The Noakhali riots were a series of semi-organized massacres, rapes, abductions and forced conversions of Hindus to Muslim and looting and arson of Hindu properties organized by the All India Muslim League and perpetrated by the Muslim community in the districts of Noakhali in the Chittagong Division of Bengal (now in Bangladesh) in October–November 1946.
- It was the cry of outraged womanhood that had peremptorily called him to Noakhali. He felt he would find his bearings only on seeing things for himself at Noakhali. His technique of non-violence was on tried. It remained to be seen how it would answer in the face of the present crisis. If it had no validity, it were better that he himself should declare his insolvency. He was not going to leave Bengal until the last embers of the trouble were stamped out.
- Harijan, Volume 10, Issues 31-52 p. 400 about actions of Mahatma Gandhi
- See also Non-violence in peace & war: Volume 2 by Mahatma Gandhi, Mahadev Haribhai Desai and Pyarelal p. 171; Mahatma Volume 7: Life of Mohandas Karamchand Gandhi by D. G. Tendulkar, Gandhiji's Do-or-die Mission p. 41 by Sachindarlal Ghosh
- "I may stay on here for a whole year or more. If necessary, I will die here. But I will not acquiesce in failure. If the only effect of my presence in the flesh is to make the people look up to me in hope and expectation which I can do nothing to vindicate, it would be far better that my eyes were closed in death."
- Mahatma Gandhi's declaration after the riots. See Non-violence in peace & war: Volume 2 by Mahatma Gandhi, Mahadev Haribhai Desai and Pyarelal p. 171, Mahatma Volume 7: Life of Mohandas Karamchand Gandhi by D. G. Tendulkar, Gandhi: His Life and Message for the World by Louis Fischer, Mahatma Gandhi and Jawaharlal Nehru: A Historic Partnership p. 101 by Madhu Limaye
- The immediate occasion for the outbreak of the disturbances was the looting of a Bazar in Ramganj police station following the holding of a mass meeting and a provocative speech by the person now arrested, wrote the Governor, alleged to be the organizer of the disturbances — Gholam Sarwar Hussein.
- Frederick Burrows, governor of Bengal during the riots. See Communalism in Bengal: From Famine To Noakhali, 1943-47 by Rakesh Batabyal, p. 277; The Transfer of Power 1942-7: The fixing of a time limit, 4 November 1946-22 March 1947 p. 98 by Nicholas Mansergh, Esmond Walter Rawson Lumby and Penderel Moon; Towards freedom: documents on the movement for independence in India, 1946, Part 1, p. 735 by Sumit Sarkar and Sabyasachi Bhattacharya
- The holocaust in Noakhali in the same year (1946) was likewise intended as a full-fledged jihãd. The call in this case was pronounced by Gholam Sarwar, a Muslim M.L.A. from those parts. Gholam Sarwar’s call was not documented, but the report submitted by Judge Simpson clearly refers to “large-scale conversion of Hindus to Islam by application of force in village after village. In many instances, upon the refusal of the menfolk to embrace Islam, their women were kept confined and converted under duress.”  All these of course were characteristic of a true jihãd. This was not all. As in Calcutta, the Noakhali riots were characterised by the dishonouring of thousands of Hindu women. There were clear indications that these unfortunate women were looked upon as the mujãhids’ lawful plunder (ghanîmah). Baboo Rajendralal Roy, the President of Noakhali Bar Association, attempted to put up on his own some resistance to this jihãd. The outcome of this resistance has been described by a contemporary writer: “Rajenbaboo’s head was presented to Gholam Sarwar on a platter, and two of his lieutenants received as guerdon both of his young daughters (in their harem).”
- Quoted in Majumadāra, S. (2001). Jihād: The Islamic doctrine of permanent war. ch. 10
- Translated from the Bengali original cited in R.C. Majumdar, Bãñglãdesher Itihãsa, Volume IV.
- Benoy Bhushan Ghosh, Dvijãtitattva O Bãñgãli, p. 68.