“About the percentage of Muslims in the total population no precise information can be obtained from the contemporary records. Babur’s statement that most of the inhabitants were Hindus, conveys only a general impression. Two facts are, however, certain. First, it is widely recognised that the majority of Muslims were converts from Hinduism. Secondly, the largest number of conversions took place under the Turks and Afghans who ruled between C. 1300 and 1556.”

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

Indian Muslims: Who Are They (1990)

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K. S. Lal 57
Indian historian 1920–2002

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“In 1000 Muslim numbers in India were microscopic. In 1200 they were perhaps about three to four hundred thousand. By 1400 their number had risen probably to 3.2 million and they formed about 1.85 percent of the total population. In 1600 they were probably 15 million. And from the 1:9 to 1:10 Muslim-Hindu ratio in 1600 the proportion of Muslims to Hindus had gone up to about 1:7 by the year 1800…Thus at about the middle of the ninteenth century, the Muslim-Hindu ratio stood approximately at 1:6…. By the end of the nineteenth century, the ratio had changed to 1:5, and Stanely Lanepoole, whose Medieval India was first published in 1903, rightly observes: “The population of India in the present day is over three hundred millions, and every sixth man is a Muslim.””

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

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“Muslim ‘community’ in India had remained sharply divided into two mutually exclusive segments throughout the centuries of Islamic invasions and rule over large parts of the country. On the one hand, there were the descendants of conquerors who came from outside or who identified themselves completely with the conquerors - the Arabs, the Turks, the Iranians, and the Afghans. They glorified themselves as the Ashrãf (high-born, noble) or Ahli-i-Daulat (ruling race) and Ahl-i-Sa‘adat (custodians of religion). On the other hand, there were converts from among the helpless Hindus who were looked down upon by the Ashrãf and described as the Ajlãf (low-born, ignoble) and Arzãl (mean, despicable) depending upon the Hindu castes from which the converts came. The converts were treated as Ahl-i-Murãd (servile people) who were expected to obey the Ahl-i-Daulat and Ahl-i-Sa‘adat abjectly. Shah Waliullah (1703-62) and his son Abdul Aziz (1746-1822) were the first to notice this situation and felt frightened that the comparatively small class of the Ashrãf was most likely to be drowned in the surrounding sea of Hindu Kafirs. … They had to turn to the neo-Muslims. The neo-Muslims, however, had little interest in waging wars for Islam. They had, therefore, to be fully Islamized, that is, alienated completely from their ancestral society and culture. That is why the Tabligh movement was started.”

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Goel, Sita Ram (1995). Muslim separatism: Causes and consequences. ISBN 9788185990262

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“The general Muslim outlook was thus one of Muslim nationalism or Muslim internationalism, and not of true nationalism. … On the other hand, the Hindu idea of nationalism was definitely one of Hindu nationalism. It was not easy in this case (as it was in the case of the Muslims) to draw a sharp line between this Hindu nationalism and true nationalism. The two overlapped, as India is the only home of the Hindus and they form a majority there.”

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“Indigenous converts added to the numerical strength of foreign Muslims. How quickly their numbers swelled may be inferred from the fact that when, early in the fourteenth century, Malik Kafur marched into Maabar (Malabar), about 20,000 Musalmans who had settled in South India for long and were fighting on the side of the Hindus, deserted to the imperialists and were spared.”

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

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“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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“If you actually took the number of Muslims Americans, we'd be one of the largest Muslim countries in the world.”

Barack Obama (1961) 44th President of the United States of America

Interview with Laura Haim, Canal Plus, France. http://www.whitehouse.gov/the_press_office/Transcript-of-the-Interview-of-the-President-by-Laura-Haim-Canal-Plus-6-1-09/, White House Library (1 June 2009)
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“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

Moinuddin Chishti photo

“It is said that saint-worship among Muslims is a practice unique to India. Dargahs of Sufis, real or figurative, are found all over the country and Muslims flock to them in. large numbers. It is a legacy of medieval times. One reason for this can be that most Indian Muslims are converted Hindus, who, when their places of worship were converted into (khanqahs and later) dargahs, did not give up visiting them. For instance, at the most holy dargah of Shaikh Muinuddin Chishti, the Sandal Khana mosque is believed to have been built on the site of a Dev temple.”

Moinuddin Chishti (1142–1236) Sufi saint

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“Like proselytization, desecrating and demolishing the temples of non-Muslims is also central to Islam…. India too suffered terribly as thousands of Hindu temples and sacred edifices disappeared in northern India by the time of Sikandar Lodi and Babur. Will Durant rightly laments in the Story of Civilization that "We can never know from looking at India today, what grandeur and beauty it once possessed". In Delhi, after the demolition of twenty-seven Hindu and Jain temples, the materials of which were utilized to construct the Quwwat-ul-Islam masjid, it was after 700 years that the Birla Mandir could be constructed in 1930s. Sita Ram Goel has brought out two excellent volumes on Hindu Temples: What happened to them. These informative volumes give a list of Hindu shrines and their history of destruction in the medieval period on the basis of Muslim evidence itself. This of course does not cover all the shrines razed. Muslims broke temples recklessly. Those held in special veneration by Hindus like the ones at Somnath, Ayodhya, Kashi and Mathura, were special targets of Muslims, and whenever the Hindus could manage to rebuild their shrines at these places, they were again destroyed by Muslim rulers. From the time of Mahmud of Ghazni who destroyed the temples at Somnath and Mathura to Babur who struck at Ayodhya to Aurangzeb who razed the temples at Kashi Mathura and Somnath, the story is repeated again and again.”

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Arun Shourie photo

“As we have seen, the explicit part of the circular issued by the West Bengal government in 1989 in effect was that there must be no negative reference to Islamic rule in India. Although these were the very things which contemporary Islamic writers had celebrated, there must be no reference to the destruction of the temples by Muslim rulers, to the forcible conversion of Hindus, to the numerous other disabilities which were placed on the Hindu population. Along with the circular, the passages which had to be removed were listed and substitute passages were specified. The passages which were ordered to be deleted contained, if anything, a gross understatement of the facts. On the other hand, passages which were sought to be inserted contained total falsehoods: that by paying jizyah Hindus could lead ‘normal lives’ under an Islamic ruler like Alauddin Khalji! A closer study of the textbooks which are today being used under the authority of the West Bengal government shows a much more comprehensive, a much deeper design than that of merely erasing the cruelties of Islamic rule.”

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