Sack of Somnath

The Sack of Somnath in 1026 was a military campaign orchestrated by Mahmud of Ghazni, a ruler of the Ghaznavid Empire, directed against the Chalukya dynasty. This is considered Mahmud's fifteenth invasion of India, which saw strategic captures and decisive battles and culminated in the destruction of the revered Somnath Temple. Facing staunch resistance, Mahmud's forces emerged victorious, resulting in significant casualties.

Mahmud’s sack of Somnath is too well-known to be retold here. What needs emphasising is that the fragments of the famous Šivaliñga were carried to Ghazni. Some of them were turned into steps of the Jama Masjid in that city. The rest were sent to Mecca, Medina, and Baghdad to be desecrated in the same manner. ~ Sita Ram Goel

Quotes

• Mahmud, as soon as his eyes fell on this idol, lifted up his battle-axe with much anger, and struck it with such force that the idol broke into pieces. The fragments of it were ordered to be taken to Ghaznin, and were cast down at the threshold of the Jami Masjid where they are lying to this day.
  • Somnath (Gujarat) . Tarikh-i-Alfi in Elliot and Dowson, Vol. II : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. p. 471

• Sultam Mahmud, having entered into the idol temple, beheld an excessively long and broad room, in so much that fifty-six pillars had been made to support the roof. Somnat was an idol cut out of stone, whose height was five yards, of which three yards were visible, and two yards were concealed in the ground. Yaminu-d daula having broken that idol with his own hand, ordered that they should pack up pieces of the stone, take them to Ghaznin, and throw them on the threshold of the Jama Masjid.
  • Somnath (Gujarat) . Habibu’s-Siyar, in Elliot and Dowson, Vol. IV : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. p. 182-83

• The chief of Anhilwara called Bhim, fled hastily, and abandoning his city, he went to a certain fort for safety and to prepare himself for war. Yaminu-d daula again started for Somnat, and on his march he came to several forts in which were many images serving as chamberlains or heralds of Somnat, and accordingly he (Mahmud) called them Shaitan. He killed the people who were in these places, destroyed the fortifications, broke in pieces the idols and continued his march to Somnat through a desert where there was little water.
  • Ali ibn al-Athir: Kamilu’t-Tawarikh, in Elliot and Dowson, Vol. II : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 470

• The linga he raised was the stone of Somnath, for soma means the moon and natha means master, so that the whole word means master of the moon. The image was destroyed by the Prince Mahmud, may God be merciful to him! - AH 416. He ordered the upper part to be broken and the remainder to be transported to his residence, Ghaznin, with all its coverings and trappings of gold, jewels, and embroidered garments. Part of it has been thrown into the hippodrome of the town, together with the Cakrasvamin, an idol of bronze, that had been brought from Taneshar. Another part of the idol from Somanath lies before the door of the mosque of Ghaznin, on which people rub their feet to clean them from dirt and wet.
  • E.C. Sachau (tr.), Alberuni's India, New Delhi Reprint, 1983, p. 102-103

• 'When Sultan Mahmud ascended the throne of sovereignty, his illustrious deeds became manifest unto all mankind within the pale of Islam when he converted so many thousands of idol temples into masjids. He led an army to Nahrwalah of Gujarat, and brought away Manat, the idol, from Somnath, and had it broken into four parts, one of which was cast before the entrance of the great Masjid at Ghaznin, the second before the gateway of the Sultan's palace, and the third and fourth were sent to Makkah and Madinah respectively.
  • Maulana Minhaj-us-Siraj: Tabqat-i-Nasiri, translated into English by Major H.G. Reverty, New Delhi Reprint, 1970, Vol. I, pp. 81-82.

• Then in accordance with his custom, he advanced with his army towards Hindustan with the object of the conquest of Somnath' there were many golden idols in the temple in the city, and the largest of these idols was called Manat...When he reached Somnath, the inhabitants shut the gate on his face. After much fighting and great struggles the fort was taken, and vast multitudes were killed and taken prisoners. The temples were pulled down, and destroyed from their very foundations. The gold idol Somnath was broken into pieces, and one piece was sent to Ghaznin, and was placed at the gate of the Jami' Masjid; and for years it remained there.
  • The Tabqat-i-Akbari translated by B. De, Calcutta, 1973, Vol. I, p. 11-16

• Asjadi composed the following qaSida in honour of this expedition:
  When the King of kings marched to Somnat,
  He made his own deeds the standard of miracles...
  'Once more he led his army against Somnat, which is a large city on the coast of the ocean, a place of worship of the Brahmans who worship a large idol. There are many golden idols there. Although certain historians have called this idol Manat, and say that it is the identical idol which Arab idolaters brought to the coast of Hindustan in the time of the Lord of the Missive (may the blessings and peace of God be upon him), this story has no foundation because the Brahmans of India firmly believe that this idol has been in that place since the time of Kishan, that is to say four thousand years and a fraction' The reason for this mistake must surely be the resemblance in name, and nothing else' The fort was taken and Mahmud broke the idol in fragments and sent it to Ghaznin, where it was placed at the door of the Jama' Masjid and trodden under foot.'....
  • Muntakhabut-Tawarikh, translated into English by George S.A. Ranking, Patna Reprint 1973, Vol. I, p. 17-28

• 'The celebrated temple of Somnat, situated in the province of Guzerat, near the island of Dew, was in those times said to abound in riches, and was greatly frequented by devotees from all parts of Hindoostan' Mahmood marched from Ghizny in the month of Shaban AH 415 (AD Sept. 1024), with his army, accompanied by 30,000 of the youths of Toorkistan and the neighbouring countries, who followed him without pay, for the purpose of attacking this temple'...'Some historians affirm that the idol was brought from Mecca, where it stood before the time of the Prophet, but the Brahmins deny it, and say that it stood near the harbour of Dew since the time of Krishn, who was concealed in that place about 4000 years ago' Mahmood, taking the same precautions as before, by rapid marches reached Somnat without opposition. Here he saw a fortification on a narrow peninsula, washed on three sides by the sea, on the battlements of which appeared a vast host of people in arms' In the morning the Mahomedan troops advancing to the walls, began the assault...'
  • Tarikh-i-Firishta, translated into English by John Briggs under the title History of the Rise of the Mahomedan Power in India, 4 Volumes, New Delhi Reprint, 1981. p. 38-49

• The battle raged with great fury: victory was long doubtful, till two Indian princes, Brahman Dew and Dabishleem, with other reinforcements, joined their countrymen during the action, and inspired them with fresh courage. Mahmood at this moment perceiving his troops to waver, leaped from his horse, and, prostrating himself before God implored his assistance' At the same time he cheered his troops with such energy, that, ashamed to abandon their king, with whom they had so often fought and bled, they, with one accord, gave a loud shout and rushed forwards. In this charge the Moslems broke through the enemy's line, and laid 5,000 Hindus dead at their feet' On approaching the temple, he saw a superb edifice built of hewn stone. Its lofty roof was supported by fifty-six pillars curiously carved and set with precious stones. In the centre of the hall was Somnat, a stone idol five yards in height, two of which were sunk in the ground. The King, approaching the image, raised his mace and struck off its nose. He ordered two pieces of the idol to be broken off and sent to Ghizny, that one might be thrown at the threshold of the public mosque, and the other at the court door of his own palace. These identical fragments are to this day (now 600 years ago) to be seen at Ghizny. Two more fragments were reserved to be sent to Mecca and Medina. It is a well authenticated fact, that when Mahmood was thus employed in destroying this idol, a crowd of Brahmins petitioned his attendants and offered a quantity of gold if the King would desist from further mutilation. His officers endeavoured to persuade him to accept of the money; for they said that breaking one idol would not do away with idolatry altogether; that, therefore, it could serve no purpose to destroy the image entirely; but that such a sum of money given in charity among true believers would be a meritorious act. The King acknowledged that there might be reason in what they said, but replied, that if he should consent to such a measure, his name would be handed down to posterity as 'Mahmood the idol-seller', whereas he was desirous of being known as 'Mahmood the destroyer': he therefore directed the troops to proceed in their work'...'The Caliph of Bagdad, being informed of the expedition of the King of Ghizny, wrote him a congratulatory letter, in which he styled him 'The Guardian of the State, and of the Faith'; to his son, the Prince Ameer Musaood, he gave the title of 'The Lustre of Empire, and the Ornament of Religion'; and to his second son, the Ameer Yoosoof, the appellation of 'The Strength of the Arm of Fortune, and Establisher of Empires.' He at the same time assured Mahmood, that to whomsoever he should bequeath the throne at his death, he himself would confirm and support the same.'
  • Tarikh-i-Firishta, translated into English by John Briggs under the title History of the Rise of the Mahomedan Power in India, 4 Volumes, New Delhi Reprint, 1981. p. 38-49 (Alternative translation: "but the champion of Islam replied with disdain that he did not want his name to go down to posterity as Mahmud the idol-seller (but farosh) instead of Mahmud the breaker-of-idols (but shikan)." in Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 3)

• "Mahmud captured the place [Somanath] without much difficulty and ordered a general slaughter in which more than 50,000 persons are said to have perished. The idol of Somanath was broken to pieces which were sent to Ghazni, Mecca, and Medina and cast in streets and the staircases of chief mosques to be trodden by the Muslims going there for their prayers.
  • Srivastava, Sultanate of Delhi, p. 59. also quoted in Bostom, A. G. M. D., & Bostom, A. G. (2010). The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims. Amherst: Prometheus.

• There are various accounts of why and how Mahmood Ghazni attacked Somnath. In his book Pakistan or The Partition of India, Dr B.R. Ambedkar refers to the raids on Somnath and quotes the description given by Al’Utbi, the historian of Mahmood Ghazni: ‘He demolished idol temples and established Islam. He captured…cities, and destroyed the idolaters, gratifying Muslims. He then returned home and promulgated accounts of the victories obtained for Islam…and vowed that every year he would undertake a holy war against Hind.’
  • L.K. Advani, My Country My Life (2008). ISBN 978-81-291-1363-4

• Munshi’s novel provides a poignant account of how Somnath was both a witness to, and a target of, foreign invasions during the medieval period. Mahmood Ghazni, a Turkish sultan of the province of Ghazni in Afghanistan, attacked India seventeen times in a span of twenty-five years between the years AD 1001-26. Somnath was a particularly coveted target for him. Muslim chronicles indicate that 50,000 Hindus died in the battle for Somnath in AD 1024. The Shiva lingam was destroyed by the sultan himself. After the battle, Mahmood and his troops are believed to have carried away vast amounts of gold and other riches stored in the temple. They are also said to have taken Hindu statues and buried them at the entrance of a mosque in Ghazni so that the faithful could trample on them. Munshi’s novel describes not only the destruction and pillage of the Somnath temple, and the betrayal by some Hindus on account of petty caste considerations, but also the heroic defence by its devotees, who would reconstruct it after each successive attack.
  • L.K. Advani, My Country My Life (2008). ISBN 978-81-291-1363-4

• From the time Muslims started arriving, around 632 AD, the history of India becomes a long, monotonous series of murders, massacres, spoliations, and destructions. It is, as usual, in the name of 'a holy war' of their faith, of their sole God, that the barbarians have destroyed civilizations, wiped out entire races. Mahmoud Ghazni was an early example of Muslim ruthlessness, burning in 1018 of the temples of Mathura, razing Kanauj to the ground and destroying the famous temple of Somnath, sacred to all Hindus.
  • Alain Danielou: Histoire de l' Inde

• The most famous anecdote of Mahmud at Somanatha involved the priests’ attempt to ransom their idol. The twelfth-century mystic poet Farid al-Din “Attar first narrated this tale in his Mantik al-Tayr. It was repeated in the authoriative account of Firishta, and then in the West by Edward Gibbon, James Mill, and many others up to the present... Most important, it provided the theme for the issue of Mahmud’s motivation, answering a question historians have long since debated. Were his campaigns primarily concerned with plunder and economic gain, or did he attach real importance to the iconoclastic policy prescribed as proper to an Islamic warrior faced with the objects of polytheism?!” Refusing to view the Somanatha icon as a commodity reducible solely to an economic value, Mahmitid insisted that it was primarily a Hindu religious object, and his first duty as a Muslim was to destroy it. The story then rewarded his righteousness with wealth, just as Allah bestowed his mercy on those who acted as his servants.
  • ‘Lives of Indian Images’ by Richard Davis, 1999 (Princeton University Press). 104-5

• The linga he raised was the stone of Somnath, for soma means the moon and natha means master, so that the whole word means master of the moon. The image was destroyed by the Prince Mahmud, may God be merciful to him! - AH 416. He ordered the upper part to be broken and the remainder to be transported to his residence, Ghaznin, with all its coverings and trappings of gold, jewels, and embroidered garments. Part of it has been thrown into the hippodrome of the town, together with the Cakrasvamin, an idol of bronze, that had been brought from Taneshar. Another part of the idol from Somanath lies before the door of the mosque of Ghaznin, on which people rub their feet to clean them from dirt and wet.
  • E.C. Sachau (tr.), Alberuni's India, New Delhi Reprint, 1983. Also quoted in Jain, Meenakshi (2011). The India they saw: Foreign accounts.

• At that date, the Mohammedan conqueror, Mahmoud of Ghizni, crossed India; seized on the holy city of Somnauth; and stripped of its treasures the famous temple, which had stood for centuries--the shrine of Hindoo pilgrimage, and the wonder of the Eastern world.
  • The Moonstone, A Romance by Wilkie Collins

• “The destruction of the temple of Somnãth, was looked upon as the crowning glory of Islam over idolatry, and Sultãn Mahmûd as the champion of the Faith, received the applause of all the Muslim world. Poets vied with each other in extolling the real or supposed virtues of the idol-breaker and the prose writers of later generations paid their tribute of praise to him by making him the hero of numerous ingenious stories.”
  • Muhammad Nãzim. The Lift and Times of Sultãn Mahmûd of Ghazna, second edition, 1971, p. 219. quoted from Goel, S. R. (1993). Hindu temples: What happened to them. (Second Enlarged Edition) [1]

• While rejecting the offer of the BrãhmaNas to ransom the idol of Somnath with its weight in gold, Mahmûd is supposed to have said, “I am afraid that on the Day of Judgment when all the idolaters are brought into the presence of Allãh, He would say, ‘Bring Ãdhar and Mahmûd together one was idol-maker, the other idol-seller’... The Sultãn... then ordered a fire to be lighted round it. The idol burst and 20 manns of precious stones poured out from its inside. The Sultãn said, ‘This (fire) is what Lãt (by which name ATTãr calls Somnãth) deserves; and that (the precious stones) is my guerdon from my God.”
  • Mahmud of Ghazni is made to show his preference for the title of idol-breaker to that of idol-seller. Shykh Farîdu’d-Dîn ATTãr:ManTiqu’t-Tair cited by Muhammad Nãzim. The Lift and Times of Sultãn Mahmûd of Ghazna, second edition, 1971, quoted from Goel, S. R. (1993). Hindu temples: What happened to them. (Second Enlarged Edition) [2]

• “It is stated, that shortly after the birth of Mahmûd, the astrologers of India divined that a prince had been born at Ghazna who would demolish the temple of Somnãth. They therefore persuaded Rãjã Jaipãl to send an embassy to Mahmûd while he was still a boy, offering to pay him a large sum of money if he promised to return the idol to the Hindûs whenever he captured it. When Mahmûd captured Somnãth the Brahmins reminded him of his promise and demanded the idol in compliance with it. Mahmûd did not like either to return the idol or to break his promise. He therefore ordered the idol to be reduced to lime by burning and when, on the following day, the Brahmins repeated their demand, he ordered them, to be served with betel-leaves which had been smeared with the lime of the idol. When the Brahmins had finished the chewing of the betel-leaves they again repeated their demand, on which the Sultãn told them that they had the idol in their mouths.”
  • Futûhu’s-Salãtîn cited by Muhammad Nãzim. The Lift and Times of Sultãn Mahmûd of Ghazna, second edition, 1971, quoted from Goel, S. R. (1993). Hindu temples: What happened to them. (Second Enlarged Edition) [3]

• Even a sufi of the stature of Fariduddin Attar relates with great approval the following tale in his Mantiq-ut-Tãir: “It is said that when the Sultan (Mahmud Ghaznavi) captured Somnath and wanted to break the idol, the Brahmins offered to redeem it with its weight in gold. His officers pointed out to him the advantage of accepting the offer, but he replied: ‘I am afraid that on the day of judgement when all the idolaters are brought into the presence of God, He would say, bring Adhar and Mahmud together; one was an idol-maker, the other an idol-seller.’ The Sultan then ordered a fire to be lighted round it. The idol burst and 20 manns of precious stones poured out from its inside.”
  • Fariduddin Attar quoted from Goel, Sita Ram (2001). The story of Islamic imperialism in India. ISBN 9788185990231

• It is said by Lane Poole that Muhammad of Ghazni " who had vowed that every year should see him wage a holy war against the infidels of Hindustan " could not rest from his idol-breaking campaign so long as the temple of Somnath remained inviolate. It was for this specific purpose that he, at the very close of his career, undertook his arduous march across the desert from Multan to Anhalwara on the coast, fighting as he went, until he saw at last the famous temple: "There a hundred thousand pilgrims were wont to assemble, a thousand Brahmins served the temple and guarded its treasures, and hundreds of dancers and singers played before its gates. Within stood the famous linga, a rude pillar stone adorned with gems and lighted by jewelled candelebra which were reflected in rich hangings, embroidered with precious stones like stars, that decked the shrine..... Its ramparts were swarmed with incredulous Brahmins, mocking the vain arrogance of foreign infidels whom the God of Somnath would assuredly consume. The foreigners, nothing daunted, scaled the walls; the God remained dumb to the urgent appeals of his servants; fifty thousand Hindus suffered for their faith and the sacred shrine was sacked to the joy of the true believers. The great stone was cast down and its fragments were carried off to grace the conqueror's palace. The temple gates were setup at Ghazni and a million pounds worth of treasure rewarded the iconoclast "
  • Lane Poole quoted in B.R. Ambedkar, Pakistan or The Partition of India (1946)

• Dr. Mishra has also given a detailed account of Hindu heroism in defence of Somanath which Mahmud had attacked in AD 1026. According to Firishta, “The battle raged with great fury, victory was long doubtful.” According to another Muslim account, “Fifty thousand infidels were killed round about the temple.” Dr. Misra comments: “The like of this faith which inspired these fifty thousand sons of the soil to embrace death will be hard to find in the annals of any other land.”
  • Ram Gopal Misra, Indian Resistance to Early Muslim Invaders Upto 1206 A.D., Anu Books, Shivaji Road, Meerut city, 1983. Quoted by: Goel, S. R. (1984). History of heroic Hindu resistance to Muslim invaders, 636 AD to 1206 AD.

• Mahmud’s sack of Somnath is too well-known to be retold here. What needs emphasising is that the fragments of the famous Šivaliñga were carried to Ghazni. Some of them were turned into steps of the Jama Masjid in that city. The rest were sent to Mecca, Medina, and Baghdad to be desecrated in the same manner.
  • Sita Ram Goel: The Story of Islamic Imperialism in India.

• The city of Taneshar is highly venerated by Hindus. The idol of that place is called Cakrasvamin, i.e. the owner of the cakra, a weapon which we have already described. It is of bronze, and is nearly the size of a man. It is now lying in the hippodrome in Ghazna, together with the Lord of Somanath, which is a representation of the penis of Mahadeva, called Linga.
  • E.C. Sachau (tr.), Alberuni's India, New Delhi Reprint, 1983 p. 117.

• The link with Manat added to the acclaim for Mahmud. Not only was he the prize iconoclast in breaking Hindu idols, but in destroying Manat he had carried out what were said to be the very orders of the Prophet.
  • Romila Thapar, quoted from Ayodhya: The Case Against the Temple (2002) by K. Elst.

• The later Muslim chronicler Firishta portrays the same vandalism of the Somanatha Temple in this fashion: Having now placed guards round the walls and at the gates, Mahmud entered Somnat accompanied by his sons and a few of his nobles and principal attendants. On approaching the temple, he saw a superb edifice built of hewn stone.... In the center of the [Temple] hall was Somnat, a stone idol, five yards in height, two of which were sunk in the ground. The King, approaching the image, raised his mace and struck off its nose. He ordered two pieces of the idol to be broken off and sent to Ghazni so that one might be thrown at the threshold of the public mosque, and the other at the court door of his own palace [emphasis added]. These identical fragments are to this day (now six hundred years ago) to be seen at Ghazni. Two more fragments were reserved to be sent to Mecca and Medina…. The next blow broke open the belly of Somnat, which was hollow, and discovered a quantity of diamonds, rubies, and pearls.
  • Firishta in Briggs, History of the Rise of the Mahomedan Power in India till the Year A.D. 1612, Vol. 1, 72. in Sandeep Balakrishna - Invaders and Infidels_ From Sindh to Delhi_ The 500-Year Journey of Islamic Invasions. Bloomsbury India (2020)

• A sacred city like … Somanatha armoured principally by the devotion and reverence of the whole country, fell prey to an army pledged to fanatic destruction of alien shrines.
  • K Munshi, Somanatha: The Shrine Eternal, 7. in Sandeep Balakrishna - Invaders and Infidels_ From Sindh to Delhi_ The 500-Year Journey of Islamic Invasions. Bloomsbury India (2020)

• Kitab Zan-ul-Akhbar, the earliest source, gives the following account : ‘From that place Mahmud turned back, and the reason was that Param Deo, who was the king of the Hindus, was in the way, and the Amir Mahmud feared lest this great victory might be spoiled. He did not come back by the direct way, but took a guide and marching by the way of Mansura and the bank of the Sihun, went towards Multan. His soldiers suffered heavily on the way, both from the dryness of the desert and from the Jatts of Sind. Many animals and a large number of men of the Muslim army perished on the way, and most of the beasts of burden died, till at last they reached Multan.’’ (Kitab Zan-ul-Akhbar, , 86-7)
  • quoted from K Munshi, Somanatha: The Shrine Eternal, 37-39

• Ibn-ul-Athir, writing two hundred years later, mentions the same reason for Mahmud’s retreat, and corroborates Al-Gardizi: “The Sultan raised his standard with the intention of returning, but as Param Deo, one of the most powerful of the Rajas of Hindustan, had to be met on the way, he did not consider it advisable to fight with him at that time, under all elrcumstances; he turned towards Multan by way of Sindh. Tis troops suffered great privations en route, in some places, on account of scarcity of water, and in others, for want of fodder, but at last, after suffering great distress and hardship, he reached Ghazni in the year 417 A.H. (1026).
  • Tahaqat-i-Akbari, quoted from K Munshi, Somanatha: The Shrine Eternal, 37-39

• Shah Mahmud took to his heels in dismay and saved his life, but many of his followers of both sexes were captured....Turk, Afghan and Mughal female prisoners, if they happened to be virgins, were accepted as wives by the Indian soldiers....The bowels of the others, however, were cleansed by means of cmetics and purgatives, and thereafter the captives were married to men of similar rank.’’ ‘‘ Low females were joined to low men. Respectable men were compelled to shave off their beards, and were enrolled among the Shekavat and the Wadhel tribes of Rajputs; whilst the lower kinds were allotted to the castes of Kolis,Khantas, Babrias and Mers.’’
  • - Tarikh-i-Sorath quoted from K Munshi, Somanatha: The Shrine Eternal, 37-39

Asaru-l Bilad of Zakari’ya Al Kazwini

• “SOMNÃT-A celebrated city of India, is situated on the shores of the sea, and washed by its waves. Among the wonders of that place was the temple in which was placed the idol called Somnãt… When the Sultãn Yamînu-d Daula Mahmûd bin Subuktigîn went to wage religious war against India, he made great efforts to capture and destroy Somnãt, in the hope that Hindus would become Muhammadans. He arrived there in the middle of Zîl K’ada AH 416 (December AD 1025). The Indians made a desperate resistance… The number of slain exceeded 50,000…”

• SOMNAT. A celebrated city of India, situated on the shore of the sea, and washed by its waves. Among the wonders of that place was the temple in which was placed the idol called Somnat. This idol was in the middle of the temple without anything to support it from below, or to suspend it from above. It was held in the highest honour among the Hindus, and whoever beheld it floating in the air was struck with amazement, whether he was a Musulman or an infidel.

• The Hindus used to go on pilgrimage to it whenever there was an eclipse of the moon, and would then assemble there to the number of more than a hundred thousand. They believed that the souls of men used to meet there after separation from the body, and that the idol used to incorporate them at its pleasure in other bodies in accordance with their [p. 134] doctrine of transmigration. The ebb and flow of the tide was considered to be the worship paid to the idol by the sea. Everything of the most precious was brought there as offerings, and the temple was endowed with more than 10,000 villages. There is a river (the Ganges) which is held sacred, between which and Somnat the distance is 200 parasangs. They used to bring the water of this river to Somnat every day, and wash the temple with it. A thousand brahmans were employed in worshipping the idol and attending on the visitors, and 500 damsels sung and danced at the door-all these were maintained upon the endowments of the temple. The edifice was built upon fifty-six pillars of teak, covered with lead. The shrine of the idol was dark, but was lighted by jewelled chandeliers of great value. Near it was a chain of gold weighing 200 mans. When a portion (watch) of the night closed, this chain used to be shaken like bells to rouse a fresh lot of brahmans to perform worship.

• When the Sultan Yaminu-d Daula Mahmud bin Subuktigin went to wage religious war against India, he made great efforts to capture and destroy Somnat, in the hope that the Hindus would then become Muhammadans. He arrived there in the middle of Zi-l k'ada, 416 A.H. (December, 1025 A.D.). The Indians made a desperate resistance. They would go weeping and crying for help into the temple, and then issue forth to battle and fight till all were killed. The number of the slain exceeded 50,000. The king looked upon the idol with wonder, and gave orders for the seizing of the spoil, and the appropriation of the treasures. There were many idols of gold and silver and vessels set with jewels, all of which had been sent there by the greatest personages in India. The value of the things found in the temples of the idols [p. 135] exceeded twenty thousand thousand dinars. When the king asked his companions what they had to say about the marvel of the idol, and of its staying in the air without proper support, several maintained that it was upheld by some hidden support. The king directed a person to go and feel all around and above and below it with a spear, which he did, but met with no obstacle. One of the attendants then stated his opinion that the canopy was made of loadstone, and the idol of iron, and that the ingenious builder had skilfully contrived that the magnet should not exercise a greater force on anyone side-- hence the idol was suspended in the middle. Some coincided, others differed. Permission was obtained from the Sultan to remove some stones from the top of the canopy to settle the point. When two stones were removed from the summit the idol swerved on one side, when more were taken away it inclined still further, until at last it rested on the ground.
  • Asaru-l Bilad of Zakari’ya Al Kazwini (b. in Kazwin, Persia; written c. 1270 CE) In The History of India as Told by its own Historians. Vol I, 97-99. [4] Also quoted in Jain, Meenakshi (2011). The India they saw: Foreign accounts.

Habibu-s Siyar by Khondamir

• He several times waged war against the infidels of Hindustan, and he brought under his subjection a large portion of their country, until, having made himself master of Somnat, he destroyed all idol temples of that country'.
  • Habîbu’s-Siyar in Elliot and Dowson, Vol. IV : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. p. 166

• When Mahmud returned victorious from this expedition to the royal residence of Ghaznin, he built a general mosque and a college, and endowed them with pious legacies. Some years after these events, Sultan Mahmud, of praiseworthy virtues, formed the design of taking Somnat, and of slaying the detestable idolators. ... Sultan Mahmud went from that place towards Nahrwala,8 and he killed and plundered the inhabitants of every city on the road at which he arrived, until in the month of Zi-l ka’da of the above year, he arrived at Somnat. Historians agree that Somnat is the name of a certain idol, which the Hindus believe in as the greatest of idols, but we learn the contrary of this from Shaikh Faridu-d din’ Attar, in that passage where he says: “The army of Mahmud obtained in Somnat that idol whose name was Lat.” According to historians, Somnat was placed in an idol-temple upon the [p. 155] shore of the sea. The ignorant Hindus, when smitten with fear, assemble in this temple, and on those nights more than 100,000 men come into it. From the extremities of kingdoms, they bring offerings to that temple, and 10,000 cultivated villages are set apart for the expenses of the keepers thereof. So many exquisite jewels were found there, that a tenth part thereof could not be contained entirely in the treasury of any king. Two thousand Brahmans were always occupied in prayer round about the temple. A gold chain, weighing 200 mans, on which bells were fixed, hung from a comer of that temple, and they rang them at appointed hours, so that by the noise thereof the Brahmans might know the time for prayer. Three hundred musicians and 500 dancing slave girls were the servants of that temple, and all the necessaries of life were provided for them from the offerings and bequests for pious usages..
  • Habibu-s Siyar by Khondamir In The History of India as Told by its own Historians. The Posthumous Papers of the Late Sir H. M. Elliot. John Dowson, ed. 1st ed. 1867. 2nd ed., Calcutta: Susil Gupta, 1956, vol. 15, pp. 124-190. also in [5] [6] [7]

• In short, when Mahmud encamped at Somnat, he saw a large fort on the shore of the sea, and the waves reached up to the earth underneath that castle. Many men having come upon the top of the rampart, looked down upon the Musulmans, and imagined that their false god would kill that multitude that very night.
  “The next day, when this world, full of pride,
  Obtained light from the stream of the sun;
  The Turk of the day displaying his golden shield,
  Cut off with his sword the head of the Hindu night.” [p. 156]
  The army of Ghaznin, full of bravery, having gone to the foot of the fort, brought down the Hindus from the tops of the ramparts with the points of eye-destroying arrows, and having placed scaling-ladders, they began to ascend with loud cries of Allah-u Akbar (i.e… God is greatest). The Hindus offered resistance, and on that day, from the time that the sun entered upon the fort of the turquoise-coloured sky, until the time that the stars of the bed-chambers of Heaven were conspicuous, did the battle rage between both parties. When the darkness of night prevented the light of the eye from seeing the bodies of men, the army of the faithful returned to their quarters...
  The next day, having returned to the strife, and having finished bringing into play the weapons of warfare, they vanquished the Hindus. Those ignorant men ran in crowds to the idol temple, embraced Somnat, and came out again to fight until they were killed. Fifty thousand infidels were killed round about the temple, and the rest who escaped from the sword embarked in ships and fled away.11 Sultan Mahmud, having entered into the idol temple, beheld an excessively long and broad room, insomuch that fifty-six pillars12 had been made to [p. 157] support the roof. Somnat was an idol cut out of stone, whose height was five yards, of which three yards were visible, and two yards were concealed in the ground. Yaminu-d daula having broken that idol with his own hand, ordered that they should pack up pieces of the stone, take them to Ghaznin, and throw them on the threshold of the Jami’ Masjid.13 The sum which the treasury of the Sultan Mahmud obtained from the idol temple of Somnat was more than twenty thousand thousand dinars, inasmuch as those pillars were all adorned with precious jewels. Sultan Mahmud, after this glorious victory, reduced a fort in which the governor of Nahrawala had taken refuge.
  • Habibu-s Siyar by Khondamir In The History of India as Told by its own Historians. The Posthumous Papers of the Late Sir H. M. Elliot. John Dowson, ed. 1st ed. 1867. 2nd ed., Calcutta: Susil Gupta, 1956, vol. 15, pp. 124-190. also in [8] [9] [10]

Mirati Mas’udi by ‘Abdur Rahman Chishti

• It happened that Mahmud had long been planning an expedition into Bhardana, and Gujerat, to destroy the idol temple of Somnat, a place of great sancity to all Hindus.

• Afterwards he invited Salar Sahu to a private audience, and asked his advice about leading an army against Somnat. “Through the favour of Allah,” said that officer, “the power and grandeur of your Majesty have struck such terror into the hearts of the unbelievers, that not one of them has the daring to oppose you. The best plan is at once to commence the enterprise. “

• When the Sultan Mahmud Subuktigin had gone on the expedition to Somnat, they suggested to Khwaja Abu Muhammad of Chisht that he ought to go and help him. The Khwaja, though he was seventy years old, set out with some darweshes, and when he arrived made war upon the pagans and idolator; with all his sacred soul. One day the idolators made a successful assault, and the army of the Faithful, nearly overwhelmed, fled to the Shaikh for protection. Khwaja Abu Muhammad had a disciple in the town of Chisht, Muhammad Kalu by name. He called out’ ‘Look, Kalu!’ At that moment Kalu was seen fighting with such fury, that the army of the Faithful proved victorious. The unbelievers were routed. At that very time Muhammad Kalu was seen in Chisht, striking upon the wall with a pestle, and when he was asked the reason, he said, “When the Almighty commanded a man of Abu Mnhammap of Chisht’s exalted piety to go to the assistance of the Sultan, who could stand before him?”

• It is related in the Tarikh-i Mahmudi that the Sultan shortly after reached Ghazni, and laid down the image of Somnat at the threshold of the Mosque of Ghazni, so that the Musulmans might tread upon the breast of the idol on their way to and from their devotions. As soon as the unbelievers heard of this, they sent an embassy to Khwaja Hasan Maimandi, stating that the idol was of stone and useless to the Musulmans, and offered to give twice its weight in gold as a ransom, if it might be returned to them. Khwaja Hasan Maimandi represented to the Sultan that the unbelievers had offered twice the [p. 118] weight of the idol in gold, and had agreed to be subject to him. He added, that he best policy would be to take the gold and restore the image, thereby attaching the people to his Government. The Sultan yielded to the advice of the Khwaja, and the unbelievers paid the gold into the treasury.

• One day, when the Sultan was seated on his throne, the ambassadors of the unbelievers came, and humbly petitioned thus: “Oh Lord of the world we have paid the gold to your Government in ransom, but have not yet received our purchase, the idol Somnat.” The Sultan was wroth at their words, and, falling into reflection, broke up the assembly and retired, with his dear Salar Mas’ud, into his private apartments. He then asked his opinion as to whether the image ought to be restored, or not? Salar Mas’ud, who was perfect in goodness, said quickly. “In the day of the resurrection, when the Almighty shall call for Azar, the idol-destroyer, and Mahmud, the idol-seller, Sire! what will you say?” This speech deeply affected the Sultan, he was full of grief, and answered, “I have given my word; it will be a breach of promise”. Salar Mas’ud begged him to make over the idol to him, and tell the unbelievers to get it from him. The Sultan agreed; and Salar Mas’ud took it to his house, and, breaking off its nose and ears, ground them to powder.
  When Khwaja Hasan introduced the unbelievers, and asked the Sultan to give orders to restore the image to them, his majesty replied that Salar Mas’ud had carried it off to his house, and that he might send them to get it from him. Khwaja Hasan, bowing his head, repeated these words in Arabic. “No easy matter is it to recover anything which has fallen into the hands of a lion.” He then told the unbelievers that the idol was with Salar Mas’ud, and that they were at liberty to go and fetch it. So they went to Mas’ud’s door and demanded their god.
  That prince commanded Malik Nekbakht to treat them courteously, and make them be seated; then to mix [p. 119] the dust of the nose and ears of the idols with sandal and the lime eaten with betel nut, and present it to them. The unbelievers were delighted, and smeared themselves, with sandal, and ate the betel leaf. After a while they asked for the idol, when Salar Mas’ud said he had given it to them. They inquired, with astonishment, what he meant by saying that they had received the idol? And Malik Nekbakht explained that it was mixed with the sandal and betel-lime. Some began to vomit, while others went weeping and lamenting to Khwaja Hasan Maimandi and told him what had occurred.The Khwaja writhed like a snake, and said, “Verily the king is demented, since he follows the counsel of a boy of yesterday I will leave the service of the Sultan for your sakes, and do you also go and attack his country. We will open his Majesty’s eyes.” Accordingly the unbelievers returned with the news to the Hindu princes. And Khwaja Hasan, from that day resigned the office of Wazir, became disaffected, and left off attending to the duties of his office.
  Afterwards the image of Somnat was divided into four parts, as is described in the Tawarikh-i Mahmudi. Mahmud’s first exploit is said to have been conquering the Hindu rebels, destroying the forts and the idol temples of the. Rai Ajipal (Jaipal), and subduing the country of India. His second, the expedition into Harradawa and Guzerat, the carrying off the idol of Somnat, dividing it into four pieces, one of which he is reported to have placed on the threshold of the Imperial Palace while he sent two others to Mecca and Medina respectively. Both these exploits were performed at the suggestion, and by the advice, of the General and Salar Mas’ud; but India was conquered by the efforts of Salar Mas’ud alone, and the idol of Somnat was broken in pieces by his sole advice as has been related, Salar Sahu was Sultan of the army and General of the forces in Iran.
  • Mirati Mas’udi by ‘Abdur Rahman Chishti . In The History of India as Told by its own Historians. The Posthumous Papers of the Late Sir H. M. Elliot. John Dowson, ed. 1st ed. 1867. 2nd ed., Calcutta: Susil Gupta, 1956, vol. 14, pp. 103-145. also in [11] [12] [13]

Tarikh-i Alfi

• “It is said that the temple of Somnat was built by one of the greatest Rajas of India. The idol was cut out of solid stone, about five yards in height, of which two were buried in the earth. Mahmud, as soon as his eye fell on this idol, lifted up his battle-axe with much anger, and struck it with such force that the idol broke into pieces. The fragments of it were ordered to be taken to Ghaznin, and were cast down at the threshold of the Jami’ Masjid’, where they are lying to this day. It is a well-authenticated fact that when Mahmud was about to destroy the idol, a crowd of Brahmans represented (to his nobles) that if he would desist from the mutilation they would pay several crores of gold coins into his treasury. This was agreed to by many of the nobles, who pointed out to the Sultan that he could not obtain so much treasure by breaking the image, and that the proffered money would be very serviceable. Mahmud replied, “I know this, but I desire that on the day of resurrection I should be summoned with the words, ‘where is the Mahmud who broke the greatest of the heathen idols’ rather than by these: ‘Where is that Mahmud who sold the greatest of the idols to the infidels for gold?’ ” Then Mahmud demolished the image, he found in it so many superb jewels and rubies, that they amounted to, and even exceeded as hundred times the value of the ransom which had been offered to him by the Brahmans.
  “According to the belief of the Hindus, all the other idols in India held the position of attendants and deputies of Somnat. Every night this idol was washed with ‘fresh’ water brought from the Ganges, although that river must be more than two hundred parasangs [p. 54] distant. This river flows through the eastern part of India, and is held very sacred by the Hindus. They throw the bones of their dead into it.
  • Tarikh-i Alfi. Maulânâ Ahmad et al., eds. Selections translated in “History of Ghazni”, The History of India as Told by its own Historians. The Posthumous Papers of the Late Sir H. M. Elliot. John Dowson, ed. 1st ed. 1867. 2nd ed., Calcutta: Susil Gupta, 1956, vol. 14. also in [14] [15] [16]

• It is related in many authentic historical works that the revenue of ten thousand populated villages was set apart as an endowment for the expenses of the temple of Somnat, and more than one thousand Brahmans were always engaged in the worship of that idol. There hung in this temple a golden chain which weighed two hundred Indian mans. To this were attached numerous bells, and several persons were appointed whose duty it was to shake it at stated times during day and night, and summon the Brahmans to worship. Amongst the other attendants of this temple there were three hundred barbers appointed to shave the heads of the pilgrims. There were also three hundred musicians and five hundred dancing-girls attached to it; and it was customary even for the kings and rajas of India to send their daughters for the service of the temple. A salary was fixed for every one of the attendants, and it was duly and punctually paid. On the occurrence of an eclipse multitudes of Hindus came to visit this temple from all parts of Hindustan. We are told by many historians that at every occurrence of this phenomenon there assembled more than two hundred thousand persons, bringing offerings. It is said in the history of Ibn Asir and in that of Hafiz Abru that the room in which the idol of Somnat was placed was entirely dark, and that it was illumined by the refulgence of the jewels that adorned the candelabra. In the treasury of this temple there were also found numberless small idols of gold and silver. In short, besides what fell into the hands of his army from the plunder of the city, Mahmud obtained so much wealth in gold jewels, and other [p. 55] valuables from this temple, that no other king possessed anything equal to it.
  “When Mahmud had concluded his expedition against Somnat, it was reported to him that Raja Bhim, chief of Nahrwara, who at the time of the late invasion had fled away, had now taken refuge in the fort of Kandama,1 which was by land forty parasangs distant from Somnat. Mahmud immediately advanced towards that place,2 and when his victorious flags drew near the fort, it was found to be surrounded by much water, and there appeared no way of approaching it. The Sultan ordered some divers to sound the depth of the water, and they pointed him out a place where it was fordable. But at the same time they said that if the water (the tide) should rise at the time of their passing it would drown them all. Mahmud, having taken the advice of religious persons, and depending upon the protection of the Almighty God, proceeded with his army, and plunged with his horse into the water. He crossed over it in safety, and the chief of the fort having witnessed his intrepidity, fled away. His whole property, with numerous prisoners, fell into the hands of the army of Islam. All men who were found in the fort were put to the sword.
  • Tarikh-i Alfi. Maulânâ Ahmad et al., eds. Selections translated in “History of Ghazni”, The History of India as Told by its own Historians. The Posthumous Papers of the Late Sir H. M. Elliot. John Dowson, ed. 1st ed. 1867. 2nd ed., Calcutta: Susil Gupta, 1956, vol. 14. also in [17] [18] [19]

Tabakat-i Nasiri of Abu ‘Umar Minhaju-d din, ‘Usman ibn Siraju-d din al Juzjani

• Sultan Mahmud was a great monarch. He was the first Muhammadan king who received the title of Sultan from the Khalif. He was born on the night of Thursday, the tenth of Muharram, A.H. 3611 (2nd October 971), in the seventh year after the time of Bilkatigin. A moment (sa’ at) before his birth, Amir Subuktigin saw in a dream that a tree sprang up from the fire-place in the midst of his house and grew so high that it covered the whole world, with its shadow. Waking in alarm from his dream, he began to reflect upon the import of it. At that very moment a messenger came bringing the tidings that the Almighty had given him a son. Subuktigin greatly rejoiced, and said, I name the child- Mahmud. On the same night that he was born, an idol temple in India in the vicinity of Parshawar, on the banks of the Sind, fell down.
  Mahmud was a man of great abilities, and is renowed as one of the greatest champions of Islam. He ascended the throne in Balkh in the year 387 H. (997 A.D.) and received investiture by the Khalifa Al Kadir bi-llah. His influence upon Islam soon became widely known, for he converted as many as a thousand idol temples into mosques, subdued the cities of Hindustan, [p. 14] and vanquished the Rais of that cpuntry. He captured Jaipal, who was the greatest of them, kept him at Yazd (?) in Khurasan, and gave orders so that he was bought for eighty dirhams. He led his armies to Nahrwala and Gujarat, carried off the idol (manat) from Somnat, and broke it into four parts. One part he deposited in the Jami Masjid of Ghazni, one he placed at the entrance of the royal palace, the third he sent to Mecca and the fourth to Medina. ‘Unsuri composed a long Kasida on this victory. He died in the year- 421 H. (1030 A.D.) in the thirty-sixth year of his reign, and at sixty-one years of age.
  • Tabakat-i Nasiri of Abu ‘Umar Minhaju-d din, ‘Usman ibn Siraju-d din al Juzjani. In The History of India as Told by its own Historians. The Posthumous Papers of the Late Sir H. M. Elliot. John Dowson, ed. 1st ed. 1867. 2nd ed., Calcutta: Susil Gupta, 1956, vol. 13. also in [20] [21] [22]

Kamilu-t Tawarikh of Ibn Asir

Kamilu-t Tawarikh of Ibn Asir (b. 555 H., 1160 CE). It is a general history of the world ending in 628 H. (1230 CE), the date of the work’s completion. In The History of India as Told by its own Historians. The Posthumous Papers of the Late Sir H. M. Elliot. John Dowson, ed. 1st ed. 1867. 2nd ed., Calcutta: Susil Gupta, 1956, vol. 12, pp. 100-108.also in [23] [24] [25]

• "In the year 414 H. Mahmud captured several forts and cities in Hind, and he also took the idol called Somnat. This idol was the greatest of all the idols of Hind. Every night that there was an eclipse the Hindus went on pilgrimage to the temple, and there congregated to the number of a hundred thousand persons. They believed that the souls of men after separation from the body used to meet there, according to their doctrine of [p. 50] transmigration, and that the ebb and flow of the tide was the worship paid to the idol by the sea, to the best of its power. Everything of the most precious was brought there; its attendants received the most valuable presents, and, the temple was endowed with more than 10,000 villages. In the temple were amassed jewels of the most exquisite quality and incalculable value. The "people of India have a great river called Gang, to which they pay the highest honour, and into which they cast the bones of their great men, in the belief that the deceased will thus secure an entrance to heaven. Between this river and Somnat there is a distance of about 200 parasangs, but water was daily brought from it with which the idol was washed. One thousand Brahmans attended every day to perform the worship of the idol, and to introduce the visitors. Three hundred persons were employed in shaving the heads and beards of the pilgrims. Three hundred and fifty persons sang and danced at the gate of the temple. Every one of these received a settled allowance daily. When Mahmud was gaining victories and demolishing idols in India, the Hindus said that Somnat was displeased with these idols, and that if he had been satisfied with them no one could have destroyed or injured them. When Mahmud heard this he resolved upon making a campaign to destroy this idol, believing that when the Hindus saw their prayers and imprecations to be false and futile, they would embrace the faith.

• "So he prayed to the Almighty for aid, and left 'Ghazni on the 10th Shaban, 414 H., with 30,000 horse besides volunteersm and took the road to Multan, which place he reached in the middle of Ramazan. The road from thence to India was through a barren desert, where there were neither inhabitants nor food. So he collected provisions for the passage, and loading 30,000 camels with water and corn, he started for Anhalwara. After he had crossed the desert, he perceived on one side a fort full of people, in which place there were wells. People came [p. 51] down to conciliate him, but he invested the place, and God gave him victory over it, for the hearts of the inhabitants failed them through fear. So he brought the place under the sway of Islam, killed the inhabitants, and broke in pieces their images. His men carried water away with them from thence and marched for Anhalwara, where they arrived at the beginning of Zi-l Ka'da.

• The chief of Anhalwara, called Bhim, fled hastily, and abandoning his city, he went to a certain fort for safety and to prepare himself for war. Yaminu-d daula again started for Somnat, and on his march he came to several forts in which were many jmages serving as chamberlains or heralds of Somnat, and accordingly he (Mahmud) called them Shaitan. He killed the people who were in these places, destroyed the fortifications, broke in pieces the idols, and continued his march to Somnat through a desert where there was little water. There he met 20,000 fighting men, inhabitants of that country, whose chiefs would not submit. So he sent some forces against them, who defeated them, put them to flight, and plundered their possessions. From thence they marched to Dabalwarah, which is two days' journey from Somnat. The people of this place stayed resolutely in it, believing that Somnat would utter his prohibition and drive back the invaders; but Mahmud took the place, slew the men, plundered their property, .and marched on to Somnat.

• "He reached Somnat on a Thursday in the middle of Zi-l Ka'da, and there he beheld a strong fortress built upon the sea shore, so that it was washed by the waves. The people of the fort were on the walls amusing themselves at the expense of the confident Musulmans, telling them that their deity would cut off the last man of them, and destroy them all. On the morrow, which was Friday, the assailants advanced to the assault, and when the Hindus beheld the Muhammadans fighting, they abandoned their posts, and left the walls. The Musalmans planted their ladders against the walls and [p. 52] gained the summit: then they proclaimed their success with their religious war-cry, and exhibited the prowess of Islam. Then followed a fearful slaughter, and matters wore a serious aspect. A body of Hindus hurried to Somnat, cast themselves on the ground before him, and besought him to grant them victory. Night came on, and the fight was suspended.

• "Next morning, early, the Muhammadans renewed the battle, and made greater havoc among the Hindus till they drove them from the town to the house of their idol, Somnat. A dreadful slaughter followed at the gate of the temple. Band after band of the defenders entered the temple to Somnat, and with their hands clasped round their necks, wept and passionately entreated him. Then again they issued forth to fight until they were slain, and but few were left alive. These took to the sea in boats to make their escape, but the M usulmans overtook them, and some were killed and some were drowned.

• “This temple of Somnat was built upon fifty-six pillars of teak wood covered with lead, The idol itself was in a chamber; its height was five cubits and its girth three cubits. This was what appeared to the eye, but two cubits were (hidden) in the basement. It had no appearance of having been sculptured, Yaminu-d daula seized it, part of it he burnt, and part of it he carried away with him to Ghazni, where he made it a step at the entrance of the jami'-masjid. The shrine of the idol was dark, but. it was lighted by most exquisitely jewelled chandeliers. Near the idol was a chain of gold to which bells were attached. The weight of it was 200 mans. When a certain portion of the night had passed, this chain was shaken to ring the bells, and so rouse a fresh party of Brahmans to carry on the worship. The treasury was near, and in it there were many idols of gold and silver. Over it there were veils hanging, set with jewels, everyone of which was of immense value. The worth of what was found in the temple exceeded [p. 53] two millions of dinars, all of which was taken. The number of the slain exceeded fifty thousand."-lbn Asir.
  • Kamilu-t Tawarikh of Ibn Asir (b. 555 H., 1160 CE). It is a general history of the world ending in 628 H. (1230 CE), the date of the work’s completion. In The History of India as Told by its own Historians. The Posthumous Papers of the Late Sir H. M. Elliot. John Dowson, ed. 1st ed. 1867. 2nd ed., Calcutta: Susil Gupta, 1956, vol. 12, pp. 100-108.also in [26] [27] [28]

See also

• Mahmud of Ghazni
• Somnath temple

External links

• Quote about Sultan Mahmud of Ghazni’s sack of Somnath from the Tarikh-i Alfi