Swami Shraddhanand (1856–1926), also known as Mahatma Munshi Ram Vij, was an Indian education advocate and an Arya Samaj missionary who propagated the teachings of Dayananda Saraswati. This included the establishment of educational institutions, like the Gurukul Kangri University, and played a key role on the Sangathan (consolidation) and the Shuddhi (re-conversion), a Hindu reform movement in the 1920s.
- The original resolution condemned the Moplas wholesale for the killing of Hindus and burning of Hindu homes and the forcible conversion to Islam. The Hindu members themselves proposed amendments till it was reduced to condemning only certain individuals who had been guilty of the above crimes. But some of the Moslem leaders could not bear this even. Maulana Fakir and other Maulanas, of course, opposed the resolution and there was no wonder. But I was surprised, an out-and-out Nationalist like Maulana Hasrat Mohani opposed the resolution on the ground that the Mopla country no longer remained Dar-ul-Aman but became Dar-ul-Harab and they suspected the Hindus of collusion with the British enemies of the Moplas. Therefore, the Moplas were right in presenting the Quran or sword to the Hindus. And if the Hindus became Mussalmans to save themselves from death, it was a voluntary change of faith and not forcible conversion—Well, even the harmless resolution condemning some of the Moplas was not unanimously passed but had to be accepted by a majority of votes only.
- Swami Shraddhanand in the Liberator of 26 August 1926. Shraddanand, Swami (26 August 1926). "The Liberator".
- The first great achievement of the Tablighi Jamaat was the cold-blooded murder of Swami Shraddhananda. The swami had been lionized by Muslims when he supported the Khilafat agitation during the first Non-Cooperation movement (1921-22). “But as he was closely associated with the šuddhi movement… a section of Muslims cherished bitter hatred against him. On 23 December 1926, when the Swami after a serious attack of pneumonia was lying in his bed, a Muslim entered into his room on false pretext and stabbed him with a dagger.”
- R. C. Majumdar (ed.), The History And Culture of the Indian People, Volume XI, Struggle For Freedom, Second Edition, Bombay, 1978, pp. 435-36. Quoted in: Sita Ram Goel: Time for Stock Tacking, App. 1
- The same Abdul Bari spoke in a different tone in September 1923. Professor Francis Robinson reports: “Abdul Bari, the erstwhile apostle of Hindu-Muslim unity, came to the fore again. Now he spoke the language of the zealot. He urged the Muslims to sacrifice cows without regard to Hindu feelings, and declared: ‘If the commandments of the Shariat are to be trampled under foot then it will be the same to us whether the decision is arrived on the plains of Delhi or on the hilltops of Simla. We are determined to non-cooperate with every enemy of Islam, be he in Anatolia or Arabia or at Agra or Benares.” The immediate provocation for Abdul Bari’s outburst was the Shuddhi Movement started by Swami Shraddhananda in the summer of 1923. Swamiji in turn had been led to pursue this path in response to a book, Fãtimî Dãwat-i-Islãm, by Hasan Nizami... Swamiji had written a pamphlet, The Hour of Danger, in which he had warned Hindu society to be on its guard against mischievous Muslim machinations. According to his biographer, J.T.F. Jordens, “In his pamphlet the Swami went on to show how Nizami in his own introduction referred to his consultations with many Muslim leaders, including the Agha Khan, and how all had agreed that the publication of his work should remain a carefully kept secret, within the Muslim community. The single purpose of the pamphlet was to describe all the means, fair and foul, by which Hindus could be induced to become Muslims.... The Swami felt that he had uncovered a giant conspiracy. His pamphlet consisted practically entirely of quotations from Nizami’s work, showing how all Muslims should be involved in the fight for the spread of Islam: how pirs, fakirs, politicians, peasants, zamindars, hakims, etc. could be used and what their allotted task should be. It also stressed the need for secrecy and for an extensive spy network.’
Abdul Bari clean forgot that Swami Shraddhananda had unconditionally supported the Khilafat agitation under the leadership of Mahatma Gandhi. It was Swamiji who had bared his breast in Chandni Chowk on March 30, 1919, and dared the British soldiers to try their bullets on him. It was Swamiji whom the Muslims of Delhi had invited to address them from the mimbar of the Jama Masjid on March 31, 1919. Abdul Bari should have denounced Hasan Nizami who had hatched a plot against the Hindus without any provocation whatsoever on the part of the latter. But the self-righteous Mullah and the authoritative interpreter of the Shariat, had done just the opposite. He had joined his voice with that of the other Mullahs in egging upon a Muslim fanatic to murder Swami Shraddhananda. The Mullahs of Deoband had offered special prayers for the soul of the assassin.
- Sita Ram Goel, Muslim Separitism - Causes and Consequences with reference to J.T.F. Jordens, Swami Shradhananda: His Life and Causes, New Delhi, 1981, and Francis Robinson, Separatism Among Indian Muslims, Delhi, 1975
- The Urdu pamphlet Daî Islâm by Khwaja Hasan Nizami came into his hands. He immediately wrote in answer a pamphlet, the title of which clearly expressed his violent reaction: ‘The Hour of Danger: Hindus, be on your guard! The order has been given to attack and destroy the fortress of your religion in the hidden dead of night!’ (…) The Swami found out that the pamphlet was in fact only the introduction to a larger volume called Fâtamî Dawat-i-Islâm, which had been published as early as 1920, years before the shuddhi of the Malkanas started. In this the Swami saw proof that the Muslim reaction of the day was not merely against the shuddhi and sangathan movements, but rather was part of a sinister plot hatched years earlier. In his pamphlet the Swami went on to show how Nizami in his own introduction referred to his consultations with many Muslim leaders, including the Aga Khan, and how all had agreed that the publication of his work should remain a carefully kept secret within the Muslim community. The single purpose of the pamphlet was to describe all the means, fair and foul, by which Hindus could be induced to become Muslims. (…) In the conclusion of his own booklet, the Swami suggested some ways in which the Muslim threat could be countered. The openness and ethics of his methods stood in strong contrast with Nizami’s tactics.”
- Prof. J.T.F. Jordens, "Swami Shraddhananda, His Life and Causes" (OUP, Delhi 1981). (p.140-141)