destruction of hindu temple by muslims as narrated by muslim historians himself

 the source of article is famous historian sitaram goyal 

hindu temple what happened to them

(46) Tãrîkh-i-Firishta

 The author, Muhammad Qãsim Hindû Shãh Firishta, was born in Astrabad on the Caspian Sea and came to Bijapur in AD 1589. He lived under the patronage of Sultãn Ibrãhîm �Ãdil Shãh II of Bijapur where he died in 1611. He claims to have consulted most of the earlier histories in writing his Gulshan-i- Ibrãhîmî which became known as Tãrîkh-i-Firishta. He completed it in 1609. It contains sections on the independent sultanates of the Deccan, Gujarat, Malwa, Khandesh, Bengal, Multan, Sindh and Kashmir besides narrating the history of the kings of Ghazni, Lahore, Delhi and Agra. This is the most widely read Persian history at present. Amîr Subuktigîn of Ghazni (AD 977-997) NWFP and Punjab �Even during the fifteen years of Alptigin�s reign Subuktigin is represented by Firishta in an untranslated passage to have made frequent attacks upon India, and even to have penetrated as far as Sodra on the Chinab, where he demolished idols in celebration of Mahmud�s birth, which, as it occurred on the date of the prophet�s birth, Subuktigin was anxious that it should be illustrated by an event similar to the destruction of idols in the palace of the Persian king by an earthquake, on the day of the prophet�s birth.�208 Sultãn Mahmûd of Ghazni (AD 997-1030) Nagarkot Kangra (Himachal Pradesh) �The king, in his zeal to propagate the faith, now marched against the Hindoos of Nagrakote, breaking down their idols and razing their temples. The fort, at that time denominated the Fort of Bheem, was closely invested by the Mahomedans, who had first laid waste the country around it with fire and sword.�209 Thanesar (Haryana) �In the year AH 402 (AD 1011), Mahmood resolved on the conquest of Tahnesur, in the kingdom of Hindoostan. It had reached the ears of the king that Tahnesur was held in the same veneration by idolaters, as Mecca by the faithful; that they had there set up a number of idols, the principal of which they called Jugsom, pretending that it had existed ever since the creation. Mahmood having reached Punjab, required, according to the subsisting treaty with Anundpal, that his army should not be molested on its march through his country��210 �The Raja�s brother, with two thousand horse was also sent to meet the army, and to deliver the following message:- �My brother is the subject and tributary of the King, but he begs permission to acquaint his Majesty, that Tahnesur is the principal place of worship of the inhabitants of the country: that if it is required by the religion of Mahmood to subvert the religion of others, he has already acquitted himself of that duty, in the destruction of the temple of Nagrakote. But if he should be pleased to alter his resolution regarding Tahnesur, Anundpal promises that the amount of the revenues of that country shall be annually paid to Mahmood; that a sum shall also be paid to reimburse him for the expense of his expedition, besides which, on his own part he will present him with fifty elephants, and jewels to a considerable amount.� Mahmood replied, �The religion of the faithful inculcates the following tenet: That in proportion as the tenets of the prophet are diffused, and his followers exert themselves in the subversion of idolatry, so shall be their reward in heaven; that, therefore, it behoved him, with the assistance of God, to root out the worship of idols from the face of all India. How then should he spare Tahnesur?� �This answer was communicated to the Raja of Dehly, who, resolving to oppose the invaders, sent messengers throughout Hindoostan to acquaint the other rajas that Mahmood, without provocation, was marching with a vast army to destroy Tahnesur, now under his immediate protection. He observed, that if a barrier was not expeditiously raised against this roaring torrent, the country of Hindoostan would be soon overwhelmed, and that it behoved them to unite their forces at Tahnesur, to avert the impending calamity. �Mahmood having reached Tahnesur before the Hindoos had time to take measures for its defence, the city was plundered, the idols broken, and the idol Jugsom was sent to Ghizny to be trodden under foot��211 Mathura (Uttar Pradesh) �Mahmood having refreshed his troops, and understanding that at some distance stood the rich city of Mutra, consecrated to Krishn-Vasdew, whom the Hindoos venerate as an emanation of God, directed his march thither and entering it with little opposition from the troops of the Raja of Delhy, to whom it belonged, gave it up to plunder. He broke down or burned all the idols, and amassed a vast quantity of gold and silver, of which the idols were mostly composed. He would have destroyed the temples also, but he found the labour would have been excessive; while some say that he was averted from his purpose by their admirable beauty. He certainly extravagantly extolled the magnificence of the buildings and city in a letter to the governor of Ghizny, in which the following passage occurs: �There are here a thousand edifices as firm as the faith of the faithful; most of them of marble, besides innumerable temples; nor is it likely that this city has attained its present condition but at the expense of many millions of deenars, nor could such another be constructed under a period of two centuries.�212 �The King tarried in Mutra 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�213 �The King, on his return, ordered a magnificent mosque to be built of marble and granite, of such beauty as struck every beholder with astonishment, and furnished it with rich carpets, and with candelabras and other ornaments of silver and gold. This mosque was universally known by the name of the Celestial Bride. In its neighbourhood the King founded an university, supplied with a vast collection of curious books in various languages. It contained also a museum of natural curiosities. For the maintenance of this establishment he appropriated a large sum of money, besides a sufficient fund for the maintenance of the students, and proper persons to instruct youth in the arts and sciences�214 �The King, in the year AH 410 (AD 1019), caused an account of his exploits to be written and sent to the Caliph, who ordered it to be read to the people of Bagdad, making a great festival upon the occasion, expressive of his joy at the propagation of the faith.�215 East of the Jumna (Uttar Pradesh) �In this year, that is AH 412, Sultãn Mahmûd learnt that the people of Hindustãn had turned against the Rãjã of Qanauj� Nandã, the Rãjã of Kãlinjar attacked Qanauj because Rãjã Kuwar (of Qanauj) had surrendered to Sultãn Mahmûd. As a result of this attack Rãjã Kuwar was killed. When Sultãn Mahmûd learnt it, he collected a large army� and started towards Hindustãn with a view to take revenge upon Rãjã Nandã. As the army of Musalmãns reached the Jumnã, the son of Rãjã Ãnand Pãl� stood in the way of Mahmûd. The river of Jumnã was in spate at this time� and it became very difficult for the army to get across� But as chance would have it, eight royal guards of Mahmûd showed courage and crossed the river� they attacked the army of the Hindûs and dispersed it� the son of Ãnand Pãl ran away with his chiefs. All the eight royal guards� entered a city nearby and they plundered it to their heart�s content. They demolished the temples in that place��216 Nardin (Punjab) �About this time the King learned that the inhabitants of two hilly tracts, denominated Kuriat and Nardein, continued the worship of idols and had not embraced the faith of Islam� Mahmood resolved to carry the war against these infidels, and accordingly marched towards their country� The Ghiznevide general, Ameer Ally, the son of Arslan Jazib, was now sent with a division of the army to reduce Nardein, which he accomplished, pillaging the country, and carrying away many of the people captives. In Nardein was a temple, which Ameer Ally destroyed, bringing from thence a stone on which were curious inscriptions, and which according to the Hindoos, must have been 40,000 years old��217 Somnath (Gujarat) �The celebrated temple of Somnat, situated in the province of Guzerat, near the island of Dew, was in those times said to abound in riches, and was greatly frequented by devotees from all parts of Hindoostan� Mahmood marched from Ghizny in the month of Shaban AH 415 (AD Sept. 1024), with his army, accompanied by 30,000 of the youths of Toorkistan and the neighbouring countries, who followed him without pay, for the purpose of attacking this temple�218 �Some historians affirm that the idol was brought from Mecca, where it stood before the time of the Prophet, but the Brahmins deny it, and say that it stood near the harbour of Dew since the time of Krishn, who was concealed in that place about 4000 years ago� Mahmood, taking the same precautions as before, by rapid marches reached Somnat without opposition. Here he saw a fortification on a narrow peninsula, washed on three sides by the sea, on the battlements of which appeared a vast host of people in arms� In the morning the Mahomedan troops advancing to the walls, began the assault��219 �The battle raged with great fury: victory was long doubtful, till two Indian princes, Brahman Dew and Dabishleem, with other reinforcements, joined their countrymen during the action, and inspired them with fresh courage. Mahmood at this moment perceiving his troops to waver, leaped from his horse, and, prostrating himself before God implored his assistance� At the same time he cheered his troops with such energy, that, ashamed to abandon their king, with whom they had so often fought and bled, they, with one accord, gave a loud shout and rushed forwards. In this charge the Moslems broke through the enemy�s line, and laid 5,000220 Hindus dead at their feet� On approaching the temple, he saw a superb edifice built of hewn stone. Its lofty roof was supported by fifty-six pillars curiously carved and set with precious stones. In the centre of the hall was Somnat, a stone idol five yards in height, two of which were sunk in the ground. The King, approaching the image, raised his mace and struck off its nose. He ordered two pieces of the idol to be broken off and sent to Ghizny, that one might be thrown at the threshold of the public mosque, and the other at the court door of his own palace. These identical fragments are to this day (now 600 years ago) to be seen at Ghizny. Two more fragments were reserved to be sent to Mecca and Medina. It is a well authenticated fact, that when Mahmood was thus employed in destroying this idol, a crowd of Brahmins petitioned his attendants and offered a quantity of gold if the King would desist from further mutilation. His officers endeavoured to persuade him to accept of the money; for they said that breaking one idol would not do away with idolatry altogether; that, therefore, it could serve no purpose to destroy the image entirely; but that such a sum of money given in charity among true believers would be a meritorious act. The King acknowledged that there might be reason in what they said, but replied, that if he should consent to such a measure, his name would be handed down to posterity as �Mahmood the idol-seller�, whereas he was desirous of being known as �Mahmood the destroyer�: he therefore directed the troops to proceed in their work�221 �The Caliph of Bagdad, being informed of the expedition of the King of Ghizny, wrote him a congratulatory letter, in which he styled him �The Guardian of the State, and of the Faith�; to his son, the Prince Ameer Musaood, he gave the title of �The Lustre of Empire, and the Ornament of Religion�; and to his second son, the Ameer Yoosoof, the appellation of �The Strength of the Arm of Fortune, and Establisher of Empires.� He at the same time assured Mahmood, that to whomsoever he should bequeath the throne at his death, he himself would confirm and support the same.�222 Sultãn Mas�ûd I of Ghazni (1030~1042) Sonipat (Haryana) �In the year AH 427 (AD 1036)� he himself marched with an army to India, to reduce the fort of Hansy� Herein he found immense treasure, and having put the fort under the charge of a trusty officer, he marched towards the fort of Sonput. Depal Hurry, the governor of Sonput, abandoned the place, and fled into the woods; but having no time to carry off his treasure, it fell into the conqueror�s hands. Musaood having ordered all the temples to be razed to the ground, and the idols to be broken proceeded in pursuit of Depal Hurry��223 Sultãn Mas�ûd III of Ghazni (AD 1099-1151) Uttar Pradesh �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.�224 Sultãn Muhammad Ghûrî (AD 1175-1216) Varanasi (Uttar Pradesh) �Mahomed Ghoory, in the mean time returning from Ghizny, marched towards Kunowj, and engaged Jyechund Ray, the Prince of Kunowj and Benares� This prince led his forces into the field, between Chundwar and Etawa, where he sustained a signal defeat from the vanguard of the Ghiznevide army, led by Kootbood-Deen Eibuk, and lost the whole of his baggage and elephants� He marched from thence to Benares, where, having broken the idols in above 1000 temples, he purified and consecrated the latter to the worship of the true God��225 Bihar �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.�226 Sultãn Shamsu�d-Dîn Iltutmish (AD 1210-1236) Ujjain (Madhya Pradesh) �After the reduction of Gualiar, the King marched his army towards Malwa, reduced the fort of Bhilsa, and took the city of Oojein, where he destroyed a magnificent temple dedicated to Mahakaly, formed upon the same plan with that of Somnat. This temple is said to have occupied three hundred years in building, and was surrounded by a wall one hundred cubits in height. The image of Vikramaditya, who had been formerly prince of this country, and so renowned, that the Hindoos have taken an era from his death, as also the image of Mahakaly, both of stone, with many other figures of brass, were found in the temple. These images the King caused to be conveyed to Dehly, and broken at the door of the great mosque.�227 Sultãn Jalãlu�d-Dîn Khaljî (AD 1290-1296) Malwa (Madhya Pradesh) �The King, after the decease of his son, marched his army towards Runtunbhore, to quell an insurrection in those parts, leaving his son Arkully Khan in Dehly, to manage affairs in his absence. The enemy retired into the fort of Runtunbhore, and the King reconnoitred the place, but, despairing of reducing it, marched towards Oojein, which he sacked. At the same time also, he broke down many of the temples of Malwa, and after plundering them of much wealth, returned to Runtunbhore.�228 Vidisha (Madhya Pradesh) �In the year AH 692 (AD 1293), the King marched against the Hindoos in the neighbourhood of Mando, and having devastated the country in that vicinity, returned to Dehly. In the mean time, Mullik AlloodDeen, the King�s nephew, governor of Kurra, requested permission to attack the Hindoos of Bhilsa, who infested his province. Having obtained leave, he marched in the same year to that place, which he subdued; and having pillaged the country, returned with much spoil, part of which was sent to the King. Among other things, there were two brazen idols which were thrown down before the Budaoon gate of Dehly, to be trodden under foot. �Julal-ood-Deen Feroze was much pleased with the success and conduct of his nephew on this expedition, for which he rewarded him with princely presents, and annexed the province of Oude to his former government of Kurra.�229 Sultãn �Alãu�d-Dîn Khaljî (AD 1296-1316) Gujarat �In the beginning of AH 697 �Alãu�d-Dîn sent Almãs Beg and Nasrat Khãn along with other chiefs of Dehlî and the army of Sindh, for the conquest of Gujarãt� Gujarãt had a very famous idol which was not only of the same name as Somnãt but was also equally prestigious. The Musalmans got hold of this idol and had it sent to Dehlî so that it could be trampled upon��230 Dwarasamudra (Karnataka) In the year AH 710 (AD 1310), the King again sent Mullik Kafoor and Khwaja Hajy with a great army, to reduce Dwara Sumoodra and Maabir in the Deccan, where he heard there were temples very rich in gold and jewels� They found in the temple prodigious spoils, such as idols of gold, adorned with precious stones, and other rich effects, consecrated to Hindoo worship. On the sea-coast the conqueror built a small mosque, and ordered prayers to be read according to the Mahomedan faith, and the Khootba to be pronounced in the name of Allaood-Deen Khiljy. This mosque remains entire in our days at Sett Bund Rameswur, for the infidels, esteeming it a house consecrated to God, would not destroy it.�231 Sultãn Fîrûz Shãh Tughlaq (AD 1351-1388) Nagarkot Kangra (Himachal Pradesh) �From thence the King marched towards the mountains of Nagrakote, where he was overtaken by a storm of hail and snow. The Raja of Nagrakote, after sustaining some loss, submitted, but was restored to his dominions. The name of Nagrakote was, on this occasion, changed to that of Mahomedabad, in honour of the late king� Some historians state, that Feroze, on this occasion, broke the idols of Nagrakote, and mixing the fragments with pieces of cow�s flesh, filled bags with them, and caused them to be tied round the necks of Bramins, who were then paraded through the camp. It is said, also, that he sent the image of Nowshaba to Mecca, to be thrown on the road, that it might be trodden under foot by the pilgrims, and that he also remitted the sum of 100,000 tunkas, to be distributed among the devotees and servants of the temple.�232 Sultãn Sikandar Lodî (AD 1489-1517) Mandrail (Madhya Pradesh) �Sikundur Lody, having returned to Dholpoor, reinstated the Raja Vinaik Dew, and then marching to Agra, he resolved to make that city his capital. He stayed in Agra during the rains, but in the year AH 910 (AD 1504), marched towards Mundril. Having taken that place, he destroyed the Hindoo temples, and caused mosques to be built in their stead.�233 Udit Nagar (Madhya Pradesh) �Having returned to Agra, the King proceeded in the year AH 912 (AD 1506) towards the fort of Hunwuntgur, despairing of reducing Gualiar. Hunwuntgur fell in a short time, and the Rajpoot garrison was put to the sword, the temples were destroyed, and mosques ordered to be built in their stead��234 Narwar (Madhya Pradesh) ��In the following year (AH 913, AD 1506), the king marched against Nurwur, a strong fort in the district of Malwa, then in possession of the Hindoos. The Prince Julal Khan governor of Kalpy, was directed to advance and invest the place; and should the Hindoos resist, he was required to inform the King� The King remained for the space of six months at Nurwur, breaking down temples, and building mosques. He also established a college there, and placed therein many holy and learned men.�235 Mathura (Uttar Pradesh) ��He was firmly attached to the Mahomedan religion, and made a point of destroying all Hindoo temples. In the city of Mutra he caused musjids and bazars to be built opposite the bathing-stairs leading to the river and ordered that no Hindoos should be allowed to bathe there. He forbade the barbers to shave the beards and beads of the inhabitants, in order to prevent the Hindoos following their usual practices at such pilgrimages��236 Sultãn Ibrãhîm Lodî (AD 1517-1526) Gwalior (Madhya Pradesh) ��The Dehly army, arriving before Gualiar, invested the place� After the siege had been carried on for some months, the army of Ibrahim Lody at length got possession of an outwork at the foot of the hill, on which stood the fort of Badilgur. They found in that place a brazen bull, which had been for a long time an object of worship, and sent it to Agra, from whence it was afterwards conveyed to Dehly, and thrown down before the Bagdad gate (AH 924, AD 1518).�237 Sultãn Alãu�d-Dîn Mujãhid Shãh Bahmanî (AD 1375-1378) Vijayanagar (Karnataka) �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.�238 Sultãn Ahmad Shãh I Walî Bahmanî (AD 1422-1435) Vijayanagar (Karnataka) �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��239 Kullum (Maharashtra) �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��240 Sultãn �Alãu�d-Dîn Ahmad Shãh II Bahmanî (AD 1436-1458) ��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.�241 Sultãn Muhammad Shãh II Bahmanî (AD 1463-1482) 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��242 Kanchipuram (Tamil Nadu) ��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��243 Sultãn �Alî �Ãdil Shãh I of Bijapur (AD 1557-1579) Bankapur (Karnataka) ��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�244 ��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�245 Sultãn Qulî Qutb Shãh of Golconda (AD 1507-1543) 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.�246 Sultãn Ibrãhîm Qutb Shãh of Golconda (AD 1550-1580) Adoni (Karnataka) �When the late king, Ibrahim Kootb Shah, had settled the countries of the Hindoos on his southern frontier, and despatched his commander, Ameer Shah Meer, to oppose the armies of his Mahomedan neighbours, he vested the management of the affairs of his government in the hands of one Moorhary Row, a Marratta bramin, to whom was attached a body of ten thousand infantry, under the command of Mahomedan officers of rank, with permission to beat the nobut. Moorhary Row was in every respect the second person in the state, not even excepting the princes of the blood-royal. In the latter end of the late king�s reign, this unprincipled infidel proceeded with a force towards a famous temple near Adony, where he attacked the inhabitants, laid waste the country, and sacked it of its idols, made of gold and silver, and studded with rubies. He levied also four lacks of hoons (160,000l.) from the inhabitants. At sight of the idols the King was taken seriously ill, and never recovered. He died on Thursday the 21st of RubbeeoosSany, AH 988 (AD June 2, 1580) AD��247 Sultãn Muhammad Qulî Qutb Shãh of Golconda (AD 1580-1612) Cuddapah (Andhra Pradesh) �The sudden swelling of the rivers, and the absence of the King with his army, gave Venkutputty leisure to muster the whole of his forces, which amounted to one hundred thousand men. The leaders were Yeltumraj, Goolrung Setty, and Munoopraj, who marched to recover Gundicota from the hands of Sunjur Khan. Here the enemy were daily opposed by sallies from the garrison, but they perservered in the siege; when they heard that Moortuza Khan, with the main army of the Mahomedans, had pentrated as far as the city of Krupa, the most famous city of that country, wherein was a large temple. This edifice the Mahomedans destroyed as far as practicable, broke the idol, and sacked the city��248 Kalahasti (Tamil Nadu) �The King determined to spare neither men nor money to carry on the war against the Hindoos: he accordingly directed Etibar Khan Yezdy, the Hawaldar of Condbeer (henceforth called Moortuza Nuggur), to collect all the troops under his command, with orders to march towards Beejanuggur, and to lay in ashes all the enemy�s towns in his route� Etibar Khan now proceeded to the town of Calistry, which he reached after a month�s march from Golconda. Here he destroyed the Hindoo idols, and ordered prayers to be read in the temples. These edifices may well he compared in magnificence with the buildings and paintings of China, with which they vie in beauty and workmanship. Having given a signal example of the Mahomedan power in that distant country, the Hindoos did not dare to interrupt his return��249 Sultãn Muzaffar Shãh I of Gujarat (AD 1392-1410) Somnath (Gujarat) ��On the return of Moozuffur Khan to Guzerat, he learnt that in the western Puttun district the Ray of Jehrend, an idolater, refused allegiance to the Mahomedan authority. To this place Moozuffur Khan accordingly marched, and exacted tribute. He then proceeded to Somnat, where having destroyed all the Hindoo temples which he found standing, he built mosques in their stead; and leaving learned men for the propagation of the faith, and his own officers to govern the country, returned to Puttun in the year AH 798 (AD 1395).�250 Jhalawar (Rajasthan) ��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��251 Diu (Gujarat) ��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.�252 Sultãn Ahmad Shãh I of Gujrat (AD 1411-1443) Sompur (Gujrat) �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.�253 General order �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.�254 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��255 Idar (Gujarat) ��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��256 Sultãn Mahmûd BegDhã of Gujarat (AD 1458-1511) Girnar (Gujarat) �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�257 ��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�258 �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��259 Dwarka (Gujarat) �Mahmood Shah�s next effort was against the port of Jugut, with a view of making converts of the infidels, an object from which he had been hitherto deterred by the reports he received of the approaches to it��260 �The King, after an arduous march, at length arrived before the fort of Jugut a place filled with infidels, misled by the infernal minded bramins� The army was employed in destroying the temple at Jugut, and in building a mosque in its stead; while measures, which occupied three or four months in completing, were in progress for equipping a fleet to attack the island of Bete��261 Sultãn Muzaffar Shãh II of Gujarat (AD 1511-1526) Idar (Gujarat) �The King, hearing of this disaster, instantly marched towards Idur. On reaching Mahrasa he caused the whole of the Idur district to be laid waste. Bheem Ray took refuge in the Beesulnuggur mountains; but the garrison of Idur, consisting of only ten Rajpoots, defended it against the whole of the King�s army with obstinacy; they were, however, eventually put to death on the capture of the place; and the temples, palaces, and garden houses, were levelled with the dust��262 Sultãn Mahmûd Khaljî of Malwa (AD 1435-1469) Kumbhalgadh (Rajasthan) ��Sooltan Mahmood now attacked one of the forts in the Koombulmere district, defended by Beny Ray, the deputy of Rana Koombho of Chittor. In front of the gateway was a large temple which commanded the lower works. This building was strongly fortified, and employed by the enemy as a magazine. Sooltan Mahmood, aware of its importance, determined to take possession of it at all hazards; and having stormed it in person, carried it, but not without heavy loss; after which, the fort fell into his hands, and many Rajpoots were put to death. The temple was now filled with wood, and being set on fire, cold water was thrown on the, stone images, which causing them to break, the pieces were given to the butchers of the camp, in order to be used as weights in selling meat. One large figure in particular, representing a ram, and formed of solid marble, being consumed, the Rajpoots were compelled to eat the calcined parts with pan, in order that it might be said that they were made to eat their gods��263 Mandalgadh (Rajasthan) �On the 26th of Mohurrum, in the year AH 861 (AD Dec. 23, 1465), the King again proceeded to Mundulgur; and after a vigorous siege occupied the lower fort, wherein many Rajpoots were put to the sword, but the hill-fort still held out; to reduce which might have been a work of time but the reservoirs of water failing in consequence of the firing of the cannon, the garrison was obliged to capitulate, and Rana Koombho stipulated to pay ten lacks of tunkas. This event happened on the 20th of Zeehuj of the same year AH 861 (AD Nov. 8, 1457), exactly eleven months after the King�s leaving Mando. On the following day the King caused all the temples to be destroyed, and musjids to be erected in their stead, appointing the necessary officers of religion to perform daily worship��264 On Way to Kumbhalgadh (Rajasthan) �Sooltan Mahmood, in the year AH 863 (AD 1485), again marched against the Rajpoots. On arriving at the town of Dhar, he detached Gheias-ood-Deen to lay waste the country of the Kolies and Bheels. In this excursion the Prince penetrated to the hills of Koombulmere, and on his return, having given the King some description of that fortress, Sooltan Mahmood resolved to march thither. On the next day he moved for that purpose, destroying all the temples on the road��265 Sultãn Mahmûd Shãh bin Ibrãhîm Sharqî of Jaunpur (AD 1440-1457) Orissa ��Mahmood Shah Shurky, having recruited his army, took the field again for the purpose of reducing some refractory zemindars in the district of Chunar, which place he sacked, and from thence proceeded into the province of Orissa, which he also reduced; and having destroyed the temples and collected large sums of money, returned to Joonpoor.�266 Muhammad bin Qãsim (AD 712-715) Debal (Sindh) �On the receipt of this letter, Hijaj obtained the consent of Wuleed, the son of Abdool Mullik, to invade India, for the purpose of propagating the faith and at the same time deputed a chief of the name of Budmeen, with three hundred cavalry, to join Haroon in Mikran, who was directed to reinforce the party with one thousand good soldiers more to attack Deebul. Budmeen failed in his expedition, and lost his life in the first action. Hijaj, not deterred by this defeat, resolved to follow up the enterprise by another. In consequence, in the year AH 93 (AD 711) he deputed his cousin and son-in-law, Imad-ood-Deen Mahomed Kasim, the son of Akil Shukhfy, then only seventeen years of age, with six thousand soldiers, chiefly Assyrians, with the necessary implements for taking forts, to attack Deebul�267 �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.�268 Multan (Punjab) ��On reaching Mooltan, Mahomed Kasim also subdued that province; and himself occupying the city, he erected mosques on the site of the Hindoo temples.�269 Sultlãn Jalãlu�d-Dîn Mankbarnî of Khwarîzm (AD 1222-1231) Thatta (Sindh) ��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��270 Sultãn Sikandar Butshikan of KSultlãn Jalãlu�d-Dîn Mankbarnî of Khwarîzm (AD 1222-1231) Thatta (Sindh) ��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��270 Sultãn Sikandar Butshikan of Kashmir (AD 1389-1413) Kashmir �In these days he promoted a bramin, 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, 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 bramins, 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 bramins, Sikundur ordered all the temples in Kashmeer to be thrown down; among which was one dedicated to Maha Dew, 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 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���271 Sultãn Fath Shãh of Kashmir (AD 1485-1499 and 1505-1516) Kashmir �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; but many proselytes, who had not tasted of the cup of grace, after the death of Meer Shumsood-Deen, reverted to their idols��

(47) Tûzuk-i-Jahãngîrî 

The author is the fourth Mughal emperor, Jahãngîr (AD 1605-1628). He wrote it himself as his memoirs upto the thirteenth year of his reign, that is, AD 1617. After that his ill-health forced him to give up writing and the work was entrusted to Mu�tamad Khãn who continued writing it in the name of the emperor upto the beginning of the nineteenth year of the reign. Muhammad Hãdî continued the memoirs upto Jahãngîr�s death in 1628. Ajmer (Rajasthan) ��On the 7th Ãzar I went to see and shoot on the tank of Pushkar, which is one of the established praying-places of the Hindus, with regard to the perfection of which they give (excellent) accounts that are incredible to any intelligence, and which is situated at a distance of three kos from Ajmir. For two or three days I shot waterfowl on that tank, and returned to Ajmir. Old and new temples which, in the language of the infidels, they call Deohara are to be seen around this tank. Among them Rãnã Shankar, who is the uncle of the rebel Amar, and in my kingdom is among the high nobles, had built a Deohara of great magnificence, on which 100,000 rupees had been spent. I went to see that temple. I found a form cut out of black stone, which from the neck above was in the shape of a pig�s head, and the rest of the body was like that of a man. The worthless religion of the Hindus is this, that once on a time for some particular object the Supreme Ruler thought it necessary to show himself in this shape; on this account they hold it dear and worship it. I ordered them to break that hideous form and throw it into the tank. After looking at this building there appeared a white dome on the top of a hill, to which men were coming from all quarters. When I asked about this they said that a Jogî lived there, and when the simpletons come to see him he places in their hands a handful of flour, which they put into their mouths and imitate the cry of an animal which these fools have at some time injured, in order that by this act their sins may be blotted out. I ordered them to break down that place and turn the Jogî out of it, as well as to destroy the form of an idol there was in the dome��273 Kangra (Himachal Pradesh) �On the 24th of the same month I went to see the fort of Kãngra, and gave an order that the Qãzî, the Chief Justice (Mir�Adl), and other learned men of Islam should accompany me and carry out in the fort whatever was customary, according to the religion of Muhammad. Briefly, having traversed about one koss, I went up to the top of the fort, and by the grace of God, the call to prayer and the reading of the Khutba and the slaughter of a bullock which had not taken place from the commencement of the building of the fort till now, were carried out in my presence. I prostrated myself in thanksgiving for this great gift, which no king had hoped to receive, and ordered a lofty mosque to be built inside the fort� �After going round the fort I went to see the temple of Durgã, which is known as Bhawan. A world has here wandered in the desert of error. Setting aside the infidels whose custom is the worship of idols, crowds of the people of Islam, traversing long distances, bring their offerings and pray to the black stone (image)� Some maintain that this stone, which is now a place of worship for the vile infidels, is not the stone which was there originally, but that a body of the people of Islam came and carried off the original stone, and threw it into the bottom of the river, with the intent that no one could get at it. For a long time the tumult of the infidels and idol-worshippers had died away in the world, till a lying brahman hid a stone for his own ends, and going to the Raja of the time said: �I saw Durgã in a dream, and she said to me: They have thrown me into a certain place: quickly go and take me up.� The Raja, in the simplicity of his heart, and greedy for the offerings of gold that would come to him, accepted the tale of the brahman and sent a number of people with him, and brought that stone, and kept it in this place with honour, and started again the shop of error and misleading��274 Varanasi (Uttar Pradesh) �I am here led to relate that at the city of Banaras a temple had been erected by Rajah Maun Singh, which cost him the sum of nearly thirty-six laks of five methkally ashrefies. The principle idol in this temple had on its head a tiara or cap, enriched with jewels to the amount of three laks ashrefies. He had placed in this temple moreover, as the associates and ministering servants of the principal idol, four other images of solid gold, each crowned with a tiara, in the like manner enriched with precious stones. It was the belief of these Jehennemites that a dead Hindu, provided when alive he had been a worshipper, when laid before this idol would be restored to life. As I could not possibly give credit to such a pretence, I employed a confidential person to ascertain the truth; and, as I justly supposed, the whole was detected to be an impudent imposture. Of this discovery I availed myself, and I made it my plea for throwing down the temple which was the scene of this imposture and on the spot, with the very same materials, I erected the great mosque, because the very name of Islam was proscribed at Banaras, and with God�s blessing it is my design, if I live, to fill it full with true believers.�275 (48) Tãrîkh-i-Khãn Jahã

(6) Chach-Nãmah 

This Persian history was translated from Arabic by Muhammad �Alî bin Hamîd bin Abû Bakr Kûfî in the time of Nãsiru�d-Dîn Qabãcha, a slave of Muhammad Ghurî, who contested the throne of Delhi with Shamsu�d-Dîn Iltutmish (AD 1210-1236). The translator who lived at Uccha had gone to Alor and Bhakkar in search of accounts of the Arab conquest. He met a Maulãna who had inherited a history written in Arabic by one of his ancestors. The translation in Persian followed because Kûfî found that the Hijãjî Arabic of the original was little understood by people in those days while the work was �a mine of wisdom.� The Arabic original has been lost. The author remains unknown. Muhammad bin Qãsim (AD 712-715) Nirun (Sindh) �Muhammad built at Nîrûn a mosque on the site of the temple of Budh, and ordered prayers to be proclaimed in the Muhammadan fashion and appointed an Imãm.�34 Siwistan and Sisam (Sindh) Muhammad bin Qãsim wrote to al-Hajjãj, the governor of Iraq: �The forts of Siwistãn and Sîsam have been already taken. The nephew of Dãhir, his warriors, and principal officers have been despatched, and infidels converted to Islãm or destroyed. Instead 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 takbîr and praise to the Almighty God are offered every morning and evening.�35 Alor (Sindh) �Muhammad Kãsim then entered and all the town people came to the temple of Nobhãr, and prostrated themselves before an idol. Muhammad Kãsim enquired: �Whose house is this, in which all the people high and low are respectfully kneeling and bowing down.� They replied: �This is an idol-house called Nobhãr.� Then, by Muhammad Kãsim�s order, the temple was opened. Entering it with his officers he saw an equestrian statue. The body of the idol was made of marble or alabaster, and it had on its arms golden bracelets, set with jewels and rubies. Muhammad Kãsim stretched his hand and took off a bracelet from one of the idol�s arms. Then he asked the keeper of the Budh temple Nobhãr: �Is this your idol?� �Yes,� he replied, �but it had two bracelets on, and one is missing.� �Well� said Muhammad Kãsim, �cannot your god know who has taken away his bracelet?� The keeper bent his head down. Muhammad Kãsim laughed and returned the bracelet to him, and he fixed it again on the idol�s arm.�36 Multan (Punjab) �Then all the great and principal inhabitants of the city assembled together, and silver to the weight of sixty thousand dirams was distributed and every horseman got a share of four hundred dirams weight. After this, Muhammad Kãsim said that some plan should be devised for realizing the money to be sent to the Khalîfa. He was pondering over this, when suddenly a Brahman came and said, �Heathenism is now at an end, the temples are thrown down, the world has received the light of Islãm, and mosques are built instead of idol temples. I have heard from the elders of Multãn that in ancient times there was a chief in this city whose name was Jîbawîn, and who was a descendent of the Rãî of Kashmîr. He was a Brahman and a monk, he strictly followed his religion, and always occupied his time in worshipping idols. When his treasures exceeded all limits and computation, he made a reservoir on the eastern side of Multãn, which was hundred yards square. In the middle of it he built a temple fifty yards square, and he made a chamber in which he concealed forty copper jars each of which was filled with African gold dust. A treasure of three hundred and thirty mans of gold was buried there. Over it there is an idol made of red gold, and trees are planted round the reservoir.� It is related by historians, on the authority of �Ali bin Muhammad who had heard it from Abû Muhammad Hinduî37 that Muhammad Kãsim arose and with his counsellors, guards and attendants, went to the temple. He saw there an idol made of gold, and its two eye were bright red rubies. ���Muhammad Kãsim ordered the idol to be taken up. Two hundred and thirty mans of gold were obtained, and forty jars filled with gold dust� This gold and the image were brought to treasury together with the gems and pearls and treasures which were obtained from the plunder of Multãn.�38 Jãnakî�s Evidence Jãnakî was one of the daughters of King Dãhir of Sindh. She was captured along with her sister and sent to the Khalîfa at Baghdad. When the Khalîfa invited Jãnakî to share his bed, she lied to him that she had already been violated by Muhammad bin Qãsim. Her sister supported her statement. The Khalîfa ordered that Muhammad be sewed up in raw hide and sent to his court. Muhammad was already dead when the chest containing him arrived in Baghdad. Jãnakî accused the Khalîfa of having killed one of his great generals without making proper enquiry. She said: �The king has committed a very grievous mistake, for he ought not, on account of two slave girls, to have destroyed a person who had taken captive a hundred thousand modest women like us� and who instead of temples had erected mosques, pulpits and minarets

(23) Rehalã of Ibn Battûta 

The full name of this book is Tuhfãtu�n-nuzzãr fi Gharãibu�l-amsãr wa Ajãibu�l-afsãr. The author was Shykh �Abû �Abdu�llãh Muhammad ibn �Abdu�llãh ibn Muhammad ibn Ibrãhim al-Lawãtî at-Tanjî al- Ma�ruf be Ibn Battûta. He belonged to an Arab family which was settled in Spain since AD 1312. His grandfather and father enjoyed the reputation of scholars and theologians. He himself was a great scholar who travelled extensively and over many lands. He came to India in 1325 and visited many places - east, west, north and south - till he left in 1346. India during this period was ruled by Muhammad bin Tughlaq with whom Ibn Battûta came in close contact. He was very fond of sampling Hindu girls from different parts of India. They were presented to him by the Sultãn and other Muslim big-wigs during his sojourn in various places. He also married Muslim women wherever he stayed, and divorced them before his departure. He finished his book in 1355 after reaching Fez in Morocco where his family lived after migration from Spain. Lahari Bandar (Sindh) �One day I rode in company with �Alã-ul-mulk and arrived at a plain called Tarna at a distance of seven miles from the city. There I saw innumerable stone images and animals, many of which had undergone a change, the original shape being obliterated.89 Some were reduced to a head, others to a foot and so on. Some of the stones were shaped like grain, wheat, peas, beans and lentils. And there were traces of a house which contained a chamber built of hewn stone, the whole of which looked like one solid mass. Upon it was a statue in the form of a man, the only difference being that its head was long, its mouth was towards a side of its face and its hands at its back like a captive�s. There were pools of water from which an extremely bad smell came. Some of the walls bore Hindî inscriptions. �Alã-ul-mulk told me that the historians assume that on this site there was a big city, most of the inhabitants of which were notorious. They were changed into stone. The petrified human form on the platform in the house mentioned above was that of their king. The house still goes by the name of �the king�s house�. It is presumed that the Hindî inscriptions, which some of the walls bear, give the history of the destruction of the inhabitants of this city. The destruction took place about a thousand years ago��90 Delhi �Near the eastern gate of the mosque lie two very big idols of copper connected together by stones. Every one who comes in and goes out of the mosque treads over them. On the site of this mosque was a bud khãnã that is an idol-house. After the conquest of Delhi it was turned into a mosque��91 Maldive Islands �Reliable men among the inhabitants of the islands, like the jurist (faqîh) and teacher (mu�allim) �Alî, the judge �Abdullãh - and others besides them - told me that the inhabitants of these islands were infidels� Subsequently a westerner named Abul Barakãt the Berbar who knew the great Qur�ãn came to them� He stayed amongst them and God opened the heart of the king to Islãm and he accepted it before the end of the month; and his wives, children and courtiers followed suit� They broke to pieces the idols and razed the idol-house to the ground. On this the islanders embraced Islãm and sent missionaries to the rest of the islands, the inhabitants of which also became Muslims. The westerner stood in high regard with them, and they accepted his cult which was that of Imãm Mãlik. May God be pleased with him! And on account of him they honour the westerners up to this time. He built a mosque which is known after his name

(33) Bãbur-Nãma

 It is an autobiography written in the form of a diary by Zahîru�d-Dîn Muhammad Bãbur, founder of the Mughal dynasty in India, who proclaimed himself a Pãdshãh after his victory in the First Battle of Panipat (AD 1526), and a Ghãzî (killer of kãfirs) after the defeat of RãNã Sãñgã in the Battle of Khanwa (AD 1528). While presenting himself as an indefatigable warrior and drug-addict he does not hide the cruelties he committed on the defeated people, particularly his fondness for building towers of the heads of those he captured as prisoners of war or killed in battle. He is very liberal in citing appropriate verses from the Qur�ãn on the eve of his battle with RãNã Sãñgã. In order to ensure his victory, he makes a covenant with Allãh by breaking the vessels containing wine as also the cups for drinking it, swearing at the same time that �he would break the idols of the idol-worshippers in a similar manner.�121 In theFathNãma (prayer for victory) composed for him by Shykh Zain, Allah is described as �destroyer of idols from their foundations.�122 The language he uses for his Hindu adversaries is typically Islamic. Zahîru�d-Dîn Muhammad Bãbur Pãdshãh Ghãzî (AD 1526-1530) Chanderi (Madhya Pradesh) �In AH 934 (AD 1528), I attacked Chanderî and, by the grace of Allãh, captured it in a few hours� We got the infidels slaughtered and the place which had been a dãru�l-harb for years, was made into a dãru�l-Islãm.�123 Gwalior (Madhya Pradesh) �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.�

(41) Muntakhãbu�t-Tawãrîkh

 The author, Mullã �Abdul Qãdir Badãunî son of Mulûk Shãh, was born at Badaun in AD 1540 or 1542. He was a learned man who was introduced to the court of Akbar by Shykh Mubãrak, father of Abu�l Fazl and Faizî, two of the favourite courtiers of that king. He was employed by Akbar for translating Sanskrit classics into Persian, a work which he hated. He was a pious Muslim who acquired great aversion for Akbar due to the latter�s liberal policies via-a-vis the Hindus. His history, which is known as Tãrîkh-iBadãunî also, is the general history of India from the time of the Ghaznivids to the fortieth year of Akbar�s reign. Sultãn Muhmûd of Ghazni (AD 997-1030) Somnath (Gujarat) ���Asjadi composed the following qaSîda in honour of this expedition: When the King of kings marched to Somnãt, He made his own deeds the standard of miracles�174 �Once more he led his army against Somnãt, which is a large city on the coast of the ocean, a place of worship of the Brahmans who worship a large idol. There are many golden idols there. Although certain historians have called this idol Manãt, and say that it is the identical idol which Arab idolaters brought to the coast of Hindustãn in the time of the Lord of the Missive (may the blessings and peace of God be upon him), this story has no foundation because the Brahmans of India firmly believe that this idol has been in that place since the time of Kishan, that is to say four thousand years and a fraction� The reason for this mistake must surely be the resemblance in name, and nothing else� The fort was taken and Mahmûd broke the idol in fragments and sent it to Ghaznîn, where it was placed at the door of the Jãma� Masjid and trodden under foot.�175 Thanesar (Haryana) �In the year AH 402 (AD 1011) he set out for Thãnesar and Jaipãl, the son of the former Jaipãl, offered him a present of fifty elephants and much treasure. The Sultãn, however, was not to be deterred from his purpose; so he refused to accept his present, and seeing Thãnesar empty he sacked it and destroyed its idol temples, and took away to Ghaznîn, the idol known as Chakarsum on account of which the Hindûs had been ruined; and having placed it in his court, caused it to be trampled under foot by the people��176 Mathura (Uttar Pradesh) ��From thence he went to Mathra which is a place of worship of the infidels and the birthplace of Kishan, the son of Basudev, whom the Hindûs Worship as a divinity - where there are idol temples without number, and took it without any contest and razed it to the ground. Great wealth and booty fell into the hands of the Muslims, among the rest they broke up by the orders of the Sultãn, a golden idol��177 Ikhtiyãru�d-Dîn Muhammad Bakhtiyãr Khaljî (AD 1202-1206) Navadvipa (Bengal) ��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 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�.�178 Sultãn Shamsu�d-Dîn Iltutmish (AD 1210~1236) Ujjain (Madhya Pradesh) ��And in the year AH 631 (AD 1233) having made an incursion in the direction of the province of Mãlwah and taken Bhîlsã and also captured the city of Ujjain, and having destroyed the idol-temple of Ujjain which had been built six hundred years previously, and was called Mahãkãl, he levelled it to its foundations, and threw down the image of Rãi Vikrmãjît from whom the Hindûs reckon their era� and brought certain other images of cast molten brass and placed them on the ground in front of the door of the mosque of old Dihlî and ordered the people to trample them under foot��179 Sultãn Jalãlu�d-Dîn Khaljî (AD 1290-1296) Ranthambhor (Rajasthan) ��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��180 Sultãn �Alãu�d-Dîn Khaljî (AD 1296-1316) Patan and Somnath (Gujarat) �And in the year AH 698 (AD 1298) he appointed Ulugh Khãn to the command of a powerful army, to proceed into the country of Gujarat� Ulugh Khãn carried off an idol from Nahrwãla� and took it to Dihlî where he caused it to be trampled under foot by the populace; then he pursued Rãi Karan as far as Somnãt, and a second time laid waste the idol temple of Somnãt, and building a mosque there retraced his steps.�181 Sultãn Sikandar Lodî (AD 1489-1517) Mandrail (Madhya Pradesh) ��At the time of his return he restored the fort of Dholpur also to Binãyik Deo, and having spent the rainy season in Ãgra after the rising of the Canopus in the year AH 910 (AD 1504), marched to reduce the fortress of Mandrãyal, which lie took without fighting from the Rãjah of Mandrãyal, who sued for peace; he also destroyed all the idol-temples and churches of the place��182 Udit Nagar (Madhya Pradesh) �And in the year AH 912 (AD 1506), after the rising of the Canopus, he marched against the fortress of ÛntgaRh and laid siege to it, and many of his men joyfully embraced martyrdom, after that he took the fort and gave the infidels as food to the sword� He then cast down the idol-temples, and built there lofty mosques.�183 Sultãn Ibrãhîm Lodî (AD 1517-1526) Gwalior (Madhya Pradesh) ��The fortress of Bãdalgarh, which lies below the fortress of Gwãliãr, a very lofty structure, was taken from Rãi Mãn Singh and fell into the hands of the Muslims, and a brazen animal which was worshipped by the Hindûs also fell into their hands, and was sent by them to Ãgra, whence it was sent by Sultãn Ibrãhîm to Dihlî, and was put over the city gate. The image was removed to Fathpûr in the year AH 992 (AD 1584), ten years before the composition of this history, where it was seen by the author of this work. It was converted into gongs, and bells, and implements of all kinds.�184 Jalãlu�d-Dîn Muhammad Akbar Pãdshãh Ghãzi (AD 1556-1605) Siwalik (Uttar Pradesh) �In this year on the dismissal of Husain Khãn the Emperor gave the pargana of Lak�hnou as jãgîr to Mahdî Qãsim Khãn� Husain Khãn was exceedingly indignant with Mahdî Qãsim Khãn on account of this� After a time he left her in helplessness, and the daughter of Mahdî Qãsim Bêg at Khairãbãd with her brothers, and set off from Lak�hnou with the intention of carrying on a religious war, and of breaking the idols and destroying the idol-temples. He had heard that the bricks of these were of silver and gold, and conceiving a desire for this and all the other abundant and unlimited treasures, of which he had heard a lying report, he set out by way of Oudh to the Siwãlik mountains��185 Nagarkot Kangra (Himachal Pradesh) ��The temple of Nagarkot, which is outside the city, was taken at the very outset� On this occasion many mountaineers became food for the flashing sword. And that golden umbrella, which was erected on the top of the cupola of the temple, they riddled with arrows� And black cows, to the number of 200, to which they pay boundless respect, and actually worship, and present to the temple, which they look upon as an asylum, and let loose there, were killed by the Musulmãns. And, while arrows and bullets were continually falling like drops of rain, through their zeal and excessive hatred of idolatry they filled their shoes full of blood and threw it on the doors and walls of the temple� the army of Husain Qulî Khãn was suffering great hardships. For these reasons he concluded a treaty with them� and having put all things straight he built the cupola of a lofty mosque over the gateway of Rãjãh Jai Chand.�186 Sultãn Sulaimãn Karrãnî of Bengal (AD 1563-1573) Puri (Orissa) �In this year also Sulaiman Kirrãnî, ruler of Bengal, who gave himself the tide of Hazrati Ã�la, and had conquered die city of Katak-u-Banãras, that mine of heathenism, and having made the stronghold of Jagannãth into the home of Islãm, held sway from Kãmru to Orissa, attained the mercy of God��187

(59) Mã�sîr-i-�Ãlamgîrî The author, Sãqã Must�ad Khãn, completed this history in AD 1710 at the behest of �Inãyatu�llãh Khãn Kashmîrî, Aurangzeb�s last secretary and favourite disciple in state policy and religiosity. The materials which Must�ad Khãn used in this history of Aurangzeb�s reign came mostly from the State archives which were thrown open to him. Muhiyu�d-Dîn Muhammad Aurangzeb �Ãlamgîr Pãdshãh Ghãzî (AD 1658-1707) General Order �The Lord Cherisher of the Faith learnt that in the provinces of Tatta, Multãn, and especially at Benares, the Brahman misbelievers used to teach their false books in their established schools, and that admirers and students both Hindu and Muslim, used to come from great distances to these misguided men in order to acquire this vile learning. His Majesty, eager to establish Islãm, issued orders to the governors of all the provinces to demolish the schools and temples of the infidels and with the utmost urgency put down the teaching and the public practice of the religion of these misbelievers.�316 Varanasi (Uttar Pradesh) �It was reported that, according to the Emperor�s command, his officers had demolished the temple of Viswanãth at Kãshî.�317 Mathura (Uttar Pradesh) ��During this month of Ramzan abounding in miracles, the Emperor as the promoter of justice and overthrower of mischief, as a knower of truth and destroyer of oppression, as the zephyr of the garden of victory and the reviver of the faith of the Prophet, issued orders for the demolition of the temple situated in Mathurã, famous as the Dehra of Kesho Rãi. In a short time by the great exertions of his officers the destruction of this strong foundation of infidelity was accomplished, and on its site a lofty mosque was built at the expenditure of a large sum� �Praised be the august God of the faith of Islãm, that in the auspicious reign of this destroyer of infidelity and turbulence, such a wonderful and seemingly impossible work was successfully accomplished. On seeing this instance of the strength of the Emperor�s faith and the grandeur of his devotion to God, the proud Rajas were stifled and in amazement they stood like images facing the wall. The idols, large and small, set with costly jewels which had been set up in the temple were brought to Agra, and buried under the steps of the mosque of the Begam Sãhib, in order to be continually trodden upon. The name of Mathurã was changed to Islãmãbãd.�318 Khandela (Rajasthan) ��Dãrãb Khãn who had been sent with a strong force to punish the Rajputs of Khandela and to demolish the great temple of the place, attacked the place on the 8th March/5th Safar, and slew the three hundred and odd men who made a bold defence, not one of them escaping alive. The temples of Khandela and Sãnula and all other temples in the neighbourhood were demolished��319 Jodhpur (Rajasthan) �On Sunday, the 25th May/24th Rabi. S., Khan Jahãn Bahãdur came from Jodhpur, after demolishing the temples and bringing with himself some cart-loads of idols, and had audience of the Emperor, who highly praised him and ordered that the idols, which were mostly jewelled, golden, silvery, bronze, copper or stone, should be cast in the yard (jilaukhãnah) of the Court and under the steps of the Jãm�a mosque, to be trodden on. They remained so for some time and at last their very names were lost�320 Udaipur (Rajasthan) ��Ruhullah Khan and Ekkatãz Khan went to demolish the great temple in front of the Rãnã�s palace, which was one of the rarest buildings of the age and the chief cause of the destruction of life and property of the despised worshippers Twenty mãchãtoR Rajputs who were sitting in the temple vowed to give up their lives; first one of them came out to fight, killed some and was then himself slain, then came out another and so on, until every one of the twenty perished, after killing a large number of the imperialists including the trusted slave, Ikhlãs. The temple was found empty. The hewers broke the images.�321 �On Saturday, the 24th January, 1680/2nd Muharram, the Emperor went to view lake Udaisãgar, constructed by the Rãnã, and ordered all the three temples on its banks to be demolished.�322 ��On the 29th January/7th Muharram, Hasan �Ali Khan brought to the Emperor twenty camel-loads of tents and other things captured from the Rãnã�s palace and reported that one hundred and seventy-two other temples in the environs of Udaipur had been destroyed. The Khan received the title of Bahãdur �Alamgirshãhi�323 Amber (Rajasthan) �Abû Turãb, who had been sent to demolish the temples of Amber, returned to Court on Tuesday, the 10th August/24th Rajab, and reported that he had pulled down sixty-six temples��324 Bijapur (Karnataka) ��Hamiduddin Khan Bahãdur who had gone to demolish a temple and build a mosque (in its place) in Bijapur, having excellently carried out his orders, came to Court and gained praise and the post of dãrogha of gusalkhãnah, which brought him near the Emperor�s person��325 Iconoclasm was a part of Aurangezb�s Islamic Piety ��As his blessed nature dictated, he was characterized by perfect devotion to the rites of the Faith; he followed the teaching of the great Imãm. Abu Hanifã (God be pleased with him!), and established and enforced to the best of his power the five foundations of Islãm��326 ��Through the auspices of his hearty endeavour, the Hanafi creed (i.e., the Orthodox Sunni faith) has gained such strength and currency in the great country of Hindustan as was never seen in the times of any of the preceding sovereigns. By one stroke of the pen, the Hindu clerks (writers) were dismissed from the public employment. Large numbers of the places of worship of the infidels and great temples of these wicked people have been thrown down and desolated. Men who can see only the outside of things are filled with wonder at the successful accomplishment of such a seemingly difficult task. Arid on the sites of the temples lofty mosques have been built��327 (60