“It is highly doubtful if the Mughal period deserves the credit it has been given as a period of religious tolerance. Akbar is now known only for his policy of sulh-i-kul, at least among the learned Hindus. It is no more remembered that to start with he was also a pious Muslim who had viewed as jihãd his sack of Chittor. Nor is it understood by the learned Hindus that his policy of sulh-i-kul was motivated mainly by his bid to free himself from the stranglehold of the orthodox ‘Ulamã, and that any benefit which Hindus derived from it was no more than a by-product. Akbar never failed to demand daughters of the Rajput kings for his harem. Moreover, as our citations show, he was not able to control the religious zeal of his functionaries at the lower levels so far as Hindu temples were concerned. Jahãngîr, like many other Muslim kings, was essentially a pleasure-seeking person. He, however, became a pious Muslim when it came to Hindu temples of which he destroyed quite a few. Shãh Jahãn did not hide what he wanted to do to the Hindus and their places of worship. His Islamic record on this score was much better than that of Jahãngîr. The reversal of Akbar’s policy thus started by his two immediate successors reached its apotheosis in the reign of Aurangzeb, the paragon of Islamic piety in the minds of India’s Muslims. What is more significant, Akbar has never been forgiven by those who have regarded themselves as custodians of Islam, right upto our own times; Maulana Abul Kalam Azad is a typical example. In any case one swallow has never made a summer.”

— Sita Ram Goel

Hindu Temples – What Happened to Them, Volume II (1993)

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Sita Ram Goel 192

Indian activist 1921–2003

Michael Scheuer (1952) American counterterrorism analyst

on Osama bin Laden's reasons for wanting to kill Americans
Hardball with Chris Matthews, November 16 2004.
2000s

“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

“Iltutmish did not forget that he was a Muslim conqueror. He showed himself to be very pious, never forgetting to do his five devotional daily…. He likewise showed himself totally intolerant vis-à-vis the Hindus who refused to convert, destroying their temples and annihilating Brahmin communities.”

Iltutmish (1210–1236) Sultan of Mamluk Sultanate

Louis Frederic, L'Inde de l'Islam, p. 42-49, (quoted from: Decolonizing the Hindu Mind - By Koenraad Elst p. 328)

“By being so far educated beyond his capacity is he unable to learn within himself from nature? Divorced as he is from her, who and what can now be his? Does the so-called free man of democracy merely exploit his sovereignity?”

Frank Lloyd Wright (1867–1959) American architect (1867-1959)

A Testament (1957)

“Even after his conversion to Islam, the Hindu remained an object of abhorrence… Barani is so maliciously vituperative against Hindus that even many modem Muslim scholars feel embarrassed at his language and find it difficult to defend him. It must, however, be remembered that Barani belonged to the common run of Muslim theologians and chroniclers. He was a personal friend of men like Amir Khusrau and Ala Hasan Sijzi and was a disciple of no less a Sufi than Shaikh Nizamuddin Auliya. He possessed charming manners and was known for his wit and humour. But in the case of Hindus, his wit turned into rage. He is copiously quoted by future chroniclers like Nizamuddin Ahmad, Badaoni and Farishtah, who all praise him highly. Most of medieval Muslim chroniclers wrote in the idiom of Barani; only he excelled them all. All medieval chroniclers were scholars of Islamic scriptures and law. They often quote from these to defend or justify the actions of their kings in relation to their non-Muslim subjects.”

Ziauddin Barani (1285–1357) Indian Muslim historian and political thinker (1285–1357)

Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 3

“These days, it seemed that the only thing he was certain about was the knowledge that he wouldn't trade his years with Gabby for anything. Without her, his life had little meaning. He was a small-town husband with a small-town occupation and his cares were no different from anyone else's. He'd been neither a leader nor a follower, nor had he been someone who would be remembered long after he passed away. He was the most ordinary of men with only one exception: He'd fallen in love with a woman named Gabby, his love deepening in the years they'd been married. But fate had conspired to ruin all that, and now he spent long periods of his days wondering whether it was humanly possible to fix things between them.”

Nicholas Sparks (1965) American writer and novelist

Travis Parker, Chapter 15, p. 199
2000s, The Choice (2007)

“Alas for poor Jadunath Sarkar, who must have turned in his grave if he were buried. For, after reading his History of Aurangzib, one would be tempted to ask, if the temple-breaking policy of Aurangzeb is a disputed point, is there a single fact in the whole recorded history of mankind which may be taken as undisputed? A noted historian has sought to prove that the Hindu population was better off under the Muslims than under the Hindu tributaries or independent rulers.”

Sita Ram Goel book The Calcutta Quran Petition

The Calcutta Quran Petition (1986)

“Coming to the period following Islamic invasions, Hindu society did not bother to remember the Arabs, the Ghaznavids, the Ghurids, the Mamluks, the Khaljis, the Tughlaqs, the Sayyads, the Lodis, and the Mughals. But it took pride in Bapa Raval who had humbled the Arabs; in Maharani Nayakidevi of Gujarat and Prithivi Raj Chauhan who had defeated Muhammad Ghuri again and again; in Gora and Badal who had rescued Rana Ratan Singh from the camp of Alauddin Khalji and then laid down their lives in defence of Padmini and her Chittor; in Harihara and Bukka who had founded the Vijayanagar Empire which stood like a rock against Islamic imperialism for more than two centuries; in Rana Sangram Singh who had crossed swords with Babur; in Maharana Pratap who had defied the mightiest Mughal in the midst of great adversity; in Durgadas Rathor who had despised the wrath of Aurangzeb in defence of his right to give refuge to a rebellious Mughal prince; in Chhatrapati Shivaji who devised a new diplomacy and innovated a new art of warfare which finally worsted the most powerful Muslim empire and rolled back the Islamic invasion; in Chhatrasal Bundela and Maharaja Surajmal who revived Hindu rule in the north; in Banda Bairagi who avenged the wrongs done by Muslim despots to Guru Arjun Deva, Guru Tegh Bahadur and Guru Gobind Singh; and in Maharaja Ranjit Singh who liberated the Punjab and the North-West Frontier Province from Islamic stranglehold.”

Sita Ram Goel (1921–2003) Indian activist

Muslim Separatism – Causes and Consequences (1987)

“Though Govind Singh is considered as the founder of the Khalsa order (1699) who 'gave his Sikhs an outward form distinct from the Hindus', he too did things which Sikh separatists would dismiss as 'brahminical'. As Khushwant Singh notes, 'Gobind selected five of the most scholarly of his disciples and sent them to Benares to learn Sanskrit and the Hindu religious texts, to be better able to interpret the writings of the gurus, which were full of allusions to Hindu mythology and philosophy.”

Guru Govind Singh (1666–1708) The tenth and last human Guru of Sikhism

Khushwant Singh, K. Elst, quoted in Elst, Koenraad (2002). Who is a Hindu?: Hindu revivalist views of Animism, Buddhism, Sikhism, and other offshoots of Hinduism. ISBN 978-8185990743

“Akbar’s court was essentially foreign, and even in his later years the Indian element, whether Hindu or Moslem, constituted only a small proportion of the whole.”

Akbar (1542–1605) 3rd Mughal Emperor

Moreland, India at the Death of Akbar, quoted from Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan. Chapter 10

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