“After Aurangzeb’s death when Muslim power started to disintegrate, the Sufi scholar Shah Waliullah (1703-1763) wrote to the Afghan King Ahmad Shah Abdali, inviting him to invade India to help the Muslims. The letter said: “…In short the Moslem community is in a pitiable condition. All control of the machinery of the government is in the hands of the Hindus because they are the only people who are capable and industrious. Wealth and prosperity are concentrated in their hands, while the share of Moslems is nothing but poverty and misery… At this time you are the only king who is powerful, farsighted and capable of defeating the enemy forces. Certainly it is incumbent upon you to march to India, destroy Maratha domination and rescue weak and old Moslems from the clutches of non-Moslems. If, Allah forbid, domination by infidels continues, Moslems will forget Islam and within a short time, become such a nation that there will be nothing left to distinguish them from non-Moslems.””

—  Shah Waliullah Dehlawi

Shah Waliullah ke Siyasi Maktubat, ed. by Khaliq Ahmad Nizami reproduced in English in Khalid Bin Sayeed’s Pakistan: The Formative Phase, Pakistan Publishing House, Karachi, p. 2. Quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 8
From his letters

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Indian muslim scholar 1703–1762

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“Professor S. A. A. Rizvi gives some graphic details of this dream described by Shah Waliullah himself in his Fuyûd al-Harmayn which he wrote soon after his return to Indian in 1732: “In the same vision he saw that the king of the kafirs had seized Muslim towns, plundered their wealth and enslaved their children. Earlier the king had introduced infidelity amongst the faithful and banished Islamic practices. Such a situation infuriated Allah and made Him angry with His creatures. The Shah then witnessed the expression of His fury in the mala’ala (a realm where objects and events are shaped before appearing on earth) which in turn gave rise to Shah’s own wrath. Then the Shah found himself amongst a gathering of racial groups such as Turks, Uzbeks and Arabs, some riding camels, others horses. They seemed to him very like pilgrims in the Arafat. The Shah’s temper exasperated the pilgrims who began to question him about the nature of the divine command. This was the point, he answered, from which all worldly organizations would begin to disintegrate and revert to anarchy. When asked how long such a situation would last, Shah Wali-Allah’s reply was until Allah’s anger had subsided… Shah Wali-Allah and the pilgrims then travelled from town to town slaughtering the infidels. Ultimately they reached Ajmer, slaughtered the nonbelievers there, liberated the town and imprisoned the infidel king. Then the Shah saw the infidel king with the Muslim army, led by its king, who then ordered that the infidel monarch be killed. The bloody slaughter prompted the Shah to say that divine mercy was on the side of the Muslims.””

Shah Waliullah Dehlawi (1703–1762) Indian muslim scholar

S.A.A. Rizvi, Shah Wali-Allah and His Times, Canberra. 1980, p.218. Quoted from Goel, Sita Ram (1995). Muslim separatism: Causes and consequences. ISBN 9788185990262

“Waliullah had travelled all the way to Mecca and Medina - a difficult and dangerous undertaking in his days - and studied under half a dozen Sufis and savants of ‘Islamic sciences’, only to ‘discover’ and declare what the meanest mullah in the most obscure village mosque in India had been mouthing for more than a thousand years. He himself wrote as many as 43 books between 1732 and 1762 - thirty thoughtful years - only to re-echo the routine ravings of a thousand theologians who had continued to thunder ever since the advent of Islam in this country! He wrote hundreds of letters to his contemporary Muslim monarchs and mercenaries, including Ahmad Shah Abdali, whom he considered to be the saviours of Islam in India, only to convey the conventional Islamic message which all of them had crammed in their cradles - convert of kill the kãfirs, humiliate the Hindus, and establish an Islamic state in keeping with the ‘holy’ commandments of the Quran!”

Shah Waliullah Dehlawi (1703–1762) Indian muslim scholar

Goel, Sita Ram (1995). Muslim separatism: Causes and consequences. ISBN 9788185990262

“Even after his conversion to Islam, the Hindu remained an object of abhorrence… Barani is so maliciously vituperative against Hindus that even many modem Muslim scholars feel embarrassed at his language and find it difficult to defend him. It must, however, be remembered that Barani belonged to the common run of Muslim theologians and chroniclers. He was a personal friend of men like Amir Khusrau and Ala Hasan Sijzi and was a disciple of no less a Sufi than Shaikh Nizamuddin Auliya. He possessed charming manners and was known for his wit and humour. But in the case of Hindus, his wit turned into rage. He is copiously quoted by future chroniclers like Nizamuddin Ahmad, Badaoni and Farishtah, who all praise him highly. Most of medieval Muslim chroniclers wrote in the idiom of Barani; only he excelled them all. All medieval chroniclers were scholars of Islamic scriptures and law. They often quote from these to defend or justify the actions of their kings in relation to their non-Muslim subjects.”

Ziauddin Barani (1285–1357) Indian Muslim historian and political thinker (1285–1357)

Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 3

“Muslim ‘community’ in India had remained sharply divided into two mutually exclusive segments throughout the centuries of Islamic invasions and rule over large parts of the country. On the one hand, there were the descendants of conquerors who came from outside or who identified themselves completely with the conquerors - the Arabs, the Turks, the Iranians, and the Afghans. They glorified themselves as the Ashrãf (high-born, noble) or Ahli-i-Daulat (ruling race) and Ahl-i-Sa‘adat (custodians of religion). On the other hand, there were converts from among the helpless Hindus who were looked down upon by the Ashrãf and described as the Ajlãf (low-born, ignoble) and Arzãl (mean, despicable) depending upon the Hindu castes from which the converts came. The converts were treated as Ahl-i-Murãd (servile people) who were expected to obey the Ahl-i-Daulat and Ahl-i-Sa‘adat abjectly. Shah Waliullah (1703-62) and his son Abdul Aziz (1746-1822) were the first to notice this situation and felt frightened that the comparatively small class of the Ashrãf was most likely to be drowned in the surrounding sea of Hindu Kafirs. … They had to turn to the neo-Muslims. The neo-Muslims, however, had little interest in waging wars for Islam. They had, therefore, to be fully Islamized, that is, alienated completely from their ancestral society and culture. That is why the Tabligh movement was started.”

Shah Waliullah Dehlawi (1703–1762) Indian muslim scholar

Goel, Sita Ram (1995). Muslim separatism: Causes and consequences. ISBN 9788185990262

“Many women from Hindu rulers’ families were forcibly married by Muslim kings throughout the medieval period and yet only Shams Siraj Afif narrates in detail of the marriage of Firoz Shah’s mother to Malik Rajjab, a cousin of the king, and emperor Jahangir tells how he demanded daughters of Hindu kings.”

K. S. Lal (1920–2002) Indian historian

Source: Muslim Slave System in Medieval India (1994), Chapter 12

Jawaharlal Nehru photo

“The general Muslim outlook was thus one of Muslim nationalism or Muslim internationalism, and not of true nationalism. … On the other hand, the Hindu idea of nationalism was definitely one of Hindu nationalism. It was not easy in this case (as it was in the case of the Muslims) to draw a sharp line between this Hindu nationalism and true nationalism. The two overlapped, as India is the only home of the Hindus and they form a majority there.”

Jawaharlal Nehru (1889–1964) Indian lawyer, statesman, and writer, first Prime Minister of India

Nehru, quoted in Religion, Caste, and Politics in India by C. Jaffrelot

Jahangir photo

“Immediately after Akbar’s death “Mulla Shah Ahmad, one of the greatest religious leaders of the age, wrote to various court dignitaries exhorting them to get this state of things altered in the very beginning of (Jahangir’s) reign because otherwise it would be difficult to accomplish anything later on.””

Jahangir (1569–1627) 4th Mughal Emperor

V.A. Smith, Akbar the Great Mogul, p.233. Smith writes on the authority of Du Jarric, III, p.133. quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 4

“But Rizvi has summarized them in the following words from Waliullah’s magnum opus in Arabic, Hujjat-Allah al-Baligha: “According to Shah Wali-Allah the mark of the perfect implementation of the Sharia was the performance of jihad. There were people, said the Shah, who indulged in their lower nature by following their ancestral religion, ignoring the advice and commands of the Prophet Mohammed. If one chose to explain Islam to people like this it was to do them a disservice. Force, said the Shah, was the better course - Islam should be forced down their throats like bitter medicine to a child. This, however, was possible only if the leaders of the non-Muslim communities who failed to accept Islam were killed, the strength of the community was reduced, their property confiscated and a situation was created which led to their followers and descendants willingly accepting Islam. Another means of ensuring conversions was to prevent other religious communities from worshipping their own gods. Moreover, unfavourable discriminating laws should be imposed on non-Muslims in matters of rule of retaliation, compensation for manslaughter, and marriage and political matters. However, the proselytization programme of Shah Wali-Allah only included the leaders of the Hindu community. The low class of the infidels, according to him, were to be left alone to work in the fields and for paying jiziya. They like beasts of burden and agricultural livestock were to be kept in abject misery and despair.””

Shah Waliullah Dehlawi (1703–1762) Indian muslim scholar

S.A.A. Rizvi, Shah Wali-Allah and His Times, Canberra. 1980, p.285-6 Quoted from Goel, Sita Ram (1995). Muslim separatism: Causes and consequences. ISBN 9788185990262

Iltutmish photo

“But at the moment in India… the Muslims are so few that they are like salt (in a large dish)… However, after a few years when in the capital and the regions and all the small towns, when the Muslims are well established and the troops are larger… it would be possible to give Hindus, the choice of death or Islam.”

Iltutmish (1210–1236) Sultan of Mamluk Sultanate

Ziyauddin Barani, Sana-i-Muhammadi, trs. in Medieval India Quarterly, (Aligarh), I, Part III, 100-105. quoted from Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan. Chapter 5

“The presence of the kings of Islam is a great blessing from Allah… You should know that the country of Hindustan is a large land. In olden days, the kings of Islam had struggled hard and for long in order to conquer this foreign country. They could do it only in several turns…
Every (Muslim) king got mosques erected in his territory, and created madrasas. Muslims of Arabia and Ajam (non-Arab Muslim lands) migrated from their own lands and arrived in these territories. They became agents for the publicity and spread of Islam here. Uptil now their descendants are firm in the ways of Islam…Among the non-Muslim communities, one is that of the Marhatah (Maratha). They have a chief. For some time past, this community has been raising its head, and has become influential all over Hindustan…
…It is easy to defeat the Marhatah community, provided the ghãzîs of Islam gird up their loins and show courage…
In the countryside between Delhi and Agra, the Jat community used to till the land. In the reign of Shahjahan, this community had been ordered not to ride on horses, or keep muskets with them, or build fortresses for themselves. The kings that came later became careless, and this community has used the opportunity for building many forts, and collecting muskets…
In the reign of Muhammad Shah, the impudence of this community crossed all limits. And Surajmal, the cousin of Churaman, became its leader. He took to rebellion. Therefore, the city of Bayana which was an ancient seat of Islam, and where the Ulama and the Sufis had lived for seven hundred years, has been occupied by force and terror, and Muslims have been turned out of it with humiliation and hurt…
…Whatever influence and prestige is left with the kingship at present, is wielded by the Hindus. For no one except them is there in the ranks of managers and officials. Their houses are full of wealth of all varieties. Muslims live in a state of utter poverty and deprivation. The story is long and cannot be summarised. What I mean to say is that the country of Hindustan has passed under the power of non-Muslims. In this age, except your majesty, there is no other king who is powerful and great, who can defeat the enemies, and who is farsighted and experienced in war. It is your majesty’s bounden duty (farz-i-ain) to invade Hindustan, to destroy the power of the Marhatahs, and to free the down-and-out Muslims from the clutches of non-Muslims. Allah forbid, if the power of the infidels remains in its present position, Muslims will renounce Islam and not even a brief period will pass before Muslims become such a community as will no more know how to distinguish between Islam and non-Islam. This will be a great tragedy. Due to the grace of Allah, no one except your majesty has the capacity for preventing this tragedy from taking place.
We who are the servants of Allah and who recognise the Prophet as our saviour, appeal to you in the name of Allah that you should turn your holy attention to this direction and face the enemies, so that a great merit is added to the roll of your deeds in the house of Allah, and your name is included in the list of mujãhidîn fi Sabîlallah (warriors in the service of Allah). May you acquire plunder beyond measure, and may the Muslims be freed from the stranglehold of the infidels. I seek refuge in Allah when I say that you should not act like Nadir Shah who oppressed and suppressed the Muslims, and went away leaving the Marhatahs and the Jats whole and prosperous.
The enemies have become more powerful after Nadir Shah, the army of Islam has disintegrated, and the empire of Delhi has become childrens’ play. Allah forbid, if the infidels continue as at present, and Muslims get (further) weakened, the very name of Islam will get wiped out.
…When your fearsome army reaches a place where Muslims and non-Muslims live together, your administrators must take particular care. They must be instructed that those weak Muslims who live in the countryside should be taken to towns and cities. Next, some such administrators should be appointed in towns and cities as would see to it that the properties of Muslims are not plundered, and the honour of no Muslim is compromised.”

Shah Waliullah Dehlawi (1703–1762) Indian muslim scholar

Letter to Ahmad Shah Abdali, Ruler of Afghanistan. Translated from the Urdu version of K.A. Nizami, Shãh Walîullah Dehlvî ke Siyãsî Maktûbãt, Second Edition, Delhi, 1969, p.83 ff.
From his letters

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