Note 3 — Chapter IX · THE SPREAD OF ISLAM IN INDIA.

From the fifteenth year after the death of the Prophet, when an Arab expedition was sent into Sind, up to the eighteenth century, a series of Muhammadan invaders, some founders of great empires, others mere adventurers, poured into India from the north-west. While some came only to plunder and retired laden with spoils, others remained to found kingdoms that have had a lasting influence to the present day. But of none of these do we learn that they were accompanied by any missionaries or preachers. Not that they were indifferent to their religion. To many of them, their invasion of India appeared in the light of a holy war. Such was evidently the thought in the minds of Maḥmūd of G͟haznạ̄ and Tīmūr. The latter, after his capture of Dehli, writes as follows in his autobiography:—“I had been at Dehli fifteen days, which time I passed in pleasure and enjoyment, holding royal Courts and giving great feasts. I then reflected that I had come to Hindustān to war against infidels, and my enterprise had been so blessed that wherever I had gone I had been victorious. I had triumphed over my adversaries, I had put to death some lacs of infidels and idolaters, and I had stained my proselyting sword with the blood of the enemies of the faith. Now this crowning victory had been won, and I felt that I ought not to indulge in ease, but rather to exert myself in warring against the infidels of Hindustān.”3 Though he speaks much of his “proselyting sword,” it seems, however, to have served no other purpose than that of sending infidels to hell. Most of the Muslim invaders seem to have acted in a very similar way; in the name of Allāh, idols were thrown down, their priests put to the sword, and their temples destroyed; while mosques were often erected in their place. It is true that the offer of Islam was generally made to the unbelieving Hindus before any attack was made upon them.4 Fear occasionally dictated a timely acceptance of such offers and led to conversions which, in the earlier days of the Muhammadan invasion at least, were generally short-lived and ceased to be effective after the retreat of the invader. An illustration in point is furnished by the story of Hardatta, a rāʼīs of Bulandshahr, whose submission to Maḥmūd of G͟haznạ̄ is thus related in the history of that conqueror’s campaigns written by his secretary. “At length (about A.D. 1019) he (i.e. Maḥmūd) arrived at the fort of Barba,5 in the country of Hardat, who was one of the rāʼīs, that is “kings,” in the Hindī language. When Hardat heard of this invasion by the protected warriors of God, who advanced like the waves of the sea, with the angels around them on all sides, he became greatly agitated, his steps trembled, and he feared for his life, which was forfeited under the law of God. So he reflected that his safety would best be secured by conforming to the religion of Islam, since God’s sword was drawn from the scabbard, and the whip of punishment was uplifted. He came forth, therefore, with ten thousand men, who all proclaimed their anxiety for conversion and their rejection of idols.”6