-by Puneetchandra
It is worrisome to note that most of today’s youth are not aware of the real history especially when it comes to Islamic Invasion of the sub-continent.
One has to just go through the books of muslim historians, who, most gleefully have recorded the destruction of temples, the butchery and the enslavement of Hindus.. And everything is available on the internet. It just takes a bit of time, dedication and research.
The material is so vast, the barbarism and plunder so colossal that it boggles the mind that how can any government and historian keep its own people ignorant of such facts deliberately and instead paint a rosy picture of the period.
It reveals an extremely prejudiced & biased mindset, which, while blaming its own upper castes, absolves the muslims completely of all the demoniac acts performed by them in the name of Allah and Muhammad.
The Brahmins, the Dalits, the Rajputs, the poor, the rich…no Hindu was spared or shown any mercy.
Then he (Amran ibn Musa) made war upon the Meds (tribe presently found in Balochistan & Southern Punjab of Pakistan), and killed 3000 of them…..He encamped on the river at Alrur (on the river of Rur). There he summoned the Jats, who came to his presence, when he sealed their hands, took from them the jiziya (capitation tax) and he ordered that every man of them should bring a dog with him when he came to wait upon him,—hence the price of a dog rose to fifty dirhams..He again attacked the Meds, having with him the chief men of the Jats. He dug a canal from the sea to their tank, so their water became salt; and he sent out several marauding expeditions against them.’
[- ‘Al Bila’duri’, History of India by its own historians, H.M.Elliot, Vol 1, p. 128]
And today, the graves and birth sites of these barbarians are lovingly maintained, while Hindus still struggle to reclaim their lost heritage and respect. If some Hindus today demand their rightful place in their own nation, they are branded communal and bad Hindus.
Excerpts from the ocean of Islamic barbarism:
1. Ibn Samûrah (653 CE)
On reaching Dãwar, he surrounded the enemy in the mountain of Zûr (Surya), where there was a famous Hindu temple.
Their idol of Zûr (Surya) was of gold, and its eyes were two rubies. The zealous Musalmãns cut off its hands and plucked out its eyes, and then remarked to the Marzabãn how powerless was his idol to do either good or evil
[-Cited by Abdur Rahman, The Last Two Dynasties of the Shãhîs, Delhi Reprint, 1988, pp. 55-56]
[Elliot and Dowson, op. cit., Vol. II, pp. 413-14]
2. Qutaibah bin Muslim al-Bãhilî (705-715 CE)
The ultimate capture of Beykund (in AD 706) rewarded him with an incalculable booty; even more than had hitherto fallen into the hands of the Mahommedans by the conquest of the entire province of Khorassaun; and the unfortunate merchants of the town, having been absent on a trading excursion while their country was assailed by the enemy, and finding their habitations desolate on their return contributed further to enrich the invaders, by the ransom which they paid for the recovery of their wives and children. The ornaments alone, of which these women had been plundered, being melted down, produced, in gold, one hundred and fifty thousand meskals; of a dram and a half each. Among the articles of the booty, is also described an image of gold, of fifty thousand meskals, of which the eyes were two pearls, the exquisite beauty and magnitude of which excited the surprise and admiration of Kateibah. They were transmitted by him, with a fifth of the spoil to Hejauje, together with a request that he might be permitted to distribute, to the troops, the arms which had been found in the place in great profusion
[Major David Price, Mahommedan History, London. 1811. New Delhi Reprint, 1984, Vol. I. pp. 467-68.]
3. Muhammad bin Qãsim (712-715 CE)
“Muhammad wrote to al-Hajjaj, the governor of Iraq:
‘The forts of Siwistan and Sisam have been already taken. The nephew of Dahir (King Dahir of Sindh), his warriors, and principal officers have been despatched, and infidels converted to Islam or destroyed. In place of idol temples, mosques and other places of worship have been built, pulpits have been erected, the Khutba is read, the call to prayers is raised so that devotions are performed at the stated hours. The takbir and praise to the Almighty God are offered every morning and evening’.”
[- ‘Chach-Namah’, History of India by its own historians, H.M.Elliot, Vol 4, p. 164]
Other authorities say that Muhammad granted peace for 700,000 dirhams and entertainment for the Moslems for three days. The terms of surrender included also the houses of the idols and the fire temples. The idols were thrown out, plundered of their ornaments and burned.
[-Kitab Futuh Al-Buldan of al-Biladuri, translated into English by F.C. Murgotte, Columbia University, New York, 1924, p. 707.]
On reaching this place, he made preparations to besiege it, but the approach was covered by a fortified temple, surrounded by strong wall, built of hewn stone and mortar, one hundred and twenty feet in height. After some time a bramin, belonging to the temple, being taken, and brought before Kasim, stated, that four thousand Rajpoots defended the place, in which were from two to three thousand bramins, with shorn heads, and that all his efforts would be vain; for the standard of the temple was sacred; and while it remained entire no profane foot dared to step beyond the threshold of the holy edifice. Mahomed Kasim having caused the catapults to be directed against the magic flag-staff, succeeded, on the third discharge, in striking the standard, and broke it down. Mahomed Kasim levelled the temple and its walls with the ground and circumcised the brahmins. The infidels highly resented this treatment, by invectives against him and the true faith. On which Mahomed Kasim caused every brahmin, from the age of seventeen and upwards, to be put to death; the young women and children of both sexes were retained in bondage and the old women being released, were permitted to go whithersoever they chose.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. IV, pp. 235]
The town was thus taken by assault, and the carnage endured for three days. The governor of the town, appointed by Dãhir, fled and the priests (Brahmins) of the temple were massacred. Muhammad marked a place for the Musalmans to dwell in, built a mosque, and left four thousand Musalmans to garrison the place
Ambissa son of Ishãk Az Zabbî, the governor of Sindh, in the Khilafat of Mutasim billah knocked down the upper part of the minaret of the temple and converted it into a prison. At the same time he began to repair the ruined town with the stones of the minaret
[-Elliot and Dowson, op. cit., Vol. I, pp. 120-21]
He then crossed the Biyãs, and went towards Multãn. Muhammad destroyed the water-course; upon which the inhabitants, oppressed with thirst, surrendered at discretion. He massacred the men capable of bearing arms, but the children were taken captive, as well as the ministers of the temple (Brahmins), to the number of six thousand. The Muslamãns found there much gold in a chamber ten cubits long by eight broad, and there was an aperture above, through which the gold was poured into the chamber
[-‘Al Bila’duri’, History of India by its own historians, H.M.Elliot, Vol 1, pp. 122-23]
4. Hashãm bin Amrû al-Taghlabî
He was appointed Governor of Sindh by Khalîfa Al-Mansûr (754-775 CE) of the Abbãsid dynasty.
He also went to the regions of al-Hind and conquered! Kashmir, obtaining many prisoners and slaves. He then went to Kandahãr in boats and conquered it. He destroyed the Budd (temple) there, and built in its place a mosque.
[–‘Al Bila’duri’, History of India by its own historians, H.M.Elliot, Vol 1, pp. 127]
[-Kitâb fitûh al-buldân by Ahmad ibn Yahya Baladhuri, Vol 2, tr. as ‘Origins of the Islamic State’ by Francis Clark Murgotten, (1924), p. 230–231]
5. Khalîfa Al-Mahdî (775-785 CE)
In the year 159 (AD 776) Al Mahdî sent an army by sea under Abdul Malik bin Shahãbul Musammal to India. They proceeded on their way and at length disembarked at Barada. When they reached the place they laid siege to it. The town was reduced to extremities, and God prevailed over it in the same year. The people were forbidden to worship the Budd, which the Muhammadans burned
[-Elliot and Dowson, op. cit., Vol. I, pp. 246]
6. Ya’kub Lais (Ya’qūb ibn al-Layth al-Saffār, reign 861-879 CE)
‘In 870 CE, he took Kabul, and made its prince a prisoner. The king of Ar Rukhaj was put to death, and its inhabitants forced to embrace Islam. Ya’kub returned to his capital loaded with booty, and carrying with him the heads of three kings ; and many statues of Indian divinities, which were amongst the booty, were sent to Baghdad for presentation to the Khalif.
[-Ibn Asir, Kitabu-l Fihrist, and Ibn Khallikan, quoted in Mem. sur l’Inde. p. 209.]
7. Amrû bin Laith (879-900 CE)
It is related that Amrû Lais conferred the governorship of Zãbulistãn on Fardaghãn and sent him there at the head of four thousand horse. There was a large Hindu place of worship in that country, which was called Sakãwand, and people used to come on pilgrimage from the most remote parts of Hindustãn to the idols of that place. When Fardaghãn arrived in Zãbulistãn he led his army against it, took the temple, broke the idols in pieces and overthrew the idolaters.
[-Elliot and Dowson, op. cit., Vol. II. pp. 172.]
8. Yãqûb bin Laith (870-871 CE)
- Balkh and Kabul (Afghanistan)
He first took Bãmiãn (Bamiyan), which he probably reached by way of Herãt, and then marched on Balkh where he ruined (the temple) Naushãd. On his way back from Balkh he attacked Kãbul
Starting from Panjhîr, the place he is known to have visited, he must have passed through the capital city of the Hindu Shãhîs to rob the sacred temple – the reputed place of coronation of the Shãhî rulers-of its sculptural wealth
[-Abdur Rahman, op. cit., p. 102–14]
9. Jalam ibn Shaiban (Ninth century CE)
Jalam bin Shayban was an Ismaili Da’i (missionary) sent to the region by the Fatimid Caliph Imam al-Mu’izz. He established newly converted Katara Rajputs as its rulers.
Al-Bîrûnî records: A famous idol of theirs was that of Multan (Mulsthan), dedicated to the sun, and therefore called Aditya. It was of wood and covered with red Cordovan leather; in its two eyes were two red rubies. It is said to have been made in the last Kritayuga (Tretayuga). When Muhammad Ibn Al kasim Ibn Almunabih conquered Multan, he inquired how the town had become so very flourishing and so many treasures had there been accumulated, and then he found out that this idol was the cause, for there came pilgrims from all sides to visit it. Therefore he thought it best to have the idol where it was, but he hung a piece of cow’s flesh on its neck by way of mockery. On the same place a mosque was built. When the Karmatians occupied Multan, Jalam Ibn Shaiban, the usurper, broke the idol into pieces and killed its priests (Brahmins)
[-E.C. Sachau (tr.), Alberuni’s India, New Delhi Reprint, 1983, p. 116.]
10. Subuktigin of Ghazni, (942-997 CE)
‘The Amir marched out towards Lamghan, which is a city celebrated for its great strength and abounding wealth. He conquered it and set fire to the places in its vicinity which were inhabited by infidels, and demolishing idol temples, he established Islãm in them. He marched and captured other cities and killed the polluted wretches, destroying the idolaters and gratifying the Musalmans.’
[-‘Tarjuma-i-Yamini’, History of India by its own historians, H.M.Elliot, Vol 2, p. 22]
11. Mahmud of Ghazni, reign as Emir of Ghazna (998 – 1002 CE);
Sultan of Ghazna (1002-1030 CE)
At that time, by order of the Amir Sabaktagin, he (Mahmud Ghazni) destroyed the temple (lit. idol-house) of the Hindus which was on the bank of river Sodra and made his fame (lit. good fortune) equal to the fame of the Lord of the Faith (of Islam).
[-Tarikh-i-Sultan Mahmud-i-Ghaznavi by Firishtah, tr. as The history of Sultan Mahmud of Ghazni by Sir Roos-Keppel, G. (George Olof) & Khan, Abdul Ghani, Qazi (1908), p. 5]
The Sultan after this, to make firm the religion of the prophet determined (to wage) a holy war (Jihad) against the infidels of Nagarkot, and to destroy the idol-houses and started.
[-Tarikh-i-Sultan Mahmud-i-Ghaznavi by Firishtah, tr. as The history of Sultan Mahmud of Ghazni by Sir Roos-Keppel, G. (George Olof) & Khan, Abdul Ghani, Qazi (1908), p. 17-18]
In 1012 CE, when the Sultan again took his army towards Thanesar to wage Jihad, he sent word to his vassal King Anandpal of Punjab to assist him with soldiers and material. Anandpal gives him all he wants along with a 2000 strong cavalry and sends his brother with a letter wherein he entreats the Sultan to desist from proceeding to Thanesar to destroy and desecrate temples and offers him a huge amount of tribute instead. The Sultan’s reply makes it clear what his intention really is.
“In the religion of the musalmans it is (laid down that this is) a meritorious act that anyone who may destroy the place of worship of the heathen he will reap great reward on the day of judgement, and my intention is to remove entirely the idols from the cities of Hindustan. How then can I prevent myself from going to Thanesar?”
[-Tarikh-i-Sultan Mahmud-i-Ghaznavi by Firishtah, tr. as The history of Sultan Mahmud of Ghazni by Sir Roos-Keppel, G. (George Olof) & Khan, Abdul Ghani, Qazi (1908), p. 21]
‘After the Sultan (had purified Hind from idolatry, and raised mosques therein, he determined to invade the capital of Hind to punish those who kept idols and would not acknowledge the unity of God. He marched with a large army in the year AH 404 (1013 CE) during a dark night.’
[- ‘Tarjuma-i-Yamini’, History of India by its own historians, H.M.Elliot, Vol 2, p. 37]
- Thanesar (Haryana)-destruction of Chakra Swami Temple
The city of Taneshar is highly venerated by Hindus. The idol of that place is called Cakrasvamin, i.e. the owner of the cakra (Vishnu), a weapon which we have already described. It is of bronze, and is nearly the size of a man. It is now lying in the hippodrome in Ghazna, together with the Lord of Somanath, which is a representation of the penis of Mahadeva, called Linga.
[-E.C. Sachau (tr.), Alberuni’s India, New Delhi Reprint, 1983, p. 117]
After the sack of Thanesar, according to Firishta,
‘the Sultan despatched a little less than two-hundred thousand (lakh) slave girls and slaves from that country and to Ghazni. It is said that that year they counted the city of Ghazni as one of the cities of Hindustan, because many slaves and slave-girls had fallen to each noble.’
[-Tarikh-i-Sultan Mahmud-i-Ghaznavi by Firishtah, tr. as The history of Sultan Mahmud of Ghazni by Sir Roos-Keppel, G. (George Olof) & Khan, Abdul Ghani, Qazi (1908), p. 22]
- The Sack of Somnath Temple, Gujarat (1024 CE)
The army of Ghaznin, full of bravery, having gone to the foot of the fort, brought down the Hindus from the tops of the ramparts with the points of eye-destroying arrows, and having placed scaling-ladders, they began to ascend with loud cries of Allah-u Akbar (i.e., God is greatest). The Hindus offered resistance, and on that day, from the time that the sun entered upon the fort of the turquoise-coloured sky, until the time that the stars of the bed-chambers of Heaven were conspicuous, did the battle rage between both parties. When the darkness of night prevented the light of the eye from seeing the bodies of men, the army of the faithful returned to their quarters. The next day, having returned to the strife, and having finished bringing into play the weapons of warfare, they vanquished the Hindus.
Those ignorant men ran in crowds to the idol temple, embraced Somnat, and came out again to fight until they were killed. Fifty thousand infidels were killed round about the temple, and the rest who escaped from the sword embarked in ships and fled away.
*Sultan Mahmud, having entered into the idol temple, beheld an excessively long and broad room, in so much that fifty-six pillars© had been made to support the roof Somnat was an idol cut out of stone, whose height was five yards, of which three yards# were visible, and two yards were concealed in the ground.
Yaminu-d daula having broken that idol with his own hand, ordered that they should pack up pieces of the stone, take them to Ghaznin, and throw them on the threshold of the Jami’ Masjid.¬ The sum which the treasury of the Sultan Mahmud obtained from the idol-temple of Somnath was more than twenty thousand thousand dinars, inasmuch as those pillars were all adorned with precious jewels.
[-Habibu-s Siyar by Khondamir; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 4, p. 182-183]
Note:
* Mirkhond, the Tarikh-i Alfi, and Firishta, say that some of the Sultan’s men pursued them on the sea, and as Sarandip is mentioned, Briggs considers that probably the dip, or island of Diu, is indicated; but from the historical annals of Ceylon it appears that that island was then a dependency of India.—Upham’s History of Buddhism, p. 31.
© Mirkhond adds that the columns were set with hyacinths, rubies, and pearls, and that each column had been raised at the expense of one of the chief ” Sultans ” of Hind, and that more than 60,000 idolaters were’ slain in this siege.
# “Wilken, in translating Mirkhond, says “cubitos” but the original has, like the Habibu-s Siyar, D’Herbelot makes the five into fifty cubits, and says forty-seven of them were buried beneath the earth.
¬ The Tabakat-i Nasiri says the fragments of the idol were thus distributed, one at the gate of the Jami’ Masjid, one at the gate of the royal palace, one was sent to Mecca, and one to Medina.
Looting of the dead bodies
‘The friends of God (Allah) searched the bodies of the slain (Hindus) for three whole days, in order to obtain booty.’
[- ‘Tarikh Yamini’ of Al-‘Utbi, History of India by its own historians, H.M.Elliot, Vol 2, p. 49]
A stone was found there in the temple of the great Budda on which an inscription was written purporting that the temple had been founded fifty thousand years ago. The Sultãn was surprised at the ignorance of these people, because those who believe in the true faith represent that only seven thousand years have elapsed since the creation of the world, and the signs of resurrection are even now approaching. The Sultãn asked his wise men the meaning of this inscription and they all concurred in saying that it was false, and no faith was to be put in the evidence of a stone
According to Firishta the temple in which the inscription was found was destroyed
[-Elliot and Dowson, op. cit, Vol. II, p. 39. ]
- Mathura (Uttar Pradesh)-destruction Of Krishna Temple
The Sultãn then departed from the environs of the city, in which was a temple of the Hindûs. The name of this place was Maharatul Hind (Mathura). On both sides of the city there were a thousand houses, to which idol temples were attached, all strengthened from top to bottom by rivets of iron, and all made of masonry work
In the middle of the city there was a temple larger and firmer than the rest, which can neither be described nor painted. The Sultãn thus wrote respecting it: – If any should wish to construct a building equal to this, he would not be able to do it without expending an hundred thousand, thousand red dînãrs, and it would occupy two hundred years even though the most experienced and able workmen were employed.
The Sultãn gave orders that all the temples should be burnt with naptha and fire, and levelled with the ground.
[-Elliot and Dowson, op. cit, Vol. II, p. 44–45]
Note: The temple referred to in this passage was most probably that of Kesavadeva, predecessor of those destroyed by latter-day Islamic iconoclasts, the latest by Aurangzeb.
- Fort of Munj, Etawah, Uttar Pradesh
The King tarried in Mutra (Mathura) 20 days; in which time the city suffered greatly from fire, beside the damage it sustained by being pillaged. At length he continued his march along the course of a stream on whose banks were seven strong fortifications, all of which fell in succession: there were also discovered some very ancient temples, which, according to the Hindoos, had existed for 4000 years. Having sacked these temples and forts, the troops were led against the fort of Munj.
[- Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. I, pp. 35]
Note: This fort of Munj was a place of Brahmins. Most of them tried to escape by throwing themselves of the battlements, but perished in the attempt.
[-Tarikh i Yamini by Al-Utbi, p. 310]
12. Mas’ud Ghazi Saiyyad Salar Masud, (1014 – 1034 CE)
Mas’ud next commanded Sultanu-s Salatin and Mir Bakhtiyar to proceed against the Lower Country (mulk-i faro-dast), saying “We commit you to the care of God. Wherever you go, first try gentle measures. If the unbelievers accept the Muhammadan faith, show them kindness; if not, put them to the sword.”
[-History of India by its own historians, H.M.Elliot, Vol 2, p. 534]
- Somnath Idol ground to powder and given to Hindus to eat inside a betel leaf (Paan)
It is related in the Tãrîkh-i Mahmûdî that the Sultãn shortly after reached Ghaznî, and laid down the image of Somnãt at the threshold of the Mosque of Ghaznî, so that the Musulmãns might tread upon the breast of the idol on their way to and from their devotions. As soon as the unbelievers heard of this, they sent an embassy to Khwãja Hasan Maimandî, stating that the idol was of stone and useless to the Musulmãns, and offered to give twice its weight in gold as a ransom, if it might be returned to them. Khwãja Hasan Maimandî represented to the Sultãn that the unbelievers had offered twice the weight of the idol in gold, and had agreed to be subject to him. He added, that the best policy would be to take the gold and restore the image, thereby attaching the people to his Government. The Sultãn yielded to the advice of the Khwãja, and the unbelievers paid the gold into the treasury.
One day, when the Sultãn was seated on his throne, the ambassadors of the unbelievers came, and humbly petitioned thus: “Oh, Lord of the world! we have paid the gold to your Government in ransom, but have not yet received our purchase, the idol Somnãt.” The Sultãn was wroth at their words, and, falling into reflection, broke up the assembly and retired, with his dear Sãlãr Masûd, into his private apartments. He then asked his opinion as to whether the image ought to be restored, or not? Sãlãr Masûd, who was perfect in goodness, said quickly, “In the day of the resurrection, when the Almighty shall call for Ãzar, the idol-destroyer, and Mahmûd, the idol-seller, Sire! what will you say?” This speech deeply affected the Sultãn, he was full of grief, and answered, “I have given my word; it will be a breach of promise.” Sãlãr Masûd begged him to make over the idol to him, and tell the unbelievers to get it from him. The Sultãn agreed; and Sãlãr Masûd took it to his house, and, breaking off its nose and ears, ground them to powder.
When Khwãja Hasan introduced the unbelievers, and asked the Sultãn to give orders to restore the image to them, his majesty replied that Sãlãr Masûd had carried it off to his house, and that he might send them to get it from him. Khwãja Hasan, bowing his head, repeated these words in Arabic, “No easy matter is it to recover anything which has fallen into the hands of a lion.” He then told the unbelievers that the idol was with Sãlãr Masûd, and that they were at liberty to go and fetch it. So they went to Masûd’s door and demanded their god.
That prince commanded Malik Nekbakht to treat them courteously, and make them be seated; then to mix the dust of the nose and ears of the idol with sandal and the lime eaten with betel-nut, and present it to them. The unbelievers were delighted, and smeared themselves with sandal, and ate the betel-leaf. After a while they asked for the idol, when Sãlãr Mas’ûd said he had given it to them. They inquired, with astonishment, what he meant by saying that they had received the idol? And Malik Nekbakht explained that it was mixed with the sandal and betel-lime. Some began to vomit, while others went weeping and lamenting to Khwãja Hasan Maimandî and told him what had occurred.
Afterwards the image of Somnãt was divided into four parts, as is described in the Tawãrîkh-i-Mahmûdî. Mahmûd’s first exploit is said to have been conquering the Hindû rebels, destroying the forts and the idol temples of the Rãî Ajipãl (Jaipãl), and subduing the country of India. His second, the expedition into Harradawa and Guzerãt, the carrying off the idol of Somnãt, and dividing it into four pieces, one of which he is reported to have placed on the threshold of the Imperial Palace, while he sent two others to Mecca and Medina respectively. Both these exploits were performed at the suggestion, and by the advice, of the General and Sãlãr Mas’ûd; but India was conquered by the efforts of Sãlãr Mas’ûd alone, and the idol of Somnãt was broken in pieces by his sold advice, as has been related. Sãlãr Sãhû was Sultãn of the army and General of the forces in Iran.
[-Elliot and Dowson, op. cit., Vol. II. p. ]
13. Sultãn Masûd III of Ghazni (1099-1151 CE)
In his reign Hajib Toghantugeen, an officer of his government, proceeded in command of an army towards Hindoostan, and being appointed governor of Lahore, crossed the Ganges, and carried his conquests farther than any Mussulman had hitherto done, except the Emperor Mahmood. Like him he plundered many rich cities and temples of their wealth, and returned in triumph to Lahore, which now became in some measure the capital of the empire, for the Suljooks having deprived the house of Ghizny of most of its territory both in Eeran and Tooran, the royal family went to reside in India.
[-John Briggs, op. cit., pp. 82]
14. Sufi Khwaja Moinuddin Chishti of Ajmer (1141–1230 CE)
Moinuddin Chisti is probably the second-greatest Sufi saint of India after Nizamuddin Auliya, who demonstrated a deep-seated hatred toward Hindu religion and its practices.
The Khwaja turned towards India, reputedly after a dream in which Muhammad blessed him to do so. After a brief stay in Lahore he arrived in Ajmer with his disciples to wage Jihad against the infidels along with the army of Mu’izz al-Din Muhammad popularly known as ‘Muhammad of Ghor’ or ‘Muhammad Ghori’, the Sultan of the ‘Ghurid Dynasty’ and one of the most genocidal of muslim invaders who killed Hindus by the millions.
After his arrival, he made special demands from Prithvi Raj Chauhan and when they were ignored he immediately invited Muhammad Ghori to invade and despoil the land in the name of Islam.
“On his arrival near the Anasagar Lake at Ajmer, he saw many idol-temples and ‘promised to raze them to the ground with the help of Allah and His Prophet’. After settling down there, Khwaja’s followers used to bring every day a ‘cow sacred to Hindus near a famous temple, where the king and Hindus prayed, slaughter it and cook kebab from its meat’ – clearly to show his contempt toward Hinduism.”
[-Islamic Jihad: A Legacy of Forced Conversion, Imperialism and Slavery by M. A. Khan; p.91]
Chishti himself participated in the treacherous holy war of Sultan Muhammad Ghori in which the kind and chivalrous Hindu King Prithviraj Chauhan was defeated in Ajmer. In his Jihadi zeal, Chishti ascribed the credit for the victory to himself, saying:
‘We have seized Pithaura (Prithviraj) alive and handed him over to the army of Islam.’’
[- Nizami KA (1991a) The Life and Times of Shaikh Nizamuddin Auliya, New Delhi, p. 230] [ [Source: ‘Siyar’l Auliya’by Amir Khwurd, p.45-47, cited by S.A.A.Rizvi on page 116 of ‘A History of Sufism in India’]
His utter hatred toward the Hindus can be gleaned from the excerpts of ‘Siyar Al Aqtab’ by Mîr Khwurd :
“Because of his Sword, instead of idols and temples in the land of unbelief now there are mosques, mihrãb and mimbar. In the land where there were the sayings of the idol-worshippers, there is the sound of ‘Allãhu Akbar’.”
“Although at that time there were very many temples of idols around the lake, when the Khwaja saw them, he said: ‘If God and His Prophet so will, it will not be long before I raze to the ground these idol temples.”
“It is said that among those temples there was one temple to reverence which the Rãjã and all the infidels used to come, and lands had been assigned to provide for its expenditure. When the Khwãja settled there, every day his servants bought a cow, brought it there and slaughtered it and ate it…”
“Sculpted stones, apparently from a Hindu temple, are incorporated in the Buland Darwãza of Muin-ud-din’s shrine and his tomb is built over a series of cellars which may have formed part of an earlier temple. A tradition, first recorded in the ‘Anis al-Arwãh written by Moinuddin Chishti himself, suggests that the Sandal Khãna is built on the site of Shãdî Dev’s temple.
[- Cited by P.M. Currie, The Shrine and Cult of Muin-ud-Dîn Chishtî of Ajmer, OUP, 1989, p. 74.]
There was a temple (not known dedicated to whom). The Lord (idol) of the temple comes alive and supposedly falls at Chisti’s feet and requests him to stay in his city and so his own temple is demolished to make way for the Sufi’s residence. This is how, temples were demolished and fake stories were manufactured to justify it.
“Muîn-ud-dîn had a second wife for the following reason: one night he saw the Holy Prophet in the flesh. The prophet said: ‘You are not truly of my religion if you depart in any way from my sunnat.’ It happened that the ruler of the Patli fort, Malik Khitãb, attacked the unbelievers that night and captured the daughter of the Rãjã of that land. He presented her to Muîn-ud-dîn who accepted her and named her Bîbî Umiya.”
[- ibid]
[- Akhbaru’l-Akhyar by Hazrat Shaikh Abdul Haq Dehlvi, p.114]
[Cited by S.A.A. Rizwi in ‘A History of Sufism in India’, Vol I, Ch. The Chistis, p. 124]
Note: Today Hindu politicians and bollywood stars proudly visit this shrine and pay their respects to publicly display their secularism.
15. Muhammad Ghori, 1175-1206 CE
- Kuhram and Samana (Punjab)
‘The Government of the fort of Kohram and of Samana were made over by the Sultan to Kutbu-d din. He purged by his sword the land of Hind from the filth of infidelity and vice, and freed it from the thorn of God-plurality, and the impurity of idol-worship, and by his royal vigour and intrepidity, left not one temple standing.’
[- ‘Taju-l Ma-a’sir’, History of India by its own historians, H.M.Elliot, Vol 2, p. 216-217]
‘In the year AH 599 (AD 1202), Kutbu-d dîn proceeded to the investment Kalinjar, on which expedition he was accompanied by the Sahib-Kiran, Shamsud din Altamash….The temples were converted into mosques and abodes of goodness, and the ejaculations of bead-counters and voices of summoners to prayer ascended to high heaven, and the very name of idolatry was annihilated. Fifty thousand men came under the collar of slavery, and the plain became black as pitch with Hindus (Dalits?).’
[- ‘Taju-l Ma-asir’, History of India by its own historians, H.M.Elliot, Vol 2, p. 231]
He destroyed the pillars and foundations of the idol temples and built in their stead mosques and colleges (madrasas), and the precepts of Islãm, and the customs of the law (Shariah) were divulged and established.
[-Elliot and Dowson, op. cit., Vol. I. pp. 215]
He then marched and encamped under the fort of Delhi. The city and its vicinity were freed from idols and idols-worship, and in the sanctuaries of the images of the Gods, mosques were raised by the worshippers of one God.
Kutbu-d dîn built the Jãmi Masjid at Delhi, and adorned it with stones and gold obtained from the temples which had been demolished by elephants, and covered it with inscriptions in Toghra, containing the divine commands.
[-Elliot and Dowson, op. cit., Vol. I. pp. 222–223]
From that place [Asni] the royal army proceeded towards Benares which is the centre of the country of Hind and here they destroyed nearly one thousand temples, and raised mosques on their foundations; and the knowledge of the law (Shariah) became promulgated, and the foundations of religion (Islam) were established.
[-Elliot and Dowson, op. cit., Vol. I. pp. 219]
There was a certain tribe in the neighbourhood of Kol (Kol was the old name of Aligarh) which had occasioned much trouble. Three bastions were raised as high as heaven with their heads, and their carcases became the food of beasts of prey. That tract was freed from idols and idol-worship and the foundations of infidelity were destroyed.
[-Elliot and Dowson, op. cit., Vol. II. pp. 224]
When Kutbu-d dîn beard of the Sultãn’s march from Ghazna, he was much rejoiced and advanced as far as Hãnsî to meet him. In the year AH 592 (AD 1196), they marched towards Thangar (Thangar or Tahangarh is the name of the Fort near Bayana), and the centre of idolatry and perdition became the abode of glory and splendour
[-Elliot and Dowson, op. cit., Vol. II. pp. 226]
Mahomed Ghoory, following with the body of the army into the city of Benares, took possession of the country as far as the boundaries of Bengal, without opposition, and having destroyed all the idols, loaded four thousand camels with spoils.
[-John Briggs, op. cit., pp. 108]
16. Ikhtiyãrud-Dîn Muhammad Bakhtiyãr Khaljî (AD 1202-1206 CE)
(Military General of Qutb al-Din Aibak, reign 1206 – 1210/1211 CE)
- Burning of Vikramshila University (Nalanda)
‘Most of the inhabitants of the place were Brahmans with shaven heads. They were put to death. Large numbers of books were found there, and when the Muhammadans saw them, they called for some persons to explain their contents, but all the men had been killed. It was discovered that the whole fort and city was a place of study (madrasa). In the Hindi language the word Behar (Vihar) means a college.
[- ‘Tabakat-i-Nasiri’, History of India by its own historians, H.M.Elliot, Vol 2, p. 306]
In short, Muhammad Bakhtiyar assumed the canopy, and had prayers read, and coin struck in his own name and founded mosques and Khãnkahs and colleges (madrasas), in place of the temples of the heathens.
[-The Tabqãt-i-Akbarî translated by B. De, Calcutta, 1973, Vol. I, p. 15]
In the second year after this arrangement Muhammad Bakhtyãr brought an army from Behãr towards Lakhnautî and arrived at the town of Nûdiyã, with a small force; Nûdiyã is now in ruins. Rãi Lakhmia (Lakhminîa) the governor of that town fled thence to Kãmrãn, and property and booty beyond computation fell into the hands of the Muslims, and Muhammad Bakhtyãr having destroyed the places of worship and idol temples of the infidels founded Mosques and Monasteries and schools (madrasas) and caused a metropolis to be built called by his own name, which now has the name of Gaur.
There where was heard before
The clamour and uproar of the heathen,
Now there is heard resounding
The shout of Allãho Akbar
[-Muntakhãbut-Tawãrikh, translated into English by George S.A. Ranking, Patna Reprint 1973, Vol. I, p. 82–83]
17. Sultãn Shamsud-Dîn Iltutmish (1210-1236 CE)
The Sultãn then returned [from Jalor] to Delhi and after his arrival not a vestige or name remained of idol temples which had raised their heads on high; and the light of faith shone out from the darkness of infidelity and the moon of religion and the state became resplendent from the heaven of prosperity and glory.
[-Elliot and Dawson, op. cit., Vol. II. pp. 238–39]
- Ujjain (Madhya Pradesh)-Destruction of the Mahakal Temple
In the year AH 631, he invaded the country of Mãlwah and conquered the fort of Bhîlsã. He also took the city of Ujjain, and had the temple of Mahãkãl completely demolished, destroying it from its foundations; and he carried away the statue of Rãi Bikramãjît, from whom the Hindûs reckon their era (Vikram Samvat) and certain other statues which were fashioned in molten brass, and placed them in the ground in front of the Jãmi Masjid, so that they might he trampled upon by the people.
[-Muntakhãbut-Tawãrikh, translated into English by George S.A. Ranking, Patna Reprint 1973, Vol. I, p. 95]
In 631 (1233), Shamsuddîn marched to Mãlwã and conquered the city of Bailsan and its fort and demolished its famous temple. The historians have narrated that its citizens built the temple by digging its foundation and raising its walls one hundred cubits from the ground in 300 years. All the images are fixed with lead. The temple is called Gawãjit (?) (Vikramajit) Sultãn of Ujjain Nagari. The history of the temple is a proof of what is said about its construction and demolition, that is, eleven hundred years. People of Hind are ignorant of history.
[-Zafarul Wãlih Bi Muzaffar Wa Ãlihi, translated into English by M.F. Lokhandwala, Baroda, 1970 and 1974, Vol. II, p. 575.]
18. Sultãn Jalãlud-Dîn Mankbarnî (1222-1231 CE)
The Sultãn then went towards Dewal and Darbela and Jaisî. The Sultãn raised a Jãmi Masjid at Dewal, on the spot where an idol temple stood.
[-Elliot and Dowson, op. cit., Vol. II. pp. 398]
Julal-ood-Deen now occupied Tutta, destroyed all the temples, and built mosques in their stead; and on one occasion detached a force to Nehrwala (Puttun), on the border of Guzerat.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. IV, pp. 244.]
19. Sultãn Jalãlud -Dîn Khaljî (1290-1296 CE)
Three days after this, the king entered Jhãin at midday and occupied the private apartment of the rãi. He then visited the temples, which were ornamented with elaborate work in gold and silver. Next day he went again to the temples, and ordered their destruction, as well as of the fort, and set fire to the palace, and thus made hell of paradise. While the soldiers sought every opportunity of plundering, the Shãh was engaged in burning the temples, and destroying the idols. There were two bronze idols of Brahma each of which weighed more than a thousand mans. These were broken into pieces and the fragments distributed amongst the officers, with orders to throw them down at the gates of the Masjid on their return
[-Elliot and Dowson, up. cit., Vol. III, p. 542.]
and in the same year the Sultan for the second time marched against Ranthambhor, and destroyed the country round it, and overthrew the idols and idol-temples, but returned without attempting to reduce the fort.
[-Muntakhãbut-Tawãrikh, translated into English by George S.A. Ranking, Patna Reprint 1973, Vol. I, p. 235–36]
About the same time Malik Alãud-Dîn, the nephew of the Sultãn, begged that he might have permission to march against Bhîlsah and pillage those tracts. He received the necessary orders, and went and ravaged the country and brought much booty for the Sultãn’s service. He also brought two brass idols which had been the object of the worship of the Hindus of these parts; and cast them down in front of the Badãûn Gate to be trampled upon by the people.
[-The Tabqãt-i-Akbarî translated by B. De, Calcutta, 1973, Vol. I, p. 144.]
20. Sultãn Alãud-Dîn Khaljî (1296-1316 CE)
When he advanced from the capital of Karra, the Hindûs, in alarm, descended into the earth like ants. He departed towards the garden of Behãr to dye that soil with blood as red as tulip. He cleared the road to Ujjain of vile wretches, and created consternation in Bhîlsãn. When he effected his conquests in that country, he drew out of the river the idols which had been concealed in it.
[-Elliot and Dowson, up. cit., Vol. III, p. 543]
But see the mercy with which he regarded the brokenhearted, for, after seizing the rãî, he set him free again. He destroyed the temples of the idolaters, and erected pulpits and arches for mosques.
[-Elliot and Dowson, up. cit., Vol. III, p. 543]
He started his building programme with the Jãmi Hazrat mosque Thereafter he decided to build a second mînãr opposite to the lofty mînãr of the Jãmi Masjid, which mînãr is unparalleled in the world. He ordered the circumference of the new mînãr to be double that of the old one. People were sent out in all directions in search of stones. Some of them broke the hills into pieces. Some others proved sharper than steel in breaking the temples of the infidels. Wherever these temples were bent in prayers, they were made to do prostration
The last sentence means that the temples were first made to topple and then levelled with the ground.
[-Translated from the Hindi version by S.A.A. Rizvi included in Khaljî Kãlîna Bhãrata, Aligarh, 1955, pp. 156-57. ]
- Sack of Somnath Temple (Gujarat)
On Wednesday, the 20th of Jamãdî-ul Awwal in AH 698 (23 February, 1299), the Sultãn sent an order to the manager of the armed forces for despatching the army of Islãm to Gujarãt so that the temple of Somnãt on its shore could be destroyed. Ulugh Khãn was put in charge of the expedition. When the royal army reached that province, it won a victory after great slaughter. Thereafter the Khãn-i-Ãzam went with his army to the sea-shore and besieged Somnãt which was a place of worship for the Hindûs. The army of Islãm broke the idols and the biggest idol was sent to the court of the Sultãn.
[-Translated from the Hindi version by S.A.A. Rizvi included in Khaljî Kãlîna Bhãrata, Aligarh, 1955, pp. 159 ]
Professor Mohammed Habib’s translation provides a fuller version. It reads: So the temple of Somnath was made to bow towards the Holy Mecca; and as the temple lowered its head and jumped into the sea, you may say that the building first said its prayers and then had a bath. It seemed as if the tongue of the Imperial sword explained the meaning of the text: So he (Abraham) broke them (the idols) into pieces except the chief of them, that happily they may return to it. Such a pagan country, the Mecca of the infidels, now became the Medina of Islam. The followers of Abraham now acted as guides in place of the Brahman leaders. The robust-hearted true believers rigorously broke all idols and temples wherever they found them. Owing to the war, takbir, and shahadat was heard on every side; even the idols by their breaking affirmed the existence of God. In this ancient land of infidelity the call to prayers rose so high that it was heard in Baghdad and Madain (Ctesiphon) while the Ala proclamation (Khutba) resounded in the dome of Abraham and over the water of Zamzam. The sword of Islam purified the land as the Sun purifies the earth.
[-Quoted by Jagdish Narayan Sarkar, The Art of War in Medieval India, New Delhi, 1964, pp. 286-87.]
Note: Another detailed version of the destruction of the Somnath temple.
- Sack of Somnath Temple, Gujarat
Alāʾ ud-Dīn in the month of Zi’l-hijja 698 h. (1298 CE), sent his brother Malik Mu’izzu-d din and Nusrat Khan, the chief pillar of the state and the leader of his armies, a generous and intelligent warrior, were sent to Kambayat (Gujarat) to conduct holy war (Jihad). When they arrived at their destination at early dawn they surrounded Kambayat, and the idolaters were awakened from their sleepy state of carelessness and were taken by surprise, not knowing where to go, and mothers forgot their children and dropped them from their embrace.
The Muhammadan forces began to “kill and slaughter on the right and on the left unmercifully, throughout the impure land, for the sake of Islam,” and blood flowed in torrents. They plundered gold and silver to an extent greater than can be conceived, and an immense number of brilliant precious stones, such as pearls, diamonds, rubies, and emeralds, etc., as well as a great variety of cloths, both silk and cotton, stamped, embroidered, and coloured. They took captive a great number of handsome and elegant maidens, amounting to 20,000, and children of both sexes, ” more than the pen can enumerate.
In short, the Muhammadan army brought the country to utter ruin, and destroyed the lives of the inhabitants, and plundered the cities, and captured their offspring, so that many temples were deserted and the idols were broken and trodden under foot, the largest of which was one called Somnat.
The Muhammadan soldiers plundered all those jewels and rapidly set themselves to demolish the idol (of Somnath). The surviving infidels were deeply affected with grief, and they engaged ” to pay a thousand thousand pieces of gold ” as a ransom for the idol, but they were indignantly rejected, and the idol was destroyed, and ” its limbs, which were anointed with ambergris and perfumed, were cut off. The fragments were conveyed to Dehli, and the entrance of the Jami’ Masjid was paved with them, that people might remember and talk of this brilliant victory.” “Praise be to God, the Lord of the worlds. Amen ! “
“At this time, that is, in the year 707 h. (1307 CE), ‘Alau-d din is the acknowledged Sultan of this country. On all its borders there are infidels, whom it is his duty to attack in the prosecution of a holy war, and return laden with countless booty.”
[- ‘Tazjiyatu-l Amsar’, History of India by its own historians, H.M.Elliot, Vol 3, p. 42-44]
On Tuesday, the 3rd of Ziqãd in AH 700 (10 July, 1301), the strong fort [of Ranthambhor] was conquered. Jhãin which was the abode of the infidels, became a new city for Musalmãns. The temple of Bãhirdev (Bhairavadeva) was the first to be destroyed. Subsequently, all other abodes of idolatry were destroyed. Many strong temples which would have remained unshaken even by the trumpet blown on the Day of Judgment, were levelled with the ground when swept by the wind of Islãm.
[-S. A. A. Rizvi, op. cit., p. 160.]
- Warangal (Andhra Pradesh)
When the blessed canopy had been fixed about a mile from the gate of Arangal, the tents around the fort were pitched together so closely that the head of a needle could not go between them. Orders were issued that every man should erect behind his own tent a kathgar, that is wooden defence. The trees were cut with axes and felled, notwithstanding their groans; and the Hindus, who worship trees, could not at that time come to the rescue of their idols, so that every cursed tree which was in that capital of idolatry was cut down to the roots.
[-Elliot and Dowson, op. cit. Vol. III, p. 81.]
During the attack, the catapults were busily plied on both sides. Praise be to God for his exaltation of the religion of Muhammad. It is not to be doubted that stones are worshipped by Gabrs (a derogatory word for Hindus) but as the stones did no service to them, they only bore to heaven the futility of that worship, and at the same time prostrated their devotees upon earth.
[-Elliot and Dowson, op. cit. Vol. III, p. 82–83]
Note: Gabr was a derogatory term which the Muslims used for the Zoroastrians to start with. Later on, the term was sometimes used for Hindus as well.
The tongue of the sword of the Khalîfa of the time, which is the tongue of the flame of Islãm, has imparted light to the entire darkness of Hindustãn by the illumination of its guidance and on the right hand and on the left hand the army has conquered from sea to sea, and several capitals of the gods of the Hindûs in which Satanism had prevailed since the time of the Jinns, have been demolished. All these impurities of infidelity have been cleansed by the Sultãn’s destruction of idol temples, beginning with his first expedition against Deogîr (Devagiri), so that the flames of the light of the law illumine all these unholy countries, and places for the criers to prayers are exalted on high, and prayers are read in mosques. God be praised!
[-Elliot and Dowson, op. cit. Vol. III, p. 85]
After returning to Bîrdhûl, he again pursued the Rãjã to Kandûr. The Rãî again escaped him, and he ordered a general massacre at Kandûr. It was then ascertained that he had fled to Jãlkota. There the Malik closely pursued him, but he had again escaped to the jungles, which the Malik found himself unable to penetrate, and he therefore returned to Kandûr. Here he heard that in Brahmastpûrî there was a golden idol, around which many elephants wore stabled. The Malik started on a night expedition against this place, and in the morning seized no less then two hundred and fifty elephants. He then determined on razing the beautiful temple to the ground,you might say that it was the Paradise of Shaddãd which, after being lost, those hellites had found, and that it was the golden Lanka of Rãm, the roof was covered with rubies and emeralds, – in short, it was the holy place of the Hindûs, which the Malik dug up from its foundations with the greatest care and heads of the Brahmans and idolaters danced from their necks and fell to the ground at their feet, and blood flowed in torrents. The stone idol called Ling Mahãdeo which had been a long time established at that place and on which the women of the infidels rubbed their vaginas for [sexual] satisfaction, these, up to this time, the kick of the horse of Islãm had not attempted to break. The Musalmãns destroyed all the lings, and Deo Narain fell down, and the other gods who had fixed their seats there raised their feet, and jumped so high, that at one leap they reached the fort of Lanka, and in that affright the lings themselves would have fled had they had any legs to stand on. Much gold and valuable jewels fell into the hands of the Musalmãns, who returned to the royal canopy, after executing their holy project, on the 13th of Zî-l Kada, AH 710 (April 1311 AD). They destroyed all the temples at Bîrdhûl, and placed the plunder in the public treasury.
[-Elliot and Dowson, op. cit. Vol. III, p. 85]
[-The Hindi translation by S.A.A. Rizvi says that temples at Birdhul touched the sky with their tapes, and reached the nether world in their foundations, but they were dug up (Khaljî Kãlîna Bhãrata, p. 169)]
After five days, the royal canopy moved from Bîrdhûl on Thursday, the 17th of Zî-l Kada, and arrived at Kham, and five days afterwards they arrived at the city of Mathra (Madura), the dwelling place of the brother of the Rãî Sundar Pãndyã. They found the city empty, for the Rãî had fled with the Rãnîs, but had left two or three elephants in the temple of Jagnãr (Jagganãth). The elephants were captured and the temple burnt.
[-Elliot and Dowson, op. cit. Vol. III, p. 91]
There was another rãî in those parts, whose rule extended over sea and land, a Brahmin named Pandyã Gurû. He had many cities in his possession, and his capital was Fatan, where there was a temple with an idol in it laden with jewels. The rãî, when the army of the Sultãn arrived at Fatan, fled away, and what can an army do without its leader? The Musalmãns in his service sought protection from the king’s army, and they were made happy with the kind of reception they met. 500 elephants were taken. They then struck the idol with an iron hatchet, and opened its head. Although it was the very Kibla of the accursed gabrs, it kissed the earth and filled the holy treasury.
[-Elliot and Dowson, op. cit. Vol. III, p. 550–51]
Note: Other histories identify this place as Birdhul, the Pãndya capital. Capitals and seaports were often called pattana in ancient India. This was not the only instance of Muslims employed by Hindu rulers deserting to Islamic invaders. Muslims have always placed their loyalty to Islam above loyalty to the employer whose salt they have eaten, sometimes for many years.
Again in the year AH 716 Sultãn Alãuddîn sent Malik Nãib towards Dhor Samundar (Dvar Samudra) and M’abar they then advanced with their troops to M’abar, and conquered it also, and having demolished the temples there, and broken the golden and jewelled idols, sent the gold into the treasury.
[-The Tabqãt-i-Akbarî translated by B. De, Calcutta, 1973, Vol. I, p. 184]
- Ways employed to Subjugate the Hindus-1
‘The Sultan Alāʾ ud-Dīn Khaljī, (reign 1296-1316) requested the wise men to supply some rules and regulations for grinding down the Hindus, and for depriving them of that wealth and property which fosters disaffection and rebellion… The Hindu was to be so reduced as to be left unable to keep a horse to ride on, to carry arms, to wear fine clothes, or to enjoy any of the luxuries of life…. No Hindu could hold up his head, and in their houses no sign of gold or silver, tankas or jitals, or of any superfluity was to be seen.
[- ‘Tarikh-I Firoz Shahi by Ziau-D Din Barni, trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians, Vol 3, p. 182-183]
- Ways employed to Subjugate the Hindus-2
The Sultan (Alāʾ ud-Dīn Khaljī, reign 1296-1316) then asked, “How are Hindus designated in the law, as payers of tribute (kharaj-guzar) or givers of tribute (kharaj-dih) ?” The Kazi (Mughisu-d din, of Bayanah) replied, “They are called payers of tribute, and when the revenue officer demands silver from them, they should, without question and with all humility and respect, tender gold.
If the officer throws dirt into their mouths, they must without reluctance open their mouths wide to receive it. By doing so they show their respect for the officer. The due subordination of the zimmi (tribute-payer) is exhibited in this humble payment and by this throwing of dirt into their mouths.
The glorification of Islam is a duty, and contempt of the Religion is vain. God holds them in contempt, for he says, ‘Keep them under in subjection.’ To keep the Hindus in abasement is especially a religious duty, because they are the most inveterate enemies of the Prophet, and because the Prophet has commanded us to slay them, plunder them, and make them captive, saying, ‘ Convert them to Islam or kill them, enslave them and spoil their wealth and property.’ No doctor but the great doctor (Hanifa), to whose school we belong, has assented to the imposition of the jiziya (poll tax) on Hindus. Doctors of other schools allow no other alternative but ‘ Death or Islam.’
“Then the Sultan said, ” Oh, doctor, thou art a learned man, but thou hast had no experience ; I am an unlettered man, but I have seen a great deal; be assured then that the Hindus will never become submissive and obedient till they are reduced to poverty. I have, therefore, given orders that just sufficient shall be left to them from year to year, of corn, milk, and curds, but that they shall not be allowed to accumulate hoards and property.”
[- ‘Tarikh-I Firoz Shahi by Ziau-D Din Barni, trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians, Vol 3, p. 184-185]
- Ways employed to Subjugate the Hindus-3
Alāʾ ud-Dīn Khaljī introduced 4 regulations to fix prices so that he could have a large army and maintain it. After the prices were brought down, a huge army was raised, which then was used to decimate the infidel Mughals (they were called infidels as they still haven’t converted to Islam). And when there was quiet on the Mughal front, the same army was then directed towards the other infidels-Hindus.
The 4th regulation was about slavery.
Regulation IV—* * * The price of a serving girl was fixed from 5 to 12 tankas, of a concubine at 20, 30, or 40 tankas. The price for a male slave was 100 or 200 tankas, or less. If such a slave as could not in these days be bought for 1000 or 2000 tankas came into the market, he was sold for what he would fetch, in order to escape the reports of the informers. Handsome lads fetched from 20 to 30 tankas; the price of slave-labourers was 10 to 15 tankas, and of young domestic slaves 17 or 18 tankas. * * * *
[- ‘Tarikh-I Firoz Shahi by Ziau-D Din Barni, trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians, Vol 3, p. 196]
21. Sufi Mir Sayyid Ali Hamadani (1314 CE)
He was the founder of Kubrawiyya Sufi order of Kashmir. He is known as the “Apostle of Kashmir”.
And, as soon as he arrived in Kashmir, he established his credentials as a Sufi and an ‘Apostle of Peace’ by demolishing a Hindu temple and raising his place of residence (Khanqah)
“At the site where his khanqah was built, there existed a small temple which was demolished and converted into an estrade on which he offered namaz (prayer) five times a day and recited portions of the Qur’an morning and evening. Sultan Qutbu’d-Din occasionally attended these congregational prayers.”
[-Baharistan-i-Shahi, tr. as ‘A Chronicle of Medaeval Kashmir’ by K. N. Pandit, Published by: Firma KLM Pvt Ltd, p.33]
He emphasized a covenant to the Sultan of Kashmir on his relation with Hindus. Covenant is as follows:
- They (the Hindus) will not build new idol temples.
- They will not rebuild any existing temple which may have fallen into disrepair.
- Muslim travelers will not be prevented from staying in temples.
- Muslim travelers will be provided hospitality by Zimmis in their own houses for three days.
- Zimmis will neither act as spies nor give spies shelter in their houses.
- If any relation of a Zimmi is inclined towards Islam, he should not be prevented from doing so.
- Zimmis will respect Muslims.
- Zimmis will courteously receive a Muslim wishing to attend their meetings.
- Zimmis will not dress like Muslims.
- They will not take Muslim names.
- They will not ride horses with saddle and bridle.
- They will not possess swords, bows or arrows.
- They will not wear signet rings.
- They will not openly sell or drink intoxicating liquor.
- They will not abandon their traditional dress, which is a sign of their ignorance, in order that they may be distinguished from Muslims.
- They will not openly practice their traditional customs amongst Muslims.
- They will not build their houses in the neighbourhood of Muslims.
- They will not carry or bury their dead near Muslim graveyards.
- They will not mourn their dead loudly.
- They will not buy Muslim slaves
[- Zakhiratul-muluk, by Saiyid Ali Hamadani, pp. 117-118]
Note: These laws were for all Hindus, whether Brahmins or other castes. And a beautiful Khanqah of this Sufi and ‘Apostle of Peace’ still exists in the same spot where the Hindu temple was destroyed. It is called “Khanqah-e-Molla” or “Shah-e-Hamdan” and is very lovingly maintained.
22. Qutb-ud-din Mubarak Shah Khalji (reign 1316–1320 CE),
Qutb-ud-din Khalji, Allau-ud-din Khalji’s son, became the monarch after Malik Kafur’s death. He proclaimed himself Khalifatullah (“Representative of Allah”), and his beloved catamite slave General Khusru Khan had this to say about his Khalifa.
“The Khalifa who sent me to this country ordered me to demand three conditions from the Hindus: First, that they should make profession of our faith, in order that its saving tidings may be proclaimed throughout the world; second, that, in the event of refusal, a capitation tax should be levied; the third is, if compliance with these demands be refused, to place their heads under the sword.”
[- ‘Nuh Sipihr by Amir Khusru, trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians; Vol 3; Appendix; p. 560]
- Warrangal (Andhra Pradesh)
They pursued the enemy to the gates and set everything on fire. They burnt down all those gardens and groves. That paradise of idol-worshippers became like hell. The fire-worshippers of Bud were in alarm and flocked round their idols
[- Elliot Dowson, op. cit., Vol. III, p. 559.]
23. Sultãn Muhammad bin Tughlaq (1325-1351 CE)
The Sultãn is not slack in jihãd. He never lets go of his spear or bridle in pursuing jihãd by land and sea routes. This is his main occupation which engages his eyes and ears. He has spent vast sums for the establishment of the faith and the spread of Islãm in these lands, as a result of which the light of Islãm has reached the inhabitants and the flash of the true faith brightened among them. Fire temples (Hindu temples were often called fire temples by Muslim writers as Hindus were often described as fire-worshippers or gabrs) have been destroyed and the images and idols of Budd have been broken, and the lands have been freed from those who were not included in the dãrul Islãm, that is, those who had refused to become zimmîs. Islãm has been spread by him in the far east and has reached the point of sunrise. In the words of Abû Nasr al-Ãinî, he has carried the flags of the followers of Islãm where they had never reached before and where no chapter or verse (of the Qurãn) had ever been recited. Thereafter he got mosques and places of worship erected, and music replaced by call to prayers (azãn), and the incantations of fire-worshippers stopped by recitations of the Qurãn. He directed the people of Islãm towards the citadels of the infidels and, by the grace of Allãh, made them (the believers) inheritors of wealth and land and that country which they (the believers) had never trodden upon
[-Translated from the Hindi version by S.A.A. Rizvi included in Tughlaq Kãlîna Bhãrata, Aligarb, 1956, Vol. I, p. 325.]
The Sultãn who is ruling at present has achieved that which had not been achieved so far by any king. He has achieved victory, supremacy, conquest of countries, destruction of the forts of the infidels, and exposure of magicians. He has destroyed idols by which the people of Hindustãn were deceived in vain.
[-Translated from the Hindi version by S.A.A. Rizvi included in Tughlaq Kãlîna Bhãrata, Aligarb, 1956, Vol. I, p. 327.]
Note: The saints, sages, scholars and Brahmin priests of the Hindus were branded as magicians by the mullahs of Islam.
24. Firuz Shah Tughlaq; reign 1351-1388 CE
Sultan Firuz Shah Tughlaq is considered to be a gentle monarch. But he was gentle only for the musulmans. When it came to the Hindus, he was no different from any other.
After the hunt was over, the Sultan directed his attention to the Rai of Jajnagar (Raja Gajpati), and entering the palace where he dwelt he found many fine buildings. It is reported that inside the Rais fort there was a stone idol which the infidels called Jagannath, and to which they paid their devotions. Sultan Firoz, in emulation of Mahmud Subuktigin, having rooted up the idol, carried it away to Dehli, where he subsequently had it placed in an ignominious position.
[-Tarikh-i-Firoz Shahi by Shams-i Siraj ‘Afif; trans. and ed. H. M. Elliot and John Dowson; The History of India as Told by its Own Historians. Vol. 3, p. 314].
- Destruction of the Jagannath Temple, Orissa
The victorious standards set out from Jaunpur for the destruction of idols, slaughter of the enemies of Islãm and hunt for elephants near Padamtalãv. The Sultãn saw Jãjnagar which had been praised by all travellers.
The troops which had been appointed for the destruction of places around Jãjnagar, ended the conceit of the infidels by means of the sword and the spear. Wherever there were temples and idols in that area, they were trampled under the hoofs of the horses of Musalmãns.
After obtaining victory and sailing on the sea and destroying the temple of Jagannãth and slaughtering the idolaters, the victorious standards started towards Delhi.
[-Translated from the Hindi version by S.A.A. Rizvi included in Tughlaq Kãlîna Bhãrata, Aligarh, 1957, Vol. II, p. 380–83.]
Note : Another detailed version of the destruction of the Jagannath Temple.
- Destruction of the Jagannath Temple, Orissa
Allãh, who is the only true God and has no other emanation, endowed the king of Islãm with the strength to destroy this ancient shrine on the eastern sea-coast and to plunge it into the sea, and after its destruction, he ordered the nose of the image of Jagannãth to be perforated and disgraced it by casting it down on the ground. They dug out other idols, which were worshipped by the polytheists in the kingdom of Jãjnagar, and overthrew them as they did the image of Jagannãth, for being laid in front of the mosques along the path of the Sunnis and way of the musallis (the multitude who offer prayers) and stretched them in front of the portals of every mosque, so that the body and sides of the images may be trampled at the time of ascent and descent, entrance and exit, by the shoes on the feet of the Muslims.
[-Quoted in R.C. Majumdar (ed.), op. cit., Vol. VI, The Delhi Sultanate, Bombay, 960, p. 105–60]
- Delhi-A Brahmin is publicly burnt Alive
A report was brought to the Sultãn that there was in Delhi an old Brahman (zunãr dãr) who persisted in publicly performing the worship of idols in his house; and that people of the city, both Musulmãns and Hindus, used to resort to his house to worship the idol. The Brahman had constructed a wooden tablet (muhrak), which was covered within and without with paintings of demons and other objects. An order was accordingly given that the Brahman, with his tablet, should be brought into the presence of the Sultãn at Fîrozãbãd. The judges and doctors and elders and lawyers were summoned, and the case of the Brahman was submitted for their opinion. Their reply was that the provisions of the Law (Shariah) were clear: the Brahman must either become a Musulmãn or be burned. The true faith was declared to the Brahman, and the right course pointed out, but he refused to accept it. Orders were given for raising a pile of faggots before the door of the darbãr. The Brahman was tied hand and foot and cast into it; the tablet was thrown on top and the pile was lighted. The writer of this book was present at the darbãr and witnessed the execution. The tablet of the Brahman was lighted in two places, at his head and at his feet; the wood was dry, and the fire first reached his feet, and drew from him a cry, but the flames quickly enveloped his head and consumed him. Behold the Sultãn’s strict adherence to law and rectitude, how he would not deviate in the least from its decrees!
[Elliot and Dowson. Vol. III, p. 365.]
Note: Zunãr or Zunnãr is the Muslim term for the sacred thread Janeu worn by the BrãhmaNas who were accordingly called Zunãr-dãrs.
- Massive Enslavement of Hindus
None of the Sultan’s predecessors had ever collected so many slaves. The late Sultan ‘Alau-d din had drawn together about 50,000 slaves, but after him no Sultan had directed his attention to raising a body of them until Sultan Firoz adopted the practice.
[-Tarikh-i-Firoz Shahi by Shams-i Siraj ‘Afif; trans. and ed. H. M. Elliot and John Dowson; The History of India as Told by its Own Historians. Vol. 3, p. 340-342].
- Muslims are the progeny of the slave girls
Before my time it was the rule and practice that in repressing infidelity (repressing Hindus) four-fifths of the spoil was appropriated to the public treasury and one-fifth was given to the captors; but the rule of the Law is that one-fifth should be taken by the State, and four-fifths allotted to the captors. The provisions of the Law had thus been entirely subverted. As the Law was thus set at nought, every man looked upon himself as the lawful owner of the spoil he captured. Hence, children borne by female captives were the offspring of fornication (rape). To prevent these irregularities I decreed that one-fifth (of the spoil) should be taken by the State, and four-fifths given to the captors.
[-Futuhat-i Firoz Shahi by Sultan Firoz Shah Tughlaq; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 377]
- Dalits are violently subjugated by Firoz Shah Tughlaq
The Hindus and idol- worshipers had agreed to pay the money for toleration (zar-i zimmiya), and had consented to the poll tax (jizya), in return for which they and their families enjoyed security. These people now erected new idol temples in the city and the environs in opposition to the Law of the Prophet which declares that such temples are not to be tolerated. Under Divine guidance I destroyed these edifices, and I killed those leaders of infidelity who seduced others into error, and the lower orders (Dalits) I subjected to stripes and chastisement, until this abuse was entirely abolished.
The following is an instance: In the village of Maluh there is a tank which they call kund (tank). Here they had built idol-temples, and on certain days the Hindus were accustomed to proceed thither on horseback, and wearing arms. Their women and children also went out in palankins and carts. There they assembled in thousands and performed idol worship. This abuse had been so overlooked that the bazar people took out there all sorts of provisions, and set up stalls and sold their goods. Some graceless Musulmans, thinking only of their own gratification, took part in these meetings. When intelligence of this came to my ears my religious feelings prompted me at once to put a stop to this scandal and offence to the religion of Islam.
On the day of the assembling I went there in person, and I ordered that the leaders of these people and the promoters of this abomination should be put to death. I forbade the infliction of any severe punishments on the Hindus in general, but I destroyed their idol temples, and instead thereof raised mosques. I founded two flourishing’ towns (kasba), one called Tughlikpur, the other Salarpur. Where infidels and idolaters worshiped idols, Musulmans now, by God’s mercy, perform their devotions to the true God. Praises of God and the summons to prayer are now heard there, and that place which was formerly the home of infidels has become the habitation of the faithful, who there repeat their creed and offer up their praises to God.
[-Futuhat-i Firoz Shahi by Sultan Firoz Shah Tughlaq; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 380-381]
Sultan Firoz Shah Tughlaq cites many incidents where he ordered the killing of Hindus & demolishing their temples and claimed India to be a musulman country.
Some Hindus had erected a new idol-temple in the village of Kohana, and the idolaters used to assemble there and perform their idolatrous rites. These people were seized and brought before me. I ordered that the perverse conduct of the leaders of this wickedness should be publicly proclaimed, and that they should be put to death before the gate of the palace. I also ordered that the infidel books, the idols, and the vessels used in their worship, which had been taken with them, should all be publicly burnt. The others were restrained by threats and punishments, as a warning to all men, that no zimmi could follow such wicked practices in a Musulman country.
[-Futuhat-i Firoz Shahi by Sultan Firoz Shah Tughlaq; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 381]
Sultan Firoz Shah Tughlaq further reveals how he converted many Hindus to Islam by giving them the incentive of getting rid of the dreaded Jiziya tax, not to forget the tax for toleration (zar-i zimmiya). The poor Hindus who were fleeced to their bones, took the option to convert, as a means of survival than for the love of ideology of Islam.
- Ways of Conversion of Hindus
“I encouraged my infidel subjects to embrace the religion of the prophet, and I proclaimed that every one who repeated the creed and became a Musulman should be exempt from the jizya, or poll-tax. Information of this came to the ears of the people at large, and great numbers of Hindus presented themselves, and were admitted to the honour of Islam. Thus they came forward day by day from every quarter, and, adopting the faith, were exonerated from the jizya, and were favoured with presents and honours.”
[-Futuhat-i Firoz Shahi by Sultan Firoz Shah Tughlaq; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 386]
25. Timur (also Tamerlane, reign 1370-1405 CE)
- The Butchery of Hindus by Taimur
In the morning, Timur ordered his troops to attack them on all sides. He enslaved the women and children and made towers of skulls of men.
“As soon as it was day I ordered my troops to attack on all four sides at once, and forcing their way into the defiles to kill all the men, to make prisoners the women and children, and to plunder and lay waste all their property. In obedience to these orders, my nobles and troops making a valiant assault on all sides at once, and putting to the sword the remnant of the infidels, consigned them to the house of perdition. They made prisoners of their women and children, and secured an enormous booty. I directed towers to be built on the mountain of the skulls of those obstinate unbelievers, and I ordered an engraver on stone, who was in my camp, to cut an inscription somewhere on those defiles to the effect that I had reached this country by such and such a route, in the auspicious month of Ramazan, A. h. 800 (May, 1398) : that if chance should conduct any one to this spot he might know how I had reached it.”
[-Malfuzat-i Timurī by The Emperor Timur; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 405]
Zafarnama also mentions this clearly and also says that Timur’s men entered the fort on the pretext of procuring grain and then slaughter the Hindus.
With savage feelings the soldiers entered the town on the pretext of seeking for grain, and a great calamity fell upon it. They set fire to the houses and plundered whatever they could lay their hands on. The city was pillaged, and no houses escaped excepting those of the saiyids and learned Musulmans.
[-Zafar-Nama by Maulana Sharafu-d din ‘Ali Yazdi; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 484]
- Conquest of the Town of Sarsuti (now Sirsa, Haryana) in 1398
When I made inquiries about the city of Sarsuti, I was informed that the people of the place were strangers to the religion of Islam, and that they kept hogs in their houses and ate the flesh of those animals. When they heard of my arrival, they abandoned their city. I sent my cavalry in pursuit of them, and a great fight ensued. All these infidel Hindus were slain, their wives and children were made prisoners, and their property and goods became the spoil of the victors. The soldiers then returned, bringing with them several thousand Hindu women and children who became Muhammadans, and repeated the creed.
[-Malfuzat-i Timurī by The Emperor Timur; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 428]
[-Zafar-Nama by Maulana Sharafu-d din ‘Ali Yazdi; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 492]
- Massacre of 100,000 Hindus by Timur
At this Court Amir Jahan Shah and Amir Sulaiman Shah, and other amirs of experience, brought to my notice that, from the time of entering Hindustan up to the present time, we had taken more than 100,000 infidels and Hindus prisoners, and that they were all in my camp.
On the previous day, when the enemy’s forces made the attack upon us, the prisoners made signs of rejoicing, uttered imprecations against us, and were ready, as soon as they heard of the enemy’s success, to form themselves into a body, break their bonds, plunder our tents, and then to go and join the enemy, and so increase his numbers and strength. I asked their advice about the prisoners, and they said that on the great day of battle these 100,000 prisoners could not be left with the baggage, and that it would be entirely opposed to the rules of war to set these idolaters and foes of Islam at liberty.
In fact, no other course remained but that of making them all food for the sword. When I heard these words I found them in accordance with the rules of war, and I directly gave my command for the Tawachis to proclaim throughout the camp that every man who had infidel prisoners was to put them to death, and whoever neglected to do so should himself be executed and his property given to the informer. When this order became known to the ghazis of Islam, they drew their swords and put their prisoners to death. 100,000 infidels, impious idolaters, were on that day slain. Maulana Nasiru-d din ‘Umar, a counsellor and man of learning, who, in all his life, had never killed a sparrow, now, in execution of my order, slew with his sword fifteen idolatrous Hindus, who were his captives.
[-Malfuzat-i Timurī by The Emperor Timur; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 436]
[-Zafar-Nama by Maulana Sharafu-d din ‘Ali Yazdi; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 497]
[-Malfuzat-i Timurī by The Emperor Timur; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 436;]
[- Zafar-Nama by Maulana Sharafu-d din ‘Ali Yazdi; ibid; Vol. 3, p. 497 Matla’u-s Sa’dain wa Majma’u-l Bahrain by Kamalu-d din ‘Abdu-r Razzak; ibid; Vol. 4, p. 78 ]
- Sack of the City of Dehli –
Genocide and enslavement of Hindus by Timur (17th Dec.1398)
The savage Turks fell to killing and plundering.
The Hindus set fire to their houses with their own hands, burned their wives and children in them, and rushed into the fight and were killed. The Hindus and gabrs of the city showed much alacrity and boldness in fighting.
The amirs who were in charge of the gates prevented any more soldiers from going into the place, but the flames of war had risen too high for this precaution to be of any avail in extinguishing them.
On that day, Thursday, and all the night of Friday, nearly 15,000 Turks were engaged in slaying, plundering, and destroying. When morning broke on the Friday, all my army, no longer under control, went off to the city and thought of nothing but killing, plundering, and making prisoners. All that day the sack was general.
The following day, Saturday, the 17th, all passed in the same way, and the spoil was so great that each man secured from fifty to a hundred prisoners, men, women, and children. There was no man who took less than twenty. The other booty was immense in rubies, diamonds, garnets, pearls, and other gems; jewels of gold and silver; ashrafis, tankas of gold and silver of the celebrated ‘Alai coinage; vessels of gold and silver; and brocades and silks of great value.
Gold and silver ornaments of the Hindu women were obtained in such quantities as to exceed all account.
Excepting the quarter of the saiyids, the ‘ulama, and the other Musulmans, the whole city was sacked.
[-Malfuzat-i Timurī by The Emperor Timur; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 445-446]
On his way back, the psychotic Timur, ravaged the villages he came across, killing lakhs of unarmed Hindus and taking their women & children as war booty. He exults over the fact that he killed & plundered the poor unarmed Hindu villagers, personally leading the raids. When the princes and amirs Amir Sulaiman Shah, Amir Shah Malik, Amir Shaikh Nurud din, and other amirs, ask him,
“So long as we, your servants, are able to move hand and foot, we will execute your orders, but what necessity is there for our great amir to take all this toil and hardship upon himself, and that he should now order us to march against the infidels of the Siwalik, and to rout and destroy them ?”
[-Malfuzat-i Timurī by The Emperor Timur; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 461]
Here you can find Timur gloating over the slaughter of innocent cattle-grazing villagers. To camouflage his act, he tries to justify it by saying the Hindus were ‘crying out for battle’. But it seems funny that an armed force would be grazing cattle on way to battle. He reveals his deceit by attacking unarmed villagers for plunder and Jihad, he calls the unsuspecting, unarmed Hindus as ‘foxes’ while calling himself & his band of dacoits as ‘wolves’. He brags about capturing a huge number of booty that ‘exceeded all calculations’ and then reveals that this booty comprised of ‘cows & buffaloes’.
A horseman belonging to the kushun of Amir Shaikh Nurud din and ‘Ali Sultan Tawachi now came galloping in to inform me that upon my left there was a valley in which an immense number of Hindus and gabrs had collected, and were crying out for battle. Vast herds of cattle and buffalos were grazing around them, in numbers beyond the reach of the imagination. As soon as I heard this, I proceeded to the place, and having said my mid-day prayers with the congregation on the way, I joined Amir Shaikh Nurud din, and I ordered him, with ‘Ali Sultan Tawachi, to march with their forces against the enemy. In compliance with this order they went boldly forward, and by a rapid march came in sight of the infidels.
Like a pack of hungry sharp-clawed wolves, they fell upon the flock of fox-like infidels, and dyed their swords and weapons in the blood of those wretches till streams of blood ran down the valley. I went to the front from the rear, and found the enemy flying on all sides, and my braves splashing their blood upon the ground.
A party of the Hindus fled towards the mountain, and I taking a body of soldiers pursued them up that lofty mountain, and put them to the sword. After mounting to the summit I halted. Finding the spot verdant and the air pleasant, I sat myself down and watched the fighting aud the valiant deeds my men were performing. I observed their conduct with my own eyes, and how they put the infidel Hindus to the sword.
The soldiers engaged in collecting the booty, and cattle, and prisoners. This exceeded all calculation, and they returned victorious and triumphant. The princes and amirs and other officers came up the mountain to meet me, and to congratulate me on the victory. I had seen splendid deeds of valour, and I now promoted the performers and rewarded them with princely gifts. The enormous numbers of cows and buffalos that had been taken were brought forward, and I directed that those who had captured many should give a few to those soldiers who had got no share.
[-Malfuzat-i Timurī by The Emperor Timur; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 466-467]
- Butchery of Dalits Continues…..
Another incident clearly unveils the deceit of Timur. Here he doesn’t shy to mention that he is attacking villages.
At the foot of a mountain in the vicinity of my camp there was a flourishing village, and I sent a force to plunder it. When they reached it, the Hindus of the place who were numerous, assembled to resist, but on the approach of my men fear fell upon their hearts, and they set fire to their houses and fled to the mountains. My victorious soldiers pursued them and slew many of them. A large booty in grain and property fell into our hands. There were two other large villages in the vicinity of this village. These also were plundered and a large amount of spoil was secured.
[-Malfuzat-i Timurī by The Emperor Timur; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 3, p. 470]
26. Sultãn Alãud-Dîn Mujãhid Shãh Bahmanî (1375-1378 CE)
Mujahid Shah, on this occasion, repaired mosques which had been built by the officers of Alla-ood-Deen Khiljy. He broke down many temples of the idolaters, and laid waste the country; after which he hastened to Beejanuggur The King drove them before him, and gained the bank of a piece of water, which alone divided him from the citadel, where in the Ray resided. Near this spot was an eminence, on which stood a temple, covered with plates of gold and silver, set with jewels: it was much venerated by the Hindoos, and called, in the language of the country, Puttuk. The King, considering its destruction a religious obligation ascended the hill, and having razed the edifice, became possessed of the precious metals and jewels therein.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. II, pp. 206–07]
27. Sultãn Ghiyãsud-Dîn Tughlaq Shãh II (1388-89 CE)
In the meanwhile Delhi received news of the defeat of the armies of Islãm which were with Malikzãdã Mahmûd bin Fîrûz Khãn. This Malikzãdã reached the bank of the Yamunã via Shãhpur and renamed Kãlpî, which was the abode and centre of the infidels and the wicked, as Muhammadãbãd, after the name of Prophet Muhammad. He got mosques erected for the worship of Allãh in places occupied by temples, and made that city his capital.
[Translated from the Hindi version by S.A.A. Rizvi included in Tughlaq Kãlina Bhãrata, Aligarh, 1957, Vol. II, pp. 228-29.]
28. Sultãn Nasîrud-Dîn Mahmûd Shãh Tughlaq (1389-1412 CE)
He laid waste Khandaut which was the home of infidels and, having made it an abode of Islãm, founded Mahmûdãbãd after his own name. He got a splendid palace and fort constructed there and established all the customs of Islãm in that city and place.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1959, Vol. II, p. 27–28.]
- Prayag and Kara (Uttar Pradesh)
The Sultãn moved with the armies of Islãm towards Prayãg and Arail with the aim of destroying the infidels, and he laid waste both those places. The vast crowd which had collected at Prayãg for worshipping false gods was made captive. The inhabitants of Karã were freed from the mischief of rebels on account of this aid from the king and the name of this king of Islãm became famous by this reason.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1959, Vol. II, p. 29.]
29. Sultãn Sikandar Butshikan of Kashmir (AD 1389-1413 CE)
- Destruction of Mahadev Temple, Kashmir
On account of his extensive charities, scholars from Irãq, Khorãsãn and Mawãraun-Nahar started presenting themselves in his court and Islãm was spread. He held in great regard Sayyid Muhammad who was a very great scholar of the time, and strived to destroy the idols and temples of the infidels. He got demolished the famous temple of Mahãdeva at Bahrãre. The temple was dug out from its foundations and the hole (that remained) reached the water level. Another temple at Jagdar was also demolished. Rãjã Alamãdat had got a big temple constructed at Sinpur. He had come to know from astrologers that after 11 hundred years a king by the name of Sikandar would get the temple destroyed and the idol of Utãrid, which was in it, broken. He got this [forecast] inscribed on a copper plate which was kept in a box and buried under the temple. The inscription came up when the temple was destroyed [by Sikandar]
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 515]
Note: The discovery of an inscription seems to be true, but the reading is obviously wishful and fictitious.
The value of currency had come down, because Sultãn Sikandar had got idols of gold, silver and copper broken and turned into coins.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 515]
Jonaraja in his Rajatarangini, mentions a Brahmin Suha Bhatta. He was converted to Islam by the Sufi Mir Sayyid Muhammad and was named “Saif-ud-din”. See Baharistan-i-shahi MS f 12a; Tarikh-i-Haider Malik, MS p.44. He went on to become the commander of King Sikander’s army and committed heinous atrocities on his own community, the Hindus.
John Briggs writes about his misdeeds in detail, in his History of the Rise of the Mahomedan Power in India.
In these days he promoted a brahmin, by name Seeva Dew Bhut, to the office of prime minister, who embracing the Mahomedan faith, became such a persecutor of Hindoos that he induced Sikundur to issue orders proscribing the residence of any other than Mahomedans in Kashmeer; and he required that no man should wear the mark on his forehead (Tilak), or any woman be permitted to burn with her husband’s corpse. Lastly, he insisted on all golden and silver images being broken and melted down, and the metal coined into money. Many of the brahmins, rather than abandon their religion or their country, poisoned themselves; some emigrated from their native homes, while a few escaped the evil of banishment by becoming Mahomedans. After the emigration of the brahmins, Sikundur ordered all the temples in Kashmeer to be thrown down; among which was one dedicated to Maha Dew (Mahadev), in the district of Punjhuzara, which they were unable to destroy, in consequence of its foundation being below the surface of the neighbouring water. But the temple dedicated to Jug Dew (Jagdev) was levelled with the ground; and on digging into its foundation the earth emitted volumes of fire and smoke which the infidels declared to be the emblem of the wrath of the Deity; but Sikundur, who witnessed the phenomenon, did not desist till the building was entirely razed to the ground, and its foundations dug up.
In another place in Kashmeer was a temple built by Raja Bulnat, the destruction of which was attended with a remarkable incident. After it had been levelled, and the people were employed in digging the foundation, a copper-plate was discovered, on which was the following inscription:- Raja Bulnat, having built this temple, was desirous of ascertaining from his astrologers how long it would last, and was informed by them, that after eleven hundred years, a king named Sikundur would destroy it, as well as the other temples in Kashmeer. Having broken all the images in Kashmeer, he acquired the title of the Iconoclast, Destroyer of Idols.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. IV, pp. 268–69]
Note: Another deception used again and again of recovering an ancient inscription, that supposedly justified their destruction of temples.
The atrocities perpetrated by Suha Bhatta aka Saif-ud-din, supported by his barbaric king Sikander, on the Hindus reminds one of what the Nazis did to the Jews.
When Suha Bhatta , supported by Sikander’s vassals, exerted to ‘pollute the caste’ of the people (conversion by circumcision & forcible beef eating), the Brahmanas (presumably those of firmer conviction) declared that they would rather die than accept Islam. Thereby ‘Jiziyah’ (durdanda) was imposed. Even the recreant Brahmana servants of the king, who allured by the prospect of self-advancement had abjured Hinduism, were not exempted from Jiziyah. The government probably thought that they secretly clung to their religion.
[-Rajatarangini of Jonaraja, tr. by Srikant Kaul, Vishveshvaranand Institute Publications, 1967, p. 121 ]
Even after Sikander’s death, Suha Bhatta aka Saif-ud-din continued with his torturous treatment of Hindus.
The religious sacrifices and the celebrations of Naga festivals were prohibited. For persons desirous of leaving Kashmir, a passport system was introduced so that no Hindu could escape from Kashmir without being converted. Brahmins tried to escape conversion by burning themselves to death, hanging, drowning and even jumping of cliffs. Brahmins took the bylanes and side roads and left Kashmir. Social life broke down and many Hindus died due to hunger, malnutrition and utter poverty. Many turned to begging on their way to other provinces. Some brahmins disguised themselves as muslims and wandered about the country in search of their families. All education was banned for the brahmins so that they couldn’t teach or propagate their religion, traditions and thus cut the roots of their culture, language and religion. They were reduced to the level of dogs.
[-See Rajatarangini of Jonaraja, tr. by Srikant Kaul, Vishveshvaranand Institute Publications, 1967, p. 100]
Sir Walter R Lawrence writes in his The Valley of Kashmir, There was a certain method in the mad zeal of Sikander, for he used the plinths and friezes of the old temples for the embankments of the city and for the foundation of the Jama Masjid. Having glutted his vengeance on Hindu temples, he turned his attention to the people who had worshipped in them, and he offered them three choices, death, conversion or exile. Many fled, many were converted, and many were killed, and it is said that this thorough monarch burnt seven maunds (261 Kgs.) of sacred thread (janeau) of the murdered brahmins. All books of Hindu learning which he could lay his hands on were sunk in the Dal lake, and Sikander flattered himself that he had extirpated Hinduism from the valley.
[-The valley of Kashmir by Sir Lawrence, Walter R. (Walter Roper), 1895, p. 191]
Iskandarpora was laid out on the debris of the destroyed temples of Hindus. In the neighbourhood of the royal palace in Iskandarpora, the Sultan destroyed the temple of Maha Shri which had been built by Pravarasena and another one built by Tarapida. The material from these was used for constructing a Jami’ mosque in the middle of the city.
[-Tarikh-i-Hasan Khuihami, Pir Ghulam Hasan, Vol II, RPD,* Srinagar 1954, p. 180]
The same is corroborated by the Baharistan-i-Shahi:
“Hindus were forcibly converted to Islam and were massacred in case they refused to be converted’,” writes Hasan, a Muslim chronicler. He further observes, “And Sikandarpora (a city laid out by Sultan Sikandar) was laid out on ‘the debris of the destroyed temples of the Hindus’. In the neighbourhood of the royal palaces in Sikandarpora, the Sultan destroyed the temples of ‘Maha-Shri built by Praversena’ and another by ‘Tarapida’. The material from these was used for constructing a ‘Jami’ mosque in the middle of the city.”
“Towards the fag end of his life, he (Sultan Sikandar) was infused with a zeal for demolishing idol-houses, destroying the temples and idols of the infidels. He destroyed the massive temple at ‘Beejbehara’. He had designs to ‘destroy all the temples’ and put an end to the ‘entire community of infidels’,” puts Baharistan-i-Shahi.
In his second Rajtarangini, the historian Jonraj has recorded, “He broke the images of Marttanda, Vishaya-Ishana, Chakrabhrit and Tripureshwara; what what can be said of the evil that came on him by breaking of the Shesha? There was no city, no town, no village, no wood, where the temples of the gods were unbroken. When ‘Sureshavari, Varaha and others were broken’, the world trembled, but not so the mind of the wicked king. He forgot his kingly duties and took delight day and night in breaking images.”
[-Rajatarangini of Jonaraja, tr. by Shrikant Kaul, Vishveshvaranand Institute Publication, Hoshiarpur (1967), p. 96]
[-Rajatarangini of Jonaraja, tr. by Dutt, Jogesh Chunder (1898), p. 60]
[ Muhammad Qãsim Hindû Shãh Firishta : Tãrîkh-i-Firishta, tr by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981)
Note:
- Marttanda Temple: Famous Vishnu-Surya Temple made by Emperor Lalitaditya Muktapida was near Matan (5 miles from Anantnag)
- Vishaya-Ishana Temple: God of Poison, a massive Shiva temple called Vijayeswara was at a modern town of Vijaybror (now Bijbehara).
- Chakrabhrit Temple: Vishnu-Chakradhara temple was at Tsakdar Udar near Vijayabror (now Bijbehara).
- Tripureshwara Temple: Triphar village near Dal Lake
- Sureshwari Temple: Durga-Sureshwari was at the Dal Lake at Ishibar.
- Varaha Temple: Vishnu-Varaha was a Varamul (now Baramulla)
[-Rajatarangini of Jonaraja, tr. by Shrikant Kaul, Vishveshvaranand Institute Publication, Hoshiarpur (1967), p. 96 footnotes]
30. Sufi Mir Mohammad Hamadani (1389-1413 CE)
He was the son of Mir Syed Ali Hamadani, a Persian Sūfī of the Kubrāwī order, a poet and a prominent Shafi’i Muslim scholar, who was also known as “Shāh Hamadhān” (“King of Hamadhān”, Iran) and as Amīr-i Kabīr (“the Great Commander”).
Here I would like to stress the point that he was given the title of ‘The Great Commander’ and peaceful holy men can never be called ‘Commanders’ unless they’re associated with the army, which here, of course, was the ‘army of Ghazis (Killer of Hindus).
During the reign of Sultãn Sikandar, Mîr Sayyîd Muhammad, son of Mîr Sayyîd Hamadanî came here, and removed the rust of ignorance and infidelity and the evils, by his preaching and guidance. He wrote an epistle for Sultãn Sikandar on tasawwuf. Sultãn Sikandar became his follower. He prohibited all types of frugal games. Nobody dared commit acts which were prohibited by the Sharîat. The Sultãn was constantly busy in annihilating the infidels and destroyed most of the temples.
[-History of Kashmir by Haider Malik Chadurah, ed. and tr. into English by Dr. Raja Bano, Delhi, 1991, p. 55. ]
Sir Walter R Lawrence writes in his The Valley of Kashmir, “He attracted learned musulmans to his court, amongst others Muhamad Khan Hamadani, the successor of the famous Shah Hamadan, who added fuel to the fire to the King’s fierce zeal. Hindu temples were felled to the ground and for one year a large establishment was maintained for the demolition of the great Martand temples. The massive masonry resisted all efforts, and finally fire was applied, and the noble building s were cruelly defaced.
[-The valley of Kashmir by Sir Lawrence, Walter R. (Walter Roper), 1895, p. 190]
It was during Sikander’s reign that a ‘’wave of ‘Sufi warriors’ headed by Mir Muhammad Hamadani’’ (1372–1450) arrived in Kashmir in 1393. [M.S. Asimov, Vadim Mikhaĭlovich Masson, Ahmad Hasan Dani, Unesco, Clifford Edmund Bosworth, Muḣammad Osimī, János Harmatta, Boris Abramovich Litvinovskiĭ (1992). Clifford Edmund Bosworth; Muḣammad Osimī, eds. History of Civilizations of Central Asia. 4. Paris: Motilal Banarsidass Publ., 1999. p. 485.]
Sikandar won the sobriquet of But-shikan or idol-breaker, due to his actions related to the desecration and destruction of numerous temples, chaityas, viharas, shrines, hermitages and other holy places of the Hindus and Buddhists. He banned dance, drama, music and iconography as aesthetic activities of the Hindus and Buddhists and decreed them as heretical and un-Islamic. He forbade the Hindus to apply a tilak mark on their foreheads. He did not permit them to pray and worship, blow a conch shell or toll a bell. Eventually he went on burning temples and all Kashmiri texts to eliminate Shirk. Sikandar stopped Hindus and Buddhists from ‘cremating their dead’. Jizya (poll-tax) equal to ‘4 tolas of silver’ was imposed on the Hindus.
And all this was done under the ‘’guidance of none other than the ‘Sufi warrior’ Mir Mohammad Hamadani’’.
[Kaw, K.; Kashmir Education, Culture, and Science Society (2004). Kashmir and Its People: Studies in the Evolution of Kashmiri Society. A.P.H. Publishing Corporation. Retrieved 7 July 2015]
Puts A.K. Mujumdar, “These Sufi Muslim immigrants brought with them that zeal which distinguished Islam in other parts of India, but from which Kashmir was happily free up to this time.” He further records, “Sikandar’s reign was disgraced by a series of acts, inspired by religious bigotry and iconoclastic zeal for which there is hardly any parallel in the annals of the Muslim rulers of Kashmir.”
[-“Archived copy“. Archived from the original on 2011-09-14. Retrieved 2011-09-13. ]
31. Sultãn Muzaffar Shãh I of Gujarat (1392-1410 CE)
In AH 796 (AD 1393-94), it was reported that Sultãn Muhammad bin Fîrûz Shãh had died at Delhî and that the affairs of the kingdom were in disorder so that a majority of zamîndãrs were in revolt, particularly the Rãjã of Îdar. Zafar Khãn collected a large army and mountain-like elephants and proceeded to Îdar in order to punish the Rãjã. The Rãjã of Îdar had no time to prepare a defence and shut himself in the fort. The armies of Zafar Khãn occupied the Kingdom of Îdar and started plundering and destroying it. They levelled with the ground whatever temple they found. The Rãjã of Îdar showed extreme humility and pleaded for forgiveness through his representatives. Zafar Khãn took a tribute according to his own desire and made up his mind to attack Somnãt.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 177–78]
Note: Zafar Khãn crowned himself as Muzaffar Shãh a few years later, and founded the independent kingdom of Gujarat.
In AH 803 (AD 1399-1400) Ãzam Humãyûn paid one year’s wages (in advance) to his army and after making great preparations, he attacked the fort of Îdar with a view to conquer it. After the armies of the Sultãn had besieged the fort from all sides and the battle continued non-stop for several days the Rãjã of Îdar evacuated the fort one night and ran away towards Bîjãnagar. In the morning Zafar Khãn entered the fort and, after expressing his gratefulness to Allãh, and destroying the temples, he appointed officers in the fort.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 180]
- Sack of the Somnath Temple (Gujarat)
In AH 797 (AD 1394-95) he proceeded for the destruction of the temple of Somnãt. On the way he made Rajpûts food for his sword and demolished whatever temple he saw at any place. When he arrived at Somnãt, he got the temple burnt and the idol of Somnãt broken. He made a slaughter of the infidels and laid waste the city. He got a Jãmi Masjid raised there and appointed officers of the Shariah.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 178]
Note: Another version of the destruction of Somnath ,
In AH 804 (AD 1401-02) reports were received by Zafar Khãn that the infidels and Hindûs of Somnãt had again started making efforts for promoting the ways of their religion. Ãzam Humãyûn started for that place and sent an army in advance. When the residents of Somnãt learnt this, they advanced along the sea-shore and offered battle. Ãzam Humãyûn reached that place speedily and he slaughtered that group. Those who survived took shelter in the fort of the port at Dîp (Diu). After some time, he conquered that place as well, slaughtered that group also and got their leaders trampled under the feet of elephants. He got the temples demolished and a Jãmi Masjid constructed. Having appointed a qãzî, muftî and other guardians of Shariah, he returned to the capital at Patan.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 180]
From Mundulgur Moozuffur Khan marched to Ajmeer, to pay his devotions at the shrine of Khwaja Moyin-ood-Deen Hussun Sunjury, from the whence he went towards Guzerat. On reaching Julwara, he destroyed the temples; and after exacting heavy contributions, and establishing his authority, he returned to Puttun (Patan).
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. IV, pp. 4]
In the following year AH 804 (AD 1402), he marched to Somnat, and after a bloody action, in which the Mahomedans were victorious, the Ray fled to Diu. Moozuffur Shah having arrived before Diu laid siege to it, but it opened its gates without offering resistance. The garrison was, however, nearly all cut to pieces, while the Ray, with the rest of the members of his court, were trod to death by elephants. One large temple in the town was razed to the ground, and a mosque built on its site; after which, leaving his own troops in the place, Moozuffur Shah returned to Puttun (Patan).
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. IV, pp. 5]
32. Sultãn Ahmad Shãh I of Gujarat (1411-1443 CE)
Sultãn Ahmad encamped near Chãmpãner on 7 Rabî-us-Sãni, AH 822 (AD 3 May, 1419). He destroyed temples wherever he found them and returned to Ahmadãbãd.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 192]
Ahmud Shah having a great curiosity to see the hill-fort of Girnal pursued the rebel in that direction. After a short time, the Raja, having consented to pay an annual tribute, made a large offering on the spot. Ahmud Shah left officers to collect the stipulated amount, and returned to Ahmadabad; on the road to which place he destroyed the temple of Somapoor, wherein were found many valuable jewels, and other property.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. IV, pp. 10]
In the year AH 817 (AD 1414), Mullik Tohfa, one of the Officers of the King’s government was ennobled by the title of Taj-ool-Moolk, and received a special commission to destroy all idolatrous temples, and establish the Mahomedan authority throughout Guzerat; a duty which he executed with such diligence, that the names of Mawass and Girass were hereafter unheard of in the whole kingdom.
[-ibid, pp. 10]
- On way to Nagaur (Rajasthan)
In the year AH 819 (AD 1416), Ahmud Shah marched against Nagoor, on the road to which place he plundered the country, and destroyed the temples.
[-ibid, pp. 10–11]
In the year 832 he marched again to Idur; and on the sixth of Suffur, AH 832 (AD Nov. 14, 1428) carried by storm one of the principal forts in that province, wherein he built a magnificent mosque.
[-ibid, pp. 16]
Note: There is evidence that the mosque was raised on the site of a temple.
In Rajab AH 836 (AD February-March, 1433) Sultãn Ahmad mounted an expedition for the conquest of Mewãr and Nãgaur. When he reached the town of Nãgaur, he sent out armies for the destruction of towns and villages and levelled with the ground whatever temple was found at whichever place. Having laid waste the land of Kîlwãrã, the Sultãn entered the land of Dîlwãrã, and he ruined the lofty palaces of Rãnã Mokal and destroyed the temples and idols.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 201–02]
33. Sultãn Ahmad Shãh I Walî Bahmanî (1422-1435 CE)
Ahmud Shah, without waiting to besiege the Hindoo capital, overran the open country; and wherever he went put to death men, women, and children, without mercy, contrary to the compact made between his uncle and predecessor, Mahomed Shah, and the Rays of Beejanuggur. Whenever the number of slain amounted to twenty thousand, he halted three days, and made a festival celebration of the bloody event. He broke down, also, the idolatrous temples, and destroyed the colleges of the bramins. During these operations, a body of five thousand Hindoos, urged by desperation at the destruction of their religious buildings, and at the insults offered to their deities, united in taking an oath to sacrifice their lives in an attempt to kill the King, as the author of all their sufferings.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. III, pp. 248]
In the year AH 829 (AD 1425), Ahmud Shah marched to reduce a rebellious zemindar of Mahoor During this campaign, the King obtained possession of a diamond mine at Kullum, a place dependent on Gondwana, in which territory he razed many idolatrous temples, and erecting mosques on their sites, appropriated to each some tracts of land to maintain holy men, and to supply lamps and oil for religious purposes
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. III, pp. 251]
34. Sultãn Alãud-Dîn Ahmad Shãh II Bahmanî (1436-1458 CE)
He was averse from shedding human blood, though he destroyed many idolatrous temples, and erected mosques in their stead. He held conversation neither with Nazarenes nor with bramins; nor would he permit them to hold civil offices under his government.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. III, pp. 269]
35. Sultãn Mahmûd Khaljî of Malwa (1436-1469 CE)
After he had crossed the river Bhîm, he started laying waste the country and capturing its people by sending expeditions towards Chittor everyday. He started constructing mosques after demolishing temples. He stayed 2-3 days at every halt.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 74]
When he halted near Kumbhalmîr which was a very big fort of that province, and well-known for its strength all over Hindustãn, Devã the Vakîl of the Governor of Kumbhã took shelter in the fort and started fighting. It so happened that a magnificent temple had been erected in front of that fort and surrounded by ramparts on all sides. That temple had been filled with weapons of war and other stores. Sultãn Mahmûd planned to storm the ramparts and captured it [the temple] in a week. A large number of Rajpûts were made prisoners and slaughtered. About the edifices of the temple, he ordered that they should be stocked with wood and fired, and water and vinegar was sprinkled on the walls. That magnificent mansion which it had taken many years to raise, was destroyed in a few moments. He got the idols broken and they were handed over to the butchers for being used as weights while selling meat. The biggest idol which had the form of a ram was reduced to powder which was put in betel-leaves to be given to the Rajpûts so that they could eat their god.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 75]
He started for the conquest of Mandalgadh on 26 Muharram, AH 861 (AD 24 December, 1456) after making full preparation. Reaching there the Sultãn issued orders that trees should be uprooted, houses demolished and no trace should be left of human habitation. A great victory was achieved on 1 Zilhijjã, AH 861 (AD 20 October, 1457). Sultãn Mahmûd offered thanks to Allãh in all humility. Next day, he entered the fort. He got the temples demolished and their materials used in the construction of a Jãmi Masjid. He appointed there a qãzi, a muftî, a muhtasib, a khatîb and a muezzin and established order in that place.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 85]
- Kelwara and Delwara (Rajasthan)
Sultãn Mahmûd started again in AH 863 (AD 1458-59) for punishing the Rajpûts. When he halted at Ãhã, Prince Ghiyãsud-Dîn and Fidan Khãn were sent towards Kîlwãrã and Dîlwãrã in order to lay waste those lands. They destroyed those lands and attacked the environs of Kumbhalmîr.
When they came to the presence of the Sultãn and praised the fort of Kumbhalmîr, the Sultãn started for Kumbhalmîr next day and went ahead destroying temples on the way. When he halted near that fort, he mounted his horse and went up a hill which was to the east of the fort in order to survey the city. He said, “It is not possible to capture this fort without a siege lasting for several years.”
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 86]
36. Sultãn Mahmûd bin Ibrãhîm Sharqî (1440-1457 CE)
After some time he proceeded to Orissa with the intention of jihãd. He attacked places in the neighbourhood of that province and laid them waste, and destroyed the temples after demolishing them.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 9.]
37. Sultãn Qutbud-Dîn Ahmad Shãh II of Gujarat (1451-1458 CE)
Sultãn Qutbud-Dîn felt insulted and he attacked the fort of Kumbhalmîr in AH 860 (AD 1455-56) When he reached near Sirohî, the Rãjã of that place offered battle but was defeated.
From that place the Sultãn entered the kingdom of Rãnã Kumbhã and he sent armies in all directions for invading the country and destroying the temples.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttar Taimûr Kãlîna Bhãrata, Aligarh 1959, Vol. II. p. 206–07]
38. Sultãn Mahmûd Begdhã of Gujarat (1458-1511 CE)
In AH 871 (AD 1466-67) he started for the conquest of Karnãl [Girnãr] which is now known as Jûnãgadh. It is said that this country had been in the possession of the predecessors of Rãi Mandalîk for the past two thousand years. Sultãn Mahmûd relied on the help of Allãh and proceeded there; on the way he laid waste the land of Sorath (Surat). From that place the Sultãn went towards the temple of those people. Many Rajpûts who were known as Parwhãn, decided to lay down their lives, and started fighting with swords and spears in (defence) of the temple. Sultãn Mahmûd postponed the conquest of the fort to the next year and returned to Ahmadãbãd.
[-Translated Iron the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1958, Vol. I, p. 233–34.]
The author of the history of Mahmood Shah relates, that in the year AH 872 (AD 1468), the King saw the holy Prophet (Mahomed) in a dream, who presented before him a magnificent banquet of the most delicate viands. This dream was interpreted by the wise men as a sign that he would soon accomplish a conquest by which he would obtain great treasures, which prediction was soon after verified in the capture of Girnal.
In the year AH 873 (AD 1469), Mahmood Shah marched towards the country of Girnal, the capital of which bears the same name.
The victorious army, without attacking the fort of Girnal, destroyed all the temples in the vicinity; and the King sending out foraging parties procured abundance of provisions for the camp.
The King, being desirous that the tenets of Islam should be propagated throughout the country of Girnal, caused a city to be built, which he called Moostufabad, for the purpose of establishing an honourable residence for the venerable personages of the Mahomedan religion, deputed to disseminate its principles; Mahmood Shah also took up his residence in that city.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. I, pp. 31–33]
After some time the Sultãn started contemplating the conquest of the port of Jagat which is a place of worship for the Brahmanas. With this resolve he started for the port of Jagat on 16 Zil-Hajjã, AH 877 (AD 14 July, 1473). He reached Jagat with great difficulty due to the narrowness of the road and the presence of forests. He destroyed the temple of Jagat.
[-Translated Iron the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1958, Vol. I, p. 218-19.]
39. Sultãn Muhammad Shãh II Bahmanî (1463-1482 CE)
- Kondapalli (Andhra Pradesh)
Mahomed Shah now sat down before Condapilly and Bhim Raj, after six months, being much distressed, sued for pardon; which being granted, at the intercession of some of the nobility, he surrendered the fort and town to the royal troops. The King having gone to view the fort, broke down an idolatrous temple, and killed some bramins, who officiated at it, with his own hands, as a point of religion. He then gave orders for a mosque to be erected on the foundation of the temple, and ascending a pulpit, repeated a few prayers, distributed alms, and commanded the Khootba to be read in his name. Khwaja Mahmood Gawan now represented, that as his Majesty had slain some infidels with his own hands, he might fairly assume the title of Ghazy, an appellation of which he was very proud. Mahmood Shah was the first of his race who had slain a bramin.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. III, pp. 306]
On his arrival at Condapilly, he was informed by the country people, that at the distance of ten days journey was the temple of Kunchy the walls and roof of which were covered with plates of gold, and ornamented with precious stones; but that no Mahomedan monarch had as yet seen it, or even heard of its name. Mahomed Shah, accordingly, selected six thousand of his best cavalry, and leaving the rest of his army at Condapilly, proceeded by forced marches to Kunchy. Swarms of people, like bees, now issued from within, and ranged themselves under the walls to defend it. At length, the rest of the King’s force coming up, the temple was attacked and carried by storm, with great slaughter. An immense booty fell to the share of the victors, who took away nothing but gold, jewels, and silver, which were abundant.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. III, pp. 308]
40. Sultãn Ghiyãsud-Dîn Khaljî of Malwa (1469-1500 CE)
Once upon a time a temple had been constructed in Jodhpur. The Sultãn sent the Qãzî of Mandû with orders that he should get the temple demolished. He had said to him, “If they do not demolish the temple on instructions from you, you stay there and let me know.” When the Qãzî arrived there, the infidels refused to obey the order of the Sultãn and said, “Has Ghiyãsud-Dîn freed himself from lechery so that he has turned his attention to this side?” The Qãzî informed the king accordingly. He climbed on his mount in Mandû and reached Jodhpur in a single night. He punished the infidels and laid waste the temple.
[-Translated Iron the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1958, Vol. I, p. 138.]
Note: Ghiyãsud-Dîn had collected 16,000 women in his harem and was notorious for his lewdness.
41. Sultãn Fath Shãh of Kashmir (1485-1499 and 1505-1516 CE)
Fath Shãh ascended the throne in AH 894 (1488-89 CE). In those days Mîr Shams, a disciple of Shãh Qãsim Anwar, reached Kashmir and people became his devotees. All endowments, imlãk, places of worship and temples were entrusted to his disciples. His Sûfîs used to destroy temples and no one could stop them.
[-Translated Iron the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1958, Vol. I, p. 527.]
On the imprisonment of Mahomed, Futteh Khan, assuming the reigns of government, and being formally crowned, was acknowledged King of Kashmeer in the year 902; and appointed Suffy and Runga Ray, the two officers who had lately made their escape, his ministers. About this time one Meer Shumsood-Deen, disciple of Shah Kasim Anwur, the son of Syud Mahomed Noorbukhsh arrived in Kashmeer from Irak. Futteh Khan made over to this holy personage all the confiscated lands which had lately fallen to the crown; and his disciples went forth destroying the temples of the idolaters, in which they met with the support of the government, so that no one dared to oppose them. In a short time many of the Kashmeeries, particularly those of the tribe of Chuk, became converts to the Noorbukhsh tenets. The persuasion of this sect was connected with that of the Sheeas (Shias); but many proselytes, who had not tasted of the cup of grace, after the death of Meer Shumsood-Deen, reverted to their idols.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. IV, pp. 279–80]
42. Sultãn Sikandar Lodî (1489-1517 CE)
- Nagarkot Kangra (Himachal Pradesh)
Sultãn Sikandar led a very pious life. Islãm was regarded very highly in his reign. The infidels could not muster the courage to worship idols or bathe in the (sacred) streams. During his holy reign, idols were hidden underground. The stone (idol) of Nagarkot, which had misled the (whole) world, was brought and handed over to butchers so that they might weigh meat with it.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1955, Vol. I, p. 331.]
Note: Detailed version of the destruction of Devi Shankar Temple
- Destruction of the Devi Shankar Temple, Nagarkot
Khawãs Khãn, who was the predecessor of Mîãn Bhûa, having been ordered by the Sultãn to march towards Nagarkot, in order to bring the hill country under subjection, succeeded in conquering it, and having sacked the infidels temple of Debi Shankar, brought away the stone which they worshipped, together with a copper umbrella, which was placed over it, and on which a date was engraved in Hindu characters, representing it to be two thousand years old. When the stone was sent to the King, it was given over to the butchers to make weights out of it for the purpose of weighing their meat. From the copper of the umbrella, several pots were made, in which water might be warmed, and which were placed in the masjids and the King’s own palace, so that everyone might wash his hands, feet and face in them and perform his purifications before prayers.
[-Elliot and Dowson, op. cit, Vol. IV, pp. 544]
He got the temples of the infidels destroyed. No trace of infidelity was left at the place in Mathurã where the infidels used to take bath. He got caravanserais constructed so that people could stay there, and also the shops of various professionals such as the butchers, bãwarchîs, nãnbãîs and sweetmeatsellers. If a Hindu went there for bathing even by mistake, he was made to lose his limbs and punished severely. No Hindu could get shaved at that place. No barber would go near a Hindu, whatever be the payment offered.
[-Translated Iron the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1958, Vol. I, p. 102.]
He was so zealous a Musalmãn that he utterly destroyed the places of worship of the infidels, and left not a vestige remaining of them. He entirely ruined the shrines of Mathurã, the mine of heathenism, and turned other principal Hindu places of worship into caravansarais and colleges (madrasas). Their stone images were given to the butchers to serve them as meat-weight, and all the Hindus in Mathurã were strictly prohibited from shaving their heads and beards, and performing their ablutions.
[-Elliot and Dowson. op. cit, Vol. IV, p. 447]
- Mandrail (Madhya Pradesh)
After the rainy season was over, he marched in Ramzãn AH 910 (AD February-March, 1505) for the conquest of the fort of Mundrãil. He stayed for a month near Dholpur and sent out armies with orders that they should lay waste the environs of Gwãlior and Mundrãil. Thereafter he himself laid siege to the fort of Mundrãil. Those inside the fort surrendered the fort to him after signing a treaty. The Sultãn got the temples demolished and mosques erected in their stead.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1958. Vol. I, p. 219.]
- Udit Nagar (Madhya Pradesh)
After the rainy season was over, he led an expedition towards the fort of Udit Nagar in AH 912 (AD 1506-07)
Although those inside the fort tried their utmost to seek a pardon, but he did not listen to them, and the fort was breached at many points and conquered. The Sultãn thanked Allãh in die wake of his victory. He got the temples demolished and mosques constructed in their stead.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1958. Vol. I, p. 220–21.]
In that year the Sultãn sent Khawãs Khãn to take possession of the fort of Dhûlpûr. The Rãjã of that place advanced to give battle, and daily fighting took place. The instant His Majesty heard of the firm countenance shown by the rãî of Dhûlpûr in opposing the royal army, he went there in person; but on his arrival near Dhûlpûr, the rãî made up his mind to fly without fighting. He (Sikandar) offered up suitable thanksgivings for his success, and the royal troops spoiled and plundered in all directions, rooting up all the trees of the gardens which shaded Dhûlpûr to the distance of seven kos. Sultãn Sikandar stayed there during one month, erected a mosque on the site of an idol-temple, and then set off towards Ãgra
[-Elliot and Dowson. op. cit, Vol. IV, p. 465]
After the rainy season was over, he made up his mind to take possession of the fort of Narwar which was in the domain of Mãlwã. He ordered Jalãl Khãn Lodî, the governor of Kãlpî, to go there and besiege the fort. The Sultãn himself reached Narwar after some time. He kept the fort under siege for an year. The soldiers went out to war everyday and got killed.
Thereafter the inhabitants of the fort were in plight due to scarcity of water and dearness of grains, and they asked for forgiveness. They went out with their wealth and property. The Sultãn laid waste the temples and raised mosques. Men of learning and students were made to reside there and given scholarships and grants. He stayed for six months under the walls of the fort.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1958. Vol. I, p. 222.]
Sultãn Sikandar passed the rainy season of that year at Ãgra. After the rising of the star Canopus, he assembled an army, and set forth to take possession of Gwãlior and territories belonging to it. In a short space of time he took most of the Gwãlior district, and after building mosques in the places of idol-temples returned towards Ãgra.
[-Elliot and Dowson. op. cit, Vol. IV, p. 466]
43. Malik Mûsã of Kashmir (1501 CE)
He was a powerful minister in the reign of Sultãn Fath Shãh (1489-1516 CE), but Tãrîkh-i-Kashmîr presents him as the monarch. It says:
Malik Mûsã ascended the throne in AH 907 (1501 CE). During his reign, he devoted himself to the obliteration of the infidels and busied himself with the spread of the religion of the prophet. He made desolate most of the temples where the infidels had practised idolatry. Wherever there was a temple, he destroyed it and built a mosque in its place. None of the Sultãns of Kashmîr after Sultãn Sikandar ever made such an effort for the spread of the Islamic faith as did Malik Mûsã Chãdurãh, and for this auspicious reason he received the title of the Idol Breaker.
[-Tãrîkh-Kashmîr, edited and translated into English by Razia Bano, Delhi, 1991, p. 61]
44. Sufi Mîr Shamsud-Dîn Irãqî (1481; 1501; 1505 CE)
He was a sufi of the Kubrawiyya sect who came to Kashmir first in AD 1481, next in AD 1501, and finally in 1505 in the reign of Sultãn Fath Shãh. He found it convenient to work as a member of the Nûr Bakhsh Sufi sect. His doings are anticipated in the Tãrîkh-i-Kashmîr in the following words:
Bãbã Ûchah Ganãî went for circumambulation of the two harms (Mecca and Medina) in search of the perfect guide (Pîr-i-Kãmil). He prayed to God (to help) him when he heard a voice from the unknown that the perfect guide was in Kashmîr himself Hazrat Shaikh, Bãbã Ûchah Ganãî returned to Kashmîr. All of a sudden his eyes fell upon a place of worship, the temples of the Hindus. He smiled; when the devotees asked the cause of (his smile) he replied that the destruction and demolition of these places of worship and the destruction of the idols will take place at the hand of the high horn Shaikh Shams-ud-Dîn Irrãqî. He will soon be coming from Iraq and shall turn the temples completely desolate, and most of the misled people will accept the path of guidance and Islãm. So as was ordained Shaikh Shams-ud-Dîn reached Kashmîr. He began destroying the places of worship and the temples of the Hindus and made an effort to achieve the objectives.
[-Tãrîkh-Kashmîr, edited and translated into English by Razia Bano, Delhi, 1991, p. 102–03]
Tohfat-ul-Ahbab, records that ‘on the instance of Shamsud-Din Iraqi, Musa Raina had issued orders that everyday 1,500 to 2,000 infidels be brought to the doorstep of Mir Shamsud-Din by his followers. They would remove their sacred thread (zunnar), administer Kelima (Muslim profession of faith) to them, circumcise them and make them eat beef.’ There they became Muslim.
Tarikh-i-Hasan Khuiihami notes of the conversion of Hindus to Islam by Shamsud-Din Iraqi that ‘twenty-four thousand Hindu families were converted to Iraqi’s faith by force and compulsion (qahran wa jabran).’
[-Pundit K. N. trs. (1991) A Chronicle of Medieval Kashmir, Firma KLM Pvt Ltd, Calcutta, p. 105–106]
In order to appease the great Sufi saint, Kaji Chak ‘decided upon carrying out wholesale massacre of the infidels,’ notes Baharistan-i-Shahi.
Their massacre was scheduled to be carried out on the holy festival day of Ashura (Muharram, 1518 CE) and ‘about seven to eight hundred infidels were put to death. Those killed were the leading personalities of the community of infidels at that time.’ Thereupon, ‘the entire community of infidels and polytheists in Kashmir was coerced into conversion to Islam at the point of the sword. This is one of the major achievements of Malik Kaji Chak,’ records Baharistan-i-Shahi. This horrifying action, of course, was order by the great Sufi saint.
[-ibid, p. 116]
[-Islamic Jihad: A Legacy of Forced Conversion, Imperialism and Slavery by M. A. Khan (2008), p. 96]
45. Sultãn Muzaffar Shãh II of Gujarat (1511-1526 CE)
Sultãn Muzaffar started for Îdar. When he arrived in the town of Mahrãsã, he sent armies for destroying Îdar. The Rãjã of Îdar evacuated the fort and took refuge in the mountain of Bîjãnagar. The Sultãn, when he reached Îdar, found there ten Rajpûts ready to lay down their lives. He heaped barbarities on them and killed them. He did not leave even a trace of palaces, temples, gardens and trees.
[-Translated Iron the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1958, Vol. I, p. 233–34.]
46. Sultãn Ibrãhim Lodî (1517-1526 CE)
It so happened that Rãjã Mãn, the ruler of Gwãlior who had been warring with the Sultãns for years, went to hell. His son, Bikarmãjît, became his successor. The Sultãn captured the fort after a hard fight. There was a Bull, made of copper, at the door of the fort. It used to speak. It was brought from there and placed in the fort at Agra. It remained there till the reign of Akbar Bãdshãh. It was melted and a cannon was made out of it at the order of the Bãdshãh.
[-Translated from the Hindi version by S.A.A. Rizvi included in Uttara Taimûr Kãlîna Bhãrata, Aligarh, 1958. Vol. I, p. 236–37.]
Note: The bull was most probably a Nandî standing outside a temple of Lord Shiva.
47. Zahīr ud-Dīn Muhammad Babur (1483-1530 CE)
Babur, the Mongol, who was a direct patrilineal descendant of Timur, was not less ferocious that his predecessors. H.M. Eliot writes,
In his wars in Afghanistan and India, the prisoners are commonly butchered in cold blood after the action; and pretty uniformly a triumphal pyramid is erected of their skulls. These horrible executions, too, are performed with much solemnity before the royal pavilion; and on one occasion, it is incidentally recorded, that such were the number of prisoners brought forward for this infamous butchery, that the sovereign’s tent had three times to be removed to a different station; the ground before it being so drenched with blood, and encumbered with quivering carcases!
[Tuzak-i Babari by Babar; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 4, p. 227]
- Chanderi (Madhya Pradesh)
Babur extols the bravery of Rana Sanga of Chittor and gloats over massacring and forcibly converting Hindus in the same breath.
The second is Rana Sanga who in these latter days had grown great by his own valour and sword. His original country was Chitur; in the downfall from power of the Mandau sultans, he became possessed of many of their dependencies such as Rantanbur, Sarangpur, Bhusan and Chandiri. Chandiri I stormed in 934 AH. (1528 CE) and, by God’s pleasure, took it in a few hours ; in it was Rana Sanga’s great and trusted man Midni Rao ; we made general massacre of the pagans in it and, as will be narrated, converted what for many years had been a mansion of hostility, into a mansion of Islam.
[Tuzak-i Babari by Babar; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 4, p. 483-484]
[-Babur-Nama (Memoirs of Babur), tr. by Annette Susannah Beveridge, Vol. I & II, Section III, Oriental Books Reprint Corporation, (1922), p. 483–484]
- Jauhar and Saka of Chanderi
Not even as much as this did the pagans fight in the citadel; when a number of our men swarmed up, they fled in haste. In a little while they came out again, quite naked, and renewed the fight; they put many of our men to flight; they made them fly (auchurdilar) over the ramparts; some they cut down and killed. Why they had gone so suddenly off the walls seems to have been that they had taken the resolve of those who give up a place as lost ; they put all their ladies and beauties (suratilar} to death, then, looking themselves to die, came naked out to fight. Our men attacking, each one from his post, drove them from the walls whereupon 2 or 3oo of them entered Medini Rao’s house and there almost all killed one another in this way: one having taken stand with a sword, the rest eagerly stretched out the neck for his blow. Thus went the greater number to hell.
By Allah’s grace this renowned fort was captured in 2 or 3 garis* (during an hour), without drum and standard, with no hard fighting done. A pillar of pagan-heads was ordered set up on a hill north-west of Chandlri. A chronogram of this victory having been found in the words Fath-i-daru’l-harb (Conquest of a hostile seat), I thus composed them:
Was for awhile the station Chandiri;
Pagan-full, the seat of hostile force;
By fighting, I vanquished its fort,
The date was Fath-i-daru’l-harb.
[-Babur-Nama (Memoirs of Babur), tr. by Annette Susannah Beveridge, Vol. I & II, Section III, Oriental Books Reprint Corporation, (1922), p. 595-96]
Next day, at the time of the noon prayer, we went out for seeing those places in Gwãlior which we had not yet seen. Going out of the Hãthîpole Gate of the fort, we arrived at a place called Urwã
Solid rocks surround Urwã on three sides. On these sides people have carved statues in stone. They are in all sizes, small and big. A very big statue, which is on the southern side, is perhaps 20 yards high. These statues are altogether naked and even their private parts are not covered
Urwã is not a bad place. It is an enclosed space. Its biggest blemish is its statues. I ordered that they should be destroyed.
[-Translated from the Hindi version by S.A.A. Rizvi included in Mughal Kãlîna Bhãrata: Bãbur, Aligarh, 1960, p. 277.]
Note: It seems that for some reason, the statues could not be destroyed, though they were mutilated. All of them are Jain statues.
A poem Babur wrote in his Babur-Nama:
For Islam’s sake, I wandered in the wilds,
Prepared for war with pagans and Hindus,
Resolved myself to meet the martyr’s death.
Thanks be to Allah ! a Ghazi (Hindu killer) I became.
[-Babur-Nama (Memoirs of Babur), tr. by Annette Susannah Beveridge, Vol. I & II, Section III, Oriental Books Reprint Corporation, (1922), p. 575]
- The Battle of Khanwa, Rajasthan
After Babur won this battle with Rana Sangha, Babur gave this order which he himself records in his Babur-Nama.
(c. A trophy of victory.)
An order was given to set up a pillar of pagan heads on the infant-hill (koh-bacha) between which and our camp the battle had been fought.
[-ibid, p. 576]
48. Sultãn Qulî Qutb Shãh of Golconda (1507-1543 CE)
- Dewarconda (Andhra Pradesh)
After his return the King proceeded to reduce the fortress of Dewurconda, strongly situated on the top of a hill, which after a long siege was taken, and the Hindoo palaces and temples, by the King’s orders were consumed to ashes, and mosques built in their stead.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. III, pp. 212.]
49. Sher Shãh Sûr (1538-1545 CE)
The nobles and chiefs said, It seems expedient that the victorious standards should move towards the Dekhin. Sher Shãh replied: “What you have said is most right and proper, but it has come into my mind that since the time of Sultãn Ibrãhîm, the infidel zamîndãrs have rendered the country of Islãm full of unbelievers, and having thrown down masjids and buildings of the believers, placed idol-shrines in them, and they are in possession of the country of Delhî and Mãlwã. Until I have cleansed the country from the existing contamination of the unbelievers, I will not go into any other country.’
[- Elliot and Dowson, op. cit, Vol. IV, pp. 403-04.]
His attack on Mãldev, Rãjã of Jodhpur, (was due) partly to his religious bigotry and a desire to convert the temples of the Hindus into mosques.[-Cited by Sri Ram Sharma, op. cit., p. 11.]
50. Sultãn Alî Ãdil Shãh I of Bijapur (1557-1579 CE)
Ally Adil Shah, at the persuasions of his minister, carried his arms against Bunkapoor. This place was the principal residence of Velapa Ray, who had been originally a principal attendant of Ramraj; after whose death he assumed independence.
Velapa Ray, despairing of relief, at length sent offers for surrendering the fort to the King, on condition of being allowed to march away with his family and effects, which Ally Adil Shah thought proper to grant, and the place was evacuated accordingly. The King ordered a superb temple within it to be destroyed, and he himself laid the first stone of a mosque, which was built on the foundation, offering up prayers for his victory. Moostufa Khan acquired great credit for his conduct, and was honoured with a royal dress, and had many towns and districts of the conquered country conferred upon him in jageer.
[-Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. III, pp. 84. ]
I can go on and on…the evidence so humongous, the destruction and barbarism so inhumane and enormous, it is never ending.
And just imagine, I haven’t even touched the Mughals. But I should mention what the observations of Babur were about the persecution of Hindus, in his own words and in his own autobiography:
In Hindustan, the populousness and decay, or total destruction of villages, nay of cities, is almost instantaneous. Large cities that have been inhabited for a series of years (if, on an alarm, the inhabitants take to flight), in a single day, or a day and a half, are so completely abandoned that you can scarcely discover a trace or mark of population.”
[Tuzak-i Babari by Babar; trans. and ed. H. M. Elliot and John Dowson, The History of India as Told by its Own Historians. Vol. 4, p. 218]
In spite of this, the fact that most Indians, especially the Hindus, who bore the brunt of the invaders, are ignorant of their history is a sign of extreme apathy towards their own kind and their own survival.
If we still close our eyes and bury our heads in the sand, in the name of liberalism and secularism, we will be condemned to the same fate once again. And maybe, this time it will be too late.
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