“The growing awareness that Muslim religion and Muslim rule were impositions and that Indians belonged to a different religious and political tradition, has not escaped Hindu consciousness of medieval history. It does not accept the Ilbaris, the Khaljis, the Tughlaqs, the Bahmanis, the Sharqis, the Lodis and the Mughals as indigenous dynasties on par with the Mauryas, the Guptas, the Cholas, the Pandyas, the Sangamas, the Marathas, the Sikhs, and the Jats. Its heroes are Prithviraj Chauhan, Vikram Pandya of Madura, Harihar and Bukka and Krishnadevaraya of Vijayanagar, Maharanas Kumbha, Sanga and Pratap, Maharajas Shivaji and Ranjit Singh and not Muhammad Ghauri, Alauddin Khalji, Sikandar Lodi or even Shahjahan.”

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

Source: Theory and Practice of Muslim State in India (1999), Chapter 1

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K. S. Lal 57

Indian historian 1920–2002

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“It is this common consciousness of its history which prevents Hindu society from accepting the Mamluks, the Khaljis, the Tughlaqs, the Bahmanis, the Sharqis, the Sayyids, the Lodis, and the Mughals as native dynasties on par with the Mauryas, the Sungas, the Guptas, the Cholas, the Maukharis, the Pandyas, the Palas, the Rashtrakutas, the Yadavas, the Kaktiyas, the Hoysalas, the Sangamas, the Saluvas, the Marathas, the Sikhs, and the Jats. Hindu society can never concede that Jaypala Shahiya of Kabul, Maharani Nayakidevi of Gujarat, Prithiviraj Chauhan of Delhi, Jayachandra Gahadvad of Kanauj, Singhanadeva of Devagiri, Vikrama Pandya of Madura, Prolaya Nayak of Andhra, Harihar and Bukka and Krishnadevaraya of Vijayanagara, Maharanas Kumbha and Sanga and Pratap, Shivaji, Banda Bahadur, Maharajas Surajmal and Ranjit Singh, who resisted the Islamic invaders, were petty local chieftains conspiring for personal gains. Hindu society honours these heroes as freedom fighters against Islamic imperialism, in the same way as it honours its freedom fighters against British imperialism.”

Sita Ram Goel book The Story of Islamic Imperialism in India

The Story of Islamic Imperialism in India (1994)

“Hindus and Muslims belong to two different religious philosophies, social customs, litterateurs”

Muhammad Ali Jinnah (1876–1948) Founder and 1st Governor General of Pakistan

Presidential Address to All India Muslim League's Session on March 22, 1940
Context: It is extremely difficult to appreciate why our Hindu friends fail to understand the real nature of Islam and Hinduism. They are not religions in the strict sense of the word, but are, in fact, different and distinct social orders, and it is a dream that the Hindus and Muslims can ever evolve a common nationality, and this misconception of one Indian nation has troubles and will lead India to destruction if we fail to revise our notions in time. The Hindus and Muslims belong to two different religious philosophies, social customs, litterateurs. They neither intermarry nor interdine together and, indeed, they belong to two different civilizations which are based mainly on conflicting ideas and conceptions. Their aspect on life and of life are different. It is quite clear that Hindus and Mussalmans (Muslims) derive their inspiration from different sources of history. They have different epics, different heroes, and different episodes. Very often the hero of one is a foe of the other and, likewise, their victories and defeats overlap. To yoke together two such nations under a single state, one as a numerical minority and the other as a majority, must lead to growing discontent and final destruction of any fabric that may be so built for the government of such a state.

“Why does the monstrous men of an Alauddin Khalji, a Firuz Shah Tughlaq, a Sikandar Lodi, and an Aurangzeb, to name only the most notorious, pop out so soon from the thickest coat of cosmetics?
The answer is provided by the Muslim historians of medieval India. They painted their heroes in the indelible dyes of Islamic ideology. They did not anticipate the day when Islamic imperialism in India will become only a painful memory of the past. They did not visualise that the record of Islam in India will one day be weighed on the scales of human values.”

Firuz Shah Tughlaq (1309–1388) Tughluq sultan

Sita Ram Goel: The Story of Islamic Imperialism in India

“While I am a Hindu, Mir Mushtaq who is presiding over this meeting is a Muslim. Mr. Frank Anthony who has addressed you is a Christian. There are also Sikhs and Parsis here. The unique thing about our country is that we have Hindus, Muslims, Christians, Sikhs, Parsis and people of all other religions. We have temples and mosques, gurdwaras and churches. But we do not bring all this into politics. This is the difference between India and Pakistan. Whereas Pakistan proclaims herself to be an Islamic State and uses religion as a political factor, we Indians have the freedom to follow whatever religion we may choose, and worship in any way we please. So far as politics is concerned, each of us is as much an Indian as the other.”

Lal Bahadur Shastri (1904–1966) The second Prime Minister of the Republic of India and a leader of the Indian National Congress party

Quoted in India After Gandhi: The History of the World's Largest Democracy, by Ramachandra Guha ISBN 978-0-330-39611-0

“Professor Lal was already a veteran whose major book, History of the Khaljis, was compulsory reading for students of medieval Indian history from the undergraduate class onwards. I still find it very useful when I teach any course on the Delhi sultanate. … Historiographically the book fell entirely and conspicuously in the genre of nationalist historiography whose hallmark was its challenge· to the portrayal of medieval Indian history as a story of unrelenting conflict between the medieval Muslim rulers and their Hindu subjects. History of the Khaljis is one of the best works in this genre: empirically sound, objective in its assessment of events and persons, non-judgemental in its evaluation of the motives of rulers or their opponents. The remarkable quality gave the book a long life in the discipline, even when newer problematiques of socio-economic history began to displace the ones of dynastic history that had remained the preoccupation of the earlier generation.”

K. S. Lal (1920–2002) Indian historian

Harbans Mukhia, Obituary, The Indian Historical Review http://journals.sagepub.com/doi/abs/10.1177/037698360102800245

“In due course of time, Hindus will cease to be Hindus and Muslims will cease to be Muslims, not in a religious sense because that is the personal faith of an individual, but in a political sense as citizens of one state.”

Muhammad Ali Jinnah (1876–1948) Founder and 1st Governor General of Pakistan

Address to the Constituent Assembly (1947)

“But, I remember, we students used to discuss among ourselves that there was lot of 'white washing' and 'polishing' and suppressio veri in what we were taught in the class room. …. I became convinced that until this "gagging of others" was not challenged, their brand of history would go unchecked. Since then I have challenged them in my books…. And since I do no believe that "Muslim rule should not attract any criticism. Destruction of temples by Muslim invaders and rulers should not be mentioned and forcible conversions to Islam should be ignored and deleted, etc. etc.", my books are free from such restrictions. I now also apply the same yardstick to medieval Indian history as is done with respect to modem Indian history. If British imperialism was bad for the Indian people so also was Muslim imperialism. Both these sought sustenance from cooperation of indigenous elements but neither of them became indigenous in nature. We in India write the history of British rule not from the point of view of European imperialism but from that of the victims of colonization. I apply the same methodology to the history of Muslim rule. I write about it from the people's point of view rather than from the view of Islamic imperialists. We cannot apply different standards of approach and methodology to different periods of Indian history.”

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

Source: Theory and Practice of Muslim State in India (1999), Chapter 7

“The Hindus' sense of gratitude knows no bounds to Muslim rulers like Zayn al-‘Abidin (1420-70) of Kashmir, ‘Alau d-Din Husayn Shah (1493-1519) of Bengal, and Akbar the Great Mughal, who behaved towards Indians as Indians and at whose hands they could heave a sigh of relief from religious persecution. The three rulers tried their utmost to Indianize their rule and restore the dignity of Hindu community and culture, the latter essaying the uphill task of integrating Islam therewith, followed in this behalf by Prince Dara Shukoh. Who that has even the faintest sense of history can dispute the point that they were all intensely Indian, putting many a Hindu to shame in their patriotic fervour.”

Alauddin Husain Shah Sultan of Bengal

Harsh Narain, Myths of Composite Culture and Equality of Religions (1990)

“The Hindus' sense of gratitude knows no bounds to Muslim rulers like Zayn al-‘Abidin (1420-70) of Kashmir, ‘Alau d-Din Husayn Shah (1493-1519) of Bengal, and Akbar the Great Mughal, who behaved towards Indians as Indians and at whose hands they could heave a sigh of relief from religious persecution. The three rulers tried their utmost to Indianize their rule and restore the dignity of Hindu community and culture, the latter essaying the uphill task of integrating Islam therewith, followed in this behalf by Prince Dara Shukoh. Who that has even the faintest sense of history can dispute the point that they were all intensely Indian, putting many a Hindu to shame in their patriotic fervour.”

Zain-ul-Abidin

Harsh Narain, Myths of Composite Culture and Equality of Religions (1990)

“Contradistinctively from this, the Hindus' sense of gratitude knows no bounds to Muslim rulers like Zayn al-‘Abidin (1420-70) of Kashmir, ‘Alau d-Din Husayn Shah (1493-1519) of Bengal, and Akbar the Great Mughal, who behaved towards Indians as Indians and at whose hands they could heave a sigh of relief from religious persecution. The three rulers tried their utmost to Indianize their rule and restore the dignity of Hindu community and culture, the latter essaying the uphill task of integrating Islam therewith, followed in this behalf by Prince Dara Shukoh. Who that has even the faintest sense of history can dispute the point that they were all intensely Indian, putting many a Hindu to shame in their patriotic fervour.”

Harsh Narain (1921–1995) Indian writer

Myths of Composite Culture and Equality of Religions (1990)

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