Dr. Zuhur y Capt. de Corbeta Aboul-Enein, 2004, p. 6: "Ghazw is a raid that has evolved into the term for battle, ghazah, or ghazwa. These were battles in which the Prophet Muhammad personally participated. The term ghazi came to mean “warrior for the faith,”" Dr. Zuhur, Sherifa D.; Capt. de Corbeta Aboul-Enein, Youssef H. (Octubre 2004). Islamic Rulings on Warfare(PDF)(en inglés). United States Army War College Press (publicado el 1 de noviembre de 2004). ISBN1-58487-177-6. Consultado el 2 de mayo de 2022.
books.google.com
Kumar, 1997, p. 9: "The earlist 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 assasination of Mahashe Rajpal (Malhotra), the publisher of the pamphlet in 1929." Kumar, Girja (1997). «R. Rasul and its aftermath»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
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 intelectual plane." Kumar, Girja (1997). «R. Rasul and its aftermath»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
Kumar, 1997, p. 53: "It was in such an unauspicious atmosphere that the explosive pamphlet came into being in May 1924." Kumar, Girja (1997). «R. Rasul and its aftermath»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
Kumar, 1997, p. 51: "All copies of the book were reported to have been sold within few weeks." Kumar, Girja (1997). «R. Rasul and its aftermath»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
Kumar, 1997, p. 53: "Its anonymous author, now known to be one Pandit Champovati (a committed Arya Samajist) seemed to be well-versed with Islamic literature." Kumar, Girja (1997). «R. Rasul and its aftermath»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 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»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 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 attemp 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»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 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 si published by the manager, Arya Pustakalaya, Lahore. The very title is highly offensive. The contents in keeping with the tittle. I cannot without giivng offence to the reader's sense of fine give the transalation of some of the extracts. I have asker myself what the motive possible could be in writting 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 abut his own belief. As a contribution, therefore, to the religious propaganda work, it has no value what-soever." Kumar, Girja (1997). «R. Rasul and its aftermath»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
Kumar, 1997, p. 48: "A series of cases were filled in the courts, after the Government of the Punjab sought to ban it from distribution and publication." Kumar, Girja (1997). «R. Rasul and its aftermath»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 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»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 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," inspite 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»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
Kumar, 1997, p. 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 oportunity to the Maulana to charge the judge with hiding behind the sirkts 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»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
Kumar, 1997, p. 49: "The Maulana had very cleverly prepared the ground for public agitation by positioning himself advantageously by commandign heights through the manipulation of guillible 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»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
Kumar, 1997, p. 49: "The vast gathering of Muslims declares to the Government with one voice that it should inmediatly shut down the door now open for the destruction of law and order, "by having the judgement inmediatly 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»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
Kumar, 1997, p. 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 contentsof the pamphlet, for also the real intentions of the petitioner." Kumar, Girja (1997). «R. Rasul and its aftermath»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 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»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
Kumar, 1997, p. 51: "Here was a controversy generated around an article entitled Sair-e-dozakh (A walk through the Hell) published in Risala-i-Vartmanof Amritsar." Kumar, Girja (1997). «R. Rasul and its aftermath»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
Kumar, 1997, p. 48: "Maulana Mohammed was to be prophetic, because Rajpal was stabbed to death on April 6, 1929 while sitting in this bookshop." Kumar, Girja (1997). «R. Rasul and its aftermath»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 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-lenght 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»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
Kumar, 1997, p. 48: "Copies of the controversial pamphlet are hard to come by." Kumar, Girja (1997). «R. Rasul and its aftermath»(Google Books). The Book on Trial: Fundamentalism and Censorship in India(en inglés) (Primera edición). Har Anand Publications (publicado el 1 de septiembre de 1997). pp. 47 - 60. ISBN8124105251. Consultado el 2 de mayo de 2022.
dawn.com
herald.dawn.com
Asad, 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-e-Vartman case, would supersede Singh’s judgment. Ultimately, however, they decided that the Vartman judgment was insufficient and a new law was required." Asad, Ahmed (31 de octubre de 2018). «A brief history of the anti-blasphemy laws». Herald(en inglés) (Karachi: Dawn Media Group). Consultado el 6 de mayo de 2022.
Asad, 2018: "But Rajpal’s trial, and his eventual acquittal, had already stoked communal acrimony. In April 1929, two years after his acquittal, he was attacked by a 20-year-old Muslim, Ilm-ud-din." Asad, Ahmed (31 de octubre de 2018). «A brief history of the anti-blasphemy laws». Herald(en inglés) (Karachi: Dawn Media Group). Consultado el 6 de mayo de 2022.
Asad, 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 jail. 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." Asad, Ahmed (31 de octubre de 2018). «A brief history of the anti-blasphemy laws». Herald(en inglés) (Karachi: Dawn Media Group). Consultado el 6 de mayo de 2022.
Asad, 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." Asad, Ahmed (31 de octubre de 2018). «A brief history of the anti-blasphemy laws». Herald(en inglés) (Karachi: Dawn Media Group). Consultado el 6 de mayo de 2022.
Asad, 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." Asad, Ahmed (31 de octubre de 2018). «A brief history of the anti-blasphemy laws». Herald(en inglés) (Karachi: Dawn Media Group). Consultado el 6 de mayo de 2022.
Asad, 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." Asad, Ahmed (31 de octubre de 2018). «A brief history of the anti-blasphemy laws». Herald(en inglés) (Karachi: Dawn Media Group). Consultado el 6 de mayo de 2022.
Asad, 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 future no one will dare commit blasphemy of the Holy Prophet”" Asad, Ahmed (31 de octubre de 2018). «A brief history of the anti-blasphemy laws». Herald(en inglés) (Karachi: Dawn Media Group). Consultado el 6 de mayo de 2022.
Asad, 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." Asad, Ahmed (31 de octubre de 2018). «A brief history of the anti-blasphemy laws». Herald(en inglés) (Karachi: Dawn Media Group). Consultado el 6 de mayo de 2022.
Hardgrave, 1977, 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 saxne 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 which prevailed between the Mappillas and the dominant Hindu castes in rural Malayali society. [...] Reduced to insecure tenancy, vulnerable to rack rentirlg 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. (Febrero de 1977). «The Mappilla Rebellion, 1921: Peasant Revolt in Malabar.» [«La rebelión Mappila, 1921: Revuelta campesina en Malabar.»](PDF). Modern Asian Studies(en inglés) (Cambridge: Cambridge University Press) 11 (1): 57 - 99. JSTOR20488099. S2CID145692085. doi:10.1017/S0026749X00013226. hdl:2152/24252. Consultado el 1 de mayo de 2022.
Nair, 2013, p. 317: "Late nineteenth–early twentieth century Punjab has been commonly regarded as a space for ‘competitive communalism’ whereby each of the province’s major religious communities participated in activities that increased hostilities between the communities. Such an assertion has been substantiated with reference to an increasing number of publications that were quickly deemed offensive to one or the other religious community of the Punjab and then banned" Nair, Neeti (7 de agosto de 2013). «Beyond the ‘Communal’ 1920s: The Problem of Intention, Legislative Pragmatism, and the Making of Section 295A of the Indian Penal Code». The Indian Economic & Social History Review(en inglés) (Thousand Oaks (California): SAGE Publishing, publicado el 7 de agosto de 2013) 50 (3): 317-340. doi:10.1177/0019464613494622. Consultado el 8 de mayo de 2022.
Gupta, 2020, p. 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 (Diciembre de 2020). «Vernacular Sexology from the Margins: A Woman and a Shudra» [Sexología vernácula desde los márgenes: una mujer y un shudra]. South Asia: Journal of South Asian Studies(en inglés) (Londres: Routledge, publicado el 4 de diciembre de 2020) 43 (6): 1105 - 1127. doi:10.1080/00856401.2020.1824426. Consultado el 5 de mayo de 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 (Diciembre de 2020). «Vernacular Sexology from the Margins: A Woman and a Shudra» [Sexología vernácula desde los márgenes: una mujer y un shudra]. South Asia: Journal of South Asian Studies(en inglés) (Londres: Routledge, publicado el 4 de diciembre de 2020) 43 (6): 1105 - 1127. doi:10.1080/00856401.2020.1824426. Consultado el 5 de mayo de 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, Neeti (1 de mayo de 2009). «Bhagat Singh as 'Satyagrahi': The Limits to Non-Violence in Late Colonial India» [«Bhagat Singh como 'Satyagrahi': Los límites a la no violencia en el periodo tardio de la India colonial.»]. Modern Asian Studies(en inglés) (Cambridge: Cambridge University Press) 43 (3): 649 - 681. JSTOR20488099. doi:10.1017/s0026749X08003491. Consultado el 30 de abril de 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 centralegislative 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 (Septiembre - octubre 1997). «Defying Death: Nationalist Revolutionism in India, 1897-1938» [«Desafiando la muerte: Revolucionismo nacionalista en India, 1897-1938»]. Social Scientist(en inglés) (Social Scientist) 25 (9): 3 - 27. JSTOR20488099. doi:10.2307/3517678. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 165, 170: "Some of the most serious of these outrages were perpetrated in connection with the agitation relating to Rangila Rasul and Risala Vartman two publications containing most scurrrilous attack on the Prophet Muhammed [...] whose pamphlet "Rangila Rasul", containing a scurrilous attack on the Prophet of Islam" Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 159 - 164: "Beginning with the year 1920 there occurred in that year in Malabar what is known as the Mopla Rebellion. [...] In the year 1921-22 communal jealousies did not subside. [...] Though the year 1922-23 was a peaceful year the relations between the two communities were strained throughout 1923-24. [...] But even after settlement had been reached and evacuees had returned to Kohat there was no peace and throughout 1924-25 the tension between the Hindu and Musalman masses in various parts of the country increased to a lamentable extent. [...] The year 1926-27 was one continuous period of Communal riots. [...] By far the most serious riot reported during the year was that which took place in Lahore between the 4th and 7th of May 1927." Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 159: "The Hindus were visited by a dire fate at the hands of the Moplas. Massacres forcible conversions, descration of temples, foul outrages upon women, such as ripping open pregnant women, pillage, arson and destruction in short, all the accompaniments of brutal and unrestrained barbarism, were perpetrated freely by the Moplas upon the Hindus until such time as troops could be hurried to the task of restoring order through a difficult and extensive tract of the country. This was not a Hindu-Moslem riot. This was just a Barthalomeio. The number of Hindus who were killed, wounded or converted is not known. But the number must have been enormous." Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 164: "Coming to the year 1927-28 the following facts stare us in the face. Between the beginning of April and the end of September 1927, no fewer than 25 riots were reported. Of these 10 occurred in the United Provinces, six in the Bombay Presidency, to 2 each in the Punjab, the Central Provinces, Bengal, and Bihar and Orissa, and one in Delhi. The majority of these riots occurred during the celebration of a religious festival by one or other of the two communities, whilst some arose out of the playing of music by Hindus in the neighbourhood of mosques or out of the slaughter of cows by Muhammadans. The total casualties resulting from the above disorders were approximately 103 persons killed and 1,084 wounded." Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 165: "Rangila Rasul was written in reply to Sitaka Chinala a pamphlet written by a Musalman alleging that Sita wife of Rama the hero of Ramayana was a prostitute." Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 165: "Some of the most serious of these outrages were perpetrated in connection with the agitation relating to Rangila Rasul and Rilisala Vartman two publications containing most scurrrilous attack on the Prophet Muhammed and as a result of them, a number of innocent persons lost their lives, sometimes in circumstances of great barbarity. In Lahore a series of outrages against individuals led to a state of great excitement and insecurity during the summer of 1927." Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 170: "An event which caused considerable tension in April was the murder at Lahore of Rajpal" Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 152: "Rajpal the author of the Rangila Rasool was stabbed by Ilamdin on the 6th April 1929 while he was sitting in his shop." Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Hardgrave, 1977, 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 saxne 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 which prevailed between the Mappillas and the dominant Hindu castes in rural Malayali society. [...] Reduced to insecure tenancy, vulnerable to rack rentirlg 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. (Febrero de 1977). «The Mappilla Rebellion, 1921: Peasant Revolt in Malabar.» [«La rebelión Mappila, 1921: Revuelta campesina en Malabar.»](PDF). Modern Asian Studies(en inglés) (Cambridge: Cambridge University Press) 11 (1): 57 - 99. JSTOR20488099. S2CID145692085. doi:10.1017/S0026749X00013226. hdl:2152/24252. Consultado el 1 de mayo de 2022.
Spruijt, 2010, p. 3: "This meant that the publisher would take all the responsibility of writing and publishing this book on himself and would never divulge the name of the real author, Pandit Chamupati, who was afraid of the wrath of the extremists." Spruijt, Herman P. (26 de noviembre de 2010). Escrito en Nueva Delhi. IPA's Special Award 'Dare to Publish' to late Shri Rajpal(PDF)(en inglés). Ginebra: Unión Internacional de Editores. Consultado el 5 de mayo de 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 de noviembre de 2010). Escrito en Nueva Delhi. IPA's Special Award 'Dare to Publish' to late Shri Rajpal(PDF)(en inglés). Ginebra: Unión Internacional de Editores. Consultado el 5 de mayo de 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, Ilam Din, took his life on this very dark day, Rajpal thus having only lived 44 years." Spruijt, Herman P. (26 de noviembre de 2010). Escrito en Nueva Delhi. IPA's Special Award 'Dare to Publish' to late Shri Rajpal(PDF)(en inglés). Ginebra: Unión Internacional de Editores. Consultado el 5 de mayo de 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 de noviembre de 2010). Escrito en Nueva Delhi. IPA's Special Award 'Dare to Publish' to late Shri Rajpal(PDF)(en inglés). Ginebra: Unión Internacional de Editores. Consultado el 5 de mayo de 2022.
Hardgrave, 1977, 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 saxne 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 which prevailed between the Mappillas and the dominant Hindu castes in rural Malayali society. [...] Reduced to insecure tenancy, vulnerable to rack rentirlg 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. (Febrero de 1977). «The Mappilla Rebellion, 1921: Peasant Revolt in Malabar.» [«La rebelión Mappila, 1921: Revuelta campesina en Malabar.»](PDF). Modern Asian Studies(en inglés) (Cambridge: Cambridge University Press) 11 (1): 57 - 99. JSTOR20488099. S2CID145692085. doi:10.1017/S0026749X00013226. hdl:2152/24252. Consultado el 1 de mayo de 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, Neeti (1 de mayo de 2009). «Bhagat Singh as 'Satyagrahi': The Limits to Non-Violence in Late Colonial India» [«Bhagat Singh como 'Satyagrahi': Los límites a la no violencia en el periodo tardio de la India colonial.»]. Modern Asian Studies(en inglés) (Cambridge: Cambridge University Press) 43 (3): 649 - 681. JSTOR20488099. doi:10.1017/s0026749X08003491. Consultado el 30 de abril de 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 centralegislative 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 (Septiembre - octubre 1997). «Defying Death: Nationalist Revolutionism in India, 1897-1938» [«Desafiando la muerte: Revolucionismo nacionalista en India, 1897-1938»]. Social Scientist(en inglés) (Social Scientist) 25 (9): 3 - 27. JSTOR20488099. doi:10.2307/3517678. Consultado el 30 de abril de 2022.
legislative.gov.in
Parlamento de la India, 1860, 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." Parlamento de la India (1860). «XV Of offences relating to religion» [De delitos relacionados con la religión](PDF). The Indian Penal Code [El Código Penal de la India] (en inglés). p. 68. Consultado el 30 de abril de 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». https://www.rajpalpublishing.com/(en inglés). Delhi: Rajpal & Sons. Consultado el 5 de mayo de 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». https://www.rajpalpublishing.com/(en inglés). Delhi: Rajpal & Sons. Consultado el 5 de mayo de 2022.
sagepub.com
journals.sagepub.com
Nair, 2013, p. 317: "Late nineteenth–early twentieth century Punjab has been commonly regarded as a space for ‘competitive communalism’ whereby each of the province’s major religious communities participated in activities that increased hostilities between the communities. Such an assertion has been substantiated with reference to an increasing number of publications that were quickly deemed offensive to one or the other religious community of the Punjab and then banned" Nair, Neeti (7 de agosto de 2013). «Beyond the ‘Communal’ 1920s: The Problem of Intention, Legislative Pragmatism, and the Making of Section 295A of the Indian Penal Code». The Indian Economic & Social History Review(en inglés) (Thousand Oaks (California): SAGE Publishing, publicado el 7 de agosto de 2013) 50 (3): 317-340. doi:10.1177/0019464613494622. Consultado el 8 de mayo de 2022.
Hardgrave, 1977, 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 saxne 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 which prevailed between the Mappillas and the dominant Hindu castes in rural Malayali society. [...] Reduced to insecure tenancy, vulnerable to rack rentirlg 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. (Febrero de 1977). «The Mappilla Rebellion, 1921: Peasant Revolt in Malabar.» [«La rebelión Mappila, 1921: Revuelta campesina en Malabar.»](PDF). Modern Asian Studies(en inglés) (Cambridge: Cambridge University Press) 11 (1): 57 - 99. JSTOR20488099. S2CID145692085. doi:10.1017/S0026749X00013226. hdl:2152/24252. Consultado el 1 de mayo de 2022.
Gupta, 2020, p. 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 (Diciembre de 2020). «Vernacular Sexology from the Margins: A Woman and a Shudra» [Sexología vernácula desde los márgenes: una mujer y un shudra]. South Asia: Journal of South Asian Studies(en inglés) (Londres: Routledge, publicado el 4 de diciembre de 2020) 43 (6): 1105 - 1127. doi:10.1080/00856401.2020.1824426. Consultado el 5 de mayo de 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 (Diciembre de 2020). «Vernacular Sexology from the Margins: A Woman and a Shudra» [Sexología vernácula desde los márgenes: una mujer y un shudra]. South Asia: Journal of South Asian Studies(en inglés) (Londres: Routledge, publicado el 4 de diciembre de 2020) 43 (6): 1105 - 1127. doi:10.1080/00856401.2020.1824426. Consultado el 5 de mayo de 2022.
Hardgrave, 1977, 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 saxne 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 which prevailed between the Mappillas and the dominant Hindu castes in rural Malayali society. [...] Reduced to insecure tenancy, vulnerable to rack rentirlg 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. (Febrero de 1977). «The Mappilla Rebellion, 1921: Peasant Revolt in Malabar.» [«La rebelión Mappila, 1921: Revuelta campesina en Malabar.»](PDF). Modern Asian Studies(en inglés) (Cambridge: Cambridge University Press) 11 (1): 57 - 99. JSTOR20488099. S2CID145692085. doi:10.1017/S0026749X00013226. hdl:2152/24252. Consultado el 1 de mayo de 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». https://www.rajpalpublishing.com/(en inglés). Delhi: Rajpal & Sons. Consultado el 5 de mayo de 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». https://www.rajpalpublishing.com/(en inglés). Delhi: Rajpal & Sons. Consultado el 5 de mayo de 2022.
Ambedkar, 1945, p. 165, 170: "Some of the most serious of these outrages were perpetrated in connection with the agitation relating to Rangila Rasul and Risala Vartman two publications containing most scurrrilous attack on the Prophet Muhammed [...] whose pamphlet "Rangila Rasul", containing a scurrilous attack on the Prophet of Islam" Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 159 - 164: "Beginning with the year 1920 there occurred in that year in Malabar what is known as the Mopla Rebellion. [...] In the year 1921-22 communal jealousies did not subside. [...] Though the year 1922-23 was a peaceful year the relations between the two communities were strained throughout 1923-24. [...] But even after settlement had been reached and evacuees had returned to Kohat there was no peace and throughout 1924-25 the tension between the Hindu and Musalman masses in various parts of the country increased to a lamentable extent. [...] The year 1926-27 was one continuous period of Communal riots. [...] By far the most serious riot reported during the year was that which took place in Lahore between the 4th and 7th of May 1927." Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 159: "The Hindus were visited by a dire fate at the hands of the Moplas. Massacres forcible conversions, descration of temples, foul outrages upon women, such as ripping open pregnant women, pillage, arson and destruction in short, all the accompaniments of brutal and unrestrained barbarism, were perpetrated freely by the Moplas upon the Hindus until such time as troops could be hurried to the task of restoring order through a difficult and extensive tract of the country. This was not a Hindu-Moslem riot. This was just a Barthalomeio. The number of Hindus who were killed, wounded or converted is not known. But the number must have been enormous." Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 164: "Coming to the year 1927-28 the following facts stare us in the face. Between the beginning of April and the end of September 1927, no fewer than 25 riots were reported. Of these 10 occurred in the United Provinces, six in the Bombay Presidency, to 2 each in the Punjab, the Central Provinces, Bengal, and Bihar and Orissa, and one in Delhi. The majority of these riots occurred during the celebration of a religious festival by one or other of the two communities, whilst some arose out of the playing of music by Hindus in the neighbourhood of mosques or out of the slaughter of cows by Muhammadans. The total casualties resulting from the above disorders were approximately 103 persons killed and 1,084 wounded." Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 165: "Rangila Rasul was written in reply to Sitaka Chinala a pamphlet written by a Musalman alleging that Sita wife of Rama the hero of Ramayana was a prostitute." Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 165: "Some of the most serious of these outrages were perpetrated in connection with the agitation relating to Rangila Rasul and Rilisala Vartman two publications containing most scurrrilous attack on the Prophet Muhammed and as a result of them, a number of innocent persons lost their lives, sometimes in circumstances of great barbarity. In Lahore a series of outrages against individuals led to a state of great excitement and insecurity during the summer of 1927." Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 170: "An event which caused considerable tension in April was the murder at Lahore of Rajpal" Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
Ambedkar, 1945, p. 152: "Rajpal the author of the Rangila Rasool was stabbed by Ilamdin on the 6th April 1929 while he was sitting in his shop." Ambedkar, Bhimrao Ramji (1945). Thoughts On Pakistan(Google Books)(en inglés). Prabhat Books (publicado el 2015). OCLC5167934. Consultado el 30 de abril de 2022.
