It has become clear to my mind that the kingdom of heaven has predestined that kafirs should be reduced to a state of humiliation and treated with ut… - Saiyid Athar Abbas Rizvi

Strict orders should be issued in all Islamic towns forbidding religious ceremonies publicly practiced by Hindus such as the performance of Holi and ritual bathing in the Ganges. On the tenth of Muharram, the Shias should not be allowed to go beyond the bounds of moderation, neither should they be rude nor repeat stupid things in the streets or bazars.

The second most outstanding disciple of Shaikh Shihabu’d-Din Suhrawardi, who became famous in Bengal, was Shaikh Jalalu’d-Din Tabrizi. He studied at several places, including Bukhara. Shaikh Jalalu’d-Din and his father were disciples of Shaikh Abu Sa’id Tabrizi, but after the latter’s death Shaikh Jalalu’d-Din went to Baghdad and became the disciple of Shaikh Shihabu’d-Din. He excelled over all the Shaikh’s disciples in serving his pir. Shaikh Shihabu’d-Din was, at that time, quite elderly but continued to perform his yearly hajj. Because of his age, cold food was harmful to him. Shaikh Jalalu’d-Din devised and had made a special type of stove on which pots of hot food could be kept warm. He carried it on his head, dispensing food to the Shaikh whenever it was needed. He continued to serve his pir with great devotion for seven years.... Shaikh Jalalu’d-Din had many disciples in Bengal. He first lived at Lakhnauti, constructed a khangah and attached a langar to it. He also bought some gardens and land to be attached to the monastery. He moved to Devatalla (Deva Mahal) near Pandua in northern Bengal. There a kafir (either a Hindu or a Buddhist) had erected a large temple and a well. The Shaikh demolished the temple and constructed a takiya (khangqah) and converted a large number of kafirs.

Saiyid Athar Abbas Rizvi, an Indian scholar of Islam, also discusses Sufi involvement in the martial jihad. In his A History of Sufism in India , he devotes part of a chapter to consideration of “warrior saints.” Concerning the role of Shaykh Jalal of Sylhet (d. 1347) in the Islamization of Bengal, Rizvi relates that Shaykh Jalal’s pir blessed him that he might have success in waging war against unbelievers in the Abode of War “in the same way as he had directed him towards success in the higher (spiritual) jihad ” and then commanded a large number of his own followers to accompany Shaykh Jalal. Rizvi writes that the expedition of these Sufi s under the command of Shaykh Jalal was not peaceful and that they gained many spoils from their military victories. Regarding Shaykh Jalal’s efforts to convert the local population of the territories he had brought into the Abode of Islam, Rizvi relates that he would leave Sufi saints in each territory to propagate the faith. Rizvi’s discussion of Shaykh Jalal’s conquest of Bengal emphasizes the complementary nature of the different aspects of jihad, which Sufi s and Muslim scholars writing in Islamic languages discuss repeatedly and extensively.