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Removed these quotes as I didn't find them notable.
- 'They went by daily marches through the hills, from stage to stage, and when they arrived at their destination at early dawn they surrounded Kambayat and the idolaters were awakened from their sleepy state of carelessness and were taken by surprise, not knowing where to go, and mothers forgot their children and dropped them from their embrace. The Muhammadan forces began to 'kill and slaughter on the right and on the left unmercifully, throughout the impure land, for the sake of Islam,' and blood flowed in torrents. They plundered gold and silver to an extent greater than can be conceived, and an immense number of brilliant precious stones, such as pearls, diamonds, rubies, and emeralds, etc. as well as a great variety of cloths, both silk and cotton, stamped, embroidered, and coloured.
- Elliot and Dowson, Vol. III : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 43
- 'The tongue of the sword of the Khalifa of the time, which is the tongue of the flame of Islam, has imparted light to the entire darkness of Hindustan by the illumination of its guidance... On the other side, so much dust arose from the battered temple of Somnat that even the sea was not able to lay it, and on the right hand and on the left hand the army has conquered from sea to sea, and several capitals of the gods of the Hindus, in which Satanism has prevailed since the time of the Jinns, have been demolished. All these impurities of infidelity have been cleansed by the Sultan's destruction of idol-temples, beginning with his first holy expedition against Deogir,44so that the flames of the light of the law illumine all these unholy countries, and places for the criers to prayer are exalted on high, and prayers are read in mosques. Allah be praised!'...'On Sunday, the 23rd, after holding a council of chief officers, he [Malik Kafur, converted Hindu and commander of the Muslim army] took a select body of cavalry with him and pressed on against Billal Deo, and on the 5th of Shawwal reached the fort of Dhur Sammund46 after a difficult march of twelve days over the hills and valleys, and through thorny forests. 'The fire-worshipping' Rai, when he learnt that 'his idol-temple was likely to be converted into a mosque,' despatched Kisu Mal' The commander replied that he was sent with the object of converting him to Muhammadanism, or of making him a zimmi, and subject to pay tax, or of slaying him if neither of these terms were assented to. When the Rai received this reply, he said he was ready to give up all he possessed, except his sacred thread.
- Elliot and Dowson, Vol. III : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 85-89
- It is true that Mosque architecture in Gujarat only began in the 14th century. When Ala-al-Din Khalji conquered and annexed the country to the Delhi Sultanate in the later part of the 13th century, there still flourished a singularly beautiful indigenous style of architecture. The early monuments of Gujarat, notably at Patan (Anhilvada) tell the same story of the demolition of local temples and the reconstruction of their fragments.
- Syed Mahmudul Hasan, Mosque Architecture of Pre-Mughal Bengal, Dacca (Bangladesh), 1979, p. 45 ff
- He started his building programme with the Jãmi Hazrat mosque Thereafter he decided to build a second mînãr opposite to the lofty mînãr of the Jãmi Masjid, which mînãr is unparalleled in the world. He ordered the circumference of the new mînãr to be double that of the old one. People were sent out in all directions in search of stones. Some of them broke the hills into pieces. Some others proved sharper than steel in breaking the temples of the infidels. Wherever these temples were bent in prayers, they were made to do prostration.
- Khazãinul-Futûh by Amîr Khusrû, quoted in Khaljî Kãlîna Bhãrata, Persian texts translated into Hindi by S.A.A. Rizvi, Aligarh, 1955. p. 156-157 ff
- On Wednesday, the 20th of Jamãdî-ul Awwal in AH 698 (23 February, 1299), the Sultãn sent an order to the manager of the armed forces for despatching the army of Islãm to Gujarãt so that the temple of Somnãt on its shore could be destroyed. Ulugh Khãn was put in charge of the expedition. When the royal army reached that province, it won a victory after great slaughter. Thereafter the Khãn-i-Ãzam went with his army to the sea-shore and besieged Somnãt which was a place of worship for the Hindûs. The army of Islãm broke the idols and the biggest idol was sent to the court of the Sultãn.
- Khaljî Kãlîna Bhãrata, Persian texts translated into Hindi by S.A.A. Rizvi, Aligarh, 1955. p. 159 ff
- The process of enslavement during war went on under the Khaljis and the Tughlaqs. Alauddin had 50,000 slaves some of whom were mere boys, and surely many captured during war. ... Ziyauddin Barani’s description of the Slave Market in Delhi (such markets were there in other places also) during the reign of Alauddin Khalji, shows that fresh batches of slaves were constantly replenishing them.
- Lal, K. S. (2012). Indian muslims: Who are they.
- 'But see the mercy with which he regarded the brokenhearted, for, after seizing the rãî, he set him free again. He destroyed the temples of the idolaters, and erected pulpits and arches for mosques.'67
- Elliot and Dowson, Vol. III : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 543
- 'On Tuesday, the 3rd of Ziqãd in AH 700 (10 July, 1301), the strong fort [of Ranthambhor] was conquered. Jhãin which was the abode of the infidels, became a new city for Musalmãns. The temple of Bãhirdev was the first to be destroyed. Subsequently, all other abodes of idolatry were destroyed. Many strong temples which would have remained unshaken even by the trumpet blown on the Day of Judgment, were levelled with the ground when swept by the wind of Islãm.'
- Khazãinul-Futûh by Amîr Khusrû, in: S. A. A. Rizvi, Khaljî Kãlîna Bhãrata, Persian texts translated into Hindi by S.A.A. Rizvi, Aligarh, 1955. p. 160.
- 'When the blessed canopy had been fixed about a mile from the gate of Arangal, the tents around the fort were pitched together so closely that the head of a needle could not go between them' Orders were issued that every man should erect behind his own tent a kathgar, that is wooden defence. The trees were cut with axes and felled, notwithstanding their groans; and the Hindus, who worship trees, could not at that time come to the rescue of their idols, so that every cursed tree which was in that capital of idolatry was cut down to the roots'....
'During the attack, the catapults were busily plied on both sides' 'Praise be to God for his exaltation of the religion of Muhammad. It is not to be doubted that stones are worshipped by Gabrs,74 but as the stones did no service to them, they only bore to heaven the futility of that worship, and at the same time prostrated their devotees upon earth
- Elliot and Dowson, Vol. III : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 81-83
- 'After returning to Bîrdhûl, he again pursued the Rãjã to Kandûr' The Rãî again escaped him, and he ordered a general massacre at Kandûr. It was then ascertained that he had fled to Jãlkota' There the Malik closely pursued him, but he had again escaped to the jungles, which the Malik found himself unable to penetrate, and he therefore returned to Kandûr' Here he heard that in Brahmastpûrî there was a golden idol, round which many elephants wore stabled. The Malik started on a night expedition against this place, and in the morning seized no less then two hundred and fifty elephants. He then determined on razing the beautiful temple to the ground ' 'you might say that it was the Paradise of Shaddãd which, after being lost, those hellites had found, and that it was the golden Lanka of Rãm,' ' 'the roof was covered with rubies and emeralds', - 'in short, it was the holy place of the Hindûs, which the Malik dug up from its foundations with the greatest care' and heads of the Brahmans and idolaters danced from their necks and fell to the ground at their feet,' and blood flowed in torrents. 'The stone idol called Ling Mahãdeo which had been a long time established at that place and on which the women of the infidels rubbed their vaginas for [sexual] satisfaction, these, up to this time, the kick of the horse of Islãm had not attempted to break.' The Musalmãns destroyed all the lings, 'and Deo Narain fell down, and the other gods who had fixed their seats there raised their feet, and jumped so high, that at one leap they reached the fort of Lanka, and in that affright the lings themselves would have fled had they had any legs to stand on.' Much gold and valuable jewels fell into the hands of the Musalmãns, who returned to the royal canopy, after executing their holy project, on the 13th of Zî-l Ka'da, AH 710 (April 1311 AD). They destroyed an the temples at Bîrdhûl, and placed the plunder in the public treasury.'77
- Elliot and Dowson, Vol. III : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 90-91
- 'After five days, the royal canopy moved from Bîrdhûl on Thursday, the 17th of Zî-l Ka'da, and arrived at Kham, and five days afterwards they arrived at the city of Mathra (Madura), the dwelling place of the brother of the Rãî Sundar Pãndyã. They found the city empty, for the Rãî had fled with the Rãnîs, but had left two or three elephants in the temple of Jagnãr (Jagganãth). The elephants were captured and the temple burnt.
- Elliot and Dowson, Vol. III : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 91
- There was another rãî in those parts, whose rule extended over sea and land, a Brahmin named Pandyã Gurû. He had many cities in his possession, and his capital was Fatan, where there was a temple with an idol in it laden with jewels' The rãî, when the army of the Sultãn arrived at Fatan, fled away, and what can an army do without its leader? The Musalmãns in his service sought protection from the king's army, and they were made happy with the kind of reception they met. 500 elephants were taken. They then struck the idol with an iron hatchet, and opened its head. Although it was the very Kibla of the accursed gabrs, it kissed the earth and filled the holy treasury.
- Elliot and Dowson, Vol. III : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 550-51
- Malik Nãîb [Kãfûr] reached there expeditiously and occupied the fort He built mosques in places occupied by temples.
- Futûhus-Salãtîn by Isãmî, Translated from the Hindi version by S.A.A. Rizvi included in Khaljî Kãlîna Bhãrata, Aligarh, 1955, p. 206. In: Sita Ram Goel: Hindu - Temples - What Happened to them
- At the beginning of the third year of the reign, Ulugh Khãn and Nusrat Khãn, with their amîrs and generals, and a large army marched against Gujarat' All Gujarãt became a prey to the invaders, and the idol, which after the victory of Sultãn Mahmûd and his destruction of (the idol) of Manãt, the Brahmans had set up under the name of Somanãt, for the worship of the Hindus, was carried to Delhi where it was laid for the people to tread upon95
- Elliot and Dowson, Vol. III : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 163
- 'Malik Nãîb Kãfûr marched on to Ma'bar, which he also took. He destroyed the golden idol temple (but-khãnah i-zarîn) of Ma'bar, and the golden idols which for ages had been worshipped by the Hindus of that country. The fragments of the golden temple, and of the broken idols of gold and gilt became the rich spoil of the army
- Elliot and Dowson, Vol. III : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 204
- Ulugh Khãn invaded Gujarãt. He sacked the whole country. He pursued the Rãî upto Somnãth. He destroyed the temple of Somnãth which was the principal place of worship for the Hindûs and great Rãîs since ancient times. He constructed a mosque on the site and returned to Delhi.
- Tãrîkh-i-Mubãrak Shãhî, Translated from the Hindi version by S.A.A. Rizvi included in Khaljî Kãlîna Bhãrata, Aligarh, 1955, p. 223. In Goel, S.R. Hindu Temples - What Happened to them
- Again in the year AH 716 Sultãn Alãuddîn sent Malik Nãib towards Dhor Samundar (Dvar Samudra) and Mabar they then advanced with their troops to Mabar, and conquered it also, and having demolished the temples there, and broken the golden and jewelled idols, sent the gold into the treasury
- The Tabqãt-i-Akbarî translated by B. De, Calcutta, 1973, Vol. I, p. 184
- And in the year AH 698 (AD 1298) he appointed Ulugh Khãn to the command of a powerful army, to proceed into the country of Gujarat' Ulugh Khãn carried off an idol from Nahrwãla' and took it to Dihlî where he caused it to be trampled under foot by the populace; then he pursued Rãi Karan as far as Somnãt, and a second time laid waste the idol temple of Somnãt, and building a mosque there retraced his steps.'181
- Muntakhãbut-Tawãrikh, translated into English by George S.A. Ranking, Patna Reprint 1973, Vol. I, p. 255-256
- 'He routed Rãmdev everywhere except the fort. The fort contained temples of gold and silver and images of the same metals. Besides, there were jewels of different varieties. He ordered them to be destroyed and collected its gold. Ruler of the fort was surprised at this action and his mind got confused. He sent an envoy for conclusion of peace on condition of sparing the temples from destruction which was agreed to
- Zafarul Wãlih Bi Muzaffar Wa Ãlihi, translated into English by M.F. Lokhandwala, Baroda, 1970 and 1974, Vol. I, p. 138
- MaHmud demolished Somnath in the year 416 (1122)' and carried its relics to Ghazni. After his death, unbelief returned to Naharwãla as its residents took an idol and buried it on a side. There was publicity of return of Somnãth. They took it out from its burial place. It was exhibited and fixed at a place where it was. Malek Ulugh Khãn took it along with all the spoils to Delhi. They made it the threshold at its gate. This victory took place on Wednesday, 20th Jamãdi I, 698 (1299)'....'It was kept by a Brahmin after being mutilated by MaHamud. It was Lamnat. They named it Somnãth. They worshipped it out of misguidance from ancient times. They carried it to Delhi. It was placed at the entrance of the gate
- Zafarul Wãlih Bi Muzaffar Wa Ãlihi, translated into English by M.F. Lokhandwala, Baroda, 1970 and 1974, Vol. II, p. 646-50
- In 710 (1310) Kãfur conquered the region of Ma'bar (Malabar) and Dahur Samand. Both these regions belonged to Bir Rãi. He marched further to Sarandip (Ceylon) and Kãfur broke the famous idol of Rãm Ling Mahãdev. It was wonderful that the swordsmen deserted the temple. The Brahmins assembled to fight with him at the time of his breaking the idol till they collected all broken parts and got displeased with swordsmen. Kãfur marched further to Sirã and demolished the temple of Jagannãth'201
- Zafarul Wãlih Bi Muzaffar Wa Ãlihi, translated into English by M.F. Lokhandwala, Baroda, 1970 and 1974, Vol. I, p. 139
- Kãfur always gained one victory after another until he dominated over Jagannãth and consigned it to fire. He returned from it on 5th Zilhajj of the year 710 (1310) and arrived at Delhi on 4th Jamãdi II of the year 711 (1311). It was a day worth witnessing. No one had undertaken such campaigns before him and there would be none after him. A good omen was drawn from his arrival with that booty for his sultãn and for general Muslim public. They believed that all these victories were facilitated by the blessings of Quth-uz-Zamãn, Qiblat-ul-Asfiyã Mawlãnã Shaikh Nizãmuddîn Awliyã and Qutb-uz-Zamãn, Madãr ul-Jamkin Mawalãna Shaikh Nasiruddin and similarly the two Qutbs of people of the world and faith Mawlãnã Shaikh Ruknuddin and Mawlãnã Shaikh 'Alãuddîn, may God benefit us through them. During their life time, whatever they desired from their Lord, became the sunna (rule and regulation of the Prophet, may peace and benediction of God be on him). Every member of the house of the 'Alãiya Sultãn was a disciple and spiritual follower of Mawalãnã Shaikh Nizãmuddin Awliya including the wazirs and amirs and persons of rank. His blessings were upon them all
- Zafarul Wãlih Bi Muzaffar Wa Ãlihi, translated into English by M.F. Lokhandwala, Baroda, 1970 and 1974, Vol. II, p. 676
- In the beginning of AH 697 'Alãu'd-Dîn sent Almãs Beg and Nasrat Khãn along with other chiefs of Dehlî and the army of Sindh, for the conquest of Gujarãt' Gujarãt had a very famous idol which was not only of the same name as Somnãt but was also equally prestigious. The Musalmans got hold of this idol and had it sent to Dehlî so that it could be trampled upon230
- Abdul Haî Khwãjah, Translated from the Urdu version of Tãrîkh-i-Firishta by Abdul Haî Khwãjah, Deoband, 1983, pt. I, p. 349.
- In the year AH 710 (AD 1310), the King again sent Mullik Kafoor and Khwaja Hajy with a great army, to reduce Dwara Sumoodra and Maabir in the Deccan, where he heard there were temples very rich in gold and jewels' They found in the temple prodigious spoils, such as idols of gold, adorned with precious stones, and other rich effects, consecrated to Hindoo worship. On the sea-coast the conqueror built a small mosque, and ordered prayers to be read according to the Mahomedan faith, and the Khootba to be pronounced in the name of Allaood-Deen Khiljy. This mosque remains entire in our days at Sett Bund Rameswur, for the infidels, esteeming it a house consecrated to God, would not destroy it.
- John Briggs, Tãrîkh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. I, pp. 213-14.
- When Raja Sidhraj Jaisingh Solanki became the king, he extended his conquest as far as Malwa and Burhanpur etc. and laid foundation of lofty forts such as the forts of Broach and Dabhoi etc. He dug the tank of Sahastraling in Pattan, many others in Biramgam and at most places in Sorath. His reign is known as 'Sang Bast', the Age of Stone Buildings. He founded the city of Sidhpur and built the famous Rudramal Temple. It is related that when he intended to build Rudramal, he summoned astrologers to elect an auspicious hour for it. The astrologers said to him that some harm through heavenly revolution is presaged from Alauddin when his turn comes to the Saltanat of Dihli. The Raja relied on the statement of astrologers and entered into a pledge and pact with the said Sultan. The Sultan had said. 'If I do not destroy it under terms of the pact, yet I will leave some religious vestiges.' When, after some time, the turn of the Sultan came to the Saltanat of Delhi, he marched with his army to that side and left religious marks by constructing a masjid and a minar...'In the year 696, six hundred and ninety-six, he sent an army for the conquest of Gujarat under the command of Ulugh Khan who became famous among the Gujaratis as Alp Khan and Nusrat Khan Jalesri. These Khans subjected Naharwala that is, Pattan and the whole of that dominion to plunder and pillage' They broke the idol of Somnat which was installed again after Sultan Mahmud Ghaznawi and sent riches, treasure, elephants, women and daughters of Raja Karan to the Sultan at Delhi....'After conquest of Naharwala and expulsion of Raja Karan, Ulugh Khan occupied himself with the government. From that day, governors were appointed on this side on behalf of the Sultans of Dilhi. It is said that a lofty masjid called Masjid-i-Adinah (Friday Masjid) of marble stone which exists even today is built by him. It is popular among common folk that error is mostly committed in counting its many pillars. They relate that it was a temple which was converted into a masjid' Most of the relics and vestiges of magnificence and extension of the ancient prosperity of Pattan city are found in the shape of bricks and dried clay, which inform us about the truth of this statement, scattered nearly to a distance of three kurohs (one kuroh = 2 miles) from the present place of habitation. Remnants of towers of the ancient fortifications seen at some places are a proof of repeated changes and vicissitudes in population due to passage of times. Most of the ancient relics gradually became extinct. Marble stones, at the end of the rule of rajas, were brought from Ajmer for building temples in such a quantity that more than which is dug out from the earth even now. All the marble stones utilized in the city of Ahmedabad were (brought) from that place
- Mirat-i-Ahmadî by Alî Muhammad Khãn, in Mirat-i-Ahmdi, translated into English by M.F. Lokhandwala, Baroda, 1965, P. 27-29