Talk:Firuz Shah Tughlaq

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• Muslim and infidel women used to visit sepulchres and temples, which led to many evils. I stopped it. I got mosques built in place of temples.
  • Tughlaq Kãlîna Bhãrata, Persian texts translated into Hindi by S.A.A. Rizvi, 2 Volumes, Aligarh, 1956-57. p. 349 ff Vol II.

• The Sultãn left Banãrasî with the intention of pursuing the Rãî of Jãjnagar, who had fled to an island in the river News was then brought that in the jangal were seven elephants, and one old she-elephant, which was very fierce. The Sultãn resolved upon endeavouring to capture these elephants before continuing the pursuit of the Rãî.
  • Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. Elliot and Dowson. Vol. III, p. 313 ff

• After the hunt was over, the Sultãn directed his attention to the Rãî of Jãjnagar, and entering the palace where he dwelt he found many fine buildings. It is reported that inside the Rãîs fort, there was a stone idol which the infidels called Jagannãth, and to which they paid their devotions. Sultãn Fîroz, in emulation of Mahmûd Subuktigîn, having rooted up the idol, carried it away to Delhi where he placed it in an ignominious position98
  • Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. Elliot and Dowson. Vol. III, p. 313 ff

• The idol, Jwãlãmukhî, much worshipped by the infidels, was situated on the road to Nagarkot Some of the infidels have reported that Sultãn Fîroz went specially to see this idol and held a golden umbrella over it. But the author was informed by his respected father, who was in the Sultãns retinue, that the infidels slandered the Sultãn, who was a religious, God-fearing man, who, during the whole forty years of his reign, paid strict obedience to the law, and that such an action was impossible. The fact is, that when he went to see the idol, all the rãîs, rãnas and zamîndãrs who accompanied him were summoned into his presence, when he addressed them, saying, O fools and weak-minded, how can ye pray to and worship this stone, for our holy law tells us that those who oppose the decrees of our religion, will go to hell? The Sultãn held the idol in the deepest detestation, but the infidels, in the blindness of their delusion, have made this false statement against him. Other infidels have said that Sultãn Muhammad Shãh bin Tughlik Shãh held an umbrella over the same idol, but this is also a lie; and good Muhammadans should pay no heed to such statements. These two Sultãns were sovereigns especially chosen by the Almighty from among the faithful, and in the whole course of their reigns, wherever they took an idol temple they broke and destroyed it; how, then, can such assertions be true? The infidels must certainly have lied!
  • Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. Elliot and Dowson. Vol. III, p. 318 ff

• A report was brought to the Sultãn that there was in Delhi an old Brahman (zunãr dãr) who persisted in publicly performing the worship of idols in his house; and that people of the city, both Musulmãns and Hindus, used to resort to his house to worship the idol. The Brahman had constructed a wooden tablet (muhrak), which was covered within and without with paintings of demons and other objects An order was accordingly given that the Brahman, with his tablet, should be brought into the presence of the Sultãn at Fîrozãbãd. The judges and doctors and elders and lawyers were summoned, and the case of the Brahman was submitted for their opinion. Their reply was that the provisions of the Law were clear: the Brahman must either become a Musulmãn or be burned. The true faith was declared to the Brahman, and the right course pointed out, but he refused to accept it. Orders were given for raising a pile of faggots before the door of the darbãr. The Brahman was tied hand and foot and cast into it; the tablet was thrown on top and the pile was lighted. The writer of this book was present at the darbãr and witnessed the execution. The tablet of the Brahman was lighted in two places, at his head and at his feet; the wood was dry, and the fire first reached his feet, and drew from him a cry, but the flames quickly enveloped his head and consumed him. Behold the Sultãns strict adherence to law and rectitude, how he would not deviate in the least from its decrees!
  • Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. Elliot and Dowson. Vol. III, p. 365 ff

• 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.
  • Sita Ram Goel: The Story of Islamic Imperialism in India

• From thence the King marched towards the mountains of Nagrakote, where he was overtaken by a storm of hail and snow. The Raja of Nagrakote, after sustaining some loss, submitted, but was restored to his dominions. The name of Nagrakote was, on this occasion, changed to that of Mahomedabad, in honour of the late king. Some historians state, that Feroze, on this occasion, broke the idols of Nagrakote, and mixing the fragments with pieces of cows flesh, filled bags with them, and caused them to be tied round the necks of Bramins, who were then paraded through the camp. It is said, also, that he sent the image of Nowshaba to Mecca, to be thrown on the road, that it might be trodden under foot by the pilgrims, and that he also remitted the sum of 100,000 tunkas, to be distributed among the devotees and servants of the temple.
  • Tãrîkh-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. 263 Vol I.

• 'The victorious standards set out from Jaunpur for the destruction of idols, slaughter of the enemies of Islãm and hunt for elephants near Padamtalãv' The Sultãn saw Jãjnagar which had been praised by all travellers'...'The troops which had been appointed for the destruction of places around Jãjnagar, ended the conceit of the infidels by means of the sword and the spear. Wherever there were temples and idols in that area, they were trampled under the hoofs of the horses of Musalmãns'...'After obtaining victory and sailing on the sea and destroying the temple of Jagannãth and slaughtering the idolaters, the victorious standards started towards Delhi
  • Inshã-i-Mãhrû by Ãînud-Dîn Abdullãh bin Mãhrû, Translated from the Hindi version by S.A.A. Rizvi included in Tughlaq Kãlîna Bhãrata, Aligarh, 1957, Vol. II, p. 380-82. In Goel, S.R. Hindu Temples - What Happened to them

• The next matter which by God's help I accomplished, was the repetition of names and titles of former sovereigns which had been omitted from the prayers of Sabbaths and Feasts. The names of those sovereigns of Islãm, under whose happy fortune and favour infidel countries had been conquered, whose banners had waved over many a land, under whom idol-temples had been demolished, and mosques and pulpits built and exalted, the fragrant creed had been extended, and the people of Islãm had waxen strong and warlike, the names of these men had fallen into neglect and oblivion. So I decreed that according to established custom their names and titles should be rehearsed in the khutba and aspirations offered for the remission of their sins.'
  • Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. Elliot and Dowson. Vol. III, p. 328

• Sultãn Fîrûz Shãh composed a book also in which he compiled an account of his reign and which he named Futuhãt-i-Fîrûz Shãhî'...He writes in its second chapter:Muslim and infidel women used to visit sepulchres and temples, which led to many evils. I stopped it. I got mosques built in place of temples.
  • Futuhãt-i-Fîrûz Shãhî, in Tabqãt-i-Akharî, (also known as Tabqãt-i-Akbar Shãhî, Tabqãt-i-Akbarî, Tãrîkh-i-Nizãmî) by Khwãjah Nizãmud-Dîn Ahmad bin Muhammad Muqîm al-Harbî, Translated from the Hindi version by S.A.A. Rizvi included in Tughlaq Kãlîna Bhãrata, Aligarh, 1957. Vol. II, p. 349., in Goel, S.R. Hindu Temples - What Happened to them

• From thence the King marched towards the mountains of Nagrakote, where he was overtaken by a storm of hail and snow. The Raja of Nagrakote, after sustaining some loss, submitted, but was restored to his dominions. The name of Nagrakote was, on this occasion, changed to that of Mahomedabad, in honour of the late king Some historians state, that Feroze, on this occasion, broke the idols of Nagrakote, and mixing the fragments with pieces of cow's flesh, filled bags with them, and caused them to be tied round the necks of Bramins, who were then paraded through the camp. It is said, also, that he sent the image of Nowshaba to Mecca, to be thrown on the road, that it might be trodden under foot by the pilgrims, and that he also remitted the sum of 100,000 tunkas, to be distributed among the devotees and servants of the temple.
  • 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 p. 263

• Muslim power again suffered a setback after the death of Alauddin Khalji in 1316 AD. But it was soon revived by the Tughlaqs. By now most of the famous temples over the length and breadth of the Islamic empire in India had been demolished, except in Orissa and Rajasthan which had retained their independence. By now most of the rich treasuries had been plundered and shared between the Islamic state and its swordsmen. Firuz Shah Tughlaq led an expedition to Orissa in 1360 AD. He destroyed the temple of Jagannath at Puri, and desecrated many other Hindu shrines. According to Sîrat-i-Fîrûz Shãhî which he himself wrote or dictated, 'Allah who is the only true God and has no other emanation, endowed the king of Islãm with the strength to destroy this ancient shrine on the eastern sea-coast and to plunge it into the sea, and after its destruction he ordered the image of Jagannãth to be perforated, and disgraced it by casting it down on the ground. They dug out other idols which were worshipped by the polytheists in the kingdom of Jãjnagar and overthrew them as they did the image of Jagannãth, for being laid in front of the mosques along the path of the Sunnis and the way of the musallis (Muslim congregation for namãz) and stretched them in front of the portals of every mosque, so that the body and sides of the images might be trampled at the time of ascent and descent, entrance and exit, by the shoes on the feet of the Muslims.'
  After the sack of the temples in Orissa, Firuz Shah Tughlaq attacked an island on the sea-coast where 'nearly 100,000 men of Jãjnagar had taken refuge with their women, children, kinsmen and relations'. The swordsmen of Islam turned 'the island into a basin of blood by the massacre of the unbelievers'. A worse fate overtook the Hindu women. Sîrat-i-Fîrûz Shãhî records: 'Women with babies and pregnant ladies were haltered, manacled, fettered and enchained, and pressed as slaves into service in the house of every soldier.' Still more horrible scenes were enacted by Firuz Shah Tughlaq at Nagarkot (Kangra) where he sacked the shrine of Jvalamukhi. Firishta records that the Sultan 'broke the idols of Jvãlãmukhî, mixed their fragments with the flesh of cows and hung them in nosebags round the necks of Brahmins. He sent the principal idol as trophy to Medina.'
  • S.R. Goel, The Story of Islamic Imperialism in India