Lieutenant-Colonel Malcolm wrote in his book 'Sketch of the Sikhs' (1812):

It is Arjun, then, who ought, from this act, to be deemed the first who gave consistent form and order to the religion of the Sikhs: an act which, though it has produced the effect he wished, of uniting that nation more closely, and of increasing their numbers, proved fatal to himself. The jealousy of the Mohammedan government was excited, and he was made its sacrifice. (Page 32)

Anil Chandra Banerjee writes in his book 'The Sikh Gurus and the Sikh Religion’ (1983):

a) The 'King of Islam' lost no time in fulfilling the expectations of his revivalist supporters. Farid Bukhari was appointed governor of the Punjab with unlimited powers. Within a few months of the new Emperor's accession (October 1605) Guru Arjan was tortured to death (June 1606). The Mujaddid wrote to Bukhari:

The execution of the accused kafir of Goindwal is an important achievement and is the cause of the great defeat of the accursed Hindus.

Jahangir has left for posterity a frank account of this 'important achievement'. He says in his autobiography (Tuzuk-e-Jahangiri):

In Goindwal...there was a Hindu named Arjan, in the garments of sainthood and sanctity, so much so that he had captured many of the simple hearted of the Hindus, and even of the ignorant and foolish followers of the Islam, by his ways and manners, and they had loudly sounded the drum of his holiness. They called him Guru, and from all sides stupid people crowded to worship and manifest complete faith in him. For three or four generations they had kept this shop warm. Many times it occurred to me to put a stop to this vain affair or to bring him into the assembly of the people of Islam. (Page 201)

This passage is very significant, for it clearly indicates two vital points. First, Arjan's original sin was the part, which he had been playing as a Guru, attracting Hindus and Muslims to his teachings, and keeping his 'shop warm'. Second, the idea of 'putting a stop to this vain affair' or 'bringing him into the assembly of the people of Islam' had occurred to Jahangir 'many times' before Khusrau's ineffective rebellion (April 1606). (Page 202-03)

b) Jahangir did not take the trouble of ordering an investigation into the nature or implications of the alleged political misconduct of the Guru. He took immediate action, for he 'fully knew his heresies. ' The condemnation without hearing, the ferocity of the punishment, and the specific mention of 'heresies' betray the Emperor's real motive. (Page 204)

c) Although some details relating to the tragedy are obscure, there is little doubt that Jahangir's own account in his autobiography, read in the light of the circumstances connected with his accession and the jubilation of the Mujaddid at Arjan's death, can be interpreted only in one way, viz. it was an extreme case of religious persecution. (Page 205-206)

d) No student of Mughal history can believe that an unarmed religious teacher - a man of peace who compiled the Adi Granth and composed the 'Sukhmani' was a danger to the safety of the Emperor in 1606 or that Jahangir could act upon such an illusory fear. (Page 207)

e) The role attributed to Chandu Shah in his narrative seems to be exaggerated one although it is possible that he tried to rouse the Emperor's ire in order to have his revenge on the Guru for the social insult, which he had suffered. This is however, entirely a side issue. The Emperor hardly needed any prodding; even before the Khusrau incident he was thinking of taking measures against the Guru 'to put stop to this vain affair or to bring him into the assembly of the people of Islam'. (Page 207-208)

Hari Ram Gupta, an eminent historian, writes in his book 'History of the Sikhs Vol. 1':

Honorable Tarlochan Singh in his presidential address urged Sikh communities in the West to promote Guru Granth in the Western languages and make Gurus’ teachings freely available to every one.

It is certain that Guru Arjan's martyrdom was mainly a religious case coupled with local and personal jealousy and envy. Whatever the case might be there is no doubt that Guru Arjan set the noblest example of courage and boldness in resisting wrongs of mightiest power on earth, and thus sowed the seed, which was to bear rich fruit in due course. Trump says, "Guru Arjan’s death is the great turning point in the development of Sikh community, as from that time the struggle commenced that changed the entire character of reformatory religious movement."

Supreet Singh Manchanda, CEO Quantum VC, asked the community not to tell children what to do. Rather, we should ask them to define the help they need. Our youth will be us tomorrow and will have responsibility to take our community forward.

Shaikh Ahmad of Sarhind expressed utmost delight at Guru Arjan’s murder. In a letter written to Shaikh Farid Bukhari entitled Murtza Khan, the Governor of Punjab, he said:

"The execution at this time of the accursed Kafir of Goindwal…with whatever motive…is an act of highest grace for the followers of Islam." He added that the Hindus should be treated as dogs. Jazia should be imposed upon them and cow slaughter should be allowed in the open. (Page 152-153)

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