“Shykh Nuruddin Mubarak Ghaznavi was the most important disciple of Shykh Shihabuddin Suhrawardi, founder of the second most important sufi silsila after the Chishtiyya, who died in Baghdad in 1235 AD. Ghaznavi had come and settled down in India where he passed away in 1234-35 AD. He served as Shykh-ul-Islam in the reign of Shamsuddin Iltutmish (AD 1210-1236), and propounded the doctrine of Din Panahi. Barani quotes the first principle of this doctrine as follows in his Tarikh-i-Firuzshahi. “The kings should protect the religion of Islam with sincere faith… And kings will not be able to perform the duty of protecting the Faith unless, for the sake of God and the Prophet’s creed, they overthrow and uproot kufr and kafiri (infidelity), shirk (setting partners to God) and the worship of idols. But if the total uprooting of idolatry is not possible owing to the firm roots of kufr and the large number of kafirs and mushriks (infidels and idolaters), the kings should at least strive to insult, disgrace, dishonour and defame the mushrik and idol-worshipping Hindus, who are the worst enemies of God and the Prophet. The symptom of the kings being the protectors of religion is this:- When they see a Hindu, their eyes grow red and they wish to bury him alive; they also desire to completely uproot the Brahmans, who are the leaders of kufr and shirk and owning to whom kufr and shirk are spread and the commandments of kufr are enforced… Owing to the fear and terror of the kings of Islam, not a single enemy of God and the Prophet can drink water that is sweet or stretch his legs on his bed and go to sleep in peace.””

—  Ziauddin Barani

Quoted from Goel, Sita Ram (2001). The story of Islamic imperialism in India. ISBN 9788185990231
Tarikh-i-Firuz Shahi

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Ziauddin Barani19
Indian Muslim historian and political thinker (1285–1357) 1285–1357

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“A typical example of such sufism was Shykh Nuruddin Mubarak Ghaznavi (died 1234-35 AD), a disciple of Shykh Shihabuddin Suhrawardi (1144-1234 AD), and one of the founders of the Suhrawardia sufi silsilã in India. He propounded the doctrine of Dîn Panãhî, and presented it to Sultan Iltutmish (1210-36 AD). This doctrine declared its very first principle as follows: “The kings should protect the religion of Islam with sincere faith. And kings will not be able to perform the duty of protecting the Faith unless for the sake of Allah and the Prophet’s creed, they overthrow and uproot kufr and kafirî, shirk and the worship of idols. But if the total uprooting of idolatry is not possible owing to the firm roots of kufr and the large number of kãfirs and mushriks, the kings should at least strive to insult, disgrace, dishonour and defame the mushrik and idol-worshipping Hindus, who are the worst enemies of Allah and the Prophet. The symptom of the kings being the protectors of religion is this: When they see a Hindu, their eyes grow red and they wish to bury him alive; they also desire to completely uproot the Brahmans, who are the leaders of kufr and shirk and owing to whom kufr and shirk are spread and the commandments of kufr are enforced. Owing to the fear and terror of the kings of Islam, not a single enemy of Allah and the Prophet can drink water that is sweet or stretch his legs on his bed and go to sleep in peace.””

Sita Ram Goel (1921–2003) Indian activist

Such statements from sufis can be multiplied. Amir Khusru, the dearest disciple of Nizamuddin Awliya (Chishtiyya luminary of Delhi), mourned loudly that if the Hanafi law (which accommodated Hindus as zimmîs) had not come in the way, the very name Hindu would not have survived.
Defence of Hindu Society (1983)

“Small wonder that we find them flocking everywhere ahead or with or in the wake of Islamic armies. Sufis of the Chishtîyya silsila in particular excelled in going ahead of these armies and acting as eyes and ears of the Islamic establishment. The Hindus in places where these sufis settled, particularly in the South, failed to understand the true character of these saints till it was too late. The invasions of South India by the armies of Alãu’d-Dîn Khaljî and Muhammad bin Tughlaq can be placed in their proper perspective only when we survey the sufi network in the South. Many sufis were sent in all directions by Nizãmu’d-Dîn Awliyã, the Chistîyya luminary of Delhi; all of them actively participated in jihãds against the local population. Nizãmu’d-Dîn’s leading disciple, Nasîru’d-Dîn Chirãg-i-Dihlî, exhorted the sufis to serve the Islamic state. “The essence of sufism,” he versified, “is not an external garment. Gird up your loins to serve the Sultãn and be a sufi.” Nasîru’d-Dîn’s leading disciple, Syed Muhammad Husainî Banda Nawãz Gesûdarãz (1321-1422 A. D.), went to Gulbarga for helping the contemporary Bahmani sultan in consolidating Islamic power in the Deccan. Shykh Nizãmu’d-Dîn Awliyã’s dargãh in Delhi continued to be and remains till today the most important centre of Islamic fundamentalism in India. (…)”

Sita Ram Goel (1921–2003) Indian activist

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

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“The Chishtiyya school was foisted on India by Muin-ud-din who had settled down in Ajmer before the Second Battle of Tarain. According to the sufi lore, he had made a few converts from among the local Hindus and started issuing orders to Prithivi Raj Chauhan, the Hindu king, for the benefit of these converts. When the king ignored him, he invited Muhammad Ghuri to invade the Chauhan Kingdom. Sir-ul-Awliya, the most famous history of the Chishtiyya school written by Khwaja Amir Khurd, another disciple of Nizam-ud-din Awliya, tells the following story:
“His [Muin-ud-din’s] blessed tongue uttered spontaneously, ‘We have handed over Pithora alive to the army of Islam.’ In those very days, Sultan Muiz-ud-din Sam arrived in Ajmer from Ghazni. Pithora had to face the army of Islam. He was captured alive by Sultan Muiz-ud-din… The Khwaja [Muinud-din] was a worker of great wonders. Before he reached Hindustan, all its cities right upto the point of sunrise were sunk in tumult and infidelity and were involved with idols and idolatry. Everyone among the rabble [Gods] of Hindustan claimed to be the great God and a co-sharer in the divinity of Allah. The people paid homage to stones, sods of clay, trees, quadrupeds, cows and bulls and their dung. The darkness of infidelism had made still more firm the seals on their hearts… Muin-ud-din was indeed the very sun of the true faith. As a result of his arrival, the darkness that had spread over this country was dispelled. It became bright and glowed in the light of Islam… Anyone who has become a Musalman in this country will stay a Musalman till the Day of Dissolution. His progeny will also remain Musalman… The people [of Hindustan] will be brought out of dAr-ul-harb into dAr-ul-IslAm by means of many wars."”

Moinuddin Chishti (1142–1236) Sufi saint

Amir Khurd, Siyar-ul-Awliya, New Delhi, 1985, pp. 111-12. Quoted in S.R.Goel, The Calcutta Quran Petition (1999) ISBN 9788185990583

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“David D. Friedman is the one of the most important living anarcho-capitalist philosophers. He has added a philosopher's insistence on consistency to the firm grasp of economic principles he presumably learned at the paternal knees.”

David D. Friedman (1945) American economist, physicist, legal scholar, and libertarian theorist

In The Pragmatist. (1998), Vol.14, p. 77
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“Again, when Allaudin Khalji sacked Deogiri, hundreds of Sufis betook themselves to the South and established monasteries, to finance which fat sums were extracted from the local chiefs. Hajji Sayyid alias Sarwar Makhdum, Husam ad-Din, and several other Sufis took part in offensive wars openly, on account of which they were entitled Qattal (the great slayers) and Kuffar-bhanjan (destroyers of the Kafirs). Shaykh Jalal ad-Din Tabrizi demolished a large temple and constructed a Takiyah (khanqah) at Devatalla (Deva Mahal) in Bengal…. Mir Sayyid ‘Ali Hamadani (1314-1385) began to get Hindu temples demolished and the Hindus converted by reckless use of force throughout his sojourn in Kashmir… Thanks to the influence of Hamadani’s Sufi son Mir Muhammad (b. 1372), who stepped into his father’s shoes after the latter had left Kashmir after failing to pull on well with Qutb ad-Din, Sikandar (1389-1413), a liberal Sultan of Kashmir, turned into a ferocious Sultan for the Hindus and began to be known as Sikandar Butshikan (iconoclast), and his powerful Brahmana noble Suhabhatta embraced Islam under the name Sayf ad-Din and became a terror for the Brahmanas. Guided by the teachings of Mir Muhammad, Sikandar played havoc with the Hindus through Sayf ad-Din, destroyed their temples, undertook forcible conversions, and imposed Jizyah on them for the first time in Kashmir. Indeed, he out-Aurangzebed Aurangzeb in his Hindu-persecution-mania.”

Harsh Narain (1921–1995) Indian writer

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“Shamsuddin Iltutmish who succeeded Aibak at Delhi invaded Malwa in 1234 AD. He destroyed an ancient temple at Vidisha. Badauni reports: “Having destroyed the idol temple of Ujjain which had been built six hundred years previously, and was called Mahakal, he levelled it to its foundations, and threw down the image of Rai Vikramajit from whom the Hindus reckon their era, and brought certain images of cast molten brass and placed them on the ground in front of the doors of mosques of old Delhi, and ordered the people of trample them under foot.””

Iltutmish (1210–1236) Sultan of Mamluk Sultanate

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

“It cannot be said that at the time these inscriptions were set up at ANhilwãD Pãtan, Prabhas Patan, Khambat, Junagadh and other places, the Hindus of Gujarat had had no taste of what Islam had in store for them, their women, their children, their cities, their temples, their idols, their priests, and their properties. The invasion of Ulugh Khãn that was to subjugate Gujarat to a long spell of Muslim rule, was the eighth in a series which started within a few years after the Prophet’s death at Medina in AD 632. Five Islamic invasions had been mounted on Gujarat before Siddharãja JayasiMha ascended the throne of that kingdom in AD 1094 - first in AD 636 on Broach by sea; second in AD 732-35 by land; third and fourth in AD 756 and 776 by sea; and fifth by Mahmûd of Ghazni in AD 1026. Two others had materialised by the time the Muslim ship-owner set up his inscription in AD 1264 on a mosque at Prabhas Patan. The sixth invasion was by Muhammad Ghûrî in AD 1178, and the seventh was by Qutbu’d-Dîn Aibak in AD 1197. The only conclusion that can be drawn from the evidence is that either the Hindus of Gujarat had a very short memory or that they did not understand at all the inspiration at the back of these invasions. The temple of Somnath which stood, after the invasion of Mahmûd of Ghazni in AD 1026, as a grim reminder of the character of Islam, had also failed to teach them any worthwhile lesson. Nor did they visualize that the Muslim settlements in their midst could play a role other than that of carrying on trade and commerce.”

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

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Indira Gandhi, the former Prime Minister of India, quoted in [Gandhi, Indira, Selected Thoughts of Indira Gandhi: A Book of Quotes, http://books.google.com/books?id=vJbcODokoHsC&pg=PA35, 1985, Mittal Publications, 35–, GGKEY:A2GGQ58B3WF, 35]

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citing Nainar, Arab geographers, Habibullah, Foundations
Indian Resistance to Early Muslim Invaders Upto 1206 A.D.

“They left no stone unturned in de-Hinduizing or denationalizing the Hindus, in effect de-Indianizing the Indians, in various ways. It is preposterous to question their credentials as true Muslims. Their 'Ulama' exhorted them off and on to make the best of their sword to root out the Hindus and convert India into a full-fledged Dar al-lslam. Sayyid Nur ad-Din Mubarak Ghaznawi Suhrawardi, at once a leading Sufi, a leading Muslim divine, and the Shaykh al-lslam of Sultan Iltutmish. led a deputation of Ulama to the Sultan and advised him to give an ultimatum to the Hindus to embrace Islam or face death. The Sultan’s prime minister pleaded powerlessness on his behalf to do so." Then the Shaykh offered an alternative suggestion: ’… the king should at least strive to disgrace, dishonour, and defame the Mushrik and idol- worshipping Hindus…. The sign of the kings being protectors of the faith is this: When they see a Hindu, their faces turn red and they wish to swallow him alive….' A similar suggestion was made to Jalal ad-Din Khalji, who returned ruefully: 'Don’t you see that Hindus, who are the worst enemies of God and of Islam, pass daily below my royal palace to the Jamuna beating drums and playing flutes, and practise before our eyes the worship of the idols with all the rituals? Fie on us unworthy leaders who declare ourselves Muslim kings!… Had I been a Muslim ruler, a real king, or a prince and felt myself strong and powerful enough to protect Islam, any enemy of God and the faith of the Prophet of Islam would not have been allowed to chew betels in a care-free manner and put on a clean garment or live in peace. Qadi Mughis ad- Din’s advice to Sultan Ala' d-Din Khaiji was on similer lines, and the Sultan confessed that he had humiliated and pauperized the Hindus to his utmost even though without caring to know the provisions of the Shari'ah on the subject.”

Harsh Narain (1921–1995) Indian writer

Myths of Composite Culture and Equality of Religions (1990)

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