Kumar 1997, p. 47: "The pamphlet had been brought out anonymously. The real author of the pamphlet was one Pandit Champovati. It must be said to the credit of the publisher that he refused to disclose the mane of the real author of the pamphlet, in spite of the pressure brought to bear upon him. The pamphlet was in Urdu, the normal language of communication at the intellectual plane." Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Kumar 1997, p. 9: "The earlist [sic?] censorship controversy relates to the publication of the anonymous pamphlet Rangila Rasul in 1924. The whole of the Punjab was on fire for almost six or seven years. Perhaps the seeds of the partition were sown in this unseemly controversy leading to the assassination of Mahashe Rajpal (Malhotra), the publisher of the pamphlet in 1929." Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Kumar 1997, p. 53: "The Punjab Arya Samaj headed the list of polemicist per excelence. Indeed there was a horde of Arya Samaji preachers who specialized in the art of polemics, emphasizing the negative features of other faiths including those of other Hindu sects. Islam was, no doubt, their special target." Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Kumar 1997, p. 54: "The book 'R. Rasul' which is the subject of the case is a small brochure writtren by some anonymous but well-informed author who has tried to draw instances from the life of the Prophet. Those who have read the book know that there is no attempt at ridiculing and the facts put forward in simple and innocent language are entirely based on the writings of standard authors on Islam both Europeans and Muhammedan." Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Kumar 1997, p. 54: "A friend has sent me a pamphlet called R. Rasul writrren in Urdu, The author's name is not given. It is published by the manager, Arya Pustakalaya, Lahore. The very title is highly offensive. The contents in keeping with the title. I cannot without giving offence to the reader's sense of fine give the translation of some of the extracts. I have asked myself what the motive possible could be in writing or printing such a book except to inflame passion. Abuse and caricature of the Prophet cannot wean a Musalman from his faith and it can do no good to a Hindu who may have doubts about his own belief. As a contribution, therefore, to the religious propaganda work, it has no value whatsoever." Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Kumar 1997, p. 50: "The matter was discussed in the Punjab Legislative Council about the time the court proceedings had begun against R. Rasul. The response to the debate by the Government of Punjab was laconic, with an obvious attempt to play down the controversy. The official response put forward during the debate in the legislature was not encouraging: The book came to the notice of the Government in March last, but it contained language which was open to objection, it was [however] decided not to prosecute as there was no ground for thinking that the book had attracted any general attraction. " Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Kumar 1997, p. 48: "A fresh bout of tension was generated, after Justice Dalip Singh (a Christian by faith) of Lahore High Court absolved the publisher of the pamphlet of all charges on May 4, 1927. [...] He [Maulana] was scornful, of the hon'ble Judge of Lahore High Court for the "defective judgement," in spite of the fact, that he, [Dalip Singh] "has condemned the pamphlet as malicious in tone and likely to wounding religious feeling of the Musalman community."" Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Kumar 1997, pp. 48–49: "The gravamen of the charge was not only against the publisher of the pamphlet, but it had also been extended to Justice Dali Singh, in the case, "involving the honour and respect of their Prophet. The court was charged with overlooking the guilt of the publisher for, "having cast unholy, uncharitable, nay filthy aspersions on the person of the Holy Prophet." [...] Even then Justice Dalip Singh had the temerity to "reluctantly" accept the revision and acquit the petitioner. It gave an opportunity to the Maulana to charge the judge with hiding behind the skirts of "detective law." [...] Here he was now in full command of the fundamentalist forces, mobilizing them for the religious cause, and exhorting the mob to a full state of frenzy to wage an unceasing Jehad, not only against Rajpal and Justice Dalip Singh, but also against the Hindus in general and the Government of India." Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Kumar 1997, p. 49: "The Maulana had very cleverly prepared the ground for public agitation by positioning himself advantageously by commanding heights through the manipulation of gullible public to his political advantage. [...] The vast gathering of incited audience before the Juma Masjid presided over by the Maulana passed a resolution by placing the Government of India in his firing line." Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Kumar 1997, p. 49: "The vast gathering of Muslims declares to the Government with one voice that it should immediately shut down the door now open for the destruction of law and order, "by having the judgement immediately revised." Any further delay in the matter will be an indicator that Government wants to compel the Muslamans to take the law in their hands and such matters like this will precipitate a catastrophe which no forces on earth will be able to check. [Hindustan Times, July 2, 1927.]" Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Kumar 1997, pp. 55–56: "There was so much communal tension generated in the Punjab that the provincial Government was left with no alternative but to move the court to prosecute the publisher under Section 153-A of the Indian Penal Code. [...] Accordingly, the magistrate sentencend Mahashe Rajpal to six months of rigorous imprisonment. The court went not only for the contents of the pamphlet, for also the real intentions of the petitioner." Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Kumar 1997, p. 58: "The judge very "reluctantly" acquitted the petitioner because the law as it stood then did not treat the satirization of saints and prophets as legal offense. A hell was let loose after judgement was pronounced. Justice Dalip Singh besides Rajpal and the Arya Samaj became the subject of unbridled attacks by the media and from the pulpit. The ferocity of the attacks assumed qualitative proportions." Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Kumar 1997, p. 47: "Alimuddin, the unabashed murderer, was raised to the status of ghazi in the eyes of his co-religionist. In Pakistan, a full-length feature film has been produces on the exploits of Alimuddin and secreened on Pakistan TV several times." Kumar, Girja (1997). "R. Rasul and its aftermath". The Book on Trial: Fundamentalism and Censorship in India(Google Books) (First ed.). Har Anand Publications (published 1 September 1997). pp. 47–60. ISBN8124105251. Retrieved 2 May 2022.
Assad 2018: "The colonial authorities were surprised when Chief Justice of the Lahore High Court, Sir Shadi Lal, chose Singh, who was a Christian convert from Hinduism, to hear the case. They were even more surprised at Rajpal’s acquittal and Singh’s reasoning for it. They moved swiftly to do damage control by trying to ensure an authoritative judgment in a similar case involving Arya Samaj. They hoped the judgement, in what was known as the Risala-i-Vartman case, would supersede Singh’s judgment. Ultimately, however, they decided that the Vartman judgment was insufficient and a new law was required." Assad, Ahmed (31 October 2018). "A brief history of the anti-blasphemy laws". Karachi: Herald (Pakistan). Dawn Media Group. Retrieved 6 May 2022.
Assad 2018: "After Ilm-ud-Din was convicted and sentenced to death, his trial lawyer requested Jinnah to represent him during the hearing of his appeal before the Lahore High Court. Jinnah’s strategy was to attack the prosecution evidence produced before the trial court as insufficient. He also challenged the death penalty as being too harsh a punishment given the defendant’s age. But these arguments were rejected and the sentence was affirmed. Ilm-ud-Din was executed and buried on October 31, 1929 in Mianwali. Shortly thereafter, at the request of leading members of the Muslim community, including Allama Muhammad Iqbal, the colonial authorities allowed him to be reburied in Lahore on November 14." Assad, Ahmed (31 October 2018). "A brief history of the anti-blasphemy laws". Karachi: Herald (Pakistan). Dawn Media Group. Retrieved 6 May 2022.
Assad 2018: "Zia sought to cultivate support for himself by co-opting various religious groups and, to that end, organised Ulema and Mashaikh Conferences in quick succession in August and September of 1980. [...] Less than a month later and days before the start of the Mashaikh Conference, the government added Section 298-A to the PPC." Assad, Ahmed (31 October 2018). "A brief history of the anti-blasphemy laws". Karachi: Herald (Pakistan). Dawn Media Group. Retrieved 6 May 2022.
Assad 2018: "The next Zia-era addition – an ordinance that introduced two new sections, 298-B and 298-C – was even more explicitly discriminatory. Its very title, The Anti-Islamic Activities of Qadiani Group, Lahori Group and Ahmadis (Prohibition and Punishment) Ordinance of 1984, made no bones about it. [...] The new sections criminalised Ahmadi engagement with Islam. Section 298-B criminalises the use of various Islamic terms by Ahmadis whereas 298-C is so unlimited in its scope that it basically criminalises anything Ahmadis may say or do in relation to Islam." Assad, Ahmed (31 October 2018). "A brief history of the anti-blasphemy laws". Karachi: Herald (Pakistan). Dawn Media Group. Retrieved 6 May 2022.
Assad 2018: "Two years later, in 1982, another section, 295-B, was added through an ordinance. It criminalised the defiling of the Quran and seems to have been induced by a media-led moral panic. Urdu newspapers began to report instances where the Quran was apparently defiled." Assad, Ahmed (31 October 2018). "A brief history of the anti-blasphemy laws". Karachi: Herald (Pakistan). Dawn Media Group. Retrieved 6 May 2022.
Assad 2018: "If the intention of the legislators who approved Section 295-C back in 1986 was to ensure that, as Mir Nawaz Khan Marwat said, “…in the future no one will dare commit blasphemy of the Holy Prophet.”" Assad, Ahmed (31 October 2018). "A brief history of the anti-blasphemy laws". Karachi: Herald (Pakistan). Dawn Media Group. Retrieved 6 May 2022.
Assad 2018: "Both of the new sections, 298-A and 295-B, are technically discriminatory. They privilege one religion, Islam, through specification of particular sacred persons and books, and imply that other religions are secondary. [...] The new sections criminalised Ahmadi engagement with Islam. Section 298-B criminalises the use of various Islamic terms by Ahmadis whereas 298-C is so unlimited in its scope that it basically criminalises anything Ahmadis may say or do in relation to Islam." Assad, Ahmed (31 October 2018). "A brief history of the anti-blasphemy laws". Karachi: Herald (Pakistan). Dawn Media Group. Retrieved 6 May 2022.
Hardgrave 1997, p. 61: "For whereas the lower Hindu castes were part of a hierarchy in which an oppressive Nambudri landlord was also a social and religious superior, the Mappillas as Muslims would identify the Nambudri as an unbeliever and could invoke Islamic tenets to justify a challenge to his authority. [...] The Mappillas were then free from previous restraints and their actions made explicit the profound antagonisms that prevailed between the Mappillas and the dominant Hindu castes in rural Malayali society. [...] Reduced to insecure tenancy, vulnerable to racketering and eviction at the hands of Hindu landlords (janmi) sustained by British courts, the Mappillas responded in a series of outbreaks, which Dale has described as social protests conducted as religious acts." Hardgrave, Robert L. (1997) [February 1977]. "The Mappilla Rebellion, 1921: Peasant Revolt in Malabar"(PDF). Modern Asian Studies. 11 (1). Cambridge University Press: 57–99. doi:10.1017/S0026749X00013226. hdl:2152/24252. JSTOR20488099. S2CID145692085. Retrieved 1 May 2022.
Gupta 2020, pp. 1108, 1120: "12. Santram B.A., Santan Sankhya ka Seema-Bandhan, Arthat Dampati Mitra (Limiting the Number of Children, Meaning Friend of the Couple) (Lahore: Rajpal, 1926). [...] Figure 6 (a–c). Birth control devices. Source: Santram B.A., Santan Sankhya ka Seema-Bandhan, Arthat Dampati Mitra (Lahore: Rajpal, 1926), pp. 44, 46, 49, respectively." Gupta, Charu (2020). Routledge (ed.). "Vernacular Sexology from the Margins: A Woman and a Shudr". South Asia: Journal of South Asian Studies. 43 (6). London (published 4 December 2020): 1105–1127. doi:10.1080/00856401.2020.1824426. S2CID230639716. Retrieved 5 May 2022.
Gupta 2020, p. 1108: "Santram B.A. (1887–1998) was a learned, radical Shudra caste reformer from Punjab, and founder of the Jat-Pat Torak Mandal (Organisation to Break Caste). [...] At the same time, he wrote several articles and books on sex and birth control, including translations into Hindi of some of the Sanskrit sex classics, and for the first time of Mary Stopes’ most celebrated books like Married Love, Contraception and Enduring Passion." Gupta, Charu (2020). Routledge (ed.). "Vernacular Sexology from the Margins: A Woman and a Shudr". South Asia: Journal of South Asian Studies. 43 (6). London (published 4 December 2020): 1105–1127. doi:10.1080/00856401.2020.1824426. S2CID230639716. Retrieved 5 May 2022.
Gupta 1997, p. 21: "Following the authorities' failure to locate the retributioners, the H.S.R.A. went for a more dramatic act of revolutionist propaganda. It was to coincide with the discussions in the Central Legislative Assembly, Delhi, on such official measures as the Public Safety and Trade Disputes Bills to counter the spread of both revolutionism and trade-unionism. Apparently in protest against these Bills, Bhagat Singh and Batukeswar Dutta raised slogans in the Assembly Hall on 8 April 1929, scattered away the H.S.R.A. leaflets and hurled bombs - not to hurt anybody, but "to make the deaf hear." The duo made no attempt to escape, allowed themselves to be arrested on the spot and sent before a special tribunal for trial." Gupta, Amit Kumar (1997). "Defying Death: Nationalist Revolutionism in India, 1897-1938". Social Scientist. 25 (9): 3–27. doi:10.2307/3517678. JSTOR20488099. Retrieved 30 April 2022.
Nair 2009, p. 655: "However, the repressive side to British colonialism was making itself felt in a series of illiberal bills due to be passed in the Central Legislature. Just as the president of the Assembly rose to give his ruling on the unpopular Public Safety Bill on the 8 April 1929, Bhagat Singh and B. K. Dutt threw two bombs from the visitor’s gallery towards the officer’s gallery in the Assembly in New Delhi. [...] Public criticism of this terrorist action was unequivocal. Gandhi equated the bombs with the knife that killed Rajpal, the author of the notorious pamphlet Rangila Rasul, as subject to the ‘same philosophy of mad revenge and impotent rage.’" Nair, Netii (1 May 2009). "Bhagat Singh as 'Satyagrahi': The Limits to Non-Violence in Late Colonial India". Modern Asian Studies. 43 (3). Cambridge: Cambridge University Press: 649–681. doi:10.1017/s0026749X08003491. JSTOR20488099. S2CID143725577.
Hardgrave 1997, p. 61: "For whereas the lower Hindu castes were part of a hierarchy in which an oppressive Nambudri landlord was also a social and religious superior, the Mappillas as Muslims would identify the Nambudri as an unbeliever and could invoke Islamic tenets to justify a challenge to his authority. [...] The Mappillas were then free from previous restraints and their actions made explicit the profound antagonisms that prevailed between the Mappillas and the dominant Hindu castes in rural Malayali society. [...] Reduced to insecure tenancy, vulnerable to racketering and eviction at the hands of Hindu landlords (janmi) sustained by British courts, the Mappillas responded in a series of outbreaks, which Dale has described as social protests conducted as religious acts." Hardgrave, Robert L. (1997) [February 1977]. "The Mappilla Rebellion, 1921: Peasant Revolt in Malabar"(PDF). Modern Asian Studies. 11 (1). Cambridge University Press: 57–99. doi:10.1017/S0026749X00013226. hdl:2152/24252. JSTOR20488099. S2CID145692085. Retrieved 1 May 2022.
Spruijt 2010, p. 3: "Rajpal was threatened and asked to reveal the name of the author. He was offered by the fundamentalists that if he came out with the name of the real author, his life would be spared. But because he was courageous, because he defended freedom to publish even before such a concept really existed, because he dared to publish, he did not do such a thing. Thus, the whole burden, the entire agitation was directed against the publisher. Let’s face it: Late Shri Rajpal gave his life to save the author’s life, and to uphold the sacred principle of Freedom to Publish." Spruijt, Herman P. (26 November 2010). Written at New Delhi. "IPA's Special Award 'Dare to Publish' to late Shri Rajpal"(PDF) (Press release). Geneva: International Publishers Association. Archived from the original(PDF) on 15 July 2023. Retrieved 5 May 2022.
Spruijt 2010, p. 2: "He was first attacked in 1926 and was consequently hospitalised for three months, but his life was saved. Then, a second attack by another fanatic was made in 1927, which hit another person by mistake who, thankfully, also survived the attack. [...] The third attempt, on 6 April 1929, proved fatal when another fanatic, Ilm-ud-Din, took his life on this very dark day, Rajpal thus having only lived 44 years." Spruijt, Herman P. (26 November 2010). Written at New Delhi. "IPA's Special Award 'Dare to Publish' to late Shri Rajpal"(PDF) (Press release). Geneva: International Publishers Association. Archived from the original(PDF) on 15 July 2023. Retrieved 5 May 2022.
Spruijt 2010: "In 1997, the Federation of Indian Publishers gave Rajpal a posthumous Freedom to Publish Award at the time of the Delhi Book Fair. Now, thirteen years later, [...] IPA is giving a special “Dare to Publish Award” to Late Shri Rajpal who, despite the attacks, did not bear any ill-will against the Muslim community [...]. Even after the first two attacks against him, he used to say that these were the acts of fanatics, not the entire Muslim community." Spruijt, Herman P. (26 November 2010). Written at New Delhi. "IPA's Special Award 'Dare to Publish' to late Shri Rajpal"(PDF) (Press release). Geneva: International Publishers Association. Archived from the original(PDF) on 15 July 2023. Retrieved 5 May 2022.
Hardgrave 1997, p. 61: "For whereas the lower Hindu castes were part of a hierarchy in which an oppressive Nambudri landlord was also a social and religious superior, the Mappillas as Muslims would identify the Nambudri as an unbeliever and could invoke Islamic tenets to justify a challenge to his authority. [...] The Mappillas were then free from previous restraints and their actions made explicit the profound antagonisms that prevailed between the Mappillas and the dominant Hindu castes in rural Malayali society. [...] Reduced to insecure tenancy, vulnerable to racketering and eviction at the hands of Hindu landlords (janmi) sustained by British courts, the Mappillas responded in a series of outbreaks, which Dale has described as social protests conducted as religious acts." Hardgrave, Robert L. (1997) [February 1977]. "The Mappilla Rebellion, 1921: Peasant Revolt in Malabar"(PDF). Modern Asian Studies. 11 (1). Cambridge University Press: 57–99. doi:10.1017/S0026749X00013226. hdl:2152/24252. JSTOR20488099. S2CID145692085. Retrieved 1 May 2022.
Gupta 1997, p. 21: "Following the authorities' failure to locate the retributioners, the H.S.R.A. went for a more dramatic act of revolutionist propaganda. It was to coincide with the discussions in the Central Legislative Assembly, Delhi, on such official measures as the Public Safety and Trade Disputes Bills to counter the spread of both revolutionism and trade-unionism. Apparently in protest against these Bills, Bhagat Singh and Batukeswar Dutta raised slogans in the Assembly Hall on 8 April 1929, scattered away the H.S.R.A. leaflets and hurled bombs - not to hurt anybody, but "to make the deaf hear." The duo made no attempt to escape, allowed themselves to be arrested on the spot and sent before a special tribunal for trial." Gupta, Amit Kumar (1997). "Defying Death: Nationalist Revolutionism in India, 1897-1938". Social Scientist. 25 (9): 3–27. doi:10.2307/3517678. JSTOR20488099. Retrieved 30 April 2022.
Nair 2009, p. 655: "However, the repressive side to British colonialism was making itself felt in a series of illiberal bills due to be passed in the Central Legislature. Just as the president of the Assembly rose to give his ruling on the unpopular Public Safety Bill on the 8 April 1929, Bhagat Singh and B. K. Dutt threw two bombs from the visitor’s gallery towards the officer’s gallery in the Assembly in New Delhi. [...] Public criticism of this terrorist action was unequivocal. Gandhi equated the bombs with the knife that killed Rajpal, the author of the notorious pamphlet Rangila Rasul, as subject to the ‘same philosophy of mad revenge and impotent rage.’" Nair, Netii (1 May 2009). "Bhagat Singh as 'Satyagrahi': The Limits to Non-Violence in Late Colonial India". Modern Asian Studies. 43 (3). Cambridge: Cambridge University Press: 649–681. doi:10.1017/s0026749X08003491. JSTOR20488099. S2CID143725577.
legislative.gov.in
Imperial Legislative Council 1927, p. 68: "295A. Deliberate and malicious acts, intended to outrage religious feelings of any class by insulting its religion or religious beliefs. —Whoever, with deliberate and malicious intention of outraging the religious feelings of any class of (citizens of India), (by words, either spoken or written, or by signs or by visible representations or otherwise), insults or attempts to insult the religion or the religious beliefs of that class, shall be punished with imprisonment of either description for a term which may extend to [three years], or with fine, or with both." Imperial Legislative Council (1927). "XV Of offences relating to religion". The Indian Penal Code(PDF). Delhi. Retrieved 30 April 2022.{{cite book}}: CS1 maint: location missing publisher (link)
rajpalpublishing.com
Rajpal & Sons 2019: "Rajpal and Sons was founded in 1912 in Lahore (now in Pakistan) by Shri Rajpal Malhotra, a journalist-turned-publisher." Rajpal & Sons (2019). "About Us". Delhi: Rajpal & Sons. Retrieved 5 May 2022.
Rajpal & Sons 2019: "An ardent champion of the freedom of expression, Rajpal won a bitterly fought legal battle in 1928 in the Punjab High Court in defence of an author's right to express his opinion." Rajpal & Sons (2019). "About Us". Delhi: Rajpal & Sons. Retrieved 5 May 2022.
Rajpal & Sons 2019: "The third attempt on April 6, 1929 proved fatal when Rajpal was stabbed to death while working in his office in Lahore." Rajpal & Sons (2019). "About Us". Delhi: Rajpal & Sons. Retrieved 5 May 2022.
Rajpal & Sons 2019: "In 1997, Rajpal was posthumously bestowed the first Freedom to Publish Award by the Federation of Indian Publishers. In 2010, the International Publishers' Association bestowed on him the Dare to Publish Award and paid tribute to the timeless and exemplary integrity, determination, and courage that he embodied in upholding the fundamental human right of Freedom of Expression." Rajpal & Sons (2019). "About Us". Delhi: Rajpal & Sons. Retrieved 5 May 2022.
Hardgrave 1997, p. 61: "For whereas the lower Hindu castes were part of a hierarchy in which an oppressive Nambudri landlord was also a social and religious superior, the Mappillas as Muslims would identify the Nambudri as an unbeliever and could invoke Islamic tenets to justify a challenge to his authority. [...] The Mappillas were then free from previous restraints and their actions made explicit the profound antagonisms that prevailed between the Mappillas and the dominant Hindu castes in rural Malayali society. [...] Reduced to insecure tenancy, vulnerable to racketering and eviction at the hands of Hindu landlords (janmi) sustained by British courts, the Mappillas responded in a series of outbreaks, which Dale has described as social protests conducted as religious acts." Hardgrave, Robert L. (1997) [February 1977]. "The Mappilla Rebellion, 1921: Peasant Revolt in Malabar"(PDF). Modern Asian Studies. 11 (1). Cambridge University Press: 57–99. doi:10.1017/S0026749X00013226. hdl:2152/24252. JSTOR20488099. S2CID145692085. Retrieved 1 May 2022.
Gupta 2020, pp. 1108, 1120: "12. Santram B.A., Santan Sankhya ka Seema-Bandhan, Arthat Dampati Mitra (Limiting the Number of Children, Meaning Friend of the Couple) (Lahore: Rajpal, 1926). [...] Figure 6 (a–c). Birth control devices. Source: Santram B.A., Santan Sankhya ka Seema-Bandhan, Arthat Dampati Mitra (Lahore: Rajpal, 1926), pp. 44, 46, 49, respectively." Gupta, Charu (2020). Routledge (ed.). "Vernacular Sexology from the Margins: A Woman and a Shudr". South Asia: Journal of South Asian Studies. 43 (6). London (published 4 December 2020): 1105–1127. doi:10.1080/00856401.2020.1824426. S2CID230639716. Retrieved 5 May 2022.
Gupta 2020, p. 1108: "Santram B.A. (1887–1998) was a learned, radical Shudra caste reformer from Punjab, and founder of the Jat-Pat Torak Mandal (Organisation to Break Caste). [...] At the same time, he wrote several articles and books on sex and birth control, including translations into Hindi of some of the Sanskrit sex classics, and for the first time of Mary Stopes’ most celebrated books like Married Love, Contraception and Enduring Passion." Gupta, Charu (2020). Routledge (ed.). "Vernacular Sexology from the Margins: A Woman and a Shudr". South Asia: Journal of South Asian Studies. 43 (6). London (published 4 December 2020): 1105–1127. doi:10.1080/00856401.2020.1824426. S2CID230639716. Retrieved 5 May 2022.
Nair 2009, p. 655: "However, the repressive side to British colonialism was making itself felt in a series of illiberal bills due to be passed in the Central Legislature. Just as the president of the Assembly rose to give his ruling on the unpopular Public Safety Bill on the 8 April 1929, Bhagat Singh and B. K. Dutt threw two bombs from the visitor’s gallery towards the officer’s gallery in the Assembly in New Delhi. [...] Public criticism of this terrorist action was unequivocal. Gandhi equated the bombs with the knife that killed Rajpal, the author of the notorious pamphlet Rangila Rasul, as subject to the ‘same philosophy of mad revenge and impotent rage.’" Nair, Netii (1 May 2009). "Bhagat Singh as 'Satyagrahi': The Limits to Non-Violence in Late Colonial India". Modern Asian Studies. 43 (3). Cambridge: Cambridge University Press: 649–681. doi:10.1017/s0026749X08003491. JSTOR20488099. S2CID143725577.
Gupta 2020, pp. 1108, 1120: "12. Santram B.A., Santan Sankhya ka Seema-Bandhan, Arthat Dampati Mitra (Limiting the Number of Children, Meaning Friend of the Couple) (Lahore: Rajpal, 1926). [...] Figure 6 (a–c). Birth control devices. Source: Santram B.A., Santan Sankhya ka Seema-Bandhan, Arthat Dampati Mitra (Lahore: Rajpal, 1926), pp. 44, 46, 49, respectively." Gupta, Charu (2020). Routledge (ed.). "Vernacular Sexology from the Margins: A Woman and a Shudr". South Asia: Journal of South Asian Studies. 43 (6). London (published 4 December 2020): 1105–1127. doi:10.1080/00856401.2020.1824426. S2CID230639716. Retrieved 5 May 2022.
Gupta 2020, p. 1108: "Santram B.A. (1887–1998) was a learned, radical Shudra caste reformer from Punjab, and founder of the Jat-Pat Torak Mandal (Organisation to Break Caste). [...] At the same time, he wrote several articles and books on sex and birth control, including translations into Hindi of some of the Sanskrit sex classics, and for the first time of Mary Stopes’ most celebrated books like Married Love, Contraception and Enduring Passion." Gupta, Charu (2020). Routledge (ed.). "Vernacular Sexology from the Margins: A Woman and a Shudr". South Asia: Journal of South Asian Studies. 43 (6). London (published 4 December 2020): 1105–1127. doi:10.1080/00856401.2020.1824426. S2CID230639716. Retrieved 5 May 2022.
Hardgrave 1997, p. 61: "For whereas the lower Hindu castes were part of a hierarchy in which an oppressive Nambudri landlord was also a social and religious superior, the Mappillas as Muslims would identify the Nambudri as an unbeliever and could invoke Islamic tenets to justify a challenge to his authority. [...] The Mappillas were then free from previous restraints and their actions made explicit the profound antagonisms that prevailed between the Mappillas and the dominant Hindu castes in rural Malayali society. [...] Reduced to insecure tenancy, vulnerable to racketering and eviction at the hands of Hindu landlords (janmi) sustained by British courts, the Mappillas responded in a series of outbreaks, which Dale has described as social protests conducted as religious acts." Hardgrave, Robert L. (1997) [February 1977]. "The Mappilla Rebellion, 1921: Peasant Revolt in Malabar"(PDF). Modern Asian Studies. 11 (1). Cambridge University Press: 57–99. doi:10.1017/S0026749X00013226. hdl:2152/24252. JSTOR20488099. S2CID145692085. Retrieved 1 May 2022.
Spruijt 2010, p. 3: "Rajpal was threatened and asked to reveal the name of the author. He was offered by the fundamentalists that if he came out with the name of the real author, his life would be spared. But because he was courageous, because he defended freedom to publish even before such a concept really existed, because he dared to publish, he did not do such a thing. Thus, the whole burden, the entire agitation was directed against the publisher. Let’s face it: Late Shri Rajpal gave his life to save the author’s life, and to uphold the sacred principle of Freedom to Publish." Spruijt, Herman P. (26 November 2010). Written at New Delhi. "IPA's Special Award 'Dare to Publish' to late Shri Rajpal"(PDF) (Press release). Geneva: International Publishers Association. Archived from the original(PDF) on 15 July 2023. Retrieved 5 May 2022.
Spruijt 2010, p. 2: "He was first attacked in 1926 and was consequently hospitalised for three months, but his life was saved. Then, a second attack by another fanatic was made in 1927, which hit another person by mistake who, thankfully, also survived the attack. [...] The third attempt, on 6 April 1929, proved fatal when another fanatic, Ilm-ud-Din, took his life on this very dark day, Rajpal thus having only lived 44 years." Spruijt, Herman P. (26 November 2010). Written at New Delhi. "IPA's Special Award 'Dare to Publish' to late Shri Rajpal"(PDF) (Press release). Geneva: International Publishers Association. Archived from the original(PDF) on 15 July 2023. Retrieved 5 May 2022.
Spruijt 2010: "In 1997, the Federation of Indian Publishers gave Rajpal a posthumous Freedom to Publish Award at the time of the Delhi Book Fair. Now, thirteen years later, [...] IPA is giving a special “Dare to Publish Award” to Late Shri Rajpal who, despite the attacks, did not bear any ill-will against the Muslim community [...]. Even after the first two attacks against him, he used to say that these were the acts of fanatics, not the entire Muslim community." Spruijt, Herman P. (26 November 2010). Written at New Delhi. "IPA's Special Award 'Dare to Publish' to late Shri Rajpal"(PDF) (Press release). Geneva: International Publishers Association. Archived from the original(PDF) on 15 July 2023. Retrieved 5 May 2022.
