrogated the practice" *usli&s should not slay wo&en or children or
&en who are aged or blind or bed-ridden or paralytic or dis&e&bered of the right hand" (&a&
3h'fii disagrees" e sanctions slaying of all these categories of infidels because! according
to hi&! infidelity is an occasion of slaughter being allowable" (n any case! if infidels of
these categories get killed in the course of war! it is of no consequence" They can also be slain if
they atte&pt to fight" ' wo&an who is a queen or chief should be slain for sure because
she &ay cause trouble if she re&ains alive"
A Son can Sla+ his Father
(t is forbidden to a *usli& to slay his father" #ut if the father happens to be an infidel and
co&es out to fight! the son should hold hi& in view till so&eone else co&es and kills hi&" (n
case the father attacks the son! the father can be slain by the son without any hesitation"
Strategies of Peace
5hapter ((( is on &aking peace" (f the (&a& Eleader of the ,ih'dF finds that peace with the
infidels is in the interest of *usli&s! he should agree to it! as the 2rophet had done with the
infidels of *ecca" 2eace is war in effect! where the interest of the *ussal&ans requires
it" #ut when peace is not in the interest of *usli&s! it is not lawful! as this would be
abandoning war! both apparently and in effect"
The (&a& can also violate a ti&e-bound truce with the infidels and go to war if it is &ost
advantageous for the *ussal&an interest to break it Ethe truceF" >hen the circu&stances
change in favour of the *usli&s! observation of an agreed truce is tanta&ount to a desertion of
war! both in appearance and also in effect! and war is an ordinance of 'llah and the forsaking of it
is not beco&ing"
*aking peace with the infidels in e)change for property is lawful if the *ussal&ans stand
in need of the property" #ut if the property is not needed by the *usli&s! it is not lawful to &ake
peace in e)change for it! since peace is a desertion of war! both in appearance and in effect"
3i&ilarly! if the *usli&s are harassed by the infidels and offered peace in e)change for
property! the (&a& should not &ake peace as this would be a degradation of *ussal&an
honour" #ut if the *usli&s face e)ter&ination! it is lawful to purchase peace with property"
Di&ision of Pln!er
5hapter (C deals with plunder and the division thereof" (f an infidel country is conquered
by force of ar&s! the (&a& can divide it a&ong the *usli&s in the sa&e &anner as the
2rophet had divided =heebir a&ong his followers" e can also leave it in the hands of the
original inhabitants! e)acting fro& the& a capitation-ta)! and i&posing a tribute on their
lands" e should decide what is best in the circu&stances" is decision regarding land should
also dictate his disposal of the &oveable property of the infidels " (f the infidels are to
lose their lands! their entire &oveable property should also be taken away fro& the&" (n case
they are to continue with the cultivation of lands! they should be allowed to retain such a portion
of their &oveable property as &ay enable the& to perfor& their business"
-ar%Prisoners are Part of Pln!er
The (&a& has three courses open to hi& regarding infidels captured in war" e can put
the& to death because the 2rophet put captives to death! and also because slaying the&
ter&inates wickedness" :r! he can sell the& into slavery so that the evil of the& is re&edied!
at the sa&e ti&e as the *ussal&ans reap an advantage" :r! he can &ake
the& !immis according to what is recorded of :&ar" #ut it is not lawful to release the
idolaters of 'rabia or apostates" They are to be slaughtered straight-away"
(f the prisoners of war e&brace (sla&! they should not be put to death" #ut it is lawful to sell the&
into slavery even after their conversion because the reason for &aking the& slaves had
e)istence previous to their e&bracing the faith"
(t is not lawful to e)change infidel prisoners in *usli& hands with *usli& prisoners in
infidel hands" 3uch an e)change helps the infidels because the infidel prisoners
who are released will again return to fight the *ussal&ans" :n the other hand! if *usli&
prisoners are left in infidel hands! the in,ury is confined only to those *usli&s and
does not e)tend to the other *ussal&ans" Belease of infidel prisoners in e)change for
property is also unlawful" #ut it can also be considered if the *ussal&ans need the property
because the 2rophet released the captives taken at #iddir for a ranso&" 'n infidel
prisoner who e&braces (sla& can also be e)changed for a *usli& prisoner in infidel hands!
provided there be no apprehension of his apostati+ing"
(&a& 3h'fii says that infidel prisoners can be released gratuitously also in order to confer
favour upon the&" e cites the e)a&ple of the 2rophet who had released so&e captives as a
&atter of favour after the #attle of #adr" #ut this course of action has been abrogated by the
te)t of the 0uran which says! 3lay the idolaters! wherever ye find the&"
*usli&s are free to feed their cattle with plunder whilst in the ene&y s country" They can
the&selves eat such plunder as fit food" This is in keeping with what the 2rophet had said at
=hybar! 7at the food found in plunder! and feed your cattle with the forage"
Sharing the Pro.ert+ of the Con&erts an! the )ille!
(f an infidel in a hostile land e&braces (sla&! his person is his own""" because a
*ussal&an cannot be sub,ected to bondage" is infant children should also be left with hi&
together with whatever &oveable property he &ay possess" The 2rophet had said! whoever
beco&es a *ussal&an! and is possessed of property in his own hands! such property belongs to
hi&" #ut his i&&oveable properties beco&e the property of the public treasury ! that is!
should be treated as plunder" 3o also his wife and her foetus ! if she happens to be pregnant"
The (&a& should keep one-fifth of the plunder for hi&self and divide the rest a&ong the soldiers!
as it was thus the 2rophet divided it" There are &any &inor details regarding the share of a
horse&an as co&pared to that of a foot-soldier! rewards to be given to wo&en! children and
slaves who helped the ar&y! and an e)traordinary gratuity to be paid to !immis who worked
as guides"
<ratuity should also be paid to particular persons over and above their share of plunder! in case
they showed special +eal in killing the infidels " The (&a& can &ake the& +ealous in fighting
by declaring! whoever kills an infidel will have his gar&ents" 'llah had co&&anded that
course to the 2rophet in the 0uran by saying! 7)cite the believers"
(&a& 3h'fii &aintains that the personal effects of the person slain belong to the slayer" e
quotes the 2rophet who had said! whoever slays an infidel is entitled to his personal
property" #ut the 2rophet had also said that .o &ore appertains to you of the property of the
person you have slain! than your (&a& &ay think proper to allow" (n any case! it should be
re&e&bered that personal property &eans whatever &ay be found upon the person of the
slain! such as clothes! weapons! and ar&our! and also the ani&al upon which he rode! together
with the equipage such as the saddle and so forth! or whatever &ay be found upon hi& in his
girdle or pocket! such as purse or gold and so forth" 'nything carried for hi& on another
ani&al by his servant ! is not to be treated as his personal property"
The Stats of Zimmis
5hapter C((( concerns ji!yah or capitation-ta)" >hen *usli&s conquer an infidel country by
force of ar&s! the inhabitants! together with their wives and children are all plunder and
property of the state! as it is lawful to reduce to slavery all infidels" (&a& 3h'fii says that
destruction is incurred by all infidels ! that is! they should be put to death i&&ediately after
they surrender" #ut the 0uran provides for capitation-ta) by paying which the kitA"is $2eople of
the #ook% can buy their lives" The 2rophet had also said! Take fro& every &ale and fe&ale
and adult one -eenar or cloth to that value" 'll others! particularly the idolaters $ mushriks%! are
sub,ect to the original penalty! which is destruction"
+itA"is can beco&e !immis on agreeing to pay capitation-ta)" They have to live under certain
disabilities" They cannot build new churches or synagogues" The rule! however! applies only to
cities because the tokens of (sla& $such as public prayer! festivals! and so forth% appear in
cities" .ew places of worship can be built by the !immis in the villages" They can also repair
old places of worship which fall into decay"
The !immis should also look distinct fro& *usli&s in point both of gar&ents and equipage"
They should not be allowed to ride upon horses! or to use ar&our! or to use the sa&e saddles
and wear the sa&e gar&ents or headgear as the *ussal&ans" The reason for this distinction in
dress and equipage is that *ussal&ans &ay be held in honour" (f the !immis look no
different! *ussal&ans &ay salute the& first! which is dishonourable" The !immis should!
therefore! be &ade to wear a woollen cord or belt round their waists or outside of their
gar&ents" (n no case should this cord or belt be &ade of silk"
The wives of !immis should be kept separate fro& the wives of *usli&s! both in public roads!
and also in the baths" The !immis should put so&e distinctive sign on their houses so that
beggars who co&e to their door &ay not pray for the&" 3o&e theologians reco&&end
that !immis should not be per&itted to ride at all! e)cept in cases of absolute necessity" (n
any case! a !immi should alight wherever he sees any *ussal&ans asse&bled"
Bich !immis should be 2rohibited fro& wearing rich gar&ents"
The Ha!is on JihAd
The doctrine of jihAd is e)pounded in nu&erous books on the 3hariat! as also in collections
of fat.assuch as #atA.a-I- AlamIri co&piled in the reign of 'urang+eb" (n (ndia! the
infidels referred to were always indus" The only e)ception was a call for jihAd against the
5hristian invaders of an (sla&ic kingdo& in (ndia" The book was written by 3hykh Deenu d--in!
a *usli& theologian who lived in the reign of 'li ( 'dil 3hah $1667-1684 57% of #i,apur" is ai&
was the arousing of the faithful to engage in holy warfare against the worshippers of crucifi)es
E2ortuguese 5hristiansF who were engaged in infa&ous &achinations against the religion of
(sla&is& in *alabar" >e have chosen hi& also because he cites in full &any sayings of the
2rophet recorded in various collections of adis" >e quote hi& verbati&"
e introduces the doctrine in the following words written in his preface to the bookG
8urther! the (&a&-'h&ud $on who& be peaceH% has related on the authority of 'l-*ikdad that
he heard the 2rophet $for ever blessed% to e)clai&G There shall not re&ain a dwelling in the city!
or on the plain! on which 'llah shall not cause to descend the word of (sla&is&! which shall
dignify hi& Ewho isF already righteous! and conde&n hi& who lives in sin! to the salvation of the
one! and the everlasting ruin of the other" 8or those who& 'llah would e)alt! will he &ake of
the nu&ber of true believers! whilst! those whose destruction has been predeter&ined! shall seal
it by re,ecting this holy faith! which indeed! said (! has 'llah for its author and its end" .ow
be it known! that 'llah &ost high bath willed! that the faith of (sla&is& should flourish throughout
the chief of the inhabited regions of the earth1 in some countries makin the s.ord and
compulsion the means of its dissemination: in others preachin and e%hortation
1
5o&ing to the doctrine itself! he continues in the &ain te)tG
=now then! that infidels shall be regarded in two distinct points of view" 'nd firstG those who are
dwelling peaceably in their own countries! and against who& if one person only fro& any party of
*osle&s shall go forth to war! the divine co d on this sub,ect will have been sufficiently observed!
and the re&ainder of his brethren are not called upon to proceed against the&" #ut should no
one be found thus to offer hi&self as the holy cha&pion of his party! then it beco&es the duty of
all to ar&" 3econdlyG The case of infidels who shall invade the territories of the *osle&s! as is
now the case in the contest in which we are engaged" .ow to attack these! beco&es an act of
para&ount duty for every pious *aho&edan! and for all who would support their religion! whether
bond or free! &ale for fe&ale! of the city or of the plain! without being dependent on or guided by
the consent or refusal of &aster! husband! father or creditor! or of any other person to who& he or
she &ight in other &atters owe obedience1 since to engage in this warfare is i&perative on every
person whether within three days ,ourney of the position of the infidels or beyond that distance1
should the forces of the faithful not be sufficiently strong to ad&it of their services being
dispensed with" (t is the duty of hi& who is the leader in this holy war to take counsel! and
concert &easures with his co&panions! regarding the &anner in which hostilities should be
carried on! setting in order their ranksG and! should any plunder fall into their hands! first causing it
to be collected into one place! and afterwards distributing it! giving the effects of the slain to those
by whose swords they fell" 'nd regarding this sub,ect of the division of booty! whatever shall
have been the personal property of the infidel $for instance! his clothes! boots! waistbelt! purse of
&oney! or any cash or portion of his pay! or rings of silver or gold that shall be found on his
person! with his weapons and horse! and saddle and bridle%! of all these the chief shall &ake an
equal division into five shares" :f these shares! one being again divided by hi& into five
portions" 'nd of these portions! one shall be set aside for the general good of the *osle&s! to be
appropriated in the repairing of breaches! the building of fortifications and bridges! the raising of
&osques! and for defraying the salaries of 5a+ees and (&a&s" 'nother shall be given to the
descendants of the 2rophet $upon who& be the blessing and peace of 'llahH%! to the descendants
of ashu& and the descendants of *otalleb" :ne portion shall be distributed a&ongst those who
are orphans! and one a&ongst the poor and destitute! in whose nu&ber the fakeers shall be
included" The fifth portion shall go to travellers" 'nd the four shares out of five that re&ain shall
be the property of the captors and those who were present at the ti&e of the battle! and who
actually were engaged in it" 8urther! he who co&bats against infidels! should offer up prayers and
supplication to 'llah for victory1 occupying hi&self in the perfor&ance of acts of piety! reposing
especially his whole trust in 'llah $&ost high%! before engaging in this holy warfareG for 'llah it is
who &akes to prosper
@
Cerily! 'l&ighty and all allowed! bath said! (t has been written1 that war against infidels is
incu&bent on you1 nevertheless ye are averse to engage in it" Take care! however! that herein ye
do not refuse that which is profitable for you! and perchance desire that which shall in,ure you! for
the ?ord is o&niscient! whilst your understandings are blinded"
A
8urther he said! 3urely 'llah
has purchased of the faithful their lives and possessions! in that he has vouchsafed unto the& the
blessings of paradise if they will fight for the cause of 'llah1 and whether they kill others or be
the&selves slain! of this the pro&ises are &ade sure to the&! both by the Tourat! the (n,eel! and
the =oran" 'nd who shall be &ore faithful to his covenant than 'llahH Be,oice ye! then! in the
covenant which ye have &ade! for by it shall ye obtain great happiness"
9
'nd he said! nose
who e)pend their wealth in the cause of 'llah and to advance his religion! &ay be co&pared to a
grain of corn! which produces seven ears! and in each of which are a hundred grains1 for 'llah
giveth increase where he will! and is all-bounteous and all-wise"
6
'nd he said! 5onsider not
those who have been slain in the cause of 'llah as dead! but rather as yet alive in the presence
of their 'llah! being filled with ,oy for that of which! by the grace of 'llah! they have been thought
worthy! re,oicing for the sake of those who following! have not hitherto arrived where they
the&selves are! seeing that both fear and grief are far fro& the&"
6
'nd it is related in the
3oheih of #ookharee and *oosselli&! upon the authority of 'bu-oreirah $of who& &ay 'llah
approveH%! that it was once asked of the 2rophet $upon who& &ay the blessing and peace of
'llah for ever restH% what act was of all the &ost &eritoriousG he answered! faith in 'llah! and in
his prophet1 after this! added he! fighting in the cause of religion1 and then! pilgri&age to
*ecca" *oreover the sa&e authors! upon the sa&e authority! have written! that the 2rophet
$upon who& be the blessing and peace of 'llahH% declared! 'llah has &ade it incu&bent upon
hi& who goes forth in his cause! that he should do so with fir& trust in hi&! and with faith in his
prophet" If he shall return in safety he shall "e re.arded "y the plunder .hich he shall ha-e
ac3uired= "ut if he shall "e slain: then paradise a.aits him" 'bu-oreirah also has said! the
2rophet declared $on hi& be peaceH%! ( swear by hi& fro& who& ( have derived &y being! that
there e)ists not a&ongst the faithful one who can re,ect &e! and who shall be found to deny that
&erit which ( have ascribed to fighting for the sake of 'llah1 and ( swear by hi& in whose hands is
&y life! that ( not only desire to die in so holy a cause! but that if ( possessed three lives! ( would
cheerfully resign the& all in the sa&e &annerH 'bu oreirah further says! the 2rophet $on
who& be peaceH% declared! e who goes forth to contend for 'llah! shall be considered equal
in &erit to those who practise upon the&selves all the austerities and bodily &ortifications which
have been co&&anded by 'llah1 nor shall the holy warrior be considered to have o&itted either
prayer or self-discipline whilst he shall be absent in this warfare" 8urther! on the authority of the
sa&e associate! the 2rophet $on hi& be peaceH% is declared to have said! There has no one
been wounded in fighting for 'llah but that it is known to 'llah! and who shall not appear on the
last day1 fro& whose wound also the blood that flows shall be of a golden hue! and its odour that
of &usk" 'nas &oreover has related that the 2rophet $on hi& be peaceH% declared! 'lthough
to fight in the cause of 'llah is a service of &ortal danger! yet of all things in the world it is the
best which a &an can perfor&! and shall afford the &ost satisfaction" 8urther! said he! the
2rophet $on hi& be peaceH% declared! There is no one who has found ad&ission into paradise!
who would desire to return again into the world! e)cept it were that he &ight find the glorious
death of a &artyr1 for nothing could be an induce&ent to hi& to leave the happiness of paradise
for this world! unless he could for ten ti&es &ake surrender of his life for 'llah" 'lso Jaber
$'llah rest satisfied with hi&H%! relates! that a &an said to the 2rophet $on hi& he peaceH% on the
fatal day of :hod! : thou 2rophetH ( discern that &y death draws nigh! where shall &y spirit
beM e answered! in paradise" :n hearing this! the warrior cast fro& hi& the dates that
were in his hands! and rushing into the conflict! fought desperately until he was slain" 'nd 3ahal
#en-3aad relates! that the 2rophet $on hi& be peace and blessingH% declared! To sit astride
your horse! for one day in contending for 'llah! is a higher satisfaction than all else that the world
can afford" 'bu *oosa also relates! that one ca&e to the 2rophet $on who& be the blessing
and peace of 'llahH% and asked! the &an who slays to obtain plunder! or he who fights to
perpetuate his fa&e! or he who enters the co&bat in order that he &ay obtain &artyrdo& and
behold the place prepared for hi&! which of these three fights &ost for 'llah! and serves hi& in
the truest wayM e answered! e who fights in observance of the word of 'llah! he it is who
is before all! and he who renders to 'llah the &ost faithful service" 'nd 'bu 3aud-ul-a+ree
relates! that the 2rophet $on hi& be peaceH% declared! e of all &ankind is the &ost righteous
whose faith is sincere! and who freely e)pends his life and substance in fighting for 'llah"
#ookharee also! upon the authority of 'bu oreirah! that the 2rophet $on hi& be peaceH%
declared! Cerily! in paradise there are a hundred degrees of elevation! and each distinct1 and
'llah has pro&ised to those who fight for his sake! the inter&ediate space between one degree
and the other! as the space which e)ists between the heavens and the earth" >hen 'llah shall
enquire of you! which degree ye desire! then answer ye! 8irdoos! since it is in the centre of
paradise! and situated in the &ost delightful and e)alted part of it1 above being the throne of the
'll-&erciful! and out of it the rivers of paradise flowing" 8urther! 'bu-'bas has related! that the
2rophet $on hi& be peaceH% declared! e who shall not arouse hi&self fro& slu&ber! and e)ert
hi&self in the service of 'llah! hi& shall the fire of hell receive" 'nd 'bu-=ais also says! (
heard 3aad relate! that he! with certain 'rabs $of who& he was chief% had gone out to fight for
'llah against unbelievers! the 2rophet $on who& be peaceH% being also of their co&pany1 and no
food being procurable! e)cept the leaves of trees! one of their party devoured a quantity of these!
equal to what a ca&el or sheep would eat! nevertheless he suffered no har&H *oreover 'bu
oreirah $'llah rest satisfied with hi&H% related! that the 2rophet $on hi& be peaceH% declared!
e who shall bestow a horse upon one who would enlist hi&self under the banner of the *ost
igh! and be one who has faith in 'llah and in his pro&ises! surely both the food of that horse
and the sustenance of his rider! with the ordure of the for&er! shall be placed in the scales for his
advantage on the day of ,udg&ent" *oosselli& further relates fro& that co&&entator $'bu
oreirah%! that the 2rophet $on hi& be peaceH% declared! e who shall die without having fought
for 'llah! or who never proposed that duty to hi&self! verily consigns hi&self to destruction by his
hypocrisy" 'gain! The infidel! and he who slays hi&! shall not be gathered in the fire
togetherH 'gain! :f &ankind he is the &ost &eritorious! who shall urge on his horse when
fighting for 'llah1 flying forward! as it were! upon his back1 disregardless of whatever shall reach
his hearing! although horrible1 neither being averted by any sounds of la&entation that shall
assault hi&! although so terrible! indeed! as to frighten away fro& hi& all sense of death and
destructionG for neither the &an who shall sei+e upon the plunder of infidels $and whose head
shall be al&ost turned with his good fortune%! or he who in the solitude of the desert shall &ortify
his body by rigid privations and prayer! and so shall have obtained full knowledge of 'llah! shall
be co&pared with hi& first spoken of! although they shall not be without their reward" 'nd Jabir
#en 3ur&ah relates! that the 2rophet $on hi& be peaceH% declared! Cerily the true faith shall
stand first! and the wearers of the turbans shall fight in defence of it until the last day" 3oli&an
the 2ersian also relates! that he heard the 2rophet $on hi& be peaceH% declare! To urge forward
a horse in this holy warfare for one night and one day! is better than fasting for a whole &onth! or
than the practice of rigid watchfulness during all that ti&e" .ow if when so engaged he shall be
slain! he has acco&plished that for which he lived! and has obtained a provision for hi&self! being
placed beyond the reach of all further perfidy and trouble" 'nd 'kbat #en 'a&ir relatesG (
heard the 2rophet $on hi& be peaceH% when &ounted in the pulpit! e)clai&! : *osle&s! pro&ise
that only which ye are able to perfor&! for instance! the e)ertion of your strength and skill in
shooting arrows" Iour archery it is that ( require1 your archery only will serve &e" 8urther he
saidG ( heard the 2rophet $on hi& be peaceH% declare! e who learnt the art of archery and
afterwards neglected it! is not of our nu&ber" 'gain 'bu *asood-ul 'nsaree relates! that a &an
approaching the 2rophet with a bridled ca&el in his hand said to hi&! This ( devote to the
service of 'llah1 whereupon the 2rophet e)clai&ed $on hi& be peaceH%! /nto thee on the day
of the resurrection shall seven hundred ca&els be given! all of the& bridled" *usrooh relates!
alsoG >e asked of 'bdullah #en *asood regarding the following sayingG Ie shall not
consider those who have been slain in the cause of 'llah as dead! but rather as yet alive in the
presence of their 'llah! en,oying that which has been provided for the&"
7
e answered! >e
indeed inquired of the 2rophet regarding this saying! when he declared to us! - Their! spirits are in
the belly of the green bird! to enlighten which candles are suspended fro& the throne of 'llah $by
which is i&plied paradise%! where all desires are fulfilled" Then they $these spirits% shall desire the
sights of these candles! when 'llah shall &ake visible to the& his etherical presence! to the
e)tent of their capability of discern&ent" 8or when 'llah said! what desire yeM they
answered! what can we desire! we who are placed in paradise! where all our wishes are
anticipated" Then 'llah spoke to the& after the sa&e &anner three ti&es1 and when they
perceived that he had ceased to address the&! they prayed to hi&! sayingG : ?ord! we desire
that our souls &ay return again to their bodies! in order that we &ay again surrender up our lives
for thy sake" #ut e! the 'l&ighty! knowing that this was not necessary for the&! ceased to
converse with the&" 'nd upon the authority of 'bdullah #en :&ar #en 'as! it is related! that
the 2rophet $on hi& be peaceH% declared! (n the conflict for the cause of 'llah all earthly things
shall perish! save only the true faith" 'nas also relates" ( had gone forth with the 2rophet and
with his co&panions! when he was attacked by the infidels! who furiously assaulted hi&" Then
the 2rophet $blessing and peace be upon hi&H% e)clai&edG 2repare ye to enter paradise! which
e)ceeds in e)panse both heaven and earth" The '&ir #en-al-i&a& upon this cried out!
u++ah! u++ahH The 2rophet de&anded $on hi& be peaceH% >hat &eanest thou in thus
shouting! u++ahH u++ahM e answeredG : 2rophet! ( take 'llah to witness that ( so
e)clai&ed! only fro& the hope that is before &e of beco&ing one of the inhabitants of paradise"
The 2rophet replied! #eholdH thou art already one" e added! 5ast fro& thee the dates
that thou holdest in thy hand! in order that thou &ayest partake of those that thou shalt find in
paradise" 8urther! the 2rophet said! ( also would desire of those dates prepared for &e! and
which shall give life without end" 'l-i&a& e)clai&ed! Thou hast said trulyG and thereupon
throwing fro& hi& the dates that he had in his hand! he rushed forward to the co&bat! slaying all
around hi&! till he hi&self fell" 8urther Tir&u+ee and 'bu -aood have related! upon the
authority of 8u+alut-#en-'beed! that the 2rophet $on hi& be peaceH% e)clai&ed! >henever one
shall resign his breath! at that hour his work is finished1 e)cept hi& only who dies when charging
the ene&ies of 'llah! and whose account shall not be closed until the last day! who shall be
delivered also fro& the purgatory of the grave" 'gain 'bu -aood! fro& 'bu-u&a&ah! relates
that the 2rophet $on hi& be peaceH% declared! e who has not fought for 'llah! and has not
given of his substance to those who have! or who has dissuaded any one of his people fro& that
&eritorious work! 'llah verily has cast that person into hell-fire already! not reserving hi& for the
last day" (&a&-#en-ussain has related also! that the 2rophet $on hi& be peaceH% declared!
There shall always re&ain for &e a tribe of &y people! who shall fight and slay in the cause of
truth! and whose e)terior shall give evidence of their inward feelings! until that ti&e when they
shall last of all destroy the 'ntichrist" 'nd Tir&u+ee relates! upon the authority of (bn-'bbas!
that the 2rophet $on hi& be peaceH% declared! There are two descriptions of eyes! which the fire
of hell shall not destroy1 the eyes that weep in conte&plating the indignation of 'llah! and the
eyes which are closed when in the act of co&bat for the cause of 'llah" 'gain 'bu-oreirah1
that one of the associates of the 2rophet $on hi& be peaceH% when proceeding to battle! having
turned aside into a cave in which were grapes and a li&pid strea&! e)clai&ed! (f those who are
&y co&panions will e)cuse &e fro& proceeding with the& further! ( will take up &y dwelling in
this cave" :n his saying this before the 2rophet $on hi& be peaceH%! he answered! Thou shalt
not do this! for the merit of all of you .ho o out to fiht for Allah: is reater than .hat ye could
ac3uire: if ye .ere to spend se-enty years in offerin up prayers in the house of AllahG
8
for if!
indeed! ye desire to be forgiven of 'llah! and to be hereafter ad&itted into paradise! then &ust ye
go forth to fight for 'llah! since he who in this holy warfare shall wound but a she-ca&el! he is
truly deserving of paradise" 8urther! 'bu-Tir&u+ee and 'l-.usaeee! upon the authority of 'bu-
oreirah! relate that the 2rophet $on who& be peaceH% declared! e who falls a &artyr
e)periences none of the pangs of death1 e)cept! indeed! it be such sensations as &en
e)perience when surprised by ,oy" 'nd ara&-#en-'teek relates! that the 2rophet $on hi& be
peaceH% declared! e who shall bestow any of his substance in the cause of 'llah! or for the
support of his religion! there shall be written down for hi& seven hundred-fold" 'nd (bn-(na,ih
has related it upon the authority of 'lee! and 'bu 'druda! and 'bu oreirah! and 'bu-'&a&ah!
and 'bdullah-#en-:&ar! and #en-'bdullah! and (&ran #en-oossain $with all of who& &ay 'llah
rest satisfiedH and who all agree in this account%! that the 2rophet $on hi& be peaceH% declared!
e who has contributed of his wealth to those who fight for 'llah! and re&ained at ho&e! for
every dirhe& that he has so e)pended! he shall receive seven hundred-fold" 'nd after
declaring this! he recited the following sayingG 8or 'llah shall give increase where he will! e
who is all beneficent and all wise" 'nd 'bu--aood has related upon the authority of (bn-'bbas
$'llah rest satisfied with hi&H% that the 2rophet $on hi& be peaceH% declared to his associates!
>hen your brethren were slain on the day of :hod! 'llah transported their souls into the belly
of the green bird! fro& whence the rivers of paradise flow forth! and where they partake of its
fruits! and behold the candles of 'llah suspended in the shadow of his throne" .ow when they
perceived the purity and sweetness of their food and drink! and the pleasantness of their places
of rest! they e)clai&ed! :hH where shall we find one who shall carry intelligence to our brethren
on earth that we are in paradise! where the practice of &ortifications is not required! or the
seventies of war e)perienced" 'nd 'llah! &ost igh! whose na&e be praised! &ade answer!
( will disclose this for your sakes" Therefore! 'llah &ost igh revealed that! saying!
5onsider not those as dead who have fallen in the cause of 'llah! but as yet livingG -
besides &any other passages of the sa&e i&port" 8urther! aki& relates! fro& 'bu-*oosa 'l-
'sharee! that the 2rophet $on hi& be peaceH% declared - in the shades of the scimitars is
paradise prefiured" 'nd (bn-*a,ah has narrated it fro& 'nas! that the 2rophet $on hi& be the
blessing and the peace of 'llahH% declared! e who shall resign his life in the cause of 'llah!
whatever pollutions he shall have collected about hi& shall be changed into &usk on the last
day" 'l-Tibranee also has related it! $in the =ubeer%! on the authority of (bn-:&ar! that the
2rophet $on hi& be peaceH% declared! He .ho shall a afflict his head .ith pain in the cause of
Allah: .hate-er crime .as "efore this lyin at his chare: shall no. "e pardoned" 'nd >aellah
relates! that the 2rophet $on hi& be peaceH% declared! >hoever has lost his life in &y cause
&ay hereafter contend in the deep"
9
'd--illu&ee also! in his work called the *usnud-al-
8irdous! relates! that 'bu-oreirah said! that the 2rophet $on hi& be peaceH% declared! that to
fiht for one hour in supportin the reliion of Allah: .as "etter than to make fifty pilrimaes to
Mecca" #y which he &eant to say! that the future reward that shall await the first act shall
e)ceed that awarded to pilgri&ages! however &any in nu&ber" 'nd the cause of this pre-
e&inence being given to the holy warrior is this! that he truly risks his life and all that he
possesses for the sake of 'llah! whilst others also reap the advantage of this self-devotion! which
cannot be said of pilgri&ages to *ecca! where the benefit e)tends no further than to the pilgri&
hi&self"
14
Conclsion
This is the authentic e)position of jihAd to which &any passages of the >rit 2etition refer" (t is a
far cry fro& the defensive war it has been &ade into by 3"-" 5ollet in her (ife and (etters of
1aja 1ammohan 1oy! quoted by the 'ttorney-<eneral of (ndia in his sub&issions and
co&&anded by Justice #asak in his ,udg&ent" There should be no doubt that ,ih'd is an out and
out aggressive war to be waged by *usli&s! ceaselessly and in an unco&pro&ising &anner! for
the total destruction of non-*usli&s" :f course! there is provision in it for change of strategy and
tactics to suit the si+e of *usli& strength in a given situation" #ut that does not affect its essential
character"
Tre Character of the 2ran
The fact is that the 0uran can pass as a religious scripture only so long as its verses are not
related to their concrete conte)t in the life of the 2rophet" :nce we learn to do that fro& the
theologians of (sla&! the 0uran co&es out in its true colour as a co&prehensive co&pendiu& on
continued and total war against the infidels " 'llah also drops his &ask and shows up in his
real role as a deu) e% machina pro&pted to pronounce pieces which suit the stage-&anager s
convenience" 3wa&i -ayananda saw through the whole ga&e when he nailed down 'llah as
*uha&&ad s do&estic servant "
The swords&en of (sla& have always felt self-righteous and believed fervently that they are
carrying out the co&&and&ents of 'llah when they practise jihAd as per prescriptions of the
2rophet" The 0uran gives the& a clean conscience for co&&itting the &ost heinous cri&es and
heaping unbelievable cruelties on helpless hu&an beings"

Footnotes:
1Tuhfat-ul-*u,ahideen translated fro& 'rabic by *"J" Bowlandson! ?ondon! 19AA! pp" A-6" 7&phasis added"
@(bid"! pp" 16-@1"
A0uran! @"@16"
90uran! 9"111"
60uran! @"@61"
60uran! A"169-74"
70uran! A"169"
8The te&ple or sacred &osque of *ecca is probably here &eant"
9The allusion in this passage is obscure" The 2rophet s &eaning probably is! that having thus established his devotion and
courage! he is prepared to &eet any danger" The sea! fro& the &onsters that inhabit it! is generally quoted by eastern writers as
the cli&a) of all that is horrible"
14Tuhfat-ul-*u,ahideen! pp" @6-96" 7&phases added"
CHAPTER 8
JIHAD IN INDIA S HISTORC
The principles of jihAd elaborated in countless co&pendia co&posed by (sla&ic scholars! have
been generali+ed fro& concrete practices of the 2rophet! and confir&ed by 'llah through
revelations in the 0uran" (n turn! these principles have guided all swords&en of (sla&
throughout these fourteen countries and in &any lands"
(ndia has had a prolonged e)perience of jihAd fro& the day when the first *usli& ar&y stepped
into 3indh in 71@ 57 and won its first victories after suffering a nu&ber of defeats for 78 years"
?ands in 3eistan! =hurasan! Transo)iana and 'fghanistan where indu religion and culture had
flourished for long! had been sub,ected to jihAd in earlier years" >e are citing so&e of the
pro&inent jihAds waged in (ndia by the &ost fa&ous mujAhids"
The citations that follow are fro& the well-known *usli& chronicles co&posed in &edieval ti&es"
The only change we have &ade is to replace the word <od by the word 'llah in order to
&ake the translation &ore faithful" <od of the 2agan pantheon has nothing to do with 'llah of the
0uran! who is only a pro,ection of the evil in &an and his baser drives for self-aggrandise&ent! as
is obvious fro& the deeds that 'llah sanctions"
(,HA((AD #IN 2ASI( 7='0%'; CE:
'fter *uha&&ad bin 0asi& had reduced so&e forts in 3indh! he wrote to a,,a,! his uncle and
governor of (raqG The forts of 3iwistan and 3isa& have been already taken" The nephew of
-ahir! his warriors! and principal officers have been despatched! and the infidels converted to
(sla& or destroyed" (nstead of idol te&ples! &osques and other places of worship have been
built! pulpits have been erected! the =hutba is read! the call to prayers is raised! so that devotions
are perfor&ed at the stated hours" The tak"Ir
1
and praise to the 'l&ighty 'llah are offered every
&orning and evening"
@
#onties *esto5e! *+ Allah
The narrative proceedsG *uha&&ad took the fort Eof BawarF and stayed there for two or three
days" e put si) thousand fighting &en! who were in the fort! to the sword! and shot so&e with
arrows" The other dependents and servants were taken prisoners! with their wives and children"""
>hen the nu&ber of the prisoners was calculated! it was found to a&ount to thirty thousand
persons! a&ongst who& thirty were the daughters of chiefs! and one of the& was Bai -ahir s
sister s daughter! whose na&e was Jaisiya" They were sent to a,,a," The head of -ahir and
the fifth part of the prisoners were forwarded in charge of =a ab! son of *harak" >hen the
head of -ahir! the wo&en! and the property all reached a,,a,! he prostrated hi&self before 'llah!
offered thanksgivings and praises a,,a, then forwarded the head! the u&brellas! and wealth!
and the prisoners to >alid the =halifa" >hen the =halifa of the ti&e had read the letter! he
praised 'l&ighty 'llah" e sold so&e of those daughters of the chiefs! and so&e he granted as
rewards""" (t is said that after the conquest was effected and the affairs of the country were settled
and the report of the conquest had reached a,,a,! he sent a reply to the following effect" : &y
cousinH ( received your life-inspiring letter" ( was &uch pleased and over,oyed when it reached
&e" The events were recounted in an e)cellent and beautiful style! and ( learnt that the ways and
rules you follow are confor&able to the ?aw" 7)cept that you give protection to all! great and
s&all alike! and &ake no difference between ene&y and friend" 'llah says! - <ive no quarter to
(nfidels! but cut their throats" Then know that this is the co&&and of the great 'llah
A
Slaghter an! Pln!er at #rahmana*a!
*uha&&ad =asi& &arched fro& -halila! and enca&ped on the banks of the strea& of the
Jalwali to the east of #rah&anabad" e sent so&e confidential &essengers to #rah&anabad to
invite its people to sub&ission and to the *uha&&adan faith! to preach to the& (sla&! to de&and
the Ji+ya! or poll-ta)! and also to infor& the& that if they would not sub&it! they &ust prepare to
fight
9
They sent their &essengers! and craved for the&selves and their fa&ilies e)e&ption fro&
death and captivity" *uha&&ad =asi& granted the& protection on their faithful pro&ises! but put
the soldiers to death! and took all their followers and dependents prisoners" 'll the captives! up to
about thirty years of age! who were able to work! he &ade slaves! and put a price upon the&
6
>hen the plunder and the prisoners of war were brought before =asi&! and enquiries were
&ade about every captive! it was found that ?adi! the wife of -ahir! was in the fort with two
daughters of his by his other wives" Ceils were put on their faces! and they were delivered to a
servant to keep the& apart" :ne-fifth of all the prisoners were chosen and set aside1 they were
counted as a&ounting to twenty thousand in nu&ber! and the rest were given to the
soldiers" 2rotection was given to the artificers! the &erchants! and the co&&on people! and those
who had been sei+ed fro& those classes were all liberated"
6
#ut he $=asi&% sat on the seat of
cruelty! and put all those who had fought to the sword" (t is said that about si) thousand fighting
&en were slain! but! according to so&e! si)teen thousand were killed! and the rest were
pardoned"
7
Rates of Jizyah
*uha&&ad =asi& fi)ed a ta) upon all the sub,ects! according to the laws of the 2rophet"
Those who e&braced the *uha&&adan faith were e)e&pted fro& slavery! the tribute! and the
poll-ta)! and fro& those who did not change their creed a ta) was e)acted according to three
grades" The first grade was of great &en! and each of these was to pay silver! equal to forty-
eight dira&s in weight! the second grade twenty-four dira&s! and the lowest grade twelve
dira&s" (t was ordered that all who should beco&e *usul&ans at once should be e)e&pted fro&
the pay&ent! but those who were desirous of their old persuasion &ust pay the tribute and poll-
ta)" 3o&e showed an inclination to abide by their creed! and so&e having resolved upon paying
tribute! held by the faith of their forefathers! but their lands and property were not taken fro&
the&
8
Ha??a? recommen!s Harsh (easres
The agriculturists in this part of the country were Jats! and they &ade their sub&ission and
were granted protection" >hen all these circu&stances were co&&unicated to a,,a,! he sent an
e&phatic answer! ordering that those who showed fight should be destroyed! or that their sons
and daughters should be taken as hostages and kept" Those who choose to sub&it! and in
whose throats the water of sincerity flowed!
9
were to be treated with &ercy! and their property
secured to the&
14
(assacre at (ltan
' &ine was dug! and in two or three days the walls fell down! and the fort of *ultan was taken"
3i) thousand warriors were put to death! and all their relations and dependents were taken as
slaves" 2rotection was given to the &erchants! artisans and the agriculturists" *uha&&ad
=asi& said the booty ought to be sent to the treasury of the =halifa1 but as the soldiers have
taken so &uch pains! have suffered so &any hardships! have ha+arded their lives! and have
been so long a ti&e e&ployed in digging the &ine and carrying on the war! and as the fort is now
taken! it is proper that the booty should be divided! and their dues given to the soldiers" Then all
the great and principal inhabitants of the city asse&bled together! and silver to the weight of si)ty
thousand dira&s was distributed! and every horse&an got a share of four hundred dira&s
weight"
11
S,#,)TIGIN 7A==%AA= CE:
The 3ultan therefore sharpened the sword of intention in order to &ake an incursion upon his
EJayapal sF kingdo&! and cleanse it fro& i&purity and fro& his re,ection of (sla& The '&ir
&arched out towards ?a&ghan! which is a city celebrated for its great strength and abounding in
wealth" e conquered it and set fire to the places in its vicinity which were inhabited by infidels!
and de&olishing the idol-te&ples! he established (sla& in the&" e &arched and captured other
cities and killed the polluted wretches! destroying the idolatrous and gratifying the *usul&ans"
'fter wounding and killing beyond all &easure! his hands and those of his friends beca&e cold in
counting the value of the plundered property" :n the co&pletion of his conquest he returned and
pro&ulgated accounts of the victories obtained for (sla&! and every one! great and s&all!
concurred in re,oicing over this result and thanking 'llah"
1@
(AH(,D GHADNA"I 7AA=%'939 CE:
3ultan *ah&ud at first designed in his heart to go to 3i,istan! but subsequently preferred
engaging previously in a holy war against ind! and he distributed ar&s prior to convening a
council on the sub,ect! in order to secure a blessing on his designs! of e)alting the standard of
religion! of widening the plain of right! of illu&inating the words of truth! and of strengthening the
power of ,ustice" e departed towards the country of ind! in full reliance on the aid of 'llah! who
guiding by his light and by his power! bestowed dignity upon hi&! and gave hi& victory in all
e)peditions" :n his reaching 2urshaur $2eshawar%! he pitched his tent outside the 5ity
1A
Dealing 5ith a Defeate! Enem+
.oon had not arrived when the *usul&ans had wreaked their vengeance on the infidel
ene&ies of 'llah! killing 16!444 of the&! spreading the& like a carpet over the ground! and
&aking the& food for beasts and birds of prey The necklace was taken off the neck of Jaipal! -
co&posed of large pearls and shining ge&s and rubies set in gold! of which the value was two
hundred thousand dinars1 and twice that value was obtained fro& necks of those of his relatives
who were taken prisoners! or slain! and had beco&e the food of the &ouths of hyenas and
vultures" 'llah also bestowed upon his friends such an a&ount of booty as was beyond all
bounds and all calculation! including five hundred thousand slaves! beautiful &en and wo&en"
The 3ultan returned with his followers to his ca&p! having plundered i&&ensely! by 'llah s aid!
having obtained the victory! and thankful to 'llah This splendid and celebrated action took
place on Thursday! the 8th of *uharra&! A9@ "! @7th .ove&ber! 1441 '-
19
JihAd .referre! o&er Personal Comfort
The 3ultan! contrary to the disposition of &an! which induces hi& to prefer a soft to a hard
couch! and the splendour of the cheeks of po&egranate-boso&ed girls to well-te&pered sword
blades! was so offended at the standard which 3atan had raised in ind! that he deter&ined on
another holy e)pedition to that land
16
Pln!er Para!e!
'fter this he returned to <ha+na in triu&ph1 and! on his arrival there! he ordered the court-yard
of his palace to be covered with a carpet! on which he displayed ,ewels and unbored pearls and
rubies shining like sparks! or like wine congealed with ice! and e&eralds like fresh springs of
&yrtle! and dia&onds in si+e and weight like po&egranates" Then a&bassadors fro& foreign
countries! including the envoy fro& Taghan =han! king of Turkistan! asse&bled to see the wealth
which they had never yet even read of in books of the ancients
16
Sac$ of Narain 7or Nar!in:
17
The 3ultan again resolved on an e)pedition to ind! and &arched towards .arain! urging his
horses and &oving over ground! hard and soft! until he ca&e to the &iddle of ind! where he
reduced chiefs! who! up to that ti&e obeyed no &aster! overturned their idols! put to the sword
the vagabonds of that country! and with delay and circu&spection! proceeded to acco&plish his
design" e fought a battle with the chiefs of the infidels! in which 'llah bestowed upon hi& &uch
booty in property! horses! and elephants! and the friends of 'llah co&&itted slaughter in every hill
and valley" The 3ultan returned to <ha+na with all the plunder he had obtained
18
Pln!er of Nan!ana
19
'fter the 3ultan had purified ind fro& idolatry! and raised &osques therein! he deter&ined to
invade the capital of ind! to punish those who kept idols and would not acknowledge the unity of
'llah" e collected his warriors and distributed &oney a&ongst the&" e &arched with a large
ar&y in the year 949 "! 141A '- during a dark night """
@4
The 3ultan returned! &arching in the rear of this i&&ense booty! and slaves were so plentiful
that they beca&e very cheap1 and &en of respectability in their native land! were degraded by
beco&ing slaves of co&&on shopkeepers" #ut this is the goodness of 'llah! who bestows
honours on his religion and degrades infidelity """
@1
(assacre at Thanesar
The chief of Tanesar was on this account obstinate in his infidelity and denial of 'llah" 3o the
3ultan &arched against hi& with his valiant warriors! for the purpose of planting the standards of
(sla& and e)tirpating idolatry""" The blood of the infidels flowed so copiously that the strea& was
discoloured! and people were unable to drink it" ad not night co&e on and concealed the traces
of their flight! &any &ore of the ene&y would have been slain" The victory was gained by
'llah s grace! who has established (sla& forever as the best of religions! notwithstanding that
idolators revolt against it" The 3ultan returned with plunder which it is i&possible to recount
- 2raise be to 'llah! the protector of the world! for the honour he bestows upon (sla& and
*usul&ansH"""
@@
Allah at Asni
>hen 5handal
@A
heard of the advance of the 3ultan! he lost his heart fro& e)cess of fright! and
as he saw death with its &outh open towards hi&! there was no resource to hi& but flight" The
3ultan ordered therefore that his five forts should be de&olished fro& their foundations! the
inhabitants buried in their ruins! and i&prisoned" The 3ultan! when he heard of the flight of
5handal! was sorely afflicted! and turned his horse s head towards 5hand Bai! one of the
greatest &en in ind! who reigned in the fort of 3harwa E3iraswaF
@9
Slaghter at Siras5a
@6
The 3ultan su&&oned the &ost religiously disposed of his followers! and ordered the& to
attack the ene&y i&&ediately" *any infidels were consequently slain or taken prisoners in this
sudden attack! and the *usul&ans paid no regard to the booty till they had satiated the&selves
with the slaughter of the infidels and worshippers of the sun and fire" The friends of 'llah
searched the bodies of the slain for three whole days! in order to obtain booty""" The booty
a&ounted in gold and silver! rubies and pearls! nearly to three thousand thousand dirha&s! and
the nu&ber of prisoners &ay be conceived fro& the fact! that each was sold for fro& two to ten
dirha&s" These were afterwards taken to <ha+na! and &erchants ca&e fro& distant cities to
purchase the&! so that the countries of *awarau-n nahr! (rak and =hurasan were filled with the&!
and the fair and the dark! the rich and the poor! were co&&ingled in one co&&on slavery"
@6
(,HA((AD GH,RI 7''=3%'098 CE:
The editor introduces *uha&&ad <huri in the Taj-ul-Maasir of asan .i+a&i as followsG 'fter
dwelling on the advantage and necessity of holy wars! without which the fold of *uha&&ad s
flock could never be filled! he says that such a hero as these obligations of religion require has
been found! during the reign of the lord of the world *u i++u-d dunya wau-d din! the 3ultan of
3ultans! 'bu-l *u+affar *uha&&ad bin 3a& bin usain the destroyer of infidels and plural-
worshippers etc"! and that 'l&ighty 'llah had selected hi& fro& a&ongst the kings and
e&perors of the ti&e! for he had e&ployed hi&self in e)tirpating the ene&ies of religion and
the state! and had deluged the land of ind with the blood of their hearts! so that to the very day
of resurrection travellers would have to pass over pools of gore in boats! - had taken every fort
and stronghold which he attacked! and ground its foundations and pillars to powder under the feet
of fierce and gigantic elephants! - had sent the whole world of idolatry to the fire of hell! by the
well-watered blade of his indi sword! - had founded &osques and colleges in the places of
i&ages and idols "
@7
The narrative proceedsG aving equipped and set in order the ar&y of (sla&! and unfurled
thestandards of -ictory and the flas of po.er! trusting in the aid of the Almihty! he proceeded
towards industan"""
@8
Islam im.ose! on A?mer
3uch was the &an
@9
who was sent on an em"assy to ',&ir! in order that the Bai $2ithaura% of
thatcountry &ight see the right way without the inter-ention of the sword! and that he &ight incline
fro&the track of opposition into the path of propriety! leaving his airy follies for the institutes of the
knowledge of 'llah! and acknowledging the e%pediency of utterin the .ords of martyrdom and
repeatin the precepts of the law! and &ight abstain fro& infidelity and darkness! which
entails the loss of this .orld and that to come! and &ight place in his ear the rin of slavery to
the su"lime 5ourt $may Allah e%alt itE% which is the centre of justice and mercy: and the pi-ot of
the Sultans of the .orldand by these means and modes miht cleanse the fords of ood life from
the sins of impurity
A4
The ar&y of (sla& was co&pletely victorious! and an hundred thousand grovelling indus
swiftly departed to the fire of hell """ 'fter this great victory! the ar&y of (sla& &arched forward to
',&ir! where it arrived at a fortunate &o&ent and under an auspicious bird! and obtained so &uch
booty and wealth! that you &ight have said that the secret depositories of the seas and hills had
been revealed"
>hile the 3ultan re&ained at ',&ir! he destroyed the pillars and foundations of the idol
te&ples! and built in their stead &osques and colleges! and the precepts of (sla&! and the
custo&s of the law were divulged and established
A1
2th%!%!in cleanses )ohram
The <overn&ent of the fort of =ohra& and of 3a&ana was &ade over by the 3ultan to =utbu-d
din""" EwhoF by the aid of his sword of Ie&en and dagger of (ndia beca&e established in
independent power over the countries of ind and 3ind e purged by his sword the land of
ind fro& the filth of infidelity and vice! and freed the whole of that country fro& the thorn of <od-
plurality! and the i&purity of idol-worship! and by his royal vigour and intrepidity! left not one
te&ple standing
A@
Destrction an! Con&ersion of Tem.les at Delhi
The conqueror entered the city of -elhi! which is the source of wealth and the foundation of
blessedness" The city and its vicinity was freed fro& idols and idol-worship! and in the
sanctuaries of the i&ages of the <ods! &osques were raised by the worshippers of one 'llah
AA
=utub-d-din built the Ja&i *as,id at -elhi! and adorned it with the stones and gold obtained
fro& the te&ples which had been de&olished by elephants! and covered it with inscriptions
in Toghra! containing the divine co&&ands"
A9
Iconoclasm at "aranasi
8ro& that place the royal ar&y proceeded towards #enares which is the centre of the
country of ind! and here they destroyed nearly one thousand te&ples! and raised &osques on
their foundations1 and the knowledge of the law beca&e pro&ulgated! and the foundations of
religion were established"
A6
GhAzis in G?arat
(n the &iddle of the &onth of 3afar! 69A " $Jan" 1197%! the world-conquering =husru departed
fro& ',&ir! and with every description of force turned his face towards the annihilation of the Bai
of .ahrwala"""" ' severe action ensued fro& dawn to &id-day when the ar&y of idolatry and
da&nation turned its back in flight fro& the line of battle" *ost of their leaders were taken
prisoners! and nearly fifty thousand infidels were despatched to hell by the sword! and fro& the
heaps of the slain! the hills and the plains beca&e of one level""" *ore than twenty thousand
slaves! and twenty elephants! and cattle and ar&s beyond all calculation! fell into the hands of
victors" Iou would have thought that the treasures of the kings of all the inhabited world had
co&e into their possession
A6
Kalima comes to )alin?ar
The fort of =alin,ar which was celebrated throughout the world for being as strong as the wall of
'le)ander was taken" The te&ples were converted into &osques and abodes of goodness and
the calculations of the bead-counters and the voices of the su&&oners to prayer ascended to the
highest heaven! and the very na&e of idolatry was annihilated""" 8ifty thousand &en ca&e under
the collar of slavery! and the plain beca&e black as pitch with indus" 7lephants and cattle!
and countless ar&s also! beca&e the spoil of the victors
A7
Prification of Delhi
The 3ultan then returned
A8
to -elhi! which is the capital of prosperity and the place of
glory! and after his arrival! not a vestige or na&e re&ained of the idol te&ples which had
reared their heads on high1 and the light of faith shone out fro& the darkness of infidelity! like the
sun fro& a curtain of sorrow! or after its e&erging fro& an eclipse! and threw its shade over the
provinces of ind and 3ind! the far and near countries of idolatry1 and the &oon of religion and
the 3tate beca&e resplendent fro& the heaven of prosperity and glory "
A9
A4A,DDIN )HI4JI 7'0A8%'3'8 CE:
>hen 3ultan 'lau-d din! the 3ultan of -elhi! was well established in the centre of his do&inion
and had cut off the heads of his ene&ies and slain the&! the vein of the +eal of religion beat high
for the sub,ection of infidelity and destruction of idols! and in the &onth of Di l-hi,,a 698 " $1@98
'-% his brother *alik *u i++u-d din and .usrat =han! the chief pillar of the state and the leader
of his ar&ies! a generous and intelligent warrior! were sent to =a&bayat!
94
the &ost celebrated of
the cities of ind in population and wealth >ith a view of holy war! and not for the lust of
conquest! he enlisted under their banners about 19!444 cavalry and @4!444 infantry! which in their
language! are called dakk"
91
GhAzis &isit G?arat Again
They went by daily &arches through the hills! fro& stage to stage! and when they arrived at
their destination at early dawn they surrounded =a&bayat and the idolaters were awakened fro&
their sleepy state of carelessness and were taken by surprise! not knowing where to go! and
&others forgot their children and dropped the& fro& their e&brace" The *uha&&adan forces
began to kill and slaughter on the right and on the left un&ercifully! throughout the i&pure land!
for the sake of (sla&! and blood flowed in torrents" They plundered gold and silver to an e)tent
greater than can be conceived! and an i&&ense nu&ber of brilliant precious stones! such as
pearls! dia&onds! rubies! and e&eralds! etc" as well as a great variety of cloths! both silk and
cotton! sta&ped! e&broidered! and coloured"
9@
Pln!er an! Iconoclasm
They took captive a great nu&ber of handso&e and elegant &aidens! a&ounting to @4!444!
and children of both se)es! &ore than the pen can enu&erate """ (n short! the *uha&&adan
ar&y brought the country to utter ruin! and destroyed the lives of the inhabitants! and plundered
the cities! and captured their off-spring! so that &any te&ples were deserted and the idols were
broken and trodden under foot! the largest of which was one called 3o&nat The frag&ents
were conveyed to -elhi! and the entrance of the Ja&i *as,id was paved with the&! that people
&ight re&e&ber and talk of this brilliant Cictory"
9A
Allah a..ears in Soth In!ia
The tongue of the sword of the =halifa of the ti&e! which is the tongue of the fla&e of (sla&!
has i&parted light to the entire darkness of industan by the illu&ination of its guidance""" :n the
other side! so &uch dust arose fro& the battered te&ple of 3o&nat that even the sea was not
able to lay it! and on the right hand and on the left hand the ar&y has conquered fro& sea to sea!
and several capitals of the gods of the indus! in which 3atanis& has prevailed since the ti&e of
the Jinns! have been de&olished" 'll these i&purities of infidelity have been cleansed by the
3ultan s destruction of idol-te&ples! beginning with his first holy e)pedition against -eogir!
99
so
that the fla&es of the light of the law illu&ine all these unholy countries! and places for the criers
to prayer are e)alted on high! and prayers are read in &osques" 'llah be praisedH
96
:n 3unday! the @Ard! after holding a council of chief officers! he E*alik =afur! converted indu
and co&&ander of the *usli& ar&yF took a select body of cavalry with hi& and pressed on
against #illal -eo! and on the 6th of 3hawwal reached the fort of -hur 3a&&und
96
after a difficult
&arch of twelve days over the hills and valleys! and through thorny forests" The fire-
worshipping Bai! when he learnt that his idol-te&ple was likely to be converted into a
&osque! despatched =isu *al The co&&ander replied that he was sent with the ob,ect of
converting hi& to *uha&&adanis&! or of &aking hi& a !immi! and sub,ect to pay ta)! or of
slaying hi& if neither of these ter&s were assented to" >hen the Bai received this reply! he said
he was ready to give up all he possessed! e)cept his sacred thread"
97
TI(,R 7'3A@%AA CE:
'bout this ti&e there arose in &y heart the desire to lead an e)pedition against the infidels! and
to beco&e a hA!i1 for it had reached &y ears that the slayer of infidels is a hA!i! and if he is
slain he beco&es a &artyr" (t was on this account that ( for&ed this resolution! but ( was
undeter&ined in &y &ind whether ( should direct &y e)pedition against the infidels of 5hina or
against the infidels and polytheists of (ndia" (n this &atter ( sought an o&en fro& the =uran! and
the verse ( opened upon was this! : 2rophet! &ake war upon infidels and unbelievers! and
treat the& with severity"
98
*y great officers told &e that the inhabitants of industan were
infidels and unbelievers" (n obedience to the order of 'l&ighty 'llah ( ordered an e)pedition
against the&
99
Then the 2rince *uha&&ad 3ultan saidG The whole country of (ndia is full of gold and
,ewels! and in it there are seventeen &ines of gold and silver! dia&ond and ruby and e&erald and
tin and steel and copper and quicksilver! etc"! and of the plants which grow there are those fit for
&aking wearing apparel! and aro&atic plants! and the sugar-cane! and it is a country which is
always green and verdant! and the whole aspect of the country is pleasant and delightful" .ow!
since the inhabitants are chiefly polytheists and infidels and idolators and worshippers of the sun!
by the order of 'llah and his prophet! it is right for us to conquer the&"
64
,lema an! Sfis a!&ocate JihAd against Hin!s
3o&e of the nobles said! #y the favour of 'l&ighty 'llah we &ay conquer (ndia! but if we
establish ourselves per&anently therein! our race will degenerate and our children will beco&e
like the natives of those regions! and in a few generations their strength and valour will
di&inish" The amirs of regi&ents $kushunat% were disturbed at these words! but ( said to the&!
*y ob,ect in the invasion of industan is to lead an e)pedition against the infidels that!
according to the law of *uha&&ad $upon who& and his fa&ily be the blessing and peace of
'llah%! we &ay convert to the true faith the people of that country! purify the land itself fro& the
filth of infidelity and polytheis&1 and that we &ay overthrow their te&ples and idols and
beco&e hA!is and mujAhids before 'llah" They gave an unwilling consent! but ( placed no
reliance upon the&" 't this ti&e the wise &en of (sla& ca&e before &e! and a conversation
began about the propriety of a war against infidels and polytheists1 they gave it as their opinion
that it is the duty of the 3ultan of (sla&! and all the people who profess that there is no god but
'llah! and *uha&&ad is the prophet of 'llah! for the sake of preserving their religion and
strengthening their law! to e)ert their ut&ost endeavour for the suppression of the ene&ies of
their faith" 'nd it is the duty of every *usli& and true believer to use his ut&ost e)ertions in
obedience to his ruler" >hen the edifying words of the wise &en reached the ears of the nobles!
all their hearts were set upon a holy war in industan! and throwing the&selves on their knees!
they repeated the 5hapter of Cictory"
61
>hen ( girded up &y loins for the e)pedition! ( wrote to a+rat 3haikh Dainu-d-din
6@
to the
effect that ( had deter&ined on a religious e)pedition to industan" e wrote in the &argin of &y
letterG #e it known to 'bu-1-<ha+i Ti&ur $who& &ay 'llah assist% that great prosperity in this
world and the ne)t will result to you fro& this undertaking! and you will go and return in
safety" e also sent &e a large sword which ( &ade &y scepter
6A
Kalima comes to )ator
The ruler of =ator
69
had a fort! on one side of which was a river! and beyond the river a lofty
&ountain reaching down to the water >hen ( advanced into the neighbourhood of the fort ( did
not perceive a trace of the infidels! and when ( ca&e to the place itself ( saw that they had
abandoned it and fled" ( obtained a booty of &any sheep and so&e other things here! and
ordered that they should set fire to the houses and buildings of the city! in the &idst of which the
fort was built! and that they should level it with the ground" Then crossing the river in haste and
pursuing the track of the ene&y! ( reached the skirts of the &ountain on the top of which the
infidels had taken up their position in defiles and other strong places" ( i&&ediately gave orders
to &y valiant and e)perienced troops to ascend" Baising their war-cry and shouting the tak"Ir!
they rushed to the attack They all proved their +eal for (sla& on the unbelieving foe! and
having overpowered the infidels they put &any of the& to death and took possession of their
fastnesses" :nly a few of the ene&y succeeded in sheltering the&selves! wounded and worn out
with fatigue! in their caverns" ( sent 'k 3ultan to the& with the &essage that if they would consent
to sub&it unconditionally and would all beco&e *usul&ans and repeat the creed! ( grant the&
quarter! but otherwise ( would e)ter&inate the& to a &an""" They all proffered sub&ission! and
repeating the necessary for&ula! e&braced the *uha&&adan faith
66
#lessings from #a*a Fari!
( was infor&ed that the blessed to&b of a+rat 3haikh 8arid <an,-shakar $who& &ay 'llah
bless% was in this city E',odhanF! upon which ( i&&ediately set out on pilgri&age to it" ( repeated
the #atiha! and the other prayers! for assistance! etc"! and prayed for victory fro& his blessed
spirit! and distributed large su&s in al&s and charity a&ong the attendants on the holy shrine"
66
(
left ',odhan on >ednesday! the @6th of the &onth on &y &arch to #hatnir"
67
The ra,a of that place
was called -ul 5hain" e had asse&bled a body of 1ajputs! a class which supplies the &ost
renowned soldiers of (ndia! and with these he waited ready to do battle
68
#tcher+ at #hatnir
3o in all directions the brave warriors of (sla& attacked the infidels with lion-like fury! until at
length by the grace of 'llah! victory bea&ed upon the efforts of &y soldiers" (n a short space of
ti&e all the people in the fort were put to the sword! and in the course of one hour the heads of
ten thousand infidels were cut off" The sword of (sla& was washed in the blood of the infidels!
and all the goods and effects! the treasure and the grain which for &any a long year had been
stored in the fort! beca&e the spoil of &y soldiers" They set fire to the houses and reduced the&
to ashes! and they ra+ed the buildings and the fort to the ground" >hen this victory had been
acco&plished ( returned to &y tent" 'll the princes and amirs waited upon &e to congratulate &e
upon the conquest and upon the enor&ous booty which had fallen into &y hands" (t was all
brought out and ( distributed it a&ong &y brave amirs and soldiers"
69
Slaghter at Sirsa
>hen ( &ade inquiries about the city of 3arsuti!
64
( was infor&ed that the people of the place
were strangers to the religion of (sla&! and that they kept hogs in their houses and ate the flesh of
those ani&als" >hen they heard of &y arrival! they abandoned their city" ( sent &y cavalry in
pursuit of the&! and a great fight ensued" 'll these infidel indus were slain! their wives and
children were &ade prisoners! and their property and goods beca&e the spoil of the victors" The
soldiers then returned! bringing with the& several thousand indu wo&en and children who
beca&e *uha&&adans! and repeated the creed
61
JihAd against the Jats
(t was again brought to &y knowledge that these turbulent Jats were as nu&erous as ants or
locusts""" They had now taken fright! and had gone into ,ungles and deserts hard to penetrate"
*y great ob,ect in invading industan had been to wage a religious war against the infidel
indus! and it now appeared to &e that it was necessary for &e to put down these Jats" :n the
9th of the &onth ( despatched the baggage fro& Tohana!
6@
and on the sa&e day ( &arched into
the ,ungles and wilds! and slew @!444 de&on-like Jats" ( &ade their wives and children captives!
and plundered their cattle and property :n the sa&e day a party of saiyids! who dwelt in the
vicinity! ca&e with courtesy and hu&ility to wait upon &e and were very graciously received"
6A
(n
&y reverence for the race of the prophet! ( treated their chiefs with great honour
69
Selecti&e Slaghter an! Pillage at 4oni
:n the @9th ( again &arched and reached the river Ju&na" :n the other side of the river (
descried a fort! and upon &aking inquiry about it! ( was infor&ed that it consisted of a town and
fort! called ?oni
66
( deter&ined to take that fort at once *any of the 1ajputs placed their
wives and children in their houses and burned the&! then they rushed to the battle and were
killed" :ther &en of the garrison fought and were slain! and a great &any were taken prisoners"
.e)t day ( gave orders that the *usal&an prisoners should be separated and saved! but that the
infidels should all be despatched to hell with the proselyting sword" ( also ordered that the houses
of the saiyids: shaikhs and learned *usul&ans should be preserved but that all the other houses
should be plundered and the fort destroyed" (t was done as ( directed and a great booty was
obtained
66
A Hn!re! Thosan! Hin!s slaghtere! in One Da+
.e)t day! 8riday the Ard of the &onth" ( left the fort of ?oni and &arched to a position opposite
to Jahan-nu&a
67
where ( enca&ped ( now held a 5ourt 't this 5ourt '&ir Jahan 3hah and
'&ir 3ulai&an 3hah and other amirs of e)perience! brought to &y notice that! fro& the ti&e of
entering industan up to the present ti&e! we had taken &ore than 144!444 infidels and indus
prisoners! and that they were all in &y ca&p" :n the previous day! when the ene&y s forces
&ade the attack upon us! the prisoners &ade signs of re,oicing! uttered i&precations against us!
and were ready! as soon as they heard of the ene&y s success! to for& the&selves into a body!
break their bonds! plunder our tents! and then to go and ,oin the ene&y! and so increase his
nu&bers and strength" ( asked their advice about the prisoners! and they said that on the great
day of battle these 144!444 prisoners could not be left with the baggage! and that it would be
entirely opposed to the E(sla&icF rules of war to set these idolaters and foes of (sla& at liberty" (n
fact! no other course re&ained but that of &aking the& all food for the sword" >hen ( heard these
words ( found the& in accordance with the rules of war! and ( directly gave &y co&&and for
the ta.Achis
68
to proclai& throughout the ca&p that every &an who had infidel prisoners was to
put the& to death and whoever neglected to do so should hi&self be e)ecuted and his property
given to the infor&er" >hen this order beca&e known to the hA!is of (sla&! they drew their
swords and put their prisoners to death" 144!444 infidels! i&pious idolaters! were on that day
slain" *aulana .asiru-d-din /&ar! a counsellor and &an of learning! who! in all his life! had
never killed a sparrow! now! in e)ecution of &y order! slew with his sword fifteen idolatrous
indus!
69
who were his captives
74
Selecti&e Slaghter an! Pillage at Delhi
:n the 16th of the &onth so&e incidents occurred which led to the sack of the city of -elhi! and
to the slaughter of &any of the infidel inhabitants The indus set fire to their houses with their
own hands! burned their wives and children in the&! and rushed into the fight and were killed
:n that day! Thursday! and all the night of 8riday! nearly 16!444 Turks were engaged in slaying!
plundering! and destroying The following day! 3aturday! the 17th! all passed in the sa&e way!
and the spoil was so great that each &an secured fro& fifty to a hundred prisoners - &en!
wo&en! and children" There was no &an who took less than twenty" The other booty was
i&&ense in rubies! dia&onds! pearls and other ge&s1 ,ewels of gold and silver! ashrafis:
tankas of gold and silver of the celebrated 'lai coinage1 vessels of gold and silver1 and
brocades and silks of great value" <old and silver orna&ents of the indu
71
wo&en were
obtained in such quantities as to e)ceed all account" 7)cepting the quarter of the saiyids! the
ulama and the other *usul&ans! the whole city was sacked
7@
A MujAhid $no5s no Rest
( had been at -elhi fifteen days! which ti&e ( had passed in pleasure and en,oy&ent! holding
royal 5ourts and giving great feasts" ( then reflected that ( had co&e to industan to war against
infidels! and &y enterprise had been so blessed that wherever ( had gone ( had been victorious" (
had triu&phed over &y adversaries" ( had put to death so&e lacs of infidels and idolaters! and (
had stained &y proselyting sword with the blood of the ene&ies of the faith" .ow this crowning
victory had been won! and ( felt that ( ought not to indulge in ease but rather to e)ert &yself in
warring against the infidels of industan
7A
JihAd along the Jamna
:n the 1st Ju&ada-l-awwal ( placed the left wing of the ar&y under the co&&and of '&ir
Jahan 3hah! with orders to &arch up the Ju&na! to take every fort and town and village he ca&e
to! and to put all the infidels of the country to the sword" The amir led off his ar&y to e)ecute &y
co&&ands *y brave fellows pursued and killed &any of the&! &ade their wives and children
prisoners! plundered their property and goods! and secured a vast nu&ber of cows and
buffalos" >hen by the favour of 'llah! ( had secured this victory! ( got off &y horse and prostrated
&yself on the ground to pay &y thanks
79
2ressing on with all haste ( passed the ,ungles and thickets! and arrived in front of the infidels
Eat =utilaF"
76
'fter a slight resistance the ene&y took flight! but &any of the& fell under the swords
of &y soldiers" 'll the wives and children of the infidels were &ade prisoners! and their property
and goods! gold! &oney and grain! horses! ca&els $shutur%! cows and buffaloes in countless
nu&bers! fell as spoil into the hands of &y soldiers" 3atisfied with this rout of the ene&y! ( said
the afternoon prayers in public in that desert! and ( returned thanks to 'llah
76
Slaghter at Har!5ar
*y brave &en displayed great courage and daring1 they &ade their swords their banners! and
e)erted the&selves in slaying the foe $during a bathing festival on the bank of the <anges%" They
slaughtered &any of the infidels! and pursued those who fled to the &ountains" 3o &any of the&
were killed that their blood ran down the &ountains and plain! and thus $nearly% all were sent to
hell" The few who escaped! wounded! weary! and half dead! sought refuge in the defiles of the
hills" Their property and goods! which e)ceeded all co&putation! and their countless cows and
buffaloes! fell as spoil into the hands of &y victorious soldiers"
77
Allah s #loo!lst Satisfie!
>hen ( was satisfied with the destruction ( had dealt out to the infidels! and the land was
cleansed fro& the pollution of their e)istence! ( turned back victorious and triu&phant! laden with
spoil" :n that sa&e day ( crossed the <anges! and said &y &id-day prayers in the congregation!
on the banks of that river" ( prostrated &yself in hu&ble thanks to 'llah! and afterwards again
&ounting &y horse! &arched five &iles down the river and then enca&ped" (t now occurred to
&y &ind that ( had &arched as a conqueror fro& the river 3ind to -elhi! the capital of the kings of
(ndia" ( had put the infidels to the edge of the sword on both sides of &y route! and had scoured
the land ( had crossed the rivers <anges and Ju&na! and ( had sent &any of the abo&inable
infidels to hell! and had purified the land fro& their foul e)istence" ( rendered thanks to 'l&ighty
'llah that ( had acco&plished &y undertaking! and had waged against the infidels that holy war (
had resolved upon1 then ( deter&ined to turn &y course towards 3a&arkand! &y capital and
paradise"
78
Pln!er is (others (il$ to (salmans
'&ir 3ulai&an 3hah and other amirs saidG 3o long as we your servants! are able to
&ove hand and foot! we will e)ecute your orders""" and $you% should now order us to &arch
against the infidels of the 3iwalik!
79
and to rout and destroy the&" ( repliedG *y principal
ob,ect in co&ing to industan and in undergoing all this toil and hardship! has been to acco&plish
two things" The first was to war with the infidels! the ene&ies of the *uha&&adan religion1 and
by this religious warfare to acquire so&e clai& to reward in the life to co&e" The other was a
worldly ob,ect1 that the ar&y of (sla& &ight gain so&ething by plundering the wealth and
valuables of the infidelsG plunder in war is as lawful as their &others &ilk to *usul&ans who
war for their faith! and the consu&ing of that which is lawful is a &eans of grace"
84
S5or! of Islam in the Si5ali$
:n the 14th Ju&ada-l-awwal ( &ounted &y horse and drew &y sword! deter&ined on fighting
the infidels of the 3iwalik The infidel a"rs
81
were dis&ayed at the sight! and took to flight" The
holy warriors pursued the&! and &ade heaps of slain" ' few indus! in a wretched plight!
wounded and half dead! escaped! and hid the&selves in holes and caves" 'n i&&ense spoil
beyond all co&pute! in &oney! goods and articles! cows and buffaloes! fell into the hands of &y
soldiers" 'll the indu wo&en and children in the valley were &ade prisoners"
8@
:n the following day! the 19th Ju&ada-(-awwal! ( crossed the river Ju&na with the baggage!
and enca&ped in another part of the 3iwalik hills" ere ( learned that in this part of the 3iwalik
there was a raja of great rank and power! by na&e Batan 3en (n the front of this valley Ba,a
Batan 3en had drawn out his forces" 't the first onset! the indus broke and fled! and &y
victorious soldiers pursued! slashing their swords killing &any of the fugitives! and sending the&
to hell" :nly a few of the& escaped! wounded and dispirited! and hiding the&selves like fo)es in
the woods! thus saved their lives" >hen the soldiers gave up killing the infidels! they secured
great plunder in goods and valuables! prisoners and cattle" .o one of the& had less than one or
two hundred cows! and ten or twenty slaves - the other plunder e)ceeded all calculation"
8A
Hol+ -arriors at )angra
>hen ( entered the valley on that side of the 3iwalik! infor&ation was brought to &e about the
town $shahr% of .agarkot!
89
which is a large and i&portant town of industan and situated in
these &ountains ( instantly ordered '&ir Jahan 3hah! who& ( had sent to the front with the
forces of the left wing and the ar&y of =hurasan! to attack the ene&y" The amir! in obedience to
&y order! advanced and charged the ene&y" 't the very first charge the infidels were defeated
and put to flight" The holy warriors! sword in hand! dashed a&ong the fugitives! and &ade heaps
of corpses" <reat nu&bers were slain! and a vast booty in goods and valuables! and prisoners
and cattle in countless nu&bers! fell into the hands of the victors who returned triu&phant and
loaded with spoil"
86
#A#,R 7';'A%';39 CE:
#abur! the founder of the *ughal dynasty of (sla&ic invaders in (ndia! earned his title of
a mujAhidwhen he stor&ed the s&all indu principality of #a,aur in the .orth->est 8rontier
2rovince at the start of his first invasion of (ndia in 1619 57" e describes the scene in his
autobiography with great glee"
Drin$ing Part+ ami!st Dea! #o!ies
's the #a,auris were rebels and at en&ity with the people of (sla&! and as! by reason of the
heathenish and hostile custo&s prevailing in their &idst! the very na&e of (sla& was rooted out
fro& their tribe! they were put to general &assacre and their wives and children were &ade
captive" 't a guess &ore than A444 &en went to their death1 as the fight did not reach to the
eastern side of the fort! a few got away there" The fort taken! we entered and inspected it" :n
the walls! in houses! streets and alleys! the dead lay! in what nu&bersH 5orners and goers to and
fro& were passing over the bodies >ith &ind easy about the i&portant affairs of the #a,aur
fort! we &arched! on Tuesday the 9th of *uharra&! one kuroh $@&% down the dale of #a,aur and
ordered that a tower of heads should be set up on the rising ground"
86
:n >ednesday the 14th of
*uharra&! we rode out to visit the #a,aur fort" There was a wine-party in =hawa,a =alan s
house! several goat-skins of wine having been brought"
87
The 2ran sstains the JihAd *+ #a*r
The fa&ous battle he fought in 16@7 57 with the Ba,put 5onfederacy led by *aharana 3angra&
3ingh of *ewar! was hailed as a jihAd by #abur" (n his description of this contest! we find hi&
quoting copiously fro& the 0uran"
:n *onday the 9th of the first Ju&ada! we got out of the suburbs of 'gra! on our ,ourney
$safar% for the oly >ar! and dis&ounted in the open country! where we re&ained three or four
days to collect our ar&y and be its rallying-point
88
:n this occasion ( received a secret inspiration and heard an infallible voice sayG Is not the
time yet come unto those .ho "elie-e: that their hearts should hum"ly su"mit to the admonition
of Allah: and that truth .hich hath "een re-ealedM
89
Thereupon we set ourselves to e)tirpate the
things of wickedness
94
'bove all! adequate thanks cannot be rendered for a benefit than which none is greater in the
world and nothing is &ore blessed! in the world to co&e! to wit! victory over &ost powerful infidels
and do&inion over wealthiest heretics! these are the un"elie-ers: the .icked;
91
(n the eyes of
the ,udicious! no blessing can be greater than this
9@
2revious to the rising in industan of the 3un of do&inion and the e&ergence there of the light
of the 3hahansha s $i"e" #abur s% =halifate the authority of that e)ecrated pagan $3anga% - at
the Judment )ay he shall ha-e no friend
9A
- was such that not one of all the e)alted sovereigns
of this wide real&! such as the 3ultan of -elhi! the 3ultan of <u,arat and the 3ultan of *andu!
could cope with this evil-dispositioned one! without the help of other pagans
99
Ten powerful chiefs! each the leader of a pagan host! uprose in rebellion! as s&oke rises! and
linked the&selves! as though enchained! to that perverse one $3anga%1 and this infidel decade
who! unlike the blessed ten! uplifted &isery-freighted standards which denounce unto them
e%cruciatin punishment!
96
had &any dependents! and troops! and wide-e)tended lands
96
The protagonists of the royal forces fell! like divine destiny! on that one-eyed -a,,al who to
understanding &en! shewed the truth of the saying! When #ate arri-es: the eye "ecomes "lind!
and setting before their eyes the scripture which saith! .hosoe-er stri-eth to promote the true
reliion: stri-eth for the ood of his o.n soul!
97
they acted on the precept to which obedience is
due! #iht aainst infidels and hypocrites
98

99
The pagan right wing &ade repeated and desperate attack on the left wing of the ar&y of
(sla&! falling furiously on the holy warriors! possessors of salvation! but each ti&e was made to
turn "ack or: smitten .ith the arro.s of -ictory: .as made to descend into Hell: the house of
perdition& they shall "e thro.n to "um therein: and an unhappy d.ellin shall it "e"
144
Then the
trusty a&ongst the nobles! *u&in 'taka and Busta& Turk&an betook the&selves to the rear of
the host of darkened pagans
141
't the &o&ent when the holy warriors were heedlessly flinging away their lives! they heard a
secret voice say! 0e not dismayed: neither "e rie-ed: for: if ye "elie-e: ye shall "e e%alted a"o-e
the un"elie-ers!
14@
and fro& the infallible (nfor&er heard the ,oyful words! Assistance is from
Allah: and a speedy -ictoryE And do thou "ear lad tidin to true "elie-ers"
14A
Then they fought
with such delight that the plaudits of the saints of the oly 'sse&bly reached the& and the
angels fro& near the Throne! fluttered round their heads like &oths
149
To5ers of Hin! Hea!s
'nd victory the beautiful wo&an $ shAhid% whose world-adorn&ent of waving tresses was
e&bellished by Allah .ill aid you .ith a mihty aid!
146
bestowed on us the good fortune that had
been hidden behind a veil! and &ade it a reality" The absurd $"Atil% indus! knowing their position
perilous!dispersed like carded .ool "efore the .ind: and like moths scattered a"road"
146
*any
fell dead on the field of battle1 others! desisting fro& fighting! fled to the desert e)ile and beca&e
the food of crows and kites" *ounds were &ade of the bodies of the slain! pillars of their heads"
147
#a*r *ecomes a GhAzi
'fter this success! GhA!i $Cictor in a oly-war% was written a&ongst the royal titles" #elow the
titles $tuhrA% entered on the #ath-nAma! ( wrote the following quatrainG
8or (sla& s sake! ( wandered in the wilds!
2repared for war with pagans and indus!
Besolved &yself to &eet the &artyr s death!
Thanks be to 'llahH a hA!i ( beca&e"
148
#abur shared a hobby with his ancestor! Ti&ur" #oth of the& were &ighty fond of raising towers
of severed indu heads"
SHER SHAH S,R 7';69%';6; CE:
/pon this! 3her 3h'h turned again towards =alin,ar The B',' of =alin,ar! =(rat 3ing! did
not co&e out to &eet hi&" 3o he ordered the fort to be invested! and threw up &ounds against it!
and in a short ti&e the &ounds rose so high that they overtopped the fort" The &en who were in
the streets and houses were e)posed! and the 'fgh'ns shot the& with their arrows and &uskets
fro& off the &ounds" The cause of this tedious &ode of capturing the fort was this" '&ong the
wo&en of B',' =(rat 3ing was a 2'tar slave-girl! that is a dancing-girl" The king had heard
e)ceeding praise of her! and he considered how to get possession of her! for he feared lest if he
stor&ed the fort! the B',' =(rat 3ing would certainly &ake a jauhar! and would bu& the girl"
:n 8riday! the 9th of Bab( u-l awwal! 96@ '""! when one watch and two hours of the day was
over! 3her 3h'h called for his breakfast! and ate with his ulamA and priests! without who& he
never breakfasted" (n the &idst of breakfast! 3haikh .i+'& said! There is nothing equal to a
religious war against the infidels" (f you be slain you beco&e a &artyr! if you live you beco&e
a hA!i" >hen 3her 3h'h had finished eating his breakfast! he ordered -ary' =h'n to bring
loaded shells! and went up to the top of a &ound! and with his own hand shot off &any arrows!
and said! -ary' =h'n co&es not1 he delays very long" #ut when they were at last brought!
3her 3h'h ca&e down fro& the &ound! and stood where they were placed" >hile the &en were
e&ployed in discharging the&! by the will of 'llah 'l&ighty! one shell full of gunpowder struck on
the gate of the fort and broke! and ca&e and fell where a great nu&ber of other shells were
placed" Those which were loaded all began to e)plode" 3haikh al(l! 3haikh .i+'&! and other
learned &en! and &ost of the others escaped and were not burnt! but they brought out 3her
3h'h partially burnt" ' young princess who was standing by the rockets was burnt to death"
>hen 3her 3h'h was carried into his tent! all his nobles asse&bled in dar"Ar1 and he sent for
(s' =h'n ',ib and *asnad =h'n =alkap/r! the son-in-law of (s' =h'n! and the paternal
uncle of the author! to co&e into his tent! and ordered the& to take the fort while he was yet
alive" >hen (s' =h'n ca&e out and told the chiefs that it was 3her 3h'h s order that they
should attack on every side and capture the fort! &en ca&e and swar&ed out instantly on every
side like ants and locusts1 and by the ti&e of afternoon prayers captured the fort! putting every
one to the sword! and sending all the infidels to hell" 'bout the hour of evening prayers! the
intelligence of the victory reached 3her 3h'h! and &arks of ,oy and pleasure appeared on his
countenance" B',' =(rat 3ing! with seventy &en! re&ained in a house" =utb =h'n the whole
night long watched the house in person lest the B',' should escape" 3her 3h'h said to his sons
that none of his nobles need watch the house! so that the B',' escaped out of the house! and
the labour and trouble of this long watching was lost" The ne)t day at sunrise! however! they took
the B',' alive
149
(t is related in the Ak"ar ShAhI! that when 3her 3h'h rendered up his life to the angel of death
in =alin,ar! Jal'l =h'n! his youngest son! was in the town of Bew'n! in the province of #hata! and
his eldest son 'dil =h'n! the heir-apparent! in the fort of Bunth/r $Bantha&bhor%" The nobles
perceived that 'dil =h'n would be unable to arrive with speed! and as the 3tate required a
head! they despatched a person to su&&on Jal'l =h'n who was nearer" e reached =alin,ar in
five days! and by the assistance of (s' a,,'b and other grandees! was raised to the throne
near the fort of =alin,ar! on the 16th of the &onth Bab( u-1 awwal! 96@ '"" $@6th *ay! 1696
57%" e assu&ed the title of (sl'& 3h'h
'fter his accession! he ordered the B',a of =alin,ar! who had been captured with seventy of his
adherents! to be put to death! and directed that not one of the& should be spared
114
JIHAD AGAINST "IJACANAGARA 7';8; CE:
'lly 'dil 3hah!
111
intent on adding to his do&inions! and repairing the losses sustained by his
father! entered into a close alliance with Ba&ra,1 and on the occasion of the death of a son of that
2rince! he had the boldness! attended only by one hundred horse! to go to #ee,anuggur! to offer
his condolence in person on that &elancholy occasion" Ba&ra, received hi& with the greatest
respect! and the =ing with the kindest persuasions! prevailed upon hi& to lay aside his
&ourning" The wife of Ba&ra,! on this occasion! adopted the =ing as her son1 at the end of three
days! which were spent in an interchange of friendly professions and presents! 'lly 'dil 3hah took
his leave
11@
Islam Tram.les .on Hman Ties
'lly 'dil 3hah resolved to curb his EBa&ra, sF insolence and reduce his power by a league of
the faithful against hi&1 for which purpose he convened an asse&bly of his friends and
confidential advisers" =ishwur =han ?ary and 3hah 'boo Toorab 3hira+y! whose abilities had
often been e)perienced! represented! that the =ing s desire to hu&ble the pride of the Bay of
#ee,anuggur was undoubtedly &eritorious and highly politic! but could never be effected unless
by the union of all the *aho&edan kings of the -eccan! as the revenues of Ba&ra,! collected
fro& si)ty seaports and nu&erous flourishing cities and districts! a&ounted to an i&&ense su&1
which enabled hi& to &aintain a force! against which no single king of the *ussul&ans could
hope to contend with the s&allest prospect of success" 'lly 'dil 3hah co&&anded =ishwur =han
to take &easures to effect the ob,ect of a general league1 and an a&bassador was accordingly
despatched without delay to sound (brahi& =ootb 3hah
11A
! and to open to hi& if prudent! the
designed plan
119
#ic$ering #elie&ers nite against ,n*elie&ers
(brahi& =ootb 3hah! who had been inwardly stung with indignation at the haughty insolence
and the usurpations of Ba&ra,! eagerly acceded to the proposed alliance! and offered to &ediate
a union between 'lly 'dil 3hah and oossein .i+a& 3hah!
116
and even pro&ised to obtain for the
for&er the fort of 3holapoor! which had been the original cause of their disagree&ent" >ith this
view (brahi& =ootb 3hah despatched *oostufa =han 'rdistany! the &ost intelligent noble&an of
his court! to 'lly 'dil 3hah! with orders! if he should find hi& still sincere in his intentions towards
the league! to proceed fro& thence to 'h&udnuggur! and conclude the alliance
116
'fter so&e days it was agreed that oossein .i+a& 3hah should give his daughter 5hand
#eeby in &arriage to 'lly 'dil 3hah! with the fortress of 3holapoor as her dowry1 and that he
should receive the sister of that 2rince! na&ed uddeea 3ooltana! as a consort for his eldest son
*oortu+a1 that a treaty of eternal friendship should be entered on between both states! and that
they should unite sincerely to reduce the power of Ba&ra,1 for which purpose it was resolved to
&arch against hi& at the earliest practicable period" oossein .i+a& 3hah! 'lly 'dil 3hah!
(brahi& =ootb 3hah! and 'lly #ereed 3hah!
117
now began to &ake active preparations for the
ca&paign against Ba&ra,
118
(n the year '"" 97@ $1669 57%! the four princes! at the head of their respective ar&ies! &et on
the plains of #ee,apoor! and on the @4th of Ju&ad-ool-'wul $-ec" @6% of the sa&e year &arched
fro& that neighbourhood" 'fter so&e days they arrived at Talikote! and the ar&ies enca&ped
near the banks of the =rishna1 where! as the country on the north bank belonged to 'lly 'dil 3hah
he entertained his allies with great splendour! and sent strict orders to all the governors of his
do&inions to forward supplies of provisions fro& their districts regularly all to the ca&p"
119
Islam en?oins Treacher+ to5ar!s ,n*elie&ers
The battle took place on Tuesday! @A January! 1666" The Ci,ayanagara ar&y co&&enced
attack in right earnest and the right and left wings of the confederate ar&y were thrown into such
disorder that their co&&anders were al&ost prepared to retreat when the position was saved by
ussain who opposed the ene&y with great valour" The fighting was then continued and the loss
of life on both sides was heavy" #ut it did not last long and its fate was deter&ined by the
desertion of two *uha&&adan co&&anders under Ba&ra,a" 5aesar 8rederick! who visited
Ci,ayanagara in 1667! said that each of these co&&anders had under hi& seventy to eighty
thousand &en and the defeat of Ci,ayanagara was due to their desertion" Ba&ara,a fell into
ene&y s hands and was beheaded on the order of ussain"
1@4
SlaghterE Pln!er an! Pillage
The indoos! according to custo&! when they saw their chief destroyed! fled in the ut&ost
disorder fro& the field! and were pursued by the allies with such success! that the river was dyed
red with their blood" (t is co&puted! by the best authorities! that above one hundred thousand
infidels were slain during the action and in the pursuit" The plunder was so great that every
private &an in the allied ar&y beca&e rich in gold! ,ewels tents! horses! and slaves! the kings
per&itting every person to retain what he acquired! reserving the elephants only for their own
use" ?etters with accounts of this i&portant victory were despatched to their several do&inions!
and to the neighbouring states! while the kings the&selves! shortly after the battle! &arched
onwards into the country of Ba&ra,! as far as 'nagoondy! and the advanced troops penetrated to
#ee,anuggur which they plundered! ra+ed the chief buildings to the ground! and co&&itted every
species of e)cess"
1@1
Destrction of the DAr-ul-harb
The third day saw the beginning of the end" The victorious *ussul&ans had halted on the field
of battle for rest and refresh&ent! but now they had reached the capital! and fro& that ti&e
forward for a space of five &onths Ci,ayanagar knew no rest" The ene&y had co&e to destroy!
and they carried out their ob,ect relentlessly" They slaughtered the people without &ercy1 broke
down the te&ples and palaces! and wreaked such savage vengeance on the abode of the =ings!
that! with the e)ception of a few great stone-built te&ples and walls! nothing now re&ains but a
heap of ruins to &ark the spot where once stately buildings stood" They de&olished the statues!
and even succeeded in breaking the li&bs of the huge .arasi&ha &onolith" .othing see&ed to
escape the&" They broke up the pavilions standing on the huge platfor& fro& which the kings
used to watch festivals! and overthrew all the carved work" They lit huge fires in the &agnificently
decorated buildings for&ing the te&ple of Citthalaswa&i near the river! and s&ashed its e)quisite
stone sculptures" >ith fire and sword! with crowbars and a)es! they carried on day after day their
work of destruction" .ever perhaps in the history of the world has such havoc been wrought! and
wrought so suddenly! on so splendid a city1 tee&ing with a wealthy and industrious population in
the fun plenitude of prosperity one day! and on the ne)t sei+ed! pillaged! and reduced to ruins!
a&id scenes of savage &assacre and horrors beggaring description The loot &ust have been
enor&ous" 5outo states that a&ongst other treasures was found a dia&ond as large as a
hen s egg! which was kept by the 'dil 3hah"
1@@
A)#AR 7';;8%'89; CE:
(&/in was e)cessively arrogant on account of his troops and elephants" e advanced!
fought! and routed the *ughals! whose heads lay in heaps! and whose blood flowed in strea&s"
e thus at first vanquished the *ughal ar&y1 but as the brilliancy of the star of 2rince 'kbar s
fortune was not destined to be di&inished! it chanced that! by the decree of the 'l&ighty! an
arrow struck (&/n in the forehead" e told his elephant driver to take the elephant out of the
field of battle"""
>hen 3h'h =ul( #eg was told of what had occurred! he ca&e up to the elephant! and brought
it into the presence of #aira& =h'n" #aira& =h'n! after prostrating hi&self! and returning
thanks! caused (&/n to descend fro& the elephant! after which he bound his hands! and took
hi& before the young and fortunate 2rince! and said! 's this is our first success! let Iour
ighness s own august hand s&ite this infidel with the sword" The 2rince! accordingly! struck
hi&! and divided his head fro& his unclean body $.ov" 6! '- 1666%"
1@A
The king struck e&u with his sword and he won the title of <ha+i
1@9
'kbar was now infor&ed that ',i =h'n! a hulAm of 3her =h'n 'fgh'n E3her 3h'hF! a brave
and able general! was setting up pretensions to rule in 'lwar and that (&/ s father and wife!
and all his property and wealth! were in that country" 3o the 7&peror sent .'siru-l *ulk E2(r
*uha&&ad 3arw'niF with a select force to attack hi&" ',i =h'n! in dread of the (&perial ar&y!
fled before it arrived" 'lwar and all the territory of *ew't thus ca&e into the (&perial power" The
fugitives proceeded to -ewat(-&',ar(! a strong place! which was (&/ s fa&ily ho&e" *uch
resistance and fighting followed" (&/ s father was taken alive! and brought before .'siru-l
*ulk! who tried to convert hi& to the faith1 but the old &an said! 8or eighty years ( have
worshipped <od in the way of &y own religion1 how can ( now forsake &y faithM 3hall (! through
fear of death! e&brace your religion without understanding itM *aul'na 2(r *uha&&ad treated
his question as unheard! but gave hi& an answer with the tongue of the sword" e then returned
with &uch spoil and fifty elephants to the 7&peror"
1@6
JihAd at Chittor 7';8=%';8@ CE:
The e&peror prayed to the 'l&ighty in the &onth of Ba&+anJ*arch of the sa&e year saying
: 'llah thou should co&e to the help of the ar&y of *usli&s" e further desired that the
ar&y should launch a sudden attack on the fort fro& all sides" The ar&y ca&e up like a huge
pack of pigeons and! entered the fort by slaughtering those soldiers! who were guarding its gate"
They pierced a group of the ene&y by their arrows and killed the&" Then they scaled the wall of
the fort with &uch courage and ,u&ped into it" .aturally the fire of battle bla+ed forth
Thus the e&peror beca&e the owner of the flag of battle! i"e" victorious and the rebels $=afirs%
beca&e the prey of arrows" The bree+e of the grace of 'llah began to blow" The heart of ene&y
began to wreathe in pain" #y the ti&e of prayer the full volu&e of sound was blown and delivered
the final attack on the 3atans" Beali+ing their helpless condition that wretched race began to
slaughter their wo&en and children with their own hands! and set fire to the&! reducing $the&% to
ashes"
-espite all! there was only one victorious ar&y and the vanquished one were thousands" (n
short! &any of the &isguided persons were killed by swords" The nu&ber of the dead was about
thirty thousand"
's a result of this victory! &ost of the persons of the ar&y beca&e rich! and under the
e&peror s govern&ent $or in his kingdo&% they beca&e &en of substance" 7veryone achieved
the desired ob,ect" 7verybody got in his ar&y his cherished a&bition" *en of sport en,oyed the
beautiful ladies" Those who were covetous of hoarding property! benefited the&selves fully"
7very one was very happy over the success and every soul got a fresh lease of life by this
triu&ph"""
(f proper attention is to be paid to understand the e)ceptional qualities and graces of the
character of is *a,esty! then it would beco&e clear that the feelings and &ind inside and outside
are the &irror of -ivine in,unctions because on that day an e)traordinary effect appeared fro& the
li&bs and organs of his body which is beyond co&prehension" His pure heart and no"le mind
.ere turned in.ards and in conse3uence of this purity he made a pilrimae to the tom" of 2ut"-
ul-2uta"i +h.aja Muinuddin /hishti in his drea& and he paid full attention and due reverence to
that paradise like to&b" :n 3unday! @6th of Ba&a+anJ16th *arch! of the aforesaid year he went
for the pilgri&age" e stayed there for ten days and then left for 'gra"
1@6
Fathnama-i-hitor 7(arch ';8@:
3everal fathnamas $letters of victory% issued by 'kbar at various occasions include #athnama-i-
/hitorissued by 'kbar after the conquest of 5hitor" It .as issued from Ajmer! where he stayed for
so&e ti&e en route to 'gra! on Ba&a+an 14! 976J*arch 9!1668" The te)t of the
aforesaid #athnamafollowsG
1@7
2raise be to 'llah who &ade good is pro&ise! helped is servant! honoured is soldiers!
defeated the confederates all alone! and after who& there is nothing"
1@8
'll 2raise and
thanksgiving behoves that great :pener $fattah% of forts and kingdo&s! in whose grasp are the
keys of the conquests of the ,ust and religious Sultans! and with whose patent of favour and
authority are decorated the manshurs of the +hilafat and sovereignty of the victorious
e&perors" The *erciful one $+arim% whose o&nipotence has ensured the victory of the believers
through the pro&iseG to help believers is incu&bent upon us!
1@9
the :&nipotent one who
en,oined the task of destroying the wicked infidels on the dutiful mujahids through the blows of
their thunder-like sci&itars laid downG 8ight the&H 'llah will chastise the& at your hands and
e will lay the& low and give you victory over the&"
1A4
<lorified is e! and igh 7)alted fro&
what they say!
1A1
is sovereignty is not dependent on any friend and helper"
>hereas the 3overeign one! universal be is bounty and e)alted is glory! has! in confor&ity
with ( a& to appoint thee a leader of the &ankind !
1A@
assigned to us govern&ent of
the mumalik of industan which is one of the biggest countries of the world! and the Munshi of
the office $di.an khana% of &unificence and the 3upre&e 3overeign has adorned the radiant
&andate $manshur% of our+hilafat and &onarchy with the 5ar.ana 3urely we established hi&
in the land
1AA
and decorated it with the orna&ent of That is the bounty of 'llah! which e
giveth unto who& e will "
1A9
'll the people who are 'llah s trusts! being in the security of
2eace fro& the hardships and &isfortunes of the age! are busy in discharging the obligations of
obedience and worship of the 'l&ighty under our benevolent 2rotection! we dee& it our duty to
render thanks and e)press gratitude for this great favour" (n accordance with 2roceed whither
you wish! you are victorious! in whatever direction we 2roceed fortune and felicity co&e
forward to greet us and whither we turn the reign of our resolution the success and victory hasten
to our 2resence" (n confor&ity with the happy in,unction This is of the grace of &y ?ord that
e &ay try &e whether ( a& grateful or ungrateful
1A6
- we spend our precious ti&e to the best
of our ability in war $hi!a% and Jihad and with the help of 7ternal 'llah! who is the supporter of
our ever-increasing e&pire! we are busy in sub,ugating the localities! habitations! forts and towns
which are under the possession of the infidels! &ay 'llah forsake and annihilate all of the&! and
thus raising the standard of (sla& everywhere and re&oving the darkness of polytheis& and
violent sins by the use of sword" >e destroy the places of worship of idols in those places and
other parts of (ndia" The praise be to 'llah! who hath guided us to this! and we would not have
found the way had it not been that 'llah had guided us"
1A6
The purport of the discourse is that during these victorious ti&es! after the eli&ination of 'li 0uli
and $his% ungrateful faction we arrived at the 5apital 'gra like the noble! victorious !
1A7
and
with a view to aug&ent the &aterials of our recreation of hunting of elephants we enca&ped in
the confines of 3ivi 3upar and <agrun which are on the border of the country of 5hitor" There it
was brought to our notice that Bana /dai 3ingh! &ay 'llah annihilate hi&! fro& who& it was
e)pected that he would co&e forward to welco&e! pay respects and kiss the royal threshold or
would send his son with 5eshkash! has adopted! due to e)cessive pride and conceit! an obstinate
and arrogant attitude" $e% is collecting provisions in the fort of 5hitor which is his hereditary
place of residence and is distinguished in the forts of (ndia in strength and grandeur! with the
intention of entrenching hi&self there" 3ince the thoughts of war $hi!a% and Jihad do&inated the
enlightened &ind! it $Bana s behaviour% &ade the =ing angry and increased $his% +eal for the
divine religion" -espite the fact that &ost of the royal troops had returned to their Jairs after the
last victory and only a few! who happened to be present at the 5apital! acco&panied the royal
cavalcade on this hunting $e)cursion%! we turned our rein to suppress that infidel" 8earful of the
approach of the i&perial standards he left his uncle! 3ahidas Jai&al and /diban 2atta who are
renowned for their valour a&ong the infidels! &ay 'llah forsake the& and lead the& to the abode
of perdition! and who are considered to be equal to a thousand horse&en in intrepidity and
prowess! with five thousand chosen Ba,puts! one thousand troops fro& his $Bana s% own
contingent and ten thousand other &en to guard the fort" $The Bana% hi&self hastened with his
troops to /daipur and =o&bal&ir which are located in the security of the &ountains and ,ungles"
>hen at the town of Ba&pur! which is one of the well-known towns attached to 5hitor! it beca&e
known that he was entertaining such plans! the royal &ind decided upon sub,ugating the fort $of
5hitor% with the divine help and only then to take other steps that &ay appear feasible" (n this
way we arrived in front of the fort with the intention of besieging it on Thursday! @4 Babi ((J:ct" @9!
1667" ' fort rose in view such as 'lbur+ with all its &a,esty would appear an insignificant rock at
its foot and Tur and indukush would fit as walls in its ra&part" (ts canopy vies with the
5rystalline sphere in its height" (ts circu&ference is about three farsans and the calculators are
unable to count its battle&ents"
Though the siege of the fort looked i&possible! but by the grace of 'l&ighty and with the secret
help of the acco&plished people! any direction that we have taken we have achieved there what
we have wished1 the very sa&e day we inspected the surroundings of the fort carefully! and
entrusted each place to one of the courageous servants $+hans! Sultans and Amirs% of the
e)alted court who were present" The &ountain traversing warriors! who brave the fields of battle
and seek Jihad with all their heart and soul and consider &artyrdo& to be the greatest reward in
this as well as the other world! sought per&ission to take the&selves to the towers and
fortifications and putting their trust in 'llah and relying on the divine help! which is the source of
strength to the i&perial authority! carry out brave assaults and bring the fort under control by
force" 3ince those ignoble people had collected such large quantities of weapons for defending
the fort like &ortars $de%! +arb+an! cannon $top%! &atchlock $tufan%! catapult $manjani3%! jarr-i
sa3il! naphtha $naft% and na.ak that would last for thirty years even if continuously used! and
since they had great confidence in these weapons and in the strength of the fort as well as their
own prowess! we did not let the& $the royal officers% fight with a view to protecting the people of
(sla&! &ay 'llah preserve the& till the day of resurrection! lest so&e of the& &ay get killed in
rashness" $>e% sent for the dragon-like rads $cannon%! &ortars and other pieces of artillery which
were left at the capital" >e also ordered the &anufacture of cannon and &ountain-breaking
&ortars in the ca&p and decided that tunnels be dug and after the arrival of battering ra&
$sarko"% and sa"at $covered passage% an attack be launched" >e appointed so&e troops of the
left wing to sack! kill and $take% captives the people of /daipur! and the troops and &en of Bana
who were there while he hi&self was perched at a distance of ten +os" >e sent another ar&y to
plunder and sack Ba&pur" The troops returned with i&&ense booty after despatching &any of
the worthless infidels to the abode of perdition" 'fter the arrival of the artillery $topkhana%!
co&pletion of the covered passage $sa"at%! e)plosion of the &ines causing conflagration and $the
consequent% blowing up of the towers and battle&ents! we directed the troops to establish
the&selves at the foot of the ra&part and surround the fort fro& every side" The doo&ed ones
$Ba,puts% being fully infor&ed this ti&e of the strength and prowess of the ar&y of (sla& and the
asperity and haughtiness of their ruler they started i&ploring for intercession and respite with
ab,ect sub&ission and so&e of the chiefs ca&e out $with this petition%" .otwithstanding the fact
that they had caused death of &any people of (sla& both nobles and co&&on soldiers! with
&atchlock-fire! continuous showering of stones through themanjani3! they sued $for peace% on
such i&possible ter&s which could not be conceded" They were per&itted to return" .e)t day
we went in person to the sa"at of *uha&&ad 0asi& =had! mir-i "ahr! which was nearest to the
fort and issued orders for Jan-i Sultani to be launched"
The ar&ies of (sla&" placing their reliance in $the revelation% 'llah is sufficient for us and
&ost e)cellent protector !
1A8
fearlessly and boldly co&&enced the assault" >ithin $the fort% the
vigilant bands of ,ew-like infidels set abla+e the fire of conflict and brawl by discharging fire-
raining manjani3sand cannon $top% one after the other" The lions of the forest of intrepidity and
the panthers of the &ountain of bravery! in their e)tre&e courage stretched their coveting hands
to the 3ash of the 5onstellation :rion and with great e)pedition snatched the diade& fro& the
head of #ahra&"
(n confor&ity with the co&&and&ent! 'nd prepare against the& what force you can!
1A9
the
troops e)celled each other and with co&plete unity betook the&selves to the towers and the walls
of the fort that were breached by the artillery fire" 8ro& that &ultitude! groups like the pigs bit by
arrows rushed out of doors and blocked the entry of the co&batants" (n return they $the royal
troops% fought back by throwing arrows and stones and scattered those retreating ones $the
Ba,puts%" They sent a tre&or through the ranks of the ene&y with incessant and frightful
cannonade setting fire to the harvest of their lives"
Three days and nights passed in this &anner" The two sides did not stop fighting even for a
&o&ent" 'll the atte&pts of these fo)-like people at fraud and deception were frustrated by the
lions of the ,ungle of intrepidity" 't last on the night of Tuesday! @6th of 3haban! 976 '"" $@A
8ebruary 1668% in confor&ity with they shall not be able to ward off the fire fro& their faces
nor fro& their backs! nor shall they be helped
194
the continuous rain of fiery balls and
cannonade beca&e so intense in confor&ity with .ay! it shall co&e on the& all of a sudden
and cause the& to be confounded
191
that those conde&ned ones were no longer able to
resist" The call fro& beyond (f ye help 'llah! e will help you and will &ake your foothold
fir&
19@
- was co&ing to the e)alted hearing and every &o&ent the -ivine (nspirer &ade audible
the good tidingsG .ow surely 'llah s help is nigh"
19A
The revengeful warriors and the brave
ones skilled in the use of daggers! deadly set against the ene&y and drenched in the blood!
delivered concerted assault and succeeded in re&oving the wooden planks with which those
accursed ones had blocked the breaches" 3eeing this! Jai&al! one of the three chiefs! who had
taken the lead in the battle and was looking after the fort fro& the beginning to the end advanced
with a body of &en to stop the breach" (n the &eanwhile so&e artillery &en belonging to that
wretched band fired their guns one after the other $and in their flashes% Jai&al! and those
acco&panying hi& could be seen $fro& afar%" 's for the last three days and nights we have been
present there $battery of 0asi& =han% often firing with &uskets and arrows and since it was
destined for Jai&al that he should hasten to the lowest parts of hell at our own 'llah-worshipping
hands! when he ca&e in view the &atchlock $tufan% we were holding! was ready as is said!
>hen 'llah wills any-thing! e provides its &eans" .o sooner he was seen and the gun
discharged then the worthless infidel was struck in forehead and hearing the call! where so
ever you &ay be! death will overtake you! even though you were in lofty towers!
199
proceeded
to the abode of perdition" This caused great consternation a&ong the high and low of that cattle-
like co&&unity" $3ubsequently% the other chiefs continued to resist but they could not repulse the
brave fro& the openings" 't the dawn! the e)cellent archers whose skill is such that they could
pierce the eye of an ant at dark night and the lancers who could pick up the cru&bs of the breach
fro& the ground! putting the elephants in front delivered another assault" $They% forced their entry
into the fort through sheer bravery and prowess and started discharging arrows and fighting with
lances"
The hand of destiny had covered the deceitful eyes of that erroneous! arrogant and scanty host
with the nocturnal blindness of ill-luck 'nd they thought that there would be no affliction and so
they beca&e blind and deaf
196
and had blocked upon the& the way of success and escape in
accordance with They could neither go forward nor turn back"
196
The people of (sla& were
busy prayingG :ur lordH bestow on us endurance! &ake our foothold sure! and give us help
against the disbelieving folk!
197
and the refreshing &essage - elp fro& 'llah and present
Cictory" <ive good tidings to believers
198
- was co&ing to the& fro& heaven" They advanced
in groups against the wicked unbelievers to get hold of the opening" $They% stood in the fore&ost
rank without flinching and got an upper hand" They felled the& $the Ba,puts% one upon the other
with the strokes of $their% blood-thirsty sword! leaving all around heaps of the slain" 2ursuing the
re&nant who were fleeing in different directions 's they were frightened asses! fleeing fro&
the lion
199
- despatched the& to the lowest part of the hell - when the star of success and good
fortune rose fro& the hori+on of the subli&e &essage! Cictory co&es only by the help of 'llah!
the *ighty! the >ise
164
the whole victorious troop entered the fort" (n accordance with the
i&perative 5o&&and 'nd kill the idolators all together!
161
those defiant ones who were still
offering resistance having for&ed the&selves into knots of two to three hundred persons! were
put to death and their wo&en and children taken prisoners" 'ccording to the pro&ise! 'llah
pro&ised you &any acquisitions which you will take!
16@
i&&ense booty and spoils in cash and
kind were acquired" 3o the roots of the people who were un,ust were cut off! and all praise is
due to 'llah! the ?ord of the worlds"
16A
The receptacle of nobility! the support of kingdo&! the pillar of the &ighty state! the prop of the
&agnificent e&pire! the confidant of the resplendent +hilafat! the fore&ost a&ong the
great +hans of the age! the cli&ber of the ladder of authority and dignity! the devoted and sincere
and the well-wishing one! the intrepid cavalier! the adorner of the ranks in the field of valour and
bravery! *ubari+uddin *ir *oha&&ad =han #ahadur! and the receptacle of nobility! the support
of kingdo&! the pillar of the &ighty state! the prop of the &agnificent e&pire! the best a&ong the
sinceres of the age! worthy of confidence and favour! the rider of the field of battle and valour!
0utbuddin *oha&&ad =han #ahadur and the rest of the great +hans and
noble Sultans alongwith the Saiyids! Ulama!Mashaikh! the Gha!is of Shariat and other
dignitaries! residents! inhabitants! /haudhris! 2anoonos! the ri aya and peasants $mu!ari an %
of 3arkar 2un,ab respectively! being ,ubilant at the happy tidings carried by this
auspicious #athnama! which is! in fact! a foretaste of the victories to follow! should offer infinite
thanksgivings" They should also pray in the auspicious &o&ents! when the prayers are &ore
likely to be granted! for the long life of our noble self! the perpetuity of the e&pire and for the
grant of greater co&petence to us for fulfilling obligation of Jihad! divine worship and acts of
piety" 8urther they should continuously be e)pecting that day after day doors of fresh victories
and successes will be opened before us"
>hereas after the &anage&ent of the affairs of 5hitor we have turned the reins of our
deter&ination towards the capital 'gra!
The horse beneath the thigh and overhead canopy of victory! The victory and success
keeping co&pany and divine help guiding the way"
'llah willing within these few day we will reach the seat of the =hilafat" The pillar of the state
knowing that our thoughts are directed towards the &anage&ent of his affairs and the fulfil&ent
of the hopes and aspirations of all the well-wishers &ay send regular reports about the
develop&ent $in his region%" 'ny request that he &ight like to &ake should be co&&unicated $to
the court% so that it &ay be granted" >ritten by the royal order $to be obeyed per&anently% at
',&er on 14th of the &onth of Ba&+an 976 '""! 9 *arch 1668"
169
AH(AD SHAH A#DA4I 7'=;= an! '=8' CE:
JihAd at (athra an! "rin!a&an 7'=;= CE:
#ut the Jat peasantry were deter&ined that it was over their corpses that the ravager should
enter the sacred capital of #ra,a" eight &iles north of *athur'! Jaw'hir 3ingh barred the
invader s path with less than 14!444 &en and offered a desperate resistance $@8th 8ebruary!
1767%" 8ro& sunrise the battle raged for nine hours! and at the end of it ten to twelve thousand
infantry lay dead on the two sides taken together! the wounded were beyond count
166
The indu #ethlehe& now lay utterly prostrate before the invaders" 7arly at dawn on 1st *arch
the 'fgh'n cavalry burst into the unwalled and unsuspecting city of *athur'! and neither by their
&aster s orders nor fro& the severe handling they received in yesterday s fight! were they in a
&ood to show &ercy" 8or four hours there was an indiscri&inate &assacre and rape of the
unresisting indu population - all of the& non-co&batants and &any of the& priests (dols
were broken and kicked about like polo-balls by the (sla&ic heroes" E Husain Shahi! A9"F ouses
were de&olished in search of plunder and then wantonly set on fire" <lutted with the blood of
three thousand &en! 3ard'r Jah'n =han laid a contribution of one lakh on what re&ained of the
population and &arched away fro& the s&oking ruins the sa&e night"
'fter the tiger ca&e the ,ackal" >hen after the &assacre 'h&ad 3h'h s troops &arched
onward fro& *athur'! .a,ib and his ar&y re&ained there for three days! plundered &uch &oney
and buried treasure! and carried off &any beautiful fe&ales as captives" E.ur! 16 ""F The blue
waves of the Ja&un' gave eternal repose to such of her daughters as could flee to her
outstretched ar&s1 so&e other happy wo&en found a nearer escape fro& dishonour by death in
their household wells" #ut for those of their sisters who survived there was no escape fro& a fate
worse than death" ' *usli& eyewitness thus describes the scene in the ruined city a fortnight
later" 7verywhere in the lanes and ba+aars lay the headless trunks of the slain and the whole
city was burning" *any buildings had been knocked down" The water of the Ja&un' flowing
past was of a yellowish color! as if polluted by blood" The &an Ea *usli& ,eweller of the city!
robbed of his all and fasting for several daysF said that for seven days following the general
slaughter the water had turned yellow" At the ede of the stream I sa. a num"er of huts of
-airAis and sannyAsis Ei;e;: Hindu asceticF! in each of .hich lay a se-ered head .ith the head of
a dead co. applied to its mouth and tied to it .ith a rope round its neck"
(ssuing fro& the ruins of *athur'! Jah'n =han roa&ed the country round! and plundering
everywhere as directed" Crind'van! seven &iles north of *athur' could not escape! as its wealth
was indicated by its &any te&ples" ere another general &assacre was practised upon the
inoffensive &onks of the &ost pacific order of Cishnu s worshippers $c" 6th *arch%" 's the
sa&e *uha&&adan diarist records after a visit to Crind'vanG >herever you ga+ed you beheld
heaps of the slain1 you could only pick your way with difficulty! owing to the quantity of bodies
lying about and the a&ount of blood spilt" At one place that .e reached .e sa. a"out t.o
hundred dead children lyin in a heap" .ot one of the dead bodies had a head The stench
and effluviu& in the air were such that it was painful to open your &outh or even to draw
breath"
A*!ali s attac$ on Go$l
*oving a fortnight behind his vanguard! the 'bd'li king hi&self ca&e upon the scene" e had
stor&ed #allabhgarh on Ard *arch and halted there for two days" :n 16th *arch he arrived near
*athur'! and wisely avoiding that reeking hu&an sha&bles crossed over to the eastern bank of
the Ja&una and enca&ped at *ah'van! si) &iles south-east of the city" Two &iles to his west
lay <okul! the seat of the pontiff of the rich Callabh'charya sect" The 'bd'li s policy of
frightfulness had defeated his cupidityG dead &en could not be held to ranso&" The invader s
unsatisfied need of &oney was pressing hi&1 he sought the help of (&'d s local knowledge as
to the &ost pro&ising sources of booty" ' detach&ent fro& his ca&p was sent to plunder <okul"
#ut here the &onks were &artial .'g' sannyAsis of upper (ndia and Ba,put'na" 8our thousand
of these naked ash-s&eared warriors stood outside <okul and fought the 'fgh'ns! till half of their
own nu&ber was killed after slaying an equal force of the ene&y" Then at the entreaty of the
#engal su"ahdAr s envoy $Jugalkishor% and his assurance that a her&itage of fa3irs could not
contain any &oney! the 'bd'li recalled the detach&ent" 'll the -airAis perished but <okulnath
Ethe deity of the cityF was saved ! as a *arathi newsletter puts it" EBa,wade! i" 6A"F
166
-escribing 'fghan atrocities at this ti&e! *unshi 3ad'sukh -ehlaw( wrote! ( have &yself seen
the depredations of the 'fghans round -ehli and *attra" <od defend us fro& the&H (t &akes the
very hair of the body stand on end to think of the&" Two hundred thousand &en were destroyed
in these &assacres! and the hordes of the ene&y were without nu&ber" Such atrocities:
forsooth: .ere perpetrated in compliance .ith their reliion and la.E What cared they for the
reliion: the la.: the honour and reputation of the innocent sufferers< It .as enouh for such
"iots that splendour accrued "y their deeds to the faith of Muhammad and Ali H
167
JihAd at Pani.at 7'=8' CE:
.e)t &orning the sun revealed a horrid spectacle on the vast plain south of 2'nipat" :n the
actual field of the co&bat thirty-one distinct heaps of the slain were counted! the nu&ber of
bodies in each ranging fro& 644 upwards to 1444 and in four up to 1644 a rough total of @8!444"
(n addition to these! the ditch round the *aratha ca&p was full of dead bodies! partly the victi&s
of disease and fa&ine during the long siege and partly wounded &en who had crawled out of the
fighting to die there" >est and south of 2'nipat city! the ,ungle and the road in the line of
*ar'tha retreat were littered with the re&ains of those who had fallen unresisting in the relentless
-urr'ni pursuit or fro& hunger and e)haustion" Their nu&ber - probably three-fourths non-
co&batants and one-fourth soldiers - could not have been far short of the vast total of those slain
in the battlefield" The hundreds who lay down wounded! perished fro& the severity of the
cold"
After the ha-oc of com"at follo.ed massacre in cold "lood " 3everal hundreds of *ar'thas had
hidden the&selves in the hostile city of 2'nipat through folly or helplessness1 and these were
hunted out ne)t day and put to the sword" 'ccording to one plausible account! the sons of 'bdus
3a&ad =han and *ian 0utb received the -urr'ni king s per&ission to avenge their father s
death by an indiscri&inate &assacre of the *ar'thas for one day! and in this way nearly nine
thousand &en perished E0hau 0akhar! 1@A"F1 these were evidently non-co&batants" The
eyewitness =ashira, 2andit thus describes the sceneG $-ery )urrAni soldier "rouht a.ay a
hundred or t.o of prisoners and sle. them in the outskirts of their camp: cryin out: When I
started from our country: my mother: father: sister and .ife told me to slay so may kAfirs for their
sake after .e had ained the -ictory in this holy .ar: so that the reliious merit of this act Eof
infidel slayinF miht accrue to them" (n this way! thousands of soldiers and other persons were
&assacred" (n the 3hah s ca&p! e)cept the quarters of hi&self and his nobles! every tent had a
heap of severed heads before it" :ne &ay say that it was verily doo&sday for the *ar'tha
people"
S.oils of the "ictors
The booty captured within the entrench&ent was beyond calculation and the regi&ents of
=hans Ei"e" 8444 troopers of 'bd'li clans&enF did not! as far as possible! allow other troops like
the (r'nis and the Tur'nis to share in the plunder1 they took possession of everything
the&selves! but sold to the (ndian soldiers handso&e #rah&an wo&en for one tuman and good
horses for two tumans each" E.ur! 64 ""F The -eccani prisoners! &ale and fe&ale reduced to
slavery by the victorious ar&y nu&bered @@!444! &any of the& being the sons and other relatives
of the sard'rs or &iddle class &en" '&ong the& rose-li&bed slave girls are &entioned
#esides these @@!444 unhappy captives! so&e four hundred officers and 6444 &en fled for
refuge to 3hu,'-ud-daulah s ca&p! and were sent back to the -eccan with &onetary help by
that nawab! at the request of his indu officers" The total loss of the *ar'thas after the battle is
put at 64!444 horses! captured either by the 'fgh'n ar&y or the villagers along the route of flight!
two hundred thousand draught cattle! so&e thousands of ca&els! five hundred elephants!
besides cash and ,ewellery" 7very trooper of the 3hah brought away ten! and so&eti&es
twenty ca&els laden with &oney" The captured horses were beyond count but none of the& was
of value1 they ca&e like droves of sheep in their thousands"
168
The )e+ is hel! *+ the 2ran
The mujAhids who &ounted the various jihAds in (ndia lived in different centuries - fro& the first
quarter of the 8th to the second half of the 16th $57%"
They belonged to different races and ca&e fro& different countries - 'rabia! Turkistan! (ran!
'fghanistan! (ndia $in case of indu converts to (sla&%"
They spoke different languages - 'rabic! Turkish! 2ersian! 2ushto"
Iet! they used the sa&e self-righteous language for the indus! and enacted si&ilar sanguinary
scenes"
'gain! the *usli& historians! who described these jihAds with abundant ad&iration! also
functioned at different ti&es and places" They wrote in two different languages - the earlier ones
in 'rabic and the later ones in 2ersian" #abur wrote in Turkish"
Iet! their accounts follow the sa&e pattern" The accounts read as if the historians have only filled
the blanks in a prescribed profor&a" :r! to change the &etaphor! the different stories read like
varied scripts of the sa&e dra&a staged by different directors" :nly the dramatis
personae change fro& perfor&ance to perfor&ance"
ow do we account for this repetition of the repertoireM
The key is held by the 0uran" That is the only thing which all &u,'hids and their historians! have
shared in co&&on"
The sa&e logic leads to another and a very o&inous conclusion" JihAd cannot be regarded as
so&ething which happened only in the past" :n the contrary! it is an ever-present possibility in
(ndia" The 0uran will create a jihAd whenever and wherever the infidels provide an
opportunity" 2ious *usli&s in every place and at all ti&es! are taught to see! or seek! or provoke
situations in which solutions prescribed by the 0uran can be practised"

Footnotes:
1
The Mus"im 2ar6cr< of AllAhu6a'5ar.
2
E""iot and o2son4 History of India as told .y its o1n Historians4 7o"ume !4 p.
114. Trans"ation is that of the *ha"hnaa 5< an un'no2n Mus"im author.
,
!5id.4 pp. 17267,.
4
!5id.4 p. 171.
/
!5id.4 p. 17#.
1
Mus"im con;uerors spared the common peop"e from death or ens"avement on"<
to turn them into he2ers of 2ood and dra2ers of 2ater for the ne2 master c"ass
and 'eep the econom< going.
7
!5id.4 p. 131.
3
!5id.4 p. 132.
#
Those 2ho 5ecame Mus"ims.
1$
!5id.4 p. 1#$.
11
!5id.4 p. 2$/.
12
!5id.4 7o"ume !!4 p. 22. Trans"ation is that of TArI2h/i/3aIni of a"6=t5i.
1,
!5id.4 pp. 2462/.
14
!5id.4 p. 27.
1/
!5id.4 p. ,,.
11
!5id.4 p. ,/.
17
-ara<anpur in A"2ar district of +a@asthan.
13
!5id.4 p. ,1.
1#
%apita" of the )indu Shahis after the< "ost =d5handapur near Pesha2ar.
2$
!5id.4 p. ,7.
21
!5id.4 P. ,#.
22
!5id.4 pp. 4$641.
2,
?hur *ing %handrapa" of Asni near Aatehpur in =ttar Pradesh.
24
!5id.4 p. 47.
2/
To2n near Saharanpur in =ttar Pradesh.
21
!5id.4 pp. 4#6/$.
27
!5id.4 p. 2$#.
23
!5id.4 p. 212. Emphases in the origina" trans"ation.
2#
Sadr *i2am6" mu"' +uhu6d din )amCa.
,$
!5id.4 p. 21,. Emphases in the origina" trans"ation.
,1
!5id.4 p. 21/.
,2
!5id.4 pp. 211617.
,,
!5id.4 p. 21#.
,4
!5id.4 p. 222.
,/
!5id.4 p. 22,.
,1
!5id.4 p. 2,$. .hat )asan -iCami does not te"" at this point is that the arm< of
!s"am had to 5eat a hast< retreat from Gu@arat in the face of a fierce )indu
counter6offensive.
,7
!5id.4 p. 2,1.
,3
)indus had recon;uered e"hi after their first defeat.
,#
!5id.4 pp. 2,36,#.
4$
*ham5at or %am5a< in Gu@arat.
41
!5id.4 7o"ume !!!4 pp. 4264,. Trans"ation of TArI2h/i/(assAf of A5du""ah
.assaf.
42
!5id.4 p. 4,.
4,
!5id.4 p. 44.
44
evagiri in Maharashtra4 renamed au"ata5ad 5< Muhammad 5in Tugh"a;.
4/
!5id.4 p. 3/. Trans"ation of TArI2h/i/ AlAi of Amir *husru4 poet and sufi
discip"e of -iCamuddin A2"i<a4 the far6famed %hishti<<a sufi of e"hi.
41
2arasamudra in *arnata'a4 %apita" of the )o<sa"a *ingdom at that time.
47
!5id.4 pp. 3363#.
43
(uran4 11.#.
4#
!5id.4 ,#46#/. Trans"ation of Malf!4A/i/Ti!ri of Timur.
/$
!5id.4 pp. ,#16#7.
/1
!5id.4 p. ,#7. -!rat/ul/5Atihat4 the opening chapter of the (uran.
/2
A 2e""6'no2n sufi.
/,
!5id.4 p. ,#3.
/4
A to2n in -orth6.est Arontier Province.
//
!5id.4 pp. 4$,6$/.
/1
-o one from among the devotees of ?a5a Aarid4 the famous %hrishti<<a sufi4 is
'no2n to have disapproved of the crimes committed 5< Timur.
/7
Modern )anumangarh in the Ganganagar district of +a@asthan.
/3
!5id.4 pp. 421622.
/#
!5id.4 p. 427.
1$
The ancient name of Sirsa4 no2 head;uarters of a district in )ar<ana.
11
!5id.4 pp. 427623.
12
A to2n in Jind district of )ar<ana.
1,
The saiyids had no s<mpath< 2ith the Jats 2ho 2ere their neigh5oursB instead4
the< 2ere de"ighted to 2itness their s"aughter.
14
!5id.4 P. 42#.
1/
A to2n opposite e"hi across the Jamuna.
11
!5id.4 pp. 4,26,,.
17
AiroC Shah Tugh"a; s pa"ace on the +idge4 no2 ?ara )indu +ao )ospita".
13
rum65eaters.
1#
This spea's vo"umes a5out Mau"anas produced 5< !s"am.
7$
!5id.4 pp. 4,/6,1.
71
The 2ord )indu in this citation has 5een "eft out in Mohammad )a5i5 and
*.A. -iCami 8ed.94 A *oprehensi6e History of India4 7o"ume 7. The -ultanat4
pu5"ished 5< the Peop"e s Pu5"ishing )ouse4 -e2 e"hi4 1#7$4 p. 122. 0ur
secu"ar historians are ver< honest indeed. )a5i5 heads the "ist.
72
!5id.4 pp. 44/641.
7,
!5id.4 p. 443.
74
!5id.4 pp. 4/16/4.
7/
A to2n on the east 5an' of the Jamuna.
71
!5id.4 pp. 4/76/3.
77
!5id.4 p. 4/#.
73
!5id.4 pp. 4/#61$.
7#
+egion round ehradun and neigh5ouring districts of )imacha" Pradesh.
3$
!5id.4 p. 411.
31
A term used for Eoroastrians of !ran to start 2ith4 it 5ecame a term of contempt
for )indu 2arriors4 meaning vaga5onds.
32
!5id.4 pp. 41261,.
3,
!5id.4 pp. 41,614.
34
Ancient name of *angra4 no2 a district head;uarters in )imacha" Pradesh.
3/
!5id.4 pp. 41/611.
31
!n his 7lipses of (orld History4 Pandit Ja2ahar"a" -ehru has sho2n great
fondness for ?a5ur4 inc"uding the "etter s ho55< of ma'ing to2ers of severed
)indu heads.
37
)a.ur/0aa4 trans"ated into Eng"ish 5< A.S. ?everidge4 -e2 e"hi reprint4
1#7#4 pp. ,7$671.
33
!5id.4 p. /47.
3#
(uran4 /7.1/.
#$
)a.ur/0aa4 p. //4.
#1
(uran4 3$.42.
#2
)a.ur/0aa4 p. /1$.
#,
(uran4 1#.,/.
#4
)a.ur/0aa4 p. /11.
#/
(uran4 ,.2$.
#1
)a.ur/0aa4 p. /12.
#7
(uran4 2#./.
#3
!5id.4 11.#.
##
)a.ur/0aa4 p. /1,.
1$$
(uran4 14.,,.
1$1
)a.ur/0aa4 p. /1#.
1$2
(uran4 ,.1,,.
1$,
!5id.4 11.1,.
1$4
)a.u/0aa4 p. /72.
1$/
(uran4 4,.,.
1$1
!5id.4 43.,.
1$7
)a.ur/0aa4 p. /7267,.
1$3
!5id.4 pp. /7467/
1$#
TArI2h/i/-her -hAhI of A55as *han Sher2ani in E""iot and o2son4 7o"ume
!74 pp. 4$76$#.
11$
TArI2h/i/#A!dI of A5du""ah in E""iot and o2son4 7o"ume !74 pp. 47367#.
111
Su"tan of the Adi" ShAhi d<nast< of ?i@apur.
112
TArI2h/i/5arishtah4 trans"ated into Eng"ish 5< John ?riggs as History of the
%ise of the Mahoedan ,o1er in India4 -e2 e"hi reprint4 1#314 7o"ume !!!4 p.
71.
11,
Su"tan of the (ut5 ShAh! d<nast< of Go"'unda.
114
!5id.4 pp. 7467/.
11/
Su"tan of the -iCAm ShAhi d<nast< of Ahmadnagar.
111
!5id.4 p. 7/.
117
Su"tan of the ?ar!d ShAhi d<nast< of ?idar.
113
!5id.4 p. 71.
11#
!5id.4 pp. 71677.
12$
+.%. Ma@umdar 8ed.94 The History and *ulture of the Indian ,eople4 7o"ume
7!!4 The Mugha" Empire4 ?om5a<4 1#7,4 p. 42/.
121
TArI2h/i/5arishtah4 op. cit.4 p. 7#.
122
+o5ert Se2e""4 A 5or&otten Epire4 -e2 e"hi reprint4 1#124 pp. 1##62$$.
12,
TArI2h/i -alAtin/i Afa&hAna of Ahmad >adgar4 trans"ated in E""iot and o2son4
7o"ume 74 pp. 1/611.
124
TArI2h/i/A2.ari of Muhammad Arif (andhari4 trans"ated into Eng"ish 5<
Tanseem Ahmad4 e"hi4 1##,4 p. 74.
12/
A2.ar/0Aa of A5u" AaC"4 trans"ated in E""iot and o2son4 7o"ume 7!4 p. 21.
121
TArI2h/i/A2.ari4 op. cit.4 pp.14#6/1. Emphasis added.
127
,ro"eedin&s of Indian History *on&ress4 -e2 e"hi4 1#724 trans"ated and
annotated 5< !shtia; Ahmed Ei""i4 pp. ,/$611.
123
0pening fines of the Prophet s speech after the %on;uest of Mecca.
12#
(uran4 ,$.47.
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See a"so A5u" AaC"4 A2.ar 0Aa4 trans"ated into Eng"ish 5< ). ?everidge4
7o"ume ! and !! ?ound in 0ne4 -e2 e"hi reprint4 1##,4 pp. 441641 and 41463$.
!t is significant that this despica5"e "ic'spitt"e of A'5ar does not even mention
the 5athnaa cited a5ove. ?ut his use of 2ords "i'e mart<rs 4 ho"<
2arriors 4 and &hA4is for the !s"amic gangsters and e:treme"< a5usive
"anguage for the +a@put 2arriors4 "eaves no dou5t that he a"so vie2ed the sac' of
%hittor as a 8ihAd.
1//
Jadunath Sar'ar4 5all of the Mu&hal Epire4 7o"ume !!4 Aourth Edition4 -e2
e"hi4 1##14 p.1#.
1/1
!5id.4 pp. 7$671. Emphasis added.
1/7
Munta2hA./ut/Ta1ArI2h4 trans"ated in E""iot and o2son4 7o"ume 7!!!4 pp.
4$/6$1. Emphasis added.
1/3
5all of the Mu&hal Epire4 op. cit.4 7o"ume !!4 pp. 21$611. Emphasis added.
CHAPTER =
DOCTRINE OF THE IS4A(IC STATE
The doctrine of jihAd! which is the whole of the 0uran! deals pri&arily with the perfor&ance of the
&ilitari+ed *usli& /&&ah till the ti&e an infidel land is conquered and *usli& hold is
consolidated over it by terrorising its people through slaughter and pillage" The operations of the
sa&e &ilitary &achine after the conquest are dealt with by another depart&ent of (sla&ic
theology - doctrine of the (sla&ic state" ' very clear e)position of this doctrine is provided by
2rofessor Jadunath 3arkar who had spent a life-ti&e in studying the theology and history of
(sla&" >e reproduce below what he stated in 19@8" :nce again we have replaced the word
<od by the word 'llah "
Islamic State is an Agenc+ for S.rea!ing the Faith
#y the theory of its origin the *usli& 3tate is a theocracy" (ts true king is 'llah! and earthly
rulers are &erely is agents! bound to enforce is law on all" 5ivil ?aw is co&pletely
subordinated to Beligious ?aw and! indeed! &erges its e)istence in the latter" The civil authorities
e)ist solely to spread and enforce the true faith" (n such a 3tate! infidelity is logically equivalent to
treason! because the infidel repudiates the authority of the true king and pays ho&age to is
rivals! the false gods and goddesses" 'll the resources of the 3tate! all the forces under the
political authorities! are in strict legality at the disposal of the &issionary propaganda of the true
faith"
Tolerance to5ar!s Infi!els is Tantamont to Sin
Therefore! the toleration of any sect outside the fold of orthodo) (sla& is no better than
co&pounding with sin" 'nd the worst for& of sin is polytheis&! the belief that the one true 'llah
has partners in the for& of other deities" 3uch a belief is the rankest ingratitude $kufr% to hi& who
gives us our life and daily bread
The conversion of the entire population to (sla& and the e)tinction of every for& of dissent! is
the ideal of the *usli& 3tate" (f any infidel is suffered to e)ist in the co&&unity! it is as a
necessary evil! and for a transitional period only" 2olitical and social disabilities &ust be i&posed
on hi&! bribes offered to hi& fro& the public funds to hasten the day of his spiritual enlighten&ent
and the addition of his na&e to the roll of true believers" The growth of the infidel population in
nu&ber or wealth would! therefore! defeat the very end of the 3tate
Stats of Non%(slims in an Islamic State
' non-*usli&! therefore! cannot be a citi+en of the 3tate1 he is a &e&ber of a depressed class1
his status is a &odified for& of slavery" e lives under a contract $!imma% with the 3tateG for the
life and property that are grudgingly spared to hi& by the 5o&&ander of the 8aithful" e &ust
undergo political and social disabilities! and pay co&&utation-&oney $ja!iya%" (n short! his
continued e)istence in the 3tate after the conquest of his country by the *usli&s is conditional
upon his person and property being &ade subservient to the cause of (sla&"
e &ust pay a ta) for his land $ kharaj%! fro& which the early *usli&s were e)e&pt1 he &ust
pay other e)actions for the &aintenance of the ar&y! in which he cannot enlist even if he offers to
render personal service instead of paying the poll-ta)1 and he &ust show by hu&ility of dress and
behaviour that he belongs to a sub,ect class" .o non-*usli& $!immi% can wear fine dresses! ride
on horseback or carry ar&s1 he &ust behave respectfully and sub&issively to every &e&ber of
the do&inant sect
(n addition to the poll-ta) and public degradation in dress and de&eanour i&posed on the&!
the non-*usli&s were sub,ected to various hopes and fears" Bewards in the for& of &oney and
public e&ploy&ent were offered to apostates fro& induis&" The leaders of indu religion and
society were syste&atically repressed! to deprive the sect of spiritual instruction! and their
religious gatherings and processions were forbidden in order to prevent the growth of solidity and
a sense of co&&unal strength a&ong the&" .o new te&ple was allowed to be built nor any old
one to be repaired! so that the total disappearance of all places of indu worship was to be
&erely a question of ti&e" #ut even this delay! this slow operation of Ti&e! was intolerable to
&any of the &ore fiery spirits of (sla&! who tried to hasten the abolition of infidelity by
anticipating the destructive hand of Ti&e and forcibly pulling down te&ples"
1
Earlier Conclsions Confirme!
2rofessor Jadunath 3arkar confir&ed his earlier conclusions after a further and deeper study of
(sla&" (n an article published in the 1964 2oo,a .u&ber of the Hindustan Standard! 5alcutta! he
observedG
The poison lay in the -ery core of Islamic theocracy" /nder it there can be only one faith! one
people and one all overriding authority" The 3tate is a religious trust ad&inistered solely by is
people $the faithful% acting in obedience to the 5o&&ander of the 8aithful! who was in theory! and
very often in practice too! the supre&e <eneral of the 'r&y of &ilitant (sla& $Janud%" There could
be no place for non-believers" 7ven Jews and 5hristians could not be full citi+ens of it! though
they so&ewhat approached the *usli&s by reason of their being 2eople of the #ook or
believers in the #ible! which the 2rophet of (sla& accepted as revealed"
's for the indus and Doroastrians! they had no place in such a political syste&" (f their
e)istence was tolerated! it was only to use the& as hewers of wood and drawers of water! as ta)-
payers! +hiraj-u!ar ! for the benefit of the do&inant sect of the 8aithful" They were
called 4immis or people under a contract of protection by the *usli& 3tate on condition of certain
services to be rendered by the& and certain political and civil disabilities to be borne by the& to
prevent the& fro& growing strong" The very ter& 4immi is an insulting title" (t connotes political
inferiority and helplessness like the status of a &inor proprietor perpetually under a guardian1
such protected people could not clai& equality with the citi+ens of the *usli& theocracy"
The 4immi is under certain legal disabilities with regard to testi&ony in law courts! protection
under cri&inal law! and &arriage" The 3tate! as the other party in the contract $!imma%!
guarantees to hi& security of life and property and a &odified protection in the e)ercise of his
religionG he cannot erect new te&ples! and has to avoid any offensive publicity in the e)ercise of
his faith" #ut everything short of open physical persecution! - everything that would not be a
flagrant breach of the contract of protection! can be legiti&ately practised by the *usli& ruler to
reduce the nu&ber of the undesirable alien sect
Thus "y the "asic conception of the Muslim State all non-Muslims are its enemies: and it is in
the interest of the State to cur" their ro.th in num"er and po.er; The ideal aim .as to
e%terminate them totally! as indus! Doroastrians and 5hristian nationals have been liquidated
$so&eti&es totally! so&eti&es leaving a negligible re&nant behind% in 'fghanistan! 2ersia and
the .ear 7ast"
@
Hin!s shol! he gratefl to Imam Hanifa
indus should be grateful to (&a& anifa for so&e &ercy shown to the&" e had reco&&ended
that indus! though idolaters! could be accepted as a 2eople of the #ook like the Jews! the
5hristians and the Doroastrians! and granted the status of !immis" The *usli& swords&en and
theologians in (ndia happened to follow his school of (sla&ic law" That enabled the& to
upgrade the crow-faced infidels
A
of this country to the status of !immis" indus could
save their lives and so&e of their properties! though not their honour and places of worship and
pilgri&age! by paying ji!yah and agreeing to live under highly discri&inative disabilities" The only
choice which the other great (&a&s of (sla& - *'lik! 3h'fii and anbal - gave to the indus was
between (sla& and death"
'lauddin =hil,i had consulted the &ost learned *aulana of his real& - 0a+i *ughis-ud-din of
#ayana - on this point" The 0a+i pronounced the correct position as followsG The indus are
designated in the law as payers of tribute $ kharaj-u!ar%1 and when the revenue officer
de&ands silver fro& the&! they should! without question and with all hu&ility and respect! tender
gold" (f the officer throws dirt into their &ouths! they &ust without reluctance open their &ouths
wide to receive it" #y these acts of degradation are shown the e)tre&e obedience of the !immi!
the glorification of the true faith of (sla&! and the abase&ent of false faiths" 'llah hi&self orders
the& to be hu&iliated! as e says! till they pay $ ja!iya% with the hand and are
hu&bled" The 5rophet has commanded us to slay them: plunder them and make them
capti-e" .o other religious authority e)cept the great (&a& $anifa% whose faith we follow! has
sanctioned the i&position of the ja!iya on indus" 'ccording to all other theologians! the rule for
indus is 7ither death or (sla& "
9
Imam Hanifa critici>e! *+ Amir )hsr
'&ir =husru was a conte&porary of 0a+i *ughis-ud-din" e is presented by the &ode&
*usli&s and lionised by the educated indus as the pioneer of secularis& in (ndia " e
had! however! so&ething very specific to say on the status of indus vis-;-vis the (sla&ic state"
appy ind/st'n ! he wrote! the splendour of Beligion" where the ?aw finds perfect honour
and security" (n learning -ehli can now co&pete with #okh'ra! for (sl'& has been &ade
&anifest by its kings" The whole country! by &eans of the sword of our holy warriors! has
beco&e like a forest denuded of its thorns by fire" The land has been saturated with the water of
the sword! and the vapours of infidelity have been dispersed" The strong &en of ind have been
trodden under foot! and all are ready to pay tribute" (sl'& is triu&phant! idolatry is
subdued" Had not the la. Fof Imam HanifaG ranted e%emption from death "y the payment of
poll-ta%: the -ery name of hind: root and "ranch: .ould ha-e "een e%tinuished" 8ro& <ha+n( to
the shore of the ocean you see all under the do&ination of (sl'&" 5awing crows
6
see no arrows
pointed at the&1 nor is the Tars' $5hristian% there! who does not fear $taras% to render the servant
equal with 'llah1 nor the Jew who dares to e)alt the 2entateuch to a level with the =ur'n1 nor
the Mah who is delighted with the worship of fire! but of who& the fire co&plains with its
hundred tongues" The four sects of *usul&'ns are at a&ity and the very fish are 3unn(s"
6
(t has to be re&e&bered that '&ir =husru was one of the fore&ost disciples of .i+a&-ud-din
'wliya of -elhi who is counted a&ong the five great sufis of the 5hishtiyya school" e is hi&self
regarded as an outstanding sufi on whose ma!Ar in -elhi urs is held every year" is indi verses
are cited as a proof positive of his love for the land of his birth" #ut what the '&ir says about
industan and indus speaks volu&es about sufis and 3ufis&" The few educated indus
who ad&it that 2rophetic (sla& is so&ewhat fanatic ! believe that 3ufistic (sla& is large-
hearted and liberal " The 5hishtiyya school of 3ufis& in particular is supposed to have built
bridges between the two co&&unities "
Tre Face of Sfism
#ut the evidence that is available points towards a contrary conclusion" The 5hishtiyya school
was foisted on (ndia by *uin-ud-din who had settled down in ',&er before the 3econd #attle of
Tarain" 'ccording to the sufi lore! he had &ade a few converts fro& a&ong the local indus and
started issuing orders to 2rithivi Ba, 5hauhan! the indu king! for the benefit of these converts"
>hen the king ignored hi&! he invited *uha&&ad <huri to invade the 5hauhan =ingdo&" Sir-ul-
A.liya! the &ost fa&ous history of the 5hishtiyya school written by =hwa,a '&ir =hurd! another
disciple of .i+a&-ud-din 'wliya! tells the following storyG is E*uin-ud-din sF blessed tongue
uttered spontaneously! >e have handed over 2ithora alive to the ar&y of (sla&" (n those
very days! 3ultan *ui+-ud-din 3a& arrived in ',&er fro& <ha+ni" 2ithora had to face the ar&y of
(sla&" e was captured alive by 3ultan *ui+-ud-din The =hwa,a E*uinud-dinF was a worker of
great wonders" #efore he reached industan! all its cities right upto the point of sunrise were
sunk in tu&ult and infidelity and were involved with idols and idolatry" 7veryone a&ong the
rabble E<odsF of industan clai&ed to be the great <od and a co-sharer in the divinity of 'llah"
The people paid ho&age to stones! sods of clay! trees! quadrupeds! cows and bulls and their
dung" The darkness of infidelis& had &ade still &ore fir& the seals on their hearts *uin-ud-
din was indeed the very sun of the true faith" 's a result of his arrival! the darkness that had
spread over this country was dispelled" (t beca&e bright and glowed in the light of (sla&"""
'nyone who has beco&e a *usal&an in this country will stay a *usal&an till the -ay of
-issolution" is progeny will also re&ain *usal&an The people Eof industanF will be brought
out of dAr-ul-har" into dAr-ul-IslAm by &eans of &any wars"Q
7
There is plenty of pri&ary literature available in 'rabic and 2ersian regarding the rise!
develop&ent! and doings of nu&erous sufi silsilas in (ndia" 3o&e of this literature has been
translated into /rdu and 7nglish as well" ' study of this literature leaves little doubt that sufis
were the &ost fanatic and funda&entalist ele&ents in the (sla&ic establish&ent in &edieval
ti&es" indus should go to this literature rather than fall for latter-day (sla&ic propaganda" The
ruin of indus and induis& in =ash&ir in particular! can be safely credited to sufis who
functioned there fro& the early thirteenth century onwards"

Footnotes:

1
Jadunath Sar'ar4 History of Auran&4i.4 7o"ume !!!4 %a"cutta4 1#234 pp. 114617.
2
%ited in +.%. Ma@umdar 8ed.94 The History of the Indian ,eople and *ulture4
7o"ume 7!4 The #elhi -ultanate4 ?om5a<4 1#1$4 pp. 117613. Emphasis added.
,
A term 2hich Amir *husru fre;uent"< used for )indus.
4
%ited in Jadunath Sar'ar4 History of Auran&4i.4 7o"ume !!!4 %a"cutta4 1#234 p.
111. Emphasis addded.
/
Another term of contempt used 5< Amir *husru for )indus.
1
Ashi+A of Amir *husru4 trans"ated in E""iot and o2son4 7o"ume !!!4 pp. /4/6
41. Emphasis added.
7
Amir *hurd4 -iyar/ul/A1liya4 -e2 e"hi4 1#3/4 pp. 111612. The passage cited
has 5een trans"ated from the =rdu version. Sai<id Athar A55as +iCvi has
presented a "ot of primar< materia" on Sufism in his A History of -ufis in India.
-e2 e"hi4 7o"ume !4 1#73 and 7o"ume !!4 1#3,.
CHAPTER @
(,S4I( UMMAH IS A (I4ITARC (ACHINE
The tee&ing to&es on orthodo) (sla&ic theology devote plenty of space to non-warlike sub,ects!
such as faith! purification! prayers! al&s! fasting! pilgri&age! &arriage! divorce! business
transactions! inheritance! gifts! bequests! vows! oaths! cri&e! punish&ent! govern&ent! hunting!
food! drink! dress! decoration! greetings! &agic! poetry! visions! drea&s! virtue! last day!
repentance! etc" #ut the rules laid down for every *usli&! everywhere and at all ti&es! are the
sa&e" (n the final analysis this unifor& pattern of belief and behaviour erases the individual in
&an and turns hi& into a &e&ber of a close-knit collective! the Ummah"
The Ummah! however! acquires an altogether new colour when ,u)taposed with jihAd! on which
sub,ect also the to&es wa) no less eloquent" (t looks too &uch like a &ilitary &achine to pass as
a peaceful society" The rules laid down by the 3hariat read like a &anual co&piled for use in
&ilitary barracks - waking up every &orning to the call of a bugle! rolling up the bed! sweeping the
floor! pressing the unifor&! polishing the shoes! rushing for a bath! &oving the body in different
ways in &ass drills! sharing &eals in the &ess-hall! drinking fro& a co&&on canteen and! finally!
facing the court &artial for &istakes &ade in any part" :ne is a&a+ed as well as a&used when
this &echanical confor&ity to a set pattern of e)ternal e)ercises is presented by the spokes&en
of (sla& as the very essence of universal spirituality and &orality"
Pra+ers of (ilitar+ Para!eF
-"3" *argoliouth cites several early *usli& sources regarding what the *usli& ranks looked like!
on the eve of the #attle of #adrG :f the battle that followed we have no clear or detailed
accountG but we know at least so&e of the factors which brought about the result" The discipline
of the salat or prayer ! in which the *osle&s were arranged in rows! and had to perfor& after
a leader certain bodily e)ercises! and falling out of line was threatened with divine punish&ent!
had served as a rough sort of drill! and *oha&&ed before the battle discharged the duty of
&aking the troops fall into line" The *eccan general /tbah! son of Babiah! was struck with
their appearance1 they were keeling on their knees! silent as though they were du&b! and
stretching out their tongues like snakes" They were all sub,ect to the single will of their 2rophet!
who was aware that the general should not risk his life1 for hi& therefore in the rear of the ar&y a
hut was built! where attended by his &ost trusted counsellors! he could issue orders1 and to
which ca&els were tied ready to be used by the leaders for flight in case of disaster"
1
O*ser&ations of Cont )e+serling
This &ilitari+ation of everyday *usli& life was noticed with keen interest by 5ount =eyserling
$1884-1996 57% during his travels in (sla&ic countries" e su&&ed up his over-all i&pression in
his The Tra-el )iary of a 5hilosopher" (sla& is a religion! he wrote! of absolute surrender
and sub&issiveness to <od - but to a <od of a certain character - a >ar-?ord who is entitled to
do with us as he will and who bids us stand ever in line of battle against the foe The ritual of
this belief e&bodies the idea of discipline" >hen the true believers every day at fi)ed hours
perfor& their prayers in serried ranks in the &osque! all going through the sa&e gestures at the
sa&e &o&ent! this is not! as in induis&! done as a &ethod of self-reali+ation! but in the spirit in
which the 2russian soldier defiled before his =aiser" This &ilitary basis of (sla& e)plains all the
essential virtues of the *usal&an" (t also e)plains his funda&ental defects - his
unprogressiveness! his incapacity to adapt hi&self! his lack of invention" The soldier has si&ply
to obey orders" 'll the rest is the affair of 'llah"
@
Congregational or Fri!a+ Pra+ers
(n the early days of (sla& ! writes 2rofessor ="3" ?al! the &ain features of the 8riday
service were prayers in congregation with worshippers standing in straight linear rows"
'ttendance was co&pulsory and &ilitary discipline was &aintained" The ser&on was like the
order of the day1 it co&prised advice! repri&and and directions on religious and political
obligations of the faithful" ' sense of awe pervaded - raising the nu&ber of
worshippers
A
3&all wonder that great i&portance is attached to congregational or 8riday
prayers in (sla&" The ahadis declare that na&a+ said in congregation is twenty-five ti&es
superior to na&a+ said alone at ho&e" *uha&&ad was very strict about attendance in
congregational prayer"
9
The 2rophet is reported to have said that he felt like burning down the
houses of those who did not attend the 8riday prayers" (n the history of (sla& in (ndia! 8riday
ser&ons result in working up the feelings of the na&a+is! and sabre-rattling and street riots
generally take place on 8riday after the afternoon prayers "
6
Islam !i&i!es the Hman Famil+
The picture beco&es perfectly clear when we conte&plate the thought-categories which for& the
very foundations of (sla&ic theology" The thought-categories are derived fro& the 0uran which
the theologians quote at every turn and on every sub,ect"
(sla&ic theology divides the hu&an fa&ily into two inco&patible factions" There are
the mu mins $believers% on the one hand" They are 'llah s favourites to who& he has
pro&ised victory in this world and paradise hereafter" :n the other hand! there are
the kAfirs $unbelievers% whose lives! liberties! properties and honour 'llah has forfeited in favour
of the faithful" Mu mins can have a clean conscience when they slaughter and plunder and
enslave the kAfirs by every &eans and in every way" They are only fulfilling 'llah s ine)orable
>ill"
Islam .olarises the Inha*ite! -orl!
The sa&e theology divides the inhabited world into two irreconcilable ca&ps" :n the one hand!
there is the dAr-ul-IslAm! the lands held by *usli&s where the 3hariat rules" This is the base
fro& which the mu mins operate" :n the other hand! there is the dAr-ul-har"! the lands in
which kAfirs live and which the mu mins should sub,ect to non-stop war" The &u &ins should
spare neither their persons nor their properties in the effort to convert every dAr-ul-har" into
a dAr-ul-IslAm"
Islam *ifrcates Hman Histor+
'gain! (sla&ic theology bifurcates hu&an history into two sharply defined periods" The period
before the procla&ation of *uha&&ad s prophethood is the 'ge of (gnorance $ jAhiliya%! and the
period that follows is the 'ge of (llu&ination $ilm%" 7verything that prevailed in the 'ge of
(gnorance is to be destroyed outright or to be converted in such a &anner that it looks as if it
ca&e into e)istence after the dawn of the 'ge of (llu&ination" The nor&s of ignorance and
illu&ination are deter&ined not by any ob,ective or co&parative criteria! but by dictu&s of the
0uran and adis"
#elie&ers are #etter Hman #eings
(t is nowhere stated in (sla&ic theology that the mu mins have to be better hu&an beings in
ter&s of &ind or &orals" They have only to swear by a certain phanto& na&ed 'llah and a
certain historical person called Bas/l $prophet%! and they beco&e qualified to kill all those who
refuse to swear in the sa&e &anner" They are e)e&pted fro& prayers! fasting! pilgri&age and
the rest and all their sins and cri&es stand pardoned! if they engage the&selves in killing
the kAfirs"
Islam incom.ati*le 5ith Peace
*ahat&a <andhi was no specialist of (sla&ic theology" e accepted the &ode& *usli&
apologist s interpretation that (sla& &eans peace" #ut he saw no sign of *usli& adherence to
this interpretation" (sla& was born! he observed! in an environ&ent where the sword was
and still re&ains the supre&e law The sword is yet too &uch in evidence a&ong *ussal&ans"
(t &ust be sheathed if (sla& is to be what it &eans peace"
2rofessor Jadunath 3arkar! on the other hand! had devoted a life-ti&e to the study of (sla& in
theory and practice" e could not avoid reaching a very gri& conclusion" The &urder of
infidels $kafir-kushi%! he wrote! is counted a &erit in a *usli&" (t is not necessary that he
should ta&e his own passions or &ortify his flesh1 it is not necessary for hi& to grow a rich growth
of spirituality" e has only to slay a certain class of his fellow beings or plunder their lands and
wealth! and this act in itself would raise his soul to heaven" ' religion whose followers are taught
to regard robbery and &urder as a religious duty! is inco&patible with the progress of &ankind or
with the peace of the world"
6
(f the aforesaid authorities on (sla&! including the great savant and historian fro& #engal! had
been brought to the notice of Justice #asak before he pronounced that the 0uran is not
pre,udicial to the &aintenance of har&ony between different religions and that #ecause of
the 0uran no public tranquility has been disturbed upto now and there is no reason to apprehend
any likelihood of such disturbance in future ! his verdict &ight well have been different" The
whole history of (sla&! particularly in (ndia! runs counter to this pronounce&ent" The people of
#engal know it in their bones what the 0uran stands for" The strea& of refugees fro&
#angladesh $erstwhile 7ast 2akistan% has not yet ceased to flow"

Footnotes:
1
Mohaed and the %ise of Isla4 op. cit.4 pp. 2/36/#. )e a"so sa<s that the
Pagan Ara5s4 on the other hand4 2ere unac;uainted 2ith the rudiments of
mi"itar< science 4 that the< fought in no order4 2ith no "eadership 4 and that
of the hundred or more technica" terms 2hich the 2arfare of !s"am evo"ved4 the
Ara5s of the !gnorance had no 'no2"edge 8!5id.4 pp. 2/#61$9.
2
%ited 5< Jadunath Sar'ar4 History of Auran&4i.4 7o"ume !!!4 %a"cutta4 1#23. p.
171.
,
Theory and ,ra"ti"e of Musli -tate in India4 op. cit.4 pp. 3,634.
4
!5id.4 p. 32.
/
!5id.4 p. #,.
1
Jadunath Sar'ar4 History of Auran&4I.4 %a"cutta4 1#234 7o"ume !!!4 pp. 11361#.
CHAPTER A
THE PETITION HAS SER"ED A GREAT P,RPOSE
#y filing the >rit 2etition for a ban on the 0uran! 5hand&al 5hopra has invited attention to a
sub,ect which indus have neglected for long and at great cost to the&selves" They have yet to
e)a&ine critically the clai& of the 0uran as a sacred scripture and of (sla& as a religion" (f
indus now take up this study in all seriousness and educate the&selves about the character of
(sla&! the 2etition will have served its purpose"
(ahatma Gan!hi on Hin! Ps+cholog+
The panic shown by the 3tate and /nion govern&ents in the face of violent *usli& &obs! points
towards a psychology fro& which indus have yet to free the&selves" The thirteen hundred
years of i&perialistic e)pansion! wrote *ahat&a <andhi! has &ade the *ussal&ans fighters
as a class" They are! therefore! aggressive" #ullying is the natural e)crescence of an aggressive
spirit" The indu has an age-old civili+ation" e is essentially nonviolent 2redo&inance of the
non-violent spirit has restricted the use of ar&s to a s&all &inority1 not knowing their Ear&s F use
nor having an aptitude for the&! they EindusF have beco&e docile to the point of ti&idity or
cowardice"
1
e was convinced that *usli&s will not stop being bullies so long as indus continue to be
cowards" e saw no hope for a healthy relationship between the two co&&unities till this
i&balance was corrected" #ut &y own e)perience! he observed confir& the opinion that
the *ussal&an as a rule is a bully and the indu as a rule is a coward (f the indus wish to
convert the *ussal&an bully into a respecting friend! they have to learn to die in the face of the
heaviest odds indus &ust cease to fear the *ussal&an bully"
@
Ho5 the 2ran *ecame a Hol+ #oo$ for Hin!s
The story of how indus ca&e to accept the 0uran as a holy book is long and painful" There
are very few indus now who know the story" <eneration after generation of indus has been
brainwashed by slogans of secularis& and sar-a-dharma-sama"ha-a to believe that they have
always revered the 0uran! and accepted (sla& as a dharma"
#ut history is a witness that during the centuries of (sla&ic invasions and rule! indus hated (sla&
as barbaris& and fought the *usli& &arauders tooth and nail" They had! however! also to live
for several centuries as terrori+ed sub,ects of (sla&ic &ilitary states which ruled in &ost parts of
(ndia at one ti&e or the other" /nder the (sla&ic law that prevailed! it was a cri&e
punishable with death to question the final prophethood of *uha&&ad! the divinity of the 0uran!
and the &onopoly of (sla& as a religion" *edieval *usli& historians have &entioned in passing
so&e pro&inent instances of indus attracting the supre&e penalty for co&&itting one or the
other of these cri&es " *any &ore cases &ust have re&ained un&entioned" 3&all wonder
that indus under *usli& do&ination! had to pretend all the ti&e that they harboured nothing but
the highest senti&ents for the 0uran" 2retension tended to beco&e belief as it was passed down
by one generation to another"
Pioneering -or$ of S5ami Da+anan!a
3o&e indus did try to have a close look at the 0uran when the night&are of *usli& rule was
over" The pride of place in this respect goes to 3wa&i -ayananda! the founder of the 'rya
3a&a," e tore through the theology of the 0uran and brought up to the surface the cri&inal
psychology ca&ouflaged by it" 't the sa&e ti&e! he &ade an appeal to the *usli&s to reflect
upon how they would feel if thekAfirs started doing to the& what the 0uran has prescribed for
the kAfirs" 3o&e subsequent scholars of the 'rya 3a&a, followed the lead given by 3wa&i,i and
did co&&endable work" indus started waking up and wondering whether the 0uran was at all
worthy of the reverence e)pected fro& the&"
Political E1.e!ienc+ trim.hs o&er Trth
#ut it proved to be a passing phase" The leaders of the 8reedo& *ove&ent against #ritish rule
which was surging forward and which aroused e&otions deeper than the controversy about the
0uran ! were eager to draw the *usli& &inority into the national struggle in order to be in a
better position to bargain with the #ritish" They thought they could win over the *usli&s by
praising the 2rophet! by holding up the 0uran as a holy book! by espousing 2an-(sla&ic causes!
and by looking the other way when faced with facts of history" 3tarting with the 3wadeshi
*ove&ent in #engal! this flattering of *usli&s by praising (sla& cul&inated in *ahat&a
<andhi s sar-a-dharma-sama"ha-a - the opiate which lulled the indus into a deep slu&ber
such as they had never known vis-;-vis *usli& aggression"
3o&e national leaders even &ade a bold bid to revise &edieval (ndian history" *usli& heroes
were presented as national heroes" :n the other hand! indu heroes who had fought against
(sla&ic i&perialis& were cut to si+e " ?ala ?a,pat Bai propagated the proposition that the
indus and *usli&s have coalesced into an (ndian people! very &uch the sa&e way as the
'ngles! 3a)ons! -anes and .or&ans for&ed the 7nglish people of to-day and that the
*usli& rule in (ndia was not a foreign rule"
A
These were leaders of great stature" They had &ade great sacrifices" Their words carried a
weight which specialists of the sub,ect like 2rofessor Jadunath 3arkar could not co&&and" Thus
the at&osphere beca&e highly discouraging for any serious and co&parative study of religions"
:n the other hand! puerile nonsense like the $ssential Unity of All 1eliions by -r" #hagwan -as
beca&e very popular" 'nyone who questioned the pious proposition that the 0uran was as good
as the Cedas and the 2uranas! ran the risk of being nailed down as an ene&y of co&&unal
har&ony " There were quite a few casualties in the public life of (ndia caused by this euphoria
for the 0uran"
#lin!e! *+ the (a$e%#eliefs
The e)peri&ent was a stupendous failure as it was bound to be! based as it was on no &ore than
&ere &ake-beliefs" 7very concession &ade to the *usli& &inority helped only to whet its
appetite for &ore" (t staged street riots whenever the indu &a,ority showed so&e
resistance to its &ounting de&ands" (n the event! it opted for a separate nationhood and
established another (sla&ic state on the soil of (ndia"
#ut instead of laying the bla&e where it really belonged! the political leadership bla&ed #ritish
i&perialis& for creating the co&&unal divide and indu co&&unalis& for deepening
the crisis which cul&inated in 2artition" This #ig ?ie was sold on a large scale after
independence when political power passed into the hands of self-alienated indus who paraded
the&selves as progressive ! leftist ! revolutionary etc"! and who harboured an
incurable ani&us against everything native and national" :nce again! the 0uran ca&e out quite
unscathed"
(slims start the Game Again
That part of the *usli& &inority which had voted for 2akistan but had chosen to stay in
(ndia! restarted the old ga&e when (ndia was proclai&ed a secular state pledged to freedo& of
propagation for all religions" (t revived its tried and tested trick of &asquerading as a poor and
persecuted &inority " (t cooked up any nu&ber of 2irpur Beports"
9
The wail went up that the
lives! liberties and honour of the *usli&s were not safe in (ndia! in spite of (ndia s
secular pretensions " 't the sa&e ti&e! street riots were staged on every possible prete)t"
The co&&unal situation started beco&ing critical once again"
Histor+ to *e Re%5ritten
'nd once again! the political leadership ca&e out with a &ake-belief" The big-wigs fro& all
political parties were collected in a .ational (ntegration 5ouncil " (t was pointed out by the
leftist professors that the &a,or cause of co&&unal trouble was the bad habit of living in
the past on the part of our people " *ost of the politicians knew no history and no religion for
that &atter" They all agreed with one voice that (ndian history! particularly that of the &edieval
*usli& period ! should be re-written" That! they pleaded! was the royal road to national
integration "
(slim Histor+ is the *est Commentar+ on the 2ran
indus who had suffered fro& the (sla&ic onslaught in &edieval ti&es had written no history of
what they went through" (t was only the &edieval *usli& historians who had preserved with
&eticulous care and great glee the record of what the hA!is had done to
the kAfirs and mushriks! again and again" istorians like Dia-ud-din #arani
6
believed that the
treat&ent &eted out to the indus by the *usli& swords&en was a part the divine plan which
was unfolding according to pro&ises 'llah had &ade in the 0uran" Thus the best and the &ost
honest co&&entaries which the indus could read on the 0uran! were the histories written by
&edieval *usli& historians"
' deter&ined effort was now launched by 3talinist professors! particularly of the Jawaharlal
.ehru /niversity $J./% in .ew -elhi! to keep away these co&&entaries fro& the indus"
*usli& historians! particularly of the 'ligarh school! ca&e forward to lend wholehearted
cooperation" (f the 0uran could be divorced fro& the history it had created in the past! it could
retain intact the hallow which indus accorded to it in the present" 2rofessional historians in &ost
places fell into line" (t was too bad to beco&e known as a indus co&&unalist in the 'll
(ndia istory 5ongress which had! &eanwhile! been captured by the 3talinist and *usli&
historians "
-arning from a "eteran Historian
The only voice which was heard against this nation-wide e)ercise in suppressio -eri suestio
falsi in the field of &edieval (ndian history! was that of the veteran historian! B"5" *a,u&dar" 8or
hi&! this national integration based on a wilful blindness to recorded history of the havoc
wrought by (sla& in (ndia! could lead only to national suicide" e tried his best to arrest the trend
by presenting (sla&ic i&perialis& in &edieval (ndia as it was! and not as the politicians in league
with 3talinist and *usli& historians were tailoring it to beco&e"
2olitical necessities of the (ndians during the last phase of #ritish rule! he wrote in 1964!
underlined the i&portance of alliance between the two co&&unities! and this was sought to be
s&oothly brought about by glossing over the differences and creating an i&aginary history of the
past in order to depict the relations between the two in a &uch &ore favourable light than it
actually was" 7&inent indu political leaders even went so far as to proclai& that the indus
were not at all a sub,ect race during the *usli& rule" These absurd notions! which would have
been laughed at by (ndian leaders at the beginning of the nineteenth century! passed current as
history owing to the e)igencies of the political co&plications at the end of that century"
/nfortunately slogans and beliefs die hard! and even today! for &ore or less the sa&e reasons as
before! &any (ndians! specially indus! are peculiarly sensitive to any co&&ents or observations
even &ade in course of historical writings! touching upon the co&&unal relations in any way" A
fear of .oundin the suscepti"ilities of the sister community haunts the minds of Hindu politicians
and historians: and not only pre-ents them from speakin out the truth: "ut also "rins do.n their
.rath upon those .ho ha-e the courae to do so" #ut history is no respecter of persons or
co&&unities! and &ust always strive to tell the truth! so far as it can be deduced fro& reliable
evidence" This great acade&ic principle has a bearing upon actual life! for ignorance seldo&
proves to be a real bliss either to an individual or to a nation" (n the particular case under
consideration! ignorance of the actual relation between the indus and the *usli&s throughout
the course of history - an ignorance deliberately encouraged by so&e - &ay ulti&ately be found
to have been the &ost i&portant single factor which led to the partition of (ndia" The real and
effective &eans of solving a proble& is to know and understand the facts that gave rise to it! and
not to ignore the& by hiding the head! ostrich-like! into sands of fiction"
6
A "oice in the -il!erness
#ut his voice re&ained a voice in the wilderness" 8ourteen years later! he had to return to the
the&e and give specific instances of falsification" It is -ery sad: he o"ser-ed: that the spirit
of per-ertin history to suit political -ie.s is no loner confined to politicians: "ut has definitely
spread e-en amon professional historians It is painful to mention thouh impossi"le to
inore: the fact that there is a distinct and conscious attempt to re.rite the .hole chapter of the
"iotry and intolerance of the Muslim rulers to.ards Hindu reliion" This was originally pro&pted
by the political &otive of bringing together the indus and *usal&ans in a co&&on fight against
the #ritish but has continued ever since" ' history written under the auspices of the (ndian
.ational 5ongress sought to repudiate the charge that the *usli& rulers broke indu te&ples!
and asserted that they were the &ost tolerant in &atters of religion" 8ollowing in its footsteps! a
noted historian has sought to e)onerate *ah&ud of <ha+ni s bigotry and fanaticis&! and
several writers in (ndia have co&e forward to defend 'urang+eb against Jadunath 3arkar s
charge of religious intolerance" (t is interesting to note that in the revised edition of
the $ncyclopaedia of Islam! one of the&! while re-writing the article on 'urang+eb originally
written by >illia& (rvine! has e)pressed the view that the charge of breaking indu te&ples
brought against 'urang+eb is a disputed point" 'las for poor Jadunath 3arkar! who &ust have
turned in his grave if he were buried" 8or! after reading his History of Auran!i"! one would be
te&pted to ask! if the te&ple-breaking policy of 'urang+eb is a disputed point! is there a single
fact in the whole recorded history of &ankind which &ay be taken as undisputedM ' noted
historian has sought to prove that the indu population was better off under the *usli&s than
under the indu tributaries or independent rulers"
7
Falsification of Histor+ *ecomes State Polic+
This caravan loaded with synthetic &erchandise has! however! continued to &ove forward" 7ight
years later $198@%! it was reported that istory and ?anguage te)tbooks for schools all over
(ndia will soon be revised radically" (n collaboration with various state govern&ents the *inistry
of 7ducation has begun a phased progra&&e to weed out undesirable te)tbooks and re&ove
&atter which is pre,udicial to national integration and unity and which does not pro&ote social
cohesion" 'le *inistry of 7ducation s decision to re-evaluate te)tbooks was taken in the light of
the reco&&endations of the .ational (ntegration 5ouncil of which the 2ri&e *inister E(ndira
<andhiF is 5hair&an" The *inistry s view was that history had often been used to serve narrow!
sectarian and chauvinistic ends"
8
8eeding people on such palpable falsehoods can so&eti&es produce a co&plete collapse of their
&ental and &oral faculties" 'n instance is provided by 3halini 3aran s article! Ak"ar: The Great
Unifier: pu"lished in 1eaders )iest $(ndian edition% of :ctober! 1986" 3he hails 'kbar by
asserting that 5enturies before his ti&e! this versatile e&peror helped &ake us one nation "
:ne of her strong argu&ents in support of this thesis is that 'kbar could be ruthless in his drive
for unityG after the fall of 5hitor! he ordered all its A4!444 inhabitants &assacred"
(t did not occur to her that 'kbar had arrived in (ndia only 19 years before he invested 5hittor in
1668" e was at that ti&e too &uch of a foreigner to fancy any idea of an (ndian nation" is
invasion of *ewar was a copy-book e)ercise of earlier (sla&ic invasions a jihAd as depicted in
5hapter 6 above" 7very (sla&ic i&perialist fro& 'lauddin =hil,i onwards had tried to reduce this
defiant Ba,put state to slavery"
3he is also blissfully oblivious of what 'kbar s conte&poraries have recorded as his reason for
slaughtering so &any non-co&batants in cold blood" 'bul 8a+l and #adayuni have not tried to
hide the truth that 'kbar was inspired by the ti&e-honoured tenets of jihAd which en,oin a total
destruction of infidels after they have been defeated" The infidels in this instance had
also aroused 'kbar s ire by offering a very stiff resistance"
3halini 3aran s eulogy of 'kbar will &ake the &ost blatant apologist of (sla&ic i&perialis&
blush with e&barrass&ent" #ut she is not alone" 3he represents a whole tribe who depend
entirely upon their ideological predilections for concocting (ndia s history" :nly they do not
e)tend that bias to the #ritish period" olding the #ritish responsible for everything that went
wrong! is still the progressive platfor&"
Though! by the logic of this tribe! the best pro&oters of (ndia s unity were the #ritish" They did
far &ore and succeeded to a &uch greater e)tent in i&posing a unity on (ndia" #y that logic!
<eneral -yer of the Jallianwala #agh fa&e co&es out with flying colours as the fore&ost builder
of an (ndian nation" e was also very ruthless in gunning down unar&ed people who were not
i&pressed by the benefits of the #ritish Ba, "
The Fn!amental Failre
These perverse efforts to re-write &edieval *usli& history in (ndia are bound to fail in solving the
co&&unal proble& because the psyche which created that history continues to pulsate in
the 0uran" The 2uran cannot "e re-.ritten "y re-.ritin that history" :n the other hand! an
honest presentation of that history can help i&&ensely an understanding of the *usli& behaviour
pattern which is shaped by the 0uran" ?et there be no &istake that indus will never be able to
tackle the *usli& &inority unless they understand the source of its behaviour pattern"
#ut indus have so far failed to study the 0uran with any seriousness whatsoever" That is why
they have readily conceded the *usli& clai& that the 0uran is a religious scripture full of lofty
&essages! &oral and spiritual " They have confused the language of the 0uran with the
language of indu spirituality so that 'llah passes for the 5armAtman and the 2rophet for
the 5urushottama" They feel pu++led when *usli&s fail to live upto their e)pectations" #ut
they never care to e)a&ine the assu&ptions on which those e)pectations are based" :n the
contrary! they appeal to the *usli&s in the na&e of the 0uran" *usli&s cannot be bla&ed if they
feel a&used at this presu&ptuousness on the part of accursed infidels "
(t is high ti&e for indu scholarship to co&e forward and &ake a serious study of the 0uran with
the help of (sla&ic theology and history" (t is high ti&e for indus to have a close look at the
character of 'llah which is the seed fro& which everything else in (sla& has sprouted" The
results will be very rewarding"
indus have fought *usli& invaders! writes Ba& 3warup! land locally established *usli&
dynasties but neglected to study the religious and ideological &otives of the invaders" indu
learning! or whatever re&ained of its earlier glory! followed the old grooves and its te)ts and
speculations re&ained un&indful of the new pheno&enon in their &idst" 8or e)a&ple! even as
late as the thirteenth century! when *alik =afur was attacking areas in the far 3outh! in the
vicinity of the seat of 3ri Ba&anu,acharya! the scholarly dissertations of the disciples of the great
teacher show no awareness of this fact"
e continuesG indus were &asters of &any spiritual disciplines1 they had &any Iogas and
they had a developed science of inner e)ploration" There had been a continuing discussion
whether the ulti&ate reality was d-aita or ad-aita" (t would have been very interesting and
instructive to find out if any of these savants of Ioga ever &et! on their inner ,ourney! a 0uranic
being! 'llah $or its original! Jehovah of the #ible%! who is ,ealous of other <ods! who clai&s sole
sovereignty and yet who& no one knows e)cept through a pet go-between! who appoints a
favourite e&issary and uses the latter s &outh to publish his decrees! who proclai&s crusades
and jihad! who teaches to kill the unbelievers and to destroy their shrines and te&ples and to levy
per&anent tribute on the& and to convert the& into !immis! into hewers of wood and drawers of
water" 7ven today! the question retains its i&portance" (s the 'llah of the 0uran a spiritual
beingM :r! is he so&e sort of a &ental and vital for&ation! a hege&onistic ideaM -oes he
represent &an s own deepest truth and reside in his inner&ost beingM :r! is he a pro,ection of
a less edifying source in &an s psycheM (s he discovered when a &an s heart is tranquil!
desireless and pureM :r! does he originate in a fevered state of the &indM (s his source the
3a&adhi of the Iogic "humi or so&e sort of a trance of a non-Iogic "humiM (n the Hoa-
darshana! this distinction is funda&ental but it is not &uch re&e&bered these days"
9
Hin!s shol! A..eal to a Higher Cort
The law which prohibits indus fro& having a public discussion on the 0uran! e&bodies a
disability which was once i&posed upon the& at the point of the sword" The law courts cannot be
helpful so long as that lawless law re&ains on the statute book" (ts repeal is a task to be
undertaken by an infor&ed public opinion" (ndia is a de&ocracy in which the sword of (sla& is
not supposed to have any sway"
There is! however! a court higher than the 5alcutta igh 5ourt or the 3upre&e 5ourt of (ndia"
That is the court of hu&an reason! of hu&an values! of hu&an conscience! of hu&an aspiration
for a purer and loftier life" The 0uran should be brought before that court" The devotees of the
0uran should be invited to defend it in that court rather than in the streets"
(t was not so long ago that the #ible en,oyed a stranglehold si&ilar to that of the 0uran over vast
populations in the >est" The theocracies propped up by the #ible in 7urope and '&erica had
enacted si&ilar sagas of slaughter and pillage for several centuries" #ut a sustained >estern
scholarship showed up the #ible for what it was" (t would be &ore consistent! proclai&ed
Tho&as 2ain! that we call it Ethe #ibleF the work of a de&on than the word of <od" The spell
of Jehovah was broken" The god of the #ible! according to Tho&as Jefferson! is cruel!
vindictive! capricious and un,ust " The rest is history" 5hristianity is now seeking a refuge in
countries like (ndia where its rout in the >est re&ains unknown"
' si&ilar scholarship will not only put the 0uran and its 'llah in their proper place but also restore
the i&age of indu spirituality which has suffered due to an adulteration of religious language by
the gibberish of the biblical or prophetic creeds" The *usli& &ullah and the 5hristian &issionary
had an upper hand so long as (sla&ic and 5hristian->estern i&perialis& prevailed in this
country" ' class of indu scholars learnt fro& the& how to process indu spirituality and culture
in ter&s of (sla&ic and 5hristian &onolatries" (t is that class which still passes for what is known
as (ndia s intellectual elite " (n fact! that class has grown stupendously in nu&bers as well
as influence! after (ndia attained independence1 it had been created by a syste& of education
which we have chosen to continue"
(sla&ic and 5hristian i&perialis&s have been defeated and dispelled fro& the greater part of the
ancient indu ho&eland" There is no reason why aggressive and inhu&an ideologies brought in
by those i&perialis&s should continue to flourish" They shall stand e)posed as soon as indus
evolve appropriate &ethods for processing those ideologies in ter&s of their own spirituality and
culture"
itherto! observes Ba& 3warup! we have looked at induis& through the eyes of (sla&
and 5hristianity" ?et us now learn to look at these ideologies fro& the vantage point of indu
spirituality - they are no &ore than ideologies! backing as they are in the integrality and
inwardness of true religion and spirituality" 3uch an e)ercise would also throw light on the self-
destructiveness of the &odern ideologies of 5o&&unis& and (&perialis&! inheritors of the
prophetic &ission or burden in its seculari+ed version! of 5hristianity and (sla&" The
perspective gained will be a great corrective and will add a new liberating di&ension1 it will help
not only (ndia and induis& but the whole world"
e concludesG ' fateful thing has been happening" The 7ast is waking up fro& its slu&ber"
The wisdo& of induis&! #uddhis&! Taois& and 5onfucianis& is beco&ing available to the
world" 'lready! it is having a transfor&ing effect on the &inds of the people! particularly in
countries where there is freedo& to seek and e)press" -og&as are under a cloud1 clai&s on
behalf of ?ast 2rophethood and :nly 3onship! hitherto enforced through great intellectual
conditioning! brow-beating! and the big stick! are beco&ing unacceptable" Beligions of pro)y are
in retreat" *ore and &ore &en and wo&en now seek authentic e)perience" #orrowed creed will
not do" *en and wo&en are ceasing to be obedient believers and are beco&ing seekers" They
no longer want to be anybody s sheep! now that they know they can be their own shepherds"
'n e)ternal authority! even when it is called <od in certain scriptures! threatening and pro&ising
alternately! is increasingly &aking less and less i&pression1 people now reali+e that <odhead is
their own true! secret status and they seek it in the depth of their own being" 'll this is in keeping
with the wisdo& of the 7ast"
14


Footnotes:
1
3oun& India4 ,$ ecem5er 1#27.
2
!5id.4 / June 1#24.
,
%ited 5< +.%. Ma@umdar 8ed.94 The History and *ulture of the Indian ,eople4
Preface to 7o"ume 7!!4 The Mu&hal Epire4 ?om5a<4 1#744 p. :ii.
4
A report prepared 5< the Mus"im &eague in 1#,3 "isting atrocities heaped on
Mus"ims 5< the %ongress Ministries 2hich ru"ed in seven Province from 1#,7
on2ards.
/
Another discip"e and contempor< of -iCam6ud6din A2"i<a.
1
+.%. Ma@umdar 8ed94 The History and *ulture of the Indian ,eople4 7o"ume
7!4 The #elhi -ultanate4 ?om5a<4 1#1$4 p. ::i:. Emphasis added.
7
+.%. Ma@umdar 8ed.94 !5id.4 7o"ume 7!!4 Preface to The Mu&hal Epire4
?om5a<4 1#744 p. :ii. Emphasis added.
3
Indian Express4 -e2 e"hi4 17 Januar< 1#32. See Sita +am Goe"4 The -tory of
Islai" Iperialis in India4 7oice of !ndia 81#3294 Second +evised Edition4
1##44 for fu"" discussion of the guide"ines "aid do2n 5< the Ministr< of Education
in this conte:t. A"so4 Arun Shourie4 Einent Historians' Their Te"hnolo&y9 Their
$ine9 Their 5raud4 -e2 e"hi4 1##3.
#
!ntroduction to Mohaed and the %ise of Isla 5< .S. Margo"iouth4 7oice of
!ndia reprint4 -e2 e"hi4 1#3/4 pp. :vii6:viii.
1$
!5id.4 pp. :i:6::.
CHAPTER '9
A C4OSE 4OO) AT A44AH OF THE 2,RAN
The one na&e which *usli&s hate and fear &ost is that of 5hengi+ =han" e is a spectre which
has haunted *usli& historians for centuries" e swept like a tornado over the then &ost powerful
and e)tensive (sla&ic e&pire of =hwara+&" (n a short span of five years $1@19-1@@9 57%! he
slaughtered &illions of *usli&s! forced &any others including wo&en and children into slavery!
and ra+ed to the ground quite a few of the &ost populous and prosperous cities of the *usli&
world at that ti&e"
*usli& and *ongol historians have preserved a record of 5hengi+ =han s doings in region after
region and city after city" >e present so&e of that record in order to point out how closely it
rese&bles the record of jihAds waged by *usli& swords&en in (ndia and elsewhere"
Cities on the Ja1artes Frontier
There was no ar&y to dispute the passage of the Ja)artes with 5hengi+" e despatched Ju,i
against Jund! his second and third sons! 5haghatai and :gtai! against 6trar1 and his other
officers against +hojend: #anakat! etc"1 while he personally proceeded
against Samar3and and 0ukhara" :trar was defended by <hayir =han with an ar&y of 64!4441
the city resisted for five &onths after which <hayir s subordinate! 0aracha! surrendered with his
&en in the hope of &ercy but was put to death" The inhabitants! both wearers of the veil and
those who wore kulah $hat% and turbans were taken out of the city! while the *ongols plundered
their houses" Ioung &en were picked up for the levy $hashr% and the artisans for service" <hayir
=han retreated into the ark with @4!444 soldiers" They held out for another &onth and died
fighting" .o other city in Trans-:)iana was able to hold out for so long" Ju,i sent a *usli&
&erchant! a,i asan! who had long been in 5hengi+ s service! to ask the citi+ens
of Suhna3 to sub&it" #ut so&e persons attacked a,i with cries of Allah-6-Ak"arand put hi& to
death" (n retaliation for this! the *ongols slaughtered the whole population in seven days"
1
#anakatG The garrison led by (ltegu *alik fought for three days and then asked for quarter" 'll
soldiers were put to death but the civil population! apart fro& the artisans and the young &en
required for the levy! was spared" +hojendG Ti&ur *alik! the co&&ander! fortified hi&self in an
island and then escaped to the =hwara+& 3hah after a series of heroic e)ploits!
but +hojend shared the fate of other cities and its young &en were drafted into
the hashr $levy%" ere the nu&ber of the levy is given as 64!444 while the *ongol ar&y was
@4!444"
@
#$hara an! Samar/an!
Though 3a&arqand was nearer! 5hengi+ decided to proceed first against #ukhara by way of
Darnaq and .ur" #oth cities surrendered and were treated in the usual *ongol &anner The
citadel of #ukhara was in charge of =ok =han! a *ongol who had fled fro& 5hengi+ and taken
service with the 3ultan" =ok decided to fight to the bitter end! but the citi+ens preferred to sub&it
and sent their religious representatives to invite 5hengi+ into the town
A
#ut the proble& of =ok =han and the garrison in the ark re&ained" They were fighting to sell
their lives as dear as possible and sallied forth against the *ongols both day and night" .ow the
houses of #ukhara were &ade entirely of wood! apart fro& the Ju&a &osque and a few palaces1
consequently! when 5hengi+ ordered the houses near the ark to be set on fire! the whole city was
consu&ed by the fla&es" /lti&ately the ark was captured and all soldiers were put to death"
8urther! as to the 0anqali Turks! all &ale children who stood higher than the butt of a whip! were
put to death! and &ore than thirty thousand corpses were counted! while their s&aller children
and the children of their notables and their wo&en-folk! slender as the cypress! were reduced to
slavery" 'll the civil inhabitants of #ukhara! &ale and fe&ale! were brought out to the plain of
*usalla! outside the city1 the young and the &iddle-aged! who were fit for service in the levy
against 3a&arqand were picked up! and the rest were spared" >hen 5hengi+ left the place!
#ukhara was level plain"
9
The 3ultan had thrown a garrison of 64!444 Turks and 64!444 Ta,iks into 3a&arqand and
strengthened its defence" (t was thought that 3a&arqand could stand a siege of so&e years 1
so 5hengi+ decided to subdue the country round 3a&arqand first! and when he had finished
doing so! the fate of 3a&arqand was sealed" 5hengi+ did not fight for two days after he had
encircled the city1 on the third and fourth day there was so&e fighting1 on the fifth day the civil
population sent its 0a+i and 3haikhul (sla& to offer its sub&ission" The city-ra&parts were pulled
down and ne)t day the citadel was captured between the &orning and afternoon prayers" 'bout
thirty thousand 0anqalis and Turks with so&e twenty high a&irs of the 3ultan were put to death1
but so&e fifty thousand people who& the 0a+i and the 3hikhul (sla& had taken under their
protection were left un&olested" The rest of the population was taken out and counted! while
their houses were plundered" 3o&e thirty thousand &en were selected for their crafts&anship
and an equal nu&ber for the levy
)h5ara>m
The citi+ens refused to sub&it" They opposed the *ongols in all the streets and quarters of
the town1 in every lane they engaged in battle and in every cul-de-sac they resisted stoutly""" The
greater part of the town was destroyed1 the houses with their goods and treasures were but
&ounds of earth and the *ongols despaired of benefiting fro& the stores of their wealth" >hen
the *ongols succeeded in capturing the town! which now lay in sha&bles! they drove the people
into the open1 &ore than a hundred thousand crafts&en were selected and sent to the countries
of the east1 the children and young wo&en were taken away as captives" :rder was given for the
rest to be slaughtered1 every *ongol soldier had to e)ecute twenty-four persons
6
Cam.aign *+ Ceme an! S*etai
The &ission of these two brothers was to capture the 3ultan Eof =hwara+&F alive1 in this they
failed" #ut 3ubetai succeeded in capturing Turkan =hatun and the 3ultan s haram in the
*a+endaran castle of llal along with his wa+ir! .asiruddin" >hen they were brought before
5hengi+ at Taliqan! he had .asiruddin tortured and all the &ale sons of the 3ultan put to death
Their ar&y of A4!444 was really insufficient for the conquest of the region! and very often Ie&e
and 3ubetai had to &arch separately" They resorted to &assacres wherever they could! in order
to create an at&osphere of terror in which provisions &ay be forthco&ing
6
(er&
'll the inhabitants of *erv! both &en and wo&en! were brought out! kept on the plain for four
days and nights and then ordered to be put to death" 7very *ongol soldier had to e)ecute three
to four hundred persons" :ne 3aiyyid (++uddin .asseba! along with so&e friends who had
escaped the &assacre! passed thirteen days and nights in counting such corpses as they could
easily discover" The total ca&e to one &illion and three hundred thousand $8ebruary 1@@1%" This
does not see& to be an e)aggerated figure in view of the fertility of the *erv valley" #ut people
collected in the city again and again and were repeatedly destroyed
7
Naisha.r
>hile Tului was attacking *erv! Toghachar =urgen! a son-in-law of 5hengi+! appeared before
.aishapur with an ar&y of 14!444" e was shot dead by a stray arrow and apologists for *ongol
&isdeeds have found in this a ,ustification for the co&plete destruction of .aishapur" >hile
waiting for Tului s arrival! Toghachar s ar&y withdrew to attack s&aller towns" 3ab+war $also
called #aihaq% was captured after three days of severe fighting! a general &assacre was ordered
and 74!444 corpses were counted" Two other cities! .uqan and 0ar! were also conquered and
their inhabitants slaughtered" Tului on his arrival refused to accept the sub&ission of .aishapur"
3o the battle co&&enced on >ednesday $7 'pril 1@@1% and by 3aturday the city-ra&parts were
in *ongol hands" 'll the inhabitants were brought out and slaughtered1 Toghachar s wife then
entered the city with her escort and slew those who had survived" 7ven cats and dogs were not
spared" The only inhabitants of .aishapur left alive were forty artisans! who were taken to
Turkistan on account of their skill" 8or seven days and nights water was flown into the city so that
barley &ay be sown there" (t is said in so&e histories that the dead were counted for twelve days
and that there were one &illion and forty thousand corpses! apart fro& the corpses of wo&en and
children
8
Herat
(lchikdai succeeded in reducing erat after a siege of si) &onths and seventeen days and
forced his way into the city on a 8riday &orning $'- 1@@@%" 8or seven days the *ongols
devoted the&selves e)clusively to killing! burning and destroying the buildings" ' little less than
one &illion and si) hundred thousand of the inhabitants were &artyred" (lchikdai then
proceeded against the fort of =aliwayan! but he sent back a *ongol contingent of 14!444! who
put to death about a hundred thousand *usal&ans who had collected at erat again"
9
Comman!ments of Tengiri
>e are not &entioning here the horrors heaped by alaku =han! the grandson and successor of
5hengi+! who inherited the *ongol e&pire west of the Ja)artes" e sacked &any &ore cities in
(ran! (raq and 3yria! destroyed the hideout of the assassins at 'l&ut! killed the last 'bbasid
5aliph in the &ost cruel &anner! and levelled with the ground the holy city of #aghdad which had
been the capital of (sla&do& for five hundred years" The story is far &ore blood-soaked than that
enacted by 5hengi+ =han"
8ew people! *usli& or non-*usli&! apart fro& specialists of *ongol theology and history!
suspect that 5hengi+ =han did what he did not! on his own but on orders fro& his
:ne <od who& they called Teniri or Teniri"
14
2rofessor *oha&&ad abib! who has
studied *ongolian lore on the sub,ect! su&s up the situation" 5hengi+ =han! he writes!
who sincerely believed that Il had given hi& and his fa&ily and his officers the co&&ission to
do&inate the world for all ti&e and that defiance of hi& was resistance to a clear order of Teniri!
&ust have been delighted when he heard thaTengirit he would have to face no field-force and that
the enor&ous =hwara+&ian ar&y had been divided and sealed up in the inner citadels of cities or
put on the top of inaccessible hill forts"
11
>e co&e across si&ilar senti&ents in &edieval
*usli& historians when they thank 'llah for having bottled up the indu ra,as in fortified cites or
citadels"
2rofessor abib addsG 5hengi+ =han was prepared to kill as &any *usal&ans as &ay be
necessary and! to be on the safe side! a lot &ore" (n any case! it was Teniri s order1
consequently! 5hengi+ in clear conscience was not responsible" This reign of terror through
wholesale &assacres was warning to all &ankind1 there was nothing secret about it" 5hengi+
and his successors wanted it to be advertised to the whole world" 5onsequently! the official
historians of the *ongols! like Juwayni and Bashiduddin! while ,ustifying these &assacres as due
to disobedience and revolt ! are careful in e)plaining their e)act character and
e)tent"
1@
5hengi+ =han hi&self told the *usli& &agnates of #ukhara that ( a& the
punish&ent of <od1 if you had not co&&itted great sins! <od would not have sent a punish&ent
like &e upon you"
1A
(ongol Historians &is%G%&is (slim Historians
(t &ay be pointed out that &edieval *usli& historians such as 'l-/tbi! asan .i+a&i! 'bdullah
>assaf! '&ir =husru and *uha&&ad 0asi& 8irishtah! fro& all of who& we have quoted! belong
to the sa&e blood-thirsty tribe as the *ongol historians" They wrote glowing accounts of jihAd!
not so &uch out of ad&iration for their heroes as in order to proclai& to the world the fate that
awaited those who did not worship 'llah of the 0uran" These historians also use e)pressions
such as disobedience and revolt $ sarkashi% for which 'llah was punishing the
accursed kAfirs of industan" >e do not find a trace of pity or sorrow or sy&pathy in these
historians while they dilate on stories of slaughter! pillage! plunder and the plight of wo&en and
children" :n the contrary! they derive i&&ense satisfaction fro& describing the &ost dreadful
scenes of death and devastation" Ti&ur and his lineal as well as spiritual descendant! #abur!
were convinced that they could not leave to &ere court scribes the sacred task of recording what
the sweep of their swords did in the service of 'llah" 3o they the&selves took ti&e fro& their
crowded schedules and wrote or dictated the record with considerable relish" 's one reads these
royal historians describing the scenes of bloodshed and rapine they enacted! one can al&ost see
the& licking their lips as if after a hearty &eal following upon a keen appetite"
Ho5 Chengi> )han commnicate! 5ith Tengiri
*inha,us 3ira,! the fa&ous historian who wrote in the &iddle of the thirteenth century! was in his
teens when 5hengi+ =han let loose his blood-thirsty hordes on the *usli& world" ?ater in life! he
&et persons who had seen fro& close quarters the perfor&ance of the *ongol conqueror" is
religious predisposition led *inha, to believe that so&e satans had beco&e his E5hengi+
=han sF friends"
19
#ut in spite of this strong pre,udice! he has left for posterity a faithful pen-
portrait of 5hengi+ =han receiving revelations fro& Tengiri" e writes in his Tabq't-i-.'siriG
'fter every few days he would have a fit and during his unconsciousness he would say all sorts
of things" (t was like this" >hen he had his first fit and the satans! after overpowering his &ind!
infor&ed hi& of his forthco&ing victory! he put the clothes and the cloak he was then wearing in a
sealed bag and carried it about with hi&" >henever this fit was about to overpower hi&! $he
would put on these clothes% and talk about every event! victory! ca&paign! the appearance of his
ene&ies! and the conquest of the territories he wanted" 3o&eone would write down all he said!
put $the papers% in a bag and seal the&" >hen 5hengi+ recovered consciousness! everything
was read out to hi& and he acted accordingly" <enerally! in fact always! his designs were
successful"
16
Chengi> )han s Fit com.are! 5ith (hamma! s !ahy
5hengi+ =han s fit for getting into contact with Tengiri rese&bles! rather too closely to be
&issed! the .ahy in which 'llah co&&unicated the 0uran to the prophet of (sla&" :ne
wonders what it would have read like if 5hengi+ =han or his followers had cared to co&pile in a
#ook all that Tengiri told hi& before he breathed his last in 1@@7 57 at the age of 6A" 8or all we
know! it &ight have been another version of the 0uran! at least so far as it concerns aggression
against other people s lands! cutting the heads of those who resist the aggression! plundering
their properties! destroying their dwelling places! and selling their wo&en and children into
concubinage and slavery"
Another 2ranE *t
(t is only in one respect that the 2uran revealed by Tengiri &ight have differed fro&
the 2uran revealed by 'llah" (t see&s that! quite unlike 'llah! Tengiri was not intolerant towards
revelations other than his own" 2rofessor abib writesG The *usal&ans! who& 5hengi+ =han
&urdered in such enor&ous nu&bers! were surprised at his belief in his <od and at his
undoubted tolerance in religious &atters" aving no priests of their own! the leaders of steppe
society were re&arkably tolerant to the priests of all other cults - *usli&! 5hristian! Taoist!
#uddhist they were e)pected to pray in their own way ?astly! the *ongols had no ob,ection
to inter&arriage! and even 5hengi+ =han gave one of his daughters in &arriage to a *usli&
chief! 'rsalan =han of =ayaliq"
16
'gainG (n the precincts of 3a&arqand he E5hengi+ =hanF is
said to have had discussions with two *usli& scholars and e)pressed his agree&ent with the
(sla&ic belief in 'llah and all its four rites e)cept the a," <od is everywhere! and you can find
hi& everywhere "
17
This was definitely an i&prove&ent on the decrees of 'llah who has co&&anded his faithful to go
out first for the priests and religious places of other people1 who has forbidden on pain of death
the &arriage of a *usli& to a non-*usli& unless the latter is first converted to the only true
faith ! and who has stated in so &any words his &arked partiality for the &osque at *ecca
$=a ba%"
:n the other hands! Tengiri was as particular as 'llah that the &utual relations a&ong the
*ongols should be guided by a ste& code of conduct" *inha,us 3ira, recordsG The ,ustice of
5hengi+ =han was so severe that no one e)cept the owner had the courage to pick up a whip
that had fallen by the road-side" ?ying and theft were things quite unknown in his ar&y and no
one could find any trace of the&"
18
>e are re&inded of the strict rules which 'llah has laid
down in the 0uran regarding the conduct of one *usli& towards another"
'nd that brings us to the crucial and quintessential question"
E&alation of Allah
3hould we cite only the ste& code which the *ongols observed a&ong the&selves and proclai&
that Tengiri stood for stark honesty and straight truth in hu&an relationsM 3hould we ignore or
overlook the grueso&e fate which Tengiri had decreed for the *usli&s! their lives! their honour!
their wo&en and children! their cities and their propertiesM 3hould we proclai& that Tengiri was
so&ething divine and that 5hengi+ =han who carried out his co&&and&ents quite faithfully
should be hailed as a heroM
Iet that is e)actly what the votaries of 'llah do the&selves and want us to do" They cite certain
rules which 'llah had revealed regarding sharing of plunder a&ong the *usli&s or pertaining to
their participation in congregational prayers! and want us to believe that 'llah stands for social
equality and hu&an brotherhoodH 't the sa&e ti&e! we are advised not even to notice the
barbarities which 'llah wants the *usli&s to heap on the non-*usli&s" 'nd if we fail to respond
positively and try to ,udge 'llah not in ter&s of isolated Ayats but on the basis of the 0uran as a
whole! we run the risk of being run down as bigots! as lacking in respect for the religion of a sister
co&&unityH The logic which declares Tengiri to be a satan and denounces 5hengi+ =han as an
archcri&inal but which! in the sa&e breath! proclai&s 'llah as divine and hails the <ha+navis!
<huris! Ti&urs and #aburs as heroes! is! to the say the least! worse than casuistry"
The 0uran can clai& to be derived fro& a divine source only if we concede 'llah s clai& to
be divine" #ut the 0uran itself provides a&ple evidence that its 'llah is quite a questionable
character even by ordinary ethical standards! not to speak of spiritual standards" Theologians of
(sla& have got away with the plea that the 0uran has a divine source si&ply because its
'llah has not yet been sub,ected to the scrutiny he deserves on account of his role in hu&an
history" e will continue to tor&ent &ankind till he is found out for what he is! and e)orcised fro&
&inds on which he has acquired a stranglehold"
Failre in Fin!ing Ot Allah of the 2ran
5hristian scholars of (sla& have failed to nail down 'llah of the 0uran because he is the re-
incarnation! under another na&e! of Jehovah who& we &eet in the #ible" They only re,ect
*uha&&ad as a prophet and call hi& an i&postor! which is quite dishonest if we keep in &ind
the biblical prophets! particularly *oses"
The scholars of 7uropean 7nlighten&ent who were influenced by indu! 5hinese! <reek and
Bo&an traditions of spirituality and culture! have ,udged Jehovah quite correctly and identified
hi& as the &ain source of darkness which prevailed in 7urope during the *iddle 'ges" #ut they
have so far neglected 'llah of the 0uran and not weighed hi& in the sa&e balance of rationalis&!
hu&anis& and universalis& on which Jehovah was weighed and found wanting"
indus have been the worst in their neglect of 'llah of the 0uran who has plagued the& for &ore
than thirteen hundred years" indu scholars and saints have been equating hi&
with 5aramAtman! even with 5ara"rahma! without finding out! in the first place! whether 'llah of
the 0uran is at all equal to the co&parison" 's a corollary! they have been hailing the 0uran as a
divine revelation and (sla& as a dharma " They feel perple)ed only by the *usli&
behaviour pattern which does not square with the e)pectations they have built round these
eulogies" indu politicians have continued to cherish the fond belief that they can &anage the
*usli&s and draw the& into the national &ainstrea& by fawning upon the 0uran and glorifying its
'llah" #ut that 'llah has so far frustrated all their hopes"
The story of Tengiri we have cited &ay help indus in general and indu scholars! saints and
politicians in particular! to see the prototype and start having a close look at 'llah of the 0uran" (t
&ay also help the& to see the truth about revelatory or prophetic or biblical creeds" The biblical
prophets have revealed nothing divine! nothing derived fro& a supracos&ic or superhu&an
source" They have only revealed the&selves! that is! the ordinary hu&an nature which is bri&ful
of dark drives" (n fact! the ordinary &an has always been &ore honest about his ani&al
appetites" The biblical prophets! on the other hand! start by deceiving the&selves and end by
deceiving others when they dress up the sa&e appetites in pretentious language and pass the&
off as i&personal revelations"

Footnotes:
1
Mohammad )a5i5 and *ha"i; Ahmad -iCami 8ed.94 A *oprehensi6e History of
India4 -e2 e"hi4 1#7$4 7o"ume 74 The -ultanat4 Airst +eprint4 1#324 p. 7,.
2
!5id.4 pp. 7,674.
,
!5id.4 p. 74.
4
!5id.4 pp. 7467/.
/
!5id.4 p. 7/.
1
!5id.4 p. 71.
7
!5id.4 pp. 71677.
3
!5id.4 p. 77.
#
!5id.4 p. 73.
1$
!5id.4 p. /1.
11
!5id.4 P. 1#.
12
!5id.4 P. 7$.
1,
!5id.4 P. 74.
14
%ited in !5id.4 p. 13.
1/
%ited in !5id.4 P. 1#.
11
!5id.4 p. /7.
17
%ited in !5id.4 P. 31.
13
%ited in !5id.4 P. 1#.
7':
HI(ANGSH, )ISHORE S 4ETTER
8ro&G
i&angshu =ishore 5hakraborty! *"'"! $5al"%!
1@J'J9! 2ashupati #hattacharya Boad!
#ehala!
5alcutta - A9"
-ated @4th July! 1989"
To!
The 3ecretary!
-epart&ent of o&e!
<overn&ent of >est #engal!
>riters #uilding!
5alcutta - 1"
-ear 3ir!
S*: Re/est for .roscri.tion of )oran <
's you &ay be aware! the (sla&ic religious book! =oran! also spelt as 0ur an ! said to be a
collection of revelations &ade through the angel <abriel by the al&ighty 'llah to the 2rophet
*uha&&ad! containing nu&erous sayings! repeated in the book over and over again! which on
grounds of religion pro&ote dishar&ony! feeling of en&ity! hatred and ill-will between different
religious co&&unities and incite people to co&&it violence and disturb public tranquility! and
though &ost of the events which had occasioned those sayings have now lost all historical
significance! the book is still published in the unabridged for&! with persistence! and clearly with
the deliberate and &alicious intention of outraging or insulting other religions and the religious
feelings of other co&&unities in (ndia which is apparent fro& the fact that all the publishers of the
book know very well that the various sayings of the book are offensive in this sense"
3o&e of these sayings are reproduced for your ready reference in the three anne)ures enclosed
to this letter"
's the publication of the book is thus an offence punishable under 3ections 16A' and @96' of the
(ndian 2enal 5ode! each copy of the book! whether in the original 'rabic or in its translation in
/rdu! #engali! indi! 7nglish or in any other language! is liable! in ter&s of 3ection 96 of the
5ode of 5ri&inal 2rocedure! 197A! to be declared to be forfeited to the <overn&ent"
Iou are! therefore! requested to proscribe the book and! in the interest of the public at large! to do
so pro&ptly"
Iours faithfully!
3dJ-
$i&angshu =ishore 5hakraborty%
7ncloG 's stated above"

ANNEB,RE A
Sa+ings of )oran 5hich Preach Crelt+E
Incite "iolence an! Distr* P*lic Tran/ilit+
1. Srah 0: a+at 'A3<
8ight against the& until idolatry is no &ore and 'llah s religion reigns supre&e"
2. Srah @: a+at 3A<
*ake war on the& until idolatry is no &ore and 'llah s religion reigns supre&e"
,. Srah 0: a+at 0'8<
8ighting is obligatory for you! &uch as you dislike it" #ut you &ay hate a thing although it
is good for you! and love a thing although it is bad for you" 'llah knows! but you do not"
4. Srah A: a+at 6'<
>hether unar&ed or well-equipped! &arch on and fight for the cause of 'llah! with your
wealth and your persons" This will be best for you! if you but knew it!
/. Srah A: a+at '03<
#elieversH &ake war on the infidels who dwell around you" ?et the& find harshness in
you"
1. Srah 88: a+at A<
: 2rophetH &ake war on the unbelievers and the hypocrites and deal sternly with the&"
ell shall be their ho&e! evil their fate"
7. Srah A: a+at =3<
: 2rophetH *ake war on the unbelievers and the hypocrites" #e harsh with the&" Their
ulti&ate abode is ell! a hapless ,ourney s end"
3. Srah @: a+at 8;<
: 2rophetH 7)hort the believers to fight" (f there are twenty steadfast &en a&ong you!
they shall vanquish two hundred1 and if there are a hundred! they shall rout a thousand
unbelievers! for they are devoid of understanding"
#. Srah @: a+at 88<
.ow bath 'llah lightened your burden! for e knoweth that there is weakness in you" 3o
if there be of you a steadfast hundred they shall vanquish two hundred! and if there be of
you a thousand steadfast they shall vanquish two thousand by per&ission of 'llah" 'llah
is with the steadfast"
1$. Srah 6=: a+ats 6%';<
>hen you &eet the unbelievers in the battlefield strike off their heads and when you have
laid the& low! bind your captives fir&ly" Then grant the& their freedo& or take ranso&
fro& the&! until war shall lay down her ar&our" Thus shall you do" ad 'llah willed! e
could i&self have punished the& $without your help%1 but e has ordained it thus that
e &ight test you! the one by the other" 's for those who are slain in the cause of 'llah!
e will not allow their works to perish" e will vouchsafe the& guidance and ennoble
their state1 e will ad&it the& to the 2aradise e has &ade known to the&"
#elieversH if you help 'llah! 'llah will help you and &ake you strong" #ut the unbelievers
shall be consigned to perdition" e will bring their deeds to nothing" #ecause they have
opposed is revelations! e will frustrate their works 'llah is the protector of the
faithful1 unbelievers have no protector" 'llah will ad&it those who e&brace the true faith
to gardens watered by running strea&s" The unbelievers take their full of pleasure and
eat as the beasts eat1 but ell shall be their ho&e They shall abide in ell for ever and
drink scalding water which will tear their bowels"
11. Srah @: a+at '0<
( shall cast terror into the hearts of the infidels" 3trike off their heads! &ai& the& in every
li&b"
12. Srah 8A: a+ats 39%33<
>e shall say! ?ay hold of hi& and bind hi&" #u& hi& in the fire of ell! then fasten
hi& with a chain seventy cubits long" 8or he did not believe in 'llah! the *ost igh"
1,. Srah @: a+ats ';%'@<
#elieversH when you encounter the ar&ies of the infidels do not turn your backs to the&
in flight" (f anyone on that day turns his back to the&! e)cept it be for tactical reasons! or
to ,oin another band! he shall incur the wrath of 'llah and ell shall be his ho&eG an evil
fate"
(t was not you! but 'llah! who slew the&" (t was not you who s&ote the&1 'llah s&ote
the& so that e &ight richly reward the faithful" e hears all and knows all" e will
surely thwart the designs of the unbelievers"
14. Srah 0;: a+at ;0<
-o not yield to the unbelievers! but fight the& strenuously with this =oran"
1/. Srah A: a+at 3A<
(f you do not fight e will punish you sternly and replace you by other &en
11. Srah A: a+at '''<
'llah has purchased of the faithful their lives and worldly goods and in return has
pro&ised the& the <arden" They will fight for is cause! slay and be slain" 3uch is the
true pledge which e has &ade the& in the Torah! the <ospel and the =oran" 'nd who
is &ore true to is pro&ise than 'llahM Be,oice then in the bargain you have &ade" That
is the supre&e triu&ph"
17. Srah 3: a+ats '8A%'='<
Iou &ust not think that those who were slain in the cause of 'llah are dead" They are
alive! and well provided for by their ?ord1 pleased with is gifts and re,oicing that those
who& they left behind and who have not yet ,oined the& have nothing to fear or to regret1
re,oicing in 'llah s grace and bounty" 'llah will not deny the faithful their reward"
13. Srah 6: a+at '99<
e that flies his ho&eland for the cause of 'llah shall find nu&erous places of refuge in
the land and great abundance" e that leaves his dwelling to fight for 'llah and is
apostle and is then overtaken by death! shall be rewarded by 'llah" 'llah is forgiving and
&erciful"
1#. Srah 6@: a+at 0A<
*uha&&ad is 'llah s apostle" Those who follow hi& are ruthless to the unbelievers but
&erciful to one another Through the& 'llah seeks to enrage the unbelievers"
2$. Srah 6A: a+at ';<
The true believers are those that have faith in 'llah and is apostle and never doubt1 and
who fight for is cause with their wealth and persons" 3uch are those whose faith is true"
21. Srah 0: a+at ';6<
-o not say that those who were slain in the cause of 'llah are dead1 they are alive!
although you are not aware of the&"
22. Srah 3: a+ats ';=%';@<
(f you should die or be slain in the cause of 'llah! is forgiveness and is &ercy would
surely be better than all the riches they a&ass" (f you should die or be slain! before i&
you shall all be gathered"
2,. Srah @: a+ats ;A%89<
?et the unbelievers not think that they will escape /s" They have not the power to do so"
*uster against the& all the &en and cavalry at your disposal! so that you &ay strike
terror into the ene&ies of 'llah and the faithful! and others besides the&" 'll that you
give for the cause of 'llah shall be repaid you" Iou shall not be wronged"
24. Srah A: a+ats 0%3<
'llah will hu&ble the unbelievers 'llah and is apostle are free fro& obligation to
the idol-worshippers 2roclai& a woeful punish&ent to the unbelievers"
2/. Srah A: a+at 0A<
8ight against such of those to who& the 3criptures were given as believe neither in 'llah
nor the ?ast -ay! who do not forbid what 'llah and is apostle have forbidden! and do
not e&brace the true faith! until they pay tribute out of hand and are utterly subdued"
21. Srah @: a+at 8=<
(t is not for any 2rophet to have captives until he has &ade slaughter in the land
27. Srah 6: a+at @6<
3o fight for the cause of 'llah" Iou are accountable for none but yourself" Bouse the
faithful1 perchance 'llah will defeat the unbelievers" e is &ightier and &ore truculent
than they"
23. Srah 0A: a+at 8<
e that fights for 'llah s cause fights for hi&self
2#. Srah 0A: a+at 8A<
Those that fight for :ur cause >e will surely guide to our own paths" 'llah is with the
righteous"
,$. Srah 8': a+ats A%'3<
(t is e who has sent is &essenger with the guidance and the Beligion of Truth! so that
e &ay &ake it the conqueror of all religions! &uch as the idol-worshippers &ay dislike
it"
#elieversH 3hall ( point out to you a profitable course that will save you fro& a woeful
scourgeM ave faith in 'llah and is apostle and fight for is cause with your wealth and
your persons" That would be best for you! if you but knew it" e will forgive you your sins
and ad&it you to gardens watered by running strea&s1 e will lodge you in pleasant
&ansions in the gardens of 7den" That is the supre&e triu&ph"
,1. Srah A: a+at 38<
'llah ordained the &onths twelve in nu&ber when e created the eavens and the
earth" :f these four $-hi-0a ada! -hul-a,,a! *uharra& and Ba,ab% are sacred
according to the true faith" Therefore do not sin against yourselves by violating the&"
#ut you &ay fight against the idolaters in all these &onths since they the&selves fight
against you in all of the&" =now that 'llah is with the righteous"
,2. Srah A: a+at ;<
>hen the sacred &onths are over slay the idol-worshippers wherever you find the&"
'rrest the&! besiege the&! and lie in a&bush everywhere for the&" (f they repent and
take to prayer and pay the al&s-ta)! let the& go their way" 'llah is forgiving and &erciful"
,,. Srah A: a+at '6<
8ight the&H 'llah will chastise the& at your hands! and e will lay the& low and give you
victory over the&! and e will heal the breasts of folk who are believers"
,4. Srah A: a+ats 09%00<
Those that have e&braced the faith and fled their ho&es and fought for 'llah s cause
with their wealth and their persons are held in higher regard by 'llah" (t is they who shall
triu&ph" Their ?ord has pro&ised the& ,oy and &ercy! and gardens of eternal pleasures
where they shall dwell for ever" 'llah s reward is great indeed"
,/. Srah 6: a+ats A;%A8<
The believers who stay at ho&e - apart fro& those that suffer fro& a grave i&pedi&ent -
are not equal to those -who fight for the cause of 'llah with their goods and their
persons" 'llah has given those that fight with their goods and their persons a higher rank
than those who stay at ho&e" e has pro&ised all a good rewardG but far richer is the
reco&pense of those who fight for i&G rank of is own bestowal! forgiveness! and
&ercy" 'llah is forgiving and &erciful"
,1. Srah @: a+ats =0%=6<
Those that have e&braced the faith and fled their ho&es! fought for the cause of 'llah
with their wealth and their persons1 and those that sheltered the& and helped the&! shall
be friends to each other they are the true believers" They shall receive &ercy and
generous provision"
,7. Srah 3: a+at '60<
-id you suppose that you would enter 2aradise before 'llah has proved the &en who
fought for i& and endured with fortitudeM
ANNEB,RE #
Sa+ings of )oran 5hich PromoteE on Gron!s of ReligionE
Feeling of Enmit+E Hatre! an! Ill%-ill *et5een !ifferent
Religios Commnities in In!ia
1. Srah 6: a+at '9'<
(t is not offence for you to shorten your prayers when travelling the road if you fear that
the unbelievers &ay attack you" The unbelievers are your sworn ene&ies"
2. Srah 89: a+at 6<
>e renounce you $i"e" the idolaters%G en&ity and hate shall reign between us until you
believe in 'llah only
,. Srah ;@: a+at 03<
Iou shall find no believers in 'llah and the ?ast -ay on friendly ter&s with those who
oppose 'llah and is apostle! even though they be their fathers! their sons! their
brothers! or their nearest kindred"""
4. Srah A: a+at =<
'llah and is apostle repose no trust in idolaters
/. Srah @: a+ats '3%'6<
Thus >e punished the& because they defied 'llah and is apostle" e that defies 'llah
and is apostle shall be sternly punished" >e said to the&! 8eel :ur scourge" ell-
fire awaits the unbelievers"
1. Srah @: a+at ;;<
The basest creatures in the sight of 'llah are the faithless who will not believe
7. Srah 0;: a+at ;;<
Iet the unbelievers worship idols which can neither help nor har& the&" 3urely the
unbeliever is his ?ord s ene&y"
3. Srah ;: a+at =0<
e that worships other <ods besides 'llah shall be forbidden 2aradise and shall be
cast into the fire of ell" .one shall help the evil-doers"
#. Srah A: a+at 03<
#elieversH do not befriend your fathers or your brothers if they choose unbelief in
preference to faith" >rong-doers are those that befriend the&"
1$. Srah A: a+at 0@<
#elieversH know that the idolaters are unclean"""
11. Srah 3: a+at 0@<
?et believers not &ake friends with infidels in preference to the faithful1 he that does this
has nothing to hope for fro& 'llah - e)cept in self-defence" 'llah ad&onishes you to fear
i&1 for to i& you shall all return"
12. Srah 3: a+at ''@<
#elieversH do not &ake friends with any &en other than your own people" They will spare
no pains to corrupt you" They desire nothing but your ruin" Their hatred is clear fro&
what they say! but &ore violent is the hatred which their breasts conceal
1,. Srah 6 a+at '66<
#elieversH do not choose the infidels rather than the faithful for your friends" >ould you
give 'llah a clear proof against yourselvesM
14. Srah ;: a+at '6<
Therefore! >e stirred a&ong the& $i"e" the 5hristians% en&ity and hatred! which shall
endure till the -ay of Besurrection! when 'llah will declare to the& all that they have
done"
1/. Srah ;: a+at 86<
That which 'llah has revealed to you will surely increase the wickedness and unbelief
of &any of the& $i"e" the Jews%" >e have stirred a&ong the& $i"e" the Jews% en&ity and
hatred! which will endure till the -ay of Besurrection"""
11. Srah ;: a+at '@<
The Jews and the 5hristians say! >e are the children of 'llah and is loved ones"
3ayG >hy then does e punish you for your sinsM
17. Srah ;: a+at ;'<
#elieversH take neither Jews nor 5hristians for your friends" They are friends with one
another" >hoever of you seeks their friendship shall beco&e one of their nu&ber" 'llah
does not guide the wrong-doers"
ANNEB,RE C
Sa+ings of )oran 5hich Inslt other Religions as also the
Religios #eliefs of other Commnities in In!ia
1. Srah ;: a+at '=<
/nbelievers are those who declareG 'llah is the *essiah $i"e" 5hrist%! the son of
*ary" 3ayG >ho could prevent 'llah fro& destroying the *essiah $i"e" 5hrist%! the
son of *ary! together with his &other and all the people of the earthM
2. Srah 6: a+at ';=<
They denied the truth and uttered a &onstrous falsehood against *ary" They declaredG
>e have put to death the *essiah Jesus! the son of *ary! the apostle of 'llah" They
did not kill hi&! nor did they crucify hi&! but they thought they did"
,. Srah ;: a+ats ''8%''@<
Then 'llah will say! Jesus! son of *ary! did you ever say to &ankindG >orship &e
and &y &other as <ods beside 'llahM <lory to Iou! he will answer! how could (
say that to which ( have no rightM (f ( had ever said so! Iou would have surely known it"
Iou know what is in &y &ind! but ( cannot tell what is in Iours" Iou alone know what is
hidden" ( spoke to the& of nothing e)cept what Iou bade &e" ( said! 3erve 'llah! &y
?ord and your ?ord" ( watched over the& whilst living in their &idst! and ever since Iou
took &e to Iou! Iou Iourself have been watching over the&" Iou are the witness of all
things" They are Iour own bonds&enG it is for Iou to punish or to forgive the&" Iou are
the *ighty! the >ise one"
4. Srah A@: a+at 8<
The unbelievers a&ong the people of the #ook $i"e" 5hristians and Jews% and the pagans
shall bu& for ever in the fire of ell" They are the vilest of all creatures"
/. Srah 8@: a+ats @%'3<
<ive no heed to the disbelieversG they desire you to overlook their doings that they &ay
overlook yours" .or yield to the wretch of &any oaths! the &ischief-&aking slanderer!
the opponent of good! the wicked transgressor! the bully who is of doubtful birth to boot"
1. Srah 3@: a+ats ;;%;=<
#ut doleful shall be the return of the transgressors" They shall bu& in the fire of ell! a
dis&al resting-place" There let the& taste their drinkG scalding water! festering blood and
other putrid things"
7. Srah 00: a+ats 'A%0'<
<ar&ents of fire have been prepared for unbelievers" 3calding water shall be poured
upon their heads! &elting their skins and that which is in their bellies" They shall be
lashed with red iron"
3. Srah 00: a+ats ;8%;=<
Those that have e&braced the true faith and done good works shall enter the gardens
of delight! but the unbelievers who have denied :ur revelations shall receive an
igno&inious punish&ent"
#. Srah ;: a+ats 38<
's for the unbelievers! if they offered all that the earth contains and as &uch besides to
redee& the&selves fro& the tor&ent of the -ay of Besurrection it shall not be accepted
fro& the&" Theirs shall be a woeful punish&ent"
1$. Srah ';: a+ats 0<
The day will surely co&e when the unbelievers will wish that they were *usli&s"
11. Srah =0: a+ats '6%';<
3o&e of us are *usli&s and so&e are wrong-doers" Those that e&brace (sla& pursue
the right path1 but those that do wrong $of not e&bracing (sla&% shall beco&e the fuel of
fire"
12. Srah 6': a+at 33<
'nd who speaks better than he who calls others to the service of 'llah! does what is
right! and saysG ( a& a *usli&M
1,. Srah: 6 a+at '0;<
'nd who has a nobler religion than the &an who surrenders hi&self to 'llahM
14. Srah 0;: a+ats 0=%0A<
:n that day the wrong-doer will bite his hands and say! >ould that ( had walked in the
'postle s path" :h! would that ( had never chosen so-and-so for &y co&panionG (t was
he that &ade &e disbelieve in 'llah s warning after it had reached &e" 3atan is ever
treacherous to &an"
1/. Srah 08: a+ats A8%AA<
#y 'llah ! they will say to their idols! as they contend with the&! we erred indeed
when we &ade you equals with the ?ord of the 5reation" (t was the evil-doers who led us
astray"
11. Srah 3: a+at @;<
e that chooses a religion other than (sla&! it will not be accepted fro& hi& and in the
world to co&e he will be one of the lost"
17. Srah @: a+at 3@<
Tell the unbelievers that if they &end their ways $i"e" e&brace (sla&% their past shall be
forgivenG but if they persist in sin $i"e" idol-worshipping% let the& reflect upon the fate of
their forefathers"
13. Srah 3': a+at '3<
?uq&an ad&onished his son" *y son ! he said! serve no other <od instead of
'llah! for idolatry is an abo&inable sin"
1#. Srah 0A: a+ats 6'%60<
The false <ods which the idolaters serve besides 'llah &ay be co&pared to the
spider s cobweb" 3urely! the spider s is the frailest of all dwellings! if they but know it"
'llah knows what they invoke besides i&1 e is the *ighty! the >ise one"
2$. Srah 3=: a+ats 00%0;<
#ut >e shall sayG 5all the sinners! their wives! and the idols which they worshipped
besides 'llah and lead the& to the path of ell" =eep the& there for questioning - #ut
what has co&e over you that you cannot help one anotherM
21. Srah 3=: a+ats 08%30<
:n that day they will all sub&it to 'llah" They will reproach each other! sayingG Iou
have i&posed upon us" (t was you who would not be believers" >e had no power over
you1 you were sinners all" Just is the verdict which our ?ord has passed upon us! we
shall surely taste is punish&ent" >e &isled you! but we ourselves have been &isled"
22. Srah 0;: a+ats '=%'A<
:n that day when e asse&bles the& with all their idols! e will sayG >as it you who
&isled *y servants! or did they wilfully go astrayM They will answerG 'llah forbid that
we should choose other guardians besides Iou" Iou gave the& and their fathers the
good things of life! so that they forgot Iour warnings and thus incurred destruction"
Then to the idolaters 'llah will sayG Iour idols have denied your charges" They cannot
avert your doo&! nor can they help you" Those of you who have done wrong shall be
sternly punished"
2,. Srah =: a+at '=3<
:ur forefathers were indeed! idolaters1 but will Iou destroy us! their descendants! on
account of what the followers of falsehood didM
24. Srah 0': a+ats 88%8=<
e $'braha&% answeredG >ould you then worship that! instead of 'llah! which can
neither help nor har& youM 3ha&e on you and on your idolsG ave you no senseM
2/. Srah 0': a+ats A@%'99<
Iou and all your idols shall be the fuel of ellG therein you shall all go down" >ere they
true <ods! yours idols would not go thereG but in it they shall abide for ever" They shall
groan with pain and be bereft of hearing"
21. Srah '8: a+ats 09%0'<
#ut the false <ods which infidels invoke create nothingG they are the&selves created"
They are dead! not living! nor do they know when they will be raised to life"
27. Srah 8: a+ats 00%03<
:n that day when >e gather the& all together >e shall say to the idolatersG >here are
your idols now! those who& you supposed to be your <odsM They will not argue! but
will sayG #y 'llah! our ?ord! we have never worshipped idols"
23. Srah 8: a+ats 69%6'<
3ayG >hen 'llah s scourge s&ites you and the our of -oo& suddenly overtakes
you! will you call on any but 'llah to help youM 'nswer &e! if you are &en of truthG .o!
on i& alone you will call1 and if e please! e will relieve your affliction" Then you will
forget your idols"
2#. Srah 8: a+at '6@:
The idolaters will sayG ad 'llah pleased neither we nor our fathers would have
served other <ods besides i&"
,$. Srah 0: a+at 00'<
Iou shall not wed pagan wo&en! unless they e&brace the faith" ' believing slave-girl is
better than an idolatress! although she &ay please you" .or shall you wed idolaters
unless they e&brace the faith" ' believing slave is better than an idolater! although he
&ay please you" These call you to ell-fire! but 'llah calls you! by is will! to paradise
and to forgiveness" e &akes plain is revelations to &ankind! so that they &ay take
heed"
,1. Srah 06: a+at 3<
The adulterer &ay &arry only an adulteress or an idolatress1 and adulteress &ay &arry
only an adulterer or an idolater" True believers are forbidden such &arriages"
70:
HI(ANGSH, )ISHORE S RE(INDER
8ro&G
i&angshu =ishore 5hakraborty! *"'"!$5al"%!
1@J'J9! 2ashupati #hattacharya Boad!
#ehala!
5alcutta - A9"
19th 'ugust! 1989"
To
The 3ecretary!
-epart&ent of o&e!
<overn&ent of >est #engal! >riters #uilding!
5alcutta - 1"
-ear 3ir!
S*: Re/est for .roscri.tion of )oran <
2lease refer to &y letter dated @4th July! 1989! $delivered in your office on the sa&e date% in
which ( had &ade a request for forfeiture of the (sla&ic book! =oran! for the reason that it
contains nu&erous sayings of 2rophet *uha&&ad which on ground of religion pro&ote
dishar&ony! feeling of en&ity! hatred and ill-will between different religious co&&unities1 incite
people to co&&it violence and disturb public tranquility and outrage or insult other religions and
the religious feelings of other co&&unities in (ndia! which render the book liable to be forfeited to
the <overn&ent in ter&s of 3ection 96 of the 5ode of 5ri&inal 2rocedure! 197A! read with
3ections 16A' and @96' of the (ndian 2enal 5ode"
( had also enclosed so&e three anne)ures to &y said letter wherein ( had reproduced so&e of
those sayings of the book"
3ince you do not see& to have given due consideration to &y letter! ( would request you! once
again! to attend to this &atter early"
' copy of &y said letter dated @4th July! 1989! is enclosed for your ready reference"
Iours faithfully!
3dJ-
$i&angshu =ishore 5hakraborty%
7ncloG 's above"
73:
NOTICE FRO( CHAND(A4 CHOPRA
8ro&G
5"*" 5hopra"
@6! #urtolla 3treet!
5alcutta - 7"
16th *arch! 1986"
To
The 3ecretary!
-epart&ent of o&e!
<overn&ent of >est #engal!
>riters #uilding!
5alcutta - 1"
-ear 3ir!
S*: The Islamic *oo$ % )oran % forfeitre of % re/est for
(n ter&s of 3ection 96 5r" 2"5" read with 3ections 16A' and @96' ("2"5" every copy of a book is
liable to be forfeited to the <overn&ent if the book contains words or sayings which pro&ote! on
ground of religion! dishar&ony! en&ity! hatred or ill-will between different religious co&&unities or
which outrage the religious feelings of any class of citi+ens of (ndia or insult the religion or
religious beliefs of that class of people" This is so whether the book is classic or epic! religious or
te&poral! old or new"
.ow the (sla&ic religious book! =oran $or 0ur an%! which is available throughout (ndia! whether
in the original 'rabic or in its translations in /rdu! #engali! indi! 7nglish or any other language!
is blatantly guilty of each one of the above offences and thus squarely deserves to be declared
forfeited to the <overn&ent in ter&s of the above provisions of law"
8or e)a&ple! the =oran incites violence by saying! #elieversH &ake war on the infidels who
dwell around you" ?et the& find harshness in you $3urah 9G ayat 1@A% or by saying! -o not
yield to the unbelievers! but fight the& strenuously with this =oran $3urah @6G ayat 6@% or by
saying! (f you do not fight e will punish you sternly and replace you by other &en $3urah 9G
ayat A9% or by saying! >hen the sacred &onths are over! slay the idol-worshippers! wherever
you find the&" 'rrest the&! besiege the& and lie in a&bush everywhere for the& $3urah 9G
ayat 6%"
3i&ilarly this book pro&otes religious en&ity! hatred and ill-will when it says! #elieversH know
that idolaters are unclean $3urah 9G ayat @8% or when it says! Therefore >e stirred a&ong
the&! i"e" the 5hristians! en&ity and hatred which shall endure till the -ay of Besurrection
$3urah 6G ayat 19% or when it says! #elieversH take neither Jews nor 5hristians for your friends"
They are friends with one another" >hoever of you seeks their friendship shall beco&e one of
their nu&ber" 'llah does not guide the wrong-doers $3urah 6G ayat 61%"
The above are but a few e)a&ples" 'ctually! the =oran abounds! or overflows with such offensive
sayings! so&e &ore of which were set out in so&e three anne)ures to the letter dated @4th July!
1989! addressed to you in this behalf by a fellow citi+en! 3ri i&angshu =ishore 5hakraborty!
*"'"! $5al"% of 1@J'J9! 2ashupati #hattacharya! Boad! #ehala! 5alcutta - A9"
(t is a &atter of regret that inspite of being a blatantly offensive book! the book is still being widely
circulated and has not been declared as forfeited to the <overn&ent by you inspite of *r"
5hakraborty s request in the said letter dated @4th July! 1989 and his re&inder dated 19th
'ugust! 1989"
.ow you are finally requested to take necessary steps in this behalf within 7 days of the receipt
hereof! failing which such legal steps will be taken as &ay be advised to us" This &ay please be
treated as notice de&anding ,ustice"
Iours faithfully!
3dJ-
$5"*" 5hopra%
76:
THE -RIT APP4ICATION


(ATTER NO< 00= OF 'A@;
IN THE HIGH CO,RT AT CA4C,TTA<
Constittion -rit Jris!iction<
$:B(<(.'? 3(-7%
In the (atter of
'n application /nder 'rticle @@6 of the 5onstitution of (ndia and >rits! directions and orders
thereunder"
A,)
In the (atter of
3ection 96 of the 5ode of 5ri&inal
2rocedure! 197A"
A,)
In the (atter of
3ections 16A' and @96' (ndian 2enal
5ode"
A,)
In the (atter of
The =oran! an (sla&ic book! published and sold in (ndia in the original 'rabic and in its
translations in /rdu! #engali! indi! 7nglish! etc"
A,)
In the (atter of
1" 5hand&al 5hopra! son of late Tika& 5hand 5hopra! aged 6A! at present residing at @6!
#urtolla 3treet! 5alcutta - 7! and
@" 3ital 3ingh! son of late ?al 3ingh at present residing at .o" 1! *unshi 3adruddin ?ane!
5alcutta - 7"
%PETITIONERS
"erss
The 3tate of >est #engal! represented by the 3ecretary! -epart&ent of o&e! <overn&ent of
>est #engal! having his office at >riters #uilding! 5alcutta - 1"
%RESPONDENT<
To
The on ble *r" Tarun =u&ar #asu! the 'cting 5hief Justice and is 5o&panion Justices of the
said on ble 5ourt"
The hu&ble petition of the petitioners abovena&ed &ost respectfully
S H E - E T H :
1" The petitioners are the citi+ens of (ndia and are engaged in various types of social work"
@" The respondent is a public authority having in ter&s of 3ection 96 5ri&inal 2rocedure 5ode!
197A! read with 3ections 16A' and @96' (ndian 2enal 5ode! a public duty to forfeit to the
<overn&ent every copy of a book which incites violence! disturbs public tranquility! pro&otes! on
ground of religion! feelings of en&ity! hatred and ill-will between different religious co&&unities
and insults other religions or religious beliefs of other co&&unities in (ndia"
A" The =oran! also spelt as 0ur an ! the so-called religious book of the *usli&s the world
over! written originally in the 'rabic and available throughout (ndia in the original 'rabic or in its
translation in /rdu! #engali! indi! 7nglish! etc"! is e) facie guilty of each one of the above
offences"
9" 8or e)a&ple! in 3urah 9! ayat 6! the book says! >hen the sacred &onths are over! slay the
idolaters wherever you find the&" 'rrest the&! besiege the& and lie in a&bush everywhere for
the&"
(n 3urah 98! ayat @9! it says! *uha&&ad is 'llah s apostle" Those who follow hi& are
ruthless to the unbelievers but &erciful to one another Through the& 'llah seeks to enrage the
unbelievers"
(n surah 99! ayat 16! it says! The true believers are those who have faith in 'llah and is
apostle and never doubt1 and who fight for is cause with their wealth and persons"
(n surah 8! ayat A9! it says! *ake war on the& $idol-worshippers% until idolatry is no &ore and
'llah s religion reigns supre&e"
(n surah @! ayat 19A! it again says! 8ight against the& until idolatry is no &ore and 'llah s
religion reigns supre&e"
(n surah @! ayat @16! it has &ade fighting obligatory for every *usli&" (n surah 9! ayat 91! it
e)horts *usli&s to &arch on and fight for the cause of 'llah ! whether unar&ed or well-
equipped"
(n surah 9! ayat 1@A! e)horting *usli&s to &ake war on infidels 16 who dwell around you ! it
says! ?et the& find harshness in you"
(n surah 66! ayat 9! an e)hortation is given to the prophet to &ake war on the unbelievers and
deal sternly with the&"
(n surah 9! ayat 7A! it again e)horts the prophet to &ake war on the unbelievers and to be
harsh with the&"
(n surah 8! ayat 66! it asks the prophet to e)hort the *usli&s to fight! saying! (f there are twenty
steadfast &en a&ong you! they shall rout a thousand unbelievers" *ore or less the sa&e thing
is repeated in ayat 66 of the sa&e surah 8"
(n surah 97! ayats 9 to 16! the =oran calls upon the *usli&s to strike off the heads of the
non-*usli&s when the two &eet in the battlefield! without &inding risking their own lives! for if
any of the& are killed fighting in the na&e of 'llah they are assured of ad&ission in the paradise"
(n surah 8! ayat 1@! the =oran e)horts the *usli&s to strike off the heads of the non-*usli&s
and to &ai& the& in every li&b"
(n surah 69! ayats A4 to A7! the *usli&s are asked to capture non-*usli&s and bu& the& in hell-
fire after fastening the& with chains"
(n surah 8! ayats 16 to 18! the *usli&s are e)horted not to run away while fighting the non-
*usli&s and thus incur the wrath of 'llah"
(n surah @6! ayat 6@! the *usli&s are e)horted not to yield to the non-*usli&s but to fight the&
strenuously! while according to surah 9! ayat A9! if anybody does not fight! he will be punished by
'llah sternly"
(n surah 9! ayat 111! the =oran e)horts the *usli&s to kill and be killed because! it says that 'llah
in e)change of pro&ise of heavenly garden has already purchased the lives and the worldly
belongings of the *usli&s"
(n surah A! ayats 167 and 168 a believer is told that if he is killed while fighting the unbelievers! he
will get 'llah s &ercy all the &ore"
(n surah 8! ayats 69 and 64! the believers are told to &uster all the &en and the entire cavalry
against the unbelievers so that it &ay strike terror into non-believers"
(n surah 9! ayats @ and A! the believers are e)horted to proclai& a woeful punish&ent to the
unbelievers"
(n surah 9! ayat @9! the *usli&s are e)horted to fight the 5hristians and the Jews until they
e&brace the true faith! that is! (sla&"
(n surah 9! ayat 66! it is stated that the prophet does not take people captives1 he si&ply kills
the&"
(n surah 9! ayat 89! the believers are roused to fight" (n surah @9! ayat 6! it says! e that fights
for 'llah s cause fights for hi&self"
(n surah 9! ayat 19! it e)horts the believers to fight the&" 'llah will chastise the& at your
hands! and e will lay the& low and give you victory over the&
(n surah 9! ayats @4 and @1! the believers are assured that those that have e&braced the faith
and fled their ho&es and fought for 'llah s cause with their wealth and their persons are held in
higher regard by 'llah" (t is they who shall triu&ph" Their ?ord has pro&ised the& ,oy and
&ercy! and gardens of eternal pleasure where they shall dwell for ever"
(n surah A! ayat 19@! a dangerous state&ent is &ade in the interrogative! -id you suppose that
you would enter paradise before 'llah has proved the &en who fought for hi& and endured with
fortitudeM
6" The book pro&otes religious en&ity! hatred and ill-will between different religious co&&unities
in (ndia"
8or e)a&ple! in surah 64! ayat 9! it says! >e renounce you $i"e" idol-worshippers%1 en&ity and
hate shall reign between us until you believe in 'llah only"
(n surah 68! ayat @@! it says! Iou shall find no believers in 'llah and the ?ast -ay on friendly
ter&s with those who oppose 'llah and is apostle! even though they &ay be their fathers! their
sons! their brothers! or their nearest kindred"
(n surah 9! ayat @A! it says #elieversH do not befriend your fathers or your brothers! if they
choose unbelief in preference to faith" >rong-doers are those that befriend the&"
(n surah A! ayat @8! it says! ?et believers not &ake friends with infidels in preference to the
faithful1 he that does this has nothing to hope for fro& 'llah"
(n surah A! ayat 118! it says! #elieversH do not &ake friends with any &en other than your own
people"
(n surah 9! ayat 199! it says! #elieversH do not choose the infidels rather than the faithful for
your friends" >ould you give 'llah a clear proof against yourselfM
(n surah 9! ayat 7! it says! 'llah and is apostle repose no trust in idolaters" (n surah 8! ayat
66! (t says! The basest creatures in the sight of 'llah are the faithless who will not believe"
(n surah @6! ayat 66! it says! Iet the unbelievers worship idols which can neither help nor har&
the&" 3urely the unbeliever is his ?ord s ene&y"
(n surah 6! ayat 7@! it says! e that worships other <ods besides 'llah shall be forbidden
2aradise and shall be cast into the fire of ell" .one shall help the evil-doers"
(n surah 9! ayat @8! it says! #elieversH know that the idolaters are unclean"
(n surah 6! ayat 19! it says! Therefore! we stirred a&ong the& $i"e" the 5hristians% en&ity and
hatred! which shall endure till the -ay of Besurrection
(n surah 6! ayat 69! it says! That which 'llah has revealed to you will surely increase the
wickedness and unbelief of &any of the& $i"e" the Jews%" >e have stirred a&ong the&! $i"e" the
5hristians% en&ity and hatred! which shall endure till the -ay of Besurrection
(n surah 6! ayat 18! it says" The Jews and the 5hristians say! >e are the children of 'llah
and is loved ones" 3ay! >hy then does e punish you for your sins M
(n surah 6! ayat 61! it says! #elieversH take neither Jews nor 5hristians for your friends" They
are friends with one another" >hoever of you seeks their friendship shall beco&e one of their
&e&bers" 'llah does not guide the wrong-doers"
6" The book insults other religions or religious beliefs of other co&&unities in (ndia"
8or e)a&ple! in surah 6 ayat 17! it says! /nbelievers are those who declare! 'llah is the
*essiah $i"e" the 5hrist%! the son of *ary" 3ay! >ho could prevent 'llah fro& destroying the
*essiah! the son of *ary! together with his &other and all the people of the earth M
(n surah 9! ayat 167! it says! They denied the truth and uttered a &onstrous falsehood against
*ary" They declared! >e have put to death the *essiah Jesus! the son of *ary! the apostle of
'llah" They did not kill hi& nor did they crucify hi& but they thought they did"
(n surah 98! ayat 6! it says! *e unbelievers a&ong the people of the #ook $i"e" the 5hristians
and the Jews% and the pagans shall bu& for ever in the fire of ell" They are the vilest of all
creatures"
(n surah 68! ayats 14 to 1A! it says! <ive no heed to the disbelievers1 they desire you to
overlook their doings that they &ay overlook yours" .or yield to the wretch of &any oaths! the
&ischief-&aking slanderer! the opponent of good! the wicked transgressor! the bully who is of
doubtful birth to boot"
(n surah @@! ayats 19 to @@! it says" <ar&ents of fire have been prepared for unbelievers"
3calding water shall be poured upon their heads! &elting their skins and that which is in their
bellies" They shall be lashed with rods of iron"
(n surah @@! ayats 66 and 67! it says! Those that have e&braced the true faith and done good
work shall enter the gardens of delight! but the unbelievers who have denied :ur revelations shall
receive an igno&inious punish&ent"
(n surah 6! ayats A6 and A7! it says! 's for the unbelievers! if they offered all that the earth
contains and as &uch besides to redee& the&selves fro& the tor&ent of the -ay of
Besurrection! it shall not be accepted fro& the&" Theirs shall be a woeful punish&ent"
(n surah 16! ayat @! it says! The day will surely co&e when the unbelievers will wish that they
were *usli&s"
(n surah 7@! ayats 19 and 16! it says! 3o&e of us are *usli&s and so&e are wrong-doers"
Those that e&brace (sla& pursue the right path! but those that do wrong shall beco&e the fuel of
fire"
(n surah 91! ayat AA! it says" 'nd who speaks better than he who calls others to the service of
'llah! does what is right! and says! ( a& a *usli& M
(n surah 9! ayat 1@6! it says! 'nd who has a nobler religion than the one who surrenders
hi&self to 'llahM
(n surah A! ayat 86! it says! e that chooses a religion other than (sla&! it will not be accepted
fro& hi& and in the world to co&e! he will be one of the last"
(n surah 8! ayat A8! it says! Tell the unbelievers that if they &end their ways $i"e" e&brace
(sla&% their past will be forgiven but if they persist in sin $i"e" idol-worshipping% let the& reflect
upon the fate of their forefathers"
(n surah A1! ayat 1A! it says! ?uq&an ad&onished his son" *y son ! he said! serve no
other <od instead of 'llah! for idolatry is an abo&inable sin "
(n surah @9! ayat 91! it says! The false <ods which the idolaters serve besides 'llah &ay be
co&pared to the spider s cobweb" 3urely the spider s is the frailest of all dwellings if they but
know it"
(n surah A7! ayats @@ to @6! it says! #ut >e shall say! 5all the sinners! their wives and the
idols which they worshipped besides 'llah! and lead the& to the path of ell" =eep the& there
for questioning - #ut what has co&e over you that you cannot help one another M
(n surah 7! ayat 17A! it &akes the *usli&s say! :ur forefathers were indeed idol-worshippers!
but will you destroy us! their descendants! on account of what the followers of falsehood didM
(n surah @1! ayats 66 and 67! it says! e answered! >ould you then worship that! instead of
'llah! which can neither help nor har& youM 3ha&e on you and on your idolsH ave you no
senseM
(n surah @1! ayats 98 to 144! it says! Iou and all your idols shall be the fuel of ell1 therein you
shall all go down" >ere they true <ods! your idols would not go there1 but in it they shall abide
for ever" They shall groan with pain and be bereft of hearing"
(n surah 6! ayats @@ and @A! it says" :n that day when >e gather the& all together! >e shall
say to the idolatersG >here are your idols now! those who& you supposed to be your <odsM
They will not argue! but will say! #y 'llah! our ?ord! we have never worshipped idols "
(n surah 6! ayats 94 and 91! it &akes the believers say! 3ay! >hen 'llah s scourge s&ites
you and the our of -oo& suddenly overtakes you! will you call on any but 'llah to help youM
'nswer &e! if you are &en of truth" .o! on i& alone you will call! and if e pleases! e will
relieve your affliction" Then you will forget your idols "
(n surah 6! ayat 199 it says! The idolaters will say! ad 'llah pleased! neither we nor our
fathers would have served other <ods besides i& "
(n surah @! ayat @@1! it says! Iou shall not wed pagan wo&en! unless they e&brace the faith" '
believing slave-girl is better than an idolatress! although she &ay please you" .or shall you wed
idolaters! unless they e&brace the faith" ' believing slave is better than an idolater! although he
&ay please you" These call you to ell-fire! but 'llah calls you! by is will! to 2aradise and to
forgiveness"
(n surah @9! ayat A! it says! The adulterer &ay &arry only an adulteress or an idolatress! and
the adulteress &ay &arry an adulterer or an idolater"
(n surah 6! ayats 116 to 118! there is given this i&aginary dialogue between 'llah and Jesus
5hrist! which is highly insulting to the 5hristiansG Then 'llah will say! Jesus! son of *ary! did
you ever say to &ankind! worship &e and &y &other as <ods besides 'llahM <lory to
Iou! he will answer! ow could ( say that to which ( have no rightM (f ( had ever said so! Iou
would have surely known it" Iou know what is in &y &ind! but ( cannot tell what is in Iours" Iou
alone know what is hidden" ( spoke to the& of nothing e)cept what Iou bade &e" ( say! 3erve
'llah! &y ?ord and your ?ord" ( watched over the& whilst living in their &idst! and ever since Iou
took &e to Iou! Iou Iourself have been watching over the&" Iou are the witness of all things"
They are Iour own bonds&en" (t is for Iou to punish or to forgive the&" Iou are the *ighty! the
>ise one "
(n surah @6! ayats 17 to 19! there is given another i&aginary conversation! this ti&e between
'llah! the idols and the idol-worshippers! which is highly insulting to 5hristians! #uddhists!
indus! etc" :n the day when e asse&bles the& with all their idols! e will sayG >as it you
who &isled *y servants! or did they wilfully go astrayM They will answerG 'llah forbid that we
should choose other guardians besides Iou" Iou gave the& and their fathers the good things of
life! so that they forgot Iour warnings and thus incurred destruction" Then to the idolaters 'llah
will sayG Iour idols have denied your charges" They cannot avert your doo&! nor can they help
you" Those of you who have done wrong shall be sternly punished "
7" >hile the =oran abounds with saying which incite violence! insult the religious beliefs of other
co&&unities and even e)hort the *usli&s to kill and &urder non-*usli&s! the proble& is
aggravated by yet another fact which has been true in the past and is universally true in our own
ti&es that unlike other co&&unities *usli&s are! and even fresh converts tend to beco&e! highly
orthodo) people and follow the sayings of the book with a fanatical +eal with the result that
whichever country has their si+able nu&ber a&ongst its population can never have peace on its
soil" The e)a&ples of co&&unal strifes and conflicts in &ost 7uropean states have not yet
passed into history" >hat is happening in ?ebanon is very &uch in our perception" 'n e)a&ple
of orthodo)y is 2akistan whose indu population has been obliterated through &urder or through
forcible conversion" 7ven 'h&ediyas are being persecuted there because they regard *ir+a
<hula& 'h&ed $18A9-1948 '-%! the founder of their religion! as another prophet along with
*uha&&ad which is contrary to =oran because according to the =oran *uha&&ad is the last
prophet" #aha i religion! even though a *usli& sect and founded by #aha-ul-lah in (ran in the
nineteenth century and which has so&e one &illion followers in (ndia along with so&e 944!444 in
(ran! has been banned in (ndonesia on the ground that it stresses &en s spiritual unity! which is
unconfor&able with =oranic preachings" (n (ran! #aha is are being sub,ected to worst
persecution1 &any have been e)ecuted! &any &ore ,ailed without trial" 7ven #aha i students
have been e)pelled fro& schools and colleges in (ran" 'nother e)a&ple of orthodo)y or religious
intolerance is furnished by (ran and (raq! both *usli& countries but both of which are out to fight
tooth and nail with each other because one happens to be a 3hia nation while the other a 3unni
nation" (n our country! violent conflict resulting in nu&erous deaths between 3hias and 3unnis is
al&ost an annual ritual" 'nother e)a&ple of religious fanaticis& is provided by the fact that the
*usli& countries the world over have ganged up together to crush (srael! because it happens to
be a Jewish state and as already stated in para 6 above! the =oran &akes &ost uncharitable
re&arks about the Jews"
8" The offending e)pressions contained in the =oran and quoted in paragraphs 9! 6 and 6 above
are not so offensive in their translation in which they are so quoted as they are in the original
verses in 'rabic or in /rdu! the very sound of whose ini&itable sy&phony not only sends the
*usli&s to tears and ecstasy but arouses in the& the worst co&&unal passions and religious
fanaticis& which have &anifested the&selves in &urder! slaughter! loot! arson! rape and
destruction or desecration of holy places in historical ti&es as also in conte&porary period not
only in (ndia but al&ost all over the world"
9" (n this way! the publication of the =oran in the original 'rabic as well as in its translations in
various languages including /rdu! indi! #engali! 7nglish! etc"! a&ounts to co&&ission of
offences punishable uJs 16A' and @96' of the (ndian 2enal 5ode and accordingly each copy of
the book &ust be declared as forfeited by the respondent uJs 96 of the 5ode of 5ri&inal
2rocedure! 197A"
14" #y letter dated 16th *arch! 1986! the petitioner .o" 1! requested the respondent to declare
each copy of the =oran! whether in the original 'rabic or in its translation in any of the languages!
as forfeited to the <overn&ent within seven days of the receipt of the letter" #y the sa&e letter
the respondent was also requested to treat the letter as notice de&anding ,ustice" ' copy of this
letter is anne)ed hereto &arked ' "
11" The respondent! however! has not co&plied with the said request"
1@" #eing aggrieved by the failure of the respondent to accede to the said request! your
petitioners beg to &ove this petition before this on ble 5ourt on the following
G R O , N D
The respondent! by not declaring! inspite of a specific request! copies of the =oran to be
forfeited to the <overn&ent! even though its publication a&ounts to co&&ission of offences
punishable under 3ections 16A' and @96'! (ndian 2enal 5ode! has failed to discharge its
statutory duty as enshrined in 3ection 96 of the 5ode of 5ri&inal 2rocedure! 197A"
1A" There is no other adequate! efficacious and alternative re&edy available to your petitioners
and the reliefs prayed for herein! if granted! will afford co&plete and efficacious re&edy to your
petitioners"
19" The petition is being &ade bonafide and in the interest of the public"
(n the circu&stances aforesaid your petitioners hu&bly pray to your ?ordships for
'" ' rule nisi on the respondent to show cause as to why a writ of &anda&us be not issued to it
directing it to declare each copy of the =oran! whether in the original 'rabic or in its translation in
any of the languages as forfeited to the <overn&ent"
#" The rule issued in ter&s of prayer ' above be &ade absolute"
5" 3uch further or other order andJor orders be &ade andJor directions be given as &ay be
dee&ed fit and proper"
'nd your petitioners as in duty bound shall ever pray"
3dJ- 5hand&al 5hopra"
3dJ- 3ital 3ingh
@9th *arch! 1986
7;:
AFFIDA"IT IN OPPOSITION
Go&ernment of -est #engal
Office of the A!&ocate%on%Recor!E
;E )<S< Ra+ Roa!E 70n! floor:
Calctta % '
.o" '<BJ986J86"
-ated the @9th 'pril 1986"
8ro&G 3hri B"5" -eb!
'dvocate-on-Becord! >est #engal"
ToG 3hri 5hand&al 5hopra!
@6! #urtolla 3treet!
5alcutta - 7"
*atter .o" @97 of 1986
5hand&al 5hopra R 'nr"
-vs-
3tate of >est #engal
- - - - - -
-ear 3ir!
7nclosed please find a copy of the affidavit in opposition to be filed on behalf of the respondent"
Iours faithfully!
3dJ-
$B"5" -7#%"
7ncloG 's stated"
B5-J32"

(ATER NO< 0A= OF 'A@;
IN THE HIGH CO,RT AT CA4C,TTA
Constittional -rit Jris!iction
$:B(<(.'? 3(-7%
- - - - - - - - - - - - - -
(n the *atter of an application under 'rticle @@6 of the 5onstitution of (ndia and >rits! directions
and orders there-under"
A,)
(n the *atter of 3ection 96 of the 5ode of 5ri&inal 2rocedure! 197A"
A,)
(n the *atter of 3ections 16A' and @96'! (ndian 2enal 5ode"
A,)
(n the *atter of the =oran! an (sla&ic book! published and sold in (ndia in the original 'rabic and
in its translations in /rdu! #engali! indi! 7nglish! etc"
A,)
(n the *atter ofG
1" 5hand&al 5hopra! son of late Tika& 5hand 5hopra! aged 6A! at present residing at @6!
#urtolla 3treet! 5alcutta - 7 and
@" 3ital 3ingh! son of late ?al 3ingh at present residing at .o"1! *unshi 3adruddin ?ane! 5alcutta
- 7"
5etitioners
- Cs -
The 3tate of >est #engal! represented by 3ecretary! -epart&ent of o&e! <overn&ent of >est
#engal! having his office at >riters #uilding! 5alcutta - 1"
1espondent
IE TI(IR HARAN SEN G,PTA! -eputy 3ecretary! o&e -epart&ent! <overn&ent of >est
#engal! residing at 3aptarany 8lat 9! 111A :ld #allygunge! @nd ?ane! 5alcutta - 19! sole&nly
affir& and say as followsG
1" ( a& co&petent enough and have been duly authorised to affir& the affidavit"
1a" ( state that according to the (sla&ic belief the oly 0uran is a -ivine #ook" (t contains the
words of <od 'l&ighty revealed at is last 2rophet *uha&&ad" The verses of the oly 0uran
were revealed on the happenings of particular events and its each and every verse has a
connotation of its own and on different and separate background"
@" ( further state that as the oly 0uran is a -ivine #ook! no earthly power can sit upon ,udg&ent
on it and no 5ourt of law has ,urisdiction to ad,udicate it" The oly #ooks like the 0uran! the
#ible! the <eeta! the <ranth 3ahib! etc"! or their translations cannot be the sub,ect-&atters of
ad,udication in a court of law" 'll oly 3criptures are i&&une fro& ,udicial scrutiny"
A" ( sub&it that this on ble 5ourt has no ,urisdiction to pronounce a ,udg&ent on the 0uran!
the oly 3cripture of the *usli&s all over the world! each and every word of which! according to
the (sla&ic belief! is unalterable"
9" There is! as far as known to &e! no country in the world where there are no *usli&s practising
their religion! not to &ention the countries where the whole population believe in (sla& and the
oly 0uran" 8ro& the ti&e of #ritish Bule and since (ndependence! inspite of the (ndian 2enal
5ode being in e)istence! there has never been such an application in any court in (ndia"
(n view of the aforesaid sub&ission ( a& not dealing with any of the allegations in the said
petition"
6" The instant >rit application has been filed with &alafide and ulterior &otives and should be
dis&issed with costs"
6" That the state&ents contained in paragraphs 1! 1a! @! A! 9 and 6 hereof are sub&issions to this
on ble 5ourt"
3dJ-
$Ti&ir aran 3en <upta%"
78:
THE J,DGE(ENT
#I(A4 CHANDRA #ASA)
(a+ '= @;<
Chan!mal Cho.ra H Anr<
"erss
State of -est #engal
The 5ourtG ( have heard and disposed of this application on the 1Ath of *ay 1986 when (
indicated that ( shall give &y reasons later"
Facts:
@" This is an application under 'rticle @@6 of the 5onstitution of (ndia praying for a >rit of
*anda&us directing the 3tate of >est #engal to declare each copy of the =oran! whether in the
original 'rabic or in its translation in any of the languages! as forfeited to the <overn&ent"
A" This application was first &oved before =hastgir J" The learned Judge entertained the
application! gave directions for notice and for affidavits" Thereafter for so&e reason or other the
learned Judge chose not to proceed in this &atter any further and released this &atter fro& her
list" 3uch reason cannot be found out fro& the records of this case though the learned Judge
had chosen to take an unprecedented step by giving an interview to the 2ress regarding the
sa&e of which ( cannot and do not take any notice" The 5hief Justice thereafter assigned this
&atter to &e" 's the learned Judge after giving directions has chosen not to hear this &atter any
further and as this &atter has been assigned to &e! ( have recalled all the earlier orders andJor
directions passed and heard the &atter afresh as 5ourt 'pplication on the question of issue of the
Bule nisi! if any" 'ccordingly the petitioner no" ( who is appearing in person &ade sub&issions
and prayed for issue of a Bule"
9" The learned 'dvocate <eneral has appeared for the 3tate and with the leave of this 5ourt the
learned 'ttorney <eneral has &ade sub&issions on behalf of /nion of (ndia"
6" The petitioners have! in this petition! quoted so&e passages fro& the 7nglish translation of
=oran and thereafter &ade the following aver&entsG
The offending e)pressions contained in the =oran and quoted in paragraphs 9! 6 and 6 above are
not so offensive in their translation in which they are so quoted as they are in the original verses
in 'rabic or in /rdu! the very sound of whose ini&itable sy&phony not only sends the *usli&s to
tears and ecstasy but arouses in the& the worst co&&unal passions and religious fanaticis&!
which have &anifested the&selves in &urder! slaughter! loot! arson! rape and destruction or
desecration of holy places in historical ti&es as also in conte&porary period not only in (ndia but
al&ost all over the world" $paragraph 8%"
(n this way! the publication of the =oran in the original 'rabic as well as in its translations in
various languages including /rdu! indi! #engali! 7nglish! etc"! a&ounts to co&&ission of
offences punishable uJs 16A' and @96' of the (ndian 2enal 5ode and accordingly each copy of
the book &ust be declared as forfeited by the respondent uJs 96 of the 5ode of 5ri&inal
2rocedure! 197A" $paragraph 9%"
S*missions % Petitioner
6" The petitioner in his sub&ission has repeated what has been stated in the petition" e has
sub&itted that the provisions of 3ections 16A' and @96' of the (ndian 2enal 5ode are attached
and accordingly the respondent should be directed to take action under 3ection 96 of the 5ri&inal
2rocedure 5ode" e has sub&itted that =oran seeks to destroy idols" (t encourages cri&e and
invites violence" (t is also against &orality" (t outrages the religious feelings of non-*usli&s" (t
insults all religions e)cepting (sla&" (t encourages hatred! dishar&ony! feelings of en&ity
between different religious co&&unities in (ndia"
7" The relevant provisions of 3ection 96 of the 5ri&inal 2rocedure 5ode $hereinafter referred to
as 5r" 2"5"% and 3ections 16A'! @96 and @96' of the (ndian 2enal 5ode $hereinafter referred to
as ("2"5"%! are set out hereinbelowG
Cr< P<C< % See< A;G $1% >here $a% any newspaper! or book $b% any docu&ent! wherever printed!
appears to the 3tate <overn&ent to contain any &atter the publication of which is punishable
under section 1@9' or section 16A' or section 16A# or section @9@ or section @9A or section
@96' of the (ndian 2enal 5ode $96 of 1864%! the 3tate <overn&ent &ay! by notification! stating
the grounds of its opinion! declare every copy of the issue of the newspaper containing such
&atter! and every copy of such book or other docu&ent to be forfeited to <overn&ent! and
thereupon any police officer &ay sei+e the sa&e wherever found in (ndia and any *agistrate &ay
by warrant authorise any police officer not below the rank of sub-inspector to enter upon and
search for the sa&e in any pre&ises where any copy of such issue or any such book or other
docu&ent &ay be or &ay be reasonably suspected to be"
$@% (n this section and in section 96
$a% newspaper and book have the sa&e &eaning as in the 2ress and Begistration of #ook 'ct!
1867 $@6 of 1867%"
$b% docu&ent includes any painting! drawing or photograph or other visible representation"
$A% .o order passed or action taken under this section shall be called in question in any court
otherwise than in accordance with the provisions of section 96"
I<P<C< % Sec< ';3AG >hoever by words! either spoken or written or by visible representations! or
otherwise! pro&otes or atte&pts to pro&ote feelings of en&ity or hatred between different
classes of er *a,esty s sub,ects! shall be punished with i&prison&ent which &ay e)tend to
two years! or with fine or with both"
I<P<C< % Section 0A;G >hoever destroys! da&ages or defiles any place of worship! or any ob,ect
held sacred by any class of persons with the intention of thereby insulting the religion of any class
of persons or with the knowledge that any class of persons is likely to consider such destruction!
da&age or defile&ent as an insult to their religion! shall be punished with i&prison&ent of either
description for a ter& which &ay e)tend to two years! or with fine! or with both"
Section 0ASAG >hoever! with deliberate and &alicious intention of outraging the religious
feelings of any class of is *a,esty s sub,ects! by words! either spoken or written! or by visible
representations insults or atte&pts to insult the religion or the religious beliefs of that class! shall
be punished with i&prison&ent of either description for a ter& which &ay e)tend to two years! or
with fine! or with both"
8" The petitioner no" 1 has addressed the 5ourt in person and placed the petition and drawn &y
attention to the relevant provisions of the 'ct referred to above! and has sub&itted that it is a fit
and proper case where such an order is to be passed against the <overn&ent directing the& to
take action under 3ection 96 of the 5ode of 5ri&inal 2rocedure"
S*mission % State
9" The learned 'dvocate <eneral appearing on behalf of the 3tate has placed before &e 3ection
@96 of the (ndian 2enal 5ode which ( have set out above"
14" The learned 'dvocate <eneral has sub&itted that the =oran is a sacred book of the *usli&
co&&unity and &aking an order of the nature as prayed for would a&ount to abolition of this
religion" 3uch a prayer offends the provisions of 3ection @96 of the ("2"5" and! therefore! the
question of invoking ,urisdiction of this 5ourt in respect of 3ection @96' of the ("2"5" cannot and
does not arise" (n this connection he has relied on a decision of the 3upre&e 5ourt in the case
of 'eera"adram /hettiar vs - '; 1amas.ami ,aicker I 6rs; reported in '"("B" 1968 3"5" 14A@
at page 14A6! paragraph 7" The relevant passage is set out hereinbelowG
The learned Judge in the court below! has given &uch too restricted a &eaning to the words
any ob,ect held sacred by any class of persons! by holding that only idols in te&ples or idols
carried in processions on festival occasions! are &eant to be included within those words" There
are no such e)press words of li&itation in 3" @96 of the (ndian 2enal 5ode and in our opinion the
learned Judge has clearly &isdirected hi&self in i&porting those words of li&itation" (dols are
only illustrative of those words" ' sacred book! like the #ible! or the =oran! or the <ranth 3aheb!
is clearly within the a&bit of those general words" (f the courts below were right in their
interpretation of the crucial words in 3" @96 the burning or otherwise destroying or defiling such
sacred books! will not co&e within the purview of the penal statute" (n our opinion! placing such a
restricted interpretation on the words of such general i&port! is against all established canons of
construction" 'ny ob,ect however trivial or destitute of real value in itself! if regarded as sacred by
any class of persons would co&e within the &eaning of the penal section" .or is it absolutely
necessary that the ob,ect! in order to be held sacred should have been actually worshipped" 'n
ob,ect &ay be held sacred by a class of persons without being worshipped by the&" (t is clear!
therefore! that the courts below were rather cynical in so lightly brushing aside the religious
susceptibilities of that class of persons to which the co&plainant clai&s to belong" The section
has been intended to respect the religious susceptibilities of persons of different religious
persuasions or creeds" 5ourts have got to be very circu&spect in such &atters! and to pay due
regard to the feelings and religious e&otions of different classes of persons with different beliefs!
irrespective of the consideration whether or not they share those beliefs! or whether they are
rational or otherwise! in the opinion of the court"
*r" 'dvocate <eneral has sub&itted that the =oran has been in e)istence for a long ti&e" .o
grievance has been &ade at any point of ti&e by any one to the effect as the petitioner is seeking
to do before this 5ourt" e has sub&itted that this 5ourt is not entitled to go into this &atter as
this relates to a question of religion itself" e has further sub&itted that this is a &otivated
application with the intention of destroying co&&unal har&ony"
e has relied on a decision in the case of 5u"lic 5rosecutor - vs - 5; 1amas.ami reported in
1966 $1% 5"?"J"! 67@"
S*mission % ,nion of In!ia<
1@" *r" 'ttorney <eneral appearing on behalf of /nion of (ndia assisted by *"=" #aner,ee
'dditional 3olicitor <eneral has adopted the sub&ission of *r" 'dvocate <eneral and further
added as followsG
e has referred to a passage fro& the 7ncyclopaedia #ritannica at pages 999 and 996" e has
sub&itted that the =oran is a basic te)t" (t is the basis and foundation of the *usli& religion"
This cannot be &ade ,usticiable in a court of law" The challenge of the petitioner a&ounts to not
only an insult to the *usli& religion as such but against all other religions also" e has further
sub&itted that certain passages taken out of conte)t cannot be referred to for invoking the writ
,urisdiction of this 5ourt" e has also relied on a passage fro& The (ife and (etters of 1aja
1ammohan 1oy written by 5ollet"
1A" e has also relied on a decision in the case of +rishna Sinh - vs - Mathura I 6rs; reported in
'"("B" 1984 3"5" 747 at page 71@ paragraph 17"
19" e has also relied on several passages fro& 8y+ee and *ulla s 18th 7dition on
*oha&&edan ?aw"
16" e has also relied on a decision in the case of 1amjilal Modi - vs - State of U;5; reported in
'"("B" 1967 3"5" 6@4! paragraph 9"
16" .e)t" *r" 'ttorney <eneral has drawn &y attention to the 2rea&ble of the 5onstitution of
(ndia and 'rticle @6 thereof which are set out hereinbelowG
2rea&ble G >7! T7 27:2?7 :8 (.-('! having sole&nly resolved to constitute (ndia into a
3:C7B7(<. 3:5('?(3T 375/?'B -7*:5B'T(5 B72/#?(5 and to secure to all its citi+ens
?iberty of thought! e)pression! belief! faith and worship"
Art< 0;G $1% 3ub,ect to public order! &orality and health and to the other provisions of this 2art! all
persons are equally entitled to freedo& of conscience and the right freely to profess! practise and
propagate religion"
17" e has sub&itted that in view of such provisions of the 5onstitution the 5ourt has no such
power to give any such direction"
18" e has further relied on a passage fro& alsbury s ?aws of 7ngland $9th 7dition! Col" 18!
paragraphs 169@ and 169A%"
19" e has further sub&itted that this is supposed to be a public interest litigation and this 5ourt
should be very cautious about the sa&e" (n this connection he has drawn &y attention to the
decision of the 3upre&e 5ourt in 0andhu Mukti Morcha - vs - Union of India and others reported
in 1989$A% 3"5" 161 at @A1 paragraphs 69 to 67"
Re.l+
@4" The petitioner in his reply repeated his sub&issions"
Decision
@1" #efore e)a&ining the scope of the contention of the petitioners! it is necessary to ascertain
the scope and i&portance of the =oran as such" (t is the basic te)t of the *usli& religion" ?ike all
other religions it proceeds on the basis that it is the only true religion and that those who do not
follow that religion are not the true devotees of <od"
@@" 's observed by the 3upre&e 5ourt in the case of 3" Ceerabadra& 5hettiar - vs - C"
Ba&aswa&i .aicker $supra%! as followed in the *adras decision of 2ublic 2rosecutor vs"
Ba&aswa&i $supra% the =oran! like the #ible and the <ranth 3aheb is a sacred book" (t is an
ob,ect held sacred by *usli&s" 'llah is considered as the <od"
@A" 's pointed out in the 7ncyclopaedia #ritannica! the =oran is the sacred scripture of the
religion of (sla&" (t is a book in the 'rabic language containing about 84!444 words" (t is
co&posed of 119 suras! or chapters! of varying si+e" The first sura! entitled The :pening ! is
in the for& of a short devotional prayer1 it is constantly so used! cere&onially and otherwise! and
by co&parativists has been called the ?ord s 2rayer of the *usli&s " (t is addressed to
<od" The re&ainder of the =oran is in the for& of an address fro& <od! he either speaking
hi&self! so&eti&es in the first person! or else! through the i&perative ul! say which
introduces &any verses and passages and so&e suras! ordering that the words that follow be
proclai&ed" The sub,ect &atter is varied1 passages of one or several verses! or of an entire sura!
deal in diverse ways with &any topics" (t speaks about oneness and o&niscience and supre&e
&a,esty of <od" The style at ti&e fiery! is powerful! the general tone deeply &oralist and
theocentric1 the whole reverberates with a passionate de&and for obedience to the will of a
transcendent but near and &ightily active <od"
@9" (n the faith of *usli&s! and according to the theory propounded in the book itself! the =oran is
the revealed word of <od" This postulates <od! and indeed the kind of <od who has so&ething
to say to us and who takes the initiative in saying it" Beligion in this view is not a hu&an
searching after <od1 it is <od who acts! and is known because and insofar as! and only as! he
chooses to disclose hi&self"
@6" (n the *usli& view! <od created the universe! ordaining its processes and controlling the&"
e prescribed a pattern or order! which nature &ust obey" 8or &an also he obtained a pattern of
behaviour! but unlike the rest of the natural world! &an was &ade conscious and free! to choose
whether or not he will confor& to <od s decrees" There is for &ankind a right way to live1 it is
the =oran that seeks to &ake this known"
@6" 8or *usli&s the =oran is the ipsissima -er"a of <od hi&self" (t is <od speaking to &an not
&erely in 7th century 'rabia to *oha&&ed but fro& all eternity to every &an throughout the
world including the individual *usli& as he reads it or devoutly holds it" (t is eternal breaking
through into ti&e! the unknowable disclosed! the transcendent entering history and re&aining
here! available to &ortals to handle and to appropriate! the divine beco&e apparent" To
&e&orise it! as &any *usli&s have cere&onially done! and perhaps even to quote fro& it! as
every *usli& does daily in his for&al prayers and otherwise! is to enter into so&e sort of
co&&union with ulti&ate reality"
@7" There is another aspect of this &atter" There are various interpretations of different verses of
the =oran" 's pointed out by 3"-" 5ollet in The (ife and (etters of 1aja 1ammohan 1oy two
verses of the =oran quoted by Ba,a Ba&&ohan Boy are interpreted differently by so&e &ode&
scholars" 3o far as verse of the =oran under (P"6" is concerned according to a scholar! it does
not refer to general &assacre of all polytheists and idolaters! that is all non-*usli&s! but it speaks
only of those non-*usli&s who were waging war at the ti&e with the *usli&s treacherously by
breaking previous agree&ent"
@8" 'ccording to the Mulla on Mohammedan (a. there are four sources of (sla&ic ?aw! one of
which is the =oran " The word (sla& &eans peace and sub&ission" (n its religious
sense it denotes sub&ission to the will of <od and in its secular sense the establish&ent of
peace" The word *usli& in 'rabic is the active participle of 's-sala& which is
acceptance of the faith and of which the noun of action is (sla& " (n 7nglish the word
*usli& is used both as a .oun and an 'd,ective and denotes both the persons professing
faith and so&ething peculiar to *usli&s! such as law! culture! etc" The *usli&s believe in the
divine origin of their holy book which according to their belief was revealed to the prophet by the
angel <abriel" The =oran is 'l-furcan! i"e"! one showing truth fro& falsehood and right fro&
wrong" The =oran contains about 6444 verses but not &ore than @44 verses deal with legal
principles" The portion which was revealed to the prophet at *ecca is! singularly free of legal
&atter and contains the philosophy of life and religion and particularly (sla& " 's the =oran is
of divine origin! so are the religion and its tenets and the philosophy and the legal principles which
the =oran inculcates" The =oran has no earthly source" (t was co&piled fro& &e&ory after the
prophet s death fro& the version of :s&an the third 5aliph"
@9" (t is in the light of the above that one should approach to e)a&ine the said book" 3o&e
passages containing interpretation of so&e chapters of the =oran quoted out of conte)t cannot be
allowed to do&inate or influence the &ain ai& and ob,ect of this book" (t is dangerous for any
court to pass its ,udge&ent on such a book by &erely looking at certain passages out of conte)t"
A4" (n &y opinion the =oran being a sacred #ook and an ob,ect held sacred by a class of
persons within &eaning of 3ection @96 of (ndian 2enal 5ode! against such book no action can
be taken under 3ection @96'" 3ection @96' is not attracted in such a case" 3ection @96' has no
application in respect of a sacred book which is protected under 3ection @96 of ("2"5" 'ny other
interpretation would lead to absurdity" (f any offence! within the &eaning of 3ection @96 is
co&&itted! in respect of =oran then it is punishable" 3uch #ook gets protection in view of
3ection @96'" 't the sa&e ti&e if it is open to take any such action under 3ection @96' against
such #ook! then the protection given under 3ection @96 will beco&e nugatory and &eaningless"
A1" 8urther! as pointed out by the 3upre&e 5ourt in the case of 1amji (al Modi - vs - State of U;
5;$supra% 3ection @96' does not penalise any and every act of insult or atte&pt to insult the
religion or the religious beliefs of a class of citi+ens! which are not perpetrated with the deliberate
and &alicious intention of outraging the religious feelings of that class" (nsults to religion offered
unwittingly or carelessly or without any deliberate or &alicious intention of outraging the religious
feelings of that class do not co&e within the scope of the section" (t only punishes the
aggravated for& of insult to religion when it is perpetrated with deliberate and &alicious intention
of outraging the religious feelings of that class" ( have set out the ai& and ob,ect of the =oran" (n
&y opinion it cannot be said that =oran offers any insult to any other religion" (t does not reflect
any deliberate or &alicious intention of outraging the religious feelings of non-*usli&s" (solated
passages picked out fro& here and there and read out of conte)t cannot change the position"
A@" The 'ttorney <eneral is right in his contention that such a construction as suggested cannot
be given as this would a&ount to violation of the 5onstitution" ( have already set out the 2rea&ble
to and 'rticle @6 of the 5onstitution"
AA" 2rea&ble to the 5onstitution is a part of the 5onstitution" +esha-ananda - vs - +erala! '"("B"
197A 3"5" 1961" 'ccordingly! it is open to the 5ourt to keep the sa&e in &ind while considering
any provision of the 5onstitution of (ndia"
A9" (n &y opinion passing of such order as prayed for would go against the 2rea&ble of the
5onstitution and would violate the provisions of 'rticle @6 thereof" The 2rea&ble proclai&s (ndia
to be a secular 3tate" (t &eans that each and every religion is to be treated equally" .o
preference is to be given to any particular religion" .o religion is to be belittled" ?iberty of
thought! e)pression! belief! faith and worship are assured" =oran! which is the basic te)t book of
*oha&&edans! occupies a unique position to the believers of that faith as #ible is to the
5hristians and <ita! Ba&ayana and *ahabharata to the indus" (n &y opinion! if such an order
is passed! it would take away the secularity of (ndia and it would deprive a section of people of
their right of thought! e)pression! belief! faith and worship" This would also a&ount to
infringe&ent of 'rticle @6 which provides that all persons shall be equally entitled to freedo& of
conscience and the right freely to profess! practise and to propagate religion" #anning or
forfeiture of =oran would infringe that right" 3uch action would a&ount to abolition of the *usli&
religion itself" *usli& religion cannot e)ist without =oran" The proposed action would take away
the freedo& of conscience of the people of that faith and their right to profess! practise and
propagate the said religion" 3uch action is unthinkable" The 5ourt cannot sit in ,udg&ent on a
holy book like =oran! #ible! <eeta and <ranth 3aheb"
A6" 's pointed out in alsbury 9th 7d" Col" 18 on 8oreign Belations ?aw ! right of freedo& of
thought! conscience and religion includes freedo&! alone or with or in co&&unity with others! and
in public or private! to &anifest religion or belief in worship! teaching! practice and observance" (n
&y opinion! the action proposed will deprive a class of persons of their hu&an rights"
A6" There is another aspect of the &atter" This sacred book has been in e)istence for a nu&ber
of years with its different interpretations and translations" /pto now no one has chosen to
challenge the sa&e"
A7" 8or si&ilar reasons ( also hold that 3ection 16A' of the (ndian 2enal 5ode has no application
in the facts of the present case" 'part fro& anything else! there is no question of forfeiture or
banning of the said book on the grounds of dishar&ony or feelings of en&ity or hatred or ill-will
between different religions or co&&unities" This book is not pre,udicial to the &aintenance of
har&ony between different religions" #ecause of the =oran no public tranquility has been
disturbed upto now and there is no reason to apprehend any likehood of such disturbance in
future" :n the other hand the action of the petitioners &ay be said to have atte&pted to pro&ote!
on the grounds of religion! dishar&ony or feelings of en&ity! hatred or ill-will between different
religions! i"e"! between *usli&s on the one hand and non-*usli&s on the other within the
&eaning of 3ection 16A'" 3i&ilarly! in &y opinion! it &ay be said that by this petition the
petitioners insult or atte&pt to insult the *usli& religion and the religious belief of the *usli&s
within the &eaning of 3ection @96' of the (ndian 2enal 5ode" (t is an affront to (sla& s
3upre&e 3criptural 'uthority" 8or this reason the contention of the respondents that this
application is &otivated cannot be co&pletely ruled out"
A8" The learned 'ttorney <eneral was right in &aking co&&ents regarding caution to be
e)ercised in entertaining public interest litigation" ' >rit petition is a very i&portant proceeding"
(t is known as a igh 2rerogative >rit" 'rticle @@6 of the 5onstitution confers a wide power on
the igh 5ourts" (t is wider than 'rticle A@ itself" The igh 5ourt en,oys a ,urisdiction which is not
en,oyed by an ordinary civil court" (n &any cases where no re&edy is available in an ordinary
civil court! the >rit 5ourt is the only foru&" (t is &uch &ore e)peditious than an ordinary civil
proceeding" owever! in &y opinion it is the duty of the 5ourt while entertaining or ad&itting such
application! particularly a public interest litigation! to be very cautious about the sa&e! particularly
where it is a &atter of great public interest" (n this conte)t reference &ay be &ade to the
,udg&ent of 2athak J" in the case of 0andhu Mukti Morcha - vs - Union of India $supra%" The
present case involves the senti&ent and religious feelings of a &inority co&&unity" The &atter
involves religious feelings of &illions of people not only in (ndia but also outside (ndia" (t involves
a highly delicate and sensitive issue" The application was entertained and ad&itted without going
into the question of pri&a facie case and the ,urisdiction and power of the 5ourt to entertain this
petition" (n spite of the sa&e directions were given for filing of affidavits" This by itself a&ounts to
holding that there is a pri&a facie case though this question was not gone into" The 5ourt should
be circu&spect in such kind of &atters and be very cautious about the sa&e" :therwise though it
&ight attract cheap publicity but &ay cause untold &isery and disruption of religious har&ony"
The igh 5ourt should have been spared of the e&barrass&ent caused" The petition should
have been re,ected forthwith and in li&ine as unworthy of its consideration as soon as it was
&oved"
A9" 8or the aforesaid reasons ( a& of the opinion that the >rit 5ourt s ,urisdiction has been
wrongly sought to be invoked in this case" .o pri&a facie case has been &ade out" (t is clear
that this 5ourt has no power of ,urisdiction to pass any such order as prayed for in this
application"
94" 8or the aforesaid reasons this applications stands dis&issed" .o order as to costs"
91" (n this connection ( record &y appreciation of the very frank! fair and sober &anner in which
this case has been argued by the 'ttorney <eneral appearing for the /nion of (ndia and the
'dvocate <eneral appearing for the 3tate"
3dJ-
$#"5" #asak%
7=:
THE RE"IE- APP4ICATION
(ATTER NO< 0A= OF 'A@;
IN THE HIGH CO,RT AT CA4C,TTA
Constittional -rit Jris!iction
$:B(<(.'? 3(-7%
(n the *atter of an application for condonation of delay in the sub&ission of the review
application"
(n the &atter of
5hand&al 5hopra R 'nr"
- 'pplicant"
Cersus
The 3tate of >est #engal
- Bespondent"
To
1" The on ble *r" 3atish 5handra! the 5hief Justice and is 5o&panion Justices of the said
igh 5ourt"
The hu&ble petition of the applicant above-na&ed &ost respectfully
S H E - E T H :
1" That the ,udg&ent in the above &atter was delivered on 17th *ay! 1986"
@" That the review petition which has to be &oved within A4 days! ought to have been &oved by
17th June! 1986! 16th June! 1986! being a 3unday and a holiday"
A" That the applicant got hurt in the pal& of his right hand on 1Ath June! 1986! got a stitch and
bandage and was advised not to &ove his right hand for so&e days" ' &edical certificate is
enclosed! &arked as anne)ure ' "
9" That due to the aforesaid reason the review application has beco&e delayed by a day"
(t is therefore prayed that the delay of one day in the sub&ission of the said application &ay
kindly be condoned"
'nd for which act of kindness your petitioner as in duty bound shall ever pray"
3dJ-
$5hand&al 5hopra%
(ATTER NO< 0A= OF 'A@;
IN THE HIGH CO,RT AT CA4C,TTA
Constittional -rit Jris!iction
$:B(<(.'? 3(-7%
'n application for review of ,udge&ent dated 17"6"1986"
5hand&al 5hopra of @6! #urtolla 3treet! 5alcutta - 7"
- 'pplicant
2etitioner"
Cersus
The 3tate of >est #engal! represented by the 3ecretary! -epart&ent of o&e! <ovt" of >est
#engal! having his office at >riters #uilding! 5alcutta - 1"
- Bespondent"
#eing aggrieved by so&e &istakes or errors apparent fro& the ,udg&ent dated 17"6"86 passed
by is ?ordship *r" Justice #i&al 5handra #asak dis&issing in li&ine the 5ourt 'pplication in
*atter .o" @97 of 1986 fro& which no appeal has been filed and due to the discovery of new and
i&portant &atter which inspite of e)ercise of due diligence could not be produced by the applicant
at the ti&e when the &atter was heard! the applicant above-na&ed begs to file this &e&o of
review against the aforesaid decision on the following a&ongst other
G R O , N D S
1" 8or that the findings in paragraph @8 of the ,udg&ent that the =oran is of divine origin and that
the =oran has no earthly source! based as they are not on any evidence but on &ere religious
beliefs! are derogatory to the basic constitutional principle of secularis& and are therefore
unconstitutional"
@" 8or that the finding given in paragraph A9 of the ,udg&ent that a court cannot sit in ,udg&ent
on a holy book is unconstitutional"
A" 8or that a book! even if it be a book held sacred by any co&&unity living in (ndia! loses
protection of 3ec" @96 if its publication a&ounts to offences under 3ection! a&ongst others! @96'
("2"5" and should have been held accordingly"
9" 8or that the finding given in paragraph A1 that the =oran does not insult other religions is not
correct in view of the various sayings of the book already quoted in para 6 of the >rit application"
6" 8or that the finding given in paragraph A7 of the ,udg&ent that 3ec" 16A' ("2"5" has no
application in this case is not correct as the various sayings of the =oran! already quoted in para
6 of the >rit application! do pro&ote! on grounds of religion! dishar&ony or feeling of en&ity!
hatred and ill-will between different religious co&&unities"
6" 8or that the following sub&issions are not recorded nor dealt with in the said ,udg&entG
$i% That 3ec" @96 would not protect an ob,ect! even if held sacred by any class of persons! if the
ob,ect happens to be a book and its publication a&ounts to co&&ission of offences punishable
uJs @96 ("2"5" itself apart fro& 3ecs" 16A' and @96' ("2"5" inas&uch as whoever seeks protection
of law &ust co&e with clean hands"
3o&e quotations fro& the book which e)horts its followers to take the idols $which are also the
ob,ects held sacred by other class of persons% to ell for being burnt in hell-fire! were cited at the
ti&e of hearing"
$ii% (n reply to a question which was raised by the (d" Judge! na&ely! could an ob,ect of art! even if
so&ewhat obscene! be proscribed on the ground of obscenity! the following su&&ary of a
3upre&e 5ourt ,udg&ent in '"("B" 1986 $3"5"% 881 given by 5hittaley and 'ppu Bao! at page
@188 of their book on the (ndian 2enal 5ode was relied uponG
>here obscenity and art are &i)ed up! art &ust be so preponderating as to throw the obscenity
into a shadow or the obscenity so trivial and insignificant that it can have no effect and &ay be
overlooked"
The volu&e containing the report of the said ,udg&ent of the 3upre&e 5ourt was also produced
before the Judge"
7" 8or that the finding in paragraph A7 of the ,udg&ent that the contention of the respondent that
this application is &otivated cannot be co&pletely ruled out! is not correct"
8" 8or that the (d" Judge ought to have held that the petition had been filed with bonafide &otives
and in the interest of the country and the public good"
( certify that the above are in &y opinion good grounds of review"
3dJ-
$5hand&al 5hopra%
(ATTER NO< 0A= OF 'A@;
5hand&al 5hopra
-vs-
3tate of >est #engal
S , # ( I S S I O N S
(a+ It Please Cor 4or!shi.
This is an application for review of the ,udge&ent delivered in the above &atter on the 17th *ay!
1986! which it is sub&itted is based! a&ongst others! on the following pre&isesG
$1% $'s% the =oran is of divine origin! so are the religion and its tenets and the philosophy and
the legal principles which the =oran inculcated" The =oran has no earthly source"
$2aragraph @8%"
$@% The 5ourt cannot sit in ,udg&ent on a holy book""" $2aragraph A9%"
F$A% (t cannot be said that =oran offers any insult to any other religion" $2aragraph A1%"
$9% 3ection 16A' of the (ndian 2enal 5ode has no application" $2aragraph A7%"
( now propose to deal with the grounds of review according to the serial in which they appear in
&y review petition"
GRO,ND NO< '
1" The findings that the =oran is of divine origin and that it has no earthly source are based on
religious beliefs and not on evidence" /nlike in a theocratic state $where <overn&ent is run by
priests clai&ing to rule with divine authority%! the courts of law in a secular state! it is respectfully
sub&itted! cannot give their findings based on religious beliefs" Bather! the courts of law in a
secular state! in giving findings and in arriving at conclusions &ust necessarily act in disbelief! or
disregard! of religious faiths and beliefs" The ter& secularis& as defined by >ebster s
.ew >orld -ictionary! 3econd 5ollege 7dition! 197@! &eans a syste& of doctrines and
practices that disregards or re,ects any for& of religious faith and! secondly! secularis& is
the belief that religion and ecclesiastical affairs should not enter into the functions of the state
'ccording to 8unk and >agnalls .ew 3tandard -ictionary of the 7nglish ?anguage! 196A! a
secularist is one who believes that religion should not be introduced into the &anage&ent of
public affairs" 'ccording to >ebster s Third .ew (nternational -ictionary! /nabridged $1971%!
secularis& &eans a view of life or of any particular &atter based on the pre&ise that religious
considerations should be ignored or purposely e)cluded" 'ccording to the 5oncise :)ford
-ictionary! the word secular &eans sceptical of religious truth" 'ccordingly! it is
respectfully sub&itted that in consonance with the principle of secularis&! this court should have
disbelieved or disregarded! all religious beliefs about =oran"
(t is therefore sub&itted that the findings given about the divine origin of =oran are derogatory to
the basic constitutional principle of secularis& and are therefore unconstitutional"
GRO,ND NO< 0
$1% /nlike in theocracy! as already defined above! in a de&ocracy! the people govern the&selves
according to their own will as e)pressed through their representatives and not according to any
divine book! and if the will so e)pressed ordains that a book! under certain circu&stances! is
liable to be forfeited! then any book! whether classic or epic! religious or te&poral! old or new! is
liable to be so forfeited provided only that those circu&stances are present" 'nd if a question
arises whether those circu&stances are present in the conte)t of a particular book! courts of law!
it is respectfully sub&itted! are the only foru& to decide the question" 7ven otherwise also! under
'rticle @@6 of the 5onstitution! our igh 5ourts are vested with the power to issue! a&ongst
others! writs of *anda&us to any authority or <overn&ent in all appropriate cases" 'ccordingly!
the finding given in para A9 that the courts cannot sit in ,udg&ent on holy books! being an
abdication of the e)press constitutional power is! it is respectfully sub&itted! derogatory to the
5onstitution! and! in particular! to 'rticle @@6 thereof! and is therefore unconstitutional"
GRO,ND NO< 3
$1% 3ection @96 ("2"5" no doubt protects ob,ects held sacred by any class of persons fro&
destruction" #ut this section! in the first place! does not override the provisions of 3ections @96'
("2"5" nor of 3ection 16A' ("2"5" (n other words! 3ection @96 ("2"5" does not prevent a
<overn&ent fro& acting under 3ection 96 5ri&inal 2rocedure 5ode! if the <overn&ent finds that
the publishers of a book have violated the provisions of 3ections @96' and 16A' ("2"5" This is
clear fro& the language of 3ection @96 itself inas&uch as the protection of 3ection @96 is
available against those persons who destroy any sacred ob,ect with the intention of insulting
the religion of any class of persons" >hen a <overn&ent acts uJs 96 5r" 2"5" it does not act! it
is sub&itted! with any such intention" Bather! the intention is to prevent the publisher of a book
fro& co&&itting offences under 3ections @96' and 16A' ("2"5"! etc"
GRO,ND NO< 6
1" The finding that =oran does not insult other religions! is not! it is respectfully sub&itted! correct
in view of the various quotations fro& the book given in para 6 of the >rit 'pplication! in particular
the following! none of which! it is respectfully sub&itted! undergoes any change in its &eaning
even if read in its conte)tG
$a% /nbelievers are those who declare! 'llah is the *essiah $i"e" the 5hrist%! the son of *ary"
3ay! >ho could prevent 'llah fro& destroying the *essiah! the son of *ary! together with his
&otherM
$b% The unbelievers a&ong the people of the #ook $i"e" the 5hristians and the Jews% and the
pagans shall burn for ever in the fire of ell" They are the vilest of all creatures"
$c% e answeredG >ould you then worship that! instead of 'llah! which can neither help nor
har& youM 3ha&e on you and on your idols"
$d% Iou and all your idols shall be the fuel of ell1 therein you shall all go down" >ere they
true <ods! your idols would not go there1 but in it they shall abide for ever" They shall groan with
pain and be bereft of hearing"
$e% Then 'llah will say! Jesus! son of *ary! did you ever say to &ankind! worship &e and &y
&other as <ods besides 'llahM <lory to Iou! he will answer! ow could ( say that to
which ( have no rightM (f ( had ever said so! Iou would have surely known it" Iou know what is in
&y &ind! but ( cannot tell what is in Iours" Iou alone know what is hidden" ( spoke to the& of
nothing e)cept what Iou bade &e" ( say! 3erve 'llah! &y ?ord" ( watched over the& whilst living
in their &idst! and ever since Iou took &e to Iou! Iou Iourself have been watching over the&"
Iou are the witness of all things" They are Iour own bonds&en" (t is for Iou to punish or to
forgive the&" Iou are the *ighty! the >ise :ne "
$f% :n the day when e asse&bles the& with all their idols! e will sayG >as it you who
&isled *y servants! or did they wilfully go astrayM They will answerG 'llah forbid that we
should choose other guardians besides Iou" Iou gave the& and their fathers the good things of
life! so that they forgot Iour warnings and thus incurred destruction" Then to the idolaters 'llah
will sayG Iour idols have denied your charges" Those of you who have done wrong shall be
sternly punished "
GRO,ND NO< ;
The finding that 3ection 16A' has no application in this case is not! it is respectfully sub&itted!
correct! as the various quotations fro& =oran already given in paragraph 6 of the >rit 'pplication
including the following! none of which! it is respectfully sub&itted! undergo any change in its
&eaning even if read in its conte)t! do pro&ote! on grounds of religion! dishar&ony! or feelings of
en&ity! hatred and ill-will between different religious co&&unitiesG
$a% >e renounce you $i"e" idol-worshippers%1 en&ity and hate shall reign between us until you
believe in 'llah only"
$b% #elieversH do not befriend your fathers or your brothers! if they choose unbelief in
preference to faith" >rongdoers are those that befriend the&"
$c% Therefore! >e stirred a&ong the& $i"e" the 5hristians% en&ity and hatred! which shall
endure till the -ay of Besurrection"
$d% #elieversH take neither Jews nor 5hristians for your friends" They are friends with one
another" >hoever of you seeks their friendship shall beco&e one of their nu&ber" 'llah does not
guide the wrong-doers"
GRO,ND NO< 8
The two sub&issions! as su&&arised in ground .o" 6! were! it is respectfully sub&itted! &ade in
course of petitionerOs reply! but have not been recorded and &ay! therefore! it is prayed! be
recorded now"
GRO,ND NO< =
(n paragraph A7 a finding has been recorded that the petitioner &ay be said to have co&&itted
offences under 3ections 16A' and @96' ("2"5" (n this connection! it is respectfully sub&itted that
the petitioner ca&e across a book! the publishers of which! according to the petitionerOs hu&ble
view! violated the law of the land! in particular! that laid down in 3ections 16A' and! @96' ("2"5"
e accordingly requested a responsible :fficer of the <overn&ent to act under 3ection 96 5r"
2"5" (f the <overn&ent so acts under 3ection 96 5r" 2"5"! the <overn&ent could not! it is
respectfully sub&itted! be said to co&&it any offence under 3ec" @96 ("2"5" for the reasons
already sub&itted above! and since the petitioner has not requested any street urchins to destroy
any sacred ob,ect but a responsible <overn&ent :fficer to act under 3ection 96 5r"2"5" his
culpability if any! it is respectfully sub&itted! is co-ter&inus with that of the <overn&ent"
'ccordingly the conclusion that the application &ay have been &otivated &ay kindly be reviewed"
GRO,ND NO< @
The petition was not filed! it is respectfully sub&itted! in a sudden fit of religious fren+y" #ut it was
filed after a hard labour of one and a half years" (t could thus be said! it is respectfully sub&itted!
to be &oved with bonafide &otives only unless there is any evidence to the contrary"
Re: Jris!iction of -rit Cort to *ear Re&ie5 A..lication<
?astly! in support of &y hu&ble plea that this on ble 5ourt has a&ple ,urisdiction to entertain a
review application! ( &ay sub&it that in Shi-deo Sinh - vs - State of 5unja" $'"("B" 196 3"5"
1949! 1911% the 3upre&e 5ourt has held that the power of review inheres in every court of
plenary ,urisdiction to prevent &iscarriage of ,ustice or to correct grave and palpable errors
co&&itted by it"
3dJ-
$5hand&al 5hopra%
18th June! 1986
7@:
RE"IE- APP4ICATION DIS(ISSED
(ATTER NO< 0A= OF 'A@;
Constittional -rit
$:B(<(.'? 3(-7%
#(*'? 5'.-B' #'3'=
June @1 86"
5hand&al 5hopra R 'nr"
-Cs-
The 3tate of >est #engal"
Two papers were &oved before &e" :ne is an application for condonation of delay in the
sub&ission of the review application and another is stated to be an application for review of &y
Judg&ent dated 17th *ay! 1986! but which is actually a &e&orandu& of review" #y the said
Judg&ent ( have dis&issed the >rit petition directed against =oran in li&ine" Thereafter these
two applications have been filed"
3o far as the condonation of delay is concerned! the ti&e for &aking an application for review is
A4 days" There is only one dayOs delay" (t &ight be felt that only one dayOs delay &ay be
condoned but the condonation of delay is not a &atter of course" The petitioner &ust give proper
e)planation of even one dayOs delay" (n this case in the petition the delay is sought to be
e)plained by &aking the following aver&entsG
That the applicant got hurt in the pal& of his right hand on 1Ath June! 1986! got a stitch and a
bandage and was advised not to &ove his right hand for so&e days" ' &edical certificate is
enclosed &arked as anne)ure ' "
The said anne)ure ' reads as followsG
3hree Cishudhanand ospital R Besearch (nstitute"
A6 R A7! #urtolla 3treet! 5alcutta - 7
<eneral :utdoor -eptt" $7*7B<7.5I%
-r" " 2oddar
18 June 1986
.o" @41A9
.a&e - 5hand&al 5hopra! 'ge - 6A Irs"
This is to certify that 3ri 5hand&al 5hopra aged 6A yrs" had got in,ured on 16-6-86 on the right
little finger" :ne stitch and bandage was done on 16"6"86" e is advised to take rest for 9 days
fro& that very day"
3dJ- (llegible"
(t will be seen that there are inconsistencies between the aver&ents in the petition and the
&edical certificate" (n the petition it is stated that the applicant got hurt in the pal& of his right
hand whereas in the &edical certificate it has been stated that he had got in,ured on the right little
finger" (n the petition the aver&ent is that he is advised not to &ove his right hand for so&e
days" (n the &edical certificate it is stated that he is advised to take rest for four days fro& that
very day! i"e! 16th June! 1986" Therefore! ( cannot accept such state&ent" *oreover it is to be
seen that fro& 16th June! 1986! four days &ean upto 19th June! 1986" Therefore! according to
such alleged advice! he was to take rest upto 19th June! 1986" 'ccordingly he could not have
&oved such application before @4th June if such &edical advice was correct" #ut this application
was &oved on 18th June! 1986! by the petitioner in person" (n &y opinion! this is not a genuine
ground" 8urther ( a& not satisfied that such a s&all in,ury could have prevented the petitioner
fro& filing the application in 5ourt on 17th i"e"! the last day of li&itation" :n the 18th inst" he
appeared in 5ourt and &oved the application in person" 8ro& &y personal observation also! (
a& satisfied that there was no in,ury which could disable hi& fro& &oving any such application
on 17th instant"
3o far as the application for review is concerned actually it is a &e&orandu& of review" (t is
to be pointed out that there is no application in support of the said &e&orandu&" The only
application filed along with the &e&orandu& is that application for condonation of delay" There is
no prayer therein for issuing a rule or for any order directing the hearing of the application for
review" There is no aver&ent in the said application also so far as review is concerned" Though
it is stated in the &e&orandu& of review that it is an application for review! there is in fact no
such application"
The power of review is to be e)ercised very sparingly" This court in its writ ,urisdiction has
undoubtedly got the power to review its ,udg&ent" #ut there are li&its to the e)ercise of such
power"
The petitioner seeks to invoke the power of review based on :rder 97 Bule 1 $1% of the 5ode of
5ivil 2rocedure" The said Bule is set out hereinbelowG
1 $1% 'ny person considering hi&self aggrieved
$a% by a decision on reference fro& a 5ourt of 3&all 5auses fro& which no appeal has been
preferred!
$b% by a decree or order fro& which no appeal is allowed!
$c% by a decision on a reference fro& a 5ourt of 3&all 5auses! and who! fro& the discovery of
new and i&portant &atter or evidence which! after the e)ercise of due diligence! was not within
his knowledge or could not be produced by hi& at the ti&e when the decree was passed or order
&ade! or on account of so&e &istake or error apparent on the face of the record! or for any other
sufficient reason! desires to obtain a review of the decree passed or order &ade against hi&! &ay
apply for a review for a review of ,udg&ent to the 5ourt which passed the decree or &ade the
order"
3uch power &ay not be e)ercised on the ground that the decision was erroneous on &erits" That
would be the province of a 5ourt of 'ppeal" ' power of review is not to be confused with
appellate power which &ay enable an 'ppellate 5ourt to correct all &anner of errors co&&itted
by Trial 5ourt" Beference &ay be &ade in this connection to the decision in the case of A; T;
Sharma -vs- A;5; Sharma reported in '"("B" 1979 3"5" 1497"
(n the case of Thuna"hadra Industries - vs - The Go-ernment of Andhra 5radesh reported in
'"("B" 1969 3"5" 1A7@ it was pointed out that there was a distinction which is real! though it &ight
not always be capable of e)position! between a &ere erroneous decision and a decision which
could be characterised as vitiated by error apparent" ' review is by no &eans an appeal in
disguise whereby an erroneous decision is reheard and corrected but lies only for patent error"
>here without any elaborate argu&ent one could point to the error and say here is a substantial
point of law which stared one in the face and there could reasonably be no two opinions
entertained about it! a clear case of error apparent on the face of the record would be &ade out"
(t has to be pointed out that in the present case in the &e&orandu& of review altogether eight
grounds have been taken" :ut of that ground nos" 1 to 6 and ground nos" 7 and 8 are the
grounds challenging the correctness of &y decision" This &ay or &ay not be ground for appeal
but not a ground for review" 3o far as the ground no" 6 is concerned! there is no &erit in the
sa&e" There is no question of error apparent involved" 8urther whatever point was raised on
behalf of the petitioner was recorded by &e and dealt with by &e"
(n &y opinion no case has been &ade out by the petitioner for e)ercise of such power" There is
no &istake apparent fro& the ,udg&ent for the purpose of review" (t is stated that it is also being
filed due to the discovery of new and i&portant &atter or evidence which! after the e)ercise of
due diligence! was not within the knowledge of the person seeking the review or could not be
produced by the applicant at the ti&e when the &atter was heard" 's ( have stated! no
application for review has been &ade stating the alleged new and i&portant &atter and alleged
e)ercise of diligence" 's ( have already stated there is no other application e)cepting one
application for condonation and another being a &e&orandu& of review though described as an
application for review"
8or the aforesaid reasons these applicationsJ&e&orandu& are &isconceived and they are
re,ected in li&ine"
(t &ay be recorded that today a written sub&ission has been placed before &e which &ay be
kept in the records"
3dJ-
$#"5" #asak%