“My real object is the establishment of jihãd against the Sikhs of the Punjab and not to stay in the countries of Afghanistan and Yagistan. The long-haired infidels who have seized sovereignty over Punjab are very experienced, clever and deceitful… The ill-natured Sikhs and the ill-fated polytheists have gained control over the Western parts of India from the banks of Indus to the capital city of Delhi.”

Goel, S. R. (1995). Muslim separatism: Causes and consequences.

M. L. Runion (2017). The History of Afghanistan, 2nd Edition. Greenwood. pp. 69–71. ISBN 978-0-313-33798-7

SELECTED WRITINGS OF MAHATMA GANDHI https://web.archive.org/web/20180216130212/https://www.mkgandhi.org/swmgandhi/chap07.htm, Extracts from the Delhi Diary, 23 September 1947.
1940s

Autobiography (1936; 1949; 1958)
Context: India is supposed to be a religious country above everything else, and Hindu and Muslim and Sikh and others take pride in their faiths and testify to their truth by breaking heads. The spectacle of what is called religion, or at any rate organised religion, in India and elsewhere has filled me with horror, and I have frequently condemned it and wished to make a clean sweep of it. Almost always it seems to stand for blind belief and reaction, dogma and bigotry, superstition and exploitation, and the preservation of vested interests. And yet I knew well that there was something else in it, something which supplied a deep inner craving of human beings. How else could it have been the tremendous power it has been and brought peace and comfort to innumerable tortured souls? Was that peace merely the shelter of blind belief and absence of questioning, the calm that comes from being safe in harbour, protected from the storms of the open sea, or was it something more? In some cases certainly it was something more.
But organized religion, whatever its past may have been, today is largely an empty form devoid of real content. Mr. G. K. Chesterton has compared it (not his own particular brand of religion, but other!) to a fossil which is the form of an animal or organism from which all its own organic substance has entirely disappeared, but has kept its shape, because it has been filled up by some totally different substance. And, even where something of value still remains, it is enveloped by other and harmful contents. That seems to have happened in our Eastern religions as well as in the Western.<!-- p. 241

Sikh Temples (Punjab) . Muntikhabul-Lubab, by Hashim Ali Khan (Khafi Khan), Quoted in Jadunath Sarkar, Sarkar, Jadu Nath, History of Aurangzeb, Vol. III, p. 207, footnote. https://archive.org/details/in.ernet.dli.2015.62677/page/n327
Quotes from late medieval histories

Prime Minister Menachem Begin Speech At The Grave Of His Boss Ze’ev Jabotinsky http://www.jewocity.com/blog/prime-minister-menachem-begin-speech-at-the-grave-of-his-boss-zeev-jabotinsky-never-before-published/4566
For the New Year: Words at the Grave of Jabotinsky http://www.israelnationalnews.com/Articles/Article.aspx/12196

Swarup, Ram, & Goel, S. R. (1985). Hindu-Sikh relationship. (Introduction by S.R. Goel)

On his wife, as quoted in "There is an unconscious militant dislike of the Christian world towards Hindu India" http://www.rediff.com/news/1999/feb/12rajeev.htm, Rediff (12 February 1999)

Kuhram and Samana (Punjab) . Hasan Nizami: Taju’l-Ma’sir, in Elliot and Dowson, Vol. II : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 216-217 . Also partially quoted in B.R. Ambedkar, Pakistan or The Partition of India (1946)