“Over 12,000 Hindus were 'honoured' with Islam. There were many Namboodiris (Brahmins) among them. This achievement should be widely publicised among the Hindus. There the local Hindus should be brought before you and then converted to Islam. No Namboodiri (Brahmin) should be spared. Also they should be confined there till the dress materials sent for them, reach you.”

—  Tipu Sultan

Tipu Sultan's Letter dated March 22, 1788, to Abdul Kadir. cited in Bhasha Poshini of Chingam 10, 1099 (August, 1923), Article on Tipu Sultan by Sardar K.M. Panicker. Also quoted in Ravi Varma, " Tipu Sultan: As Known In Kerala" in Tipu Sultan: Villain or hero? : an anthology. (1993). http://web.archive.org/web/20170201045809/http://voiceofdharma.org/books/tipu/ch04.htm Also quoted in http://indiafacts.org/tipu-sultan-history-bigotry-barbarities-outside-karnataka/
From Tipu Sultan's letters

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Tipu Sultan 12
Ruler of the Sultanate of Mysore 1750–1799

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“If the Hindus sang Vande Mãtaram in a public meeting, it was a ‘conspiracy’ to convert Muslims into kãfirs. If the Hindus blew a conch, or broke a coconut, or garlanded the portrait of a revered patriot, it was an attempt to ‘force’ Muslims into ‘idolatry’. If the Hindus spoke in any of their native languages, it was an ‘affront’ to the culture of Islam. If the Hindus took pride in their pre-Islamic heroes, it was a ‘devaluation’ of Islamic history. And so on, there were many more objections, major and minor, to every national self-expression. In short, it was a demand that Hindus should cease to be Hindus and become instead a faceless conglomeration of rootless individuals. On the other hand, the ‘minority community’ was not prepared to make the slightest concession in what they regarded as their religious and cultural rights. If the Hindus requested that cow-killing should stop, it was a demand for renouncing an ‘established Islamic practice’. If the Hindus objected to an open sale of beef in the bazars, it was an ‘encroachment’ on the ‘civil rights’ of the Muslims. If the Hindus demanded that cows meant for ritual slaughter should not be decorated and marched through Hindu localities, it was ‘trampling upon time-honoured Islamic traditions’. If the Hindus appealed that Hindu religious processions passing through a public thoroughfare should not be obstructed, it was an attempt to ‘disturb the peace of Muslim prayers’. If the Hindus wanted their native languages to attain an equal status with Urdu in the courts and the administration, it was an ‘assault on Muslim culture’. If the Hindus taught to their children the true history of Muslim tyrants, it was a ‘hate campaign against Islamic heroes’. And the ‘minority community’ was always ready to ‘defend’ its ‘religion and culture’ by taking recourse to street riots.”

Sita Ram Goel (1921–2003) Indian activist

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Tipu Sultan photo

“With the grace of Prophet Muhammed and Allah, almost all Hindus in Calicut are converted to Islam. Only a few are still not converted on the borders of Cochin State. I am determined to convert them also very soon. I consider this as Jehad to achieve that object.”

Tipu Sultan (1750–1799) Ruler of the Sultanate of Mysore

Tipu Sultan's Letter dated January 18, 1790, to Syed Abdul Dulai: cited in Bhasha Poshini of Chingam 10, 1099 (August, 1923), Article on Tipu Sultan by Sardar K.M. Panicker. Also quoted in Ravi Varma, " Tipu Sultan: As Known In Kerala" in Tipu Sultan: Villain or hero? : an anthology. (1993).
From Tipu Sultan's letters

“The story of how anti-­Hindu laws were enacted… is long. In summary form, it consists of 1) banishing Brahmins on pain of being made prisoners on the galleys; 2) confiscating the properties of those Hindus who sent their families to neighbouring lands for fear of conversion; 3) prohibiting the performance of Hindu rites and ceremonies; 4) banning Hindu priests and preachers from doing their religious duties; 5) compelling Hindus to attend church services and listen to Christian doctrines; 6) depriving Hindus of their traditional rights and privileges in village communities; 7) forcing the baptism of Hindu orphans; and 8) ordering Hindus not to ride on horseback or in palanquins. The laws were so designed as to humiliate the Hindus in every conceivable manner… Missionary records, however, refer to many famous Hindu temples being converted into churches at these places… Even private temples in Hindu homes were prohibited and “transgressors” were severely punished…”

Sita Ram Goel (1921–2003) Indian activist

St. Francis Xavier: The man and his mission. 1985.

“We should never forget that Gautama was born and brought up a Hindu and lived and died a Hindu. His teaching, far-reaching and original as it was, and really subversive of the religion of the day, was Indian throughout. He was the greatest and wisest and best of the Hindus.”

Thomas Rhys Davids (1843–1922) British scholar

T.W. Rhys-Davids: Buddhism, p.116-117, quoted in D. Keer: Ambedkar, p.522. Quoted from Elst, Koenraad (2002). Who is a Hindu?: Hindu revivalist views of Animism, Buddhism, Sikhism, and other offshoots of Hinduism. ISBN 978-8185990743

“Hindus were forcibly converted to Islam and were massacred in case they refused to be converted'," (…)"And Sikandarpora (a city laid out by Sultan Sikandar) was laid out on the debris of the destroyed temples of the Hindus. In the neighbourhood of the royal palaces in Sikandarpora, the Sultan destroyed the temples of Maha-Shri built by Praversena and another by Tarapida. The material from these was used for constructing a 'Jami' mosque in the middle of the city.”

Sikandar Butshikan

Hasan, Tarikh-i-Kashmir

“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

Shah Jahan photo

“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).

Tipu Sultan photo

“Don't you know I have achieved a great victory recently in Malabar and over four lakh Hindus were converted to Islam? I am determined to march against that cursed Raman Nair (Rajah of Travancore) very soon. Since I am overjoyed at the prospect of converting him and his subjects to Islam, I have happily abandoned the idea of going back to Srirangapatanam now.”

Tipu Sultan (1750–1799) Ruler of the Sultanate of Mysore

Tipu Sultan. In Tipu’s letter of 19 January 1790 to the Governor of Bekal, Budruz Zuman Khan (Badroos Saman Khan). quoted in K.M. Panicker, Bhasha Poshini, August 1923
From Tipu Sultan's letters

“Muslim historians, in India and abroad, have written hundreds of accounts in which the progress of Islamic armies across the cradle of Hindu culture is narrated, stage by stage and period by period. A pronounced feature of these Muslim histories is a description-in smaller or greater detail but always with considerable pride-of how the Hindus were slaughtered en masse or converted by force, how hundreds of thousands of Hindu men and women and children were captured as booty and sold into slavery, how Hindu temples and monasteries were razed to the ground or burnt down, and how images of Hindu Gods and Goddesses were destroyed or desecrated. Commandments of Allah (Quran) and precedents set by the Prophet (Sunnah) are frequently cited by the authors in support of what the swordsmen and demolition squads of Islam did with extraordinary zeal, not only in the midst of war but also, and more thoroughly, after Islamic rule had been firmly established.”

Sita Ram Goel (1921–2003) Indian activist

Hindu Temples – What Happened to Them, Volume I (1990)

“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)

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