Now, suppose that all the English and the whole English army were to leave India, taking with them all their cannon and their splendid weapons and ev… - Syed Ahmed Khan

Now, suppose that the English community and the army were to leave India, taking with them all their cannons and their splendid weapons and all else, who then would be the rulers of India? Is it possible that under these circumstances two nations—the Mohammedans and the Hindus—could sit on the same throne and remain equal in power? Most certainly not. It is necessary that one of them should conquer the other. To hope that both could remain equal is to desire the impossible and the inconceivable. But until one nation has conquered the other and made it obedient, peace cannot reign in the land. [...] It is, therefore, necessary that for the peace of India and for the progress of everything in India the English Government should remain for many years—in fact for ever!

In whose hands shall the administration and the Empire of India rest? Now, suppose that all English, and the whole English army, were to leave India, taking with them all their cannon and their splendid weapons and everything, then who would be rulers of India? Is it possible that under these circumstances two nations—the Mahomedans and the Hindus—could sit on the same throne and remain equal in power? Most certainly not. It is necessary that one of them should conquer the other and thrust it down. To hope that both could remain equal is to desire the impossible and the inconceivable.

Now, suppose that the English community and the army were to leave India, taking with them all their cannons and their splendid weapons and all else, who then would be the rulers of India?.... Is it possible that under these circumstances two nations—the Mohammedans and the Hindus—could sit on the same throne and remain equal in power? Most certainly not. It is necessary that one of them should conquer the other. To hope that both could remain equal is to desire the impossible and the inconceivable... But until one nation has conquered the other and made it obedient, peace cannot reign in the land.

I do not think the Bengali politics useful for my brother Mussalmans. Our Hindu brothers of these Provinces are leaving us and are joining the Bengalis. Then we ought to unite with that nation with whom we can unite. No Mohammedan can say that the Eng· lish are not "people of the Book." No Mohammedan can deny this: that God has said that no people of other religions can be friends of Mohammedans except the Christians. He who had read the Koran and believes it, he can know that our nation cannot expect friendship and affection from any other people. (Thou shalt surely find the most violent of all men in enmity against the true believers to be the Jews and the idolators: and thou shalt surely find those among them to be the most inclinable to enter• tain friendship for the true believers, who say "we are Christians." Koran, Chap. V.) At this time our nation is in a bad state as regards education and wealth, but .God has given us the light of religion, and the Koran is present for our guidance, which has ordained them and us to be friends. Now God has made them rulers over us. Therefore we should cultivate friendship with them, and should adopt that method by which their rule may remain permanent and firm in India, and may not pass into the hands of the Bengalis. This is our true friendship with our Christian rulers, and we should not join those people who wish to see us thro,vn into a ditch. If we join the political movement of the Bengalis our nation will reap loss, for we do not want to become subjects of the Hindus instead of the subjects of the "people of the Book." And as far as we can we should remain faithful to the English Government. By this my meaning is not that I am inclined towards their religion. Perhaps no one has written such severe books as I have against their religion, of which I am an enemy. But whatever their religion, God has called men of that religion our friends. We ought not on account of their religion but because of the order of God to be friendly and faithful to them. If our Hindu brothers of these Provinces, and the Bengalis of Bengal, and the Brahmans of Bombay, and the Hindu Madrasis of Madras wish to separate themselves from us, let them go, and trouble yourself about it not one whit. We can mix with the English in a social way. We can eat with them, they can eat with us. Whatever hope we have of progress is from them. The Bengalis can in no way assist our progress. And when the Koran itself directs us to be friends with them, then there is no reason why we should not be their friends. But it is necessary for us to act as God has said. Besides this, God has made them rulers over us. Our Prophet has said that if God places over you a black negro slave as ruler you must obey him. See, there is here in the meeting a European, Mr Beck. He is not black. He is very white (Laughter). Then why should we not be obedient and faithful to those white-faced men whom God has put over us. and why should we disobey the order of God? 192-3

Tomb of Ghiyãsu’d-Dîn Tughlaq: Similarly, Sayyid Ahmad notices this tomb in some detail but does not describe its Hindu features.395 Khaleeq Anjum, however, says in his introduction that “corridors inside this tomb have been constructed in the style of Hindu architecture, and the pillars as well as the beams in the corridors are fully of Hindu fashion.” He repeats the same comments in his notes at the end.”

It is a great mistake that the country can only be either a Dar-ul-Islam or a Dar-ul-Harb in the primary signification of the words, and that there is no intermediate position. A true Dar-ul-Islam is a country which under no circumstances can be termed a Dar-ul-Harb and vice versa. There are, however, certain countries which, with reference to certain circumstances, can be termed Dar-ul-Islam, and with reference to others Dar-ul-Harb. Such a country is India at the present moment. (79-80)