"“The special benefits of jihād that accrue to the martyrs of the true faith, the Muslim ghazis, mighty rulers and brave warriors are indescribable. Jihād enables spiritualistic Sufis to rise to the position of eminent saints by simple spiritual exercises. Jihād enables the ‘ulamā’ to disseminate the true faith and to promote an increase in religious education….The association of infidels with pious Sunnis and the promotion of Islamic customs and administrative laws may induce infidels to become Muslims. Those who are killed fighting against the Muslims also benefit because their death reduces the time they would have remained adamant in their infidelity and therefore the burden of their punishment grows lighter. Their families also benefit for they become the slaves of the Muslims and their association with them may prompt them to embrace Islam."

“My real object is the establishment of jihad against the Sikhs of the Punjab and not to stay in the countries of Afghanistan and Yagistan. The long-haired infidels who have seized sovereignty over Punjab are very experienced, clever and deceitful… The ill-natured Sikhs and the ill-fated polytheists have gained control over the Western parts of India from the banks of Indus to the capital city of Delhi.”

“One should know that jihad is an advantageous and beneficial institution. Mankind derives benefits from its advantages in various ways, just like rain, the advantages of which are imparted upon both plants, animals and men. the blessings of heaven, timely downpour of rain, abundant vegetation, growth of profits and trade, absence of calamities and pestilences, growth of wealth and presence of men of learning and perfection.”

““He would never have allowed an Indian secular, or a united Hindu-Muslim, rule which did not make Islam or Islamic law predominant and where the control of the states or the sovereign authority was not in Islamic hands. His letters themselves are clear evidence against this popular myth. In fact, the Sayyid’s jihād was designed to destroy both the Sikhs and the British and to make India a dar al-Islam. Those Hindu heads of state who helped him were guaranteed their throne and a dhimmi status; the future for the others in the Sayyid’s dar al-Islam was bleak. By no stretch of the imagination his jihād a war for Indian independence.”

“As Banerjee argues, “Wahabism in India was derived from two sources, one internal, the other external: the philosophy of Shah Wali Allah and the teachings of Ibn ‘Abd al-Wahhab.”28 Islam was no longer in a dominating position in India after the decline and fall of the Moghul Empire; India was no longer Dar al-Islam but again a Dar al-Harb, and Islam had been slowly but surely corrupted by non-Islamic traditions and customs. “Total reform of the corrupt variety of Islam and jihād against non-Muslim rule were the needs of the age. Shah Wali Allah’s works provided sanction for the ambitious programme.”