“In Indian sufism anti-Hindu polemics began with Muin al-din Chishti. Early Sufis in the Punjab and early Chishtis devoted themselves to the task of conversion on a large scale. Missionary activity slowed down under Nizam al-din Auliya, not because of any new concept of eclecticism, but because he held that the Hindus were generally excluded from grace and could not be easily converted to Islam unless they had the opportunity to be in the company of the Muslim saints for considerable time.”

— Moinuddin Chishti

Aziz Ahmad, Studies In Islamic Culture, Oxford, 1964, p.134

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Moinuddin Chishti 5

Sufi saint 1142–1236

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“It is said that saint-worship among Muslims is a practice unique to India. Dargahs of Sufis, real or figurative, are found all over the country and Muslims flock to them in. large numbers. It is a legacy of medieval times. One reason for this can be that most Indian Muslims are converted Hindus, who, when their places of worship were converted into (khanqahs and later) dargahs, did not give up visiting them. For instance, at the most holy dargah of Shaikh Muinuddin Chishti, the Sandal Khana mosque is believed to have been built on the site of a Dev temple.”

Moinuddin Chishti (1142–1236) Sufi saint

Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 5, citing P.M. Currie.

“It cannot be maintained that Islam did not provide an ample opportunity to Hindu saints, philosophers and princes to understand its true character and role. Before the armies of Islam invaded India, the sufis had settled down in many parts of India, built mosque and khanqahs and started their work of conversion. They were the sappers and miners of Islamic invasions which followed in due course. Moinuddin Chishti was not the first 'saint' of Islam to send out an invitation to an Islamic invader to come and kill the kafirs, desecrate their shrines, and plunder their wealth.”

Sita Ram Goel book The Story of Islamic Imperialism in India

The Story of Islamic Imperialism in India (1994)

“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

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)

“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)

“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.”

Dara Shukoh (1615–1659) Indian prince

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

“In April 1667, four revenue collectors (qanungos), who had been dismissed for various faults, were reinstated on their accepting the Muhammadan faith.39 Aurangzeb’s declared policy of “Qanungo basharte Islam” (Qanungoship on the condition of conversion to Islam) brought many converts and many Muslim families in Punjab still retain the letter of reinstatement on conversion or fresh appointment of Muslims in place of Hindu Qanungos who were retrenched because they would not convert.”

K. S. Lal book Indian Muslims: Who Are They

Indian Muslims: Who Are They (1990)

“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

“The other miracle is that before his arrival the whole of Hindustan was submerged by unbelief and idol-worship. Every haughty man in Hind pronounced himself to be Almighty God and considered himself as the partner of God. All the people of India used to prostrate themselves before stones, idols, trees, animals, cows and cow-dung. Because of the darkness of unbelief over this land their hearts were locked and hardened.
“All India was ignorant of orders of religion and law. All were ignorant of Allah and His Prophet. None had seen the Ka‘ba. None had heard of the Greatness of Allah.
“Because of his coming, the, Sun of real believers, the helper of religion, Mu‘in al-din, the darkness of unbelief in this land was illumined by the light of Islam.
“Because of his Sword, instead of idols and temples in the land of unbelief now there are mosques, mihrab and mimbar. In the land where there were the sayings of the idol-worshippers, there is the sound of ‘Allahu Akbar’.
“The descendants of those who were converted to Islam in this land will live until the Day of Judgement; so too will those who bring others into the fold of Islam by the sword of Islam. Until the Day of Judgement these converts will be in the debt of Shaykh al-Islam Mu‘in al-din Hasan Sijza and these people will be drawing closer to Almighty Allah because of the auspicious devotion of Mu‘in al-din.”

Moinuddin Chishti (1142–1236) Sufi saint

About Shykh Mu‘in al-Din Chisti of Ajmer (Rajasthan) (d. AD 1236). Amir Khwurd: Siyaru’l-Auliya. Cited in P.M. Currie, The Shrine and Cult of Mu‘in al-Din Chishti of Ajmer, OUP, 1989, p. 30.

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