“Sri Ram Sharma reproduces Aurangzeb's order about the imposition and collection of Jiziyah dated 26th July, 1696. It says that "Jiziyah lapses on death and on acceptance of Islam". During the course of the year some people used to die and some used to convert, but the amount of Jiziyah for the place remained unaltered. In view of this the first type of payment was disadvantageous to Hindus. The last paragraph of the order reads: "The nonMuslim should himself bring the Jiziyah; if he sends it through his deputy it should not be accepted. At the time of payment the non-Muslim should keep standing, while the chief should keep sitting. The hand of the non-Muslim should be below and that of the chief above it and he should say. 'Make payment of Jiziyah, O! non-Muslim' and should not say, 'O! infidel'."”

— K. S. Lal , book Theory and Practice of Muslim State in India

Aurangzeb thus imposed it in the true spirit and letter of the tax.
Source: Theory and Practice of Muslim State in India (1999), Chapter 4

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K. S. Lal 57

Indian historian 1920–2002

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“On the publication of this order (reimposing the Jiziyah) by Aurangzeb in 1679, the Hindus all round Delhi assembled in vast numbers under the jharokha of the Emperor… to represent their inability to pay and pray for the recall of the edict… But the Emperor would not listen to their complaints. One day, when he went to public prayer in the great mosque on the sabbath, a vast multitude of the Hindus thronged the road from the palace to the mosque, with the object of seeking relief. Money changers and drapers, all kinds of shopkeepers from the Urdu bazar mechanics, and workmen of all kinds, left off work and business and pressed into the way… Every moment the crowd increased, and the emperor’s equippage was brought to a stand-still. At length an order was given to bring out the elephants and direct them against the mob. Many fell trodden to death under the feet of elephants and horses. For some days the Hindus continued to assemble, in great numbers and complain, but at length they submitted to pay the Jiziyah.”

Aurangzeb (1618–1707) Sixth Mughal Emperor

Khafi Khan, trs. E and D, VII, p. 296. Quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 6
Quotes from late medieval histories, 1660s

“The first revolutionary step of Akbar was the abolition of the Jiziyah, the hated discriminatory tax paid by Hindu Zimmis. The Hindus, as Zimmis, had become second class citizens in their own homeland and were suffered to live under certain disabilities.”

Akbar (1542–1605) 3rd Mughal Emperor

Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 2

“[Sultan Firoz Tughlaq] convened a meeting of the learned Ulama and renowned Mashaikh and suggested to them that an error had been committed: the Jiziyah had never been levied from Brahmans: they had been held excused, in former reigns. The Brahmans were the very keys of the chamber of idolatry, and the infidels were dependent on them (kalid-i-hujra-i-kufr und va kafiran bar ishan muataqid und). They ought therefore to be taxed first. The learned lawyers gave it as their opinion that the Brahmans ought to be taxed. The Brahmans then assembled and went to the Sultan and represented that they had never before been called upon to pay the Jiziyah, and they wanted to know why they were now subjected to the indignity of having to pay it. They were determined to collect wood and to burn themselves under the walls of the palace rather than pay the tax. When these pleasant words (kalimat-i-pur naghmat) were reported to the Sultan, he replied that they might burn and destroy themselves at once for they would not escape from the payment. The Brahmans remained fasting for several days at the palace until they were on the point of death. The Hindus of the city then assembled and told the Brahmans that it was not right to kill themselves on account of the Jiziyah, and that they would undertake to pay it for them. In Delhi, the Jiziyah was of three kinds: Ist class, forty tankahs; 2nd class, twenty tankahs; 3rd class, ten tankahs. When the Brahmans found their case was hopeless, they went to the Sultan and begged him in his mercy to reduce the amount they would have to pay, and he accordingly assessed it at ten tankahs and fifty jitals for each individual.”

Firuz Shah Tughlaq (1309–1388) Tughluq sultan

Shams Siraj Afif, quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 6 https://archive.org/stream/cu31924073036737#page/n381/mode/2up

“Shahjahan was even otherwise interested in making converts. Professor Sri Ram Sharma has collected facts and figures of Hindus converted to Islam from the works of Qazvini, Lahori, Salih, Mohsin Fani, Khafi Khan, etc. during Shajahan’s reign… The following is the summary of what he says. “Early in his reign Shahjahan had appointed a Superintendent of converts to Islam, thus setting up a department for the special purpose of making converts. The one common practice was to make terms with the criminals… The Hindus of the Punjab, Bhimbar, Bhadauri and Sirhind… were all offered remission of their sentences provided they accepted the ‘true faith’. When the war with the Portuguese started, of the 400 prisoners taken a few became Muslims. The rest were kept in prison with orders that whenever they expressed willingness to embrace Islam, they were to be converted, liberated and given daily allowances. An order was issued in the seventh year of his reign that if a Hindu wanted to be converted to Islam, his family should not place any obstacles in his way… Under Shahjahan, apostasy from Islam had again become a capital crime.””

Shah Jahan (1592–1666) 5th Mughal Emperor

Lal, K. S. (1990). Indian muslims: Who are they, citing Sharma, Sri Ram, The Religious Policy of the Mughal Emperors, Asia Publishing House (Bombay, 1962).

“The Muslim Mashaikh were as keen on conversions as the Ulama, and contrary to general belief, in place of being kind to the Hindus as saints would, they too wished the Hindus to be accorded a second class citizenship if they were not converted. Only one instance, that of Shaikh Abdul Quddus Gangoh, need be cited because he belonged to the Chishtia Silsila considered to be the most tolerant of all Sufi groups. He wrote letters to Sultan Sikandar Lodi, Babur and Humayun to re-invigorate the Shariat and reduce the Hindus to payers of land tax and Jiziyah. To Babur he wrote,
“Extend utmost patronage and protection to theologians and mystics… that they should be maintained and subsidized by the state… No non-Muslim should be given any office or employment in the Diwan of Islam. Posts of Amirs and Amils should be barred to them. Furthermore, in confirmity with the principles of the Shariat they should be subjected to all types of indignities and humiliations. The non-Muslims should be made to pay Jiziyah, and Zakat on goods be levied as prescribed by the law. They should be disallowed from donning the dress of the Muslims and should be forced to keep their Kufr concealed and not to perform the ceremonies of their Kufr openly and freely… They should not be allowed to consider themselves equal to the Muslims.””

Abdul Quddus Gangohi (1456–1537) Sufi poet

Quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 6

“Akbar abolished Jiziyah in 1564. In all probability many of his 'devout' officers in far off regions, did not care to enforce this anti-Islamic measure. Therefore, ten years later he once again issued orders for its abolition. Badaoni tells us that it was customary "to search out and kill heretics" (Shias), let alone non-Muslims as late as 1574. Hemu's father, when captured, was offered his life if he turned Muslim. Abdun Nabi executed a Brahman for blasphemy on the complaint of a Qazi. Husain Khan, the governor of Lahore (died 983H/ 1575-76) ordered Hindus to stick patches on their shoulders so that no Muslim could be put to the indignity of showing them honour by mistake, nor did he allow Hindus to saddle their horses. Jihad was practised as usual, massacre at Chittor was done in true Jihadist spirit. "The Akbar Nama, the Ain-i-Akbari and Badaoni are all agreed that prior to 1593, some Hindus had been converted to Islam forcibly." In 1581 some Portuguese captives at Surat were offered their lives if they turned Muslim. Even iconoclastic zeal did not disappear under Akbar. Kangra was invaded in 1572-73, and even though Birbal was in joint command, the umbrella of the Goddess was riddled with arrows, 200 cows were killed and Muslim soldiers threw their shoes full of blood at the walls and doors of the temple. A Mughal officer, Bayazid, converted a Hindu temple into a Muslim school. Jain idols in Gujarat could not escape vandalism. "Such seem to have been and continued to be the popular prejudices against the Hindus", under Akbar and his successors as per the obligations of the Shariat and practice of Sunnah, writes S. R. Sharma.”

K. S. Lal book Theory and Practice of Muslim State in India

Source: Theory and Practice of Muslim State in India (1999), ch. 2

“In 1661 Aurangzeb in his zeal to uphold the law of Islam sent orders to his Viceroy of Bihar, Daud Khan, to conquer Palamau. In the military operations that followed many temples were destroyed…Towards the end of the same year when Mir Jumla made a war on the Raja of Kuch Bihar, the Mughals destroyed many temples during the course of, their operations. Idols were broken and some temples were converted into mosques.”

Aurangzeb (1618–1707) Sixth Mughal Emperor

Palamau (Bihar), Koch Bihar (Bengal). Alamgirnamah of Mirza Muhammad Kazim , cited in : Sharma, Sri Ram, Religious Policy of the Mughal Emperors, Bombay, 1962. p. 129.
Quotes from late medieval histories, 1660s

“In AD 1696-97 (AH 1108) orders were issued for the destruction of the major temples at Sorath in Gujarat.'…'He stopped public worship at the Hindu temple of Dwarka.”

Aurangzeb (1618–1707) Sixth Mughal Emperor

Mirat-i-Ahmadi by Ali Muhammad Khan, in : Sharma, Sri Ram, Religious Policy of the Mughal Emperors, Bombay, 1962., p. 137-138
Quotes from late medieval histories, 1690s

“In April 1667, four revenue collectors (qanungos), who had been dismissed for various faults, were reinstated on their accepting the Muhammadan faith.39 Aurangzeb’s declared policy of “Qanungo basharte Islam” (Qanungoship on the condition of conversion to Islam) brought many converts and many Muslim families in Punjab still retain the letter of reinstatement on conversion or fresh appointment of Muslims in place of Hindu Qanungos who were retrenched because they would not convert.”

K. S. Lal book Indian Muslims: Who Are They

Indian Muslims: Who Are They (1990)

“In the very first year of his reign, he [Jahangir] tortured Guru Arjun Dev to death. His contempt for Hindus comes out clearly in his Tuzuk-i-Jahangiri: “A Hindu named Arjun lived in Govindwal on the bank of river Beas in the garb of a saint and in ostentation. From all sides cowboys and idiots became his fast followers. The business had flourished for three or four generations. For a long time it had been in my mind to put a stop to this dukan-e-batil (mart of falsehood) or to bring him into the fold of Islam.” According to other accounts, he asked the Guru to include some surahs of the Quran in the adi Grantha, which the Guru refused to do. In the eighth year of his reign, he destroyed the temple of Bhagwat at Ajmer. He persecuted the Jains in Gujarat, and ordered that Jain monks should not be seen in his kingdom on pain of death. Finally, he sent Murtaza Khan to Kangra for reducing that city of temples. The siege lasted for 20 months at the end of which he himself went to Kangra for slaughtering cows in that sacred place of Hindus, and building a mosque where none had existed before.”

Jahangir (1569–1627) 4th Mughal Emperor

Goel, S. R. (2001). The story of Islamic imperialism in India.

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