“Harsha was a fellow-traveller: not yet a full convert to Islam (he still ate pork), but quite adapted to the Islamic ways, for "he ever fostered with money the Turks, who were his centurions"…. This behaviour was so un-Hindu and so characteristically Islamic that Kalhana reports: "In the village, the town or in Srinagara there was not one temple which was not despoiled by the Turk king Harsha."”

— Harsha of Kashmir

Raiatarangini 7:1095; translation by R.S. Pandit, quoted in Elst, K. (2002). Who is a Hindu?: Hindu revivalist views of Animism, Buddhism, Sikhism, and other offshoots of Hinduism.

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“Thus, the way Romila Thapar equates Mahmud Ghaznavi with Harsha of Kashmir (twelfth century) as being both temple plunderers, can be shown up to be in gross conflict with the contemporary testimonies about the two….. Romila Thapar's explanation that Ghaznavi's behaviour was essentially the same as Harsha's, can only rest on an utter incompetence in reading the source material, or in a deliberate attempt to distort history. What is more, if at all one wants to compare Harsha's behaviour with that of the Muslim rulers, one should face the connection that the contemporary historian Kalhan explicitly makes. Commenting on Harsha's temple plundering, he writes :"Prompted by the Turks in his employ, he behaved like a Turk"…. Kalhan is simply saying that the very idea that a temple need not be respected, was borrowed by Harsha from the Muslim Turks. These already had a well-established reputation for temple desecration, and that is a fact to which the Nehruvian historians prefer not to draw the readers' attention….. So, here we have a case of a history professor who does not realize that the proofs he cites have hardly any logical connection with the thesis he proposes; or who is so assured about his eminence that he doesn't expect readers to notice the faulty reasoning.”

Harsha of Kashmir

Koenraad Elst 1991: Ayodhya and after: issues before Hindu society.

“According to the Rajatarirgini of Kalhana, King Harsha of Kashmir plundered Hindu and Buddhist temples in his lust for the gold and silver which went into the making of idols. This fact is played up by the Marxist professors with great fanfare. But they never mention Kalhan’s comment that in doing what he did Harsha “acted like a Turushka (Muslim)” and was “prompted by the Turushkas in his employ.””

Harsha of Kashmir

S.R. Goel, Some Historical Questions (Indian Express, April 16, 1989), quoted in Shourie, A., & Goel, S. R. (1990). Hindu temples: What happened to them.

“A third story, about a 12th century king Harsha of Kashmir, is apparently true but has nothing to do with religious persecution: he plundered Hindu temples of all sects including Buddhism, in his own kingdom, without bothering to desecrate them or their keepers apart from lucrative plunder. It is the one geunine case of a ruler plundering not out of religious motives but for the gold. There is no known case of a Muslim marauder who merely stole from temples without bothering to explicity desecrate them, much less of a Muslim ruler who plundered the sanctuaries of his own religion. Moreover, Kalhana's history book Rajatarangini relates this story with the comment: "Promoted by the Turks in his employ, he behaved like a Turk." This Harsha employed Turkish mercenaries (which his successors would regret, for they spied and ultimately grabbed power), and these Muslims already had a firm reputation of plundering temples with a good conscience.”

Harsha of Kashmir

Elst, Koenraad Negationism in India: concealing the record of Islam. 1992

“Jahangir, when a prince, at one time intended demolishing some of the Hindu temples at Banaras but desisted there from on Man Singh's intervention. In his reign conversions to Islam were encouraged, conversions back from Islam to Hinduism were punished. When he visited Kangra, he celebrated the Muslim occupation of the fort by desecrating its famous temple. At Pushkar he broke the image of Varaha and a bull was sacrificed to signify the victory of Islam over idolatry.”

Jahangir (1569–1627) 4th Mughal Emperor

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

“So that, in the Islamic state, Delhi was not the capital of the empire; it was Quwwat-ul-Islam. The king was not the ruler of the people; he was Amir-ul-Mauminin, “the conqueror of infidels and shelterer of Islam.” The army was not the royal army; it was Lashkar-i-Islam. The soldier was not a cavalry man or infantry man; he was Ahl-i-Jihad. The law of the state was not any secular or humanitarian law; it was Shariat, the law of Islam. The state was not an end in itself, like the Greek state, but a means of sub-serving the interests of Islam. Conquests were made, shrines were broken, captives were taken, converts were made - all in the name of Islam. The raison d’etre of the regime was to disseminate the Islamic faith.”

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

Source: The Legacy of Muslim Rule in India (1992), Chapter 4

“Waliullah had travelled all the way to Mecca and Medina - a difficult and dangerous undertaking in his days - and studied under half a dozen Sufis and savants of ‘Islamic sciences’, only to ‘discover’ and declare what the meanest mullah in the most obscure village mosque in India had been mouthing for more than a thousand years. He himself wrote as many as 43 books between 1732 and 1762 - thirty thoughtful years - only to re-echo the routine ravings of a thousand theologians who had continued to thunder ever since the advent of Islam in this country! He wrote hundreds of letters to his contemporary Muslim monarchs and mercenaries, including Ahmad Shah Abdali, whom he considered to be the saviours of Islam in India, only to convey the conventional Islamic message which all of them had crammed in their cradles - convert of kill the kãfirs, humiliate the Hindus, and establish an Islamic state in keeping with the ‘holy’ commandments of the Quran!”

Shah Waliullah Dehlawi (1703–1762) Indian muslim scholar

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

“It is remarkable that none of these early Arab travellers speak about any Indian converts to Islam. The Merchant Sulaiman explicitly states: "In his time he knew neither Indians nor Chines who had accepted Islam or spoke Arabic.”

Ram Gopal (1925) Indian author and historian

RA Jairazbhoy, quoted in Misra, R. G. (2005). Indian resistance to early Muslim invaders up to 1206 A.D. p.14
Indian Resistance to Early Muslim Invaders Upto 1206 A.D.

“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).

“Notice the sleight of hand. The repair of temples is allowed! Temples can be constructed in villages! Temples can be constructed ‘within the privacy of homes’! Thus ‘liberal policy’ is the norm which is departed from only in times of war! And the ones who are fought and destroyed at such times are in any case ‘the enemies of Islam’! In times of peace, which are the times that prevailed normally, the norm prevails – that is, ‘the Hindus practice their religion openly and ostentatiously!’ Each of these assertions is a blatant falsehood. But these historians, having, through their control of institutions, set the standards of intellectual correctness, the one who questions the falsehoods, even though he does so by citing the writings of the best known Islamic historians of those very times, he is the one who is in the wrong.”

Arun Shourie (1941) Indian journalist and politician

Eminent Historians: Their Technology, Their Line, Their Fraud

“Mahmud Begrha who became the Sultan of Gujarat in 1458 AD was the worst fanatic of this dynasty. One of his vassals was the Mandalika of Junagadh who had never withheld the regular tribute. Yet in 1469 AD Mahmud invaded Junagadh. In reply to the Mandalika’s protests, Mahmud said that he was not interested in money as much as in the spread of Islam. The Mandalika was forcibly converted to Islam and Junagadh was renamed Mustafabad. In 1472 AD Mahmud attacked Dwarka, destroyed the local temples, and plundered the city. Raja Jayasingh, the ruler of Champaner, and his minister were murdered by Mahmud in cold blood for refusing to embrace Islam after they had been defeated and their country pillaged and plundered. Champaner was renamed Mahmudabad.”

Mahmud Begada (1458–1511) Sultan of Gujarat

Goel, Sita Ram (2001). The story of Islamic imperialism in India. ISBN 9788185990231

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