“Al Utbi, the author of Tarikh-i-Yamini, writes how Sultan Mahmud punished Nawasa Shah: “Satan had got the better of Nawasa Shah, for he was again apostatizing towards the pit of plural worship, and had thrown off the slough of Islam, and held conversation with the chiefs of idolatry respecting the casting off the firm rope of religion from his neck. So the Sultan went swifter than the wind in that direction, and made the sword reek with the blood of his enemies. He turned Nawasa Shah out of his government, took possession of all the treasures which he had accumulated, re-assumed the government, and then cut down the harvest of idolatry with the sickle of his sword and spear. After God had granted him this and the previous victory, which were tried witnesses as to his exalted state and proselytism, he returned without difficulty to Ghazna.””

— Mahmud of Ghazni

Utbi, in Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 2
Quotes from Tarikh Yamini (Kitabu-l Yamini) by Al Utbi

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Mahmud of Ghazni 39

Sultan of Ghazni 971–1030

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“Now therefore I, Al-Sultan Almu'tasimu Billahi Muhibbuddin Tuanku Alhaj Sultan Abdul Halim Mu’azam Shah ibni Almarhum Sultan Badlishah, with this proclaim that I today had held the postition of the Yang di-Pertuan Agong and had took oath required by Article 37 of the Federal Constitution with the step prescribed by the Article.”

Abdul Halim of Kedah (1927–2017) King of Malaysia

Proclamation as the 14th Yang di-Pertuan Agong https://books.google.com.my/books?id=P3ZODwAAQBAJ&printsec=frontcover#v=onepage&q&f=false, 13/12/2011

“The scale and effectiveness of conversions by force are clearly detailed in al-Kufi's Chachnama (for Muhammad Qasim in Sindh), Utbi's Tarikh-i-Yamini (for Mahmud of Ghazni) Hasan Nizami's Taj-ul-Maasir (for Muhammad Ghauri, Qutbuddin Aibak etc.) and Minhaj Siraj's. Tabqat-i-Nasiri (for the early years of the Sultanate period). All Muslim chronicles from the thirteenth to the eighteenth century write with pride about forcible conversions by rulers and nobles.”

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

Theory and Practice of Muslim State in India (1999)

“The idol, Jwalamukhi, much worshipped by the infidels, was situated on the road to Nagarkot Some of the infidels have reported that Sultan Firoz went specially to see this idol and held a golden umbrella over it. But the author was informed by his respected father, who was in the Sultans retinue, that the infidels slandered the Sultan, who was a religious, God-fearing man, who, during the whole forty years of his reign, paid strict obedience to the law, and that such an action was impossible. The fact is, that when he went to see the idol, all the rais, ranas and zamindars who accompanied him were summoned into his presence, when he addressed them, saying, O fools and weak-minded, how can ye pray to and worship this stone, for our holy law tells us that those who oppose the decrees of our religion, will go to hell? The Sultan held the idol in the deepest detestation, but the infidels, in the blindness of their delusion, have made this false statement against him. Other infidels have said that Sultan Muhammad Shah bin Tughlik Shah held an umbrella over the same idol, but this is also a lie; and good Muhammadans should pay no heed to such statements. These two Sultans were sovereigns especially chosen by the Almighty from among the faithful, and in the whole course of their reigns, wherever they took an idol temple they broke and destroyed it; how, then, can such assertions be true? The infidels must certainly have lied!”

Firuz Shah Tughlaq (1309–1388) Tughluq sultan

Nagarkot Kangra (Himachal Pradesh) . Tarikh-i-Firuz Shahi, Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. Elliot and Dowson. Vol. III, p. 318 ff

“Sultan Firoz Tughlaq writes in his Fatuhat that he appeased by means of gifts the heirs of those who had been deprived of a limb, nose, eye, hand or foot in the time of his late lord and patron Sultan Muhammad Shah. Firoz Tughlaq is known for his kind-heartedness but, according to Shams Siraj Afif, he killed one lakh 80 thousand Bengalis in war. Towers of skulls of the killed were erected. The chronicler adds, "Firoz Shah was near the mound of skulls with all magnificence; and glory and was inspecting the counting of the heads."”

Firuz Shah Tughlaq (1309–1388) Tughluq sultan

Shams Siraj Afif, quoted in Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 3

“That is also how Mahmud of Ghazni could enslave 500,000 “beautiful men and women” in Waihind after he had killed 15,000 fighting men in a “splendid action” in November 1001 C. E. Utbi informs us that Jaipal, the Hindu Shahiya king of Kabul, “his children and grandchildren, his nephews, and the chief men of his tribe, and his relatives, were taken prisoners, and being strongly bound with ropes, were carried before the Sultan (Mahmud) like common evil-doers… Some had their arms forcibly tied behind their backs, some were seized by the cheek, some were driven by blows on their neck.””

Jayapala (964–1001) Ruler of the Kabal Shabi

In every campaign of Mahmud large-scale massacres preceded enslavement.
Utbi, E.D., II, 26. Minhaj, 607, n., 5. quoted from Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan. Chapter 3

“Professor S. A. A. Rizvi gives some graphic details of this dream described by Shah Waliullah himself in his Fuyûd al-Harmayn which he wrote soon after his return to Indian in 1732: “In the same vision he saw that the king of the kafirs had seized Muslim towns, plundered their wealth and enslaved their children. Earlier the king had introduced infidelity amongst the faithful and banished Islamic practices. Such a situation infuriated Allah and made Him angry with His creatures. The Shah then witnessed the expression of His fury in the mala’ala (a realm where objects and events are shaped before appearing on earth) which in turn gave rise to Shah’s own wrath. Then the Shah found himself amongst a gathering of racial groups such as Turks, Uzbeks and Arabs, some riding camels, others horses. They seemed to him very like pilgrims in the Arafat. The Shah’s temper exasperated the pilgrims who began to question him about the nature of the divine command. This was the point, he answered, from which all worldly organizations would begin to disintegrate and revert to anarchy. When asked how long such a situation would last, Shah Wali-Allah’s reply was until Allah’s anger had subsided… Shah Wali-Allah and the pilgrims then travelled from town to town slaughtering the infidels. Ultimately they reached Ajmer, slaughtered the nonbelievers there, liberated the town and imprisoned the infidel king. Then the Shah saw the infidel king with the Muslim army, led by its king, who then ordered that the infidel monarch be killed. The bloody slaughter prompted the Shah to say that divine mercy was on the side of the Muslims.””

Shah Waliullah Dehlawi (1703–1762) Indian muslim scholar

S.A.A. Rizvi, Shah Wali-Allah and His Times, Canberra. 1980, p.218. Quoted from Goel, Sita Ram (1995). Muslim separatism: Causes and consequences. ISBN 9788185990262

“Muhammad Bihamad Khani, the author of Tarikh-i-Muhammadi, gives a clear idea of the keenness of the Muslim sultans and their subtle methods in obtaining converts. He writes that sultan Mahmud while fighting Rai Sumer in the vicinity of Irich “concluded that if he allowed his brave warriors to wage the war (outright), they would undoubtedly extirpate the infidels… but he deemed it fit to delay the operation (or advance slowly) in the hope that the infidels might accept Islam.””

K. S. Lal book The Legacy of Muslim Rule in India

Source: The Legacy of Muslim Rule in India (1992), Chapter 6, quoting Muhammad Bihamad Khani, Tarikh-i-Muhammadi, English trs. by Muhammad Zaki, pp. 57-58. https://archive.org/stream/in.ernet.dli.2015.120826/2015.120826.Tarikh-I-Muhammadi-By-Muhammad-Bihamad-Khani_djvu.txt

“Firuz Shah Tughlaq organised an industry out of catching slaves. Shams-i-Siraj Afif writes in his Tarikh-i-Firuz Shahi: “The Sultan commanded his great fief-holders and officers to capture slaves whenever they were at war (that is, suppressing Hindu rebellions), and to pick out and send the best for the service of the court. The chiefs and officers naturally exerted themselves in procuring more and more slaves and a great number of them were thus collected. When they were found to be in excess, the Sultan sent them to important cities… It has been estimated that in the city and in the various fiefs, there were 1,80,000 slaves… The Sultan created a separate department with a number of officers for administering the affairs of these slaves.”. Firuz Shah beat all previous records in his treatment of the Hindus… He records another instance in which Hindus who had built new temples were butchered before the gate of his palace, and their books, images, and vessels of Worship were publicly burnt. According to him “this was a warning to all men that no zimmi could follow such wicked practices in a Musulman country”. Afif reports yet another case in which a Brahmin of Delhi was accused of “publicly performing idol-worship in his house and perverting Mohammedan women leading them to become infidels”. The Brahmin “was tied hand and foot and cast into a burning pile of faggots.””

Firuz Shah Tughlaq (1309–1388) Tughluq sultan

The historian who witnessed this scene himself expresses his satisfaction by saying, “Behold the Sultan’s strict adherence to law and rectitude, how he would not deviate in the least from its decrees.”
Quoted from Goel, Sita Ram (2001). The story of Islamic imperialism in India. ISBN 9788185990231

“There is no denying the fact that Ziyauddin had his prejudices, his weaknesses and his handicaps…. But after all these decuctions have been made, the Tarikh-i-Firoz Shahi remains the greatest book that has survived to us from the Sultanate period. Its eminence in this respect is unchallengable; and so long as the history of India is studied, Barani cannot be ignored…”

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

K.S. Lal, Studies in Medieval Indian History, 1966

“When Sultan Mahmud ascended the throne of sovereignty, his illustrious deeds became manifest unto all mankind within the pale of Islam when he converted so many thousands of idol temples into masjids. He led an army to Nahrwalah of Gujarat, and brought away Manat, the idol, from Somnath, and had it broken into four parts, one of which was cast before the entrance of the great Masjid at Ghaznin, the second before the gateway of the Sultan's palace, and the third and fourth were sent to Makkah and Madinah respectively.”

Mahmud of Ghazni (971–1030) Sultan of Ghazni

Maulana Minhaj-us-Siraj: Tabqat-i-Nasiri, translated into English by Major H.G. Reverty, New Delhi Reprint, 1970, Vol. I, pp. 81-82.
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Mahmud of Ghazni 39

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