रंगीला रसूल

रंगीला रसूल: "These opening lines of the provocative Rangila Rasul [The Colourful Prophet], a slim volume published in 1924 in colonial north India, masqueraded as an innocuous ‘celebration’ of the ‘Prophet of Many Wives’. [...] the anonymous author listed the wide-ranging ‘qualities’ of the Rasul [Prophet], most notably his prodigious capacity for marriage." हे १९२४ मध्ये उर्दूमध्ये अनामिकपणे प्रकाशित झालेले पुस्तक आहे. 

इस्लामी पैगंबर मोहम्मद यांच्या वैवाहिक जीवनावरील व्यंगामुळे हे पुस्तक अत्यंत वादग्रस्त मानले गेले.: "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 a most scurrilous attack on the Prophet Muhammed [...] whose pamphlet "Rangila Rasul", containing a scurrilous attack on the Prophet of Islam": "Hindu–Muslim relations in the Punjab had reached a new low with the publication of the bigoted pamphlet ‘Rangila Rasul’ in 1924." त्याच्या प्रकाशनामुळे भारतीय दंड संहितेत सुधारणा झाल्या ज्यामुळे ईशनिंदा बेकायदेशीर ठरली: " The ensuing tension abated only with the passage of the Criminal Law Amendment Act XXV that made it a cognizable crime to insult the founders and leaders of any religious community.": "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-i-Vartman case, would supersede Singh’s judgment. Ultimately, however, they decided that the Vartman judgment was insufficient and a new law was required." आणि भारताच्या फाळणीला चालना देण्यास हातभार लागला असावा. 

 पार्श्वभूमी 
१९२० च्या दशकात, ब्रिटिश राजवटीत मुस्लिम आणि हिंदू समुदायांमध्ये हिंसाचाराचे प्रसंग झाले.: "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 द हिंदू 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."

मलबारच्या मुस्लिमांनी केवळ ब्रिटिश अधिकाऱ्यांविरुद्धच बंड केले नाही, तर त्या भागातील हिंदू स्थानिक उच्चभ्रू लोकांविरुद्धही बंड केले,: "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 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 that prevailed between the Mappillas and the dominant Hindu castes in rural Malayali society. [...] Reduced to insecure tenancy, vulnerable to racketering 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.": "With each day came new accounts of Hindus who had been massacred by frenzied Mappillas. Landlords Nambuduris and Nairswere were principal victims of the attacks, but reports on incidents occurring during the first weeks of the rebellion frequently implicated Hindus in the rioting, and arrests often included Hindus taken along with the Mappilla rebels." ज्यांना मॅपिलांच्या हातून हत्याकांड आणि जबरदस्तीने धर्मांतराचा सामना करावा लागला.: "Many Hindus fled in fear of death or forced conversion before the advancing army and the even more terrifying bands of marauding Mappillas who in the areas of Ernad and Walluvanad had become a law unto themselves": "द हिंदूs 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 द हिंदूs 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 Bartholomew. The number of Hindus who were killed, wounded or converted is not known. But the number must have been enormous."

एप्रिल ते सप्टेंबर १९२७ दरम्यान मुंबई, पंजाब, बंगाल, बिहार, ओडिशा आणि इतर प्रदेशांमध्ये किमान २५ दंगली झाल्या, ज्यात शंभराहून अधिक लोक मृत्युमुखी पडले (१०३) आणि हजारांहून अधिक जखमी झाले (१०८४).: "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."

मुस्लिम समुदायाच्या सदस्यांनी प्रकाशित केलेल्या "सीताक चिनाला" (ह्यात हिंदू देवी सीता यांना वेश्या म्हणून दाखवण्यात आले होते): "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." नावाच्या एका पुस्तिकेला प्रतिसाद म्हणून हिंदू समुदायाच्या सदस्यांनी रंगीला रसूल प्रकाशित केले होते. 

 प्रकाशन 
रंगीला रसूल हे मे १९२४ मध्ये प्रकाशित झाले आणि काही आठवड्यातच त्याच्या प्रती विकल्या गेल्या.: "All copies of the book were reported to have been sold within few weeks."

मूळतः उर्दूमध्ये प्रकाशित आणि नंतर हिंदीमध्ये अनुवादित केलेले, हे हिंदू सुधारणावादी आर्य समाज पंथाच्या: "Its anonymous author, now known to be one Pandit Champovati (a committed Arya Samajist) seemed to be well-versed with Islamic literature." सदस्याने पंडित चामुपती : "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." (किंवा चंपोवती) नावाने लिहिले होते. आर्य समाज पंथ धार्मिक वादासाठी अनोळखी नव्हता, कारण त्यांच्या अनेक नेत्यांनी आणि मंत्र्यांनी इतर धर्मांना, ज्यामध्ये इतर हिंदू पंथांचा समावेश आहे, अपमान करून स्वतःचे नाव कमावले होते.: "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."

 प्रकाशक 
पुस्तकाचे प्रकाशक पत्रकार  महाशे राजपाल (ज्याला महाशय म्हणूनही ओळखले जाते) होते,: "Rajpal and Sons was founded in 1912 in Lahore (now in Pakistan) by Shri Rajpal Malhotra, a journalist-turned-publisher." ज्यांनी १९१२ मध्ये राजपाल अँड सन्स या प्रकाशन संस्थेची स्थापना केली. राजपाल यांनी सार्वजनिक दबाव आणि धमक्यांना न जुमानता लेखकाचे (चामुपती) नाव उघड न करता  अनामिकपणे पुस्तक प्रकाशित केले.: "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." पण नंतर राजपाल यांना कायदेशीर परिणाम भोगावे लागले.: "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."

प्रकाशक म्हणून राजपाल लाहोरमधील विविध सामाजिक वर्तुळात ओळखले जाऊ लागले.: "He had a humble beginning, but by the work done by him, he was admired by all the social circles in Lahore and throughout Punjab. Late Shri Rajpal was a fearless publisher." अभिव्यक्ती स्वातंत्र्यासाठी वचनबद्ध असल्याने : "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.": "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." ते वादग्रस्त मुद्द्यांपासून ते मागेपुढे पाहत नव्हते. त्यांनी १९२५ मध्ये मेरी स्टॉप्सच्या "मॅरिड लव्ह" चा हिंदी अनुवाद "विवाहित प्रेम" : "11. Santram B.A., Vivahit Prem (Married Love) (Lahore: Rajpal, 1925)." या शीर्षकाखाली प्रकाशित केला आणि १९२६ मध्ये कुटुंब नियोजन आणि गर्भनिरोधकांवर एक सचित्र मजकूर प्रकाशित केला.: "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." हे दोन्ही पुस्तके बी.ए. संतराम यांनी लिहिलेले होते जे कामगार जातीचे विद्वान आणि समाजसुधारक होते.: "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."

 मजकूर 
हे पुस्तक मोहम्मदच्या विवाहांबद्दल आहे.: "These opening lines of the provocative Rangila Rasul [The Colourful Prophet], a slim volume published in 1924 in colonial north India, masqueraded as an innocuous ‘celebration’ of the ‘Prophet of Many Wives’. [...] the anonymous author listed the wide-ranging ‘qualities’ of the Rasul [Prophet], most notably his prodigious capacity for marriage."

रंगीला रसूल हे एक व्यंग्यात्मक पुस्तक असल्याने, ते मोहम्मद आणि त्यांच्या शिकवणींवरील गीतात्मक आणि स्तुतीपर कामाचे वरवरचे स्वरूप होते, तर पैगंबराचे वैवाहिक जीवन भक्तीच्या शैलीत स्तुतीपूर्ण स्वरात सादर केले आहे.: "Mimicking the style of bhakti or devotion for a saintly object of intimate affection in द हिंदू religious-literary tradition, the anonymous author listed the wide-ranging ‘qualities’ of the Rasul [Prophet], most notably his prodigious capacity for marriage." पुस्तकातील काही वादग्रस्त मुद्दे प्रत्यक्षात मोहम्मदच्या जीवनाबद्दल इस्लामिक परंपरेने दर्शविलेल्या गोष्टींशी प्रामाणिक आहेत,: "As the entire material in the book was based on facts, it could not be challenged, according to the High Court." कारण लेखक इस्लामिक साहित्याशी परिचित होता.: "Its anonymous author, now known to be one Pandit Champovati (a committed Arya Samajist) seemed to be well-versed with Islamic literature."

एका भागात, लेखक पैगंबराची वैशिष्ट्ये उद्धृत करतात, त्यांच्या लग्न करण्याच्या क्षमतेवर प्रकाश टाकला आहे, ज्यामध्ये "विधवा, कुमारी, वृद्ध स्त्री, तरुणी... अगदी नवोदित मुलगी " यांचा समावेश होता, आणि हिंदू संतांच्या आजीवन ब्रह्मचर्य किंवा इतर पैगंबरांच्या तपस्वीपणाच्या तुलनेत लग्नाची सक्रिय लैंगिकता सामान्य माणसाशी कशी अधिक सुसंगत आहे यावर जोर दिला आहे.: "There was more to learn from the Rasul's 'experiences' in his marriages 'to a widow, a virgin, an old woman, a young woman... even a budding girl', the author insisted, than from other saints and prophets of yore – the celibate Dayanand, virgin Christ, or the renouncing Buddha – whose lives offered little by way of practical example to the everyman."

 प्रतिक्रिया 
रंगीला रसूल यांच्यातील आरोपांचे निराकरण मुस्लिम काझी मौलाना सनाउल्लाह अमृतसरी यांनी त्यांच्या मुकद्दस रसूल (पवित्र पैगंबर) या पुस्तकात केले आहे.

जून १९२४ मध्ये, महात्मा गांधींनी त्यांच्या साप्ताहिक यंग इंडियामध्ये रंगीला रसूलवर टिका केली आहे.: "A friend has sent me a pamphlet called R. Rasul writrren in Urdu, The author's name is not given. It is published by the manager, Arya Pustakalaya, Lahore. The very title is highly offensive. The contents in keeping with the title. I cannot without giving offence to the reader's sense of fine give the translation of some of the extracts. I have asked myself what the motive possible could be in writing 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 about his own belief. As a contribution, therefore, to the religious propaganda work, it has no value whatsoever."

रंगीला रसूलच्या प्रकाशनानंतर आणि त्यानंतर झालेल्या वादानंतर, पंजाब सरकारने पुस्तकाचे वितरण थांबवण्याचे जाहीर केले. नंतर प्रकाशक महाशे राजपाल यांना अनेक कायदेशीर सूचना मिळाल्या.: "A series of cases were filled in the courts, after the Government of the Punjab sought to ban it from distribution and publication." 

४ मे १९२७ रोजी, लाहोरमधील पंजाब उच्च न्यायालयाचे न्यायमूर्ती दली सिंग यांनी राजपाल यांना आरोपातून मुक्त केले, परंतु वैयक्तिकरित्या पुस्तकाचा "स्वरात दुर्भावनापूर्ण" आणि मुस्लिम समुदायाच्या धार्मिक भावना दुखावण्याची प्रवृत्ती म्हणून निषेध केला.: "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," in spite 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."" निर्दोषी असल्याच्या निकालामुळे न्यायाधीश सिंग यांना तीव्र टीका आणि धमक्या मिळाल्या.: "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 opportunity to the Maulana to charge the judge with hiding behind the skirts 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 द हिंदूs in general and the Government of India." जुलैच्या सुरुवातीला दिल्लीतील जामा मशिदीसमोर मुस्लिमांचा एक मोठा मेळावा आयोजित करण्यात आला होता, ज्याच्या आधी कार्यकर्ते, पत्रकार आणि राजकारणी मौलाना मोहम्मद अली उपस्थित होते.: "The Maulana had very cleverly prepared the ground for public agitation by positioning himself advantageously by commanding heights through the manipulation of gullible 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."

सामाजिक तणावामुळे,  प्रकाशकाविरुद्धचा कायदेशीर खटला लाहोरच्या दंडाधिकारी न्यायालयाने चालवला आणि यावेळी दोषी ठरवण्यात आला, ज्यामध्ये ६ महिन्यांच्या तुरुंगवासाची शिक्षा झाली.: "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 contents of the pamphlet, for also the real intentions of the petitioner." तथापि, या निर्णयाविरुद्ध अपील करण्यात आले आणि न्यायाधीश सिंग यांनी दुसऱ्यांदा खटला चालवला आणि असा निष्कर्ष काढला की पत्रकाचे दुर्भावनापूर्ण स्वरूप तथ्य असले तरी, धार्मिक पैगंबरांच्या अपमानाविरुद्ध कोणताही कायदा नसल्याने पुढे जाणे त्यांच्यासाठी कठीण होते.: "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." १९२८ मध्ये राजपालला मुक्त केले गेले.

 हिंसाचार 
१९२७ च्या उन्हाळ्यात लाहोर शहरात मुस्लिम आणि हिंदूंमधील तणाव रंगीला रसूल आणि सैर-ए-दोजाख ("अ वॉक थ्रू द हेल", रिसाला-ए-वर्तमन नावाच्या मासिकात प्रकाशित झालेल्या इस्लामवरील टीकात्मक लेख) : "Here was a controversy generated around an article entitled Sair-e-Dozakh (A Walk Through the Hell) published in Risala-i-Vartmanof Amritsar." यांच्या प्रकाशनामुळे मोठ्या प्रमाणात वाढला आणि यामुळे अखेर दंगली झाल्या ज्यामध्ये अनेक लोक मृत्युमुखी पडले.: "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 scurrilous 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." 

संपादक महशे राजपाल यांचा १९२६ मध्ये हत्येचा प्रयत्न झाला. जरी ते वाचले तरी त्याला ३ महिने रुग्णालयात दाखल करण्यात आले.: "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, Ilm-ud-Din, took his life on this very dark day, Rajpal thus having only lived 44 years." तथापि, काही अतिरेकी मुस्लिम व्यक्तींनी राजपालचा जीव घेण्याचा प्रयत्न सुरूच ठेवला आणि १९२७ मध्ये पुन्हा एकदा हत्येचा प्रयत्न झाला. शेवटी, ६ एप्रिल १९२९ रोजी लाहोरमध्ये : "An event which caused considerable tension in April was the murder at Lahore of Rajpal." राजपालची हत्या करण्यात आली,: "The third attempt on April 6, 1929 proved fatal when Rajpal was stabbed to death while working in his office in Lahore.": "Maulana Mohammed was to be prophetic, because Rajpal was stabbed to death on April 6, 1929 while sitting in this bookshop." जेव्हा इल्मुद्दीन (किंवा अलिमुद्दीन) जो अवघ्या २० वर्षांचा होता.: "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." याने राजपालला चाकूने वार करून मारले.: "Rajpal the author of the Rangila Rasool was stabbed by Ilm-ud-Din on the 6th April 1929 while he was sitting in his shop."

इल्मुद्दीनवर खटला चालवण्यात आला व त्याला दोषी ठरवण्यात आले. त्याला मृत्युदंडाची शिक्षा सुनावण्यात आली. त्यांच्या बचाव पक्षाच्या वकिलाने लाहोरमधील पंजाब उच्च न्यायालयात अपील दाखल केले आणि  मुहम्मद अली जिना यांची मदत मागितली. जिना  दोन युक्तिवाद सादर केले: न्यायालयात सादर केलेल्या पुराव्यांवर प्रश्नचिन्ह उपस्थित केला व खुन्याच्या वयामुळे शिक्षा जास्त होती असा युक्तिवाद केला. तथापि, इल्मुद्दीनचा निकाल रद्द करण्यात आला नाही आणि ३१ ऑक्टोबर १९२९ रोजी त्याला शिक्षा सुनावण्यात आली.: "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. 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."

 मुद्रणपर्यवेक्षण व कायदे 
भारत, पाकिस्तान आणि बांगलादेशमध्ये त्यांच्या दंड संहितेनुसार हे पुस्तक अजूनही बंदी आहे. पुस्तकाच्या प्रत्यक्ष प्रती शोधणे कठीण आहे.: "Copies of the controversial pamphlet are hard to come by."

रंगीला रसूलच्या संपादक राजपाल यांना निर्दोष मुक्त करणाऱ्या निर्णयावरील वाद लक्षात घेतला.: "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-i-Vartman case, would supersede Singh’s judgment. Ultimately, however, they decided that the Vartman judgment was insufficient and a new law was required."

१९२७ मध्ये भारताचा दंड संहिता सुधारणा कायदा आला,: " The ensuing tension abated only with the passage of the Criminal Law Amendment Act XXV that made it a cognizable crime to insult the founders and leaders of any religious community." ज्यामुळे भारतीय दंड संहितेच्या कलम २९५अ ला सुरुवात झाली.: "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-i-Vartman case, would supersede Singh’s judgment. Ultimately, however, they decided that the Vartman judgment was insufficient and a new law was required.": "This article examines the controversies following the publication of one such pamphlet ‘Rangila Rasul’. These ultimately necessitated the addition of section 295A to the Indian Penal Code (IPC), a section that would punish those who, ‘with deliberate and malicious intention,’ insulted or attempted to insult ‘religious beliefs’ of any class of His Majesty’s subjects."

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वर्ग:साहित्य
वर्ग:मोहम्मद