Rangina Rasul (Urdu: رنگیلا رسول, Devanagari: रंगीला रसूल, español: El Profeta colorido: "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.") es un libro publicado anónimamente en Urdu en 1924.
El libro fue considerado sumamente controversial debido a su sátira de la vida marital del Profeta Mahoma.: "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 scurrrilous 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." Su publicación llevó a reformas en el código penal de la India que hicieron ilegal la blasfemia: " 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-e-Vartman case, would supersede Singh’s judgment. Ultimately, however, they decided that the Vartman judgment was insufficient and a new law was required." y pudo contribuir a sentar las bases para la partición de la India.: "The earlist censorship controversy relates to the publication of the anonymous pamphlet Rangila Rasul in 1924. The whole of the Punjab was on fire for almost six or seven years. Perhaps the seeds of the partition were sown in this unseemly controversy leading to the assasination of Mahashe Rajpal (Malhotra), the publisher of the pamphlet in 1929."
Contexto En la década de 1920, el Raj británico (que comprendía a los actuales países de Bangladés, Birmania, India y Pakistán) experimentó episodios de violencia entre las comunidades musulmana e hinduista.: "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 the Hindu 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."
Entre 1921 y 1922 se dio la rebelión de Malabar, también conocida como rebelión de Mopla o Mappila, que es como se conoce a los musulmanes de Malabar.: "The Mappillas, the Muslims of Malabar, traditionally trace their origins to the ninth century [...] By 1921, the Mappillas (or Moplahs) constituted the largest and the fastest growing community in Malabar."
Los musulmanes de Malabar no solo se rebelaron contra las autoridades británicas, sino también contra las elites hindús de la zona: "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 saxne 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 which prevailed between the Mappillas and the dominant Hindu castes in rural Malayali society. [...] Reduced to insecure tenancy, vulnerable to rack rentirlg 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." que sufrieron de masacres y conversiones forzadas a manos de los mappilas.: "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": "The Hindus 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 the Hindus 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 Barthalomeio. The number of Hindus who were killed, wounded or converted is not known. But the number must have been enormous."
Entre abril y septiembre de 1927 se dieron al menos 25 disturbios repartidos entre Bombay, Punyab, Bengala, Bihar, Odisha y otras regiones, dejando un saldo de poco más de un centenar de muertos (103) y poco más de mil heridos. (1084): "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."
En la región del Punyab estás hostilidades se vieron acompañadas de textos publicados por miembros de una comunidad religiosas con la intención de criticar u ofender a otras comunidades religiosas.: "Late nineteenth–early twentieth century Punjab has been commonly regarded as a space for ‘competitive communalism’ whereby each of the province’s major religious communities participated in activities that increased hostilities between the communities. Such an assertion has been substantiated with reference to an increasing number of publications that were quickly deemed offensive to one or the other religious community of the Punjab and then banned"
Rangila Rasul fue publicado por miembros de la comunidad hinduista como respuesta a un panfleto titulado «Sitaka Chinala» publicado por miembros de la comunidad musulmana y que representaba a la diosa hindú Sita (esposa de Rama, héroe del Ramayana) como una prostituta.: "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."
Publicación Rangina Rasul fue publicado en mayo de 1924 y sus ejemplares se agotaron en cuestión de pocas semanas.: "All copies of the book were reported to have been sold within few weeks."
Originalmente se publicó en urdu y luego fue traducido a hindi.
Rangina Rasul fue escrito por un miembro de la secta reformista hindú Arya Samaj: "Its anonymous author, now known to be one Pandit Champovati (a committed Arya Samajist) seemed to be well-versed with Islamic literature." de nombre Pandit Chamupati: "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." (o Champovati). La secta Arya Samaj no era extraña a polémicas religiosas, siendo que muchos de sus líderes y ministros se habían hecho fama ofendiendo a otras religiones, incluyendo otras sectas hinduistas.: "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"
El editor El editor de Rangila Rasul fue Mahashe Rajpal, un periodista: "Rajpal and Sons was founded in 1912 in Lahore (now in Pakistan) by Shri Rajpal Malhotra, a journalist-turned-publisher." de Lahore.
Rajpal publicó el libro de manera anónima, sin revelar o hacer público en nombre del autor (Chamupati) a pesar de la presión pública y amenazas que recibió,: "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." por lo que Rajpal asumió las consecuencias legales posteriores.
Mahashe Rajpal (también conocido como Mahashay) fundó su editorial «Rajpal & Sons» («Rajpal e hijos») en 1912.
Como editor Rajpal llegó a ser reconocido en varios círculos sociales de Lahore,: "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." siendo que era comprometido con la libertad de expresión: "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." y no se escondía de temas controversiales, llegando a publicar una traducción al hindi de «Amor conyugal» («Married Love») de Marie Stopes en 1925: "11. Santram B.A., Vivahit Prem (Married Love) (Lahore: Rajpal, 1925)." y un texto ilustrado sobre planificación familiar en 1926,: "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." ambos escritos por Santram B. A. (1887 – 1998) un erudito y reformista social miembro de la casta social Shudrá.: "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." (La casta de los siervos.)
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