temple destruction by MUSLI,M INVADERS AS DESCRIBED BY firishta and other muslim historians

मुस्लिम इतिहासकरो ने खुद अपने इतिहास में वर्णन किया है कि विदेशी मुसलमान आकम्रनकारियो ने हिंदुओं के मंदिर तोड़े औरतों की इज्जत लूटी हर सैनिक गांवों से औरतों को पकड़ पकड़ कर ले गए औरतों को गजनी में बेचा प्रसिद्ध इतिहासकार सीताराम गोयल जी ने खुद अपनी किताब में इन्हीं मुस्लिम इतिहासकारों की किताब से अनुवाद करके प्रमाण सहित सिद्ध किया है ।यह लेख प्रसिद्ध इतिहासकार सीताराम गोयल की किताब हिंदू टेंपल उनका क्या हुआ का कुछ भाग है क्योंकि वह किताब काफी बड़ी है इसलिए उनका कुछ उदाहरण पूरा का पूरा कॉपी पेस्ट कर दिया गया है आप पढ़ कर देख सकते हैं कि किस तरीके से विदेशी मुसलमान।आकमदकरियो ने भारत देश में मंदिर तोड़े औरतों को कब्जा करके ले गए और से बकायदा गांव से लूटकर सैनिकों में बांटी गई और मुगलों से लेकर बिन कासिम तक यानी औरंगजेब अकबर मोहम्मद बिन कासिम अलाउद्दीन खिलजी महमूद गजनवी गोरी व्हनवी सारे सुल्तान में ऐसा कोई भी मुस्लिम शासक नहीं है जिसने मंदिर ना तोड़ा हो कुछ वर्णन आप जरूर देखिए  the source of article is famous historian sitaram goyal 

hindu temple what happened to them

सीताराम गोयल जी की किताब इंटरनेट पर भी मौजूद है आप इससे इसी नाम से सर्च करेंगे तुरंत गूगल पर आ जाएगी

अब कुछ उदाहरण उसी किताब के देखे

 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

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 

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) Naof Ghaznigarkot 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��

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 mosqu

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.�23

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 �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�24

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�

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��272

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.

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.�

(55 Bãdshãh-Nãma 

The author, �Abdu�l Hamîd Lãhorî, was commissioned by Shãh Jahãn himself to compile this history which is a voluminous work covering the first twenty years of Shãh Jahãn�s reign. Lãhorî died in 1654. Nûru�d-Dîn Muhammad Jahãngîr Pãdshãh Ghãzî (AD 1605-1628) Many Places �Perhaps these in stances [Mewar, Kangra, and Ajmer] made a contemporary poet of his court sing his praises as the great Muslim emperor who converted temples into mosques.�308 Shihãbu�d-Dîn Muhammad Shãh Jahãn Pãdshãh Ghãzî (AD 1628-1658) Varanasi (Uttar Pradesh) �It had been brought to the notice of His Majesty that during the late reign many idol temples had been begun, but remained unfinished at Benares, the great stronghold of infidelity. The infidels were now desirous of completing them. His Majesty, the defender of the faith, gave orders that at Benares, and throughout all his dominions in every place, all temples that had been begun should be cast down. It was now reported from the province of Allahãbãd that seventy-six temples had been destroyed in the district of Benares.�309 Orchha (Madhya Pradesh) �At the Bundela capital the Islam-cherishing Emperor demolished the lofty and massive temple of Bir Singh Dev near his palace, and erected a mosque on its site.�310 Kashmir �Some temples in Kashmir were also sacrificed to the religious fury of the emperor. The Hindu temple at Ichchhabal was destroyed and converted into a mosque.�311

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��

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.�

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.�

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.�

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�� ..