ॐ Hinduu Nation ॐ

My Dear Hindus,

History is to learn from and get smart in our understanding of the truth, the goals, the interests, and the actions, so that we do not suffer again, what we suffered in the past.  Here is the history of Hindu Holocaust.  Keep in mind that the ideology and actions of Islam that is a root cause of our past sufferings has not changed a single bit since the birth of Islam.  As a solution, one thing we Hindus could do is to know our Sanatana Dharma well, practice it well and correctly, spread it well, and expose the barbaric inhuman ideology of Islam to the world.  Jai Sanatana Dharma!  Jai Sri Krishna!  – S. Vyas

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Hindu Holocaust
Source:  http://www.ghen.net/forum/Hindu History
Holocaust of Hindus
During the Muslim Occupation of India 
by Sudheer Birodkar

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“The massacres perpetuated by Muslims in India are unparalleled in history, bigger than the Holocaust of the Jews by the Nazis; or the massacre of the Armenians by the Turks; more extensive even than the slaughter of the South American native populations by the invading Spanish and Portuguese.”   – Francois Gautier
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This page is dedicated to the memory of those men, women and children who were killed or were captured or converted by force to Islam over a period of fourteen centuries in India and in other parts of the globe. These men, women and children cannot be recalled for standing witness to what was done to them by the swordsmen of Islam.

Hence we are going to rely on Muslim historians, in India and abroad, who have written hundreds of glowing accounts of the devastation caused by the progress of Islamic armies across the world (and in India). As our focus is India, we are going to look only at what happened in India during the Islamic invasion and the following struggle for independence from Islamic rule that was waged by the Hindus. A pronounced feature of these Muslim histories is a description – in smaller or greater detail but always with considerable pride – of how the Hindus were slaughtered en masse or converted by force, how hundreds of thousands of Hindu men and women and children were captured as booty and sold into slavery, how Hindu temples and monasteries were razed to the ground or burnt down, and how images of Hindu Gods and Goddesses were destroyed or desecrated.

Commandments of Allah (Quran) and precedents set by the Prophet (Sunnah) are frequently cited by the authors in support of what the swordsmen and demolition squads of Islam did with extraordinary zeal, not only in the midst of war but also, and more thoroughly, after Islamic rule had been firmly established.

Almost all medieval Muslim historians credit their heroes with desecration of Hindu idols and/or destruction of Hindu temples. The picture that emerges has the following components, depending upon whether the iconoclast was in a hurry on account of Hindu resistance or did his work at leisure after a decisive victory:

1. The idols were mutilated or smashed or burnt or melted down if they were made of precious metals;

2. Sculptures in relief on walls and pillars were disfigured or scraped away or torn down;

3. Idols of stone and inferior metals or their pieces were taken away, sometimes by cartloads, to be thrown down before the main mosque in

(a) the metropolis of the ruling Muslim sultan, and

(b) The holy cities of Islam, particularly Mecca, Medina and Baghdad;

4. There were instances of idols being turned into lavatory seats or handed over to butchers to be used as weights while selling meat;

5. Brahmin priests and other holy men in and around the temple were molested or murdered;

6. Sacred vessels and scriptures used in worship were defiled and scattered or burnt:

7. Temples were damaged or despoiled or demolished or burnt down or converted into mosques with some structural alterations or entire mosques were raised on the same sites mostly with temple materials;

8. Cows were slaughtered on the temple sites so that Hindus could not use them again.

This essay is to enable us to remember the sacrifice of those who attained Veergati (Martyrdom) when faced against these forces of darkness that represented religious bigotry that traumatized and tormented India and other parts of our globe for Fourteen Hundred years. India has survived as a wounded civilization to tell the story of this chilling horror. A horror that seems too cruel to be true. The unfortunate part is that it was true and this would become true once more in the future, if the forces of malevolence again get the upper hand in India or in any part of the world.

This essay has been compiled from the writings of a cross section of Historians comprising Sir Jadunath Sarkar , Rizwan Salim, Sita Ram Goel, Ram Swarup, Arun Shourie, R.C. Mazumdar and a few others.

Epigraphic Evidence of the Construction of Masjids by destroying Hindu temples

There are many mosques all over India which are known to local tradition and the Archaeological Survey of India as built on the site of and, quite frequently, from the materials of, demolished Hindu temples. Most of them carry inscriptions invoking Allah and the Prophet, quoting the Quran and giving details of when, how and by whom they were constructed. The inscriptions have been deciphered and connected to their historical context by learned Muslim calligraphers. They have been published by the Archaeological Survey of India in its Epigraphica Indica Arabic and Persian Supplement.

The following few inscriptions have been selected in order to show that:

(1) destruction of Hindu temples continued throughout the period of Muslim domination;

(2) it covered all parts of India – east, west, north, and south; and

(3) all Muslim dynasties, imperial and provincial, participated in the “pious performance”.

1. Qu’wat al-Islam Masjid, Qutub Minar, Delhi:

“This fort was conquered and the Jami Masjid built in the year 587 A.H (Hejira Era) by the  Amir Qutub-ud-din Aibak the slave of the Sultan, Shahabuddin Ghori. According to the Epigraphica Indica Arabic and Persian Supplement (1909-10, pp.3-4): “The materials of 27 idol temples, on each of which 2,000,000 Delhiwals had been spent were used in the (construction of) the mosque…” The year 587 H. corresponds to 1192 A.D. “Delhiwal was a high-denomination coin current at that time in Delhi.

2. Masjid at Manvi in the Raichur District of Karnataka by Firuz Shah Bahmani:

“Praise be to Allah that by the decree of the Parvardigar, a mosque has been converted out of a temple as a Sign of religion in the reign of…the Sultan who is the asylum of Faith Firuz Shah Bahmani who is the cause of exuberant spring in the garden of religion” (1962, pp.56-57). The inscription mentions the year 1406-07 A.D. as the time of construction.

3. Jami Masjid at Malan, Palanpur Taluka, Banaskantha District of Gujarat by Khan-i-Azam Ulugh Khan:

“The Jami Masjid was built by Khan-i-Azam Ulugh Khan…who suppressed the wretched infidels. He eradicated the idolatrous houses and mine of infidelity, along with the idols…with the edge of the sword, and made ready this edifice… he made its walls and doors out of the idols; the back of every stone became the place for prostration of the believer” (1963, pp.26-29). The date of construction is mentioned as 1462 A.D. in the reign of Mahmud Shah I (Begada) of Gujarat.

4. Hammam Darwaza Masjid at Jaunpur in Uttar Pradesh in the reign of Akbar, the Great Mughal:

“Thanks that by the guidance of the everlasting and living (Allah), this house of infidelity became the niche of prayer. As a reward for that, the Generous Lord constructed an abode for the builder in paradise” (1969, P 375). Its chronogram yields the year 1567 A.D. in the reign Akbar, the Great Mughal.

A local historian, Fasih-ud-Din, tells us that the temple had been built earlier by Diwan Chaman Das, an official of the Mughal Government.

5. Jami Masjid at Ghoda in the Poona District of  Maharashtra by Mir Muhammad Zaman:

“O Allah! O Muhammad! O Ali! When Mir Muhammad Zaman made up his mind, he opened the door of prosperity on himself by his own hand. He demolished thirty three idol temples (and) by divine grace laid the foundation of a building in this abode of perdition” (1933-34, p.24). The inscription is dated 1586 A.D. when the Poona region was ruled by the Nizam Shahi sultans of Ahmadnagar.

6. Gachinala Masjid at Cumbum in the Kurnool District of Andhra Pradesh by Muhammad Shah:

“He is Allah, may he be glorified…During the august rule of…Muhammad Shah, there was a well-established idol-house in Kuhmum…Muhammad Salih who prospers in the rectitude of the affairs of the Faith…razed to the ground, the edifice of the idol-house and broke the idols in a manly fashion. He constructed on its site a suitable mosque, towering above the buildings of all” (1959-60, pp.64-66). The date of construction is mentioned as 1729-30 A.D. in the reign of the Mughal Emperor Muhammad Shah.

Though sites of demolished Hindu temples were mostly used for building mosques and Idgahs; temple materials were often used in other Muslim monuments as well. Archaeologists have discovered such materials, architectural as well as sculptural, in quite a few forts, palaces, maqbaras, Sufi khanqahs, madrasas, etc.

In Srinagar, Kashmir, temple materials can be seen in long stretches of the stone embankments on both sides of the Jhelum.

The inscriptions on the walls of the Gopi Talav, a stepped well at Surat, tell us that the well was constructed by Haidar Quli, the Mughal governor of Gujarat, in 1718 A.D. in the reign of Farrukh Siyar. One of them says that its bricks were taken from an idol temple”. The other informs us that Hiaider Quli Khan, during whose period tyranny has become extinct, laid waste several idol temples in order to make this strong building firm…” (1933-34. pp.37-44).

THE TEMPLE OF KHANDOBA AT JEJURI
This was one of the many temples that had been destroyed and converted into a Mosque by the Muslim aggressors.

Shivaji Maharaj reconverted it into a temple. Even today, the temple structure displays a mix of Hindu and Muslim architecture. But in spite of the trying circumstances of religious bigotry of the Muslim aggressors in which he operated, Shivaji Maharaj never disrespected the Muslim faith. Whenever a copy of the holy Koran fell into the hands of Maratha troops, Shivaji Maharaj had given strict instructions to treat it with utmost respect and hand it over to the local Maulavis (Muslim priests).

For related graphic visit the site:
http://members.tripod.com/~sudheerb/holocaust1.html

Literary Evidence

Literary evidence of Islamic iconoclasm vis-a-vis Hindu places of worship is far more extensive. It covers a 1onger span of time, from the fifth decade of the 7th century to the closing years of the eighteenth. It also embraces a larger space, from Transoxiana in the north to Tamil Nadu in the south, and from Afghanistan the west to Assam in the east.

Deception practiced by some Historians

Pseudo-secularist “historians” and Muslim apologists would have us believe that medieval Muslim annalists were indulging in poetic exaggerations in order to please their pious patrons. But archaeological explorations in modern times have, however, provided physical proofs of literary descriptions.

The vast cradle of Hindu culture is literally littered with ruins of temples and monasteries belonging to all sects of Sanatana Dharma- Buddhist, Jain, Saiva, Sakta, Vaishnava and the rest.

The literary sources, like the epigraphic, provide evidence of the elation which Muslims felt while witnessing or narrating these “pious deeds”. A few citations from Amir Khusro will illustrate the point. The instances cited relate to the doings of Jalalud-Din Firuz Khilji, Alaud-Din Khilji and the latter’s military commanders. Khusro served as a court-poet of six successive sultans at Delhi and wrote a masnavi in praise of each after he had murdered his predecessor. Khusro was the dearest disciple of Shaikh Nizamud-Din Awliya and has come to be honoured as a great sufi himself.

In our own times, Khusro is being hailed as the father of a composite Hindu-Muslim culture and the pioneer of secularism. Dr. R.C. Majumdar, whom the Pseudo-secularists malign as a “communalist historian” names him as a “liberal Muslim’.

Here is what Amir Khusro has written:

1. Jhain: “Next morning he (Jalal-ud-din went again to the temples and ordered their destruction … While the soldiers sought every opportunity of plundering, the Shah was engaged in burning the temples and destroying the idols. There were two bronze idols of Brahma, each of which weighed more than a thousand mans (a measure of weight). These were broken into pieces and the fragments were distributed among the officers with orders to throw them down at the gates of the Masjid on their return (to Delhi)” (Miftab-ul-Futub)

2. Devagiri: “He (Ala-ud-Din) destroyed the temples of the idolaters and erected pulpits and arches for mosques” (ibid).

3. Somanath: “They made the temple prostrate itself towards the Kaaba. You may say that the temple first offered its prayers and then had a bath (i.e. the temple was made to topple and fall into the sea)…He (Ulugh Khan) destroyed all the idols and temples, but sent one idol, the biggest of all idols, to the court of his Godlike Majesty and on that account in that ancient stronghold of idolatry, the summons to prayers (Azzan)was proclaimed so loudly that they heard it in Misr (Egypt) and Madain (Iraq)” (Tarikh-i-Alai).

4. Delhi: “He (Ala-ud-Din) ordered the circumference of the new minar to be made double of the old one (Qutub Minar)… The stones were dug out from the hills and the temples of the infidels were demolished to furnish a supply” (Ibid).

5. Ranthambhor: “This strong fort was taken by the slaughter of the stinking Rai. Jhain was also captured, an iron fort, an ancient abode of idolatry, and a new city of the people of the (muslim) faith arose. The temple of Bahir (Bhairava) Deo and temples of other gods, were all razed to the ground” (lbid).

6. Brahmastpuri (Chidambaram): “Here he (Malik Kafur) heard that in Brahmastpuri there was a golden idol … he then determined on razing the temple to the ground ..lt was the holy place of the Hindus which Malik dug up from its foundations with the greatest care. And the heads of Brahmans and idolaters danced from their necks and fell to the ground at their feet, and blood flowed in torrents.

The stone idols called Ling Mahadeo which had been established a long time at the place and on which the women of the infidels (Hindus) rubbed their vaginas for (sexual) satisfaction. (Mark the extent of the derogatory tone of the Islamic Saint Amir Khusro – Author). These, up to this time, the kick of the horse of Islam had not attempted to break. The Musalmans destroyed all the lingas, and Deo Narain fell down.

The Kutub Minar built by Kutub-ud-din Aibak. The Kutub Minar is one of the earliest Islamic monuments in India. This Minar was built from the columns of destroyed Hindu and Jain temples. It stands at the site of Pithoragarh which was the capital of Prithiviraj Chauhan, the last Hindu ruler of Delhi.The damaged motifs in this picture show clear Hindu origins – a testimony to the vandalism of the Muslim aggressors. There are many such temples which had been converted into mosques like the Bhoja Shala Mosque, the Gyan Vyapi Mosque, the Krishna Janmabhoomi Idgah, apart from the now liberated Ramjanmabhoomi at Ayodhya. The total runs to 3000 (Three Thousand).  In the opinion of the author, all such controversial structures should be taken possession of by a national educational trust and be converted into schools for humanist and rationalist education. This could be the first step in the long journey for converting all places of religious worship all over the globe into schools for humanist and rationalist education where humans can finally be taught the futility of worshipping human ignorance termed as God and the stupidity of fighting each other due to the different names we have given to human ignorance.

For related graphic, visit the site:

http://members.tripod.com/~sudheerb/holocaust1.html

What Hiuen Tsang had seen in pre-Islamic India

Some historians say that the Hindu temples in North India had been destroyed not by the Muslim invaders but by the White Huns who had invaded India in the 5th century, i.e. 500 years before the first Muslims set their foot in north India in the 10th century.

Hiuen Tsang, a Buddhist pilgrim, who came from China, after the invasion of the White Huns, found many monasteries in pre-Islamic India. He said they were in a splendid state. In his days the White Huns had invaded north India and had even established their rule over Kashmir where Hiuen Tsang saw 500 monasteries housing 5,000 monks It is, therefore, difficult to hold them responsible for the disappearance of Buddhist centres in areas where Hiuen Tsang had found them flourishing.

An explanation has to be found elsewhere. In any case, the upheaval the White Huns caused was over by the middle of the sixth century. Moreover, the temples and monasteries which Hiuen Tsang saw were only a few out of many. He had not gone into the interior of any province, having confined himself to the more famous Buddhist centres.

What Really Happened to Hindu Temples

So what was it that really happened to thousands upon thousands of temples and monasteries? Why did they disappear and/or give place to another type of monuments? How come that their architectural and sculptural fragments got built into the foundations, doors, walls and domes of the Islamic edifices which replaced them? These are crucial questions which should have been asked by students of medieval Indian history.

But no historian worth his name has raised these questions squarely, not to speak of finding accurate answers to them. No systematic study of the subject has been made. What we have is stray references to the demolition of a few Hindu temples, made by the more daring Hindu historians while discussing the religious policies of this or that sultan.

Sir Jadunath Sarkar and Professor Sri Ram Sharma have given more attention to the Islamic policy of demolishing Hindu temples and pointed an accusing finger at the theological tenets which dictated that policy. But their treatment of the subject is brief and their enumeration of temples destroyed by Aurangzeb and the other Mughal emperors touches only the fringe of a vast holocaust caused by the Theology of Islam all over the cradle of Hindu Culture and throughout more than thirteen hundred years of Muslim occupation of India.

What the Muslim Historians have to Say

Muslim historians, in India and abroad, have written hundreds of accounts in which the progress of Islamic armies across the cradle of Hindu culture is narrated, stage by stage and period by period.

A pronounced feature of these Muslim histories is a description – in smaller or greater detail but always with considerable pride – of how the Hindus were slaughtered en masse or converted by force, how hundreds of thousands of Hindu men and women and children were captured as booty and sold into slavery, how Hindu temples and monasteries were razed to the ground or burnt down, and how images of Hindu Gods and Goddesses were destroyed or desecrated.

Islamic Iconoclasm Today

A gigantic image of the Great Master – Buddha
at Bamiyan near Kabul in Afghanistan.
It is this image which has been threatened to be blown up by the Taliban, the Islamic militia that rules Afghanistan.  The statue faced its first defilement at the hands of Islamic invaders when they invaded pre-dominantly Buddhist Afghanistan in the 8th century
Incidentally the name Afghanistan is derived from the Sanskrit terms Upa-gana-stan  which means “Lands where the Allied tribes live”.

Commandments of Allah (Quran) and precedents set by the Prophet (Sunnah) are frequently cited by the authors in support of what the swordsmen and demolition squads of Islam did with extraordinary zeal, not only in the midst of war but also, and more thoroughly, after Islamic rule had been firmly established. Islamic Theology supports the Destruction of ALL Non-Muslim Places of Worship

A reference to the Quran and to the Theology of Islam as perfected by the orthodox Imams, leaves little doubt about the violent and aggressive nature of Islam.

Jihad is Allah’s command to the Muslims to destroy the non- Muslims. It is not at all necessary that the non-Muslims need have wronged the Muslims, for them to be attacked by the Muslims. The “crime” that the non-Muslims do not believe in Islam is enough for the Muslims to attack the non-Muslims. Here is what the Quran says:

“I have been commanded by Allah to fight the unbelievers until they believe in Allah and His prophet and follow the laws of Islam. It is only then that the safety of their lives and property may be guaranteed.” (Sahih Tirmzi, Vol. 2: 192)

And why should they persecute and annihilate the non-Muslims? The Koran explains the point:

“God has bought from the believers their selves and their possessions against the gift of paradise; they fight in the way of God; they kill, and are killed; that is a promise; binding on God…. And who fulfills his covenant truer than God? So rejoice in the bargain you have made with Him that is the mighty triumph…” (Repentance: 192)

Jihad, as can be seen, is a covenant between Allah and the Muslims; the former offers paradise to the latter for killing and plundering the non-Muslims without having any moral qualm in return for Paradise. Obviously, according to Islamic theology the massacre of the fellow-beings and the plunder of their possession is an act of great righteousness because it attracts the highest reward – that is, paradise. The Quran justifies booty, the plunder of the infidels in the following words:

“It is not for any prophet to have prisoners, until he make wide slaughter in land…..

Eat of what you have taken as booty, it is lawful and good.” (The Spoils: 65)

Here is the essence of Islamic Jihad: Invade the non-Muslims in the name of Allah for the sheer crime of not believing in Him; first carry out an extensive carnage of the people then all their property including women and children become legally and morally the possessions of the Muslims, who are at liberty to use them as they think fit.

The Physical Evidence – Mutilated Hindu Architecture

The apologists for Islam – the most clogged among them are some Pseudo-secularist historians and politicians – have easily got away with the plea that Muslim court scribes having succumbed to poetic exaggeration in order to please their pious patrons. Their case is weakened when they cite the same sources in support of their speculations or when the question is asked as to why the patron needed stories of bloodshed and wanton destruction for feeding their piety.

There are, however witnesses who are not beyond recall who can confirm that the Muslim court scribes were not at all foisting fables on their readers. These are the hundreds of thousands of sculptural and architectural fragments which stand arrayed in museums and drawing rooms all over the world, or which are awaiting to be picked up by public and private collectors, or which stare at us from numerous Muslim monuments.

These are the thousands of Hindu temples and monasteries which either stand on the surface in a state of ruination or lie buried under the earth waiting for being brought to light by the archaeologist’s spade. These are the thousands of Muslim edifices, religious as well as secular, which occupy the sites of Hindu temples and monasteries and/or which have been constructed from materials of those monuments. All these witnesses carry unimpeachable evidence of the violence that was done to them, deliberately and by malevolent hands.

The Silence of Art Historians regarding the mutilation of Hindu Art, Architecture and Sculpture

So far no one has cared to make these witnesses speak and relate the story of how they got ruined, demolished, dislocated, dismembered, defaced mutilated and burnt. Recent writers on Hindu architecture and sculpture – their tribe is multiplying fast, mostly ffor commercial reasons – ignore the ghastly wounds which these witnesses show at the very first sight, and dwell on the beauties of the limbs that have survived or escaped injury.

Many a time they have to resort to their imagination for supplying what should have been there but is missing. All they seem to care for is building their own reputations as historians of Hindu art. If one draws their attention to the mutilations and disfigurements suffered by the subjects under study, one is met with a stunned silence or denounced downright as a Hindu chauvinist out to raise ‘demons from the past with the deliberate intention of causing communal strife. I, therefore, propose to present only one case out the innumerable of these in order to show in what shape such monuments are and what tale of vandalism they have to tell.

Hindu Monuments of Pre-Islamic Delhi

Archaeological excavations during 1992-95 at Lalkot, a Tomar citadel near Mehrauli before Delhi was occupied by Muhammad Ghori in 1192, have uncovered the following:
– Antiquities in the levels of Period II (Early Sultanate). A number of sculptural and architectural fragments in stone of the Rajput period have been noticed scattered on the surface or found in the levels of Period II, either in the deposits or reused in construction of early Sultanate structures.

They included a Varaha head; amalakas; adhisthana mouldings; pillar bases; parts of sculptured door jambs, one with maithuna figures; moulded and decorated architectural fragments; small sculptures showing Tirthankara, deities, vase etc.; Nandi figure and a lion’s head which can be connected with the story of stone lion figures at the gate of the palaces of Anang Pal II.

The evidence of stone Nandi suggests for the first time the existence of a Shiva temple in the vicinity. The pre-Muslim association of this structural period of early Sultanate age is evidenced by a number of scattered or reused architectural and sculptural stone fragments. Among them the hind part of a figure of Nandi, the Vahana of Lord Shiva, reused in the foundation of wall as a rubble.

India in the Eyes of Pseudo Secular Historians of Our Times

Their interpretation of Indian history recognizes only the economic reality. And although economic reality is an important element of human existence. It is not the only one. Issues like Religious Fanaticism, exist independent of economic factors. These Historians view the Muslim invasions of India purely as raids of bandits out who came to loot the material wealth of India. To loot the temples of Somnath, Thanesar, Mathura, Kanauj, etc. Yes the Muslim invaders did loot the country’s material wealth. But they also destroyed the Nalanda University, and burned down the countless treatises that were stored there. The Muslim invaders converted millions of Hindus to Islam at the point of the Sword, they also massacred millions more and had a practice of making a tower of severed enemy (Hindu) heads in the main square of a town after its conquest. They abducted many Hindu women and held them as concubines in Harems.

This list of crimes against humanity on part of the medieval Muslim invaders could be endless. Now these crimes do not have any economic angle at all. But all the same they were committed and they reflect in clear terms a barbaric and backward attitude. About this there is no doubt. The Pseudo Secular Historians try to mask this reality. And in this they are guilt of hiding facts and distorting history. They write that Mahmud Ghaznavi only destroyed temples to plunder their wealth, not for religious motives: a theory in flagrant contradiction with all the contemporary evidence. Mahmud was a devout Muslim, who copied the Quran “for the benefit of his soul”. He refused the huge ransom which the Hindus offered in return for an idol which he had captured, since he preferred to be an idol breaker rather than an idol-seller”. He destroyed many non-wealthy Hindu temples and left wealthy mosques untouched. He wasted time in non-profit acts of desecration, like hanging a cow’s tongue around an idol’s neck. On such facts, no honest historian would have built the conclusion that Mahmud was led by economical rather that fanatical religious motives.

What Really Happened in India during the Muslim Invasions?

Invaders at a very low level of civilisation and culture worth the name, from Arabia and west Asia, began entering India from the early eighth century onwards. Islamic invaders demolished countless Hindu temples, shattered uncountable sculptures and idols, plundered innumerable palaces and forts of Hindu kings, killed vast numbers of Hindu men and carried off Hindu women. This story, the educated Indians – and a lot of even the illiterate Indians – know very well. Indian History books at School and College do not tell the story in its true detail. Hence many Indians do not seem to recognize that the alien Muslim marauders destroyed the historical evolution of what was a spiritually, philosophically and materially advanced civilisation.

Pre-Islamic Hindu civilization was the most richly imaginative culture, and the most vigorously creative society.

The damaged armless image of the bodyguard of Shiva-Maheshwara as depicted at the Hoysaleshwara Temple complex at Halebid.  Hindu temples built in the ancient times were perfect works of art. The evidence of the ferocity with which the Muslim invaders must have struck at the sculptures of gods and goddesses, and apsaras, kings and queens, dancers and musicians is frightful. At so many ancient temples of Rajasthan and Madhya Pradesh, for example, shattered portions of stone images still lie scattered in the temple courtyards.  Considering the fury used on the idols and sculptures, the stone- breaking axe must have been applied to thousands upon thousands of images of hypnotic beauty. Giving proof of the resentment that men belonging to an inferior civilisation feel upon encountering a superior civilisation of individuals with a more refined culture.

For related graphic, visit the site:
http://members.tripod.com/~sudheerb/holocaust1.html

It is clear that India at the time when Muslim invaders turned towards it (8th to 11th century) was a rich region for its religion and culture: and its fine arts and letters and even for its wealth in terms of material sciences, art and architecture, precious and semi-precious stones, gold and silver.

Tenth century India was also too far advanced than its contemporaries in the East and the West for its achievements in the realms of speculative philosophy and scientific theorizing, mathematics and knowledge of nature’s workings. Hindus of the early medieval period were unquestionably superior in more things than the Chinese, the Persians (including the Sassanians), the Romans and the Byzantines of the immediate preceding centuries.

The Finesse of pre-Islamic Hindu Art and Architecture

Medieval India until the Islamic invaders destroyed it, was history’s most richly imaginative culture and one of the world’s most advanced civilisations of those times. Look at the Hindu art that Muslim iconoclasts severely damaged or destroyed. Ancient Hindu sculpture is vigorous and sensual in the highest degree-more fascinating than any other figural art created anywhere else on earth. (Only statues created by classical Greek artists are in the same class as Hindu temple sculpture.)

Ancient Hindu temple architecture is the most awe-inspiring, ornate and spell-binding architectural style. (The Gothic art of cathedrals in Western Europe is the only other religious architecture that is comparable with the intricate architecture of ancient Hindu temples such as those at Khajuraho, Madurai, Dwarka, Kanchipuram,etc.) No artists of any historical civilisation have ever revealed the same genius as ancient India’s artists and artisans.

The Devastation caused by Islamic Iconoclasm

Their minds filled with venom against the idol-worship and the idol-worshippers of India, the Muslims destroyed any Hindu temple that came their way. This is a historical fact, mentioned by Muslim chroniclers and others of the time. When the Muslims faced Hindu resistance and were forced to retreat they merely damaged the Hindu temples they could lay their hands on but the temples remained standing. This is what happened in South India.

But a large number – not hundreds but many thousands – of the ancient Hindu temples in North India were broken into shards of cracked stone. In the ancient cities of Varanasi and Mathura, Ujjain and Maheshwar, Jwalamukhi and Dwaraka, not one temple survives whole and intact from the ancient times. The wrecking of Hindu temples went on from the early years of the 8th century to well past 1700 AD, a period of almost 1000 years. Every Muslim ruler in Delhi (or Governor of Provinces) spent most of his time warring against Hindu kings in the north and the south, the east and the west: and almost every Muslim Sultan and his army commanders indulged in large-scale destructions of Hindu temples and idols.

It is easy to conclude that virtually every Hindu temple built in the ancient times is a perfect work of art. The evidence of the ferocity with which the Muslim invaders must have struck at the sculptures of gods and goddesses, and apsaras, kings and queens, dancers and musicians is frightful. At so many ancient temples of Rajasthan and Madhya Pradesh, for example, shattered portions of stone images still lie scattered in the temple courtyards.

Considering the fury used on the idols and sculptures, the stone-breaking axe must have been applied to thousands upon thousands of images of hypnotic beauty. Giving proof of the resentment that men belonging to an inferior civilisation feel upon encountering a superior civilisation of individuals with a more refined culture,

Islamic invaders from Arabia and western Asia broke and burned everything beautiful they came across in India. So morally degenerate were the Muslim Sultans that, rather than attract Hindu “infidels” to Islam through force of personal example and exhortation, they just built a number of mosques at the sites of torn down temples – and foolishly pretended that they had triumphed over the minds and culture of the Hindus. I have seen stones and columns of Hindu temples incorporated into the architecture of several mosque, including the Jama Masjid and Ahmed Shah Masjid in Ahmedabad; the mosque in the Uparkot fort of
Junagadh (Gujarat) and in Vidisha (near Bhopal); the Adhai Din Ka Jhonpra right next to the famous dargah in Ajmer-and the currently controversial Bhojshala “mosque” in Dhar (near Indore).

Hindu culture was at its imaginative best and vigorously creative when the severely-allergic-to-images Muslims entered India. Islamic invaders did not just destroy countless temples and constructions but also suppressed cultural and religious practices; damaged the pristine vigour of Hindu culture; prevented the intensification of Hindu culture, debilitating it permanently; stopped the development of Hindu arts: ended the creative impulse in all realms of thought and action; damaged the people’s cultural pride, disrupted the transmission of values and wisdom, cultural practices and tradition from one generation to the next; destroyed the proper historical evolution of Hindu kingdoms and society; affected the acquisition of knowledge, research and reflection and violated the moral basis of Hindu society.

Slaughter of the Civilian Hindu Population

The Muslim Swordsmen also slaughtered a lot of Hindus civilians away from the battlefield. This was something that the Hindus were not used to. Although pre-Islamic India was not exactly a zone of peace, and there used to be warfare, but there was also a code of warfare too.

War took place from Sunrise up to Sunset

Warfare under the shadow of darkness was considered foul

In the battlefield, an adversary who laid down his arms was not to be slaughtered.

No civilian population was ever killed.

This code of warfare was followed by the Hindus right up to the Muslim invasions, and this was one reason for the successive Hindu defeats at the hands of the Muslims who had no qualms for foul means during warfare and even in peace times.

Needless to add that the Muslim invaders converted millions of Hindus to Islam at the point of the Sword, they also massacred millions more and had a practice of making a tower of severed enemy (Hindu) heads in the main square of a town after its conquest. They abducted many Hindu women and held them as concubines in Harems.

Most Muslim rulers were fanatical proselytizers of their religion. Under the rulership of Delhi Sultans the public worship at Hindu temples was generally forbidden, Hindus were not allowed to build new temples or repair old ones. Some rulers like Allah-ud-din Khilji and Feroz Shah Tughlak would desecrate temples upon the conquest of new territory as a symbol of victory of Islam. One some occasions a particularly fanatical Muslim king like Sikander Lodi would in a fit of paranoia desecrate or destroy temples even in peaceful times.

“In 1669 Aurangzeb issued a general order for the destruction of Hindu temples.” As per rough estimates about 3000 (Three Thousand) temples were destroyed and converted into Mosques in the 750 years of Muslim rule in India. But let bygones be bygones. The fact is mentioned here only to set the record straight. In my personal view all such controversial structures should be taken possession of by an educational trust and be converted into schools to preach the unity of Humankind. And eventually not just such controversial structures, but all places of religious worship should cease to be prayer houses and should be used to house schools for humanist and rationalist education. (This obviously is the author’s personal view)

“During the sultanate and later under Aurangzeb, many hundreds of thousands of Hindus were forcibly converted to Islam. Shah Jahan appointed a superintendent of converts charged with the special responsibility for making converts. The sentences of criminals and prisoners of war were readily remitted and the individuals were granted daily allowances upon embracing Islam. The conversion of Muslims to Hinduism, on the other hand, constituted the crime of apostasy and was punished by death. The Jaziya, a special tax levied on all non-Muslims, was both a heavy financial -burden and a badge of inferiority borne by the Hindu; it also stimulated conversions to Islam.

The Quww’at-ul-Islam Mosque (Power of Islam).
This Mosque which stands in the Kutub Minar complex was built by Kutub-ud-din Aibak, the first Muslim ruler of Delhi. The Quww’at-ul-Islam Mosque (Power of Islam) is the first mosque erected in India by Muslim invaders after the Islamic aggression of India. This Mosque was built with the columns from destroyed Hindu and Jain temples. It stands at the site of Pithoragarh which was the capital of Prithiviraj Chauhan the last Hindu ruler of Delhi.

For related graphic, visit the site:
http://members.tripod.com/~sudheerb/holocaust1.html

Thus, during the 7 centuries of Mohammedan rule a significant portion of our countrymen had to change their religion by force of circumstances. And in 4 erstwhile Indian Provinces viz. West Punjab, Sindh, East Bengal and NWFP the Muslim converts came to constitute a majority by the present century. The multi-religious character of India is largely an ugly litter of intolerance, persecution, penal taxes, conversion of faith at the point of the sword, discriminatory civil and criminal laws, defilement and conversion of places of worship from that of one faith to another, all of which the country witnessed during the seven centuries of Muslim rule.

The Psychological Damage to the Hindu Mind

The Hindus suffered immense psychic damage. The Muslims also plundered the wealth of the Hindu kingdoms, impoverished the Hindu populace, and destroyed thc prosperity of India. The Psychological damage to the Hindu Mind, due to Muslim rule, was immense and unmeasurable.

Today after a gap of one thousand years, the innate spirit of humanness that is the basis of Hindu Culture can again breathe freely and it is about time that we recollect it and the successes it propelled the human mind to achieve. The human mind embodied in the ancient sages, rishis, munis and sanyasis – scientists in modern parlance.

We need to remember our past clearly and vividly, lest we forget, our capability to contribute to the repository of human knowledge, lest we forget our capability to activate the indomitable human mind residing within us, lest we forget our humane instincts that gave us a sagacious and charitable view of life along with progress – economic, technological and material. All that which goes under the term CIVILIZATION.

The human spirit in Ancient India has given to the world, the values of non-violence, religious tolerance, renunciation alongwith many elements of knowledge in fields like production technology, mechanical engineering, shipbuilding, navigation, architecture, civil engineering, medical science, physics, chemistry, logic, astronomy, mathematics and so on.

We have to live up to this legacy that can help human beings in all corners of our globe to rejuvenate our spirit not to conquer one another, but to conquer oneself; not to destroy, but to build; not to hate, but to love; not to isolate oneself, but to integrate everyone into one global society and to achieve much more in the future to enrich human civilisation to result in: “The maximum welfare of the maximum number” or as in Sanskrit it is called: “Loko Samasto Sukhino Bhavantu” and “Samasta Janaanaam Sukhino Bhavantu.”

In the next post we shall see what Different Historians have to say about the Hindu Holocaust.

Sudheer Birodkar

The Scientific Dating of the Mahabharat War

By Dr.P.V.Vartak

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INTRODUCTION

The Mahabharat has excercised a continuous and pervasive influence on the Indian mind for milleniums. The Mahabharat, orginally written by Sage Ved Vyas in Sanskrut, has been translated and adapted into numerous languages and has been set to a variety of interpretations. Dating back to “remote antiquity”, it is still a living force in the life of the Indian masses.

Incidently, the dating of the Mahabharat War has been a matter of challenge and controversy for a century or two. European scholars have maintained that the events described in the ancient Sanskrut texts are imaginary and subsequently, the Mahabharat derived to be a fictitiou tale of a war fought between two rivalries. Starting from the so- called Aryan invasion into Bharat, the current Bharatiya chronology starts from the compilation of the Rigved in 1200 B.C., then come other Ved’s, Mahaveer Jain is born, then Gautam Buddha lives around 585 B.C. and the rest follows. In the meantime, the Brahmanas, Samhi- tas, Puranas, etc. are written and the thought contained therein is well-absorbed among the Hindu minds. Where does the Ramayan and Mahabharat fit in ? Some say that the Ramayan follows Mahabharat and some opine otherwise. In all this anarchy of Indian histography, the date of the Mahabharat (the mythical story!) ranges between 1000 B.C.to 300 B.C. Saunskrut epics were academically attacked occasion- ally – an attempt to disprove the authencity of the annals noted therein. For example, the European Indologiest Maxmuller, tried the interpret the astronomical evidences to prove that the observations recorded in the Hindu scriptures are imaginary, probably because it did not match the prevelant views of European historians!

On the contrary, many Bharatiya scholars have vehemently maintained the actual occurance of the Mahabharat War. Astronomical and literary evidences or clues from the Pauranic and Vaidik texts have been deci- phered to provide a conclusive date for the Mahabharat War. The fifth century mathematician, Aryabhatta, calculated the date of the Mahabharat War to be approximately 3100 B.C. from the planetary posi- tions recorded in the Mahabharat. Prof. C.V. Vaidya and Prof. Apte had derived the date to be 3101 B.C. and Shri. Kota Venkatachalam reckoned it to be 3139 B.C. However, the astronomical data used by the above, and many other, scholars contained some errors as examined by a scho- lar from Pune, Dr. P.V. Vartak. Using astronomical references and variety of other sources, Dr. Vartak has derived the date of the ini- tiation of the Mahabharat War to be 16th October 5561 B.C. This pro- posed date has been examined by a few scholars and has been verfied. This may prove to be a break-through in deciding the chronology of the events in the history of Bharat (and probably the World).

In the following few posts, I have made an attempt to provide a glance at the proofs provided by Dr. Vartak in propounding the date of the very important landmark in the history of Bharat (World?), i.e., Mahabharat War. Only major points have been extracted from two sources: Dr.P.V. Vartak’s Marathi book “Swayambhu” and “Scientific Dating of the Mahabharat War” in English.

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INSCRIPTIONS

Some scholars rely on the various inscriptions found in the temples and elsewhere to fix the date of Mahabharat War. If there is no other alternative then this method is tolerable, otherwise it is not reli- able because all the known inscriptions are dated as far back as 400 AD. Those who prepared those inscriptions were not conversant with the scientific methods available now in the modern Science Age. So, why should we depend on the conjectures of the ancient people? Why not use scientific methodology to come to the conclusion ourselves? I will prefer the use of the modern scientific ways to fix the date of Mahabharat War rather than to rely on the Inscriptions which are vague and inconclusive. Let us examine two famous inscriptions always quoted by the scholars.

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AIHOLE INSCRIPTION

All the scholars have relied on this inscription found in the Jain Temple at Aihole prepared by one Chalukya King Pulakeshi. It says, according to scholars, that the temple was constructed in 30+3000+700+5 = 3735 years, after the Bharat War and 50+6+500 = 556 years of Shaka era in Kali era. Today Shaka era is 1910. Hence 1910- 556 = 1354 years ago the temple was constructed. Thus the year of inscribing this note is 634 AD. At this time 3735 years had passed from the Bharat War. So the date of the War comes to 3101 BC. This is also the date of Kali Yuga Commencement. Naturally, it is evident that relying on the beginning of Kaliyuga Era and holding that the War took place just before the commencement of Kaliyuga, this inscription is prepared. It is obvious from the Mahabharat that the War did not happen near about the beginning of Kaliyuga. (I have considered this problem fully at a later stage.) If we can see that the inscription is prepared by relying on some false assumption, we have to neglect it because it has no value as an evidence. Moreover the interpretation done by the scholars is doubtful because they have not considered the clauses separately and they held Bharat War and Kali Era as one and the same.

The verse inscribed is :

Trinshatsu Trisahasreshu Bhaaratdahavaditaha | Saptabda Shatayukteshu Gateshwabdeshu Panchasu | Panchashatasu Kalaukale Shatasu Panchashatsu cha | Samatsu Samatitasu Shakaanamapi Bhoobhujaam ||

I would like to interprete the verse considering the clauses of the verse. It says “3030 years from the Bharat War” in the first line, ( Trinshatsu Trisahasreshu Bhaaratdahavaaditaha) where the first clause oF the sentence ends. in the second line, the second clause starts and runs upto the middle of the third line thus ( Saptabda…..Kalaukale) This means 700+5+50 = 755 years passed in the Kali Era. The remaining third clause is ( Shatasu

Here the verse does not specifically say the Shalivahan Shaka but Scholars have taken granted that it is Shalivahan Shaka without any base or reasoning. The verse may have mentioned some other Shaka kings from ancient era. So we we neglect the doubtful part of the Shaka counting which is useless and adhere to the Kali era expressly mentioned. It is clear from the former portion of the verse that 3030 years passed from the Bharat War and 755 years passed from Kali Era. Kali Era started from 3101 BC. 755 years have passed so 3101-755 = 2346 BC is the year when 3030 years had passed from the Bharat War. So 2346+3030 = 5376 BC appears to be the date of Bharat War.

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HISSE BORALA INSCRIPTION OF DEVA SENA

This inscription is of 5th century AD and scholars hold that it throws light on the time of Mahabharat War. It states. that Saptarshis were in Uttara at the time of this inscription. Scholars hold that Saptarshis were in Magha at the time of Yudhishthira because Varahmihira has stated so in Brihat-Samhita. Scholars also hold that Yudhishthira’s time is 3137 BC. Saptarshis stay in one Nakshtra for 100 years, and there are 27 Nakshatras. Hence Saptarshis would be again in Magha 2700 years later during 4th century BC. From here if we count upto 5th century AD there fall eight Nakshatras. Hence in the 5th century AD, Saptarshis should be in Anuradha and not Uttara. From Anuradha to Uttara Ashadha there is adifference of five Naksha- tras, while from Anuradha to Uttara Phalguni there is a difference of six Nakshatras. So it is quite evident that at the time of Yudhisthira Saptarshis were not in Magha as held by the scholars. Here I have shown a mistake of five to six hundreds of years. More- over, there are three ‘Uttaras’ and the inscription has not stated specifically which Uttara it denotes. Thus this source is unreliable and should be rejected.

I have considered Saptarshi Reckoning in details at a later stage on page 11. While going to examine the sources scientifically, I shall give the honour of the first place to Astronomy. One may question that how far Astronomy was advanced in those olden days? I say affir- matively that Astronomy was far advanced in the ancient times, and the ancient Indian sages had perfected the science of time measure- ment relying on Astronomy.

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GREEK RECORDS

1. “The Greek Ambassodor Magasthenis has recorded that 138 generations have passed between Krishna and Chandragupta Maurya. Many scholars have taken this evidence, but taking only 20 years per generation they fixed the date of Krishna as 2760 years before Chandragupta. But this is wrong because the record is not of ordinary people to take 20 years per generation. In the matter of general public, one says that when a son is born a new generation starts. But in the case of kings, the name is included in the list of Royal Dynasty only after his corona- tion to the throne. Hence, one cannot allot 20 years to one king. We have to find out the average per king by calculating on various Indian Dynasties. I have considered 60 kings from various dynasties and calculated the average of each king as 35 years. Here is a list of some of important kings with the no. of years ruling.

Chandragupta Mourya 330-298 B.C. 32 years.

Bindusar 298-273 B.C. 25 years.

Ashok 273-232 B.C. 41 years.

Pushyamitra Shunga 190-149 B.C. 41 years.

Chandragupta Gupta 308-330 A.D. 22 years.

Samudragupta 330-375 A.D. 45 years.

Vikramaditya 375-414 A.D. 39 years.

Kumargupta 414-455 A.D. 41 years.

Harsha 606-647 A.D. 41 years.

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327 years.

The average is 327/9 = 36.3 years.

Multiplying 138 generations by 35 years we get 4830 years before Chan- dragupta Mourya. Adding Chandrgupta’s date 320 B.C. to 4830 we get 5150 B.C. as the date of Lord Krishna.

2. Megasthenis, according to Arian, has written that between Sandro- cotus to Dianisaum 153 generations and 6042 years passed. From this data, we get the average of 39.5 years per king. From this we can cal- culate 5451 years for 138 generations. So Krishna must have been around 5771 B.C.

3. Pliny gives 154 generations and 6451 years between Bacchus and Alexander. This Bacchus may be the famous Bakasura who was killed by Bhimasena. This period comes to about 6771 years B.C.

Thus Mahabharat period ranges from 5000 B.C. to 6000 B.C.

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SHRIMAD BHAGWAT

a) Bhagwat gives 28 Kaurava kings from Parikshit to Kshemaka. “From Kshemaka, the Pandava Dynasty will end in Kaliyug, and Magadha Dynasty will start.” [Bhagwad 9-22-45]. This implies that the Pandava kings ruled before the advent of Kaliyug, i.e., before 3101 B.C and Magadha dynasty will not super-impose the Pandava Dynasty.

b) Further it is stated in Bhagwat that after 28 Kaurava kings, Magadha Dynasty would rule and 22 Magadha kings would govern for 1000 years. Here it is given a average of 1000 years for 22 kings. It can be found that the 28 Kaurava kings would have ruled for 1273 years and then Magadha Dynasty started with King Sahadeva, whose son was Somapi. On the other hand, Maghasandhi was the son of Sahadeva and the grand- son of Jarasandha [Ashwamedh-82]. many scholars have neglected this fact and have assumed that this Sahadeva fought in the Mahabharat War and was the son of Jarasandha.

c) Ripunjaya is the last king in the list of 22 Magadhas . But Bhagwat 12.1.2-4 mentions that Puranjaya will be the last king who will be killed by his minister Shunak. It is to be noted that there is no men- tion of the kings between Ripunjaya and Puranjaya. People have wrongly taken the two names as that of one and the same person, without any evidence.

d) Bhagwat 12.1.2-4 state that Shunak would coronate his son Pradyota as the King and later five Kings would rule for 138 years. After this Pradotya Dynasty, Shishunga Kings, 10 in number, would rule for 360 years. Thereafter 9 Nandas would rule for 100 years. Nanda would be destroyed by a Brahmin and Chandragupta would be enthroned. We know that Chandragupta Maurya ascended the throne in 324 B.C. So we can thus calculate backwards:

9 Nandas 100 years

10 Shishungas 360 years

5 Pradotyas 138 years

22 Magadhas 1000 years

28 Kauravas 1273 years

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74 Kings 2871 years

We find here only 74 kings, but Megasthenes tells us about 138 kings. So 138-74=64 kings are missing. These may be from the period between Ripunjaya and Puranjaya. Thus calculating from the data of 74 kings who ruled for 2871 years, we get a period of 2496 years for 64 kings. Adding the two we get 5367 years for 138 kings. This is preceding Chandragupta’s time, who came to throne in 324 B.C. Hence, 324+5367 = 5691 B.C. is the approximate date of Parikshit.

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YUDHISHTIRA ERA AND KALIYUG

Scholars accept the date of the Mahabharat War to be 3100 B.C. which also happens to the initiation of the Yudhisthira Era. But this Era, is mentioned nowhere in the Mahabharat text itself! At the time of Aswamedha of Yudhisthira, Vyas has given descriptions in minute detail like collection of “Sruva”, formation of wells and lakes, but never has written even a word about, such an important event, as the begin- ning of the Yudhisthira Era.

Mahabharat also never mentions anything about the beginning of the Kaliyug, even at the time of Krishna ‘s death. Mahabharat Adiparva 2.13 states that the War took place in the interphase (“Antare”) of the Dwapaar and Kali Eras. Thus it makes it clear that the evening of the Dwapaar has not yet ended and the Kaliyug had not started when the War took place.

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SAPTARISHIS

Bhagwat states at 12.2.27-32 that Saptarishis stay 100 years in one Nakshatra. At the time of King Parikshit, the Saptarishis were in Magha. When they proceeded to Purvashadha, Kali would start. There are 11 Nakshatras from Magha to Purvashadha. Hence it is seen that Shukacharya tells Parikshit that after 1100 years Kaliyug will start. Kaliyug started at 3101 B.C. Hence 3101 + 1100 = 4201 B.C. is the date of Parikshit.

Other references from Shrimad Bhagwat points quite closely to the same year as above.

But who is this Parikshit ? Is he the son of Abhimanyu ? No. A minute observation of this reveals that the above is not Abhimanyu’s son because Bhagwat is told to this Parikshit. On the other hand, Mahabharat is told to Janamejaya. In the Mahabharat, Parikshit’s death has been recorded. Hence it is evident that Mahabharat was written and published after the death of Parikshit, the son of Abhimanyu. Bhagwat is written after Mahabharat according to the Bhagawat itself. This Bhagwat is told to some Parikshit. How can this Parikshit be the son of Abhimanyu who died before the Mahabharat writing ? So this Parikshit appears to be somebody else than Abhimanyu’s son.

( this i do not accept. Parikshat, mentioned here is the grandson of Arjuna. But that will not take away the credibility of other findings.)

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EQUINOX

Mahabharat mentions the ancient tradition as ‘Shravanadini Nakshatrani’,i.e., Shravan Nakshatra was given the first place in the Nakshatra- cycle (Adi-71/34 and Ashvamedh 44/2) Vishwamitra started counting the Nakshatras from Shravan when.he created ‘Prati Srushti’. He was angry with the old customs. So he started some new customs. Before Vishvamitra’s time Nakshatras were counted from the one which was occupied by the sun on the Vernal Equinox. Vishvamitra changed this fashion and used diagonally opposite point i.e. Autumnal Equinox to list the Nakshtras. He gave first place to Shravan which was at the Autumnal Equinox then. The period of Shravan Nakshatra on autumnal equinox is from 6920 to 7880 years B.C. This was Vishvamitra’s period at the end of Treta yuga. Mahabharat War took place at the end of Dwapar yuga. Subtracting the span of Dwapar Yuga of 2400 years we get 7880 – 2400 = 5480 B.C. as the date of Mahabharat War.

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ASTROLOGY

Some scholars rely on the horoscope of Lord Krishna to calculate his birth-date so as to establish the period of Mahabharat. But they do not realise that the horoscope is a forged one, prepared many thousand years after Krishna ‘s death. Mahabharat Bhagvat and Vishnu purana have not given the planet positions at the time of Krishna ‘s birth. It is well-known and is recorded in many scriptures that Krishna was born in a jail, then who could have casted his horoscope? Moreover Krishna was not a prince so nobody would have casted his horoscope. Hence it is not wise to rely on the horoscope. It is prepared recently by consid- ering the charateristics of Krishna and so is useless to fix the birth-date.

Mr. G.S. Sampath Iyengar and Mr. G.S. Sheshagiri have fixed the birth-date of Krishna as 27th July 3112 BC. ‘The horoscope shows Lagna and Moon 52 deg. 15′ Rohini, Jupiter 91 deg. 16′ Punarvasu, Sun 148 deg. 15′ Uttara Phalguni, Mercury 172 deg. 35′ Hasta, Venus 180 deg. 15′ Chitra, Saturn 209 deg. .57′ Vishakha, Mars 270 deg. 1′ Uttara Ashadha Rahu, 160 deg. 1’.

At present on 27th July 1979 the Sun was at 99 deg. 57′, while at Krishna ‘s birth, according to their opinion, the sun was at 148 deg. 15′. The difference is 48 deg. 18′. This shows that the Sun has receded back by 48 deg. 18′ due to the precession at the rate of 72 years per degree. multiplying 48 deg. 18′ by 72 we get 3456 years. This shows that Krishna was born 3456 years ago or substracting 1979 from it we can say that Krishna was born during 1477 BC. Thus 3112 BC is found to be wrong. We cannot accept such a wrong date derived from a manipulated borscope. (This horoscope is printed in “The Age of Bharat War” on page 241-Publisher, Motilal Banarasidas 1979).

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ARCHEAOLOGY

In 1971, when I hinted at the date of Mahabharat war as 5500 years BC, Archeaologists frowned at me saying it as impossible because no cul- ture was found in India dating so much back. But now evidences are pouring in Archeaology itself showing cultures in India upto 30000 to 40000 years BC. Padmashri Late Mr. V.S. Wakankar has dated the paint- ings in the caves of Bhimbetaka of Madhya Pradesh to about 40000 BC.

Recently Dr. S.B. Rao, Emeritus Scientist of the National Institute of Oceanography, Dona Paula, Goa , 403004, has discovered under the sea, Dwaraka and dated it as between 5000 to 6000 BC. This news has been published by all the leading newspapers on 22th October 1988.

Motilal Banarasidas News Letter October 1988 gives a news on page 6 under the heading “50,000 year old Relics” as follows:

Spectacular culture and physical relics dating back to 50,000 years BC have been excavated from the Central Narmada Valley in Madhya Pradesh. A team of Anthropological survey of India recently con- ducted the excavation. It explored sites in two districts Sebore and Hoshangabad.

In my book “Vastava Ramayan” I have shown the presence of culture in India as far back as 72000 years B.C. This recent news points to that ancient period. I am sure after some time Arecheaology may get evi- dence to show the presence of culture in India 72000 BC.

In Vastava Ramayan I have shown that Bali , the demon king went to south America during 17000 BC when the vernal equinox was at Moola Nakshatra. MLBD News letter Oct. 1988 gives a news thus :-“Dravidians in America ” – According to a press report the Brazillian nuclear phy- sicist and researcher Arysio Nunes dos santos holds that the Dravi- dians of South India reached America much before Christopher Columbus.

Mr. Nunes dos Santos, of the’ Federal University of Minas Gerais maintains that the Dravidians colonised a vast South American region 11000 years before the Europians reached the new world. Vestiges of the Dravidian presence in America , he says, include the strange phonetics of Gourani , Paraguay ‘s national language. Moreover Bananas, Pine Apple, Cocunut and Cotton, all grown in India could have been taken to America by those navigators.

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THE EXACT DATE OF MAHABHARAT WAR

16TH OCTOBER 5561 YEAR B.C.

Harivansh (Vishnu Purana A. 5) states that when Nanda carried Krishna to Gokul on Shravan Vadya Navami day, there was dry cow-dung spread all over the ground and trees were cut down. The presence of Dry Cowdung all over in Gokul indicates the presence of Summer in the month of Shravan. Trees are usually cut down in Summer to be used as fuel in the rainy season. The seasons move one month backwards in two thousand years. Today the rainy season starts in Jeshtha but two thousand years ago, at the time of KaIidas, rainy season used to start in Ashadha. At the time of Krishna ‘s birth the Summer was in the month of Shravan while today it is in Vaishakha. Thus the summer is shifted by four months, hence Krishna ‘s period comes to 4×2000 = 8000 years ago approximately. This means about 6000 years B.C., the same period we have seen above.

At the time of Mahabharat, the Vernal Equinox was at Punarvasu. Next to Punarvasu is Pushya Nakshtra. Vyas used “Pushyadi Ganana” for his Sayan method, and called Nirayan Pushya as Sayan Ashvini. He shifted the names of further Sayan Nakshtras accordingly. At that time Winter Solstice was on Revati, so Vyas gave the next Nakshatra Ashvini the first palee in the Nirayan list of Nakshatras. Thus he used Ashvinyadi Ganana for the Nirayan method. Using at times Sayan names and at times Nirayan names of the Nakshatras, Vyas prepared the riddles. By the clue that Nirayan Pushya means Sayan Ashvini, it is seen that Nirayan names of Nakshatras are eight Nakshatras ahead of the Sayan names Thus the Saturn in Nirayan Purva, and Sayan Rohini, Jupiter was in Nirayan Shravan, and Sayan Swati (near Vishakha), while the Mars was in Nirayan Anuradha, and Sayan Magha, Rahu was between Chitra and Swati, by Sayan way means it was in Nirayana. Uttara Ashadha (8 Nakshtras ahead). From these positions of the major planets we can calculated the exact date. My procedure is as follows:

I found out that on 5th May 1950, the Saturn was in Purva Phalguni. From 1950 I deducted 29.45 years to get the year 1920 when the Saturn was again in Purva. In this way I prepared a vertical column of the years when the Saturn was in Purva. Similarly, I prepared vertical columns of the years when the Jupiter was in Shravan and Rahu in Uttara Ashadha. Then I searched in horizontally to find out the year common in all the three columns. It was 5561-62 B.C. when all the three great planets were at the required places. Then I proceded for the detailed calculations.

Bhisma expired at the onset of Uttarayan i.e. on 22nd December. This is a fixed point according to the modern Scientific Calendar. He was on the arrow-bed for 58 nights and he had fought for ten days. Hence 68 days earlier than 22nd December the War had started. This shows that the War started on 16th October. We have to calculate the plane- tary positions of 16th October 5561 B.C.

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SATURN

Encyclopedia of Astronomy by Larousse states that one rotation of Saturn takes 26 years and 166 days. One year means 365.25 days. So the Saturn’s round takes 29.4544832 years.

5th May 1950, Saturn conjugated with Purva. We have to see its posi- tion in 5561 years B.C. 5561+1950 = 7511 years. 7511 divided by 29.4544832 gives 255.00362 rounds. This means that Saturn completed 255 rounds and has gone ahead by 0.00362 or 1.3 degrees. Hence Saturn was in conjugation with Purva on 5th May 5561 B.C. On 16th October’ 5562nd B.C. i.e. 164 days later it must have travelled (0.0334597 degrees (daily pace) multiplied by 164 days =) 5.487 degrees. So Saturn was at 141 degrees or in Purva Nakshatra.

In October 1962, Saturn was at 281 dgrs. 1962 + 5561 = 7523 years. 7523 devided by 29.4544832 gives 255.41103 turns. After completing 255 full turns, Saturn has gone back by 0.411003 turn i.e. 148 dgrs. 281-148= 133 degrs. This was the position of Saturn in Purva.

Calculating from 1931 or 1989 also Saturn appears at 141 dgrs. in Purva. Thus on 16th of October 5562nd B.C. Saturn was in Purva as told by Vyas in Mahabharat.

RAHU

Rahu takes 18.5992 years per rotation. It was at 132 dgrs. on 16th Oct. 1979. 1979 + 5561 = 7540, divided by 18.5992 gives 405.39378 turns. 0.39378 turns means 141.7 dgrs. Rahu always goes in reverse direction. We have to go in the past, so adding 141.7 to orginal 132 we get 273 dgrs. This is Uttarashadha where Rahu was situated (by Nirayan method).

Calculations from 1989, 1962 and 1893 confirm Rahu in Uttara Ashadha.

JUPITER

Jupiter takes 11.863013 years per rotation. On 16th October 1979, it was at 129 dgrs. 1979+5561 = 7540. 7540 divided by 1.863013 gives 635.58892 turns. 0.58892 turn means 212 dgrs. So Jupiter was 212 dgrs behind the orginal position. 129 – 212 = -83. -83 means 360 – 83 = 277 degree 277 dgrs is the position of the star of Shravan. So Jupiter was in conjugation with Shravan. The span of Shravan is 280 deg. to 293 deg.

Calculations from 1989, 1932 and 1977 show Jupiter in 285 and 281 degrees or in the zone of Shravan. This confirms the position told by Vyas.

MARS

Mars takes 1.88089 years per rotation. On 16th October 1979, Mars was at 108 dgrs. 1979 + 5561 = 7540 yrs. 7540 divided by 1.88089 gives 4008.7405 turns. 0.7405 turns means 266 dgrs., Mars was 266 dgrs behind the original position of 108 deg. 108 – 266 = 158. 360 – 158 = 202 deg. This is just beyond the star of Vishakha which is at 200 dgrs. Though in Vishakha-zone Mars has crossed the Star of Vishakha and intends to go in Anuradha, so the description of Vyas as “Anurad- ham Prarthayate” that it requests or appeals Anuradha, appears to be correct.

Calculations from 1962 and 1900 show Mars at 206 and’ 208 dgrs and therefore though in Vishakha, it can be called as appealing Anuradha “Anuradham Prarthayate”. Thus it is seen that Vyas has used tricky but correct terms. He has not written any false statement because he was the Truth-abiding Sage.

HELIOCENTRIC AND GEOCENTRIC

Here an expert may raise a question whether I have used Heliocentric method or Geocentric method. I make it clear here that I have used the Heliocentric method that means I have considered the rotations of planets around the Sun. But after fixing the position of the planet around the Sun I have also seen where that planet will be seen from the earth.

I would like the scholars to consider one more point here. When I say that an insect is sitting near one o’ clock position on your watch or clock, one may think that the insect is between 12 and 1 while other may think that it is between 1 and 2. So the span to find that insect is from 12 to 2. Similarly Vyas has mentioned the Nakshatra in the vicinity of the planet and therefore we have a scope of one Nakshatra on either side to find out the planet. Thus if our answer is between +13 deg. and -13 deg. from the given position we are successful. In my calculations I have achieved the perfect positions, but by chance, somebody gets a different position he is requested to consider a span of -,+ 13 degrees. The positions given by other scholars are far away than the positions recorded by Vyas, so they are not acceptable.

I request the scholars, to be careful while doing calculations not to take a retrograde position of the present planet, because that may give a false position. Please note that all the planets become retro- grade only apparently when our earth is approaching them. We need not consider their retrograde motion each year because their rotational periods around the Sun are fixed and in that they are seen retrograde from the earth apparently. We have to see if the last position of the planet is retrograde. This can be done easily by considering the position of the Sun and planet. Any external planet becomes retrograde when it is in the house from 5th to 9th from the Sun.

LEAP YEAR

Please note that i have taken 365.25 days for a solar year. It covers the general leap years, but it does not take into account the leap years abandoned at centuries. At the interval of 400 years leap years are taken according to the modern scientific calendar. If these cen- tury years are considered, there may be an error of 50 days in 7500 years duration. As for dates these 50 days are automatically accounted for because we have taken the winter solstice as fixed on 22nd December, and it is referred by Vyas, while describing Bhishma’s death. As far as the planets like Saturn, Rahu and Jupiter are con- cerned 50 days are immaterial because in 50 days the Saturn will move only 1.6 deg. while Jupiter 4.1 deg. as an average. Hence their error is negligible.

Now, we have seen that all the four important planets satisfy their positions as told by Vyas on 16th October 5562nd B.C. Hence we have no other way but to accept this date as the exact date of Mahabharat War.

Please note that, so far, not a single Scholar has shown a date with the planetary positions satisfying the description by Vyas in Mahabharat. Late Mr. C. V. Vaidya and Prof. Apte show 3102 B.C., but their Mars is in Ashadha, Jupiter is in Revati, Saturn in Shatataraka and Rahu in Jeshtha. Prof. K. Shrinivasraghavan, Mr. Sam- pat Ayangar and Sheshagiri show 3067 B.C. but they put Jupiter and Saturn in Rohini and Sun, Rahu, Mars in Jeshtha. Garga, Varahmihir and Tarangini show 2526 Before Shaka i.e. 2449 B.C. But their Mars comes in Dhanishtha, Jupiter and Saturn in Bharani and Rahu in Hasta. P.C. Sengupta gives 2448 with Saturn 356 deg., Jupiter 8 deg., Mars 157 deg., Venus 200 deg., Sun 200 deg., (Ancient Indian chronology” Calcutta University). The Western scholars as well as Romeshchandra Datta and S. B. Roy show 1424 B.C. but their Saturn is in Shata- taraka, Jupiter in Chitra, Rahu in Purva and Sun in Anuradha with no eclipse. Billandi Ayer shows 1193 years B.C. but his Mars comes in Mula, Jupiter in Purva Bhadrapada, Saturn in Purva Ashadha and Rahu in Punarvasu. At 900 B.C. as is proposed by many other scholars, Jupiter comes in Mula, Rahu in Vishakha and Saturn in Jeshtha. Thus not a single scholar could coroborate his date with the facts written by Vyas.Hence, their dates have to be dismissed. (C. V. Vaidya’s Upasamhar page 94.” Age of Mahabharat War”).

I have shown all the planetary positions correct to the description of Mahabharat. In addition I have shown that the seasons tally with my date, and the seasons never tally with other dates. I have solved all the planetary riddles from Mahabharat which nobody could dare. So 16th October 5562nd BC. is the exact date of the first day of the Mahabharat War. At the beginning of the War, Vyas promised Dhrutarashtra that he will write history of the Kauravas; so most probably Vyas must have written the Astronomical data immediately.

URANUS (known to Vyas in 5561 B.C)

All the planets, viz., Sun, Moon, Mars, Jupiter, Venus, Saturn and Rahu show correct positions mentioned in the Mahabharat on 16th December 5561 B.C. This must be the exact date of the Mahabharat War. After pin-pointing the exact date, it struck to me that the three additional planets mentioned with positions by Vyas, may be Uranus, Neptune and Pluto. Vyas has named them as Shveta, Shyama and Teevra. Let us see if the conjecture is correct. We have to prove this with the help of Mathematics, because we have to go scientifically.

Vishesheena hi Vaarshneya Chitraam Pidayate Grahah….[10-Udyog.143]

Shevtograhastatha Chitraam Samitikryamya Tishthati….[12-Bheeshma.3]

In these two stanzas, Vyas states that some greenish white (Shveta) planet has crossed Chitra. This means that the planet was in Swati (or Vishakha, because Chitra and Swati are close together). This is the Sayan position hence Nirayan position is eight Nakshatras ahead in Shravan (or Dhanishtha). Neelakantha calls this “Mahapata” which means having greater orbit. Greater orbit indicates a planet beyond Saturn. Hence I assumed Shveta to be Uranus. Let us calculate and see if this true.

In October 1979, Uranus was at 206 degrees. Uranus takes 84.01 years per rotation. 1979 + 5561 = 7540. 7540/84.01 = 89.75122 turns. 0.75122 rotation means 270.4392 degrees. 206-270 = -64 = 296 degrees. This comes in the zone of Dhanishtha, but the star of Dhanishtha is at 297 degrees, so the position given by Vyas is confirmed. Hence Shveta must be Uranus.

In October 1883, Uranus was at 151 degrees. 1883 + 5561 = 7444 years. 7444/84.01 = 86.608498 rotations. 0.608498 turn means 219 degrees. 151-219 = 292 degrees. This is Shravan Nakshatra. So Uranus was in Shravan during Mahabharat War as stated by Vyas under the name of “Shveta”.

1930 calculations show Uranus to be at 292.54 degrees or Shravan. Thus our mathematics proves that Vyas has given correct position of Uranus under the name of Shveta. This proves that Vyas had the knowledge of Uranus under the name of Shveta, supposed to have recently discovered by Herschel in 1781. Shveta means greenish white. Uranus is actually greenish white in colour. So Vyas must have seen Uranus with this own eyes. Uranus is of 6th magnitude and is visible to the naked eye according to the modern science.

Neelakantha of 17th century also had the knowledge of Uranus or Shveta. He writes in his commentary on Mahabharat (Udyog 143) that Shveta, or Mahapata was a famous planet in the Astronomical science of India . Neelakantha was about 100 years before Herschel, who sup- posedly discovered Uranus. So we can conclude that one hundred before Herschel, Uranus was known to the Indian Astronomers and Vyas had discovered it at or before 5561 year B.C.

NEPTUNE (was known to Vyas in 5561 B.C.)

In 1781 A.D., Herschel discovered Uranus; but its calculated positions never corroborated with the actual positions. So the experts thought of another planet beyond Uranus. They fixed its position by mathemat- ics, and at that site, it was discovered by German Astronomers in 1846 A.D. I have found that Neptune is also mentioned by Vyas in Mahabharat, under the name of “Shyama”.

Shukrahah Prosthapade Poorve Samaruhya Virochate Uttare tu Parikramya Sahitah Samudikshyate….[15-Bheeshma.3] Shyamograhah Prajwalitah Sadhooma iva Pavakah Aaindram Tejaswi Naksha- tram Jyesthaam Aakramya Tishthati…[16-Bheeshma.3]

Here Vyas says that there was some luminary with Venus in Poorva Bha- drapada. He adds further that a bluish white (Shyama) planet was in Jyeshtha and it was smoky (Sadhoom). Saayan Jyeshta means Nirayan Poorva Bhadrapada, so this is the description of one and the same planet named by Vyas as Shyama. Neelkantha calls it “Parigha” in his commentary on Mahabharat. Parigha means circumference, so this planet may be at the circumference of our solar system.; and so may be Nep- tune. Let us see by Mathematics is this statement is true. We will determine the position of Neptune on 16th December 5561 B.C.

Neptune takes 164.78 years per rotation. It was at 234 degrees in 1979. 1979 + 5561 = 7540 years. 7540 divided by 164.78 gives 45.75798 rotations. 0.75798 turn means 272.87 degrees. 234 – 272.87 = -38.87 = 321.13 degrees. This is the site of Poorva Bhadrapada. So Neptune was in Poorva-Bhadrapada during 5561 B.C.

In 1948, Neptune was at 172 degres. 1948 + 5561 = 7509. 7509/164.78 gives 45.56985 turns. 0.56985 turn means 205 degrees. 172-205 = -33 =360-33 = 327 deg. This is the zone of Poorva Bhadrapada.

In 1879, Neptune was at 20 degrees. 1879 + 5561 = 7440 years. 7440 divided by 164.78 gives 45.15111 turns. 0.15111 turn means 54.39 deg. 20 – 54.39 = -34.39 = 360 – 34.39 = 325.61 degrees. This is Poorva- Bhadrapada.

Thus the position of Shyama or Parigha is factually proved in the case of Neptune . Thus, we conclude that Vyas did know Neptune too. Vyas might have got his knowledge by Yogic Power or by Mathematics or by using telescopic lenses. Mathematics was far advanced then, that is why ancient Indian sages fixed the rate of precession of Equinoxes accurately. Even the world famous scientist Gamov praised the sages for their remarkable work in Mathematics. So could have mathematically calculated the position of Shyama or Neptune.

Mirrors are mentioned in the Mahabharat. So lenses too might have been present at that time. They had Microscopic Vision (Shanti A. 15,308). As microscopic vision was present, there might be telescopes too. Planets can be seen with mirrors as well as lenses. Vyas must have “seen” Neptune ; its proof lies in the fact that he says that it is bluish white (Shyama). Neptune is, in fact, bluish white in colour. Hence we conclude that Neptune was known to Vyas in 5561 B.C.

PLUTO (was also known to Vyas in 5561 B.C)

Krittikaam Peedayan Teekshnaihi Nakshatram……[30-Bheeshma.3]

Vyas states that there was one Nakshatra, i.e, some immobile liminary troubling Krittika (Pleides) with its sharp rays. This “star” in Krit- tika must have been some “planet”. It must have been stationary for many years, that is why Vyas called it Nakshatra which means a thing that does not move according to Mahabharat itself [Na Ksharati Iti Makshatram].

Hence the Nakshatra was a planet moving very slowly like pluto which takes nine years to cross one Nakshatra of 13 degrees. My assumption that this Nakshatra was Pluto gets confirmed by B.O.R.I (Bhandarkar Oriental Research Institute?) Edition which states thus :

Krittikasu Grahasteevro Nakshatre Prathame Jvalan…… [26- Bhishma.3]

Some editions mention ‘Grahasteekshnah’. Thus Teevra, Teekshana and Nakshatra are the names of one and the same planet (graha) which was in Krittlka in 5561 B.C. Let us see if Vyas has given these names to Pluto and if Pluto was in Krittika. It is stated that Krittika was troubled with sharp rays by that planet – this indicates that it was Nirayan Krittika.

Pluto was at 175 degrees in 1979. It takes 248 years per rotation. 1979+5561=7540 years. 7540 divided by 248 gives 30.403223 turns. 0.403223 turn means 145 degrees. 175 – 145 = 30 degrees. This is the site of Krittika. Thus it is proved beyond doubt that Vyas bas men- tioned the position of Pluto, which was discovered to the modern world in 1930. Vyas could have used his Yogic Vision or mathematical brain or a lens or some other device to discover Teevra, Teekshna’ or Nakshatra or Pluto.

Thus all the three so-called ‘New’ planets are discovered from Mahabharat. It is usually held that before the discovery of Herschel in 1781 AD, only five planets were known to the world. This belief is wrong because Vyas has mentioned ‘seven Great planets’, three times in Mahabharat.

Deepyamanascha Sampetuhu Divi Sapta Mahagrahah….[2-Bhishma.17]

This stanza states that the seven great planets were brilliant and shining; so Rahu and Ketu are out of question. Rahu and Ketu are described as Graha’ 23 meaning Nodal points. (Parus means a node). Evidently Rahu and Ketu are not included in these seven great planets. The Moon also is not included, because it was not visible on that day of Amavasya with Solar Eclipse. From the positions discovered by me and given by Vyas it is seen that Mars, Sun, Mercury, Jupiter, Uranus, Venus and Neptune were the seven great planets accumulated in a small field extending from Anuradha to Purva Bhadrapada. So they appeared to Ved-Vyas as colliding with each other, during total solar eclipse.

Nissaranto Vyadrushanta Suryaat Sapta Mahagrahah….[4-Karna 37].

This stanza clearly states that these seven great planets were ‘seen’ moving away from the Sun. As these are ‘seen’, Rahu and Ketu are out of question. This is the statement of sixteenth day of the War, naturally the Moon has moved away from the Sun. Hence, Moon, Mars, Mercury, Jupiter, Uranus, Venus and Neptune are the seven great planets mentioned by Vyas.

Praja Samharane Rajan Somam Sapta grahah Iva……[22-Drona 37].

Here again seven planets are mentioned, excluding the Moon.

Even if we do not consider the planetary positions, from the above three stanzas, it is clear that seven planets are mentioned which do not include the Sun, Moon, Rahu and Ketu. Naturally the conclusion is inevitable that Vyas did know Uranus (Shveta) and Neptune (Shyama) as planets.

If they were known from 5561 years B.C. then why they got forgotten ? The answer is simple, that these two planets, Uranus and Neptune were not useful in predicting the future of a person. So they lost impor- tance and in the course of time they were totally forgotten. But, in any case, Neelakantha from 17th century knew these two planets very weIl. Neelakantha is about a hundered years ancient than Her- schel, and he writes that Mahapata (Uranus) is a famous planet in the Astronomical science of India . He also mentions the planet ‘Parigha’ i.e. Neptune . 22 So both were known in India , at least one Hundered years before Herschel. Vyas is 7343 years ancient than Herschel, but still he knew all the three planets Uranus, Neptune and Pluto.

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ADDITIONAL EVIDENCE

Kshaya or Vishvaghasra Paksha

A fortnight of only thirteen days is told by Vyasa which occured just before the great War. Such a fortnight comes at the interval of 22 years. Calculations show that at 5562nd B.C. Kshaya Paksha did occur. It had occured 1962 and 1940. 1962+5562 = 7524 is completely divisi- ble by 22.

Amavasya confirmed

Krishna and Karna fixed the day of War on Amavasya (Udyog 142). Vyas also indicates in Bhishma 2 & 3 that the War started on the day second Amayasya, because two successive Amavasyas appeared then. Bhishma died on the day after 67 (58+9) nights from the onset of the War, on the occasion Uttarayan i.e. 22nd December. So the War must have commenced on 16th October. Let us see if Amavasya comes on this day.

In 1979, Amavasya was on 21st of October. Amavasyas repeat after the intervals of 29.53058 days. The Lunar year is of 354.367 days while the Solar year is 365.25 days. 1979+5561 = 7540 multiplied by 365.25 and divided by 354.367 gives 7771.5616 Lunar years. 0.5616 Lunar year means 199.0125 days. 199.0125 divided by 29.53058 gives 6.7392005. This indicates that 6 Amavasyas are completed and 0.7392005 lunar month or 22 days are left. These 22 days are left for 21st October and we have to go behind upto 16th October. So adding these 6 days to 22 we get 28 days. After 28 days Amavasya can occur. After 29 days it always occurs. Thus on 15th and 16th October 5562nd year B.C, there were two successive amavasyas as mentioned by Vyas.

Another method gives the same conclusion. At the interval of 19 years the Amavasya falls on the same date. 19×365.25 divided by 29.53058 gives 235.00215. So in 19 years 235 Amavasya are completed. I found that on 17th October 1963, there was an Amavasya. 1963+5561 = 7524 divided by 19 gives 396. This division is complete, so there was an Amavasya. Thus it is established that Vyas has reported Amavasya correctly.

Eclipses

Vyas has mentioned that there was Solar as well as Lunar eclipses in one month at the time of Mahabharat War. Calculations confirm that in October 5561 year B.C, both the Solar and Lunar eclipses did occur. Rahu and Ketu were in Uttara Ashadha at 273 deg. & 279 deg. so total eclipse of the Sun took place on the Margashirsha Amavasya day Only 13 days earlier, according to Vyasa, there was Pournirma with lunar eclipse, causing pallor of the Moon. Thirteen days earlier the sun would have been 13 deg. behind at (279 – 13 =) 266 in Purva Ashadha. It was Pournima so the Moon was diagonally opposite at (266-180=) 86 deg. in Punarvasu, just beyond Mruga, so it was Margashirsha Pournima though it is wrongly or enigmatically told to be Kartika Pournima. Rahu was at 273 deg., so Ketu was diagonally opposite in Punarvasu, so the ellipse of the moon was possible which was not total.

A Big comet

Vyas has mentioned that at the time of Mahabharat War a big comet was seen just beyond Pushya Nakshtra. There are many comets. Indian Astro- nomical works refer to more than 500 comets, but big comets are very few. Haley’s comet is one of the big comets which comes at the regu- lar intervals of 77 years. It was seen in 1910 and 1987. If we add 1910+5561 = 7271. 7271 is divisible completely by 77. Evidently it seems that it was Haley’s comet was seen at the Mahabharat War.

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Conclusion

All the twelve planets confirm their said positions on 16th October 5561 years B.C. along with two Amavasyas, two eclipses, Kshaya Paksha and a Comet. Thus, in all 18 mathematical positions fix the same date. Therefore, we have to accept this date of the Mahabharat War, if we want to be scientific. Please note that all the twelve planets will come in the same positions again only after 2229 crores of years. That means it will never happen again in the life of our earth, because life of the earth is only 400 crores of years. So the date of the Mahabharat War is pin-pointed as 16th October 5561 B.C.

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P.V.Vartak states that the position of saptarishis during the Mahabharata war was near Magha and it was exactly at the same position in 5561 B.C.During Aug.1990,Saptarishis were in Vishaka and astronomers say that Saptarishis were in Vishaka during a major period of 20th century A.D.

Saptarishis always move in the reverse direction (i.e) from Revathi to Ashwini.Thus going backwards we find the position of Saptarishis in each century.They remain for

100 years in each star(nakshatra).The position of Saptarishis in each century:

19th cen A.D : Anuradha

18th cen A.D : Jyestha

17th cen A.D : Moola

16th cen A.D : Poorvashada

15th cen A.D : Uttarashada

14th cen A.D : Shravana

13th cen A.D : Dhanishta

12th cen A.D : Satabhishak

11th cen A.D : Poorva-bhadhrapada

10th cen A.D : Uttara-bhadhrapada

9th cen A.D : Revathi

8th cen A.D : Ashwini

7th cen A.D : Bharani

6th cen A.D : Krittika

5th cen A.D : Rohini

4th cen A.D : Mrigashirsha

3th cen A.D : Ardra

2th cen A.D : Punarvasu

1th cen A.D : Pushya

1th cen B.C : Aslesha

2th cen B.C : Magha

Therefore,in 2nd cen B.C they were in Magha.So,in 29th cen B.C they were in Magha(200+2700) and similarly in 56th cen B.C(2900+2700) they were once again in Magha.Because once in every 2700 years they come back to the same star.

In 56th cen B.C (i.e) between 5600 B.C and 5500 B.C they were in Magha.So in 5561 B.C they were in Magha as stated by Vyasa.So the date given by Vartak is probably the correct one.

But there are some mistakes in the article.

As for Kali yuga, it started when the Saptarishis entered Magha as stated in Vishnu Puran. Parasara states that when Krishna returned to His Eternal Abode they were in Magha and hence Kali had started then.

As Krishna was present in this world Kali did not come when Saptarishis were in Magha.When He departed Kali came.

Parasara states that Kali would attain ‘Teevra’

(strength) when the Saptarishis enter Poorva-Bhadhrapada which would be about 1600 years after Kali era begun.Thus it is wrong to say,as Vartak claims,that Kali starts only when Saptarishis enter Poorva-bhadhrapada.Parasara also states that 1500 years would passby between Parikshit,the grandson of Arjuna, and Mahapadma Nanda’s coronation.

As Krishna departed 36 years after the the war Kali yuga should have began in 5525 B.C.

Parasara says that Kali Yuga attains ‘teevra’ when saptarishis enter Poorva bhadrapada.

Let the Mute Witnesses Speak
Sita Ram Goel

The cradle of Hindu culture¹ on the eve of its Islamic invasion included what are at present the Sinkiang province of China, the Transoxiana region of Russia, the Seistan province of Iran and the sovereign states of Afghanistan, Pakistan, India, Nepal and Bangladesh. The Islamic invasion commenced around 650 A.D., when a Muslim army secured a foothold in Seistan, and continued till the end of the eighteenth century, when the last Islamic crusader, Tipu Sultan, was overthrown by the British. Hordes of Arabs, Persians, Turks, and Afghans who had been successively inspired by the Theology of Islam poured in, in wave after wave, carrying fire and sword to every nook and corner of this vast area. In the process, Sinkiang, Transoxiana region, Seistan and Afghanistan became transformed into darul-IslÃm where all vestiges of the earlier culture were wiped out.  The same spell has engulfed the areas which were parts of India till 1947 and have since become Pakistan and Bangladesh.

We learn from literary and epigraphic sources, accounts of foreign travellers in medieval times, and modern archaeological explorations that, on the eve of the Islamic invasion, the cradle of Hindu culture was honeycombed with temples and monasteries, in many shapes and sizes.  The same sources inform us that many more temples and monasteries continued to come up in places where the Islamic invasion had yet to reach or from where it was forced to retire for some time by the rallying of Hindu resistance.  Hindus were great temple builders because their pantheon was prolific in Gods and Goddesses and their society rich in schools and sects, each with its own way of worship.  But by the time we come to the end of the invasion, we find that almost all these Hindu places of worship had either disappeared or were left in different stages of ruination.  Most of the sacred sites had come to be occupied by a variety of Muslim monuments-masjids and îdgãhs (mosques), dargãhs and ziãrats (shrines), mazãrs and maqbaras (tombs), madrasas and maktabs (seminaries) , takiyãs and qabristãns (graveyards) .  Quite a few of the new edifices had been built from the materials of those that had been deliberately demolished in order to satisfy the demands of Islamic Theology.  The same materials had been used frequently in some secular structures as well-walls and gates of forts and cities, river and tank embankments, caravanserais and stepwells, palaces and pavilions.

Some apologists of Islam have tried to lay the blame at the door of the White Huns or Epthalites who had overrun parts of the Hindu cradle in the second half of the fifth century A.D. But they count without the witness of Hiuen Tsang, the famous Chinese pilgrim and Buddhist savant, who travelled all over this area from 630 A.D. to 644. Starting from Karashahr in Northern Sinkiang, he passed through Transoxiana, Northern Afghanistan, North-West Frontier Province, Kashmir, Punjab, Haryana, Himachal Pradesh, North-Eastern Rajasthan, Uttar Pradesh, Bihar, Nepal, Bengal, Assam, Orissa, Mahakosal and Andhra Pradesh till he reached Tamil Nadu. On his return journey he travelled through Karnataka, Maharashtra, Gujarat, Madhya Bharat, Sindh, Southern Afghanistan and Southern Sinkiang. In most of these provinces he found in a flourishing state many Buddhist establishments consisting of vihãras (monasteries) , chaityas (temples) and stûpas (topes), besides what he described as heretical (Jain) and deva (Brahmanical) temples.  The wealth of architecture and sculptures he saw everywhere confirms what we learn from Hindu literary sources.  Some of this wealth has been recovered in recent times from under mounds of ruins.

During the course of his pilgrimage, Hiuen Tsang stayed at as many as 95 Buddhist centres among which the more famous ones were at Kuchi, Aqsu, Tirmiz, Uch Turfan, Kashagar and Khotan in Sinkiang; Balkh, Ghazni, Bamiyan, Kapisi, Lamghan, Nagarahar and Bannu in Afghanistan; Pushkalavati, Bolar and Takshasila in the North-West Frontier Province; Srinagar, Rajaori and Punch in Kashmir; Sialkot, Jalandhar and Sirhind in the Punjab; Thanesar, Pehowa and Sugh in Haryana; Bairat and Bhinmal in Rajasthan, Mathura, Mahoba, Ahichchhatra, Sankisa, Kanauj, Ayodhya, Prayag, Kausambi, Sravasti, Kapilvastu, Kusinagar, Varanasi, Sarnath and Ghazipur in Uttar Pradesh; Vaishali, Pataliputra, Rajgir, Nalanda, Bodhgaya, Monghyr and Bhagalpur in Bihar; Pundravardhana, Tamralipti, Jessore and Karnasuvarna in Bengal; Puri and Jajnagar in Orissa; Nagarjunikonda and Amaravati in Andhra Pradesh; Kanchipuram in Tamil Nadu; Badami and Kalyani in Karnataka; Paithan and Devagiri in Maharashtra; Bharuch, Junagarh and Valabhi in Gujarat; Ujjain in Malwa; Mirpur Khas and Multan in Sindh. The number of Buddhist monasteries at the bigger ones of these centres ranged from 50 to 500 and the number of monks in residence from 1,000 to 10,000.  It was only in some parts of Eastern Afghanistan and the North-West Frontier Province that monasteries were in a bad shape, which can perhaps be explained by the invasion of White Huns. But so were they in Kusinagar and Kapilavastu where the White Huns are not known to have reached.  On the other hand, the same invaders had ranged over Punjab, Haryana, Rajasthan, Madhya Pradesh and most of Uttar Pradesh where Hiuen Tsang found the monasteries in a splendid state.  They had even established their rule over Kashmir where Hiuen Tsang saw 500 monasteries housing 5,000 monks. It is, therefore, difficult to hold them responsible for the disappearance of Buddhist centres in areas where Hiuen Tsang had found them flourishing. An explanation has to be found elsewhere. In any case, the upheaval they caused was over by the middle of the sixth century.  Moreover, the temples and monasteries which Hiuen Tsang saw were only a few out of many. He had not gone into the interior of any province, having confined himself to the more famous Buddhist centres.

What was it that really happened to thousands upon thousands of temples and monasteries? Why did they disappear and/or give place to another type of monuments? How come that their architectural and sculptural fragments got built into the foundations and floors and walls and domes of the edifices which replaced them? These are crucial questions which should have been asked by students of medieval Indian history. But no historian worth his name has raised these questions squarely, not to speak of finding adequate answers to them. No systematic study of the subject has been made so far. All that we have are stray references to the demolition of a few Hindu temples, made by the more daring Hindu historians while discussing the religious policy of this or that sultan. Sir Jadunath Sarkar² and Professor Sri Ram Sharma³ have given more attention to the Islamic policy of demolishing Hindu temples and pointed an accusing finger at the theological tenets which dictated that policy. But their treatment of the subject is brief and their enumeration of temples destroyed by Aurangzeb and the other Mughal emperors touches only the fringe of a vast holocaust caused by the Theology of Islam, all over the cradle of Hindu culture, and throughout more than thirteen hundred years, taking into account what happened in the native Muslim states carved out after the British take-over and the formation of Pakistan after partition in 1947.

Muslim historians, in India and abroad, have written hundreds of accounts in which the progress of Islamic armies across the cradle of Hindu culture is narrated, stage by stage and period by period. A pronounced feature of these Muslim histories is a description- in smaller or greater detail but always with considerable pride-of how the Hindus were slaughtered en masse or converted by force, how hundreds of thousands of Hindu men and women and children were captured as booty and sold into slavery, how Hindu temples and monasteries were razed to the ground or burnt down, and how images of Hindu Gods and Goddesses were destroyed or desecrated. Commandments of Allah (Quran) and precedents set by the Prophet (Sunnah) are frequently cited by the authors in support of what the swordsmen and demolition squads of Islam did with extraordinary zeal, not only in the midst of war but also, and more thoroughly, after Islamic rule had been firmly established. A reference to the Theology of Islam as perfected by the orthodox Imams, leaves little doubt that the citations are seldom without foundation.

The men and women and children who were killed or captured or converted by force cannot be recalled for standing witnesses to what was done to them by the heroes of Islam. The apologists for Islam-the most dogged among them are some Hindu historians and politicians- have easily got away with the plea that Muslim court scribes had succumbed to poetic exaggeration in order to please their pious patrons. Their case is weakened when they cite the same sources in support of their owns speculation or when the question is asked as to why the patrons needed stories of bloodshed and wanton destruction for feeding their piety.  But they have taken in their stride these doubts and questions as well.

There are, however, witnesses who are not beyond recall and who can confirm that the court scribes were not at all foisting fables on their readers. These are the hundreds of thousands of sculptural and architectural fragments which stand arrayed in museums and drawing rooms all over the world, or which are waiting to be picked up by public and private collectors, or which stare at us from numerous Muslim monuments. These are the thousands of Hindu temples and monasteries which either stand on the surface in a state of ruination or lie buried under the earth waiting for being brought to light by the archaeologists spade. These are the thousands of Muslim edifices, sacred as well as secular, which occupy the sites of Hindu temples and monasteries and/or which have been constructed from materials of those monuments.  All these witnesses carry unimpeachable evidence of the violence that was done to them, deliberately and by human hands.

So far no one has cared to make these witnesses speak and relate the story of how they got ruined, demolished, dislocated, dismembered, defaced, mutilated and burnt.  Recent writers on Hindu architecture and sculpture-their tribe is multiplying fast, mostly for commercial reasons-ignore the ghastly wounds which these witnesses show on the very first sight, and dwell on the beauties of the limbs that have survived or escaped injury.  Many a time they have to resort to their imagination for supplying what should have been there but is missing.  All they seem to care for is building their own reputations as historians of Hindu art. If one draws their attention to the mutilations and disfigurements suffered by the subjects under study, one is met with a stunned silence or denounced downright as a Hindu chauvinist out to raise demons from the past⁴ with the deliberate intention of causing communal strife.

We, therefore, propose to present a few of these witnesses in order to show in what shape they are and what they have to say.

Tordi (Rajasthan)

At Tordi there are two fine and massively built stone baolis or step wells known as the Chaur and Khari Baoris. They appear to be old Hindu structures repaired or rebuilt by Muhammadans, probably in the early or middle part of the 15th century  In the construction of the (Khari) Baori Hindu images have been built in, noticeable amongst them being an image of Kuber on the right flanking wall of the large flight of steps⁵

Naraina (Rajasthan)

At Naraina is an old pillared mosque, nine bays long and four bays deep, constructed out of old Hindu temples and standing on the east of the Gauri Shankar tank The mosque appears to have been built when Mujahid Khan, son of Shams Khan, took possession of Naraina in 840 A.H. or 1436 A.D To the immediate north of the mosque is the three-arched gateway called Tripolia which is also constructed with materials from old Hindu temples⁶

Chatsu (Rajasthan)

At Chatsu there is a Muhammadan tomb erected on the eastern embankment of the Golerava tank. The tomb which is known as Gurg Ali Shahs chhatri is built out of the spoils of Hindu buildings On the inside of the twelve-sided frieze of the chhatri is a long Persian inscription in verse, but worn out in several places. The inscription does not mention the name of any important personage known to history and all that can be made out with certainty is that the saint Gurg Ali (wolf of Ali) died a martyr on the first of Ramzan in 979 A.H. corresponding to Thursday, the 17th January, 1572 A.D.⁷

SaheTh-MaheTh (Uttar Pradesh)

The ruined Jain temple situated in the western portion of MaheTh derives the name Sobhnãth from Sambhavanãtha, the third TîrthaMkara, who is believed to have been born at rãvastî⁸

Let us now turn our attention to the western-most part of Sobhnãth ruins. It is crowned by a domed edifice, apparently a Muslim tomb of the Pathãn period⁹

These remains are raised on a platform, 30 square, built mostly of broken bricks including carved ones This platform, no doubt, represents the plinth of the last Jain temple which was destroyed by the Muhammadan conquerors It will be seen from the plan that the enclosure of the tomb overlaps this square platform. The tomb proper stands on a mass of debris which is probably the remains of the ruined shrine¹⁰

3. Sculpture of buff standstone, partly destroyed, representing a TîrthaMkara seated cross-legged in the attitude of meditation on a throne supported by two lions couchant, placed on both sides of a wheel

4. Sculpture of buff sandstone, partly defaced, representing a TîrthaMkara seated cross-legged (as above)

8. Sculpture of buff sandstone, defaced, representing a TîrthaMkara standing between two miniature figures of which that to his right is seated.

9. Sculpture of buff standstone, defaced, representing a TîrthaMkara, standing under a parasol

12.  Sculpture of buff standstone, much defaced, representing a male and a female figure seated side by side under a palm tree.

13.  Sculpture of buff standstone, broken in four pieces, and carved with five figurines of TîrthaMkaras seated cross-legged in the attitude of meditation.  The central figure has a Nãga hood. The sculpture evidently was the top portion of a large image slab.¹¹

Coming to the ruins of a Buddhist monastery in the same complex, the archaeologist proceeds:

In the 23rd cell, which I identify with the store-room, I found half-buried in the floor a big earthen jar This must have been used for storage of corn

This cell is connected with a find which is certainly the most notable discovery of the season. I refer to an inscribed copper-plate of Govindachandra of Kanauj The charter was issued from Vãrãnasî on Monday, the full moon day of ÃshãDha Sam. 1186, which corresponds to the 23rd of June, 1130. The inscription records the grant of six villages to the Community of Buddhist friars of whom Buddhabhattãraka is the chief and foremost, residing in the great convent of the holy Jetavana, and is of a paramount importance, in as much as it conclusively settles the identification of MaheTh with the city of rãvastî¹²

He describes as follows some of the sculptures unearthed at SrAvastI:

S.1. Statuette in grey stone of Buddha seated cross-legged in the teaching attitude on a conventional lotus.  The head, breast and fore-arms as well as the sides of the sculpture are broken.

S.2. Lower portion of a blue schist image of Avalokitevara in the sportive attitude (lîlãsana) on a lotus seat.

S. 3. Image of Avalokitevara seated in ardhaparyanka attitude on a conventional lotus The head and left arms of the main figure are missing.¹³

Sarnath (Uttar Pradesh)

The report of excavations undertaken in 1904-05 says that the inscriptions found there extending to the twelfth century A.D. show that the connection of Sarnath with Buddhism was still remembered at that date. It continues that the condition of the excavated ruins leaves little doubt that a violent catastrophe accompanied by willful destruction and plunder overtook the place.¹⁴ Read this report with the Muslim account that Muhammad GhurI destroyed a thousand idol-temples when he reached Varanasi after defeating Mahãrãjã Jayachandra of Kanauj in 1193 A.D. The fragments that are listed below speak for themselves. The number given in each case is the one adopted in the report of the excavation.

a 42. Upper part of sculptured slab

E.8. Architectural fragment, with Buddha (?) seated cross-legged on lotus

a.22. Defaced standing Buddha, hands missing.

a.17. Buddha head with halo.

a. 8. Head and right arm of image.

E.22. Upper part of image.

E.14. Broken seated figure holding object in left hand.

a.11. Fragment of larger sculpture; bust, part of head, and right overarm of female chauri-bearer.

E.25. Upper part of female figure with big ear-ring.

E.6. Fragment of sculpture, from top of throne (?) on left side.

n.19. Seated figure of Buddha in bhûmisparamudrã, much defaced.

n.221. Torso, with arms of Buddha in dharmachakramudrã.

n.91. Lower part of Buddha seated cross-legged on throne. Defaced.

n.142. Figure of Avalokitevara in relief. Legs from knees downwards wanting.

n.1.  Relief partly, defaced and upper part missing. Buddha descending from the TrãyastriMã Heaven Head and left hand missing.

i.50. Lower half of statue. Buddha in bhûmisparamudrã seated on lotus.

i.17. Buddha in attitude of meditation on lotus. Head missing.

i.46. Head of Buddha with short curls.

i.44. Head of Avalokitevara, with Amitãbha Buddha in headdress.

n.10. Fragment of three-headed figure (? Mãrîchî) of green stone.

i.49. Standing figure of attendant from upper right of image. Half of face, feet and left hand missing.

i.1. Torso of male figure, ornamented.

i.4. Female figure, with lavishly ornamented head. The legs from knees, right arm and left forearm are missing. Much defaced.

i.105. Hand holding Lotus.

n.172. Torso of Buddha.

n.18. Head of Buddha, slightly defaced.

n.16. Female figure, feet missing.

n.97. Lower part of female figure. Feet missing.

n.163. Buddha, seated.  Much defaced.

K.4. Fragment of seated Buddha in blue Gayã stone.

K.5. Fragment of large statue, showing small Buddha seated in bhûmisparamudrã

K.18. Fragment of statue in best Gupta style.

J.S.18. 27 and 28.  Three Buddha heads of Gupta style.

J.S.7. Figure of Kubera in niche, with halo behind head.  Partly defaced.

r.67. Upper part of male figure, lavishly adorned.

r.72.  a and b. Pieces of pedestal with three Buddhas in dhyãnamudrã.

r.28. Part of arm, adorned with armlet and inscription in characters of 10th century, containing Buddhist creed.

B.22. Fragment of Bodhi scene (?); two women standing on conventional rock. Head and right arm of left hand figure broken.

B.33. Defaced sitting Buddha in dhyãnamudrã.

B.75. Lower part of Buddha in bhûmisparamudrã seated cross-legged on lotus.

B.40. Feet of Buddha sitting cross-legged on lotus on throne.

B.38. Headless defaced Buddha seated cross-legged on lotus in dharmachakramudrã.

Y.24. Headless Buddha stated cross-legged on throne in dharmachakramudrã.

B.52. Bust of Buddha in dharmachakramudrã.  Head missing.

B.16. Standing Buddha in varadamudrã; hands and feet broken.

Y.34. Upper part of Buddha in varadamudrã.

B.24. Bust of standing Buddha in abhayamudrã; left hand and head missing.

B.31. Defaced standing Buddha in abhayamudrã. Head and feet missing.

B.48. Feet of standing Buddha with red paint.

B.15. Lower part of AvalokiteSvara seated on lotus in lîlãsana.

Y.23. Bust of figure seated in lîlãsana with trace of halo.

B.59. Legs of figure sitting cross-legged on lotus.

B.7. Female bust with ornaments and high headdress. Left arm and right forearm missing.¹⁵

Vaishali (Bihar)

In the southern section of the city the fort of Rãjã Bisãl is by far the most important ruin South-west of it stands an old brick Stûpa, now converted into a Dargãh The name of the saint who is supposed to have been buried there was given to me as Mîrãn-Jî¹⁶

Gaur and Pandua (Bengal)

In order to erect mosques and tombs the Muhammadans pulled down all Hindu temples they could lay their hands upon for the sake of the building materials

The oldest and the best known building at Gaur and Pandua is the Ãdîna Masjid at Pandua built by Sikandar Shãh, the son of Ilyãs Shãh. The date of its inscription may be read as either 776 or 770, which corresponds with 1374 or 1369 A.D The materials employed consisted largely of the spoils of Hindu temples and many of the carvings from the temples have been used as facings of doors, arches and pillars¹⁷

Devikot (Bengal)

The ancient city of Kotivarsha, which was the seat of a district (vishaya) under Pundra-vardhana province (bhukti) at the time of the Guptas is now represented by extensive mounds of Bangarh or Ban Rajar Garh The older site was in continuous occupation till the invasion of the Muhammadans in the thirteenth century to whom it was known as Devkot or Devikot. It possesses Muhammadan records ranging from the thirteenth to the sixteenth century¹⁸

The Rajbari mound at the South-east corner is one of the highest mounds at Bangarh and. must contain some important remains.  The Dargah of Sultan Pir is a Muhammadan shrine built on the site of an old Hindu temple of which four granite pillars are still standing in the centre of the enclosure, the door jambs having been used in the construction of the gateway.

The Dargah of Shah Ata on the north bank of the Dhal-dighi tank is another building built on the ruins of an older Hindu or Buddhist structure The female figure on the lintels of the doorway now, fixed in the east wall of the Dargah appears to be Tara, from which it would appear that the temple destroyed was Buddhist¹⁹

Tribeni (Bengal)

The principal object of interest at Tribeni is the Dargãh of Zafar Khãn Ghãzî. The chronology of this ruler may be deduced from the two inscriptions of which one has been fitted into the plinth of his tomb, while the other is inside the small mosque to the west of the tomb. Both refer to him and the first tells us that he built the mosque close to the Dargãh, which dates from A.D. 1298; while the second records the erection by him of a Madrasah or college in the time of Shamsuddîn Fîroz Shãh and bears a date corresponding to the 28th April, 1313 A.D. It was he who conquered the Hindu Rãjã of Panduah, and introduced Islam into this part of Lower Bengal The tomb is built out of the spoils taken from Hindu temples²⁰

The eastern portion of the tomb was formerly a maNDapa of an earlier Krishna temple which stood on the same spot and sculptures on the inner walls represent scenes from the RãmãyaNa and the Mahãbhãrata, with descriptive titles inscribed in proto-Bengali characters The other frieze shows Vishnu with Lakshmî and Sarasvatî in the centre, with two attendents, and five avatãras of VishNu on both flanks Further clearance work has been executed during the year 1932-33 and among the sculptures discovered in that year are twelve figures of the Sun God, again in the 12th century style and evidently reused by the masons when the Hindu temple was converted into a Muslim structure²¹

Mandu (Madhya Pradesh)

MãNDû became the capital of the Muhammadan Sultãns of Mãlvã who set about buildings themselves palaces and mosques, first with material pilfered from Hindu temples (already for the most part desecrated and ruined by the iconoclastic fury of their earlier co-religionists) , and afterwards with their own quarried material.  Thus nearly all the traces of the splendid shrines of the ParamAras of MAlvA have disappeared save what we find utilized in the ruined mosques and tombs²²

The date of the construction of the Hindola Mahall cannot be fixed with exactitude There can, however, be no doubt that it is one of the earliest of the Muhammadan buildings in MãNDû. From its outward appearance there is no sign of Hindu workmanship but the repairs, that have been going on for the past one year, have brought to light a very large number of stones used in the structure, which appear, to have been taken from some pre-existing Hindu temple. The facing stones, which have been most accurately and smoothly cut on their outer surfaces, bear in very many cases on their inner sides the under faced images of Hindu gods, or patterns of purely Hindu design, while pieces of Hindu carving and broken parts of images are found indiscriminately mixed with the rubble, of which the core of the walls is made.²³

Dhar (Madhya Pradesh)

The mosque itself appears from local tradition and from the numerous indications and inscriptions found within it to have been built on the site of, and to a large extent out of materials taken from, a Hindu Temple, known to the inhabitants as Rãjã Bhojas school. The inference was derived sometime back from the existence of a Sanskrit alphabet and some Sanskrit grammatical forms inscribed in serpentine diagrams on two of the pillar bases in the large prayer chamber and from certain Sanskrit inscriptions on the black stone slabs imbedded in the floor of the prayer chamber, and on the reverse face of the side walls of the mihrãb.²⁴

The Lãt Masjid built in A.D. 1405, by Dilãwar Khãn, the founder of the Muhammadan kingdom of Mãlvã is of considerable interest not only on account of the Iron Lãt which lies outside it but also because it is a good specimen of the use made by the Muhammadan conquerors of the materials of the Hindu temples which they destroyed²⁵

Vijayanagar (Karnataka)

During the construction of the new road-some mounds which evidently marked the remains of destroyed buildings, were dug into, and in one of them were disclosed the foundations of a rectangular building with elaborately carved base. Among the debris were lumps of charcoal and calcined iron, probably the remains of the materials used by the Muhammadans in the destruction of the building. The stones bear extensive signs of having been exposed to the action of fire. That the chief buildings were destroyed by fire, historical evidence shows, and many buildings, notably the ViThalaswAmin temple, still bear signs, in their cracked and fractured stone work, of the catastrophe which overtook them²⁶

The most important temple at Vijayanagar from an architectural point of view, is the ViThalaswãmin temple. It stands in the eastern limits of the ruins, near the bank of the TuNgabhadra river, and shows in its later structures the extreme limit in floral magnificence to which the Dravidian style advanced This building had evidently attracted the special attention of the Muhammadan invaders in their efforts to destroy the buildings of the city, of which this was no doubt one of the most important, for though many of the other temples show traces of the action of fire, in none of them are the effects so marked as in this.  Its massive construction, however, resisted all the efforts that were made to bring it down and the only visible results of their iconoclastic fury are the cracked beams and pillars, some of the later being so flaked as to make one marvel that they are yet able to bear the immense weight of the stone entablature and roof above²⁷

Bijapur (Karnataka)

No ancient Hindu or Jain buildings have survived at Bijapur and the only evidence of their former existence is supplied by two or three mosques, viz., Mosque No. 294, situated in the compound of the Collectors bungalow, Krimud-d-din Mosque and a third and smaller mosque on the way to the Mangoli Gate, which are all adaptations or re-erections of materials obtained from temples. These mosques are the earliest Muhammadan structures and one of them, i.e., the one constructed by Karimud-d-din, must according to a Persian and Nagari inscription engraved upon its pillars, have been erected in the year 1402 Saka=A.D. 1324, soon after Malik Kafurs conquest of the.  Deccan.²⁸

Badami (Karnataka)

Three stone lintels bearing bas-reliefs were discovered in, course of the clearance at the second gateway of the Hill Fort to the north of the Bhûtnãth tank at Badami These originally belonged to a temple which is now in ruins and were re-used at a later period in the construction of the plinth of guardroom on the fort.

The bas-reliefs represent scenes from the early life of KRISHNA and may be compared with similar ones in the BADAMI CAVES²⁹

The Pattern of Destruction

The Theology of Islam divides human history into two periods-the Jãhiliyya or the age of ignorance which preceded Allahs first revelation to Prophet Muhammad, and the age of enlightenment which succeeded that event. It follows that every human creation which existed in the age of ignorance has to be converted to its Islamic version or destroyed. The logic applies to pre-Islamic buildings as much as to pre-Islamic ways of worship, mores and manners, dress and decor, personal and place names. This is too large a subject to be dealt with at present. What concerns us here is the fate of temples and monasteries that existed on the eve of the Islamic invasion and that came up in the course of its advance.

What happened to many abodes of the infidels is best described by a historian of Vijayanagar in the wake of Islamic victory in 1565 A.D. at the battle of Talikota. The third day, he writes, saw the beginning of the end. The victorious Mussulmans had halted on the field of battle for rest and refreshment, but now they had reached the capital, and from that time forward for a space of five months Vijayanagar knew no rest. The enemy had come to destroy, and they carried out their object relentlessly. They slaughtered the people without mercy; broke down the temples and palaces, and wreaked such savage vengeance on the abode of the kings, that, with the exception of a few great stone-built temples and walls, nothing now remains but a heap of ruins to mark the spot where once stately buildings stood. They demolished the statues and even succeeded in breaking the limbs of the huge Narsimha monolith. Nothing seemed to escape them. They broke up the pavilions standing on the huge platform from which the kings used to watch festivals, and overthrew all the carved work. They lit huge fires in the magnificently decorated buildings forming the temple of Vitthalswamin near the river, and smashed its exquisite stone sculptures. With fire and sword, with crowbars and axes, they carried on day after day their work of destruction. Never perhaps in the history of the world has such havoc been wrought, and wrought so suddenly, on so splendid a city: teeming with a wealthy and industrious population in the full plenitude of prosperity one day, and on the next seized, pillaged, and reduced to ruins, amid scenes of savage massacre and horrors beggaring description³⁰

The Muslim victors did not get time to raise their own structures from the ruins of Vijayanagar, partly because the Hindu Raja succeeded in regrouping his forces and re-occupying his capital and partly because they did not have the requisite Muslim population to settle in that large city; another invader, the Portuguese, had taken control of the Arabian Sea and blocked the flow of fresh recruits from Muslim countries in the Middle East. What would have happened otherwise is described by Alexander Cunningham in his report on Mahoba. As Mahoba was, he writes, for some time the headquarters of the early Muhammadan Governors, we could hardly expect to find that any Hindu buildings had escaped their furious bigotry, or their equally destructive cupidity. When the destruction of a Hindu temple furnished the destroyer with the ready means of building a house for himself on earth, as well as in heaven, it is perhaps wonderful that so many temples should still be standing in different parts of the country. It must be admitted, however, that, in none of the cities which the early Muhammadans occupied permanently, have they left a single temple standing, save this solitary temple at Mahoba, which doubtless owed its preservation solely to its secure position amid the deep waters of the Madan-Sagar. In Delhi, and Mathura, in Banaras and Jonpur, in Narwar and Ajmer, every single temple was destroyed by their bigotry, but thanks to their cupidity, most of the beautiful Hindu pillars were preserved, and many of them, perhaps, on their original positions, to form new colonnades for the masjids and tombs of the conquerors.  In Mahoba all the other temples were utterly destroyed and the only Hindu building now standing is part of the palace of Parmal, or Paramarddi Deva, on the hill-fort, which has been converted into a masjid. In 1843, I found an inscription of Paramarddi Deva built upside down in the wall of the fort just outside this masjid. It is dated in S. 1240, or A.D. 1183, only one year before the capture of Mahoba by Prithvi-Raj Chohan of Delhi. In the Dargah of Pir Mubarak Shah, and the adjacent Musalman burial-ground, I counted 310 Hindu pillars of granite. I found a black stone bull lying beside the road, and the argha of a lingam fixed as a water-spout in the terrace of the Dargah. These last must have belonged to a temple of Siva, which was probably built in the reign of Kirtti Varmma, between 1065 and 1085 A.D., as I discovered an inscription of that prince built into the wall of one of the tombs.³¹

Many other ancient cities and towns suffered the same tragic transformation. Bukhara, Samarkand, Balkh, Kabul, Ghazni, Srinagar, Peshawar, Lahore, Multan, Patan, Ajmer, Delhi, Agra Dhar, Mandu, Budaun, Kanauj, Biharsharif, Patna, Lakhnauti, Ellichpur, Daulatabad, Gulbarga, Bidar, Bijapur, Golconda-to mention only a few of the more famous Hindu capitals-lost their native character and became nests of a closed creed waging incessant war on a catholic culture. Some of these places lost even their ancient names which had great and glorious associations. It is on record that the Islamic invaders coined and imposed this or that quranic concoction on every place they conquered. Unfortunately for them, most of these impositions failed to stick, going the way they came. But quite a few succeeded and have endured till our own times. Reviving the ancient names wherever they have got eclipsed is one of the debts which Hindu society owes to its illustrious ancestors.

On the other hand, a large number of cities, towns and centres of Hindu civilization disappeared from the scene and their ruins have been identified only in recent times, as in the case of Kãpiî, Lampaka, Nagarahãra, Pushkalãvatî, UdbhãNDapura, Takshilã, Ãlor, Brãhmanãbãd, Debal, Nandana, Agrohã Virãtanagara, Ahichchhatra, rãvastî, Sãrnãth, Vaiãlî, Vikramîla, Nãlandã, KarNasuvarNa, PuNDravardhana, Somapura, Jãjanagar, DhãnyakaTaka, Vijayapurî, Vijayanagara, Dvãrasamudra. What has been found on top of the ruins in most cases is a mosque or a dargãh or a tomb or some other Muslim monument, testifying to Allahs triumph over Hindu Gods. Many more mounds are still to be explored and identified. A survey of archaeological sites in the Frontier Circle alone and as far back as 1920, listed 255 dheris³² or mounds which, as preliminary explorations indicated, hid ruins of ancient dwellings and/or places of worship. Some dheris, which had been excavated and were not included in this count, showed every sign of deliberate destruction.  By that time, many more mounds of a similar character had been located in other parts of the cradle of Hindu culture. A very large number has been added to the total count in subsequent years. Whichever of them is excavated tells the same story, most of the time. It is a different matter that since the dawn of independence, Indian archaeologists functioning under the spell or from fear of Secularism, record or report only the ethnographical stratifications and cultural sequences.³³

Muslim historians credit all their heroes with many expeditions each of which laid waste this or that province or region or city or countryside. The foremost heroes of the imperial line at Delhi and Agra such as Qutbud-Dîn Aibak (1192-1210 A.D.), Shamsud-Dîn Iltutmish (1210-36 A.D.), Ghiyãsud-Dîn Balban (1246-66 A D.), Alãud-Dîn Khaljî (1296-1316 A.D.), Muhammad bin Tughlaq (1325-51 A.D.), Fîruz Shãh Tughlaq (135188 A.D.) Sikandar Lodî (1489-1519 A.D.), Bãbar (1519-26 A.D.) and Aurangzeb (1658-1707 A.D.) have been specially hailed for hunting the peasantry like wild beasts, or for seeing to it that no lamp is lighted for hundreds of miles, or for destroying the dens of idolatry and God-pluralism wherever their writ ran. The sultans of the provincial Muslim dynasties-Malwa, Gujarat, Sindh, Deccan, Jaunpur, Bengal-were not far behind, if not ahead, of what the imperial pioneers had done or were doing; quite often their performance put the imperial pioneers to shame. No study has yet been made of how much the human population declined due to repeated genocides committed by the swordsmen of Islam. But the count of cities and towns and villages which simply disappeared during the Muslim rule leaves little doubt that the loss of life suffered by the cradle of Hindu culture was colossal.

Putting together all available evidence-literary and archaeological- from Hindu, Muslim and other sources, and following the trail of Islamic invasion, we get the pattern of how the invaders proceeded vis-a-vis Hindu places of worship after occupying a city or town and its suburbs. It should be kept in mind in this context that Muslim rule never became more than a chain of garrison cities and towns, not even in its heyday from Akbar to Aurangzeb, except in areas where wholesale or substantial conversions had taken place.  Elsewhere the invaders were rarely in full control of the countryside; they had to mount repeated expeditions for destroying places of worship, collecting booty including male and female slaves, and for terrorising the peasantry, through slaughter and rapine, so that the latter may become a submissive source of revenue.  The peasantry took no time to rise in revolt whenever and wherever Muslim power weakened or its terror had to be relaxed for reasons beyond its control.

1. Places taken by assault: If a place was taken by assault-which was mostly the case because it was seldom that the Hindus surrendered- it was thoroughly sacked, its surviving population slaughtered or enslaved and all its buildings pulled down. In the next phase, the conquerors raised their own edifices for which slave labour was employed on a large scale in order to produce quick results. Cows and, many a time, Brahmanas were killed and their blood sprinkled on the sacred sites in order to render them unclean for the Hindus for all time to come. The places of worship which the Muslims built for themselves fell into several categories. The pride of place went to the Jãmi Masjid which was invariably built on the site and with the materials of the most prominent Hindu temple; if the materials of that temple were found insufficient for the purpose, they could be supplemented with materials of other temples which had been demolished simultaneously. Some other mosques were built in a similar manner according to need or the fancy of those who mattered. Temple sites and materials were also used for building the tombs of those eminent Muslims who had fallen in the fight; they were honoured as martyrs and their tombs became mazãrs and rauzas in course of time. As we have already pointed out, Hindus being great temple builders, temple materials could be spared for secular structures also, at least in the bigger settlements. It can thus be inferred that all masjids and mazãrs, particularly the Jãmi Masjids which date from the first Muslim occupation of a place, stand on the site of Hindu temples; the structures we see at present may not carry evidence of temple materials used because of subsequent restorations or attempts to erase the evidence. There are very few Jãmi Masjids in the country which do not stand on temple sites.

2. Places surrendered: Once in a while a place was surrendered by the Hindus in terms of an agreement that they would be treated as zimmis and their lives as well as places of worship spared. In such cases, it took some time to eradicate the emblems of infidelity. Theologians of Islam were always in disagreement whether Hindus could pass muster as zimmis; they were not People of the Book. It depended upon prevailing power equations for the final decision to go in their favour or against them. Most of the time, Hindus lost the case in which they were never allowed to have any say. What followed was what had happened in places taken by assault, at least in respect of the Hindu places of worship. The zimmi status accorded to the Hindus seldom went beyond exaction of jizya and imposition of disabilities prescribed by Umar, the second rightly-guided Caliph (634-44 A.D.).

3. Places reoccupied by Hindus: It also happened quite frequently, particularly in the early phase of an Islamic invasion, that Hindus retook a place which had been under Muslim occupation for some time. In that case, they rebuilt their temples on new sites. Muslim historians are on record that Hindus spared the mosques and mazãrs which the invaders had raised in the interregnum. When the Muslims came back, which they did in most cases, they re-enacted the standard scene vis-a-vis Hindu places of worship.

4. Places in the countryside: The invaders started sending out expeditions into the countryside as soon as their stranglehold on major cities and towns in a region had been secured.  Hindu places of worship were always the first targets of these expeditions. It is a different matter that sometimes the local Hindus raised their temples again after an expedition had been forced to retreat. For more expeditions came and in due course Hindu places of worship tended to disappear from the countryside as well. At the same time, masjids and mazãrs sprang up everywhere, on the sites of demolished temples.

5. Missionaries of Islam: Expeditions into the countryside were accompanied or followed by the missionaries of Islam who flaunted pretentious names and functioned in many guises. It is on record that the missionaries took active part in attacking the temples. They loved to live on the sites of demolished temples and often used temple materials for building their own dwellings, which also went under various high-sounding names. There were instances when they got killed in the battle or after they settled down in a place which they had helped in pillaging. In all such cases, they were pronounced shahîds (martyrs) and suitable monuments were raised in their memory as soon as it was possible. Thus a large number of gumbads (domes) and ganjs (plains) commemorating the martyrs arose all over the cradle of Hindu culture and myths about them grew apace. In India, we have a large literature on the subject in which Sayyid Sãlãr Masûd, who got killed at Bahraich while attacking the local Sun Temple, takes pride of place. His mazAr now stands on the site of the same temple which was demolished in a subsequent invasion. Those Muslim saints who survived and settled down have also left a large number of masjids and dargAhs in the countryside. Almost all of them stand on temple sites.

6. The role of sufis: The saints of Islam who became martyrs or settled down were of several types which can be noted by a survey of their ziãrats and mazãrs that we find in abundance in all lands conquered by the armies of Islam. But in the second half of the twelfth century A.D., we find a new type of Muslim saint appearing on the scene and dominating it in subsequent centuries. That was the sufi joined to a silsila. This is not the place to discuss the character of some outstanding sufis like Mansûr al-Hallãj, Bãyazîd Bistãmî, Rûmî and Attãr. Suffice it to say that some of their ancestral spiritual heritage had survived in their consciousness even though their Islamic environment had tended to poison it a good deal. The common name which is used for these early sufis as well as for the teeming breed belonging to the latter-day silsilas, has caused no end of confusion. So far as India is concerned, it is difficult to find a sufi whose consciousness harboured even a trace of any spirituality. By and large, the sufis that functioned in this country were the most fanatic and fundamentalist activists of Islamic imperialism, the same as the latter-day Christian missionaries in the context of Spanish and Portuguese imperialism.

Small wonder that we find them flocking everywhere ahead or with or in the wake of Islamic armies. Sufis of the Chishtîyya silsila in particular excelled in going ahead of these armies and acting as eyes and ears of the Islamic establishment. The Hindus in places where these sufis settled, particularly in the South, failed to understand the true character of these saints till it was too late. The invasions of South India by the armies of Alãud-Dîn Khaljî and Muhammad bin Tughlaq can be placed in their proper perspective only when we survey the sufi network in the South. Many sufis were sent in all directions by Nizãmud-Dîn Awliyã, the Chistîyya luminary of Delhi; all of them actively participated in jihãds against the local population.  Nizãmud-Dîns leading disciple, Nasîrud-Dîn Chirãg-i-Dihlî , exhorted the sufis to serve the Islamic state.  The essence of sufism, he versified, is not an external garment. Gird up your loins to serve the Sultãn and be a sufi.³⁴ Nasîrud-Dîns leading disciple, Syed Muhammad Husainî Banda Nawãz Gesûdarãz (1321-1422 A.D.), went to Gulbarga for helping the contemporary Bahmani sultan in consolidating Islamic power in the Deccan. Shykh Nizãmud-Dîn Awliyãs dargãh in Delhi continued to be and remains till today the most important centre of Islamic fundamentalism in India.

An estimate of what the sufis did wherever and whenever they could, can be formed from the account of a pilgrimage which a pious Muslim Nawwãb undertook in 1823 to the holy places of Islam in the Chingleput, South Acort, Thanjavur, Tiruchirapalli and North Arcot districts of Tamil Nadu. This region had experienced renewed Islamic invasion after the breakdown of the Vijayanagar Empire in 1565 A.D. Many sufis had flocked in for destroying Hindu temples and converting the Hindu population, particularly the Qãdirîyyas who had been fanning out all over South India after establishing their stronghold at Bidar in the fifteenth century. They did not achieve any notable success in terms of conversions, but the havoc they wrought with Hindu temples can be inferred from a large number of ruins, loose sculptures scattered all over the area, inscriptions mentioning many temples which cannot be traced, and the proliferation of mosques, dargãhs, mazãrs and maqbaras.

The pilgrim visited many places and could not go to some he wanted to cover. All these places were small except Tiruchirapalli, Arcot and Vellore. His court scribe, who kept an account of the pilgrimage, mentions many masjids and mazãrs visited by his patron. Many masjids and mazãrs could not be visited because they were in deserted places covered by forest. There were several graveyards, housing many tombs; one of them was so big that thousands, even a hundred thousand graves could be there. Other notable places were takiyãs of faqirs, sarãis, dargãhs, and several houses of holy relics in one of which a hair of the Holy Prophet is enshrined. The account does not mention the Hindu population except as harsh kafirs and marauders. But stray references reveal that the Muslim population in all these places was sparse. For instance, Kanchipuram had only 50 Muslim houses but 9 masjids and 1 mazãr.

The court scribe pays fulsome homage to the sufis who planted firmly the Faith of Islam in this region. The pride of place goes to Hazrat Natthar WalI who took over by force the main temple at Tiruchirapalli and converted it into his khãnqãh. Referring to the destruction of the Sivalinga in the temple, he observes: The monster was slain and sent to the house of perdition.  His image namely but-ling worshipped by the unbelievers was cut and the head separated from the body. A portion of the body went into the ground. Over that spot is the tomb of WalI shedding rediance till this day.³⁵ Another sufi, Qãyim Shãh, who came to the same place at a later stage, was the cause of the destruction of twelve temples.³⁶ At Vellore, Hazrat Nûr Muhammad Qãdirî, the most unique man regarded as the invaluable person of his age, was the cause of the ruin of temples which he laid waste. He chose to be buried in the vicinity of the temple which he had replaced with his khãnqãh.³⁷

It is, therefore, not an accident that the masjids and khAnqAhs built by or for the sufis who reached a place in the first phase of Islamic invasion occupy the sites of Hindu temples and, quite often, contain temple materials in their structures. Lahore, Multan, Uch, Ajmer, Delhi, Badaun, Kanauj, Kalpi, Biharsharif, Maner, Lakhnauti, Patan, Patna, Burhanpur, Daulatabad, Gulbarga, Bidar, Bijapur, Golconda, Arcot, Vellor and Tiruchirapalli- to count only a few leading sufi center-shave many dargãhs which display evidence of iconoclasm.  Many masjids and dargãhs in interior places testify to the same fact, namely, that the sufis were, above everything else, dedicated soldiers of Allah who tolerates no other deity and no other way of worship except that which he revealed to Prophet Muhammad.

7. Particularly pious sultans: Lastly, we have to examine very closely the monuments built during the reigns of the particularly pious sultans who undertook to cleanse the land from the vices of infidelity and God-pluralism that had cropped up earlier, either because Islamic terror had weakened under pressure of circumstances or because the proceeding ruler (s) had wandered away from the path of rectitude. Fîruz Shãh Tughlaq, Sikandar Lodî and Aurangzeb of the Delhi-Agra imperial line belonged to this category.  They had several prototypes in the provincial Muslim dynasties at Ahmadabad, Mandu, Jaunpur, Lakhnauti, Gulbarga, Bidar, Ahmadnagar, Bijapur and Golconda. There is little doubt that all masjids and mazãrs erected under the direct or indirect patronage of these sultans, particularly in places where Hindu population predominates, stand on the sites of Hindu temples.

A Preliminary Survey

We give below, state-wise and district-wise, the particulars of Muslim monuments which stand on the sites and/or have been built with the materials of Hindu temples, and which we wish to recall as witnesses to the role of Islam as a religion and the character of Muslim rule in medieval India. The list is the result of a preliminary survey. Many more Muslim monuments await examination. Local traditions which have so far been ignored or neglected, have to be tapped on a large scale.

We have tried our best to be exact in respect of locations, names and dates of the monuments mentioned.  Even so, some mistakes and confusions may have remained. It is not unoften that different sources provide different dates and names for the same monument. Many Muslim saints are known by several names, which creates confusion in identifying their mazãrs or dargãhs. Some districts have been renamed or newly, created and a place which was earlier under one district may have been included in another. We shall be grateful to readers who point out these mistakes so that they can be corrected in our major study. This is only a brief summary.

ANDHRA PRADESH

I. Adilabad District.

Mahur, Masjid in the Fort on the hill. Temple site.
II. Anantpur District.

1. Gooty, Gateway to the Hill Fort. Temple materials used.
2. Kadiri, Jãmi Masjid.  Temple site.
3. Konakondla, Masjid in the bazar. Temple materials used.
4. Penukonda

(i) Fort. Temple materials used.
(ii) Masjid in the Fort. Converted Temple.
(iii) Sher Khãns Masjid (1546).³⁸ Converted Temple.
(iv) Dargãh of Babayya. Converted Îvara Temple.
(v) Jãmi Masjid (1664-65). Temple site.
(xi) Dargãh of Shãh Fakbrud-Dîn (1293-94). Temple site.

5. Tadpatri

(i) Jãmi Masjid (1695-96). Temple site.
(ii) Idgãh completed in 1725-26. Temple site.

6. Thummala, Masjid (1674-75). Temple site.
III. Cuddapah District

1. Cuddapah

(i) Bhãp Sãhib-kî-Masjid (1692). Temple site.
(ii) Idgãh (1717-18). Temple site.
(iii) Bahãdur Khãn-kî-Masjid (1722-23). Temple site.
(iv) Dargãh of Shãh Amînud-Dîn Gesû Darãz (1736-37). Temple site.

2. Duvvuru, Masjid. Temple site.
3. Gandikot, Jãmi Masjid (1690-91). Temple site.
4. Gangapuru, Masjid. Temple site.
5. Gundlakunta, Dastgîrî Dargãh. Temple site.
6. Gurrumkonda, Fort and several other Muslim buildings. Temple materials used.
7. Jammalmaduguu, Jãmi Masjid (1794-95). Temple site.
8. Jangalapalle, Dargãh of Dastgîr Swãmî. Converted Jangam temple.
9. Siddhavatam

(i) Qutb Shãhî Masjid (restored in 1808). Temple materials use.
(ii) Jãmi Masjid (1701). Temple materials used.
(iii) Dargãh of Bismillãh Khãn Qãdirî. Temple materials used.
(iv) Fort and Gateways. Temple materials used.
(v) Chowk-kî-Masjid. Temple site.

10. Vutukuru

(i) Masjid at Naligoto. Temple site.
(ii) Masjid at Puttumiyyapeta. Temple site.
IV. East Godavari District.

Bikkavolu, Masjid. Temple materials used.
V. Guntur District.

1. Nizampatnam, Dargãh of Shãh Haidrî (1609). Temple site
2. Vinukonda, Jãmi Masjid (1640-41). Temple site.
VI. Hyderabad District.

1. Chikalgoda, Masjid (1610). Temple site.
2. Dargah, Dargãh of Shãh Walî (1601-02). Temple site.
3. Golconda

(i) Jãmi Masjid on Bãlã Hissãr. Temple site.
(ii) Tãrãmatî Masjid. Temple site.

4. Hyderabad

(i) Dargãh of Shãh Mûsã Qãdirî. Temple site.
(ii) Masjid on the Pirulkonda Hill (1690). Temple site.
(iii) Tolî Masjid (1671). Temple materials used.
(iv) Dargãh of Miãn Mishk (d. 1680). Temple site.
(v) Dargãh of Mumin Chup in Aliyãbãd (1322-23). Temple site.
(vi) Hãjî Kamãl-kî-Masjid (1657). Temple site.
(vii) Begum Masjid (1593). Temple site.
(viii) Dargãh of Islãm Khãn Naqshbandî. Temple site.
(ix) Dargãh of Shãh Dãûd (1369-70). Temple site.
(x) Jãmi Masjid (1597). Temple site.

4. Maisaram, Masjid built by Aurangzeb from materials of 200 temples demolished after the fall of Golconda.
5. Secunderabad, Qadam RasUl. Temple site.
6. Sheikhpet

(i) Shaikh-kî-Masjid (1633-34). Temple site.
(ii) SarãiwAlî Masjid (1678-79). Temple tite.
VII. Karimnagar District.

1. Dharampuri, Masjid (1693). TrikûTa Temple site.
2. Elangdal

(i) Mansûr Khãn-kî-Masjid (1525). Temple site.
(ii) Alamgîrî Masjid (1696). Temple site.

3. Kalesyaram, Ãlamgîrî Masjid. Temple site.
4. Sonipet, Ãlamgîrî Masjid. Temple site.
5. Vemalvada, Mazãr of a Muslim saint. Temple site.
VIII. Krishna District.

1. Gudimetta, Masjid in the Fort, Temple materials used.
2. Guduru, Jãmi Masjid (1497). Temple materials used.
3. Gundur, Jãmi Masjid. Converted temple.
4. Kondapalli

(i) Masjid built in 1482 on the site of a temple after Muhammad Shãh BahmanI had slaughtered the Brahmin priests on the advice of Mahmûd Gawãn, the great Bahmanî Prime Minister, who exhorted the sultan to become a Ghãzî by means of this pious performance.
(ii) Mazãr of Shãh Abdul Razzãq. Temple site.

5. Kondavidu

(i) Masjid (1337). Temple materials used.
(ii) Dargãh of Barandaula. Temple materials used.
(iii) Qadam Sharîf of Ãdam. Converted temple.

6. Machhlipatnam

(i) Jãmi Masjid. Temple site.
(ii) Idgãh. Temple site.

7. Nandigram, Jãmi Masjid. Temple site.
8. Pedana, Iamail-kî-Masjid. Temple site.
9. Rajkonda, Masjid (1484). Temple site.
10. Tengda, Masjid. Temple site.
11. Turkpalem, Dargãh of Ghãlib Shahîd. Temple site.
12. Vadpaili, Masjid near NarsiMhaswãmîn Temple. Temple materials used.
13. Vijaywada, Jãmi Masjid. Temple site.
IX. Kurnool District.

1. Adoni

(i) Jãmi Masjid (1668-69). Materials of several temples used.
(ii) Masjid on the Hill. Temple materials used.
(iii) Fort (1676-77). Temple materials used.

2. Cumbum

(i) Jãmi Masjid (1649). Temple site.
(ii) Gachinãlã Masjid (1729-30). Temple site.

3. Havli, Jãmi Masjid. Temple materials used.
4. Karimuddula, Dargãh. Akkadevi Temple materials used.
5. Kottakot, Jãmi Masjid (1501). Temple site.
6. Kurnool

(i) Pîr Sãhib-kã-Gumbad (1637-38). Temple site.
(ii) Jãmi Masjid (1667). Temple site.
(iii) Lãl Masjid (1738-39). Temple site.

7. Pasupala, Kalãn Masjid. Temple site.
8. Sanjanmala, Masjid. Temple sites.
9. Siddheswaram, Ashurkhãna. Temple materials used.
10. Yadavalli, Mazãr and Masjid. Temple sites.
11. Zuhrapur, Dargãh of Qãdir Shãh Bukhãrî. Temple site.
X. Mahbubnagar District.

1. Alampur, Qalã-kî-Masjid. Temple materials used.
2. Jatprole, Dargãh of Sayyid Shãh Darwish. Temple materials used.
3. Kodangal

(i) Dargãh of Hazrat Nizãmud-DIn. Temple site.
(ii) Jãmi Masjid. Temple site.

4. Kundurg, Jãmi Masjid (1470-71). Temple site.
5. Pargi, Jãmi Masjid (1460). Temple site.
6. Somasila, Dargãh of Kamãlud-Dîn Baba (1642-43) Temple site.
XI. Medak District.

1. Andol, Old Masjid. Temple site.
2. Komatur, Old Masjid. Temple site.
3. Medak

(i) Masjid near Mubãrak Mahal (1641). VishNu Temple site.
(ii) Fort, Temple materials used.

4. Palat, Masjid. Temple site.
5. Patancheru

(i) Jãmi Masjid. Temple materials used.
(ii) Dargãh of Shykh Ibrãhîm known as Makhdûmji (1583). Temple site.
(iii) Ashrufkhãna. Temple site.
(iv) Fort (1698). Temple materials used.
XII. Nalgonda District.

1. Devarkonda

(i) Qutb Shãhî Masjid. Temple materials used.
(ii) Dargãh of Sharîfud-Din (1579). Temple site.
(iii) Dargãh of Qãdir Shãh Walî (1591). Temple site.

2. Ghazinagar, Masjid (1576-77). Temple site.
3. Nalgonda

(i) Garhî Masjid. Temple site.
(ii) Dargãh of Shãh Latîf. Temple site.
(iii) Qutb Shãhî Masjid (Renovated in 1897). Temple site.

4. Pangal, Ãlamgîrî Masjid. Temple site.
XIII. Nellore District.

1. Kandukuru, Four Masjids. Temple sites.
2. Nellore, Dargãh named Dargãmittã. Akkasãlîvara Temple materials used.
3. Podile, Dargãh. Temple site.
4. Udayagiri

(i) Jãmi Masjid (1642-43). Temple materials used.
(ii) Chhotî Masjid (1650-51). Temple materials used.
(iii) Fort. Temple materials used.
XIV. Nizambad District.

1. Balkonda

(i) Patthar-kî-Masjid. Temple site.
(ii) Idgãh. Temple site.

2. Bodhan

(i) Deval Masjid. Converted Jain temple.
(ii) Patthar-kî-Masjid. Temple site.
(iii) Ãlamgîrî Masjid (1654-55). Temple site.

3. Dudki, Ashrufkhãna. Temple materials used.
4. Fathullapur, Muaskarî Masjid (1605-06). Temple site.
XV. Osmanabad District.

Ausa, Jãmi Masjid (1680-81). Temple site.
XVI. Rangareddy District.

Maheshwar, Masjid (1687).  Madanna Pandits Temple site.
XVII. Srikakulam District

1. Icchapuram, Several Masjids. Temple sites.
2. Kalingapatnam, DargAh of Sayyid Muhammad Madnî Awliyã (1619-20). Temple materials used.
3. Srikakulam

(i) Jãmi Masjid (1641- 42). Temple site.
(ii) Dargãh of Bande Shãh Walî (1641- 42). Temple site.
(iii) Atharwãlî Masjid (1671-72). Temple site.
(iv) Dargãh of Burhãnud-Dîn Awliyã. Temple site.
XVIII. Vishakhapatnam District.

1. Jayanagaram, Dargãh. Temple site.
2. Vishakhapatnam, Dargãh of Shãh Madnî. Temple site.
XIX. Warangal District.

Zafargarh, Jãmi Masjid. Temple site.
XX. West Godavari District.

1. Eluru

(i) Fort. Temple materials used.
(ii) Sawãi Masjid. Converted temple.
(iii) Qãzis House. Somevara Temple materials used.

2. Nidavolu, Masjid. Mahãdeva Temple materials used.
3. Rajamundri, Jãmi Masjid (1324). Converted VeNugopãlaswãmin Temple.

ASSAM

District Kamrup
Hajo

(i) Poã Masjid (1657). Temple site.
(ii) Mazãr of a Muslim saint who styled himself Sultãn Ghiyãsud-Dîn Balban. Temple site.

BENGAL

I. Bankura District.

Lokpura, Mazãr of Ghãzî Ismãil. Converted Venugopala temple.
II. Barisal District.

Kasba, Masjid. Temple site.
III. Birbhum District.

1. Moregram, Mazãr of Sayyid Bãbã. Temple materials used.
2. Patharchapuri, Mazã of Dãtã, or Mahbûb Sãhib. Temple site.
3. Rajnagar, Several Old Masjids. Temple sites.
4. Sakulipur, Jãmi Masjid. Temple site.
5. Siyan, Dargãh of Makhdûm Shãh (1221). Materials of many temples used.
IV. Bogra District.

Mahasthan

(i) Dargãh and Masjid of Shãh Sultãn Mahîswãr. Stands on the ruins of a temple.
(ii) Majid on ilãdevî Ghat. Temple materials used.
V. Burdwan District.

1. Inchalabazar, Masjid (1703). Temple site.
2. Kasba, Rãjã, Masjid. Temple materials used.
3. Kalna

(i) Dargãh of Shãh Majlis (1491-93). Temple site.
(ii) ShãhI Masjid (1533). Temple site.

4. Mangalkot, Jãmi Masjid (1523-24). Temple site.
5. Raikha, Talãb-wãlî Masjid. Temple site.
6. Suata

(i) Dargãh of Sayyid Shãh Shahîd Mahmûd Bahmanî. Buddhist Temple materials site.
(ii) Masjid (1502-02). Temple site.
VI. Calcutta District.

Bania Pukur, Masjid built for Alãud-Dîn Alãul Haqq (1342). Temple materials used.
VII. Chatgaon District.

Dargãh of Badr Makhdûm. Converted Buddhist Vihãra.
VIII. Dacca District.

1. Dacca

(i) Tomb of Bîbî Parî. Temple materials used.
(ii) Saif Khãn-kî-Masjid. Converted temple.
(iii) Churihattã Masjid. Temple materials used.

2. Narayanganj, Qadam Rasûl Masjid. Temple site.
3. Rampal

(i) Masjid. Converted temple.
(ii) Dargãh of Bãbã. Adam Shahîd (1308). Temple materials used.

4. Sonargaon, Old Masjid. Temple materials used.
IX. Dinajpur District.

1. Basu-Bihar, Two Masjids. On the ruins of a Buddhist Vihãra.
2. Devatala

(i) Dargãh of Shykh Jalãlud-Dîn Tabrizi, Suhrawardîyyia sufi credited in Muslim histories with the destruction of many, temples. Temple site.
(ii) Jãmi Masjid (1463). VishNu Temple site.

3. Devikot

(i) Dargãh and Masjid of Pîr Atãullah Shãh (1203). Temple materials used.
(ii) Dargãh of Shãh Bukhãrî. Temple materials used.
(iii) Dargãh of Pîr Bahãud-Dîn. Temple materials used.
(iv) Dargãh of Shãh Sultãn Pîr. Temple materials used.

4. Mahisantosh, Dargãh and Masjid. On the site of a big VishNu Temple.
5. Nekmard, Mazãr of Nekmard Shãh. Temple site.
X. Faridpur District.

Faridpzir, Mazãr of Farîd Shãh. Temple site.
XI. Hooghly District.

1. Jangipura, Mazãr of Shahîd Ghãzî. Temple materials used.
2. Pandua

(i) Masjid. Temple materials used.
(ii) Mazãr of Shãh Safiud-Dîn. Temple site.
(iii) Fath Minãr. Temple materials used.

3. Santoshpur, Masjid near Molla Pukur (153-310). Temple site.
4. Satgaon, Jãmi Masjid. Temple materials used.
5. Tribeni

(i) Zafar Khãn-kî-Masjid (1298). Temple materials used.
(ii) Dargãh of Zafar Khãn. Temple materials used.
(iii) Masjid (1459). Temple site.
XII. Howrah District.

Jangalvilas, Pîr Sãhib-kî-Masjid. Converted temple.
XIII. Khulna District.

1. Masjidkur

(i) Shãt Gumbaz. Temple materials used.
(ii) Mazãr of Khanjã Ali or Khãn Jahãn. Temple site.

2. Salkhira, Dargãh of Maî Chãmpã. Temple materials used.
XIV. Malda District.

1. Gangarampur

(i) Dargãh of Shãh Atã. iva Temple site.
(ii) Masjid on the river bank (1249). Temple site.

2. Gaur, Muslim city built on the site and with the ruins of LakshmaNãvatî, Hindu capital destroyed by the Muslims at the end of the twelfth century A.D. Temple materials have been used in the following monuments:

(i) Chhotî Sonã Masjid.
(ii) Qadam Rasûl Masjid (1530)
(iii) Tãntipãrã Masjid (1480)
(iv) Lãttan Masjid (1475)
(v) Badî Sonã Masjid (1526)
(vi) Dargãh of Makhadûm Akhî Sirãj Chishtî, disciple of Nizãmud-Dîn Awliya of Delhi (1347)
(vii) Darsbãrî or College of Theology.
(viii) Astãnã of Shãh Niãmatullãh.
(ix) Chãmkattî Masjid (1459).
(x) Chikkã Masjid.
(xi) Gunmant Masjid.  Converted temple.
(xii) Dãkhil Darwãzã.
(xiii) Kotwãlî Darwãzã.
(xiv) Fîruz Minãr.
(xv) ChaNDipur Darwãzã.
(xvi) Bãrãduãrî Masjid.
(xvii) Lukãchuri Masjid.
(xviii) Gumtî Darwãzã.

3. Malda

(i) Jãmi Masjid (1566). Temple materials used.
(ii) Sak Mohan Masjid (1427). Temple site.

4. Pandua, Another Muslim city built with the ruins of LakshmaNãvatî. Temple materials have been used in the following monuments.

(i) Ãdina Masjid (1368)
(ii) Yaklakhî Masjid.
(iii) Chheh Hazãri or Dargãh of Nûr Qutb-i-Ãlam (1415).
(iv) Bãis Hazãrî or Khãnqãh of Jalãlud-Dîn Tabrizî (1244).
(v) Sonã Masjid.
(vi) Barn-like Masjid.
(vii) Qadam Rasûl.
XV. Midnapur District.

1. Gagneswar, Karambera Garh Masjid (1509). iva Temple site.
2. Hijli, Masnad-i-Ãlã-kî -Masjid. Temple site.
3. Kesiari, Masjid (1622). Mahãdeva Temple materials used.
4. Kharagpur, Mazãr of Pîr Lohãni. Temple site.
XVI. Murshidabad District.

1. Chuna Khali, Barbak-kî-Masjid. Temple site.
2. Murshidabad, Temple materials have been used in the following monuments:

(i) Katrã Masjid.
(ii) Motîjhîl Lake Embankments.
(iii) Sangî Dãlãn.
(iv) Mahal Sarã.
(v) Alîvardî Khãn-kî-Masjid.
(vi) Hazãrduãrî Mahal.

3. Rangamati, Dargãh on the Rãkshasî DãNgã. Stands on the ruins of a Buddhist Vihãra.
XVII. Noakhali District.

Begamganj, Bajrã Masjid. Converted temple.
XVIII. Pabna District.

Balandu, Madrasa. Converted Buddhist Vihãra.
XIX. Rajshahi District.

1. Bhaturia, Masjid. iva Temple materials used.
2. Kumarpura, Mazãr of Mukarram Shãh. Converted temple.
3. Kusumbha, Old Masjid (1490-93). Constructed entirely of temple materials.
XX. Rangpur District.

Kamatpur

(i) BaDã Dargãh of Shãh Ismãil Ghãzî. Temple site.
(ii) Idgãh on a mound one mile away. Temple materials used.
XXI. Sylhet District.

1. Baniyachung, Famous Masjid. Temple site.
2. Sylhet

(i) Masjid of Shãh Jalãl. Temple site.
(ii) Mazãrs of Shãh Jalãl and many of his disciples. Temple sites.
XXII. 24-Parganas District.

1. Barasat, Mazãr of Pîr Ekdil Sãhib. Temple site.
2. Berchampa, Dargãh of Pîr GorãchãNd. Temple site.

BIHAR

I. Bhagalpur District.

1. Bhagalpur

(i) Dargãh of Hazrat Shãhbãz (1502). Temple site.
(ii) Masjid of Mujahidpur (1511-15). Temple site.
(iii) Dargãh of Makhdûm Shãh (1615). Temple site.

2. Champanagar

(i) Several Mazãrs. On ruins of Jain temples.
(ii) Masjid (1491). Jain Temple site.

3. Sultanganj, Masjid on the rock on the river bank. Temple site.
II. Gaya District.

1. Amthua, Masjid (1536). Temple site.
2. Gaya, Shãhî Masjid in Nadirganj (1617). Temple site.
3. Kako, Dargãh of Bîbî Kamãlo. Temple site.
III. Monghyr District.

1. Amoljhori, Muslim Graveyard. VishNu Temple site.
2. Charuanwan, Masjid (1576). Temple site.
3. Kharagpur

(i) Masjid (1656-57). Temple site.
(ii) Masjid (1695-96). Temple site.

4. Monghyr

(i) Fort Gates. Temple materials used.
(ii) Dargãh of Shãh Nafa Chishtî (1497-98). Temple site.
IV. Muzaffarpur District.

Zaruha, MamûN-BhãNjã-kã- Mazãr. Temple materials used.
V. Nalanda District.

1. Biharsharif, Muslim capital built after destroying UdaNDapura which had a famous Buddhist Vihãra. Most of the Muslim monuments were built on the site and from materials of temples. The following are some of them:

(i) Dargãh of Makhdûmul Mulk Sharîfud-Dîn. (d. 1380).
(ii) BaDã Dargãh.
(iii) Chhotã Dargãh.
(iv) Bãrãdarî.
(v) Dargãh of Shãh Fazlullãh GosãîN.
(iv) Mazãr of Malik Ibrãhim Bayyû on Pîr PahãDî.
(vii) Kabîriud-Dîn-kî -Masjid (1353).
(viii) Mazãr of Sayyid Muhammad Siwistãni.
(ix) Chhotã Takiyã containing the Mazãr of Shãh Dîwãn Abdul Wahhãb.
(x) Dargãh of Shãh Qumais (1359-60).
(xi) Masjid in Chandpur Mahalla.
(xii) Jãmi Masjid in Paharpur Mahalla.

2. Parbati, Dargãh of Hãjî Chandar or ChãNd Saudãgar. Temple materials used.
3. Shaikhupura, Dargãh of Shykh Sãhib. Temple materials used.
VI. Patna District.

1. Hilsa

(i) Dargãh of Shãh Jumman Madãrîyya (repaired in 1543). Temple site.
(ii) Masjid. (1604-05). Temple site.

2. Jana, Jãmi Masjid (1539). Temple site.
3. Kailvan, Dargãh and Masjid. Temple site.
4. Maner, All Muslim monuments stand on temple sites. The following are prominent among them:

(i) BaDã Dargãh of Sultãnul Makhdûm Shãh Yãhyã Manerî.
(ii) Dargãh of Makhdûm Daulat Shãh.
(iii) Jãmi Masjid.
(iv) Mazãr of Hãjî Nizãmud-Dîn.

5. Muhammadpur, Jãmi Masjid (1510-11). Temple site.
6. Patna

(i) Patthar-kî-Masjid (1626). Temple materials used.
(ii) Begû Hajjãm-kî-Masjid (1510-11). Temple materials used.
(iii) Muslim Graveyard outside the Qiladari. On the ruins of Buddhist Vihãras.
(iv) Dargãh of Shãh Mîr Mansûr. On the ruins of a Buddhist Stûpa.
(v) Dargãh of Shãh Arzãni. On the site of a Buddhist Vihãra.
(vi) Dargãh of Pîr Damariyã. On the site of a Buddhist Vihãra.
(vii) Mirza Mãsûm-kî-Masjid (1605). Temple materials used.
(viii) Meetan Ghãt-kî-Masjid (1605). Temple site.
(ix) Katrã Masjid of Shãista Khãn. Temple site.
(x) Khwãja Ambar Masjid (1688-89). Temple site.
(xi) Bãbuganj Masjid (1683-86). Temple site.
(xii) Sher-Shãhî Masjid near Purab Darwaza. Temple site.
(xiii) Chamnî Ghãt-kî-Masjid. Temple site.

7. Phulwarisharif

(i) Dargãh of Shãh Pashmînãposh. Temple site.
(ii) Dargãh of Minhãjud-Dîn Rastî. Temple site.
(iii) Dargãh of Lãl Miãn. Temple site.
(iv) Sangî Masjid (1549-50). Temple site.
VII. Purnea District.

1. Hadaf, Jãmi Masjid. Temple site.
2. Puranea, Masjid in Keonlpura. Temple site.
VIII. Saran District.

1. Chirand, Masjid (1503-04). Temple site.
2. Narhan, Jãmi Masjid. Temple site.
3. Tajpur-Basahi Mazãr of Khwãja Bãdshãh. Temple materials used.
IX. Shahabad District.

1. Rohtasgarh

(i) Masjid of Aurangzeb. Part of a temple converted.
(ii) Mazãr of Sãqî Sultãn. Temple site.

2. Sasaram, Mazãr of Chandan Shahîd Pîr. Temple site.
X. Vaishali District.

1. Amer, Mazãr of Pîr Qattãl. Temple materials used.
2. Chehar

(i) Fort. Temple materials used.
(ii) Jãmi Masjid. Temple materials used.

3. Hajipur

(i) Hãjî Ilyãs-kî- Masjid. Converted temple.
(ii) Dargãh of Barkhurdãr Awliyã. Temple site.
(iii) Dargãh of Pîr Shattãrî. Temple site.
(iv) Dargãh of Hãjîul Harmain. Temple site.
(v) Dargãh of Pîr Jalãlud-Dîn. Temple site.

4. Basarh

(i) DargAh of Pîr Mîrãn. On top of a Buddhist Stûpa.
(ii) Mazãr of Shykh Muhammad Faizullãh Ali alias Qãzin Shattãrî. Temple site.
(iii) Graveyard. Many tombs built with temple materials.
(iv) Masjid. Temple site.
XI. District to be determined.

1. Hasanpura, Mazãr of Makhdûm Hasan. On the site of a Buddhist Stûpa,
2. Jhangira, Jãmi Masjid. Temple site.

DELHI

Islamic invaders destroyed the Hindu cities of Indarpat and Dhillikã with their extensive suburbs and built seven cities successively. The following Muslim monuments stand on the site of Hindu temples; temple materials can be seen in some of them.

I. Mehrauli

1. Quwwatul Islãm Masjid (1198).
2. Qutb Mînãr.
3. Maqbara of Shamsud-Dîn Iltutmish (1235.)
4. Dargãh of Shykh Qutbud-Dîn Bakhtyãr Kãkî (d. 1236).
5. Jahãz Mahal.
6. AlãI Darwãzã.
7. AlãI Mînãr.
8. Madrasa and Maqbara of Alãud-Dîn Khaljî.
9. Maqbara of Ghiyãud-Dîn Balban.
10. Masjid and Mazãr of Shykh Fazlullãh known as Jamãlî-Kamãlî.
11. MaDhî Masjid.
II. Sultan Ghari

Maqbara of Nãsirud-Dîn, son of Sultãn Shamsud-Dîn Iltutmish (1231).
III. Palam

Bãbrî (Ghazanfar) Masjid (1528-29).
IV. Begumpur

1. Masjid.
2. Bijai Mandal.
3. Kãlu Sarãi-kî-Masjid.
4. Mazãr of Shykh Najîbud-Dîn Mutwakkal Chishtî (d. 1272).
V. Tughlaqabad

Maqbara of Ghiyãsud-Dîn Tughlaq.
VI. Chiragh-Delhi

1. Dargãh of Shykh Nasîrud-Dîn Chirãgh-i-Dehlî (d. 1356).
2. Maqbara of Bahlul Lodî.
VII. Nizamud-DIn

1. Dargãh and Jamat-Khãna Masjid of Shykh Nizãmud-Dîn Awliyã (d. 1325).
2. Kalãn Masjid.
3. ChauNsaTh-Khambã .
4. Maqbara of Khãn-i-Jahãn Tilangãnî.
5. Chillã of Nizãmd-Dîn Awliyã.
6. Lãl Mahal.
VIII. Hauz Khas

1. Maqbara and Madrasa of Fîruz Shãh Tughlaq.
2. Dãdî-Potî-kã-Maqbara.
3. Biran-kã-Gumbad.
4. Chhotî and Sakrî Gumtî.
5. Nîlî Masjid (1505-06).
6. Idgãh (1404-00).
7. Bãgh-i-Ãlam-kã- Gumbad (1501).
8. Mazãr of Nûrud-Dîn Mubãrak Ghaznawî (1234-35).
IX. Malviyanagar

1. Lãl Gumbad or the Mazãr of Shykh Kabîrud-Dîn Awlîyã (1397).
2. Mazãr of Shykh Alãud-Dîn (1507).
3. Mazãr of Shykh Yûsuf Qattãl (d. 1527).
4. Khirkî Masjid.
X. Lodi Gardens

1. Maqbara of Muhammad Shãh.
2. BaDã Gumbad Masjid (1494).
3. Shîsh Gumbad.
4. Maqbara of Sikandar Lodî.
XI. Purana Qila

1. Sher Shãh Gate.
2. Qalã-i-Kuhna Masjid.
3. Khairul Manzil Masjid.
XII. Shahjahanabad

1. Kãlî Masjid at Turkman Gate.
2. Maqbara of Raziã Sultãn.
3. Jãmi Masjid on Bhojala PahãDî.
4. Ghatã or Zainatul Masjid.
5. Dargãh of Shãh Turkmãn (1240).
XIII. Ramakrishnapuram

1. Tîn Burjî Maqbara.
2. Malik Munîr-kî-Masjid.
3. Wazîrpur-kã-Gumbad.
4. Mundã Gumbads.
5. Barã-Lão-kã-Gumbad.
6. Barje-kã-Gumbad.
XIV. The Ridge

1. Mãlchã Mahal,
2. Bhûlî Bhatiyãri-kã-Mahal.
3. Qadam Sharîf.
4. Chauburzã Masjid.
5. Pîr Ghaib.
XV. Wazirabad

Masjid and Mazãr of Shãh Ãlam.
XVI. South Extension
1. Kãle Khãn-kã-Gumbad.
2. Bhûre Khãn-kã-Gumbad.
3. Chhote Khãn-kã-Gumbad.
4. BaDe Khãn-kã-Gumbad.

XVII. Other Areas

1. Maqbara of Mubãrak Shãh in Kotla Mubarakpur.
2. Kushk Mahal in Tin Murti.
3. Sundar Burj in Sundarnagar.
4. Jãmi Masjid in Kotla Fîruz Shãh.
5. Abdun-Nabî-kî- Masjid near Tilak Bridge.
6. Maqbara of Raushanãra Begum.

DIU

Jãmi Masjid (1404). Temple site.

GUJARAT

I. Ahmadabad District.

1. Ahmadabad, Materials of temples destroyed at Asaval, Patan and Chandravati were used in the building of this Muslim city and its monuments. Some of the monuments are listed below :

(i) Palace and Citadel of Bhadra.
(ii) Ahmad Shãh-kî-Masjid in Bhadra.
(iii) Jãmi Masjid of Ahmad Shãh.
(iv) Haibat Khãn-kî-Masjid.
(v) Rãnî Rûpmatî-kî-Masjid.
(vi) Rãnî Bãî Harîr-kî-Masjid.
(vii) Malik SãraNg-kî-Masjid.
(viii) Mahfûz Khãn-kî-Masjid.
(ix) Sayyid Ãlam-kî-Masjid.
(x) Pattharwãli or Qutb Shãh-kî-Masjid.
(xi) Sakar Khãn-kî-Masjid.
(xii) Bãbã Lûlû-kî-Masjid.
(xiii) Shykh Hasan Muhammad Chishtî-kî-Masjid.
(xiv) Masjid at Isãnpur.
(xv) Masjid and Mazãr of Malik Shabãn.
(xvi) Masjid and Mazãr of Rãnî Sîprî (Sabarai).
(xvii) Masjid and Mazãr of Shãh Ãlam at Vatva.
(xviii) Maqbara of Sultãn Ahmad Shãh I.

2. Dekwara, Masjid (1387). Temple site.
3. Dholka

(i) Masjid and Mazãr of Bahlol Khãn Ghãzî. Temple site.
(ii) Mazãr of Barkat Shahîd (1318). Temple site.
(iii) Tanka or Jãmi Masjid (1316). Temple materials used.
(iv) Hillãl Khãn Qãzî-kî-Masjid (1333). Temple materials used.
(v) Khîrnî Masjid (1377). Converted Bãvan Jinãlaya Temple.
(vi) Kãlî Bazar Masjid (1364). Temple site.

4. Isapur, Masjid. Temple site.
5. Mandal

(i) Sayyid-kî-Masjid (1462). Temple site.
(ii) Jãmi Masjid. Temple site.

6. Paldi, Patthar-kî-Masjid. Temple site.
7. Ranpur, Jãmi Masjid (1524-25). Temple site.
8. Sarkhej

(i) Dargãh of Shykh Ahmad Khattû Ganj Baksh (d. 1445). Temple materials used.
(ii) Maqbara of Sultãn Mahmûd BegaDã. Temple materials used.

9. Usmanpur, Masjid and Mazãr of Sayyid Usmãn. Temple site.
II. Banaskantha District.

1. Haldvar, Mazãr of Lûn Shãh and Gûjar Shãh. Temple site.
2. Halol

(i) Ek Mînãr-kî-Masjid. Temple site.
(ii) PãNch MuNhDã-kî-Masjid. Temple site.
(iii) Jãmi Masjid (1523-24). Temple site.

3. Malan, Jãmi Masjid (1462). Temple materials used.
III. Baroda District.

1. Baroda

(i) Jãmi Masjid (1504-05) Temple site.
(ii) Dargãh of Pîr Amîr Tãhir with its Ghãzî Masjid. Temple site.
(iii) Mazãr of Pîr GhoDã (1421-23). Temple site.

2. Dabhoi

(i) Dargãh of PãNch Bîbî. Temple materials used.
(ii) Mazãr of Mãî Dhokrî. Temple materials used.
(iii) Fort. Temple materials used.
(iv) Hira, Baroda, MabuDa and NandoDi Gates. Temple materials used.
(v) MahuNDi Masjid. Temple materials used.

3. Danteshwar, Mazãr of Qutbud-Dîn. Temple site.
4. Sankheda, Masjid (1515-16). Temple site.
IV. Bharuch District.

1. Amod, Jãmi Masjid. Temple materials used.
2. Bharuch

(i) Jãmi Masjid (1321). Brahmanical and Jain temple materials used.
(ii) Ghaznavî Masjid (1326). Temple site.
(iii) Idgãh (1326). Temple site.
(iv) ChunãwãDã Masjid (1458). Temple site.
(v) Qãzî-kî-Masjid (1609). Temple site.
(vi) Mazãr of Makhdûm Sharîfud-Dîn (1418). Temple site.

3. Jambusar, Jãmi Masjid (1508-09). Temple site.
4. Tankaria, BaDî or Jãmi Masjid (1453). Temple site.
V. Bhavnagar District.

1. Botad, Mazãr of Pîr Hamîr Khan. Temple site.
2. Tolaja, Idgãh and Dargãh of Hasan Pîr. Temple site.
3. Ghoda, Masjid (1614). Temple site.
VI. Jamnagar District.

1. Amran, Dargãh of Dawal Shãh. Temple materials used.
2. Bet Dwarka, Dargãh of Pîr Kirmãnî. Temple site.
3. Dwarka, Masjid (1473). Temple site.
VII. Junagarh District.

1. Junagarh

(i) BorwãD Masjid (1470). Temple site.
(ii) Jãmi Masjid in Uparkot. Jain Temple site.
(iii) Masjid at Mãî GaDhechî. Converted Jain temple.

2. Loliyana, Dargãh of Madãr Shãh. Temple site.
3. Kutiana, Jãmi Masjid. Temple site.
4. Mangrol

(i) Rahmat Masjid. Temple materials used.
(ii) Jãmi Masjid (1382-83). Temple materials used.
(iii) JûnI Jail-kî-Masjid (1385-86). Temple site.
(iv) Revãlî Masjid (1386-87). Temple materials used.
(v) Masjid at Bandar. Temple materials used.
(vi) Dargãh near Revãli Masjid. Temple materials used.
(vii) Mazãr of Sayyid Sikandar alias Makhdûm Jahãniyã (1375). Temple materials used.
(viii) GaDhi Gate. Temple materials used.

5. Somnath Patan

(i) Bãzãr Masjid (1436). Temple site.
(ii) Chãndnî Masjid (1456). Temple site.
(iii) Qãzî-kî-Masjid (1539). Temple site.
(iv) PathãnwaDi Masjid (1326). Temple site.
(v) Muhammad Jamãdãr-kî-Masjid (1420). Temple site.
(vi) MiThãshãh Bhang-kî-Masjid (1428). Temple site.
(vii) Jãmi Masjid. Temple materials used.
(viii) Masjid made out of the SomanAtha Temple of Kumãrapãla.
(ix) Masjid at the back of the Somanãtha Temple. Converted temple.
(x) Motã Darwãza. Temple materials used.
(xi) Mãîpurî Masjid on the way to Veraval. Temple materials used.
(xii) Dargãh of Manglûri Shãh near Mãîpurî Masjid. Temple materials used.
(xiii) Shahîd Mahmûd-kî-Masjid (1694). Temple site.

6. Vanasthali, Jãmi Masjid. Converted VAmana Temple.
7. Veraval

(i) Jãmi Masjid (1332). Temple site.
(ii) Nagîna Masjid (1488). Temple site.
(iii) Chowk Masjid. Temple site.
(iv) MãNDvî Masjid. Temple site.
(v) Mazãr of Sayyid Ishãq or Maghribî Shãh. Temple site.
(vi) Dargãh of Muhammad bin Hãjî Gilãnî. Temple site.
VIII. Kachchh District.

1. Bhadreshwar

(i) Solãkhambî Masjid. Jain Temple materials used.
(ii) ChhoTî Masjid. Jain Temple materials used.
(iii) Dargãh of Pîr Lãl Shãhbãz. Jain Temple materials used.

2. Bhuj

(i) Jãmi Masjid. Temple site.
(ii) Gumbad of Bãbã Guru. Temple site.

3. Munra or MunDra, Seaport built from the materials of Jain temples of Bhadreshwar which were demolished by the Muslims; its Safed Masjid which can be seen from afar was built from the same materials.
IX. Kheda District.

1. Kapadwani

(i) Jãmi Masjid (1370-71). Temple site.
(ii) Sãm Shahîd-kî-Masjid (1423). Temple site.

2. Khambhat

(i) Jãmi Masjid (1325). Jain Temple materials used.
(ii) Masjid in Qaziwara (1326). Temple site.
(iii) Masjid in Undipet (1385). Temple site.
(iv) Sadi-i-Awwal Masjid (1423). Temple site.
(v) Fujrã-kî-Masjid (1427). Temple site.
(vi) Mazãr of Umar bin Ahmad Kãzrûnî. Jain Temple materials used.
(vii) Mazãr of Qãbil Shãh. Temple site.
(viii) Mazãr of Shykh Alî Jaulãqî known as Parwãz Shãh (1498). Temple site.
(ix) Mazãr of Shãh Bahlol Shahîd. Temple site.
(x) Maqbara of Ikhtîyãrud-Daula (1316). Temple site.
(xi) IdgAh (1381-82). Temple site.

3. Mahuda, Jãmi Masjid (1318). Temple site.
4. Sojali, Sayyid Mubãrak-kî-Masjid. Temple site.
X. Mehsana District.

1. Kadi

(i) Masjid (1384). Temple site.
(ii) Masjid (1583). Temple site.

2. Kheralu, Jãmi Masjid (1409-10). Temple site.
3. Modhera, Rayadi Masjid. Temple site.
4. Munjpur, Jãmi Masjid (1401-02). Temple site.
5. Patan

(i) Jãmi Masjid (1357). Temple materials used.
(ii) Phûtî Mahalla or Pinjar Kot-kî-Masjid (1417). Temple site.
(iii) Bãzãr-kî-Masjid (1490). Temple site.
(iv) Masjid in a field that was the Sahasralinga Talav. Temple materials used.
(v) Masjid and Dargãh of Makhdûm Husãmud-Dîn Chishtî, disciple of Shykh Nizãmud-Dîn Awliya of Delhi. Temple materials used.
(vi) GûmDã Masjid (1542). Temple site.
(vii) RangrezoN-kî- Masjid (1410-11). Temple site.
(viii) Dargãh of Shykh Muhammad Turk Kãshgarî (1444-45). Temple site.
(ix) Dargãh of Shykh Farîd. Converted temple.

6. Sami, Jãmi Masjid (1404). Temple site.
7. Sidhpur, Jãmi Masjid. Built on the site and with the materials of the Rudra-mahãlaya Temple of Siddharãja JayasiMha.
8. Una, Dargãh of Hazrat Shãh Pîr. Temple site.
9. Vijapur

(i) Kalãn Masjid (1369-70). Temple site.
(ii) Mansûrî Masjid. Temple site.
XI. Panch Mahals District.

1. Champaner

(i) Jãmi Masjid (1524). Temple site.
(ii) Bhadra of Mahmûd BegDã. Temple site.
(iii) Shahr-kî-Masjid.  Temple site.

2. Godhra, Masjid. Temple site.
3. Pavagadh

(i) Masjid built on top of the Devî Temple.
(ii) PãNch MuNhDã Masjid. Temple site.
(iii) Jãmi Masjid. Temple site,

4. Rayania, Masjid (1499-1500). Temple site.
XII. Rajkot District.

1. Jasdan, Dargãh of Kãlû Pîr. Temple materials used.
2. Khakhrechi

(i) Jãmi Masjid. Temple site.
(ii) Dargãh of Kamãl Shãh Pîr. Temple site.

3. Mahuva, Idgah (1418). Temple site.
4. Malia, Jãmi Masjid. Temple site.
5. Morvi, Masjid (1553). Temple site.
6. Santrampur, Masjid (1499-1500). Temple site.
XIII. Sabarkantha District.

1. Hersel, Masjid (1405). Temple site.
2. Himmatnagar, Moti-Mohlat Masjid in Nani Vorwad (1471). Temple site.
3. Prantij

(i) Fath or Tekrewãlî Masjid (1382). Temple site.
(ii) Dargãh of Sikandar Shãh Shahîd (d. 1418). Temple materials used.
XIV.  Surat District.

1. Navasari

(i) Jãmi Masjid (1340). Temple site.
(ii) Shãhî Masjid. Temple site.

2. Rander, The Jains who predominated in this town were expelled by Muslims and all temples of the former were converted into mosques. The following mosques stand on the site of and/or are constructed with materials from those temples:

(i) Jãmi Masjid.
(ii) Nit Naurî Masjid.
(iii) Miãn-kî-Masjid.
(iv) Khãrwã Masjid.
(v) Munshî-kî-Masjid.

3. Surat

(i) Mirzã Sãmi-kî-Masjid (1336). Temple site.
(ii) Nau Sayyid Sãhib-kî-Masjid and the nine Mazãrs on Gopi Talav in honour of nine Ghãzîs. Temple sites.
(iii) Fort built in the reign of Farrukh Siyãr. Temple materials used.
(iv) Gopi Talav (1718). Temple materials used.

4. Tadkeshwar, Jãmi Masjid (1513-14). Temple site.
XV. Surendranagar District.

1. Sara, DarbargaDh-kî -Masjid (1523). Temple site.
2. Vad Nagar, Masjid (1694). Stands on the site of the Hãtakevara Mahãdeva temple.
3. Wadhwan, Jãmi Masjid (1439). Temple site.

HARYANA

I. Ambala District.

1. Pinjor, Temple materials have been used in the walls and buildings of the Garden of Fidãi Khãn.
2. Sadhaura

(i) Masjid built in Khaljî times. Temple materials used.
(ii) Two Masjids built in the reign of Jahãngîr. Temple materials used.
(iii) QãzioN-kî-Masjid (1640). Temple site.
(iv) Abdul Wahãb-kî-Masjid. Temple site.
(v) Dargãh of Shãh Qumais. Temple site.
II. Faridabad District.

1. Faridabad, Jãmi Masjid (1605). Temple site.
2. Nuh, Masjid (1392-93). Temple materials used.
3. Palwal

(i) Ikrãmwãlî or Jãmî Masjid (1221). Temple materials used.
(ii) Idgãh (1211). Temple material Is used.
(iii) Mazãr of Sayyid Chirãgh. Temple site.
(iv) Mazãr of Ghãzî Shihãbud-Dîn. Temple site.
(v) Mazãr of Sayyid Wãrah. Temple site.
III. Gurgaon District.

1. Bawal, Masjid (1560). Temple site.
2. Farrukhnagar, Jãmi Masjid (1276). Temple site.
3. Sohna

(i) Masjid (1561). Temple site.
(ii) Mazãrs known as Kãlã and Lãl Gumbad. Temple sites.
IV. Hissar District.

1. Barwala, Masjid (1289). Temple site.
2. Fatehabad

(i) Idgãh of Tughlaq times. Temple materials used.
(ii) Masjid built by Humãnyûn (1539). Temple site.

3. Hansi

(i) Idgãh built in the reign of Shamsud-Dîn Iltutmish. Temple site.
(ii) JulãhoN-kî-Masjid built in the same reign. Temple site.
(iii) Bû Alî Baksh Masjid (1226). Temple site.
(iv) Ãdina Masjid (1336). Temple site.
(v) Masjid in the Fort (1192). Temple site.
(vi) Shahîd-Ganj Masjid. Temple site.
(vii) Humãyûn-kî-Masjid. Temple materials used.
(viii) Dargãh of Niãmatullãh Walî with adjascent Bãrãdarî. Temple materials used.
(ix) Dargãh of Bû Alî Qalandar (1246). Temple site.
(x) Dargãh of Shykh Jalãlud-Dîn Haqq (1303). Temple site.
(xi) Dargãh of Mahammad Jamîl Shãh. Temple site.
(xii) Dargãh of Wilãyat Shãh Shahîd (1314). Temple site.
(xiii) Chahãr Qutb and its Jãmi Masjid. Temple materials used.
(xiv) Fort and City Gates. Temple materials used.

4. Hissar, This city was built by Fîruz Shãh Tughlaq with temple materials brought mostly from Agroha which had been destroyed by Muhammad Ghurî in 1192.

(i) Lãt-kî-Masjid. Temple materials used.
(ii) Humayûns Jãmi Masjid (1535). Temple site.
(iii) Masjid and Mazãr of Bahlul Lodî. Temple site.
(iv) Humãyûns Masjid outside Delhi Gate (1533). Temple site.
(v) Dargãh of Bãbã Prãn Pîr Pãdshãh. Temple materials used.
(vi) Fort of Fîruz Shãh Tughlaq. Temple materials used.
(vii) Jahãz Mahal. Converted Jain Temple.
(viii) Gûjarî Mahal. Temple materials used.

5. Sirsa

(i) Masjid in the Mazãr of Imãm Nãsir (1277). Temple materials used.
(ii) Bãbarî Masjid in the Sarai (1530). Temple site.
(iii) QãzIzãda-kî-Masjid (1540). Temple site.
V. Karnal District.

Panipat

(i) Masjid opposite the Mazãr of Bû Alî Qalandars mother (1246). Temple site.
(ii) Bãbarî Masjid in Kãbulî Bãgh (1528-29). Temple site.
(iii) Mazãr of Shykh Jalãlud-Dîn (1499). Temple site.
(iv) Mazãr of Bû Alî Qalandar (1660). Temple site.
VI. Kurukshetra District.

1. Kaithal

(i) Dargãh of Shykh Salãhud-Dîn Abul Muhammad of Balkh (d. 1246). Temple materials used.
(ii) Shãh Wilãyat-kî-Masjid (1657-58). Temple site.
(iii) Jãmi Masjid. Temple materials used.
(iv) Madrasa. Temple materials used.

2. Kurukshetra, Madrasa on the Tila. Temple site.
3. Thanesar

(i) Dargãh and Madrasa of Shykh Chillî or Chehalî Bannurî. Temple materials used.
(ii) Pathariã Masjid near Harsh-kã-Tîlã. Temple materials used.
(iii) Chînîwãlî Masjid. Temple materials used.
VII.  Mahendergarh District.

Narnaul, Mazar of Pîr Turk Shahîd or Shãh Wilãyat (d. 1137). Temple site.
VIII. Rohtak District.

1. Jhajjar, Kãlî Masjid (1397). Temple site.
2. Maham,

(i) PirzãdoN-kî-Masjid built in Bãbars reign (1529). Temple site.
(ii) Humãyûns Jãmi Masjid (1531). Temple site.
(iii) QasãiyoN-kî-Masjid. Temple site.
(iv) Masjid (1669). Temple site.
(v) Daulat Khãn-kî-Masjid (1696). Temple site.

3. Rohtak

(i) Dînî Masjid (1309). Temple materials used.
(ii) Masjid in the Fort (1324). Temple site.
(iii) Bãbars Masjid-i-Khurd (1527-28). Temple site.
(iv) Bãbars RãjpûtoN-kî-Masjid. (1528). Temple site.
(v) Second or Humãyûns Masjid in the Fort (1538). Temple site.
(vi) Masjid at Gokaran (1558). Temple site.
(vii) DogroN Wãlî Masjid (1571). Temple site.
(viii) Mast Khãn-kî-Masjid (1558-59) Temple site.
IX. Sonepat District.

1. Gohana, Dargãh of Shãh Ziãud-Dîn Muhammad. Temple site.
2. Sonepat

(i) Masjid and Mazãr of Imãm Nãsir (renovated in 1277). Temple site.
(ii) Bãbars ShykhzãdoN-kî- Masjid (1530). Temple site.
(iii) Mazãr of Khwãja Khizr. Temple site.
(iv) Humãyûn’s Masjid (1538). Temple site.

HIMACHAL PRADESH

Kangra, Jahãngîrî Gate. Temple materials used.

KARNATAKA

I. Bangalore District.

1. Dodda-Ballapur, Dargãh of Muhiud-Dîn Chishtî of Ajodhan (d. 1700). Temple materials used.
2. Hoskot

(i) Dargãh of Saballî Sãhib. Temple site.
(ii) Dargãh of Qãsim Sãhib. Converted temple.
II. Belgaum District.

1. Belgaum

(i) Masjid-i-Safa in the Fort (1519). Temple site.
(ii) Jãmi Masjid (1585-86). Temple site.
(iii) Mazãr of Badrud-Dîn Shãh in the Fort (1351-52). Temple site.

2. Gokak, Masjid. Temple site.
3. Hukeri

(i) Mãn Sahib-kî-Dargã h (1567-68). Temple site.
(ii) Kãlî Masjid (1584). Temple materials used.

4. Kudachi

(i) Dargãh of Makhdûm Shãh Walî. Temple site.
(ii) Mazãr of Shykh Muhammad Sirãjud-Dîn Pîrdãdî. Temple site.

5. Madbhavi, Masjid. iva Temple materials used.
6. Raibag, Jãmi Masjid. Temple site,
7. Sampgaon, Masjid. Temple site.
III. Bellary District.

1. Bellary, Masjid built by Tîpû Sultãn (1789-90). Temple site.
2. Hampi, Masjid and Idgãh in the ruins of Vijayanagar. Temple materials used.
3. Hospet, Masjid in Bazar Street built by Tîpû Sultãn (1795-96). Temple site.
4. Huvinhadgalli, Fort. Temple materials used.
5. Kanchagarabelgallu, Dargãh of Husain Shãh. Temple site.
6. Kudtani, Dargãh. Durgevara Temple materials used.
7. Sandur, Jãmi Masjid. Temple site.
8. Siruguppa, Lãd Khãn Masjid (1674). Temple site.
9. Sultanpuram, Masjid on the rock. Temple site.
IV. Bidar District.

1. Bidar, Ancient Hindu city transformed into a Muslim capital. The following monuments stand on temple sites and/or temple materials have been used in their construction:

(i) Solã Khambã Masjid (1326-27).
(ii) Jãmi Masjid of the Bahmanîs.
(iii) Mukhtãr Khãn-kî-Masjid (1671).
(iv) Kãlî Masjid (1694).
(v) Masjid west of Kãlî Masjid (1697-98).
(vi) Farrah-Bãgh Masjid, 3 km outside the city (1671).
(vii) Dargãh of Hazrat Khalîlullãh at Ashtûr (1440).
(viii) Dargãh of Shãh Shamsud-Dîn Muhammad Qãdirî known as Multãnî Pãdshãh.
(ix) Dargãh of Shãh Waliullãh-al- Husainî.
(x) Dargãh of Shãh Zainul-Dîn Ganj Nishîn.
(xi) Dargãh and Masjid of Mahbûb Subhãnî.
(xii) Mazãr of Ahmad Shãh Walî at Ashtûr (1436).
(xiii) Mazãr of Shãh Abdul Azîz (1484).
(xiv) Takht Mahal.
(xv) Gagan Mahal.
(xvi) Madrasa of Mahmûd Gawãn.

2. Chandpur, Masjid (1673-74). Temple site.
3. Chillergi, Jãmi Masjid (1381). Temple site.
4. Kalyani, Capital of the Later Chãlukyas. All their temples were either demolished or converted into mosques.

(i) Jãmi Masjid (1323). Temple site.
(ii) Masjid (1406). Temple site.
(iii) Masjid in Mahalla Shahpur (1586-87). Temple site.
(iv) Dargãh of Maulãna Yãqûb. Temple site.
(v) Dargãh of Sayyid Pîr Pãshã. Temple site.
(vi) Fort Walls and Towers. Temple materials used.
(vii) Nawãbs Bungalow. Temple materials used.

5. Kohir

(i) Jãmi Masjid. Temple site.
(ii) Dargãhs of two Muslim saints. Temple sites.

6. Shahpur, Masjid (1586-87). Temple site.
7. Udbal, Jãmi Masjid (1661-62). Temple site.
V. Bijapur District.

1. Afzalpur, Mahal Masjid. Trikûta Temple materials used.
2. Badami, Second Gateway of the Hill Fort. VishNu Temple materials used.
3. Bekkunal, Dargãh outside the village. Temple materials used.
4. Bijapur, Ancient Hindu city transformed into a Muslim capital. The following monuments are built on temple sites and/or temple materials have been used in their construction:

(i) Jãmi Masjid (1498-99).
(ii) Karîmud-Dîn-kî- Masjid in the Ãrk (1320-21).
(iii) ChhoTã Masjid on way to Mangoli Gate.
(iv) Khwãja Sambal-kî-Masjid (1522-13).
(v) Makka Masjid.
(vi) AnDû Masjid.
(vii) Zangîrî Masjid.
(viii) Bukhãrã Masjid (1536-37).
(ix) Dakhînî Idgah (1538-39).
(x) Masjid and Rauza of Ibrãhîm II Adil Shãh (1626).
(xi) Gol Gumbaz or the Rauza of Muhammad Adil Shãh.
(xii) JoD-Gumbad.
(xiii) Nau-Gumbad.
(xiv) Dargãh of Shãh Mûsã Qãdiri.
(xv) Gagan Mahal.
(xvi) Mihtar Mahal.
(xvii) Asar Mahal.
(xvii) Anand Mahal and Masjid (1495).
(xviii) Sãt Manzil.
(xix) Ãrk or citadel.
(xx) Mazãr of Pîr Mabarî Khandãyat.
(xxi) Mazãr of Pîr Jumnã.
(xxii) Dargãh of Shãh Mîrãnji Shamsul-Haq Chishtî on Shahpur Hill.

5. Hadginhali, Dargãh. Temple materials used.
6. Horti, Masjid. Temple materials used.
7. Inglesvara, Muhiud-Dîn Sãhib-kî-Masjid. Munipã Samãdhi materials used.
8. Jirankalgi, Masjid. Temple materials used.
9. Kalleeri, Masjid near the village Chawdi. Keavadeva Temple materials used.
10. Mamdapur

(i) Jãmi Masjid. Temple site.
(ii) Mazãr of Kamãl Sãhib. Temple site.
(iii) Mazãr of Sadle Sãhib of Makka. Temple site.

11. Naltvad, Masjid (1315). Temple materials used.
12. Pirapur, Dargãh. Temple site.
13. Salvadigi, Masjid. Temple materials used.
14. Sarur, Masjid. Temple materials used.
15. Segaon, Dargãh. Temple site.
16. Takli, Masjid. Temple materials used.
17. Talikota

(i) Jãmi Masjid. Jain Temple materials used.
(ii) PãNch Pîr-kî-Masjid and Ganji-i-Shahî dãn. Temple site.

18. Utagi, Masjid (1323). Temple site.
VI. Chickmanglur District.

Baba Budan, Mazãr of Dãdã Hayãt Mîr Qalandar. Dattãtreya Temple site.
VII. Chitaldurg District.

Harihar, Masjid on top of Harîharevara Temple.
VIII. Dharwad District.

1. Alnavar, Jãmi Masjid. Jain Temple materials used.
2. Bankapur

(i) Masjid (1538-39). Temple site.
(ii) Jãmi Masjid (1602-03). Temple site.
(iii) Graveyard with a Masjid. Temple site.
(iv) Dongar-kî-Masjid. Temple site.
(v) Dargãh of Shãh Alãud-Dîn-Qãdirî . Temple site.
(vi) Fort (1590-91). Temple materials used,

3. Balur, Masjid. Temple materials used.
4. Dambal, Mazãr of Shãh Abdullãh Walî. Temple materials used.
5. Dandapur, Jãmi Masjid. Temple materials used.
6. Dharwad, Masjid on Mailarling Hill. Converted Jain Temple.
7. Hangal

(i) Jãmi Masjid. Temple site.
(ii) Masjid in the Fort. Temple site.

8. Hubli, 17 Masjids built by Aurangzeb in 1675 and after Temple sites.
9. Hulgur

(i) Dargãh of Sayyid Shãh Qãdirî. Temple site.
(ii) Masjid near the above Dargãh. Temple site.

10. Lakshmeshwar, Kãlî Masjid. Temple site.
11. Misrikot, Jãmi Masjid (1585-86). Temple site.
12. Mogha, Jãmi Masjid. Ãdityadeva Temple materials used.
13. Ranebennur, Qalã, Masjid (1742). Temple site.
14. Savanur

(i) Jãmi Masjid reconstructed in 1847-48. Temple site.
(ii) Dargãh of Khairullãh Shãh Bãdshãh. Temple site.
(iii) Dargãh and Masjid of Shãh Kamãl. Temple site.
IX. Gulbarga District.

1. Chincholi, Dargãh. Temple site.
2. Dornhalli, Masjid. Temple site.
3. Firozabad

(i) Jãmi Masjid (1406). Temple site.
(ii) Dargãh of Shãh Khalîfatur-Rahmã n Qãdirî (d. 1421). Temple site.

4. Gobur, Dargãh. Ratnarãya Jinãlaya Temple materials used.
5. Gogi

(i) Arabaa Masjid (1338). Temple site.
(ii) Dargãh of Pîr Chandã, Husainî (1454). Temple site.
(iii) Chillã of Shãh Habîbullãh (1535-36). Temple site.

6. Gulbarga, Ancient Hindu city converted into a Muslim capital and the following among other monuments built on temple sites and/or with temple materials:

(i) Kalãn Masjid in Mahalla Mominpura (1373).
(ii) Masjid in Shah Bazar (1379).
(iii) Jãmi Masjid in the Fort (1367).
(iv) Masjid-i-Langar in the Mazãr of Hãjî Zaida.
(v) Masjid near the Farman Talab (1353-54).
(vi) Dargãh of Sayyid Muhammad Husainî Bandã, Nawãz Gesû Darãz Chishtî, disciple of Shykh Nasîrud-Dîn Mahmûd ChîrAgh-i-Dihlî .
(vii) Mazãr of Shykh Muhammad Sirãjud-Dîn Junaidî.
(viii) Mazãr of Hãjî Zaida of Maragh (1434)
(ix) Mazãr of Sayyid Husainud-Dîn Tigh-i-Barhna (naked sword).
(x) Fort Walls and Gates.

7. Gulsharam, Dargãh and Masjid of Shãh Jalãl Husainî (1553). Temple site.
8. Malkhed, Dargãh of Sayyid Jafar Husainî in the Fort. Temple site.
9. Sagar

(i) Dargãh of Sûfî Sarmast Chishtî, disciple of Nîzãmud-Dîn Awlîya of Delhi. Temple site.
(ii) Dargãh of Munawwar Bãdshãh. Temple site.
(iii) Ãshur Khãna Masjid (1390-91). Temple site.
(iv) Fort (1411-12). Temple materials used.

10. Seram, Jãmi Masjid. Temple materials used.
11. Shah Bazar, Jãmi Masjid. Temple site.
12. Shahpur

(i) Dargãh of Mûsã Qãdirî (1667-68). Temple site.
(ii) Dargãh of Muhammad Qãdirî (1627). Temple site.
(iii) Dargãh of IbrAhIm Qãdirî. Temple site.

13. Yadgir

(i) Ãthãn Masjid (1573). Temple site.
(ii) Jãmi Masjid. Temple site.
X. Kolar District.

1. Mulbagal, Dargãh of Hyder Walî. Temple site.
2. Nandi, Masjid east of the village. Temple site.
XI. Mandya District.

1. Pandavapur, Masjid-i-Ala. Temple site.
2. Srirangapatnam, Jãmi Masjid built by Tîpû Sultãn (1787). Stands on the site of the Ãñjaneya Temple.
XII. Mysore District.

Tonnur, Mazãr said to be that of Sayyid Sãlãr Masûd (1358). Temple materials used.
XIII. North Kanara District.

1. Bhatkal, Jãmi Masjid (1447-48). Temple site.
2. Haliyal, Masjid in the Fort. Temple materials used.
XIV. Raichur District.

1. Jaladurga, Dargãh of Muhammad Sarwar. Temple site.
2. Kallur, Two Masjids. Temple sites.
3. Koppal

(i) Jãmi Masjid. Temple site.
(ii) Araboñ-kî-Masjid. Temple site.
(iii) Dargãh of Sailãnî Pãshã. Temple site.

4. Manvi, Masjid (1406-07). Temple materials used.
5. Mudgal

(i) Masjid at Kati Darwaza of the Fort. Temple materials used.
(ii) Naî Masjid (1583-84). Temple site.
(iii) Two Ashur Khãnas built by Ali I Adil Shah. Temple site.
(iv) Fort (1588). Temple materials used.

6. Raichur

(i) Yak Mînãr Masjid in the Fort (1503). Temple site.
(ii) Daftarî Masjid in the Fort (1498-99). Temple materials used.
(iii) Hazãr Baig Masjid (1511-12). Temple site
(iv) Jãmi Masjid in the Fort (1622-23). Temple materials used.
(v) Jãmi Masjid in Sarafa Bazar (1628-29). Temple site.
(vi) Kãlî Masjid in the Fort. Temple materials used.
(vii) Masjid inside the Naurangi. Temple materials used.
(viii) Chowk-kî-Masjid. Temple site.
(ix) Jahãniyã Masjid (1700-01). Temple site.
(x) Dargãh of Shãh Mîr Hasan and Mîr Husain. Temple materials used.
(xi) Dargãh of Sayyid Abdul Husainî at Sikandari Gate. Temple site.
(xii) Pãñch Bîbî Dargãh at Bala Hissar. Temple materials used.
(xiii) Mazãr of Pîr Sailãnî Shãh in the Fort. Temple materials used.
(xiv) Fort. Temple materials used.

7. Sindhanur, Ãlamgîrî Masjid near the Gumbad. Temple site.
8. Tawagera, Dargãh of Bandã Nawãz. Temple site.
XV. Shimoga District.

1. Almel, Mazãr of Ghãlib Shãh. Temple site.
2. Basavpatna, Masjid near the Fort. Temple site.
3. Nagar, Masjid built by Tîpû Sultãn. Temple materials used.
4. Sante Bennur, Randhullã Khãn-kî-Masjid (1637). Materials of the Rañganãtha Temple used.
5. Sirajpur, Masjid built on top of the Chhinnakeava Temple for housing Prophet Muhammads hair.  Images defaced and mutilated. Part of the temple used as a laterine.
XVI. Tumkur District,

1. Sira

(i) Ibrãhîm Rauza with many Mazãrs and a Jãmi Masjid. Converted temples.
(ii) Dargãh of Malik Rihãn. Temple site.

2. Sirol, Jãmi Masjid (1696). Temple site.

KASHMIR

1. Amburher, Ziãrat of Farrukhzãd Sãhib. Temple materials used.
2. Badgam

(i) Ziãrat of Abban Shãh in Ghagarpur. Temple site.
(ii) Ziãrat of Sayyid Swãlia Shãh in Narbai. Temple site.

3. Bijbehra, Masjid. Temple site.
4. Bumzu

(i) Ziãrat of Bãbã Bãmdîn. Converted Bhîmakeava. Temple.
(ii) Ziãrat of Ruknud-Dîn Rishî. Converted temple.
(iii) Ziãrat farther up the valley. Converted temple.

5. Gulmarg, Ziãrat of Bãbã Imãm Dîn Rishî. Temple materials used.
6. Gupkar, Ziãrat of Jyesther and other monuments. Temple materials used.
7. Hutmar, Jãmi Masjid. Temple materials used.
8. Khonmuh, Several Ziãrats. Temple materials used.
9. Kitshom, Two Masjids. Stand amidst temple ruins.
10. Loduv, Ziãrat. Temple materials used.
11. Lohar, Ziãrat of Sayyid Chãnan Ghãzî. Temple site.
12. Lokbavan, Garden Pavilion. Temple materials from Lokabhavana Tîrtha used.
13. Marsus, Ziãrat of Shãh Abdullãh. Temple site.
14. Pampor

(i) Ziãrat of Mîr Muhammad Hamadãni. VishNusvãmin Temple materials used.
(ii) Several other Ziãrats. Temple materials used.

15. Pandrethan, Masjid. Meruvardhanaswã min Temple materials used.
16. Sangar, Ziãrat. Temple materials used.
17. Sar, Ziãrat of Khwãja Khîzr. Temple materials used.
18. Shalmar Garden, Pavilion on the 4th terrace. Temple materials used.
19. Srinagar, Ancient Hindu city converted into a Muslim capital. The following monuments stand on temple sites and most of them have been constructed with temple materials.

(i) Ziãrat of Bahãud-Dîn SAhib. Jayasvãmin Temple converted.
(ii) Graveyard and its Gate below the 4th Bridge.
(iii) Dargãh and Masjid of Shãh-i-Hamadãnî in Kalashpura. On the site of the Kãlî Temple.
(iv) Nau or Patthar-kî-Masjid built by Nûr Jahãn.
(v) Graveyard near the Nau Masjid.
(vi) Ziãrat of Malik Sãhib in Didd Mar. On the site of Diddã Matha.
(vii) Masjid and Madrasa and Graveyard near Vicharnag. On the site and from materials of the Vikramevara Temple.
(viii) Madnî Sãhib-kî-Masjid at Zadibal.
(ix) Ziãrat south-west of Madnî Sãhib-kî-Masjid.
(x) Jãmi Masjid originally built by Sikandar Butshikan and reconstructed in later times.
(xi) Ziãrat named Nûr Pirastãn. NarendrasãAmin Temple converted.
(xii) Maqbara of Sultãn Zainul-Abidin.
(xiii) Maqbara of Zainul-Ãbidins mother, queen of Sikandar Butshikan.
(xiv) Ziãrat of Pîr Hãjî Muhammad Sãhib, south-west of the Jãmi Masjid. VishNu RaNasvãmin Temple converted.
(xv) Ziãrats of Makhdûm Sãhib and Akhun Mulla on Hari Parbat. Bhîmasvamin Temple converted.
(xvi) Masjid of Akhun Mulla built by Dãrã Shikoh.
(xvii) Ziãrat of Pîr Muhammad Basûr in Khandbavan. On the site of Skandabhavana Vihãra.
(xviii) Graveyard north-east of Khandbavan.
(xix) Dargãh of Pîr Dastgîr.
(xx) Dargãh of Naqshbandî.
(xxi) Ramparts and Kathi Gate of the Fort built by Akbar.
(xxii) Stone embankments on both sides and for several miles of the Jhelum river as its passes through Srinagar.
(xxiii) Astãna of MIr Shamsud-Dîn Syed Muhammad Irãqî.

20. Sudarbal, Ziãrat of Hazrat Bãl. Temple site.
21. Tapar, Bund from Naidkhai to Sopor built by Zainul-Ãbidin. Materials from Narendrevara Temple used.
22. Theda, Ziãrat near Dampor. Temple materials used.
23. Vernag, Stone enclosure built by Jahãngîr. Temple materials used.
24. Wular Lake

(i) Suna Lanka, pleasure haunt built by Zainul-Ãbidîn in the midst of the Lake. Temple materials used.
(ii) Dargãh of Shukrud-DIn on the western shore. Temple site.

25. Zukur, Several Ziãrats and Maqbaras. Temple materials used.

KERALA

1. Kollam, (Kozhikode District), Jãmi Masjid. Temple materials used.
2. Palghat, Fort built by Tîpû Sultãn. Temple materials used.

LAKSHADWEEP

1. Kalpeni, Muhiud-Dîn-Pallî Masjid. Temple site.
2. Kavarati, Prot-Pallî Masjid. Temple site.

MADHYA PRADESH

I. Betul District.

1. Pattan, Dargãh of Sulaimãn Shãh. Temple site.
2. Umri, Dargãh of Rahmãn Shãh. Temple site.
II. Bhopal District.

1. Berasia, Masjid (1716). Temple site.
2. Bhopal, Jãmi Masjid built by Qudsia Begum. SabhãmaNDala Temple site.
III. Bilaspur District.

Khimlasa

(i) Dargãh of Pãñch Pîr. Temple site.
(ii) Nagînã Mahal. Temple site.
(iii) Idgãh. Temple site.
(iv) Masjid with three domes. Temple site.
IV. Damoh District.

(i) Dargãh of Ghãzî Miãn. Temple site.
(ii) Fort. Temple materials used.
V. Dewas District.

1. Dewas

(i) Masjid (1562). Temple site.
(ii) Masjid (1705). Temple site.
(iii) Masjid (1707). Temple site.

2. Gandhawal, Graveyard inside the village. Jain Temple materials used.
3. Sarangpur

(i) Madrasa (1493). Temple site.
(ii) Jãmi Masjid (1640). Temple site.
(iii) Pîr Jãn-kî-Bhãtî Masjid. Temple site.
(iv) Fort. Temple materials used.

4. Unchod, Idgãh (1681). Temple site.
VI. Dhar District.

1. Dhar, Capital of Rãjã Bhoja Paramãra converted into a Muslim capital. The following Muslim monuments tell their own story:

(i) Kamãl Maulã Masjid. Temple materials used.
(ii) Lãt Masjid (1405). Jain Temple materials used.
(iii) Mazãr of Abdullãh Shãh Changãl. Temple site.

2. Mandu, An ancient Hindu city converted into a Muslim capital and the following monuments built on the sites of and/or with materials from temples

(i) Jãmi Masjid (1454).
(ii) Dilãwar Khãn-kî-Masjid (1405).
(iii) ChhoTî Jãmi Masjid.
(iv) Pahredãroñ-kî-Masjid (1417).
(v) Malik Mughîs-kî-Masjid.
(vi) Maqbara of Hushãng Shãh.
(vii) Jahãz Mahal.
(viii) Tawîl Mahal.
(ix) Nãhar Jharokhã.
(x) Hindolã Mahal.
(xi) Rupmatî Pavilion.
(xii) Ashrafî Mahal.
(xiii) Dãî-kî-Chhotî Bahen-kã-Mahal.
(xiv) Bãz Bahãdur-kã-Mahal.
(xv) Nîlkanth Mahal.
(xvi) Chhappan Mahal.
(xvii) Fort and Gates.
(xviii) Gadã-Shãh-kã-Mahal.
(xix) Hammãm Complex.
VII. Dholpur District.

Bari, Masjid (1346 or 1351). Temple site.
VIII. East Nimar District.

1. Bhadgaon, Jãmi Masjid (1328). Temple site.
2. Jhiri, Masjid (1581). Temple site.
3. Khandwa, Masjid (1619-20). Temple site.
IX. Guna District.

1. Chanderi, Muslim city built from the ruins of the old or Budhi Chanderi nearby. The following monuments stand on the sites of temples and/or have temple materials used in them:

(i) Masjid (1392).
(ii) Motî Masjid.
(iii) Jãmi Masjid.
(iv) PãñchmûhñDã Masjid.
(v) Qurbãni Chabûtrã.
(vi) Dargãh of Mewã Shãh.
(vii) Mazãr known as BaDã Madrasa.
(viii) Mazãr known as ChhoTã Madrasa.
(ix) Rãjã-kã-Maqbara.
(x) Rãnî-kã-Maqbara.
(xi) Battîsî BãoDî Masjid (1488).
(xii) Hãthîpur-kî-Masjid (1691).
(xiii) Mazãr of Shykh Burhanud-Dîn.
(xiv) Fort.
(xv) Kushk Mahal.
(xvi) Idgãh (1495).

2. Pipari, Masjid (1451). Temple site.
3. Shadoragaon, Jãmi Masjid (1621-22). Temple site.
X. Gwalior District.

1. Gwalior

(i) Dargãh of Muhammad Ghaus. Temple site.
(ii) Jãmi Masjid near Gûjarî Mahal. Temple site.
(iii) Masjid near Ganesh Gate. Gawãlîpã Temple site.
(iv) Graveyards on east and west of the Fort. Temple sites.

2. Jajao, Lãl Patthar-kî-Masjid, Temple materials used.
3. Mundrail, Several Masjids (1504). Temple sites.
4. Sipri, Several Masjids and Mazãrs. Temple materials used.
XI. Indore District.

1. Depalpur, Masjid (1670). Temple site.
2. Maheshwar

(i) ShãhI Masjid. Temple site.
(ii) Fort. Temple materials used.

3. Mehdipur

(i) Mazãr of Godãr Shãh. Temple site.
(ii) Fort. Temple materials used.

4. Sanwar, Masjid (1674). Temple site.
XII. Mandsaur District.

1. Kayampur

(i) Masjid (1676). Temple site.
(ii) Idgãh (1701-02). Temple site.

2. Mandsaur

(i) Jãmi Masjid. Temple materials used.
(ii) Fort. Temple materials used.

3. Rampura, Pãdshãhî BãoDi. Temple materials used.
XIII. Morena District.

Alapur

(i) Masjid (1561-62). Temple site.
(ii) Masjid (1586-87). Temple site.
(iii) Masjid (1697-98). Temple site.
XIV. Panna District.

1. Ajaigarh, Fort. Temple materials used.
2. Nachna, Masjid. Converted temple.
XV. Raisen District.

Palmyka Mandir-Masjid. Temple materials used.
XVI. Rajgarh District.

Khujner, Mazãr of Dãwal Shãh.  Temple materials used.
XVII. Ratlam District.

Barauda, Masjid (1452-56). Temple site.
XVIII. Sagar District.

1. Dhamoni, Dargãh of Bãl Jatî Shãh (1671). Temple site.
2. Kanjia

(i) Khãn Sãhib-kî-Masjid (1594-95). Temple site.
(ii) Idgãh (1640). Temple site.
(iv) Alamgîrî Masjid (1703). Temple site.
(iii) Qalã-kî-Masjid (1643). Temple site.

3. Khimlasa, Pãñch Pîr. Temple site.
XIX. Sehore District.

Masjid (1332). Temple site.
XX. Shajapur District.

Agartal, Masjid. Temple site.
XXI. Shivpuri District.

1. Narod, Zanzãrî Masjid. Temple site.
2. Narwar

(i) Dargãh of Shãh Madãr. Temple site.
(ii) Jãmi Masjid (1509). Temple materials used.
(iii) Masjid inside Havapaur Gate (1509). Temple site.

3. Pawaya

(i) Fort. Temple materials used.
(ii) Several other Muslim monuments. Temple materials used.

4. Ranod

(i) Masjid (1331-32). Temple site.
(ii) Masjid (1441). Temple site.
(iii) Masjid (1633). Temple site.
(iv) Masjid (1640). Temple site.

5. Shivpuri, Jãmi Masjid (1440). Temple site.
XXII. Ujjain District.

1. Barnagar, Masjid (1418). Temple site.
2. Ujjain,

(i) Jãmi Masjid known as Binã-nîv-kî-Masjid (1403-04). Temple site.
(ii) Masjid unearthed near Chaubis Khamba Gate. Temple materials used.
(iii) MochI Masjid. Converted temple.
XXIII. Vidisha District.

1. Basoda, Masjid (1720-21). Temple site.
2. Bhonrasa,

(i) Qalandarî Masjid. Temple materials used.
(ii) Jãgîrdãr-kî-Masjid (1683). Temple site.
(iii) BaDî Masjid in Bada Bagh (1685). Temple site.
(iv) Bandi Bagh-kî-Masjid. Temple site.
(v) Bãrã-Khambã Masjid. Temple site.
(vi) Ek-Khambã Masjid. Temple site.
(vii) Binã-nîv-kî-Masjid. Temple site.
(viii) Graveyard in Bandi Bagh. Amidst temple ruins.
(ix) Idgãh. Temple site.
(x) Fort (1594). Temple materials used.

3. Parasari, Masjid (1694-95). Temple site.
4. Renkla, Masjid. (1647-48). Temple site.
5. Shamsabad, Masjid (1641). Temple site.
6. Sironj

(i) Ãlamgîrî Masjid (1662-63). Temple site.
(ii) Masjid in Mahalla Rakabganj (1657-58). Temple site.
(iii) DargAh of Shykh Sãhib (d. 1657). Temple site.

7. Tal, Masjid (1644-45). Temple site.
8. Udaypur

(i) Masjid (1336). Temple materials used.
(ii) Masjid built by Aurangzeb. Temple materials used.
(iii) Motî Masjid (1488-89). Temple site.
(iv) Masjid (1549). Temple site.
(v) Two Masjids of Shãh Jahãn. Temple sites.
(vi) Masjid of Jahãngîr. Temple site.

9. Vidisha

(i) Ãlamgîrî or VijaimaNDal Masjid (1682). Converted temple.
(ii) Masjid on Lohangi Hill (1457). Temple site.
(iii) Shãh Jahãni Masjid (1650-51). Temple site.
(iv) City Wall. Temple materials used,
XXIV. West Nimar District.

1. Asirgarh

(i) Jãmi Masjid (1584). Temple site.
(ii) Masjid built in the reign of Shãh Jahãn. Temple site.
(iii) Idgãh (1588-89). Temple site.
(iv) Fort. Temple materials used.

2. Bhikangaon, Idgãh (1643-44). Temple site.
3. Baidia, Masjid (1456-57). Temple site.
4. Burhanpur

(i) Jãmi Masjid (1588-89). Temple site.
(ii) Bîbî Sãhib-kî-Masjid. Temple site.
(iii) Shãh Masûd-kî-Masjid (1582-83). Temple site.
(iv) Dargãh and Masjid of Shãh Bahãud- Dîn Bãjan. Temple site.
(v) Dargãh of Sûfi Nûr Shãh. Temple site.

MAHARASHTRA

I. Ahmadnagar District.

1. Amba Jogi, Fort. Temple materials used.
2. Bhingar, Mulla Masjid (1367-68). Temple site.
3. Gogha

(i) Idgãh (1395). Temple site.
(ii) Morakhwada Masjid (1630). Temple site.

4. Jambukhed, Jãmi Masjid (1687-88). Temple site.
5. Madhi, Dargãh of Ramzãn Shãh Mahî Sawãr. Temple site.
II. Akola District.

1. Akot, Jãmi Masjid (1667). Temple site.
2. Balapur, Masjid (1717-18). Temple site.
3. Basim, Kãkî Shãh-kî-Masjid. Temple site.
4. Jamod

(i) Masjid. Temple site.
(ii) Dargãh of Pîr Paulãd Shãh. Temple site.

5. Karanj

(i) Astãn Masjid (1659). Temple site.
(ii) Masjid (1669-70). Temple site.
(iii) Masjid (1698-99). Temple site.

6. Manglurpir

(i) Qadîmî Masjid. Temple materials used.
(ii) Dargãh of Pîr Hayãt Qalandar (d. 1253). Temple site.
(iii) Dargãh of Sanam Sãhib. Temple site.

7. Narnala

(i) Jãmi Masjid (1509). Temple site.
(ii) Ãlamgîrî Masjid. Temple site.

8. Patur, Dargãh of Abdul Azîz alias Shykh Bãbû Chishtî (d. 1388). Temple site.
9. Uprai, Dargãh of Shãh Dãwal. Temple site.
III. Amravati District.

1. Amner, Masjid and Mazãr of Lãl Khãn (1691-92). Temple site.
2. Ellichpur

(i) Jãmi Masjid reconstructed in 1697. Temple site.
(ii) Dãrushifa Masjid. Temple site.
(iii) Chowk-kî-Masjid. Temple site.
(iv) Idgãh. Temple site.
(v) Mazãr of Shãh Ghulãm Husain. Temple site.
(vi) Mazãr of Abdul Rahmãn Ghãzî known as Dûlhã Shãh. Temple site.

3. Ritpur, Aurangzebs Jãmi Masjid (reconstructed in 1878). Temple site.
IV. Aurangabad District.

1. Antur Fort, Qalã-kî-Masjid (1615). Temple site.
2. Aurangabad

(i) Jãmi Masjid. Temple site.
(ii) Lãl Masjid. Temple site.
(iii) Maqbara of Aurangzeb. Temple site.

3. Daulatabad

(i) Jãmi Masjid (1315). Converted lain Temple.
(ii) Yak Minãr-kî-Masjid in the Fort. Temple site.
(iii) Masjid-i-Hauz at Kazipura (1458). Temple site.
(iv) Idgãh (1359). Temple site.
(v) Dargãh of Pîr Kãdû Sãhib. Converted temple.
(vi) Fort. Temple materials used.

4. Gangapur, Masjid (1690-91). Temple site.
5. Kaghzipura, Dargãh of Shãh Nizãmud-Dîn. Temple site.
6. Khuldabad

(i) Dargãh of Hazrat Burhãnud-Dîn Gharîb Chishtî (d. 1339). Temple site.
(ii) Dargãh on Pari-ka-Talao. Converted temple.
(iii) Mazãr of Halîm Kãkã Sãhib. Converted temple.
(iv) Mazãr of Jalãlul-Haqq. Temple site.
(v) Bãrãdarî in Bani Begums Garden. Temple site.

7. Paithan

(i) Jãmi Masjid (1630). Converted temple.
(ii) Maulãna Sãhib-kî-Masjid. Converted ReNukãdevî Temple.
(iii) Alamagîrî Masjid. Temple materials used.
(iv) Dargãh of Makhdûm Husain Ahmad (1507). Temple site.

8. Taltam Fort, Fort. Temple materials used.
9. Vaijapur

(i) Mazãrs in Nau Ghazi. Temple site.
(ii) Mazãr of Syed Ruknud-Dîn. Temple site.
V. Bid District.

Bid

(i) Jãmi Masjid. Temple site.
(ii) Qãzî Sãhib-kî-Masjid (1624). Temple site.
(iii) Masjid in Mahalla Sadr (1704-05). Temple site.
(iv) Masjid and Dargãh of Shãhinshãh Walî. Temple site.
(v) Idgãh (1704). Temple site.
VI. Bombay District.

(i) Jãmi Masjid. Temple site.
(ii) Mazãr at Mahim. Temple site.
(iii) Mazãr of Mainã Hajjãm. Converted Mãhãlakshmî Temple.
VII. Buldana District.

1. Fathkhelda, Masjid (1581). Temple site.
2. Malkapur, Masjid near Qazis house. Temple site.
VIII. Dhule District.

1. Bhamer

(i) Masjid (1481-82). Temple site.
(ii) Masjid (1529-30). Temple site.

2. Erandol, Jãmi Masjid in Pandav-vada. Temple materials used.
3. Nandurbar

(i) Manyãr Masjid. Siddhevaradeva Temple materials used.
(ii) Dargãh of Sayyid Alãud-Dîn. Temple site.
(iii) Several Masjids amidst ruins of Hindu temples.

4. Nasirabad, Several old Masjids. Temple sites.
5. Nizamabad, Masjid. Temple site.
IX. Jalgaon District.

1. Jalgaon. Masjid. Temple site.
2. Phaskhanda, Masjid. Temple site.
3. Shendurni, Masjid-i-Kabî r (1597). Temple site.
X. Kolhapur District.

1. Bhadole, Masjid (1551-52). Temple site.
2. Kagal, Dargãh of Ghaibî Pîr. Temple site.
3. Kapshi, Masjid-e-Husainî . Temple site.
4. Panhala

(i) Jãmi Masjid. Temple site.
(ii) Dargãh of Shykh Saidud-DIn. Temple site.
(iii) Dargãh of BaDã Imãm in the Fort. Temple site.
(iv) Mazãr of Sãdobã Pîr. Parãara Temple site.

5. Shirol, Jãmi Masjid (1696). Temple site.
6. Vishalgarh, Mazãr of Malik Rihãn Pîr. Temple site.
XI. Nagpur District.

Ramtek, Masjid built in Aurangzebs reign. Converted temple.
XII. Nanded District.

1. Bhaisa

(i) Jãmi Masjid. Temple site.
(ii) Three Dargãhs. Temple sites.

2. Deglur, Mazãr of Shãh Ziãud-Dîn Rifai. Temple site.
3. Kandhar

(i) Jãmi Masjid (1606). Temple site.
(ii) Masjid and Dargãh inside the Fort. Temple materials used.
(iii) Causeway of the Fort. Temple materials used.

4. Nanded, Idgãh in Khas Bagh. Temple site.
XIII. Nasik District.

1. Galna

(i) Dargãh of Pîr Pûlãd (1581). Temple site.
(ii) Fort. Temple materials used.

2. Gondengaon, Jãmi Masjid (1703). Temple site.
3. Malegaon, Dargãh of Khãkî Shãh. Temple site.
4. Nasik, Jãmi Masjid in the Fort. Converted Mãhãlakshmî Temple.
5. Pimpri, Mazãr of Sayyid Sadraud-Dîn. Temple site.
6. Rajapur, Masjid (1559). Temple site.
XIV. Osmanabad District.

1. Ausa, Masjid (1680). Temple site.
2. Naldurg, Masjid (1560). Temple site.
3. Parenda

(i) Masjid inside the Fort. Built entirely of temple materials.
(ii) Namãzgãh near the Talav. Converted Mãnakevara Temple.
XV. Parbhani District.

1. Khari, Mazãr of Ramzãn Shãh. Temple site.
2. Latur

(i) Dargãh of Mabsû Sãhib. Converted Minapurî Mãtã Temple.
(ii) Dargãh of Sayyid Qãdirî. Converted Somevara Temple.

3. Malevir, KhaDu Jãmi Masjid. Converted temple.
XVI. Pune District.

1. Chakan, Masjid (1682). Temple site.
2. Ghoda, Jãmi Masjid. Built in 1586 from materials of 33 temples.
3. Junnar

(i) Jãmi Masjid. Temple Site.
(ii) Diwãn Ahmad-kî-Masjid (1578-79). Temple site.
(iii) GunDi-kî-Masjid (1581). Temple site.
(iv) MadAr Chillã-kî-Masjid. (1611-12). Temple site.
(v) Kamãni Masjid on Shivneri Hill (1625). Temple site.
(vi) Fort. Temple materials used.

4. Khed, Masjid and Mazãr of Dilãwar Khãn. Temple site.
5. Mancher, Masjid at the South-Western Gate. Temple site.
6. Sasvad, Masjid. Built entirely of Hemadapantî temple materials.
XVII. Ratnagiri District.

1. Chaul

(i) Mazãr of Pîr Sayyid Ahmad. Converted Sãmba Temple.
(ii) Maqbara near Hinglaj Spur. Temple site.
(iii) Graveyard. Temple site.

2. Dabhol, Patthar-kî-Masjid. Temple site.
3. Rajpuri, Aidrusia Khãnqãh. Temple site.
4. Yeshir, Jãmi Masjid (1524). Temple site.
XVIII. Sangli District.

1. Mangalvedh, Fort. Temple materials used.
2. Miraj

(i) Masjid (1415-16). Temple site.
(ii) Jãmi Masjid (1506). Temple site.
(iii) Kãlî Masjid. Temple site.
(iv) Namãzgãh (1586-97). Temple site.
(v) Dargãh of BaDã Imãm. Temple site.
XIX. Satara District.

1. Apti, Masjid (1611-12). Temple site.
2. Karad

(i) Jãmi Masjid (1575-76). Temple materials used.
(ii) Qadamagãh of Alî (1325). Temple site.

3. Khanpur, Jãmi Masjid (1325). Temple materials used.
4. Rahimatpur,

(i) Masjid. Temple site.
(ii) Maqbara known as that of Jahãngîrs Mother (1649). Temple site.
XX. Sholapur District.

1. Begampur, Maqbara near Gadheshvar. Temple site.
2. Sholapur, Fort, Temple materials used.
XXI. Thane District.

1. Kalyan

(i) Dargãh of Hazrat Yãqûb, Temple site.
(ii) Makka Masjid (1586). Temple site.

2. Malanggadh, Mazãr of Bãbã MalaNg. Temple site.
XXII. Wardha District.

1. Ashti

(i) Jãmi Masjid (1521). Temple site.
(ii) Lodî Masjid (1671-72). Temple site.

2. Girad, Mazãr of Shykh Farîd.  Converted temple.
3. Paunar, Qadîmî Masjid. Converted Rãmachandra. Temple.

ORISSA

I. Baleshwar District.

Jãmi Masjid in Mahalla Sunhat (163-74). rî ChanDî Temple site.
II. Cuttack District.

1. Alamgir Hill, Takht-i-Sulaimã n Masjid (1719). Temple materials used.
2. Cuttack

(i) Shãhî Masjid. Temple site.
(ii) Masjids in Oriya Bazar. Temple sites.
(iii) Qadam Rasûl Masjid. Temple site.
(iv) Masjid (1668-69). Temple site.
(v) Masjid (1690-91). Temple site.

3. Jajpur

(i) DargAh of Sayyid Bukhãri. Materials of many temples used.
(ii) Jãmi Masjid built by Nawwãb Abu Nãsir. Temple materials used.

4. Kendrapara, Masjid. Temple site.
5. Salepur, Masjid. Temple site.
III. Ganjam District.

Lalapet, Masjid (1690). Temple site.

PUNJAB

I. Bhatinda District.

Mazãr of Bãbã Hãjî Rattan (1593). Converted temple.
II. Gurdaspur District.

Batala, Jãmi Masjid. Temple site.
III. Jalandhar District.

Sultanpur, Bãdshãhi Sarai. Built on the site of a Buddhist Vjhãra.
IV. Ludhiana District.

(i) Dargãh and Masjid of Alî Sarmast (1570). Temple site.
(ii) Qãzî-kî-Masjid (1517). Temple site.
V. Patiala District.

1. Bahadurgarh, Masjid in the Fort (1666). Temple site.
2. Bawal, Masjid (1560). Temple site.
3. Samana

(i) Sayyidoñ-kî-Masjid (1495). Temple site.
(ii) Jãmi Masjid (1614-15). Temple site.
(iii) Masjid near Imãmbãra (1637). Temple site.
(iv) Pîrzãda-kî-Masjid (1647). Temple site.
VI. Ropar District.

Jãmi Masjid. Temple site.
VII. Sangrur District.

Sunam

(i) Qadîmî Masjid (1414). Temple site.
(ii) Ganj-i-Shahîdã n. Temple site.

RAJASTHAN

I. Ajmer District.

It was a Hindu capital converted into a Muslim metropolis. The following monuments stand on the site of and/or are built with materials from temples.

1. ADhãî-Dîn-kA-Jhoñ prã (1199).
2. Qalandar Masjid at Taragarh.
3. Ganj-i-Shahîdã n at Taragarh.
4. Dargãh of Muinud-Dîn Chistî (d. 1236).
5. Chilia-i-Chishtî near Annasagar Lake.
6. Dargãh and Mazãr of Sayijid Husain at Taragah.
7. Jahãngîrî Mahal at Pushkar.
8. Shãhjahãnî Masjid (1637).
9. Annasagar Bãrãdari.
II. Alwar District.

1. Alwar, Mazãr of Makhdûm Shãh. Temple site.
2. Bahror

(i) Dargãh of Qãdir Khãn. Temple site.
(ii) Masjid near the Dargãh. Temple site.

3. Tijara

(i) Bhartari Mazãr. Converted temple.
(ii) Masjid near the Dargãh. Temple site.
III. Bharatpur District.

1. Barambad, Masjid (1652-53). Temple site.
2. Bari

(i) Graveyard of Arabs and Pathans. Temple site.
(ii) Masjid (1510). Temple site.

3. Bayana

(i) Ûkha or Nohãra Masjid. Converted Ûshã Temple.
(ii) Qazîpãrã Masjid (1305). Temple materials used.
(iii) Faujdãrî Masjid. Temple materials used.
(iv) Syyidpãrã Masjid. Temple materials used.
(v) Muffonkî Masjid. Temple materials used.
(vi) Pillared Cloister at Jhãlar Bãolî. Temple materials used.
(vii) Idgãh near Jhãlar Bãolî. Temple site.
(viii) Taletî Masjid in the Bijayagarh Fort. Converted temple.
(ix) Abu Qandahãr Graveyard. Temple site.
(x) Masjid in Bhitari-Bahari Mahalla. VishNu Temple materials used.

4. Etmada, Pirastãn. Temple site.
5. Kaman

(i) Chaurãsî Khambã Masjid. Converted Kãmyakesvara Temple.
(ii) Fort. Temple materials used.
IV. Chittaurgarh District.

1. Mazãr of Ghãibî Pîr and the surrounding Graveyard. Temple sites.
2. Qanãtî Masjid in the same area. Temple site.
V. Jaipur District.

1. Amber, Jãmi Masjid (1569-70). Temple site.
2. Chatsu

(i) Chhatrî of Gurg Alî Shãh (d. 1571). Temple materials used.
(ii) Nilgaroñ-kî-Masjid (1381). Temple site.

3. Dausa, Jãmi Masjid (1688-89). Temple site.
4. Naraina

(i) Jãmi Masjid (1444). Temple materials used.
(ii) Tripolia Darwaza. Temple materials used.

5. Sambhar

(i) Ganj-i-Shahîdã n. Temple site.
(ii) DargAh of Khwãja Hisãmud-Dîn Jigarsukhta. Temple site.
(iii) Masjid in Mahalla Nakhas (1695-96). Temple site.
(iv) Masjid in Rambagh (1696-97). Temple site.

4. Tordi, Khãri Bãolî. Temple materials used.
VI. Jaisalmer District.

1. Jaisalmer, Faqiron-kã-Takiyã . Temple site.
2. Pokaran, Masjid (1704-05). Temple site.
VII. Jalor District.

1. Jalor

(i) Shãhî or Topkhãnã Masjid (1323). Pãrvanãtha Temple materials used.
(ii) Idgãh (1318). Temple site.
(iii) Bãoliwãli Masjid (1523). Temple site.

2. Sanchor, Jãmi Masjid (1506). Temple site.
VIII. Jhalawar District.

Sunel, Masjid (1466-67). Temple site.
IX. Jhunjhunu District.

Narhad, Jãmi Masjid. Temple materials used.
X. Jodhpur District.

1. Jodhpur, Yak-Minãr-kî-Masjid (1649). Temple site.
2. Mandor

(i) Shãhî Masjid. Temple materials used.
(ii) Ghulãm Khãn-kî-Masjid. Temple materials used.
(iii) Dargãh of Tannã Pîr. Temple materials used.

3. Pipar City, Jãmi Masjid (1658). Temple. site.
XI. Kota District.

1. Baran, Masjid (1680). Temple site.
2. Bundi, Mîrãn Masjid on the hill east of the town. Temple site.
3. Gagraun

(i) Jãmi Masjid (1694). Temple site.
(ii) Dargãh of Hazrat Hamîdud-Dîn known as Mitthã Shah. Temple site.

4. Shahabad

(i) Sher Shãh Sûrî-kî-Masjid. Temple site.
(ii) Jãmi Masjid. (1671-72). Temple site.
(iii) Dargãh of Rahîm Khãn Dãtã (1534-35). Temple site.

5. Shergarh, Fort of Sher Shãh Sûrî. Brãhmanical, Buddhist and Jain temple materials used.
XII. Nagaur District.

1. Amarpur, Masjid (1655). Temple site.
2. Bakalia, Masjid (1670). Temple site.
3. Balapir, Masjid. Temple site.
4. Badi Khatu

(i) Shãhî Masjid (around 1200). Temple materials used.
(ii) Qanãtî Masjid (1301). Temple site.
(iii) Pahãriyoñ-kî-Masjid and Chheh Shahîd Mazãrs. Temple materials used.
(iv) Jãliyãbãs-kî-Masjid (1320). Temple site.
(v) BaDî and ChhoTî Masjid in Mahalla Sayiddan. Temple site.
(vi) Khãnzãdoñ-kî-Masjid (1482). Temple site.
(vii) Masjid and Dargãh of Muhammad Qattãl Shahîd (1333). Temple materials used.
(viii) Dhobiyoñ-kî-Masjid. Temple site.
(ix) Masjid-i-Sangatrã shãn (1639). Temple site.
(x) Dargãh of Bãbã Ishãq Maghribî (1360). Temple site.
(xi) Dargãh of Samman Shãh. Temple sites.
(xii) Ganj-i-Shahîdã n. Temple site.
(Xiii) Mominoñ-kî-Masjid (1667). Temple site.
(xiv) Fort. Temple materials used.

4. Basni, BaDî Masjid (1696). Temple site.
5. Chhoti Khatu, Dargãh of Shãh Nizãm Bukhãrî (1670). Temple site.
6. Didwana

(i) Qãzioñ-kî-Masjid (1252). Temple site.
(ii) Masjid in Gudri Bazar (1357). Temple site.
(iii) Band (closed) Masjid (1384). Temple site.
(iv) Shaikoñ-kî-Masjid (1377). Temple site.
(v) Jãmi Masjid. Temple site.
(vi) Qãlã-kî-Masjid. Temple site.
(vii) Havãlã Masjid. Temple site.
(viii) Sayyidoñ-kî-Masjid. Temple site.
(ix) Takiyã-kî-Masjid (1582-83). Temple site.
(x) Kachahrî Masjid (1638). Temple site.
(xi) Dhobioñ-kî-Masjid (1662).
(xii) Julãhoñ-kî-Masjid (1664). Temple site.
(xiii) Lohãroñ-kî-Masjid (1665). Temple site.
(xiv) Bisãtiyoñ-kî-Masjid (1675-76). Temple site.
(xv) Mochioñ-kî-Masjid (1686). Temple site
(xvi) Shãh Chãngî Madãrî Masjid (1711). Temple site.
(xvii) Idgãh. Temple site.
(xviii) Graveyard near Delhi Darwaza. Temple site.
(xix) Dîn Darwaza (1681). Temple site.
(xx) Mazãr of Rashîdud-Dîn Shahîd. Temple site.

7. Kathoti, Masjid (1569-70). Temple site.
8. Kumhari

(i) Masjid and Dargãh of Bãlã Pîr (1496-97). Temple site.
(ii) Qalandarî Masjid. Temple site.

9. Ladnun

(i) Jãmi Masjid (1371). Temple materials used.
(ii) Hazirawãlî or Khaljî Masjid (1378-79). Temple site.
(iii) Shãhî Masjid. Temple materials used.
(iv) Dargãh of Umrão Shahîd Ghãzî (1371). Temple site.
(v) Graveyard near the above Dargãh. Temple site.
(vi) Mazãr-i-Murãd- i-Shahîd. Temple site.

10. Loharpura

(i) Dargãh of Pîr Zahîrud-Dîn. Temple site.
(ii) ChhoTî Masjid (1602). Temple site.

11. Makrana

(i) Jãmi Masjid. (Sher Shãh). Temple site.
(ii) Masjid near Pahar Kunwa (1653). Temple site.
(iii) Masjid in Gaur Bas (1678). Temple site.
(iv) Masjid (1643). Temple site.

12. Merta

(i) Masjid in Salawtan (1625-26). Temple site.
(ii) Masjid in Gaditan (1656). Temple site.
(iii) Jãmi Masjid. (1665). Temple site.
(iv) Mochiyoñ-kî-Masjid (1663). Temple site.
(v) Ghosiyoñ-kî-Masjid (1665). Temple site.
(vi) Mominoñ-kî-Masjid (1666). Temple site.
(vii) Masjid in Mahãrãj-kî-Jãgîr (1666). Temple site
(viii) Chowk-kî-Masjid (1670). Temple site.
(ix) Hajjãmoñ-kî-Masjid (1686-87). Temple site.
(x) Miyãñjî-kî-Masjid (1690-91). Temple site.
(xi) Sabungaroñ-kî- Masjid. Temple site.
(xii) Dargãh of Ghaus Pîr. Temple site.
(xiii) Takiyã Kamãl Shãh. Temple site.

13. Nagaur

(i) Mazãr of Pîr Zahîrud-Dîn. Temple site.
(ii) Dargãh of Bãbã Badr. Temple site.
(iii) Dargãh of Sûfî Hamîdud-Dîn Nagauri Chishtî. Temple site.
(iv) Dargãh of Shykh Abdul Qãdîr Jilãnî. Temple site.
(v) Dargãh of Makhdûm Husain Nãgaurî. Temple site.
(vi) Dargãh of Ahmad Alî Bãpjî. Temple site.
(vii) Dargãh of Sayyid Imãm Nûr (1527). Temple site.
(viii) Dargãh of Shãh Abdus-Salãm. Temple site.
(xi) Dargãh of Mîrãn Sãhib. Temple site.
(xii) Shams Khãn Masjid near Shamsi Talav. Temple materials used.
(xiii) Jãmî Masjid (1553). Temple site.
(xiv) Ek Mînãr-kî-Masjid (1505-06). Temple site.
(xv) Dhobiyoñ-kî-Masjid (1552). Temple site.
(xvi) Chowk-kî-Masjid (1553). Temple site.
(xvii) Mahawatoñ-kî-Masjid (1567-68). Tempe site.
(xviii) Hamaloñ-kî-Masjid (1599-1600). Temple site.
(xix) Shãh Jahãnî Masjid at Surajpole. Converted temple.
(xx) Masjid outside the Fort (1664). Temple site.
(xxi) Kharãdiyoñ-kî-Masjid( 1665). Temple site
(xxii) Ghosiyoñ-kî-Masjid (1677). Temple site.
(xxiii) Masjid near Maya Bazar (1677). Temple site.
(xxiv) Qalandroñ-kî-Masjid. Temple site.
(xxv) Kanehri Julãhoñ-kî-Masjid (1669). Temple site.
(xxvi) Sayyidoñ-kî-Masjid (1433-34). Temple site.
(xxvii) AkhãDewãlî Masjid (1475). Temple site.

14. Parbatsar, Mazãr of Badrud-Dîn Shãh Madãr. Temple site.
15. Ren, Masjid (1685). Temple site.
16. Rohal, Qãzioyñ-kî-Masjid (1684). Temple site.
17. Sojat, Masjid (1680-81). Temple site.
XIII. Sawai Madhopur District.

1. Garh, Qalã-kî-Masjid (1546-47). Temple site.
2. Hinduan

(i) Rangrezoñ-kî-Masjid (1439). Temple site.
(ii) Masjid in the Takiyã of Khwãja Alî. Temple site.
(iii) Kachahrî Masjid (1659-60). Temple site.
(iv) Bãrã Khambã Masjid (1665). Temple site.
(v) Graveyard east of the Talav. Temple site.
(vi) Masjid and Mazãr of Rasûl Shãh. Temple site.

3. Ranthambor, Qalã-kî-Masjid. Temple materials used.
XIV. Sikar District.

Revasa, Masjid. Temple materials used.
XV. Tonk District.

Nagar, Ishãkhãn Bãolî. Temple materials used.
XVI. Udaipur District.

Mandalgarh, Alãi Masjid. Converted Jain Temple.

TAMIL NADU

I. Chingleput District.

1. Acharwak, Mazãr of Shãh Ahmad. Temple site.
2. Kanchipuram

(i) Large Masjid. Temple site.
(ii) Eight other Masjids. Temple sites.
(iii) Gumbad of Babã Hamîd Walî. Temple site.

3. Karkatpala, Mazãr of Murãd Shãh Mastãn. Temple site.
4. Kovalam, Dargãh of Malik bin Dinãr (1593-94). Temple site.
5. Munropet

(i) Masjid. Temple site.
(ii) Mazãr of Shãh Alî Mastãn. Temple site.

6. Pallavaram

(i) Hill of Panchapandyamalai renamed Maula Pahad and central hall of an ancient Cave Temple turned into a Masjid for worshipping a panjã (palm).
(ii) Mazãr of Shykh Husain Qãdirî alias Bûdû ShahId. Temple site.
(iii) Poonmalle, Mîr Jumlas Masjid (1653). Temple materials used.

7. Rajkoilpetta, Mazãr of Hãji Umar. Temple site.
8. Rampur, Takiyã of the Tabqãtî order of Faqirs. Temple site.
9. Rayapeta, Walãjãhî Masjid. Temple site.
10. Walajahbad, Masjid. Temple site.
II. Coimbatore District.

1. Annamalai, Fort. Repaired by Tîpû Sultãn with temple materials.
2. Coimbatore, Large Masjid of Tîpû Sultãn. Temple site.
3. Sivasamudram, DargAh of Pîr Walî. Temple site.
III. Madras District.

Jãmi Masjid. Temple site.
IV. Madura District.

1. Bonduvarapetta, Masjid. Temple materials used.
2. Devipatnam, Large Masjid. Temple site.
3. Goripalaiyam, Dargãh of Khwãja Alãud-Dîn. Temple site.
4. Madura, Dargãh of Khwãza Alãud-Dîn. Temple site.
5. Nimarpalli

(i) Masjid. Temple materials used.
(ii) Dargãh of Makhdûm Jalãlud-Dîn. Temple materials used.

6. Puliygulam, Masjid. Temple site.
7. Soravandam, Masjid. Temple site.
8. Tiruparankunram, Sikandar Masjid on top of the Hill. Stands admist ruins of Brahmanical, Buddhist and Jain temples.
V. North Arcot District.

1. Arcot, A city of temples before its occupation by Muslims.

(i) Jãmi Masjid. Temple site.
(ii) Tomb of Sadatullah Khãn. Atreya Temple materials used.
(iii) Masjid and Mazãr of Tîpû Awliyã. Temple site.
(iv) Dargãh of Sayyid Husain Shãh. Temple site.
(v) Qalã-kî-Masjid. Temple site.
(vi) Masjid of Shãh Husain Chishtî. Temple site.
(vii) Masjid and Gumbad of Pãpã ShahId. Temple site.
(viii) Gumbad of Shãh Sãdiq with a graveyard. Temple site.
(ix) Masjid and Mazãr of Shãh Azmatullãh Qãdirî. Temple site.
(x) Masjid of Shykh Natthar. Temple site.
(xi) Masjid of Murãd Shãh. Temple site.
(xii) Masjid of Mîr Asadullãh Khãn. Temple site.
(xiii) Masjid of Maulawî Jamãl Alî. Temple site.
(xiv) Masjid and Gumbad of Sayyid Ahmad alias Yãr Pîr. Temple site.
(xv) Masjid of Chandã Sãhib. Temple site.
(xvi) Masjid of Miskîn Shãh with Gumbad of Amîn Pîr. Temple site.
(xvii) Masjid and Mazãr of Hazrat Usmãn Khãn Sarwar. Temple site.
(xviii) Masjid in the Maqbara of Mughlãnî. Temple site.
(xix) Masjid of GhulAm Rasûl Khãn. Temple site.
(xx) Masjid of Shãh Ghulam Husain Dargãhi. Temple site.
(xxi) Masjid of Hãfiz Abdul Azîz. Temple site.
(xxii) Masjid of Hãfiz Karîmullãh. Temple site.
(xxiii) Masjid and Gumbad in Tajpura. Temple site. Outside the city
(xxiv) Takiyã of Qãtil Pãndû Sarguroh. Temple site.
(xxv) Masjid and Gumbad of Ahmad Tãhir Khãn. Temple site.
(xxvi) Masjid, Khãnqãh, Graveyard and Gumbad in Hasanpura. Temple site.
(xxvii) Gumbad of Hazrat Antar Jãmi with the Idgãh. Temple site.
(xxviii) Takiyã, of Sãbit Alî Shãh. Temple site.
(xxix) Masjid and Mazãr of Sayyid KarIm Muhammad. Qãdirî. Temple site.
(xxx) Masjid of Sãdatmand Khãn. Temple site.
(xxxi) Masjid of Abul-Hasan Zãkir. Temple site.
(xxxii) Masjid of Daûd Beg. Temple site.
(xxxiii) Masjid and Gumbad of Hazrat Shãh Nãsir. Temple site.
(xxxiv) Masjid of Punjî. Temple site.
(xxxv) Mazãr of Yadullãh Shãh. Temple site.
(xxxvi) Rangîn Masjid. Temple site.
(xxxvii) House of Relic which has a footprint of the Holy Prophet. Converted temple.

2. Arni

(i) Two Masjids. Temple sites.
(ii) Dargãh of Seven Shahîds. Temple site.

3. Kare, Naulakh Gumbad. Converted Gautama and Vivamitra. Temple
4. Kaveripak

(i) Idgãh. Temple site.
(ii) Takiyã. Temple site.
(iii) Three Masjids. Temple sites.

5. Nusratgarh, Many Masjids and Mazãrs in the ruined Fort. Temple sites.
6. Pirmalipak, Mazãr of Wãjid Shãh Champãr Posh. Temple site.
7. Ramna

(i) Masjid of Kamtu Shãh. Temple site.
(ii) Takiyã of Shãh Sãdiq Tabqãti. Temple site.

8. Vellore

(i) Jãmi Masjid. Temple site.
(ii) ChhoTî Masjid. Temple site.
(iii) Mazãr of Nûr Muhammad Qãdirî who laid waste many temples. Temple site.
(iv) Mazãr of Shãh Abul-Hasan Qãdirî.
(v) Mazãr of Abdul Latîf Zauqî. Temple site.
(vi) Mazãr of Alî Husainî Chishtî. Temple site.
(vii) Mazãr of Hazrat Alî Sultãn. Temple site.
(viii) Mazãr of Amîn Pîr. Temple site.
(ix) Mazãr of Shah Lutfullah Qãdirî. Temple site.
(x) Mazãr of Sãhib Pãdshãh Qãdirî. Temple site.

9. Walajahnagar, Masjid and Mazãr of Pîr Sãhib on the Hill. Temple site.
10. Wali-Muhammad- Petta, Masjid. Temple site.
VI. Ramanathapuram District.

1. Eruvadi

(i) Dargãh of Hazrat Ibrãhîm Shahîd. Temple site.
(ii) Mazãr of Hazrat Fakhrud-Dîn Shahîd alias Kãtbãbã Sãhib. Temple site.

2. Kilakari

(i) Jãmi Masjid. Temple site.
(ii) Dargãh of Muhammad Qãsim Appã. Temple site.
(iii) Apparpallî Masjid. Temple site.

3. Periyapattanam, Dargãh of Sayyid Sultãn Walî. Temple site.
4. Valinokkam

(i) Pallîvãsal Masjid (1417-18). Temple site.
(ii) Dargãh of Katupalli (1425). Temple site.

5. Ramanathapuram, Old Masjid. Temple site.
VII. Salem District.

Sankaridurg, Masjid on the ascent to the Fort. Temple site.
VIII. South Arcot District.

1. Anandapur, Masjid. Temple site.
2. Chidambaram

(i) Lãlkhãn Masjid. Temple materials used.
(ii) Nawal Khãn Masjid. Temple materials used.
(iii) Idgãh. Temple site.
(iv) Mazãr of Amînud-Dîn Chishtî. Temple site.
(v) Mazãr of Sayyid Husain. Temple site.

3. Gingee

(i) Masjid (1718). Temple site.
(ii) Masjid (1732). Temple site.
(iii) Masjid in the Fort. Temple site.

4. Kawripet, Mazãr of Qalandar Shãh. Temple site.
5. Manjakupham, Mazãr of Shãh Abdur-Rahîm. Temple site.
6. Mansurpeta, Itibãr Khãn-kî-Masjid. Temple site.
7. Nallikuppam

(i) Masjid. Temple site.
(ii) Mazãr of Shykh Mîrãn Sãhib. Temple site.

8. Pannuti

(i) Masjid. Temple site.
(ii) Gumbad of Nûr Muhammad Qãdirî. Temple site.

9. Swamiwaram, Masjid. Temple site.
10. Tarakambari

(i) Masjid. Temple site.
(ii) Mazãr of Shykh Ismãil Sãhib. Temple site.

11. Tirumalarayanapatna m, Mazãr of Abdul Qãdir Yamînî. Temple site.
12. Warachkuri, Mazãr of Shãh Jalãl Husainî. Temple site.
IX. Thanjavur District.

1. Ammapettah

(i) Masjid. Temple site.
(ii) Mazãr of Muînud-Dîn Husain Qãdirî. Temple site.
(iii) Mazãr of Shah Jãfar. Temple site.

2. Ilyur

(i) Masjid. Temple site.
(ii) Mazãr of Inãyatullãh Dirwesh. Temple site.
(iii) Mazãr of Muhammad Mastãn. Temple site.
(iv) Mazãr of Mîrãn Husain. Temple site.

3. Karambari

(i) Mazãr of Arab Sãhib. Temple site.
(ii) Mazãr of Mubtalã Shãh. Temple site.

4. Kurikyalpalayam

(i) Masjid. Temple site.
(ii) Mazãr of Makhdûm Hãjî. Temple site.
(iii) Mazãr of Makhdûm Jahãn Shãh. Temple site.

5. Kurkuti, Gumbad of Hasan Qãdirî alias Ghyb Sãhib. Temple site.
6. Kushalpalayam

(i) Mazãr of Hazrat Tãj Firãq Badanshãhî. Temple site.
(ii) Mazãr of Hidãyat Shãh Arzãnî. Temple site.
(iii) Mazãr of Yãr Shãh Husainshãhî. Temple site.

7. Nagur

(i) Masjid. Temple site.
(ii) Dargãh of Qãdir Walî Shãh. Temple site.

8. Urancheri, Mazãr of Pîr Qutbud-Dîn. Temple site.
9. Vijayapuram, GumbaD of Sultãn Makhdûm. Temple site.
10. Wadayarkari, MazAr of Bãwã SAhib Shãhid. Temple site.
X. Tiruchirapalli District.

1. Puttur, Mazãr. Temple materials used.
2. Tiruchirapalli

(i) Dargãh of NãtThãr Shãh Walî. Converted iva Temple. Lingam used as lamp-post.
(ii) Masjid-i-Muhammadî . Temple site.
(iii) Mazãr of Bãbã Muhiud-Dîn Sarmast. Temple site.
(iv) Mazãr of Hazrat Fathullãh Nûrî. Temple site.
(v) Mazãr of Shams Parãn. Temple site.
(vi) Mazãr of Sayyid Abdul Wahhãb. Temple site.
(vii) Mazãr of Shãh Fazlullah Qãdirî. Temple site.
(viii) Mazãr of Shãh Nasîrud-Dîn. Temple site.
(ix) Mazãr of Farîdud-Dîn Shahîd. Temple site.
(x) Mazãr of Hazrat Chãnd Mastãn. Temple site.
(xi) Mazãr of Sayyid Zainul-Ãbidîn at Tinur. Temple site.
(xii) Mazãr of Sayyid Karîmud-Dîn Qãdirî. Temple site.
(xiii) Mazãr of Alîmullãh Shãh Qãdirî called Barhana Shamsîr (Nãked Sword). Temple site.
(xiv) Mazãr of Shãh Imamud-Dîn Qãdirî. Temple site.
(xv) Mazãr of Kãkî- Shãh. Temple site.
(xvi) Mazãr of Khwãja Aminud-Dîn Chistî. Temple site.
(xvii) Mazãr of Khwãja Ahmad Shãh Husain Chishtî. Temple site.
(xviii) Mazãr of Shãh Bhekã. Converted temple.
(xix) Mazãr of Shãh Jamãlud-Dîn Husain Chishtî. Temple site.
(xx) Mazãr of Qãyim Shãh who destroyed twelve temples. Temple site.
(xxi) Mazãr of Munsif Shãh Suhrawardîyya. Temple site.
(xxii) Mazãr of Itiffãq Shãh. Temple site.
(xxiii) Mazãr of Sayyid Jalãl Qãdirî. Temple site.
(xxiv) Mazãr of Mahtab Shah Shirãzî Suhrawardîyya. Temple site.
(xxv) Masjid of Hãjî Ibrãhîm where NãTThãr Shãh Walî (see i above) stayed on his arrival. Temple site.

3. Valikondapuram

(i) Masjid opposite the Fort. Converted temple.
(ii) Mazãr near the Masjid. Converted temple.
(iii) Sher Khãn-kî-Masjid (1690). Temple site.
(iv) Old Jãmi Masjid. Temple site.
XI. Tirunelvelli District.

1. Ambasamudram, Mazãr of Hazrat Rahmtullãh near the ruined Fort. Temple site.
2. Kayalpattanam

(i) Periyapallî Masjid (1336-37).
(ii) Sirupallî Masjid. Temple site.
(iii) Dargãh of Nainãr Muhammad. Temple site.
(iv) Marukudiyarapallî Masjid. Temple site.

3. Tirunelvelli, Jãmi Masjid. Temple materials used.

UTTAR PRADESH

I. Agra District.

1. Agra

(i) Kalãn Masjid in Saban Katra (1521). Temple materials used.
(ii) Humãyûn-kî-Masjid at Kachhpura (1537-38). Temple site.
(iii) Jãmi Masjid of Jahãnãrã (1644). Temple site.
(iv) Dargãh of Kamãl Khãn Shahîd in Dehra Bagh. Temple material uses.
(v) Riverside part of the Fort of Akbar. Jain Temple sites.
(vi) Chînî kã Rauzã. Temple site.

2. Bisauli, Masjid (1667-68).  Temple site.
3. Fatehpur Sikri

(i) Anbiyã Wãlî Masjid and several others in Nagar.  Converted temples.
(ii) Jãmi Masjid. Temple materials used.
(iii) Dargãh of Shykh Salîm Chishtî. Temple site.
(iv) Fatehpur Sikri Complex. Several temple sites.
4. Firozabad, Qadîm Masjid. Temple site.
5. Jajau, Masjid. Temple site.
6. Rasulpur, Mazãr of Makhdûm Shah. Temple site.
7. Sikandra

(i) Maqbara of Akbar. Temple site.
(ii) Masjid in the Mission Compound. Temple site.
II. Aligarh District

1. Aligarh

(i) Idgãh (1562-63). Temple site.
(ii) Dargãh of Shykh Jalãlud-Dîn Chishtî Shamsul-Arifî n. Temple site.
(iii) Graveyard with several Mazãrs. Temple site.
(iv) Shershãhî Masjid (1542). Temple site.
(v) Masjid (1676). Temple site.

2. Pilkhana, Bãbarî or Jãmi Masjid (1528-29). Temple: materials used.
3. Sikandara Rao, Jãmi Masjid (1585). Temple site.
III. Allahabad District.

1. Allahabad

(i) Fort of Akbar. Temple sites.
(ii) Khusru Bagh. Temple sites.
(iii) Dargãh of Shãh Ajmal Khãn with a Graveyard. Temple site.
(iv) Masjid (1641-22). Temple site.
(v) Gulabbari Graveyard.  Temple site.

2. Koh Inam, Jãmi Masjid (1384). Temple site.
3. Mauima, Qadîm Masjid. Temple site.
4. Shahbazpur, Masjid (1644-45). Temple site.
IV. Azamgarh District.

1. Dohrighat, Kalãn Masjid. Temple site.
2. Ganjahar, Masjid (1687-88). Temple site.
3. Mehnagar, Tomb of Daulat or Abhimãn. Temple site.
4. Nizambad

(i) Jãmi Masjid. Temple site.
(ii) Mazãr of Miãn Maqbûl and Husain Khãn Shahîd (1562).  Temple sites.

5. Qasba, Humãyûns Jãmi Masjid (1533-34). Temple site.
V. Badaun District.

1. Alapur, Ãlamgîrî Masjid. Temple materials used.
2. Badaun

(i) Shamsî or Jãmi Masjid (1233). Temple materials used.
(ii) Shamsî Idgãh (1209). Temple materials used.
(iii) Hauz-i-Shamsî (1203). Temple materials used.
(iv) Dargãh of Shãh Wilãyat (1390). Temple site.
(v) Several other Masjids and Mazãrs. Temple sites.

3. Sahiswan, Jãmi Masjid (1300). Temple site.
4. Ujhani, Abdullãh Khãn-kî-Masjid. Temple site.
VI. Bahraich District.

DargAh of Sãlãr Masûd Ghãzî. Sûryadeva Temple site.
VII. Ballia District.

Kharid

(i) Jãmi Masjid. Temple site.
(ii) Dargãh of Ruknud-Dîn Shãh. Temple site.
VIII. Banda District.

1. Augasi, Masjid (1581-82). Temple site.
2. Badausa, Masjid (1692). Temple site.
3. Kalinjar

(i) Masjid in Patthar Mahalla (1412-13). Converted Lakshmî-NãrãyaNa Temple.
(ii) Masjid (1660-61). Temple site.
(iii) Several other Masjids and Mazãrs. Temple sites.

4. Soron, Dargãh of Shykh Jamãl. Temple site.
IX. Bara Banki District.

1. Bhado Sarai, Mazãr of Malãmat Shãh. Temple site.
2. Dewa

(i) Dargãh of Hãjî Wãris Alî Shãh. Temple site.
(ii) Masjid (1665). Temple site.

3. Fatehpur

(i) Masjid. Temple site.
(ii) Imambãrã. Temple site.

4. Radauli

(i) Masjid. Temple site.
(ii) Dargãh of Shãh Ahmad and Zuhrã Bîbî. Temple site.

5. Rauza Gaon, Rauza of Daûd Shãh. Temple site.
6. Sarai-Akbarabad, Masjid (1579-80). Temple site.
7. Satrikh, Dargãh of Sãlãr Sãhû Ghãzî. Temple site.
X. Bareilly District.

1. Aonla

(i) Begum-kî-Masjid. Temple site.
(ii) Maqbara of Alî Muhammad Rohilla. Temple site.

2. Bareilly, Mirzai Masjid (1579-80). Temple site.
3. Faridpur, Fort built by Shykh Farîd. Temple materials used.
XI. Bijnor District.

1. Barmih-ka-Khera, Masjid. Temple materials used.
2. Jahanabad, Maqbara of Nawãb Shujaat Khãn. Temple site.
3. Kiratpur, Fort with a Masjid inside. Temple materials used.
4. Mandawar, Jãmi Masjid. Temple materials used.
5. Najibabad, Patthargarh Fort. Temple materials used.
6. Nihtaur, Masjid. Temple site.
7. Seohara, Masjid. Temple site.
XII. Bulandshahar District.

1. Aurangabad Sayyid, All Masjids stand on temple sites.
2. Bulandshahar

(i) Dargãh. Temple site.
(ii) Fort. Materials of many temples used.
(iii) Idgãh. Temple site.
(iv) Masjid (1311). Temple site.
(v) Masjid (1538). Temple site.
(vi) Masjid (1557). Temple site.

3. Khurja, Mazãr of Makhdûm Sãhib. Temple site.
4. Shikarpur, Several Masjids built in Sikandar Lodîs reign. Temple sites.
5. Sikandarabad, Several Masjids built in Sikandar Lodî a reign.  Temple sites.
XIII. Etah District.

1. Atranjikhera, Mazãr of Hazrat Husain (or Hasan). Temple site.
2. Jalesar

(i) Mazãr of Mîrãn Sayyid Ibrãhîm (1555). Temple site.
(ii) Fort. Temple materials used.

3. Kasganj, Jãmi Masjid (1737-38). Temple site.
4. Marahra, Masjid and Mazãr. Temple site.
5. Sakit

(i) Qadîm Masjid (1285). Temple materials used.
(ii) Akbarî Masjid (1563). Temple site.
XIV. Etawah District.

1. Auraiya, Two Masjids. Temple sites.
2. Etawah, Jãmi Masjid. Converted temple.
3. Phaphund, Masjid and Mazãr of Shãh Bukhãrî (d. 1549). Temple site.
XV. Farrukhabad District.

1. Farrukhabad, Several Masjids. Temple materials used.
2. Kannauj

(i) Dînã or Jãmi Masjid (1406). Sîtã-kî-Rasoî. Temple materials used.
(ii) Dargãh of Makhdûm Jahãniãn. Temple materials used.
(iii) Dargãh of Bãbã Hãji Pîr. Temple site.
(iv) Masjid (1663-64). Temple site.
(v) Dargãh of Bãlã Pîr. Temple site.

3. Rajgirhar, Mazãr of Shykh Akhî Jamshed. Temple site.
4. Shamsabad, All Masjids and Mazãrs. Temple sites.
XVI. Fatehpur District.

1. Haswa, Idgãh (1650-51). Temple site.
2. Hathgaon

(i) Jayachandi Masjid. Temple materials used.
(ii) Dargãh of Burhãn Shahîd. Temple site.

3. Kora (Jahanabad)

(i) Daraãh of Khwãja Karrak. Temple site.
(ii) Jãmi Masjid (1688-89). Temple site.

4. Kot, Lãdin-ki-Masjid (built in 1198-99, reconstructed in 1296). Temple site.
XVII. Fyzabad District.

1. Akbarpur

(i) Qalã-kî-Masjid. Temple site.
(ii) Masjid (1660-61). Temple site.

2. Ayodhya

(i) Bãbarî Masjid. RAma-Janmabhû mi Temple site.
(ii) Masjid built by Aurangzeb. Swargadvãra Temple site.
(iii) Masjid built by Aurangzeb. Tretã-kã-Thãkur Temple site.
(iv) Mazãr of Shãh Jurãn Ghurî. Temple site.
(v) Mazãrs of Sîr Paighambar and Ayûb Paighambar near Maniparvat. On the site of a Buddhist Temple which contained footmarks of the Buddha.

3. Fyzabad, Imãmbãrã. Temple site.
4. Hatila, Mazãr of a Ghãzî. Aokanãtha Mahãdeva. Temple site.
5. Kichauchha, Dargãh of Makhdûm Ashraf in nearby Rasulpur. Temple site.
XVIII. Ghazipur District.

1. Bhitri

(i) Masjid and Mazãr. Temple materials used.
(ii) Idgãh. Temple site.
(iii) Bridge below the Idgãh. Buddhist Temple materials used.

2. Ghazipur

(i) Mazãr and Masjid. Temple site.
(ii) Chahal Sitûn Palace. Temple site.

3. Hingtar

(i) Qala-kî-Masjid. Temple materials used.
(ii) Fort. Temple materials used.

4. Khagrol, Bãrã Khambã or Dargãh of Shykh Ambar. Temple site.
5. Saidpur, Two Dargãhs. Converted Buddhist Temples.
XIX. Gonda District.

Sahet-Mahet (rãvastî)

(i) Maqbara. On the plinth of Sobhnãth Jain Temple.
(ii) Mazãr of Mîrãn Sayyid.  On the ruins a Buddhist Vihãra.
(iii) Imlî Darwãzã. Temple materials used.
(iv) Karbalã Darwãzã. Temple materials used.
XX. Gorakhpur District.

1. Gorakhpur, Imãmbãrã. Temple site.
2. Lar, Several Masjids. Temple sites.
3. Pava, Karbalã. On the ruins of a Buddhist Stûpa.
XXI. Hamirpur District

1. Mahoba

(i) Masjid outside Bhainsa Darwaza of the Fort (1322). Converted temple.
(ii) Masjid built on a part of the Palace of Parmardideva on the Hill. Temple materials used.
(iii) Two Maqbaras. Temple materials used.
(iv) Dargãh of Pîr Muhammad Shãh. Converted Siva temple.
(v) Dargãh of MubArak Shãh and Graveyard nearby. Contain no less than 310 pillar from demolished temples.

2. Rath, Two Maqbaras. Temple materials used.
XXII. Hardoi District.

1. Bilgram

(i) Sayyidoñ-kî-Masjid. Temple materials used.
(ii) Jãmi Masjid (1438). Temple materials used.
(iii) Several other Masjids and Dargãhs. Temple materials used.

2. Gopamau, Several Masjids. Temple sites.
3. Pihani

(i) Abdul Gafûr-kî-Masjid. Temple site.
(ii) Dargãh of Sadr-i-Jahãn (1647-48). Temple site.

4. Sandila

(i) Qadîm Masjid. Temple site.
(ii) Mazãr in Bãrah Khambã. Temple site.
XXIII. Jalaun District.

1. Kalpi

(i) Chaurãsî Gumbad complex of tombs. Many temple sites.
(ii) Dargãh of Shãh Abdul Fath Alãi Quraishi (1449). Temple site.
(iii) Dargãh of Shãh Bãbû Hãjî Samad (1529). Temple site.
(iv) DeoDhi or Jãmi Masjid (1554). Temple site.

2. Katra, Masjid (1649). Temple site.
XXIV. Jaunpur District.

1. Jaunpur

(i) Atãlã Masjid (1408). Atala DevI Temple materials used.
(ii) Daribã Masjid. Vijayachandras Temple materials used.
(iii) Jhãñjarî Masjid.  Jayachandras Temple materials used.
(iv) Lãl Darwãzã Masjid. Temple materials from the Vivevara Temple at Varanasi used.
(v) HammAm Darwãzã Masjid (1567-68). Temple materials used.
(vi) Ibrãhîm Bãrbak-kî-Masjid inside the Fort (1360). Temple materials used.
(vii) Jãmi Masjid. Pãtãla Devî Temple site.
(viii) Fort. Temple materials used.
(ix) Akbarî Bridge on the Gomatî. Temple materials used.
(x) Khãlis Mukhlis or Chãr Angulî Masjid. Temple site.
(xi) Khãn Jahãn-kî-Masjid (1364). Temple site.
(xii) Rauzã of Shãh Fîruz. Temple site.

2. Machhlishahar

(i) Jãmi Masjid. Temple site.
(ii) Karbalã. Temple site.
(iii) Sixteen other Masjids. Temple sites.

3. Shahganj, Dargãh of Shãh Hazrat Alî. Temple site.
4. Zafarabad

(i) Masjid and Dargãh of Makhdûm Shah (1311 or 1321). Temple materials used.
(ii) Ibrãhîm Barbak-kî-Masjid. Converted temple.
(iii) Zafar Khãn-kî-Masjid (1397). Converted temple.
(iv) Ganj-i-Shahîdã n. Temple materials used.
(v) Fort. Temple materials used.
(vi) Early Sharqî buildings including many Maqbaras. Temple materials used.
(vii) Dargãh of Asarud-Dîn. Temple materials used.
XXV. Jhansi District.

1. Irich, Jãmi Masjid (1412). Temple materials used.
2. Lalitpur, Bãsã Masjid (1358). Materials of four temples used.
3. Talbhat

(i) Masjid (1405). Temple site.
(ii) Dargãh of Pîr Tãj Bãj. Temple site.
XXVI. Kanpur District.

1. Jajmau

(i) Dargãh of Alãud-Dîn Makhdûm Shãh (1360). Temple site.
(ii) Idgãh (1307). Temple site.
(iii) Qalã-kî-Masjid. Temple site.
(iv) Jãmi Masjid (renovated in 1682). Temple site.

2. Makanpur, Mazãr of Shãh Madãr. Converted temple.
XXVII. Lucknow District.

1. Kakori, Jhãñjharî Rauza of Makhdûm Nizãmud-Dîn. Temple materials used.
2. Lucknow

(i) Tîlewãlî. Masjid Temple site.
(ii) Ãsafud-Daula Imambara. Temple site.
(iii) Dargãh of Shãh Muhammad Pîr on Lakshmana Tila renamed Pir Muhammad Hill. Temple site.
(iv) Mazãr of Shykh Ibrãhîm Chishtî Rahmatullãh. Temple materials used.
(v) Nadan Mahal or Maqbara of Shykh Abdur-Rahîm. Temple site.
(vi) Machchi Bhavan. Temple sites.

3. Musanagar, Masjid (1662-63). Temple site.
4. Nimsar, Fort. Temple materials used.
5. Rasulpur, Masjid (1690-91). Temple site.
XXVIII. Mainpuri District.

Rapri

(i) Jãmi Masjid. Temple site.
(ii) Idgãh (1312). Temple site.
(iii) Dargãh of Pîr Faddû. Temple site.
XXIX. Mathura District.

1. Mahaban, Assî Khambã Masjid. Converted temple.
2. Mathura

(i) Idgãh on the Katrã Mound. Kevadeva. Temple site.
(ii) Jãmi Masjid built by Abdun-nabi (1662). Temple materials used.
(iii) Mazãr of Shykh Farîd. Temple materials used.
(iv) Mazãr of Makhdûm Shãh Wilãyat at Sami Ghat. Temple materials used.

3. Naujhil, Dargãh of Makhdûm Shykh Saheti Sãhib. Temple materials used.
XXX. Mecrut District.

1. Barnawa, Humãyuns Masjid (1538-39). Temple site.
2. Garhmuktesar, Masjid (1283). Temple site.
3. Hapur, Jãmi Masjid (1670-71). Temple site.
4. Jalali, Jãmi Masjid (1266-67). Temple materials used.
5. Meerut

(i) Jãmi Masjid. Stands on the ruins of a Buddhist Vihãra.
(ii) Dargãh at Nauchandi.  Nauchandî Devî Temple site.

6. Phalauda, Dargãh of Qutb Shãh. Temple site.
XXXI. Mirzapur District.

1. Bhuli, Masjid in Dakhni Tola. Temple site.
2. Chunar

(i) Mazãr of Shãh Qãsim Sulaimãn. Temple site.
(ii) Fort. Temple materials used.

3. Mirzapur, Several Masjids. Temple sites.
XXXII. Moradabad District.

1. Amroha

(i) Jãmi Masjid. Converted temple.
(ii) Dargãh and Masjid of Shykh Saddû. Temple site.
(iii) Dargãh of Shykh Wilãyat. Temple site.
(iv) Masjid (1557-58). Temple site.
(v) Many other Masjids. Temple sites.

2. Azampur, Masjid (1555-56). Temple site.
3. Bachhraon, Several Masjids. Temple sites.
4. Moradabad, Jãmi Masjid (1630). Temple site.
5. Mughalpura-Agwanpur, Masjid (1695-96). Temple site.
6. Sirsi, Qadîmî Masjid. Temple site.
7. Ujhari, Mazãr of Shykh Daûd. Temple site.
8. Sambhal

(i) Jãmi Masjid. Converted VishNu Temple.
(ii) Masjid in Sarai Tarim (1503). Temple site.
(iii) Mazãr of Miãn Hãtim Sambhali. Temple site.
(iv) Mazãr of Shykh Panjû. Temple site.
XXXIII. Muzaffarnagar District.

1. Daira Din Panah, Mazãr of Sayyid Dîn Panãh. Temple site.
2. Ghausgah, Fort and Masjid. Temple materials used.
3. Jhinjhana

(i) Dargãh (1495). Temple site.
(ii) Masjid and Mazãr of Shãh Abdul Razzãq (1623). Temple site.

4. Kairana

(i) Dargãh. Temple site.
(ii) Masjid (1551). Temple site.
(iii) Masjid (1553-54). Temple site.
(iv) Masjid (1617-18). Temple site.
(v) Masjid (1630-31). Temple site.
(vi) Masjid (1651-52). Temple site.

5. Majhera, Masjid and Mazãr of Umar Nûr. Temple site.
6. Sambhalhera, Two Masjids (1631-32). Temple site.
7. Thana Bhawan, Masjid (1702-03). Temple site.
XXXIV. Pilibhit District.

Jãmi Masjid. Temple site.
XXXV. Pratapgarh District.

Manikpur, Many Masjids and Mazãrs. On the ruins of demolished temples.
XXXVI. Rampur District.

Jãmi Masjid. Temple site.
XXXVII. Rae Bareli District.

1. Datmau

(i) Idgãh (1357-58). Temple site.
(ii) Fort. On the ruins of Buddhist Stûpas.
(iii) Masjid (1616). Temple site.

2. Jais

(i) Jãmi Masjid. Temple materials used.
(ii) Masjid (1674-75). Temple site.

3. Rae Bareli

(i) Jãmi Masjid. Temple site.
(ii) Jahãn Khãn Masjid. Temple site.
(iii) Dargãh of Makhdûm Sayyid Jãfari. Temple site.
(iv) Fort. Temple materials used.
XXXVIII. Saharanpur District.

1. Ambahata

(i) Masjid (1533-34). Temple site.
(ii) Masjid (1534-35). Temple site.

2. Deoband

(i) Masjid (1510). Temple site.
(ii) Masjid (1557). Temple site.
(iii) Jãmi Masjid (1677-78). Temple site.

3. Gangoh

(i) Mazãr of Shykh Abdul Quddûs. Temple site.
(ii) Three Masjids. Temple sites.

4. Jaurasi, Masjid (1675-76). Temple site.
5. Kaliyar, Dargãh of Shykh Alãud-Dîn Alî bin Ahmad Sãbrî, a disciple of Bãbã Farîd Shakar Ganj of Pak Pattan. Temple site.
6. Manglaur

(i) Masjid (1285). Temple site.
(ii) Dargãh of Shãh Wilãyat. Temple site.

7. Rampur, Mazãr of Shykh Ibrãhîm. Temple site.
8. Saharanpur, Jãmi Masjid. Temple site.
9. Sakrauda, Dargãh of Shãh Ruknud-Dîn or Shãh Nachchan. Temple site.
10. Sirsawa, Mazãr of Pîr Kilkilî Shãh. On top of temples destroyed.
XXXIX. Shahjahanpur District.

1. Kursi, Masjid (1652). Temple site.
2. Shahjahanpur, Bahadur Khãn-kî-Masjid (1647). Temple site.
XL. Sitapur District.

1. Biswan, Masjid (1637-38). Temple site.
2. Khairabad, Several Masjids. Temple sites.
3. Laharpur, Mazãr of Shykh Abdur-Rahmãn. Temple site.
XLI. Sultanpur District.

1. Amethi, Mazãr of Shykh Abdul Hasan. Temple site.
2. Isuli

(i) Jãmi Masjid (1646-47). Temple site.
(ii) Mazãr of Sayyid Ashraf Jahãngîr Simnãnî. Temple site.
XLII. Unao District.

1. Bangarmau

(i) BaDi Dargãh of Alãud-Dîn Ghanaun (1320). Temple materials used.
(ii) Dargãh of Jalãlud-DIn (d. 1302). Temple site.
(iii) ChhoTî Dargãh (1374). Temple site.
(iv) Jãmi Masjid (1384). Temple site.

2. Rasulabad, Alamgîrî Masjid. Temple site.
3. Safipur

(i) Dargãh of Shãh Shafî. Temple materials used.
(ii) Dargãh of Qudratullãh. Temple materials used.
(iii) Dargãh of Fahîmullãh. Temple materials used.
(iv) Dargãh of Hãfizullãh. Temple materials used.
(v) Dargãh of Abdullãh. Temple materials used.
(vi) Fourteen Masjids. Temple sites.
XLIII. Varanasi District.

1. Asla, Shãh Jahãnî Masjid. Temple site.
2. Varanasi

(i) Masjid at Gyanavapi. Vivevara Temple material used.
(ii) Masjid at Panchaganga Ghat. KirîTavivevara Temple materials used.
(iii) Masjid and Dargãh of Sayyid Fakhrud-Dîn Sãhib Alvî (1375) Temple site.
(iv) Bindu Madhava Masjid (1669). Converted Biñdu-Mãdhava Temple.
(v) Masjid and Mazãr at Bakariya Kund. Temple materials used.
(vi) ADhãi Kãñgrã-kî-Masjid in Adampura. Temple site.
(vii) Darharã Masjid. Temple site.
(viii) Mazãr of Lãl Khãn at Rajghat. Temple site.

Footnotes:

¹ The word Hindu in the present context stands for all schools of Sanatana Dharma-Buddhism, Jainism, Saivism, Shaktism, Vaishnavism and the rest.

² History of Aurangzeb, Calcutta, 1925-52.

³ Religious Policy of the Mughal Emperors, Bombay, 1962.

⁴ Advice tendered to this author by Dilip Padgaonkar, editor of The Times of India, in the context of quoting correct history. Small wonder that he has converted this prestigious daily into a platform for communist politicians masquerading as historians. Perhaps you want, wrote a reader, to invest them with some kind of academic glory by using the legend of JNU, but their best introduction, intellectually speaking, is that they are Stalinist historians Their ideological brothers in the press make sure, through selective reporting and publishing, that their views are properly advertised. The Times of India, too, is in this rank; its editorials, leading articles, special reports-all breathe venom, not just against Ram Janmabhumi but any Hindu viewpoint. Anything in sympathy with this viewpoint is conscientiously kept out (The Times of India, November 11, 1989, Letters).

⁵ Archaeological Survey of India, Annual Report 1925-26.  Pp. 129-30.

⁶ Ibid., p. 129.

⁷ Ibid., p. l28.

⁸ Ibid., 1907-08, p. 113.

⁹ Ibid., Pp. 114.

¹⁰ Ibid., p. 114-15.  Technical details have been omitted and emphasis added.

¹¹ Ibid., p. 116.

¹² Ibid., p. 120.

¹³ Ibid., p. 126.

¹⁴ Ibid., p. 61.

¹⁵ Ibid., 1907-08, Pp. 47, to 72.

¹⁶ Ibid., 1903-04, p. 86.

¹⁷ Ibid., 1902-3, p. 52.

¹⁸ Ibid., 1921-22, p. 83.

¹⁹ Ibid., p. 84.

²⁰ Ibid., 1902-03, p. 56.

²¹ Ibid., 1933-34, Pp. 36-37.

²² Ibid., 1902-03, Pp. 16-17.

²³ Ibid., 1993-4, Pp. 31-32.

²⁴ Ibid., 1902-03, Pp. 17-18.

²⁵ Ibid., 1903-04, p. 43.

²⁶ Ibid., p. 63.

²⁷ Ibid., 1904-05, p. 24.

²⁸ Ibid., 1929-30, p. 29.

²⁹ Ibid., 1928-29, Pp. 167-68.

³⁰ Robert Sewell, A Forgotten Empire, New Delhi Reprint, 1962, Pp. 199-200.

³¹ Archaeological Survey of India, Volume I : Four Reports Made During the Years 1862-63-64-65, Varanasi Reprint, 1972, Pp. 440-41.

³² Ratan Pribhdas Hingorani, Sites Index to A.S.I. Circle Reports New Delhi 1978, Pp. 17-262.

³³ A decision to this effect was taken by the Archaeological Survey of India soon after independence, ostensibly under guidelines laid down by an international conference.

³⁴ S.A.A. Rizvi, History of Sufism in India, Volume 1, New Delhi, 1978, P. 189.

³⁵ Ghulãm Abdul Qãdir Nazîr, Bahr-i-Azam or Travels of Azam Shãh Nawwãb Walãjãh, 1823, Madras, 1960, p. 128.

³⁶ Ibid., p. 64.

³⁷ Ibid., p. 128.

³⁸ Dates given in brackets refer to the Christian era.

Let the Mute Witnesses Speak
Sita Ram Goel

The cradle of Hindu culture¹ on the eve of its Islamic invasion included what are at present the Sinkiang province of China, the Transoxiana region of Russia, the Seistan province of Iran and the sovereign states of Afghanistan, Pakistan, India, Nepal and Bangladesh. The Islamic invasion commenced around 650 A.D., when a Muslim army secured a foothold in Seistan, and continued till the end of the eighteenth century, when the last Islamic crusader, Tipu Sultan, was overthrown by the British. Hordes of Arabs, Persians, Turks, and Afghans who had been successively inspired by the Theology of Islam poured in, in wave after wave, carrying fire and sword to every nook and corner of this vast area. In the process, Sinkiang, Transoxiana region, Seistan and Afghanistan became transformed into darul-IslÃm where all vestiges of the earlier culture were wiped out.  The same spell has engulfed the areas which were parts of India till 1947 and have since become Pakistan and Bangladesh.

We learn from literary and epigraphic sources, accounts of foreign travellers in medieval times, and modern archaeological explorations that, on the eve of the Islamic invasion, the cradle of Hindu culture was honeycombed with temples and monasteries, in many shapes and sizes.  The same sources inform us that many more temples and monasteries continued to come up in places where the Islamic invasion had yet to reach or from where it was forced to retire for some time by the rallying of Hindu resistance.  Hindus were great temple builders because their pantheon was prolific in Gods and Goddesses and their society rich in schools and sects, each with its own way of worship.  But by the time we come to the end of the invasion, we find that almost all these Hindu places of worship had either disappeared or were left in different stages of ruination.  Most of the sacred sites had come to be occupied by a variety of Muslim monuments-masjids and îdgãhs (mosques), dargãhs and ziãrats (shrines), mazãrs and maqbaras (tombs), madrasas and maktabs (seminaries) , takiyãs and qabristãns (graveyards) .  Quite a few of the new edifices had been built from the materials of those that had been deliberately demolished in order to satisfy the demands of Islamic Theology.  The same materials had been used frequently in some secular structures as well-walls and gates of forts and cities, river and tank embankments, caravanserais and stepwells, palaces and pavilions.

Some apologists of Islam have tried to lay the blame at the door of the White Huns or Epthalites who had overrun parts of the Hindu cradle in the second half of the fifth century A.D. But they count without the witness of Hiuen Tsang, the famous Chinese pilgrim and Buddhist savant, who travelled all over this area from 630 A.D. to 644. Starting from Karashahr in Northern Sinkiang, he passed through Transoxiana, Northern Afghanistan, North-West Frontier Province, Kashmir, Punjab, Haryana, Himachal Pradesh, North-Eastern Rajasthan, Uttar Pradesh, Bihar, Nepal, Bengal, Assam, Orissa, Mahakosal and Andhra Pradesh till he reached Tamil Nadu. On his return journey he travelled through Karnataka, Maharashtra, Gujarat, Madhya Bharat, Sindh, Southern Afghanistan and Southern Sinkiang. In most of these provinces he found in a flourishing state many Buddhist establishments consisting of vihãras (monasteries) , chaityas (temples) and stûpas (topes), besides what he described as heretical (Jain) and deva (Brahmanical) temples.  The wealth of architecture and sculptures he saw everywhere confirms what we learn from Hindu literary sources.  Some of this wealth has been recovered in recent times from under mounds of ruins.

During the course of his pilgrimage, Hiuen Tsang stayed at as many as 95 Buddhist centres among which the more famous ones were at Kuchi, Aqsu, Tirmiz, Uch Turfan, Kashagar and Khotan in Sinkiang; Balkh, Ghazni, Bamiyan, Kapisi, Lamghan, Nagarahar and Bannu in Afghanistan; Pushkalavati, Bolar and Takshasila in the North-West Frontier Province; Srinagar, Rajaori and Punch in Kashmir; Sialkot, Jalandhar and Sirhind in the Punjab; Thanesar, Pehowa and Sugh in Haryana; Bairat and Bhinmal in Rajasthan, Mathura, Mahoba, Ahichchhatra, Sankisa, Kanauj, Ayodhya, Prayag, Kausambi, Sravasti, Kapilvastu, Kusinagar, Varanasi, Sarnath and Ghazipur in Uttar Pradesh; Vaishali, Pataliputra, Rajgir, Nalanda, Bodhgaya, Monghyr and Bhagalpur in Bihar; Pundravardhana, Tamralipti, Jessore and Karnasuvarna in Bengal; Puri and Jajnagar in Orissa; Nagarjunikonda and Amaravati in Andhra Pradesh; Kanchipuram in Tamil Nadu; Badami and Kalyani in Karnataka; Paithan and Devagiri in Maharashtra; Bharuch, Junagarh and Valabhi in Gujarat; Ujjain in Malwa; Mirpur Khas and Multan in Sindh. The number of Buddhist monasteries at the bigger ones of these centres ranged from 50 to 500 and the number of monks in residence from 1,000 to 10,000.  It was only in some parts of Eastern Afghanistan and the North-West Frontier Province that monasteries were in a bad shape, which can perhaps be explained by the invasion of White Huns. But so were they in Kusinagar and Kapilavastu where the White Huns are not known to have reached.  On the other hand, the same invaders had ranged over Punjab, Haryana, Rajasthan, Madhya Pradesh and most of Uttar Pradesh where Hiuen Tsang found the monasteries in a splendid state.  They had even established their rule over Kashmir where Hiuen Tsang saw 500 monasteries housing 5,000 monks. It is, therefore, difficult to hold them responsible for the disappearance of Buddhist centres in areas where Hiuen Tsang had found them flourishing. An explanation has to be found elsewhere. In any case, the upheaval they caused was over by the middle of the sixth century.  Moreover, the temples and monasteries which Hiuen Tsang saw were only a few out of many. He had not gone into the interior of any province, having confined himself to the more famous Buddhist centres.

What was it that really happened to thousands upon thousands of temples and monasteries? Why did they disappear and/or give place to another type of monuments? How come that their architectural and sculptural fragments got built into the foundations and floors and walls and domes of the edifices which replaced them? These are crucial questions which should have been asked by students of medieval Indian history. But no historian worth his name has raised these questions squarely, not to speak of finding adequate answers to them. No systematic study of the subject has been made so far. All that we have are stray references to the demolition of a few Hindu temples, made by the more daring Hindu historians while discussing the religious policy of this or that sultan. Sir Jadunath Sarkar² and Professor Sri Ram Sharma³ have given more attention to the Islamic policy of demolishing Hindu temples and pointed an accusing finger at the theological tenets which dictated that policy. But their treatment of the subject is brief and their enumeration of temples destroyed by Aurangzeb and the other Mughal emperors touches only the fringe of a vast holocaust caused by the Theology of Islam, all over the cradle of Hindu culture, and throughout more than thirteen hundred years, taking into account what happened in the native Muslim states carved out after the British take-over and the formation of Pakistan after partition in 1947.

Muslim historians, in India and abroad, have written hundreds of accounts in which the progress of Islamic armies across the cradle of Hindu culture is narrated, stage by stage and period by period. A pronounced feature of these Muslim histories is a description- in smaller or greater detail but always with considerable pride-of how the Hindus were slaughtered en masse or converted by force, how hundreds of thousands of Hindu men and women and children were captured as booty and sold into slavery, how Hindu temples and monasteries were razed to the ground or burnt down, and how images of Hindu Gods and Goddesses were destroyed or desecrated. Commandments of Allah (Quran) and precedents set by the Prophet (Sunnah) are frequently cited by the authors in support of what the swordsmen and demolition squads of Islam did with extraordinary zeal, not only in the midst of war but also, and more thoroughly, after Islamic rule had been firmly established. A reference to the Theology of Islam as perfected by the orthodox Imams, leaves little doubt that the citations are seldom without foundation.

The men and women and children who were killed or captured or converted by force cannot be recalled for standing witnesses to what was done to them by the heroes of Islam. The apologists for Islam-the most dogged among them are some Hindu historians and politicians- have easily got away with the plea that Muslim court scribes had succumbed to poetic exaggeration in order to please their pious patrons. Their case is weakened when they cite the same sources in support of their owns speculation or when the question is asked as to why the patrons needed stories of bloodshed and wanton destruction for feeding their piety.  But they have taken in their stride these doubts and questions as well.

There are, however, witnesses who are not beyond recall and who can confirm that the court scribes were not at all foisting fables on their readers. These are the hundreds of thousands of sculptural and architectural fragments which stand arrayed in museums and drawing rooms all over the world, or which are waiting to be picked up by public and private collectors, or which stare at us from numerous Muslim monuments. These are the thousands of Hindu temples and monasteries which either stand on the surface in a state of ruination or lie buried under the earth waiting for being brought to light by the archaeologists spade. These are the thousands of Muslim edifices, sacred as well as secular, which occupy the sites of Hindu temples and monasteries and/or which have been constructed from materials of those monuments.  All these witnesses carry unimpeachable evidence of the violence that was done to them, deliberately and by human hands.

So far no one has cared to make these witnesses speak and relate the story of how they got ruined, demolished, dislocated, dismembered, defaced, mutilated and burnt.  Recent writers on Hindu architecture and sculpture-their tribe is multiplying fast, mostly for commercial reasons-ignore the ghastly wounds which these witnesses show on the very first sight, and dwell on the beauties of the limbs that have survived or escaped injury.  Many a time they have to resort to their imagination for supplying what should have been there but is missing.  All they seem to care for is building their own reputations as historians of Hindu art. If one draws their attention to the mutilations and disfigurements suffered by the subjects under study, one is met with a stunned silence or denounced downright as a Hindu chauvinist out to raise demons from the past⁴ with the deliberate intention of causing communal strife.

We, therefore, propose to present a few of these witnesses in order to show in what shape they are and what they have to say.

Tordi (Rajasthan)

At Tordi there are two fine and massively built stone baolis or step wells known as the Chaur and Khari Baoris. They appear to be old Hindu structures repaired or rebuilt by Muhammadans, probably in the early or middle part of the 15th century  In the construction of the (Khari) Baori Hindu images have been built in, noticeable amongst them being an image of Kuber on the right flanking wall of the large flight of steps⁵

Naraina (Rajasthan)

At Naraina is an old pillared mosque, nine bays long and four bays deep, constructed out of old Hindu temples and standing on the east of the Gauri Shankar tank The mosque appears to have been built when Mujahid Khan, son of Shams Khan, took possession of Naraina in 840 A.H. or 1436 A.D To the immediate north of the mosque is the three-arched gateway called Tripolia which is also constructed with materials from old Hindu temples⁶

Chatsu (Rajasthan)

At Chatsu there is a Muhammadan tomb erected on the eastern embankment of the Golerava tank. The tomb which is known as Gurg Ali Shahs chhatri is built out of the spoils of Hindu buildings On the inside of the twelve-sided frieze of the chhatri is a long Persian inscription in verse, but worn out in several places. The inscription does not mention the name of any important personage known to history and all that can be made out with certainty is that the saint Gurg Ali (wolf of Ali) died a martyr on the first of Ramzan in 979 A.H. corresponding to Thursday, the 17th January, 1572 A.D.⁷

SaheTh-MaheTh (Uttar Pradesh)

The ruined Jain temple situated in the western portion of MaheTh derives the name Sobhnãth from Sambhavanãtha, the third TîrthaMkara, who is believed to have been born at rãvastî⁸

Let us now turn our attention to the western-most part of Sobhnãth ruins. It is crowned by a domed edifice, apparently a Muslim tomb of the Pathãn period⁹

These remains are raised on a platform, 30 square, built mostly of broken bricks including carved ones This platform, no doubt, represents the plinth of the last Jain temple which was destroyed by the Muhammadan conquerors It will be seen from the plan that the enclosure of the tomb overlaps this square platform. The tomb proper stands on a mass of debris which is probably the remains of the ruined shrine¹⁰

3. Sculpture of buff standstone, partly destroyed, representing a TîrthaMkara seated cross-legged in the attitude of meditation on a throne supported by two lions couchant, placed on both sides of a wheel

4. Sculpture of buff sandstone, partly defaced, representing a TîrthaMkara seated cross-legged (as above)

8. Sculpture of buff sandstone, defaced, representing a TîrthaMkara standing between two miniature figures of which that to his right is seated.

9. Sculpture of buff standstone, defaced, representing a TîrthaMkara, standing under a parasol

12.  Sculpture of buff standstone, much defaced, representing a male and a female figure seated side by side under a palm tree.

13.  Sculpture of buff standstone, broken in four pieces, and carved with five figurines of TîrthaMkaras seated cross-legged in the attitude of meditation.  The central figure has a Nãga hood. The sculpture evidently was the top portion of a large image slab.¹¹

Coming to the ruins of a Buddhist monastery in the same complex, the archaeologist proceeds:

In the 23rd cell, which I identify with the store-room, I found half-buried in the floor a big earthen jar This must have been used for storage of corn

This cell is connected with a find which is certainly the most notable discovery of the season. I refer to an inscribed copper-plate of Govindachandra of Kanauj The charter was issued from Vãrãnasî on Monday, the full moon day of ÃshãDha Sam. 1186, which corresponds to the 23rd of June, 1130. The inscription records the grant of six villages to the Community of Buddhist friars of whom Buddhabhattãraka is the chief and foremost, residing in the great convent of the holy Jetavana, and is of a paramount importance, in as much as it conclusively settles the identification of MaheTh with the city of rãvastî¹²

He describes as follows some of the sculptures unearthed at SrAvastI:

S.1. Statuette in grey stone of Buddha seated cross-legged in the teaching attitude on a conventional lotus.  The head, breast and fore-arms as well as the sides of the sculpture are broken.

S.2. Lower portion of a blue schist image of Avalokitevara in the sportive attitude (lîlãsana) on a lotus seat.

S. 3. Image of Avalokitevara seated in ardhaparyanka attitude on a conventional lotus The head and left arms of the main figure are missing.¹³

Sarnath (Uttar Pradesh)

The report of excavations undertaken in 1904-05 says that the inscriptions found there extending to the twelfth century A.D. show that the connection of Sarnath with Buddhism was still remembered at that date. It continues that the condition of the excavated ruins leaves little doubt that a violent catastrophe accompanied by willful destruction and plunder overtook the place.¹⁴ Read this report with the Muslim account that Muhammad GhurI destroyed a thousand idol-temples when he reached Varanasi after defeating Mahãrãjã Jayachandra of Kanauj in 1193 A.D. The fragments that are listed below speak for themselves. The number given in each case is the one adopted in the report of the excavation.

a 42. Upper part of sculptured slab

E.8. Architectural fragment, with Buddha (?) seated cross-legged on lotus

a.22. Defaced standing Buddha, hands missing.

a.17. Buddha head with halo.

a. 8. Head and right arm of image.

E.22. Upper part of image.

E.14. Broken seated figure holding object in left hand.

a.11. Fragment of larger sculpture; bust, part of head, and right overarm of female chauri-bearer.

E.25. Upper part of female figure with big ear-ring.

E.6. Fragment of sculpture, from top of throne (?) on left side.

n.19. Seated figure of Buddha in bhûmisparamudrã, much defaced.

n.221. Torso, with arms of Buddha in dharmachakramudrã.

n.91. Lower part of Buddha seated cross-legged on throne. Defaced.

n.142. Figure of Avalokitevara in relief. Legs from knees downwards wanting.

n.1.  Relief partly, defaced and upper part missing. Buddha descending from the TrãyastriMã Heaven Head and left hand missing.

i.50. Lower half of statue. Buddha in bhûmisparamudrã seated on lotus.

i.17. Buddha in attitude of meditation on lotus. Head missing.

i.46. Head of Buddha with short curls.

i.44. Head of Avalokitevara, with Amitãbha Buddha in headdress.

n.10. Fragment of three-headed figure (? Mãrîchî) of green stone.

i.49. Standing figure of attendant from upper right of image. Half of face, feet and left hand missing.

i.1. Torso of male figure, ornamented.

i.4. Female figure, with lavishly ornamented head. The legs from knees, right arm and left forearm are missing. Much defaced.

i.105. Hand holding Lotus.

n.172. Torso of Buddha.

n.18. Head of Buddha, slightly defaced.

n.16. Female figure, feet missing.

n.97. Lower part of female figure. Feet missing.

n.163. Buddha, seated.  Much defaced.

K.4. Fragment of seated Buddha in blue Gayã stone.

K.5. Fragment of large statue, showing small Buddha seated in bhûmisparamudrã

K.18. Fragment of statue in best Gupta style.

J.S.18. 27 and 28.  Three Buddha heads of Gupta style.

J.S.7. Figure of Kubera in niche, with halo behind head.  Partly defaced.

r.67. Upper part of male figure, lavishly adorned.

r.72.  a and b. Pieces of pedestal with three Buddhas in dhyãnamudrã.

r.28. Part of arm, adorned with armlet and inscription in characters of 10th century, containing Buddhist creed.

B.22. Fragment of Bodhi scene (?); two women standing on conventional rock. Head and right arm of left hand figure broken.

B.33. Defaced sitting Buddha in dhyãnamudrã.

B.75. Lower part of Buddha in bhûmisparamudrã seated cross-legged on lotus.

B.40. Feet of Buddha sitting cross-legged on lotus on throne.

B.38. Headless defaced Buddha seated cross-legged on lotus in dharmachakramudrã.

Y.24. Headless Buddha stated cross-legged on throne in dharmachakramudrã.

B.52. Bust of Buddha in dharmachakramudrã.  Head missing.

B.16. Standing Buddha in varadamudrã; hands and feet broken.

Y.34. Upper part of Buddha in varadamudrã.

B.24. Bust of standing Buddha in abhayamudrã; left hand and head missing.

B.31. Defaced standing Buddha in abhayamudrã. Head and feet missing.

B.48. Feet of standing Buddha with red paint.

B.15. Lower part of AvalokiteSvara seated on lotus in lîlãsana.

Y.23. Bust of figure seated in lîlãsana with trace of halo.

B.59. Legs of figure sitting cross-legged on lotus.

B.7. Female bust with ornaments and high headdress. Left arm and right forearm missing.¹⁵

Vaishali (Bihar)

In the southern section of the city the fort of Rãjã Bisãl is by far the most important ruin South-west of it stands an old brick Stûpa, now converted into a Dargãh The name of the saint who is supposed to have been buried there was given to me as Mîrãn-Jî¹⁶

Gaur and Pandua (Bengal)

In order to erect mosques and tombs the Muhammadans pulled down all Hindu temples they could lay their hands upon for the sake of the building materials

The oldest and the best known building at Gaur and Pandua is the Ãdîna Masjid at Pandua built by Sikandar Shãh, the son of Ilyãs Shãh. The date of its inscription may be read as either 776 or 770, which corresponds with 1374 or 1369 A.D The materials employed consisted largely of the spoils of Hindu temples and many of the carvings from the temples have been used as facings of doors, arches and pillars¹⁷

Devikot (Bengal)

The ancient city of Kotivarsha, which was the seat of a district (vishaya) under Pundra-vardhana province (bhukti) at the time of the Guptas is now represented by extensive mounds of Bangarh or Ban Rajar Garh The older site was in continuous occupation till the invasion of the Muhammadans in the thirteenth century to whom it was known as Devkot or Devikot. It possesses Muhammadan records ranging from the thirteenth to the sixteenth century¹⁸

The Rajbari mound at the South-east corner is one of the highest mounds at Bangarh and. must contain some important remains.  The Dargah of Sultan Pir is a Muhammadan shrine built on the site of an old Hindu temple of which four granite pillars are still standing in the centre of the enclosure, the door jambs having been used in the construction of the gateway.

The Dargah of Shah Ata on the north bank of the Dhal-dighi tank is another building built on the ruins of an older Hindu or Buddhist structure The female figure on the lintels of the doorway now, fixed in the east wall of the Dargah appears to be Tara, from which it would appear that the temple destroyed was Buddhist¹⁹

Tribeni (Bengal)

The principal object of interest at Tribeni is the Dargãh of Zafar Khãn Ghãzî. The chronology of this ruler may be deduced from the two inscriptions of which one has been fitted into the plinth of his tomb, while the other is inside the small mosque to the west of the tomb. Both refer to him and the first tells us that he built the mosque close to the Dargãh, which dates from A.D. 1298; while the second records the erection by him of a Madrasah or college in the time of Shamsuddîn Fîroz Shãh and bears a date corresponding to the 28th April, 1313 A.D. It was he who conquered the Hindu Rãjã of Panduah, and introduced Islam into this part of Lower Bengal The tomb is built out of the spoils taken from Hindu temples²⁰

The eastern portion of the tomb was formerly a maNDapa of an earlier Krishna temple which stood on the same spot and sculptures on the inner walls represent scenes from the RãmãyaNa and the Mahãbhãrata, with descriptive titles inscribed in proto-Bengali characters The other frieze shows Vishnu with Lakshmî and Sarasvatî in the centre, with two attendents, and five avatãras of VishNu on both flanks Further clearance work has been executed during the year 1932-33 and among the sculptures discovered in that year are twelve figures of the Sun God, again in the 12th century style and evidently reused by the masons when the Hindu temple was converted into a Muslim structure²¹

Mandu (Madhya Pradesh)

MãNDû became the capital of the Muhammadan Sultãns of Mãlvã who set about buildings themselves palaces and mosques, first with material pilfered from Hindu temples (already for the most part desecrated and ruined by the iconoclastic fury of their earlier co-religionists) , and afterwards with their own quarried material.  Thus nearly all the traces of the splendid shrines of the ParamAras of MAlvA have disappeared save what we find utilized in the ruined mosques and tombs²²

The date of the construction of the Hindola Mahall cannot be fixed with exactitude There can, however, be no doubt that it is one of the earliest of the Muhammadan buildings in MãNDû. From its outward appearance there is no sign of Hindu workmanship but the repairs, that have been going on for the past one year, have brought to light a very large number of stones used in the structure, which appear, to have been taken from some pre-existing Hindu temple. The facing stones, which have been most accurately and smoothly cut on their outer surfaces, bear in very many cases on their inner sides the under faced images of Hindu gods, or patterns of purely Hindu design, while pieces of Hindu carving and broken parts of images are found indiscriminately mixed with the rubble, of which the core of the walls is made.²³

Dhar (Madhya Pradesh)

The mosque itself appears from local tradition and from the numerous indications and inscriptions found within it to have been built on the site of, and to a large extent out of materials taken from, a Hindu Temple, known to the inhabitants as Rãjã Bhojas school. The inference was derived sometime back from the existence of a Sanskrit alphabet and some Sanskrit grammatical forms inscribed in serpentine diagrams on two of the pillar bases in the large prayer chamber and from certain Sanskrit inscriptions on the black stone slabs imbedded in the floor of the prayer chamber, and on the reverse face of the side walls of the mihrãb.²⁴

The Lãt Masjid built in A.D. 1405, by Dilãwar Khãn, the founder of the Muhammadan kingdom of Mãlvã is of considerable interest not only on account of the Iron Lãt which lies outside it but also because it is a good specimen of the use made by the Muhammadan conquerors of the materials of the Hindu temples which they destroyed²⁵

Vijayanagar (Karnataka)

During the construction of the new road-some mounds which evidently marked the remains of destroyed buildings, were dug into, and in one of them were disclosed the foundations of a rectangular building with elaborately carved base. Among the debris were lumps of charcoal and calcined iron, probably the remains of the materials used by the Muhammadans in the destruction of the building. The stones bear extensive signs of having been exposed to the action of fire. That the chief buildings were destroyed by fire, historical evidence shows, and many buildings, notably the ViThalaswAmin temple, still bear signs, in their cracked and fractured stone work, of the catastrophe which overtook them²⁶

The most important temple at Vijayanagar from an architectural point of view, is the ViThalaswãmin temple. It stands in the eastern limits of the ruins, near the bank of the TuNgabhadra river, and shows in its later structures the extreme limit in floral magnificence to which the Dravidian style advanced This building had evidently attracted the special attention of the Muhammadan invaders in their efforts to destroy the buildings of the city, of which this was no doubt one of the most important, for though many of the other temples show traces of the action of fire, in none of them are the effects so marked as in this.  Its massive construction, however, resisted all the efforts that were made to bring it down and the only visible results of their iconoclastic fury are the cracked beams and pillars, some of the later being so flaked as to make one marvel that they are yet able to bear the immense weight of the stone entablature and roof above²⁷

Bijapur (Karnataka)

No ancient Hindu or Jain buildings have survived at Bijapur and the only evidence of their former existence is supplied by two or three mosques, viz., Mosque No. 294, situated in the compound of the Collectors bungalow, Krimud-d-din Mosque and a third and smaller mosque on the way to the Mangoli Gate, which are all adaptations or re-erections of materials obtained from temples. These mosques are the earliest Muhammadan structures and one of them, i.e., the one constructed by Karimud-d-din, must according to a Persian and Nagari inscription engraved upon its pillars, have been erected in the year 1402 Saka=A.D. 1324, soon after Malik Kafurs conquest of the.  Deccan.²⁸

Badami (Karnataka)

Three stone lintels bearing bas-reliefs were discovered in, course of the clearance at the second gateway of the Hill Fort to the north of the Bhûtnãth tank at Badami These originally belonged to a temple which is now in ruins and were re-used at a later period in the construction of the plinth of guardroom on the fort.

The bas-reliefs represent scenes from the early life of KRISHNA and may be compared with similar ones in the BADAMI CAVES²⁹

The Pattern of Destruction

The Theology of Islam divides human history into two periods-the Jãhiliyya or the age of ignorance which preceded Allahs first revelation to Prophet Muhammad, and the age of enlightenment which succeeded that event. It follows that every human creation which existed in the age of ignorance has to be converted to its Islamic version or destroyed. The logic applies to pre-Islamic buildings as much as to pre-Islamic ways of worship, mores and manners, dress and decor, personal and place names. This is too large a subject to be dealt with at present. What concerns us here is the fate of temples and monasteries that existed on the eve of the Islamic invasion and that came up in the course of its advance.

What happened to many abodes of the infidels is best described by a historian of Vijayanagar in the wake of Islamic victory in 1565 A.D. at the battle of Talikota. The third day, he writes, saw the beginning of the end. The victorious Mussulmans had halted on the field of battle for rest and refreshment, but now they had reached the capital, and from that time forward for a space of five months Vijayanagar knew no rest. The enemy had come to destroy, and they carried out their object relentlessly. They slaughtered the people without mercy; broke down the temples and palaces, and wreaked such savage vengeance on the abode of the kings, that, with the exception of a few great stone-built temples and walls, nothing now remains but a heap of ruins to mark the spot where once stately buildings stood. They demolished the statues and even succeeded in breaking the limbs of the huge Narsimha monolith. Nothing seemed to escape them. They broke up the pavilions standing on the huge platform from which the kings used to watch festivals, and overthrew all the carved work. They lit huge fires in the magnificently decorated buildings forming the temple of Vitthalswamin near the river, and smashed its exquisite stone sculptures. With fire and sword, with crowbars and axes, they carried on day after day their work of destruction. Never perhaps in the history of the world has such havoc been wrought, and wrought so suddenly, on so splendid a city: teeming with a wealthy and industrious population in the full plenitude of prosperity one day, and on the next seized, pillaged, and reduced to ruins, amid scenes of savage massacre and horrors beggaring description³⁰

The Muslim victors did not get time to raise their own structures from the ruins of Vijayanagar, partly because the Hindu Raja succeeded in regrouping his forces and re-occupying his capital and partly because they did not have the requisite Muslim population to settle in that large city; another invader, the Portuguese, had taken control of the Arabian Sea and blocked the flow of fresh recruits from Muslim countries in the Middle East. What would have happened otherwise is described by Alexander Cunningham in his report on Mahoba. As Mahoba was, he writes, for some time the headquarters of the early Muhammadan Governors, we could hardly expect to find that any Hindu buildings had escaped their furious bigotry, or their equally destructive cupidity. When the destruction of a Hindu temple furnished the destroyer with the ready means of building a house for himself on earth, as well as in heaven, it is perhaps wonderful that so many temples should still be standing in different parts of the country. It must be admitted, however, that, in none of the cities which the early Muhammadans occupied permanently, have they left a single temple standing, save this solitary temple at Mahoba, which doubtless owed its preservation solely to its secure position amid the deep waters of the Madan-Sagar. In Delhi, and Mathura, in Banaras and Jonpur, in Narwar and Ajmer, every single temple was destroyed by their bigotry, but thanks to their cupidity, most of the beautiful Hindu pillars were preserved, and many of them, perhaps, on their original positions, to form new colonnades for the masjids and tombs of the conquerors.  In Mahoba all the other temples were utterly destroyed and the only Hindu building now standing is part of the palace of Parmal, or Paramarddi Deva, on the hill-fort, which has been converted into a masjid. In 1843, I found an inscription of Paramarddi Deva built upside down in the wall of the fort just outside this masjid. It is dated in S. 1240, or A.D. 1183, only one year before the capture of Mahoba by Prithvi-Raj Chohan of Delhi. In the Dargah of Pir Mubarak Shah, and the adjacent Musalman burial-ground, I counted 310 Hindu pillars of granite. I found a black stone bull lying beside the road, and the argha of a lingam fixed as a water-spout in the terrace of the Dargah. These last must have belonged to a temple of Siva, which was probably built in the reign of Kirtti Varmma, between 1065 and 1085 A.D., as I discovered an inscription of that prince built into the wall of one of the tombs.³¹

Many other ancient cities and towns suffered the same tragic transformation. Bukhara, Samarkand, Balkh, Kabul, Ghazni, Srinagar, Peshawar, Lahore, Multan, Patan, Ajmer, Delhi, Agra Dhar, Mandu, Budaun, Kanauj, Biharsharif, Patna, Lakhnauti, Ellichpur, Daulatabad, Gulbarga, Bidar, Bijapur, Golconda-to mention only a few of the more famous Hindu capitals-lost their native character and became nests of a closed creed waging incessant war on a catholic culture. Some of these places lost even their ancient names which had great and glorious associations. It is on record that the Islamic invaders coined and imposed this or that quranic concoction on every place they conquered. Unfortunately for them, most of these impositions failed to stick, going the way they came. But quite a few succeeded and have endured till our own times. Reviving the ancient names wherever they have got eclipsed is one of the debts which Hindu society owes to its illustrious ancestors.

On the other hand, a large number of cities, towns and centres of Hindu civilization disappeared from the scene and their ruins have been identified only in recent times, as in the case of Kãpiî, Lampaka, Nagarahãra, Pushkalãvatî, UdbhãNDapura, Takshilã, Ãlor, Brãhmanãbãd, Debal, Nandana, Agrohã Virãtanagara, Ahichchhatra, rãvastî, Sãrnãth, Vaiãlî, Vikramîla, Nãlandã, KarNasuvarNa, PuNDravardhana, Somapura, Jãjanagar, DhãnyakaTaka, Vijayapurî, Vijayanagara, Dvãrasamudra. What has been found on top of the ruins in most cases is a mosque or a dargãh or a tomb or some other Muslim monument, testifying to Allahs triumph over Hindu Gods. Many more mounds are still to be explored and identified. A survey of archaeological sites in the Frontier Circle alone and as far back as 1920, listed 255 dheris³² or mounds which, as preliminary explorations indicated, hid ruins of ancient dwellings and/or places of worship. Some dheris, which had been excavated and were not included in this count, showed every sign of deliberate destruction.  By that time, many more mounds of a similar character had been located in other parts of the cradle of Hindu culture. A very large number has been added to the total count in subsequent years. Whichever of them is excavated tells the same story, most of the time. It is a different matter that since the dawn of independence, Indian archaeologists functioning under the spell or from fear of Secularism, record or report only the ethnographical stratifications and cultural sequences.³³

Muslim historians credit all their heroes with many expeditions each of which laid waste this or that province or region or city or countryside. The foremost heroes of the imperial line at Delhi and Agra such as Qutbud-Dîn Aibak (1192-1210 A.D.), Shamsud-Dîn Iltutmish (1210-36 A.D.), Ghiyãsud-Dîn Balban (1246-66 A D.), Alãud-Dîn Khaljî (1296-1316 A.D.), Muhammad bin Tughlaq (1325-51 A.D.), Fîruz Shãh Tughlaq (135188 A.D.) Sikandar Lodî (1489-1519 A.D.), Bãbar (1519-26 A.D.) and Aurangzeb (1658-1707 A.D.) have been specially hailed for hunting the peasantry like wild beasts, or for seeing to it that no lamp is lighted for hundreds of miles, or for destroying the dens of idolatry and God-pluralism wherever their writ ran. The sultans of the provincial Muslim dynasties-Malwa, Gujarat, Sindh, Deccan, Jaunpur, Bengal-were not far behind, if not ahead, of what the imperial pioneers had done or were doing; quite often their performance put the imperial pioneers to shame. No study has yet been made of how much the human population declined due to repeated genocides committed by the swordsmen of Islam. But the count of cities and towns and villages which simply disappeared during the Muslim rule leaves little doubt that the loss of life suffered by the cradle of Hindu culture was colossal.

Putting together all available evidence-literary and archaeological- from Hindu, Muslim and other sources, and following the trail of Islamic invasion, we get the pattern of how the invaders proceeded vis-a-vis Hindu places of worship after occupying a city or town and its suburbs. It should be kept in mind in this context that Muslim rule never became more than a chain of garrison cities and towns, not even in its heyday from Akbar to Aurangzeb, except in areas where wholesale or substantial conversions had taken place.  Elsewhere the invaders were rarely in full control of the countryside; they had to mount repeated expeditions for destroying places of worship, collecting booty including male and female slaves, and for terrorising the peasantry, through slaughter and rapine, so that the latter may become a submissive source of revenue.  The peasantry took no time to rise in revolt whenever and wherever Muslim power weakened or its terror had to be relaxed for reasons beyond its control.

1. Places taken by assault: If a place was taken by assault-which was mostly the case because it was seldom that the Hindus surrendered- it was thoroughly sacked, its surviving population slaughtered or enslaved and all its buildings pulled down. In the next phase, the conquerors raised their own edifices for which slave labour was employed on a large scale in order to produce quick results. Cows and, many a time, Brahmanas were killed and their blood sprinkled on the sacred sites in order to render them unclean for the Hindus for all time to come. The places of worship which the Muslims built for themselves fell into several categories. The pride of place went to the Jãmi Masjid which was invariably built on the site and with the materials of the most prominent Hindu temple; if the materials of that temple were found insufficient for the purpose, they could be supplemented with materials of other temples which had been demolished simultaneously. Some other mosques were built in a similar manner according to need or the fancy of those who mattered. Temple sites and materials were also used for building the tombs of those eminent Muslims who had fallen in the fight; they were honoured as martyrs and their tombs became mazãrs and rauzas in course of time. As we have already pointed out, Hindus being great temple builders, temple materials could be spared for secular structures also, at least in the bigger settlements. It can thus be inferred that all masjids and mazãrs, particularly the Jãmi Masjids which date from the first Muslim occupation of a place, stand on the site of Hindu temples; the structures we see at present may not carry evidence of temple materials used because of subsequent restorations or attempts to erase the evidence. There are very few Jãmi Masjids in the country which do not stand on temple sites.

2. Places surrendered: Once in a while a place was surrendered by the Hindus in terms of an agreement that they would be treated as zimmis and their lives as well as places of worship spared. In such cases, it took some time to eradicate the emblems of infidelity. Theologians of Islam were always in disagreement whether Hindus could pass muster as zimmis; they were not People of the Book. It depended upon prevailing power equations for the final decision to go in their favour or against them. Most of the time, Hindus lost the case in which they were never allowed to have any say. What followed was what had happened in places taken by assault, at least in respect of the Hindu places of worship. The zimmi status accorded to the Hindus seldom went beyond exaction of jizya and imposition of disabilities prescribed by Umar, the second rightly-guided Caliph (634-44 A.D.).

3. Places reoccupied by Hindus: It also happened quite frequently, particularly in the early phase of an Islamic invasion, that Hindus retook a place which had been under Muslim occupation for some time. In that case, they rebuilt their temples on new sites. Muslim historians are on record that Hindus spared the mosques and mazãrs which the invaders had raised in the interregnum. When the Muslims came back, which they did in most cases, they re-enacted the standard scene vis-a-vis Hindu places of worship.

4. Places in the countryside: The invaders started sending out expeditions into the countryside as soon as their stranglehold on major cities and towns in a region had been secured.  Hindu places of worship were always the first targets of these expeditions. It is a different matter that sometimes the local Hindus raised their temples again after an expedition had been forced to retreat. For more expeditions came and in due course Hindu places of worship tended to disappear from the countryside as well. At the same time, masjids and mazãrs sprang up everywhere, on the sites of demolished temples.

5. Missionaries of Islam: Expeditions into the countryside were accompanied or followed by the missionaries of Islam who flaunted pretentious names and functioned in many guises. It is on record that the missionaries took active part in attacking the temples. They loved to live on the sites of demolished temples and often used temple materials for building their own dwellings, which also went under various high-sounding names. There were instances when they got killed in the battle or after they settled down in a place which they had helped in pillaging. In all such cases, they were pronounced shahîds (martyrs) and suitable monuments were raised in their memory as soon as it was possible. Thus a large number of gumbads (domes) and ganjs (plains) commemorating the martyrs arose all over the cradle of Hindu culture and myths about them grew apace. In India, we have a large literature on the subject in which Sayyid Sãlãr Masûd, who got killed at Bahraich while attacking the local Sun Temple, takes pride of place. His mazAr now stands on the site of the same temple which was demolished in a subsequent invasion. Those Muslim saints who survived and settled down have also left a large number of masjids and dargAhs in the countryside. Almost all of them stand on temple sites.

6. The role of sufis: The saints of Islam who became martyrs or settled down were of several types which can be noted by a survey of their ziãrats and mazãrs that we find in abundance in all lands conquered by the armies of Islam. But in the second half of the twelfth century A.D., we find a new type of Muslim saint appearing on the scene and dominating it in subsequent centuries. That was the sufi joined to a silsila. This is not the place to discuss the character of some outstanding sufis like Mansûr al-Hallãj, Bãyazîd Bistãmî, Rûmî and Attãr. Suffice it to say that some of their ancestral spiritual heritage had survived in their consciousness even though their Islamic environment had tended to poison it a good deal. The common name which is used for these early sufis as well as for the teeming breed belonging to the latter-day silsilas, has caused no end of confusion. So far as India is concerned, it is difficult to find a sufi whose consciousness harboured even a trace of any spirituality. By and large, the sufis that functioned in this country were the most fanatic and fundamentalist activists of Islamic imperialism, the same as the latter-day Christian missionaries in the context of Spanish and Portuguese imperialism.

Small wonder that we find them flocking everywhere ahead or with or in the wake of Islamic armies. Sufis of the Chishtîyya silsila in particular excelled in going ahead of these armies and acting as eyes and ears of the Islamic establishment. The Hindus in places where these sufis settled, particularly in the South, failed to understand the true character of these saints till it was too late. The invasions of South India by the armies of Alãud-Dîn Khaljî and Muhammad bin Tughlaq can be placed in their proper perspective only when we survey the sufi network in the South. Many sufis were sent in all directions by Nizãmud-Dîn Awliyã, the Chistîyya luminary of Delhi; all of them actively participated in jihãds against the local population.  Nizãmud-Dîns leading disciple, Nasîrud-Dîn Chirãg-i-Dihlî , exhorted the sufis to serve the Islamic state.  The essence of sufism, he versified, is not an external garment. Gird up your loins to serve the Sultãn and be a sufi.³⁴ Nasîrud-Dîns leading disciple, Syed Muhammad Husainî Banda Nawãz Gesûdarãz (1321-1422 A.D.), went to Gulbarga for helping the contemporary Bahmani sultan in consolidating Islamic power in the Deccan. Shykh Nizãmud-Dîn Awliyãs dargãh in Delhi continued to be and remains till today the most important centre of Islamic fundamentalism in India.

An estimate of what the sufis did wherever and whenever they could, can be formed from the account of a pilgrimage which a pious Muslim Nawwãb undertook in 1823 to the holy places of Islam in the Chingleput, South Acort, Thanjavur, Tiruchirapalli and North Arcot districts of Tamil Nadu. This region had experienced renewed Islamic invasion after the breakdown of the Vijayanagar Empire in 1565 A.D. Many sufis had flocked in for destroying Hindu temples and converting the Hindu population, particularly the Qãdirîyyas who had been fanning out all over South India after establishing their stronghold at Bidar in the fifteenth century. They did not achieve any notable success in terms of conversions, but the havoc they wrought with Hindu temples can be inferred from a large number of ruins, loose sculptures scattered all over the area, inscriptions mentioning many temples which cannot be traced, and the proliferation of mosques, dargãhs, mazãrs and maqbaras.

The pilgrim visited many places and could not go to some he wanted to cover. All these places were small except Tiruchirapalli, Arcot and Vellore. His court scribe, who kept an account of the pilgrimage, mentions many masjids and mazãrs visited by his patron. Many masjids and mazãrs could not be visited because they were in deserted places covered by forest. There were several graveyards, housing many tombs; one of them was so big that thousands, even a hundred thousand graves could be there. Other notable places were takiyãs of faqirs, sarãis, dargãhs, and several houses of holy relics in one of which a hair of the Holy Prophet is enshrined. The account does not mention the Hindu population except as harsh kafirs and marauders. But stray references reveal that the Muslim population in all these places was sparse. For instance, Kanchipuram had only 50 Muslim houses but 9 masjids and 1 mazãr.

The court scribe pays fulsome homage to the sufis who planted firmly the Faith of Islam in this region. The pride of place goes to Hazrat Natthar WalI who took over by force the main temple at Tiruchirapalli and converted it into his khãnqãh. Referring to the destruction of the Sivalinga in the temple, he observes: The monster was slain and sent to the house of perdition.  His image namely but-ling worshipped by the unbelievers was cut and the head separated from the body. A portion of the body went into the ground. Over that spot is the tomb of WalI shedding rediance till this day.³⁵ Another sufi, Qãyim Shãh, who came to the same place at a later stage, was the cause of the destruction of twelve temples.³⁶ At Vellore, Hazrat Nûr Muhammad Qãdirî, the most unique man regarded as the invaluable person of his age, was the cause of the ruin of temples which he laid waste. He chose to be buried in the vicinity of the temple which he had replaced with his khãnqãh.³⁷

It is, therefore, not an accident that the masjids and khAnqAhs built by or for the sufis who reached a place in the first phase of Islamic invasion occupy the sites of Hindu temples and, quite often, contain temple materials in their structures. Lahore, Multan, Uch, Ajmer, Delhi, Badaun, Kanauj, Kalpi, Biharsharif, Maner, Lakhnauti, Patan, Patna, Burhanpur, Daulatabad, Gulbarga, Bidar, Bijapur, Golconda, Arcot, Vellor and Tiruchirapalli- to count only a few leading sufi center-shave many dargãhs which display evidence of iconoclasm.  Many masjids and dargãhs in interior places testify to the same fact, namely, that the sufis were, above everything else, dedicated soldiers of Allah who tolerates no other deity and no other way of worship except that which he revealed to Prophet Muhammad.

7. Particularly pious sultans: Lastly, we have to examine very closely the monuments built during the reigns of the particularly pious sultans who undertook to cleanse the land from the vices of infidelity and God-pluralism that had cropped up earlier, either because Islamic terror had weakened under pressure of circumstances or because the proceeding ruler (s) had wandered away from the path of rectitude. Fîruz Shãh Tughlaq, Sikandar Lodî and Aurangzeb of the Delhi-Agra imperial line belonged to this category.  They had several prototypes in the provincial Muslim dynasties at Ahmadabad, Mandu, Jaunpur, Lakhnauti, Gulbarga, Bidar, Ahmadnagar, Bijapur and Golconda. There is little doubt that all masjids and mazãrs erected under the direct or indirect patronage of these sultans, particularly in places where Hindu population predominates, stand on the sites of Hindu temples.

A Preliminary Survey

We give below, state-wise and district-wise, the particulars of Muslim monuments which stand on the sites and/or have been built with the materials of Hindu temples, and which we wish to recall as witnesses to the role of Islam as a religion and the character of Muslim rule in medieval India. The list is the result of a preliminary survey. Many more Muslim monuments await examination. Local traditions which have so far been ignored or neglected, have to be tapped on a large scale.

We have tried our best to be exact in respect of locations, names and dates of the monuments mentioned.  Even so, some mistakes and confusions may have remained. It is not unoften that different sources provide different dates and names for the same monument. Many Muslim saints are known by several names, which creates confusion in identifying their mazãrs or dargãhs. Some districts have been renamed or newly, created and a place which was earlier under one district may have been included in another. We shall be grateful to readers who point out these mistakes so that they can be corrected in our major study. This is only a brief summary.

ANDHRA PRADESH

I. Adilabad District.

Mahur, Masjid in the Fort on the hill. Temple site.
II. Anantpur District.

1. Gooty, Gateway to the Hill Fort. Temple materials used.
2. Kadiri, Jãmi Masjid.  Temple site.
3. Konakondla, Masjid in the bazar. Temple materials used.
4. Penukonda

(i) Fort. Temple materials used.
(ii) Masjid in the Fort. Converted Temple.
(iii) Sher Khãns Masjid (1546).³⁸ Converted Temple.
(iv) Dargãh of Babayya. Converted Îvara Temple.
(v) Jãmi Masjid (1664-65). Temple site.
(xi) Dargãh of Shãh Fakbrud-Dîn (1293-94). Temple site.

5. Tadpatri

(i) Jãmi Masjid (1695-96). Temple site.
(ii) Idgãh completed in 1725-26. Temple site.

6. Thummala, Masjid (1674-75). Temple site.
III. Cuddapah District

1. Cuddapah

(i) Bhãp Sãhib-kî-Masjid (1692). Temple site.
(ii) Idgãh (1717-18). Temple site.
(iii) Bahãdur Khãn-kî-Masjid (1722-23). Temple site.
(iv) Dargãh of Shãh Amînud-Dîn Gesû Darãz (1736-37). Temple site.

2. Duvvuru, Masjid. Temple site.
3. Gandikot, Jãmi Masjid (1690-91). Temple site.
4. Gangapuru, Masjid. Temple site.
5. Gundlakunta, Dastgîrî Dargãh. Temple site.
6. Gurrumkonda, Fort and several other Muslim buildings. Temple materials used.
7. Jammalmaduguu, Jãmi Masjid (1794-95). Temple site.
8. Jangalapalle, Dargãh of Dastgîr Swãmî. Converted Jangam temple.
9. Siddhavatam

(i) Qutb Shãhî Masjid (restored in 1808). Temple materials use.
(ii) Jãmi Masjid (1701). Temple materials used.
(iii) Dargãh of Bismillãh Khãn Qãdirî. Temple materials used.
(iv) Fort and Gateways. Temple materials used.
(v) Chowk-kî-Masjid. Temple site.

10. Vutukuru

(i) Masjid at Naligoto. Temple site.
(ii) Masjid at Puttumiyyapeta. Temple site.
IV. East Godavari District.

Bikkavolu, Masjid. Temple materials used.
V. Guntur District.

1. Nizampatnam, Dargãh of Shãh Haidrî (1609). Temple site
2. Vinukonda, Jãmi Masjid (1640-41). Temple site.
VI. Hyderabad District.

1. Chikalgoda, Masjid (1610). Temple site.
2. Dargah, Dargãh of Shãh Walî (1601-02). Temple site.
3. Golconda

(i) Jãmi Masjid on Bãlã Hissãr. Temple site.
(ii) Tãrãmatî Masjid. Temple site.

4. Hyderabad

(i) Dargãh of Shãh Mûsã Qãdirî. Temple site.
(ii) Masjid on the Pirulkonda Hill (1690). Temple site.
(iii) Tolî Masjid (1671). Temple materials used.
(iv) Dargãh of Miãn Mishk (d. 1680). Temple site.
(v) Dargãh of Mumin Chup in Aliyãbãd (1322-23). Temple site.
(vi) Hãjî Kamãl-kî-Masjid (1657). Temple site.
(vii) Begum Masjid (1593). Temple site.
(viii) Dargãh of Islãm Khãn Naqshbandî. Temple site.
(ix) Dargãh of Shãh Dãûd (1369-70). Temple site.
(x) Jãmi Masjid (1597). Temple site.

4. Maisaram, Masjid built by Aurangzeb from materials of 200 temples demolished after the fall of Golconda.
5. Secunderabad, Qadam RasUl. Temple site.
6. Sheikhpet

(i) Shaikh-kî-Masjid (1633-34). Temple site.
(ii) SarãiwAlî Masjid (1678-79). Temple tite.
VII. Karimnagar District.

1. Dharampuri, Masjid (1693). TrikûTa Temple site.
2. Elangdal

(i) Mansûr Khãn-kî-Masjid (1525). Temple site.
(ii) Alamgîrî Masjid (1696). Temple site.

3. Kalesyaram, Ãlamgîrî Masjid. Temple site.
4. Sonipet, Ãlamgîrî Masjid. Temple site.
5. Vemalvada, Mazãr of a Muslim saint. Temple site.
VIII. Krishna District.

1. Gudimetta, Masjid in the Fort, Temple materials used.
2. Guduru, Jãmi Masjid (1497). Temple materials used.
3. Gundur, Jãmi Masjid. Converted temple.
4. Kondapalli

(i) Masjid built in 1482 on the site of a temple after Muhammad Shãh BahmanI had slaughtered the Brahmin priests on the advice of Mahmûd Gawãn, the great Bahmanî Prime Minister, who exhorted the sultan to become a Ghãzî by means of this pious performance.
(ii) Mazãr of Shãh Abdul Razzãq. Temple site.

5. Kondavidu

(i) Masjid (1337). Temple materials used.
(ii) Dargãh of Barandaula. Temple materials used.
(iii) Qadam Sharîf of Ãdam. Converted temple.

6. Machhlipatnam

(i) Jãmi Masjid. Temple site.
(ii) Idgãh. Temple site.

7. Nandigram, Jãmi Masjid. Temple site.
8. Pedana, Iamail-kî-Masjid. Temple site.
9. Rajkonda, Masjid (1484). Temple site.
10. Tengda, Masjid. Temple site.
11. Turkpalem, Dargãh of Ghãlib Shahîd. Temple site.
12. Vadpaili, Masjid near NarsiMhaswãmîn Temple. Temple materials used.
13. Vijaywada, Jãmi Masjid. Temple site.
IX. Kurnool District.

1. Adoni

(i) Jãmi Masjid (1668-69). Materials of several temples used.
(ii) Masjid on the Hill. Temple materials used.
(iii) Fort (1676-77). Temple materials used.

2. Cumbum

(i) Jãmi Masjid (1649). Temple site.
(ii) Gachinãlã Masjid (1729-30). Temple site.

3. Havli, Jãmi Masjid. Temple materials used.
4. Karimuddula, Dargãh. Akkadevi Temple materials used.
5. Kottakot, Jãmi Masjid (1501). Temple site.
6. Kurnool

(i) Pîr Sãhib-kã-Gumbad (1637-38). Temple site.
(ii) Jãmi Masjid (1667). Temple site.
(iii) Lãl Masjid (1738-39). Temple site.

7. Pasupala, Kalãn Masjid. Temple site.
8. Sanjanmala, Masjid. Temple sites.
9. Siddheswaram, Ashurkhãna. Temple materials used.
10. Yadavalli, Mazãr and Masjid. Temple sites.
11. Zuhrapur, Dargãh of Qãdir Shãh Bukhãrî. Temple site.
X. Mahbubnagar District.

1. Alampur, Qalã-kî-Masjid. Temple materials used.
2. Jatprole, Dargãh of Sayyid Shãh Darwish. Temple materials used.
3. Kodangal

(i) Dargãh of Hazrat Nizãmud-DIn. Temple site.
(ii) Jãmi Masjid. Temple site.

4. Kundurg, Jãmi Masjid (1470-71). Temple site.
5. Pargi, Jãmi Masjid (1460). Temple site.
6. Somasila, Dargãh of Kamãlud-Dîn Baba (1642-43) Temple site.
XI. Medak District.

1. Andol, Old Masjid. Temple site.
2. Komatur, Old Masjid. Temple site.
3. Medak

(i) Masjid near Mubãrak Mahal (1641). VishNu Temple site.
(ii) Fort, Temple materials used.

4. Palat, Masjid. Temple site.
5. Patancheru

(i) Jãmi Masjid. Temple materials used.
(ii) Dargãh of Shykh Ibrãhîm known as Makhdûmji (1583). Temple site.
(iii) Ashrufkhãna. Temple site.
(iv) Fort (1698). Temple materials used.
XII. Nalgonda District.

1. Devarkonda

(i) Qutb Shãhî Masjid. Temple materials used.
(ii) Dargãh of Sharîfud-Din (1579). Temple site.
(iii) Dargãh of Qãdir Shãh Walî (1591). Temple site.

2. Ghazinagar, Masjid (1576-77). Temple site.
3. Nalgonda

(i) Garhî Masjid. Temple site.
(ii) Dargãh of Shãh Latîf. Temple site.
(iii) Qutb Shãhî Masjid (Renovated in 1897). Temple site.

4. Pangal, Ãlamgîrî Masjid. Temple site.
XIII. Nellore District.

1. Kandukuru, Four Masjids. Temple sites.
2. Nellore, Dargãh named Dargãmittã. Akkasãlîvara Temple materials used.
3. Podile, Dargãh. Temple site.
4. Udayagiri

(i) Jãmi Masjid (1642-43). Temple materials used.
(ii) Chhotî Masjid (1650-51). Temple materials used.
(iii) Fort. Temple materials used.
XIV. Nizambad District.

1. Balkonda

(i) Patthar-kî-Masjid. Temple site.
(ii) Idgãh. Temple site.

2. Bodhan

(i) Deval Masjid. Converted Jain temple.
(ii) Patthar-kî-Masjid. Temple site.
(iii) Ãlamgîrî Masjid (1654-55). Temple site.

3. Dudki, Ashrufkhãna. Temple materials used.
4. Fathullapur, Muaskarî Masjid (1605-06). Temple site.
XV. Osmanabad District.

Ausa, Jãmi Masjid (1680-81). Temple site.
XVI. Rangareddy District.

Maheshwar, Masjid (1687).  Madanna Pandits Temple site.
XVII. Srikakulam District

1. Icchapuram, Several Masjids. Temple sites.
2. Kalingapatnam, DargAh of Sayyid Muhammad Madnî Awliyã (1619-20). Temple materials used.
3. Srikakulam

(i) Jãmi Masjid (1641- 42). Temple site.
(ii) Dargãh of Bande Shãh Walî (1641- 42). Temple site.
(iii) Atharwãlî Masjid (1671-72). Temple site.
(iv) Dargãh of Burhãnud-Dîn Awliyã. Temple site.
XVIII. Vishakhapatnam District.

1. Jayanagaram, Dargãh. Temple site.
2. Vishakhapatnam, Dargãh of Shãh Madnî. Temple site.
XIX. Warangal District.

Zafargarh, Jãmi Masjid. Temple site.
XX. West Godavari District.

1. Eluru

(i) Fort. Temple materials used.
(ii) Sawãi Masjid. Converted temple.
(iii) Qãzis House. Somevara Temple materials used.

2. Nidavolu, Masjid. Mahãdeva Temple materials used.
3. Rajamundri, Jãmi Masjid (1324). Converted VeNugopãlaswãmin Temple.

ASSAM

District Kamrup
Hajo

(i) Poã Masjid (1657). Temple site.
(ii) Mazãr of a Muslim saint who styled himself Sultãn Ghiyãsud-Dîn Balban. Temple site.

BENGAL

I. Bankura District.

Lokpura, Mazãr of Ghãzî Ismãil. Converted Venugopala temple.
II. Barisal District.

Kasba, Masjid. Temple site.
III. Birbhum District.

1. Moregram, Mazãr of Sayyid Bãbã. Temple materials used.
2. Patharchapuri, Mazã of Dãtã, or Mahbûb Sãhib. Temple site.
3. Rajnagar, Several Old Masjids. Temple sites.
4. Sakulipur, Jãmi Masjid. Temple site.
5. Siyan, Dargãh of Makhdûm Shãh (1221). Materials of many temples used.
IV. Bogra District.

Mahasthan

(i) Dargãh and Masjid of Shãh Sultãn Mahîswãr. Stands on the ruins of a temple.
(ii) Majid on ilãdevî Ghat. Temple materials used.
V. Burdwan District.

1. Inchalabazar, Masjid (1703). Temple site.
2. Kasba, Rãjã, Masjid. Temple materials used.
3. Kalna

(i) Dargãh of Shãh Majlis (1491-93). Temple site.
(ii) ShãhI Masjid (1533). Temple site.

4. Mangalkot, Jãmi Masjid (1523-24). Temple site.
5. Raikha, Talãb-wãlî Masjid. Temple site.
6. Suata

(i) Dargãh of Sayyid Shãh Shahîd Mahmûd Bahmanî. Buddhist Temple materials site.
(ii) Masjid (1502-02). Temple site.
VI. Calcutta District.

Bania Pukur, Masjid built for Alãud-Dîn Alãul Haqq (1342). Temple materials used.
VII. Chatgaon District.

Dargãh of Badr Makhdûm. Converted Buddhist Vihãra.
VIII. Dacca District.

1. Dacca

(i) Tomb of Bîbî Parî. Temple materials used.
(ii) Saif Khãn-kî-Masjid. Converted temple.
(iii) Churihattã Masjid. Temple materials used.

2. Narayanganj, Qadam Rasûl Masjid. Temple site.
3. Rampal

(i) Masjid. Converted temple.
(ii) Dargãh of Bãbã. Adam Shahîd (1308). Temple materials used.

4. Sonargaon, Old Masjid. Temple materials used.
IX. Dinajpur District.

1. Basu-Bihar, Two Masjids. On the ruins of a Buddhist Vihãra.
2. Devatala

(i) Dargãh of Shykh Jalãlud-Dîn Tabrizi, Suhrawardîyyia sufi credited in Muslim histories with the destruction of many, temples. Temple site.
(ii) Jãmi Masjid (1463). VishNu Temple site.

3. Devikot

(i) Dargãh and Masjid of Pîr Atãullah Shãh (1203). Temple materials used.
(ii) Dargãh of Shãh Bukhãrî. Temple materials used.
(iii) Dargãh of Pîr Bahãud-Dîn. Temple materials used.
(iv) Dargãh of Shãh Sultãn Pîr. Temple materials used.

4. Mahisantosh, Dargãh and Masjid. On the site of a big VishNu Temple.
5. Nekmard, Mazãr of Nekmard Shãh. Temple site.
X. Faridpur District.

Faridpzir, Mazãr of Farîd Shãh. Temple site.
XI. Hooghly District.

1. Jangipura, Mazãr of Shahîd Ghãzî. Temple materials used.
2. Pandua

(i) Masjid. Temple materials used.
(ii) Mazãr of Shãh Safiud-Dîn. Temple site.
(iii) Fath Minãr. Temple materials used.

3. Santoshpur, Masjid near Molla Pukur (153-310). Temple site.
4. Satgaon, Jãmi Masjid. Temple materials used.
5. Tribeni

(i) Zafar Khãn-kî-Masjid (1298). Temple materials used.
(ii) Dargãh of Zafar Khãn. Temple materials used.
(iii) Masjid (1459). Temple site.
XII. Howrah District.

Jangalvilas, Pîr Sãhib-kî-Masjid. Converted temple.
XIII. Khulna District.

1. Masjidkur

(i) Shãt Gumbaz. Temple materials used.
(ii) Mazãr of Khanjã Ali or Khãn Jahãn. Temple site.

2. Salkhira, Dargãh of Maî Chãmpã. Temple materials used.
XIV. Malda District.

1. Gangarampur

(i) Dargãh of Shãh Atã. iva Temple site.
(ii) Masjid on the river bank (1249). Temple site.

2. Gaur, Muslim city built on the site and with the ruins of LakshmaNãvatî, Hindu capital destroyed by the Muslims at the end of the twelfth century A.D. Temple materials have been used in the following monuments:

(i) Chhotî Sonã Masjid.
(ii) Qadam Rasûl Masjid (1530)
(iii) Tãntipãrã Masjid (1480)
(iv) Lãttan Masjid (1475)
(v) Badî Sonã Masjid (1526)
(vi) Dargãh of Makhadûm Akhî Sirãj Chishtî, disciple of Nizãmud-Dîn Awliya of Delhi (1347)
(vii) Darsbãrî or College of Theology.
(viii) Astãnã of Shãh Niãmatullãh.
(ix) Chãmkattî Masjid (1459).
(x) Chikkã Masjid.
(xi) Gunmant Masjid.  Converted temple.
(xii) Dãkhil Darwãzã.
(xiii) Kotwãlî Darwãzã.
(xiv) Fîruz Minãr.
(xv) ChaNDipur Darwãzã.
(xvi) Bãrãduãrî Masjid.
(xvii) Lukãchuri Masjid.
(xviii) Gumtî Darwãzã.

3. Malda

(i) Jãmi Masjid (1566). Temple materials used.
(ii) Sak Mohan Masjid (1427). Temple site.

4. Pandua, Another Muslim city built with the ruins of LakshmaNãvatî. Temple materials have been used in the following monuments.

(i) Ãdina Masjid (1368)
(ii) Yaklakhî Masjid.
(iii) Chheh Hazãri or Dargãh of Nûr Qutb-i-Ãlam (1415).
(iv) Bãis Hazãrî or Khãnqãh of Jalãlud-Dîn Tabrizî (1244).
(v) Sonã Masjid.
(vi) Barn-like Masjid.
(vii) Qadam Rasûl.
XV. Midnapur District.

1. Gagneswar, Karambera Garh Masjid (1509). iva Temple site.
2. Hijli, Masnad-i-Ãlã-kî -Masjid. Temple site.
3. Kesiari, Masjid (1622). Mahãdeva Temple materials used.
4. Kharagpur, Mazãr of Pîr Lohãni. Temple site.
XVI. Murshidabad District.

1. Chuna Khali, Barbak-kî-Masjid. Temple site.
2. Murshidabad, Temple materials have been used in the following monuments:

(i) Katrã Masjid.
(ii) Motîjhîl Lake Embankments.
(iii) Sangî Dãlãn.
(iv) Mahal Sarã.
(v) Alîvardî Khãn-kî-Masjid.
(vi) Hazãrduãrî Mahal.

3. Rangamati, Dargãh on the Rãkshasî DãNgã. Stands on the ruins of a Buddhist Vihãra.
XVII. Noakhali District.

Begamganj, Bajrã Masjid. Converted temple.
XVIII. Pabna District.

Balandu, Madrasa. Converted Buddhist Vihãra.
XIX. Rajshahi District.

1. Bhaturia, Masjid. iva Temple materials used.
2. Kumarpura, Mazãr of Mukarram Shãh. Converted temple.
3. Kusumbha, Old Masjid (1490-93). Constructed entirely of temple materials.
XX. Rangpur District.

Kamatpur

(i) BaDã Dargãh of Shãh Ismãil Ghãzî. Temple site.
(ii) Idgãh on a mound one mile away. Temple materials used.
XXI. Sylhet District.

1. Baniyachung, Famous Masjid. Temple site.
2. Sylhet

(i) Masjid of Shãh Jalãl. Temple site.
(ii) Mazãrs of Shãh Jalãl and many of his disciples. Temple sites.
XXII. 24-Parganas District.

1. Barasat, Mazãr of Pîr Ekdil Sãhib. Temple site.
2. Berchampa, Dargãh of Pîr GorãchãNd. Temple site.

BIHAR

I. Bhagalpur District.

1. Bhagalpur

(i) Dargãh of Hazrat Shãhbãz (1502). Temple site.
(ii) Masjid of Mujahidpur (1511-15). Temple site.
(iii) Dargãh of Makhdûm Shãh (1615). Temple site.

2. Champanagar

(i) Several Mazãrs. On ruins of Jain temples.
(ii) Masjid (1491). Jain Temple site.

3. Sultanganj, Masjid on the rock on the river bank. Temple site.
II. Gaya District.

1. Amthua, Masjid (1536). Temple site.
2. Gaya, Shãhî Masjid in Nadirganj (1617). Temple site.
3. Kako, Dargãh of Bîbî Kamãlo. Temple site.
III. Monghyr District.

1. Amoljhori, Muslim Graveyard. VishNu Temple site.
2. Charuanwan, Masjid (1576). Temple site.
3. Kharagpur

(i) Masjid (1656-57). Temple site.
(ii) Masjid (1695-96). Temple site.

4. Monghyr

(i) Fort Gates. Temple materials used.
(ii) Dargãh of Shãh Nafa Chishtî (1497-98). Temple site.
IV. Muzaffarpur District.

Zaruha, MamûN-BhãNjã-kã- Mazãr. Temple materials used.
V. Nalanda District.

1. Biharsharif, Muslim capital built after destroying UdaNDapura which had a famous Buddhist Vihãra. Most of the Muslim monuments were built on the site and from materials of temples. The following are some of them:

(i) Dargãh of Makhdûmul Mulk Sharîfud-Dîn. (d. 1380).
(ii) BaDã Dargãh.
(iii) Chhotã Dargãh.
(iv) Bãrãdarî.
(v) Dargãh of Shãh Fazlullãh GosãîN.
(iv) Mazãr of Malik Ibrãhim Bayyû on Pîr PahãDî.
(vii) Kabîriud-Dîn-kî -Masjid (1353).
(viii) Mazãr of Sayyid Muhammad Siwistãni.
(ix) Chhotã Takiyã containing the Mazãr of Shãh Dîwãn Abdul Wahhãb.
(x) Dargãh of Shãh Qumais (1359-60).
(xi) Masjid in Chandpur Mahalla.
(xii) Jãmi Masjid in Paharpur Mahalla.

2. Parbati, Dargãh of Hãjî Chandar or ChãNd Saudãgar. Temple materials used.
3. Shaikhupura, Dargãh of Shykh Sãhib. Temple materials used.
VI. Patna District.

1. Hilsa

(i) Dargãh of Shãh Jumman Madãrîyya (repaired in 1543). Temple site.
(ii) Masjid. (1604-05). Temple site.

2. Jana, Jãmi Masjid (1539). Temple site.
3. Kailvan, Dargãh and Masjid. Temple site.
4. Maner, All Muslim monuments stand on temple sites. The following are prominent among them:

(i) BaDã Dargãh of Sultãnul Makhdûm Shãh Yãhyã Manerî.
(ii) Dargãh of Makhdûm Daulat Shãh.
(iii) Jãmi Masjid.
(iv) Mazãr of Hãjî Nizãmud-Dîn.

5. Muhammadpur, Jãmi Masjid (1510-11). Temple site.
6. Patna

(i) Patthar-kî-Masjid (1626). Temple materials used.
(ii) Begû Hajjãm-kî-Masjid (1510-11). Temple materials used.
(iii) Muslim Graveyard outside the Qiladari. On the ruins of Buddhist Vihãras.
(iv) Dargãh of Shãh Mîr Mansûr. On the ruins of a Buddhist Stûpa.
(v) Dargãh of Shãh Arzãni. On the site of a Buddhist Vihãra.
(vi) Dargãh of Pîr Damariyã. On the site of a Buddhist Vihãra.
(vii) Mirza Mãsûm-kî-Masjid (1605). Temple materials used.
(viii) Meetan Ghãt-kî-Masjid (1605). Temple site.
(ix) Katrã Masjid of Shãista Khãn. Temple site.
(x) Khwãja Ambar Masjid (1688-89). Temple site.
(xi) Bãbuganj Masjid (1683-86). Temple site.
(xii) Sher-Shãhî Masjid near Purab Darwaza. Temple site.
(xiii) Chamnî Ghãt-kî-Masjid. Temple site.

7. Phulwarisharif

(i) Dargãh of Shãh Pashmînãposh. Temple site.
(ii) Dargãh of Minhãjud-Dîn Rastî. Temple site.
(iii) Dargãh of Lãl Miãn. Temple site.
(iv) Sangî Masjid (1549-50). Temple site.
VII. Purnea District.

1. Hadaf, Jãmi Masjid. Temple site.
2. Puranea, Masjid in Keonlpura. Temple site.
VIII. Saran District.

1. Chirand, Masjid (1503-04). Temple site.
2. Narhan, Jãmi Masjid. Temple site.
3. Tajpur-Basahi Mazãr of Khwãja Bãdshãh. Temple materials used.
IX. Shahabad District.

1. Rohtasgarh

(i) Masjid of Aurangzeb. Part of a temple converted.
(ii) Mazãr of Sãqî Sultãn. Temple site.

2. Sasaram, Mazãr of Chandan Shahîd Pîr. Temple site.
X. Vaishali District.

1. Amer, Mazãr of Pîr Qattãl. Temple materials used.
2. Chehar

(i) Fort. Temple materials used.
(ii) Jãmi Masjid. Temple materials used.

3. Hajipur

(i) Hãjî Ilyãs-kî- Masjid. Converted temple.
(ii) Dargãh of Barkhurdãr Awliyã. Temple site.
(iii) Dargãh of Pîr Shattãrî. Temple site.
(iv) Dargãh of Hãjîul Harmain. Temple site.
(v) Dargãh of Pîr Jalãlud-Dîn. Temple site.

4. Basarh

(i) DargAh of Pîr Mîrãn. On top of a Buddhist Stûpa.
(ii) Mazãr of Shykh Muhammad Faizullãh Ali alias Qãzin Shattãrî. Temple site.
(iii) Graveyard. Many tombs built with temple materials.
(iv) Masjid. Temple site.
XI. District to be determined.

1. Hasanpura, Mazãr of Makhdûm Hasan. On the site of a Buddhist Stûpa,
2. Jhangira, Jãmi Masjid. Temple site.

DELHI

Islamic invaders destroyed the Hindu cities of Indarpat and Dhillikã with their extensive suburbs and built seven cities successively. The following Muslim monuments stand on the site of Hindu temples; temple materials can be seen in some of them.

I. Mehrauli

1. Quwwatul Islãm Masjid (1198).
2. Qutb Mînãr.
3. Maqbara of Shamsud-Dîn Iltutmish (1235.)
4. Dargãh of Shykh Qutbud-Dîn Bakhtyãr Kãkî (d. 1236).
5. Jahãz Mahal.
6. AlãI Darwãzã.
7. AlãI Mînãr.
8. Madrasa and Maqbara of Alãud-Dîn Khaljî.
9. Maqbara of Ghiyãud-Dîn Balban.
10. Masjid and Mazãr of Shykh Fazlullãh known as Jamãlî-Kamãlî.
11. MaDhî Masjid.
II. Sultan Ghari

Maqbara of Nãsirud-Dîn, son of Sultãn Shamsud-Dîn Iltutmish (1231).
III. Palam

Bãbrî (Ghazanfar) Masjid (1528-29).
IV. Begumpur

1. Masjid.
2. Bijai Mandal.
3. Kãlu Sarãi-kî-Masjid.
4. Mazãr of Shykh Najîbud-Dîn Mutwakkal Chishtî (d. 1272).
V. Tughlaqabad

Maqbara of Ghiyãsud-Dîn Tughlaq.
VI. Chiragh-Delhi

1. Dargãh of Shykh Nasîrud-Dîn Chirãgh-i-Dehlî (d. 1356).
2. Maqbara of Bahlul Lodî.
VII. Nizamud-DIn

1. Dargãh and Jamat-Khãna Masjid of Shykh Nizãmud-Dîn Awliyã (d. 1325).
2. Kalãn Masjid.
3. ChauNsaTh-Khambã .
4. Maqbara of Khãn-i-Jahãn Tilangãnî.
5. Chillã of Nizãmd-Dîn Awliyã.
6. Lãl Mahal.
VIII. Hauz Khas

1. Maqbara and Madrasa of Fîruz Shãh Tughlaq.
2. Dãdî-Potî-kã-Maqbara.
3. Biran-kã-Gumbad.
4. Chhotî and Sakrî Gumtî.
5. Nîlî Masjid (1505-06).
6. Idgãh (1404-00).
7. Bãgh-i-Ãlam-kã- Gumbad (1501).
8. Mazãr of Nûrud-Dîn Mubãrak Ghaznawî (1234-35).
IX. Malviyanagar

1. Lãl Gumbad or the Mazãr of Shykh Kabîrud-Dîn Awlîyã (1397).
2. Mazãr of Shykh Alãud-Dîn (1507).
3. Mazãr of Shykh Yûsuf Qattãl (d. 1527).
4. Khirkî Masjid.
X. Lodi Gardens

1. Maqbara of Muhammad Shãh.
2. BaDã Gumbad Masjid (1494).
3. Shîsh Gumbad.
4. Maqbara of Sikandar Lodî.
XI. Purana Qila

1. Sher Shãh Gate.
2. Qalã-i-Kuhna Masjid.
3. Khairul Manzil Masjid.
XII. Shahjahanabad

1. Kãlî Masjid at Turkman Gate.
2. Maqbara of Raziã Sultãn.
3. Jãmi Masjid on Bhojala PahãDî.
4. Ghatã or Zainatul Masjid.
5. Dargãh of Shãh Turkmãn (1240).
XIII. Ramakrishnapuram

1. Tîn Burjî Maqbara.
2. Malik Munîr-kî-Masjid.
3. Wazîrpur-kã-Gumbad.
4. Mundã Gumbads.
5. Barã-Lão-kã-Gumbad.
6. Barje-kã-Gumbad.
XIV. The Ridge

1. Mãlchã Mahal,
2. Bhûlî Bhatiyãri-kã-Mahal.
3. Qadam Sharîf.
4. Chauburzã Masjid.
5. Pîr Ghaib.
XV. Wazirabad

Masjid and Mazãr of Shãh Ãlam.
XVI. South Extension
1. Kãle Khãn-kã-Gumbad.
2. Bhûre Khãn-kã-Gumbad.
3. Chhote Khãn-kã-Gumbad.
4. BaDe Khãn-kã-Gumbad.

XVII. Other Areas

1. Maqbara of Mubãrak Shãh in Kotla Mubarakpur.
2. Kushk Mahal in Tin Murti.
3. Sundar Burj in Sundarnagar.
4. Jãmi Masjid in Kotla Fîruz Shãh.
5. Abdun-Nabî-kî- Masjid near Tilak Bridge.
6. Maqbara of Raushanãra Begum.

DIU

Jãmi Masjid (1404). Temple site.

GUJARAT

I. Ahmadabad District.

1. Ahmadabad, Materials of temples destroyed at Asaval, Patan and Chandravati were used in the building of this Muslim city and its monuments. Some of the monuments are listed below :

(i) Palace and Citadel of Bhadra.
(ii) Ahmad Shãh-kî-Masjid in Bhadra.
(iii) Jãmi Masjid of Ahmad Shãh.
(iv) Haibat Khãn-kî-Masjid.
(v) Rãnî Rûpmatî-kî-Masjid.
(vi) Rãnî Bãî Harîr-kî-Masjid.
(vii) Malik SãraNg-kî-Masjid.
(viii) Mahfûz Khãn-kî-Masjid.
(ix) Sayyid Ãlam-kî-Masjid.
(x) Pattharwãli or Qutb Shãh-kî-Masjid.
(xi) Sakar Khãn-kî-Masjid.
(xii) Bãbã Lûlû-kî-Masjid.
(xiii) Shykh Hasan Muhammad Chishtî-kî-Masjid.
(xiv) Masjid at Isãnpur.
(xv) Masjid and Mazãr of Malik Shabãn.
(xvi) Masjid and Mazãr of Rãnî Sîprî (Sabarai).
(xvii) Masjid and Mazãr of Shãh Ãlam at Vatva.
(xviii) Maqbara of Sultãn Ahmad Shãh I.

2. Dekwara, Masjid (1387). Temple site.
3. Dholka

(i) Masjid and Mazãr of Bahlol Khãn Ghãzî. Temple site.
(ii) Mazãr of Barkat Shahîd (1318). Temple site.
(iii) Tanka or Jãmi Masjid (1316). Temple materials used.
(iv) Hillãl Khãn Qãzî-kî-Masjid (1333). Temple materials used.
(v) Khîrnî Masjid (1377). Converted Bãvan Jinãlaya Temple.
(vi) Kãlî Bazar Masjid (1364). Temple site.

4. Isapur, Masjid. Temple site.
5. Mandal

(i) Sayyid-kî-Masjid (1462). Temple site.
(ii) Jãmi Masjid. Temple site.

6. Paldi, Patthar-kî-Masjid. Temple site.
7. Ranpur, Jãmi Masjid (1524-25). Temple site.
8. Sarkhej

(i) Dargãh of Shykh Ahmad Khattû Ganj Baksh (d. 1445). Temple materials used.
(ii) Maqbara of Sultãn Mahmûd BegaDã. Temple materials used.

9. Usmanpur, Masjid and Mazãr of Sayyid Usmãn. Temple site.
II. Banaskantha District.

1. Haldvar, Mazãr of Lûn Shãh and Gûjar Shãh. Temple site.
2. Halol

(i) Ek Mînãr-kî-Masjid. Temple site.
(ii) PãNch MuNhDã-kî-Masjid. Temple site.
(iii) Jãmi Masjid (1523-24). Temple site.

3. Malan, Jãmi Masjid (1462). Temple materials used.
III. Baroda District.

1. Baroda

(i) Jãmi Masjid (1504-05) Temple site.
(ii) Dargãh of Pîr Amîr Tãhir with its Ghãzî Masjid. Temple site.
(iii) Mazãr of Pîr GhoDã (1421-23). Temple site.

2. Dabhoi

(i) Dargãh of PãNch Bîbî. Temple materials used.
(ii) Mazãr of Mãî Dhokrî. Temple materials used.
(iii) Fort. Temple materials used.
(iv) Hira, Baroda, MabuDa and NandoDi Gates. Temple materials used.
(v) MahuNDi Masjid. Temple materials used.

3. Danteshwar, Mazãr of Qutbud-Dîn. Temple site.
4. Sankheda, Masjid (1515-16). Temple site.
IV. Bharuch District.

1. Amod, Jãmi Masjid. Temple materials used.
2. Bharuch

(i) Jãmi Masjid (1321). Brahmanical and Jain temple materials used.
(ii) Ghaznavî Masjid (1326). Temple site.
(iii) Idgãh (1326). Temple site.
(iv) ChunãwãDã Masjid (1458). Temple site.
(v) Qãzî-kî-Masjid (1609). Temple site.
(vi) Mazãr of Makhdûm Sharîfud-Dîn (1418). Temple site.

3. Jambusar, Jãmi Masjid (1508-09). Temple site.
4. Tankaria, BaDî or Jãmi Masjid (1453). Temple site.
V. Bhavnagar District.

1. Botad, Mazãr of Pîr Hamîr Khan. Temple site.
2. Tolaja, Idgãh and Dargãh of Hasan Pîr. Temple site.
3. Ghoda, Masjid (1614). Temple site.
VI. Jamnagar District.

1. Amran, Dargãh of Dawal Shãh. Temple materials used.
2. Bet Dwarka, Dargãh of Pîr Kirmãnî. Temple site.
3. Dwarka, Masjid (1473). Temple site.
VII. Junagarh District.

1. Junagarh

(i) BorwãD Masjid (1470). Temple site.
(ii) Jãmi Masjid in Uparkot. Jain Temple site.
(iii) Masjid at Mãî GaDhechî. Converted Jain temple.

2. Loliyana, Dargãh of Madãr Shãh. Temple site.
3. Kutiana, Jãmi Masjid. Temple site.
4. Mangrol

(i) Rahmat Masjid. Temple materials used.
(ii) Jãmi Masjid (1382-83). Temple materials used.
(iii) JûnI Jail-kî-Masjid (1385-86). Temple site.
(iv) Revãlî Masjid (1386-87). Temple materials used.
(v) Masjid at Bandar. Temple materials used.
(vi) Dargãh near Revãli Masjid. Temple materials used.
(vii) Mazãr of Sayyid Sikandar alias Makhdûm Jahãniyã (1375). Temple materials used.
(viii) GaDhi Gate. Temple materials used.

5. Somnath Patan

(i) Bãzãr Masjid (1436). Temple site.
(ii) Chãndnî Masjid (1456). Temple site.
(iii) Qãzî-kî-Masjid (1539). Temple site.
(iv) PathãnwaDi Masjid (1326). Temple site.
(v) Muhammad Jamãdãr-kî-Masjid (1420). Temple site.
(vi) MiThãshãh Bhang-kî-Masjid (1428). Temple site.
(vii) Jãmi Masjid. Temple materials used.
(viii) Masjid made out of the SomanAtha Temple of Kumãrapãla.
(ix) Masjid at the back of the Somanãtha Temple. Converted temple.
(x) Motã Darwãza. Temple materials used.
(xi) Mãîpurî Masjid on the way to Veraval. Temple materials used.
(xii) Dargãh of Manglûri Shãh near Mãîpurî Masjid. Temple materials used.
(xiii) Shahîd Mahmûd-kî-Masjid (1694). Temple site.

6. Vanasthali, Jãmi Masjid. Converted VAmana Temple.
7. Veraval

(i) Jãmi Masjid (1332). Temple site.
(ii) Nagîna Masjid (1488). Temple site.
(iii) Chowk Masjid. Temple site.
(iv) MãNDvî Masjid. Temple site.
(v) Mazãr of Sayyid Ishãq or Maghribî Shãh. Temple site.
(vi) Dargãh of Muhammad bin Hãjî Gilãnî. Temple site.
VIII. Kachchh District.

1. Bhadreshwar

(i) Solãkhambî Masjid. Jain Temple materials used.
(ii) ChhoTî Masjid. Jain Temple materials used.
(iii) Dargãh of Pîr Lãl Shãhbãz. Jain Temple materials used.

2. Bhuj

(i) Jãmi Masjid. Temple site.
(ii) Gumbad of Bãbã Guru. Temple site.

3. Munra or MunDra, Seaport built from the materials of Jain temples of Bhadreshwar which were demolished by the Muslims; its Safed Masjid which can be seen from afar was built from the same materials.
IX. Kheda District.

1. Kapadwani

(i) Jãmi Masjid (1370-71). Temple site.
(ii) Sãm Shahîd-kî-Masjid (1423). Temple site.

2. Khambhat

(i) Jãmi Masjid (1325). Jain Temple materials used.
(ii) Masjid in Qaziwara (1326). Temple site.
(iii) Masjid in Undipet (1385). Temple site.
(iv) Sadi-i-Awwal Masjid (1423). Temple site.
(v) Fujrã-kî-Masjid (1427). Temple site.
(vi) Mazãr of Umar bin Ahmad Kãzrûnî. Jain Temple materials used.
(vii) Mazãr of Qãbil Shãh. Temple site.
(viii) Mazãr of Shykh Alî Jaulãqî known as Parwãz Shãh (1498). Temple site.
(ix) Mazãr of Shãh Bahlol Shahîd. Temple site.
(x) Maqbara of Ikhtîyãrud-Daula (1316). Temple site.
(xi) IdgAh (1381-82). Temple site.

3. Mahuda, Jãmi Masjid (1318). Temple site.
4. Sojali, Sayyid Mubãrak-kî-Masjid. Temple site.
X. Mehsana District.

1. Kadi

(i) Masjid (1384). Temple site.
(ii) Masjid (1583). Temple site.

2. Kheralu, Jãmi Masjid (1409-10). Temple site.
3. Modhera, Rayadi Masjid. Temple site.
4. Munjpur, Jãmi Masjid (1401-02). Temple site.
5. Patan

(i) Jãmi Masjid (1357). Temple materials used.
(ii) Phûtî Mahalla or Pinjar Kot-kî-Masjid (1417). Temple site.
(iii) Bãzãr-kî-Masjid (1490). Temple site.
(iv) Masjid in a field that was the Sahasralinga Talav. Temple materials used.
(v) Masjid and Dargãh of Makhdûm Husãmud-Dîn Chishtî, disciple of Shykh Nizãmud-Dîn Awliya of Delhi. Temple materials used.
(vi) GûmDã Masjid (1542). Temple site.
(vii) RangrezoN-kî- Masjid (1410-11). Temple site.
(viii) Dargãh of Shykh Muhammad Turk Kãshgarî (1444-45). Temple site.
(ix) Dargãh of Shykh Farîd. Converted temple.

6. Sami, Jãmi Masjid (1404). Temple site.
7. Sidhpur, Jãmi Masjid. Built on the site and with the materials of the Rudra-mahãlaya Temple of Siddharãja JayasiMha.
8. Una, Dargãh of Hazrat Shãh Pîr. Temple site.
9. Vijapur

(i) Kalãn Masjid (1369-70). Temple site.
(ii) Mansûrî Masjid. Temple site.
XI. Panch Mahals District.

1. Champaner

(i) Jãmi Masjid (1524). Temple site.
(ii) Bhadra of Mahmûd BegDã. Temple site.
(iii) Shahr-kî-Masjid.  Temple site.

2. Godhra, Masjid. Temple site.
3. Pavagadh

(i) Masjid built on top of the Devî Temple.
(ii) PãNch MuNhDã Masjid. Temple site.
(iii) Jãmi Masjid. Temple site,

4. Rayania, Masjid (1499-1500). Temple site.
XII. Rajkot District.

1. Jasdan, Dargãh of Kãlû Pîr. Temple materials used.
2. Khakhrechi

(i) Jãmi Masjid. Temple site.
(ii) Dargãh of Kamãl Shãh Pîr. Temple site.

3. Mahuva, Idgah (1418). Temple site.
4. Malia, Jãmi Masjid. Temple site.
5. Morvi, Masjid (1553). Temple site.
6. Santrampur, Masjid (1499-1500). Temple site.
XIII. Sabarkantha District.

1. Hersel, Masjid (1405). Temple site.
2. Himmatnagar, Moti-Mohlat Masjid in Nani Vorwad (1471). Temple site.
3. Prantij

(i) Fath or Tekrewãlî Masjid (1382). Temple site.
(ii) Dargãh of Sikandar Shãh Shahîd (d. 1418). Temple materials used.
XIV.  Surat District.

1. Navasari

(i) Jãmi Masjid (1340). Temple site.
(ii) Shãhî Masjid. Temple site.

2. Rander, The Jains who predominated in this town were expelled by Muslims and all temples of the former were converted into mosques. The following mosques stand on the site of and/or are constructed with materials from those temples:

(i) Jãmi Masjid.
(ii) Nit Naurî Masjid.
(iii) Miãn-kî-Masjid.
(iv) Khãrwã Masjid.
(v) Munshî-kî-Masjid.

3. Surat

(i) Mirzã Sãmi-kî-Masjid (1336). Temple site.
(ii) Nau Sayyid Sãhib-kî-Masjid and the nine Mazãrs on Gopi Talav in honour of nine Ghãzîs. Temple sites.
(iii) Fort built in the reign of Farrukh Siyãr. Temple materials used.
(iv) Gopi Talav (1718). Temple materials used.

4. Tadkeshwar, Jãmi Masjid (1513-14). Temple site.
XV. Surendranagar District.

1. Sara, DarbargaDh-kî -Masjid (1523). Temple site.
2. Vad Nagar, Masjid (1694). Stands on the site of the Hãtakevara Mahãdeva temple.
3. Wadhwan, Jãmi Masjid (1439). Temple site.

HARYANA

I. Ambala District.

1. Pinjor, Temple materials have been used in the walls and buildings of the Garden of Fidãi Khãn.
2. Sadhaura

(i) Masjid built in Khaljî times. Temple materials used.
(ii) Two Masjids built in the reign of Jahãngîr. Temple materials used.
(iii) QãzioN-kî-Masjid (1640). Temple site.
(iv) Abdul Wahãb-kî-Masjid. Temple site.
(v) Dargãh of Shãh Qumais. Temple site.
II. Faridabad District.

1. Faridabad, Jãmi Masjid (1605). Temple site.
2. Nuh, Masjid (1392-93). Temple materials used.
3. Palwal

(i) Ikrãmwãlî or Jãmî Masjid (1221). Temple materials used.
(ii) Idgãh (1211). Temple material Is used.
(iii) Mazãr of Sayyid Chirãgh. Temple site.
(iv) Mazãr of Ghãzî Shihãbud-Dîn. Temple site.
(v) Mazãr of Sayyid Wãrah. Temple site.
III. Gurgaon District.

1. Bawal, Masjid (1560). Temple site.
2. Farrukhnagar, Jãmi Masjid (1276). Temple site.
3. Sohna

(i) Masjid (1561). Temple site.
(ii) Mazãrs known as Kãlã and Lãl Gumbad. Temple sites.
IV. Hissar District.

1. Barwala, Masjid (1289). Temple site.
2. Fatehabad

(i) Idgãh of Tughlaq times. Temple materials used.
(ii) Masjid built by Humãnyûn (1539). Temple site.

3. Hansi

(i) Idgãh built in the reign of Shamsud-Dîn Iltutmish. Temple site.
(ii) JulãhoN-kî-Masjid built in the same reign. Temple site.
(iii) Bû Alî Baksh Masjid (1226). Temple site.
(iv) Ãdina Masjid (1336). Temple site.
(v) Masjid in the Fort (1192). Temple site.
(vi) Shahîd-Ganj Masjid. Temple site.
(vii) Humãyûn-kî-Masjid. Temple materials used.
(viii) Dargãh of Niãmatullãh Walî with adjascent Bãrãdarî. Temple materials used.
(ix) Dargãh of Bû Alî Qalandar (1246). Temple site.
(x) Dargãh of Shykh Jalãlud-Dîn Haqq (1303). Temple site.
(xi) Dargãh of Mahammad Jamîl Shãh. Temple site.
(xii) Dargãh of Wilãyat Shãh Shahîd (1314). Temple site.
(xiii) Chahãr Qutb and its Jãmi Masjid. Temple materials used.
(xiv) Fort and City Gates. Temple materials used.

4. Hissar, This city was built by Fîruz Shãh Tughlaq with temple materials brought mostly from Agroha which had been destroyed by Muhammad Ghurî in 1192.

(i) Lãt-kî-Masjid. Temple materials used.
(ii) Humayûns Jãmi Masjid (1535). Temple site.
(iii) Masjid and Mazãr of Bahlul Lodî. Temple site.
(iv) Humãyûns Masjid outside Delhi Gate (1533). Temple site.
(v) Dargãh of Bãbã Prãn Pîr Pãdshãh. Temple materials used.
(vi) Fort of Fîruz Shãh Tughlaq. Temple materials used.
(vii) Jahãz Mahal. Converted Jain Temple.
(viii) Gûjarî Mahal. Temple materials used.

5. Sirsa

(i) Masjid in the Mazãr of Imãm Nãsir (1277). Temple materials used.
(ii) Bãbarî Masjid in the Sarai (1530). Temple site.
(iii) QãzIzãda-kî-Masjid (1540). Temple site.
V. Karnal District.

Panipat

(i) Masjid opposite the Mazãr of Bû Alî Qalandars mother (1246). Temple site.
(ii) Bãbarî Masjid in Kãbulî Bãgh (1528-29). Temple site.
(iii) Mazãr of Shykh Jalãlud-Dîn (1499). Temple site.
(iv) Mazãr of Bû Alî Qalandar (1660). Temple site.
VI. Kurukshetra District.

1. Kaithal

(i) Dargãh of Shykh Salãhud-Dîn Abul Muhammad of Balkh (d. 1246). Temple materials used.
(ii) Shãh Wilãyat-kî-Masjid (1657-58). Temple site.
(iii) Jãmi Masjid. Temple materials used.
(iv) Madrasa. Temple materials used.

2. Kurukshetra, Madrasa on the Tila. Temple site.
3. Thanesar

(i) Dargãh and Madrasa of Shykh Chillî or Chehalî Bannurî. Temple materials used.
(ii) Pathariã Masjid near Harsh-kã-Tîlã. Temple materials used.
(iii) Chînîwãlî Masjid. Temple materials used.
VII.  Mahendergarh District.

Narnaul, Mazar of Pîr Turk Shahîd or Shãh Wilãyat (d. 1137). Temple site.
VIII. Rohtak District.

1. Jhajjar, Kãlî Masjid (1397). Temple site.
2. Maham,

(i) PirzãdoN-kî-Masjid built in Bãbars reign (1529). Temple site.
(ii) Humãyûns Jãmi Masjid (1531). Temple site.
(iii) QasãiyoN-kî-Masjid. Temple site.
(iv) Masjid (1669). Temple site.
(v) Daulat Khãn-kî-Masjid (1696). Temple site.

3. Rohtak

(i) Dînî Masjid (1309). Temple materials used.
(ii) Masjid in the Fort (1324). Temple site.
(iii) Bãbars Masjid-i-Khurd (1527-28). Temple site.
(iv) Bãbars RãjpûtoN-kî-Masjid. (1528). Temple site.
(v) Second or Humãyûns Masjid in the Fort (1538). Temple site.
(vi) Masjid at Gokaran (1558). Temple site.
(vii) DogroN Wãlî Masjid (1571). Temple site.
(viii) Mast Khãn-kî-Masjid (1558-59) Temple site.
IX. Sonepat District.

1. Gohana, Dargãh of Shãh Ziãud-Dîn Muhammad. Temple site.
2. Sonepat

(i) Masjid and Mazãr of Imãm Nãsir (renovated in 1277). Temple site.
(ii) Bãbars ShykhzãdoN-kî- Masjid (1530). Temple site.
(iii) Mazãr of Khwãja Khizr. Temple site.
(iv) Humãyûn’s Masjid (1538). Temple site.

HIMACHAL PRADESH

Kangra, Jahãngîrî Gate. Temple materials used.

KARNATAKA

I. Bangalore District.

1. Dodda-Ballapur, Dargãh of Muhiud-Dîn Chishtî of Ajodhan (d. 1700). Temple materials used.
2. Hoskot

(i) Dargãh of Saballî Sãhib. Temple site.
(ii) Dargãh of Qãsim Sãhib. Converted temple.
II. Belgaum District.

1. Belgaum

(i) Masjid-i-Safa in the Fort (1519). Temple site.
(ii) Jãmi Masjid (1585-86). Temple site.
(iii) Mazãr of Badrud-Dîn Shãh in the Fort (1351-52). Temple site.

2. Gokak, Masjid. Temple site.
3. Hukeri

(i) Mãn Sahib-kî-Dargã h (1567-68). Temple site.
(ii) Kãlî Masjid (1584). Temple materials used.

4. Kudachi

(i) Dargãh of Makhdûm Shãh Walî. Temple site.
(ii) Mazãr of Shykh Muhammad Sirãjud-Dîn Pîrdãdî. Temple site.

5. Madbhavi, Masjid. iva Temple materials used.
6. Raibag, Jãmi Masjid. Temple site,
7. Sampgaon, Masjid. Temple site.
III. Bellary District.

1. Bellary, Masjid built by Tîpû Sultãn (1789-90). Temple site.
2. Hampi, Masjid and Idgãh in the ruins of Vijayanagar. Temple materials used.
3. Hospet, Masjid in Bazar Street built by Tîpû Sultãn (1795-96). Temple site.
4. Huvinhadgalli, Fort. Temple materials used.
5. Kanchagarabelgallu, Dargãh of Husain Shãh. Temple site.
6. Kudtani, Dargãh. Durgevara Temple materials used.
7. Sandur, Jãmi Masjid. Temple site.
8. Siruguppa, Lãd Khãn Masjid (1674). Temple site.
9. Sultanpuram, Masjid on the rock. Temple site.
IV. Bidar District.

1. Bidar, Ancient Hindu city transformed into a Muslim capital. The following monuments stand on temple sites and/or temple materials have been used in their construction:

(i) Solã Khambã Masjid (1326-27).
(ii) Jãmi Masjid of the Bahmanîs.
(iii) Mukhtãr Khãn-kî-Masjid (1671).
(iv) Kãlî Masjid (1694).
(v) Masjid west of Kãlî Masjid (1697-98).
(vi) Farrah-Bãgh Masjid, 3 km outside the city (1671).
(vii) Dargãh of Hazrat Khalîlullãh at Ashtûr (1440).
(viii) Dargãh of Shãh Shamsud-Dîn Muhammad Qãdirî known as Multãnî Pãdshãh.
(ix) Dargãh of Shãh Waliullãh-al- Husainî.
(x) Dargãh of Shãh Zainul-Dîn Ganj Nishîn.
(xi) Dargãh and Masjid of Mahbûb Subhãnî.
(xii) Mazãr of Ahmad Shãh Walî at Ashtûr (1436).
(xiii) Mazãr of Shãh Abdul Azîz (1484).
(xiv) Takht Mahal.
(xv) Gagan Mahal.
(xvi) Madrasa of Mahmûd Gawãn.

2. Chandpur, Masjid (1673-74). Temple site.
3. Chillergi, Jãmi Masjid (1381). Temple site.
4. Kalyani, Capital of the Later Chãlukyas. All their temples were either demolished or converted into mosques.

(i) Jãmi Masjid (1323). Temple site.
(ii) Masjid (1406). Temple site.
(iii) Masjid in Mahalla Shahpur (1586-87). Temple site.
(iv) Dargãh of Maulãna Yãqûb. Temple site.
(v) Dargãh of Sayyid Pîr Pãshã. Temple site.
(vi) Fort Walls and Towers. Temple materials used.
(vii) Nawãbs Bungalow. Temple materials used.

5. Kohir

(i) Jãmi Masjid. Temple site.
(ii) Dargãhs of two Muslim saints. Temple sites.

6. Shahpur, Masjid (1586-87). Temple site.
7. Udbal, Jãmi Masjid (1661-62). Temple site.
V. Bijapur District.

1. Afzalpur, Mahal Masjid. Trikûta Temple materials used.
2. Badami, Second Gateway of the Hill Fort. VishNu Temple materials used.
3. Bekkunal, Dargãh outside the village. Temple materials used.
4. Bijapur, Ancient Hindu city transformed into a Muslim capital. The following monuments are built on temple sites and/or temple materials have been used in their construction:

(i) Jãmi Masjid (1498-99).
(ii) Karîmud-Dîn-kî- Masjid in the Ãrk (1320-21).
(iii) ChhoTã Masjid on way to Mangoli Gate.
(iv) Khwãja Sambal-kî-Masjid (1522-13).
(v) Makka Masjid.
(vi) AnDû Masjid.
(vii) Zangîrî Masjid.
(viii) Bukhãrã Masjid (1536-37).
(ix) Dakhînî Idgah (1538-39).
(x) Masjid and Rauza of Ibrãhîm II Adil Shãh (1626).
(xi) Gol Gumbaz or the Rauza of Muhammad Adil Shãh.
(xii) JoD-Gumbad.
(xiii) Nau-Gumbad.
(xiv) Dargãh of Shãh Mûsã Qãdiri.
(xv) Gagan Mahal.
(xvi) Mihtar Mahal.
(xvii) Asar Mahal.
(xvii) Anand Mahal and Masjid (1495).
(xviii) Sãt Manzil.
(xix) Ãrk or citadel.
(xx) Mazãr of Pîr Mabarî Khandãyat.
(xxi) Mazãr of Pîr Jumnã.
(xxii) Dargãh of Shãh Mîrãnji Shamsul-Haq Chishtî on Shahpur Hill.

5. Hadginhali, Dargãh. Temple materials used.
6. Horti, Masjid. Temple materials used.
7. Inglesvara, Muhiud-Dîn Sãhib-kî-Masjid. Munipã Samãdhi materials used.
8. Jirankalgi, Masjid. Temple materials used.
9. Kalleeri, Masjid near the village Chawdi. Keavadeva Temple materials used.
10. Mamdapur

(i) Jãmi Masjid. Temple site.
(ii) Mazãr of Kamãl Sãhib. Temple site.
(iii) Mazãr of Sadle Sãhib of Makka. Temple site.

11. Naltvad, Masjid (1315). Temple materials used.
12. Pirapur, Dargãh. Temple site.
13. Salvadigi, Masjid. Temple materials used.
14. Sarur, Masjid. Temple materials used.
15. Segaon, Dargãh. Temple site.
16. Takli, Masjid. Temple materials used.
17. Talikota

(i) Jãmi Masjid. Jain Temple materials used.
(ii) PãNch Pîr-kî-Masjid and Ganji-i-Shahî dãn. Temple site.

18. Utagi, Masjid (1323). Temple site.
VI. Chickmanglur District.

Baba Budan, Mazãr of Dãdã Hayãt Mîr Qalandar. Dattãtreya Temple site.
VII. Chitaldurg District.

Harihar, Masjid on top of Harîharevara Temple.
VIII. Dharwad District.

1. Alnavar, Jãmi Masjid. Jain Temple materials used.
2. Bankapur

(i) Masjid (1538-39). Temple site.
(ii) Jãmi Masjid (1602-03). Temple site.
(iii) Graveyard with a Masjid. Temple site.
(iv) Dongar-kî-Masjid. Temple site.
(v) Dargãh of Shãh Alãud-Dîn-Qãdirî . Temple site.
(vi) Fort (1590-91). Temple materials used,

3. Balur, Masjid. Temple materials used.
4. Dambal, Mazãr of Shãh Abdullãh Walî. Temple materials used.
5. Dandapur, Jãmi Masjid. Temple materials used.
6. Dharwad, Masjid on Mailarling Hill. Converted Jain Temple.
7. Hangal

(i) Jãmi Masjid. Temple site.
(ii) Masjid in the Fort. Temple site.

8. Hubli, 17 Masjids built by Aurangzeb in 1675 and after Temple sites.
9. Hulgur

(i) Dargãh of Sayyid Shãh Qãdirî. Temple site.
(ii) Masjid near the above Dargãh. Temple site.

10. Lakshmeshwar, Kãlî Masjid. Temple site.
11. Misrikot, Jãmi Masjid (1585-86). Temple site.
12. Mogha, Jãmi Masjid. Ãdityadeva Temple materials used.
13. Ranebennur, Qalã, Masjid (1742). Temple site.
14. Savanur

(i) Jãmi Masjid reconstructed in 1847-48. Temple site.
(ii) Dargãh of Khairullãh Shãh Bãdshãh. Temple site.
(iii) Dargãh and Masjid of Shãh Kamãl. Temple site.
IX. Gulbarga District.

1. Chincholi, Dargãh. Temple site.
2. Dornhalli, Masjid. Temple site.
3. Firozabad

(i) Jãmi Masjid (1406). Temple site.
(ii) Dargãh of Shãh Khalîfatur-Rahmã n Qãdirî (d. 1421). Temple site.

4. Gobur, Dargãh. Ratnarãya Jinãlaya Temple materials used.
5. Gogi

(i) Arabaa Masjid (1338). Temple site.
(ii) Dargãh of Pîr Chandã, Husainî (1454). Temple site.
(iii) Chillã of Shãh Habîbullãh (1535-36). Temple site.

6. Gulbarga, Ancient Hindu city converted into a Muslim capital and the following among other monuments built on temple sites and/or with temple materials:

(i) Kalãn Masjid in Mahalla Mominpura (1373).
(ii) Masjid in Shah Bazar (1379).
(iii) Jãmi Masjid in the Fort (1367).
(iv) Masjid-i-Langar in the Mazãr of Hãjî Zaida.
(v) Masjid near the Farman Talab (1353-54).
(vi) Dargãh of Sayyid Muhammad Husainî Bandã, Nawãz Gesû Darãz Chishtî, disciple of Shykh Nasîrud-Dîn Mahmûd ChîrAgh-i-Dihlî .
(vii) Mazãr of Shykh Muhammad Sirãjud-Dîn Junaidî.
(viii) Mazãr of Hãjî Zaida of Maragh (1434)
(ix) Mazãr of Sayyid Husainud-Dîn Tigh-i-Barhna (naked sword).
(x) Fort Walls and Gates.

7. Gulsharam, Dargãh and Masjid of Shãh Jalãl Husainî (1553). Temple site.
8. Malkhed, Dargãh of Sayyid Jafar Husainî in the Fort. Temple site.
9. Sagar

(i) Dargãh of Sûfî Sarmast Chishtî, disciple of Nîzãmud-Dîn Awlîya of Delhi. Temple site.
(ii) Dargãh of Munawwar Bãdshãh. Temple site.
(iii) Ãshur Khãna Masjid (1390-91). Temple site.
(iv) Fort (1411-12). Temple materials used.

10. Seram, Jãmi Masjid. Temple materials used.
11. Shah Bazar, Jãmi Masjid. Temple site.
12. Shahpur

(i) Dargãh of Mûsã Qãdirî (1667-68). Temple site.
(ii) Dargãh of Muhammad Qãdirî (1627). Temple site.
(iii) Dargãh of IbrAhIm Qãdirî. Temple site.

13. Yadgir

(i) Ãthãn Masjid (1573). Temple site.
(ii) Jãmi Masjid. Temple site.
X. Kolar District.

1. Mulbagal, Dargãh of Hyder Walî. Temple site.
2. Nandi, Masjid east of the village. Temple site.
XI. Mandya District.

1. Pandavapur, Masjid-i-Ala. Temple site.
2. Srirangapatnam, Jãmi Masjid built by Tîpû Sultãn (1787). Stands on the site of the Ãñjaneya Temple.
XII. Mysore District.

Tonnur, Mazãr said to be that of Sayyid Sãlãr Masûd (1358). Temple materials used.
XIII. North Kanara District.

1. Bhatkal, Jãmi Masjid (1447-48). Temple site.
2. Haliyal, Masjid in the Fort. Temple materials used.
XIV. Raichur District.

1. Jaladurga, Dargãh of Muhammad Sarwar. Temple site.
2. Kallur, Two Masjids. Temple sites.
3. Koppal

(i) Jãmi Masjid. Temple site.
(ii) Araboñ-kî-Masjid. Temple site.
(iii) Dargãh of Sailãnî Pãshã. Temple site.

4. Manvi, Masjid (1406-07). Temple materials used.
5. Mudgal

(i) Masjid at Kati Darwaza of the Fort. Temple materials used.
(ii) Naî Masjid (1583-84). Temple site.
(iii) Two Ashur Khãnas built by Ali I Adil Shah. Temple site.
(iv) Fort (1588). Temple materials used.

6. Raichur

(i) Yak Mînãr Masjid in the Fort (1503). Temple site.
(ii) Daftarî Masjid in the Fort (1498-99). Temple materials used.
(iii) Hazãr Baig Masjid (1511-12). Temple site
(iv) Jãmi Masjid in the Fort (1622-23). Temple materials used.
(v) Jãmi Masjid in Sarafa Bazar (1628-29). Temple site.
(vi) Kãlî Masjid in the Fort. Temple materials used.
(vii) Masjid inside the Naurangi. Temple materials used.
(viii) Chowk-kî-Masjid. Temple site.
(ix) Jahãniyã Masjid (1700-01). Temple site.
(x) Dargãh of Shãh Mîr Hasan and Mîr Husain. Temple materials used.
(xi) Dargãh of Sayyid Abdul Husainî at Sikandari Gate. Temple site.
(xii) Pãñch Bîbî Dargãh at Bala Hissar. Temple materials used.
(xiii) Mazãr of Pîr Sailãnî Shãh in the Fort. Temple materials used.
(xiv) Fort. Temple materials used.

7. Sindhanur, Ãlamgîrî Masjid near the Gumbad. Temple site.
8. Tawagera, Dargãh of Bandã Nawãz. Temple site.
XV. Shimoga District.

1. Almel, Mazãr of Ghãlib Shãh. Temple site.
2. Basavpatna, Masjid near the Fort. Temple site.
3. Nagar, Masjid built by Tîpû Sultãn. Temple materials used.
4. Sante Bennur, Randhullã Khãn-kî-Masjid (1637). Materials of the Rañganãtha Temple used.
5. Sirajpur, Masjid built on top of the Chhinnakeava Temple for housing Prophet Muhammads hair.  Images defaced and mutilated. Part of the temple used as a laterine.
XVI. Tumkur District,

1. Sira

(i) Ibrãhîm Rauza with many Mazãrs and a Jãmi Masjid. Converted temples.
(ii) Dargãh of Malik Rihãn. Temple site.

2. Sirol, Jãmi Masjid (1696). Temple site.

KASHMIR

1. Amburher, Ziãrat of Farrukhzãd Sãhib. Temple materials used.
2. Badgam

(i) Ziãrat of Abban Shãh in Ghagarpur. Temple site.
(ii) Ziãrat of Sayyid Swãlia Shãh in Narbai. Temple site.

3. Bijbehra, Masjid. Temple site.
4. Bumzu

(i) Ziãrat of Bãbã Bãmdîn. Converted Bhîmakeava. Temple.
(ii) Ziãrat of Ruknud-Dîn Rishî. Converted temple.
(iii) Ziãrat farther up the valley. Converted temple.

5. Gulmarg, Ziãrat of Bãbã Imãm Dîn Rishî. Temple materials used.
6. Gupkar, Ziãrat of Jyesther and other monuments. Temple materials used.
7. Hutmar, Jãmi Masjid. Temple materials used.
8. Khonmuh, Several Ziãrats. Temple materials used.
9. Kitshom, Two Masjids. Stand amidst temple ruins.
10. Loduv, Ziãrat. Temple materials used.
11. Lohar, Ziãrat of Sayyid Chãnan Ghãzî. Temple site.
12. Lokbavan, Garden Pavilion. Temple materials from Lokabhavana Tîrtha used.
13. Marsus, Ziãrat of Shãh Abdullãh. Temple site.
14. Pampor

(i) Ziãrat of Mîr Muhammad Hamadãni. VishNusvãmin Temple materials used.
(ii) Several other Ziãrats. Temple materials used.

15. Pandrethan, Masjid. Meruvardhanaswã min Temple materials used.
16. Sangar, Ziãrat. Temple materials used.
17. Sar, Ziãrat of Khwãja Khîzr. Temple materials used.
18. Shalmar Garden, Pavilion on the 4th terrace. Temple materials used.
19. Srinagar, Ancient Hindu city converted into a Muslim capital. The following monuments stand on temple sites and most of them have been constructed with temple materials.

(i) Ziãrat of Bahãud-Dîn SAhib. Jayasvãmin Temple converted.
(ii) Graveyard and its Gate below the 4th Bridge.
(iii) Dargãh and Masjid of Shãh-i-Hamadãnî in Kalashpura. On the site of the Kãlî Temple.
(iv) Nau or Patthar-kî-Masjid built by Nûr Jahãn.
(v) Graveyard near the Nau Masjid.
(vi) Ziãrat of Malik Sãhib in Didd Mar. On the site of Diddã Matha.
(vii) Masjid and Madrasa and Graveyard near Vicharnag. On the site and from materials of the Vikramevara Temple.
(viii) Madnî Sãhib-kî-Masjid at Zadibal.
(ix) Ziãrat south-west of Madnî Sãhib-kî-Masjid.
(x) Jãmi Masjid originally built by Sikandar Butshikan and reconstructed in later times.
(xi) Ziãrat named Nûr Pirastãn. NarendrasãAmin Temple converted.
(xii) Maqbara of Sultãn Zainul-Abidin.
(xiii) Maqbara of Zainul-Ãbidins mother, queen of Sikandar Butshikan.
(xiv) Ziãrat of Pîr Hãjî Muhammad Sãhib, south-west of the Jãmi Masjid. VishNu RaNasvãmin Temple converted.
(xv) Ziãrats of Makhdûm Sãhib and Akhun Mulla on Hari Parbat. Bhîmasvamin Temple converted.
(xvi) Masjid of Akhun Mulla built by Dãrã Shikoh.
(xvii) Ziãrat of Pîr Muhammad Basûr in Khandbavan. On the site of Skandabhavana Vihãra.
(xviii) Graveyard north-east of Khandbavan.
(xix) Dargãh of Pîr Dastgîr.
(xx) Dargãh of Naqshbandî.
(xxi) Ramparts and Kathi Gate of the Fort built by Akbar.
(xxii) Stone embankments on both sides and for several miles of the Jhelum river as its passes through Srinagar.
(xxiii) Astãna of MIr Shamsud-Dîn Syed Muhammad Irãqî.

20. Sudarbal, Ziãrat of Hazrat Bãl. Temple site.
21. Tapar, Bund from Naidkhai to Sopor built by Zainul-Ãbidin. Materials from Narendrevara Temple used.
22. Theda, Ziãrat near Dampor. Temple materials used.
23. Vernag, Stone enclosure built by Jahãngîr. Temple materials used.
24. Wular Lake

(i) Suna Lanka, pleasure haunt built by Zainul-Ãbidîn in the midst of the Lake. Temple materials used.
(ii) Dargãh of Shukrud-DIn on the western shore. Temple site.

25. Zukur, Several Ziãrats and Maqbaras. Temple materials used.

KERALA

1. Kollam, (Kozhikode District), Jãmi Masjid. Temple materials used.
2. Palghat, Fort built by Tîpû Sultãn. Temple materials used.

LAKSHADWEEP

1. Kalpeni, Muhiud-Dîn-Pallî Masjid. Temple site.
2. Kavarati, Prot-Pallî Masjid. Temple site.

MADHYA PRADESH

I. Betul District.

1. Pattan, Dargãh of Sulaimãn Shãh. Temple site.
2. Umri, Dargãh of Rahmãn Shãh. Temple site.
II. Bhopal District.

1. Berasia, Masjid (1716). Temple site.
2. Bhopal, Jãmi Masjid built by Qudsia Begum. SabhãmaNDala Temple site.
III. Bilaspur District.

Khimlasa

(i) Dargãh of Pãñch Pîr. Temple site.
(ii) Nagînã Mahal. Temple site.
(iii) Idgãh. Temple site.
(iv) Masjid with three domes. Temple site.
IV. Damoh District.

(i) Dargãh of Ghãzî Miãn. Temple site.
(ii) Fort. Temple materials used.
V. Dewas District.

1. Dewas

(i) Masjid (1562). Temple site.
(ii) Masjid (1705). Temple site.
(iii) Masjid (1707). Temple site.

2. Gandhawal, Graveyard inside the village. Jain Temple materials used.
3. Sarangpur

(i) Madrasa (1493). Temple site.
(ii) Jãmi Masjid (1640). Temple site.
(iii) Pîr Jãn-kî-Bhãtî Masjid. Temple site.
(iv) Fort. Temple materials used.

4. Unchod, Idgãh (1681). Temple site.
VI. Dhar District.

1. Dhar, Capital of Rãjã Bhoja Paramãra converted into a Muslim capital. The following Muslim monuments tell their own story:

(i) Kamãl Maulã Masjid. Temple materials used.
(ii) Lãt Masjid (1405). Jain Temple materials used.
(iii) Mazãr of Abdullãh Shãh Changãl. Temple site.

2. Mandu, An ancient Hindu city converted into a Muslim capital and the following monuments built on the sites of and/or with materials from temples

(i) Jãmi Masjid (1454).
(ii) Dilãwar Khãn-kî-Masjid (1405).
(iii) ChhoTî Jãmi Masjid.
(iv) Pahredãroñ-kî-Masjid (1417).
(v) Malik Mughîs-kî-Masjid.
(vi) Maqbara of Hushãng Shãh.
(vii) Jahãz Mahal.
(viii) Tawîl Mahal.
(ix) Nãhar Jharokhã.
(x) Hindolã Mahal.
(xi) Rupmatî Pavilion.
(xii) Ashrafî Mahal.
(xiii) Dãî-kî-Chhotî Bahen-kã-Mahal.
(xiv) Bãz Bahãdur-kã-Mahal.
(xv) Nîlkanth Mahal.
(xvi) Chhappan Mahal.
(xvii) Fort and Gates.
(xviii) Gadã-Shãh-kã-Mahal.
(xix) Hammãm Complex.
VII. Dholpur District.

Bari, Masjid (1346 or 1351). Temple site.
VIII. East Nimar District.

1. Bhadgaon, Jãmi Masjid (1328). Temple site.
2. Jhiri, Masjid (1581). Temple site.
3. Khandwa, Masjid (1619-20). Temple site.
IX. Guna District.

1. Chanderi, Muslim city built from the ruins of the old or Budhi Chanderi nearby. The following monuments stand on the sites of temples and/or have temple materials used in them:

(i) Masjid (1392).
(ii) Motî Masjid.
(iii) Jãmi Masjid.
(iv) PãñchmûhñDã Masjid.
(v) Qurbãni Chabûtrã.
(vi) Dargãh of Mewã Shãh.
(vii) Mazãr known as BaDã Madrasa.
(viii) Mazãr known as ChhoTã Madrasa.
(ix) Rãjã-kã-Maqbara.
(x) Rãnî-kã-Maqbara.
(xi) Battîsî BãoDî Masjid (1488).
(xii) Hãthîpur-kî-Masjid (1691).
(xiii) Mazãr of Shykh Burhanud-Dîn.
(xiv) Fort.
(xv) Kushk Mahal.
(xvi) Idgãh (1495).

2. Pipari, Masjid (1451). Temple site.
3. Shadoragaon, Jãmi Masjid (1621-22). Temple site.
X. Gwalior District.

1. Gwalior

(i) Dargãh of Muhammad Ghaus. Temple site.
(ii) Jãmi Masjid near Gûjarî Mahal. Temple site.
(iii) Masjid near Ganesh Gate. Gawãlîpã Temple site.
(iv) Graveyards on east and west of the Fort. Temple sites.

2. Jajao, Lãl Patthar-kî-Masjid, Temple materials used.
3. Mundrail, Several Masjids (1504). Temple sites.
4. Sipri, Several Masjids and Mazãrs. Temple materials used.
XI. Indore District.

1. Depalpur, Masjid (1670). Temple site.
2. Maheshwar

(i) ShãhI Masjid. Temple site.
(ii) Fort. Temple materials used.

3. Mehdipur

(i) Mazãr of Godãr Shãh. Temple site.
(ii) Fort. Temple materials used.

4. Sanwar, Masjid (1674). Temple site.
XII. Mandsaur District.

1. Kayampur

(i) Masjid (1676). Temple site.
(ii) Idgãh (1701-02). Temple site.

2. Mandsaur

(i) Jãmi Masjid. Temple materials used.
(ii) Fort. Temple materials used.

3. Rampura, Pãdshãhî BãoDi. Temple materials used.
XIII. Morena District.

Alapur

(i) Masjid (1561-62). Temple site.
(ii) Masjid (1586-87). Temple site.
(iii) Masjid (1697-98). Temple site.
XIV. Panna District.

1. Ajaigarh, Fort. Temple materials used.
2. Nachna, Masjid. Converted temple.
XV. Raisen District.

Palmyka Mandir-Masjid. Temple materials used.
XVI. Rajgarh District.

Khujner, Mazãr of Dãwal Shãh.  Temple materials used.
XVII. Ratlam District.

Barauda, Masjid (1452-56). Temple site.
XVIII. Sagar District.

1. Dhamoni, Dargãh of Bãl Jatî Shãh (1671). Temple site.
2. Kanjia

(i) Khãn Sãhib-kî-Masjid (1594-95). Temple site.
(ii) Idgãh (1640). Temple site.
(iv) Alamgîrî Masjid (1703). Temple site.
(iii) Qalã-kî-Masjid (1643). Temple site.

3. Khimlasa, Pãñch Pîr. Temple site.
XIX. Sehore District.

Masjid (1332). Temple site.
XX. Shajapur District.

Agartal, Masjid. Temple site.
XXI. Shivpuri District.

1. Narod, Zanzãrî Masjid. Temple site.
2. Narwar

(i) Dargãh of Shãh Madãr. Temple site.
(ii) Jãmi Masjid (1509). Temple materials used.
(iii) Masjid inside Havapaur Gate (1509). Temple site.

3. Pawaya

(i) Fort. Temple materials used.
(ii) Several other Muslim monuments. Temple materials used.

4. Ranod

(i) Masjid (1331-32). Temple site.
(ii) Masjid (1441). Temple site.
(iii) Masjid (1633). Temple site.
(iv) Masjid (1640). Temple site.

5. Shivpuri, Jãmi Masjid (1440). Temple site.
XXII. Ujjain District.

1. Barnagar, Masjid (1418). Temple site.
2. Ujjain,

(i) Jãmi Masjid known as Binã-nîv-kî-Masjid (1403-04). Temple site.
(ii) Masjid unearthed near Chaubis Khamba Gate. Temple materials used.
(iii) MochI Masjid. Converted temple.
XXIII. Vidisha District.

1. Basoda, Masjid (1720-21). Temple site.
2. Bhonrasa,

(i) Qalandarî Masjid. Temple materials used.
(ii) Jãgîrdãr-kî-Masjid (1683). Temple site.
(iii) BaDî Masjid in Bada Bagh (1685). Temple site.
(iv) Bandi Bagh-kî-Masjid. Temple site.
(v) Bãrã-Khambã Masjid. Temple site.
(vi) Ek-Khambã Masjid. Temple site.
(vii) Binã-nîv-kî-Masjid. Temple site.
(viii) Graveyard in Bandi Bagh. Amidst temple ruins.
(ix) Idgãh. Temple site.
(x) Fort (1594). Temple materials used.

3. Parasari, Masjid (1694-95). Temple site.
4. Renkla, Masjid. (1647-48). Temple site.
5. Shamsabad, Masjid (1641). Temple site.
6. Sironj

(i) Ãlamgîrî Masjid (1662-63). Temple site.
(ii) Masjid in Mahalla Rakabganj (1657-58). Temple site.
(iii) DargAh of Shykh Sãhib (d. 1657). Temple site.

7. Tal, Masjid (1644-45). Temple site.
8. Udaypur

(i) Masjid (1336). Temple materials used.
(ii) Masjid built by Aurangzeb. Temple materials used.
(iii) Motî Masjid (1488-89). Temple site.
(iv) Masjid (1549). Temple site.
(v) Two Masjids of Shãh Jahãn. Temple sites.
(vi) Masjid of Jahãngîr. Temple site.

9. Vidisha

(i) Ãlamgîrî or VijaimaNDal Masjid (1682). Converted temple.
(ii) Masjid on Lohangi Hill (1457). Temple site.
(iii) Shãh Jahãni Masjid (1650-51). Temple site.
(iv) City Wall. Temple materials used,
XXIV. West Nimar District.

1. Asirgarh

(i) Jãmi Masjid (1584). Temple site.
(ii) Masjid built in the reign of Shãh Jahãn. Temple site.
(iii) Idgãh (1588-89). Temple site.
(iv) Fort. Temple materials used.

2. Bhikangaon, Idgãh (1643-44). Temple site.
3. Baidia, Masjid (1456-57). Temple site.
4. Burhanpur

(i) Jãmi Masjid (1588-89). Temple site.
(ii) Bîbî Sãhib-kî-Masjid. Temple site.
(iii) Shãh Masûd-kî-Masjid (1582-83). Temple site.
(iv) Dargãh and Masjid of Shãh Bahãud- Dîn Bãjan. Temple site.
(v) Dargãh of Sûfi Nûr Shãh. Temple site.

MAHARASHTRA

I. Ahmadnagar District.

1. Amba Jogi, Fort. Temple materials used.
2. Bhingar, Mulla Masjid (1367-68). Temple site.
3. Gogha

(i) Idgãh (1395). Temple site.
(ii) Morakhwada Masjid (1630). Temple site.

4. Jambukhed, Jãmi Masjid (1687-88). Temple site.
5. Madhi, Dargãh of Ramzãn Shãh Mahî Sawãr. Temple site.
II. Akola District.

1. Akot, Jãmi Masjid (1667). Temple site.
2. Balapur, Masjid (1717-18). Temple site.
3. Basim, Kãkî Shãh-kî-Masjid. Temple site.
4. Jamod

(i) Masjid. Temple site.
(ii) Dargãh of Pîr Paulãd Shãh. Temple site.

5. Karanj

(i) Astãn Masjid (1659). Temple site.
(ii) Masjid (1669-70). Temple site.
(iii) Masjid (1698-99). Temple site.

6. Manglurpir

(i) Qadîmî Masjid. Temple materials used.
(ii) Dargãh of Pîr Hayãt Qalandar (d. 1253). Temple site.
(iii) Dargãh of Sanam Sãhib. Temple site.

7. Narnala

(i) Jãmi Masjid (1509). Temple site.
(ii) Ãlamgîrî Masjid. Temple site.

8. Patur, Dargãh of Abdul Azîz alias Shykh Bãbû Chishtî (d. 1388). Temple site.
9. Uprai, Dargãh of Shãh Dãwal. Temple site.
III. Amravati District.

1. Amner, Masjid and Mazãr of Lãl Khãn (1691-92). Temple site.
2. Ellichpur

(i) Jãmi Masjid reconstructed in 1697. Temple site.
(ii) Dãrushifa Masjid. Temple site.
(iii) Chowk-kî-Masjid. Temple site.
(iv) Idgãh. Temple site.
(v) Mazãr of Shãh Ghulãm Husain. Temple site.
(vi) Mazãr of Abdul Rahmãn Ghãzî known as Dûlhã Shãh. Temple site.

3. Ritpur, Aurangzebs Jãmi Masjid (reconstructed in 1878). Temple site.
IV. Aurangabad District.

1. Antur Fort, Qalã-kî-Masjid (1615). Temple site.
2. Aurangabad

(i) Jãmi Masjid. Temple site.
(ii) Lãl Masjid. Temple site.
(iii) Maqbara of Aurangzeb. Temple site.

3. Daulatabad

(i) Jãmi Masjid (1315). Converted lain Temple.
(ii) Yak Minãr-kî-Masjid in the Fort. Temple site.
(iii) Masjid-i-Hauz at Kazipura (1458). Temple site.
(iv) Idgãh (1359). Temple site.
(v) Dargãh of Pîr Kãdû Sãhib. Converted temple.
(vi) Fort. Temple materials used.

4. Gangapur, Masjid (1690-91). Temple site.
5. Kaghzipura, Dargãh of Shãh Nizãmud-Dîn. Temple site.
6. Khuldabad

(i) Dargãh of Hazrat Burhãnud-Dîn Gharîb Chishtî (d. 1339). Temple site.
(ii) Dargãh on Pari-ka-Talao. Converted temple.
(iii) Mazãr of Halîm Kãkã Sãhib. Converted temple.
(iv) Mazãr of Jalãlul-Haqq. Temple site.
(v) Bãrãdarî in Bani Begums Garden. Temple site.

7. Paithan

(i) Jãmi Masjid (1630). Converted temple.
(ii) Maulãna Sãhib-kî-Masjid. Converted ReNukãdevî Temple.
(iii) Alamagîrî Masjid. Temple materials used.
(iv) Dargãh of Makhdûm Husain Ahmad (1507). Temple site.

8. Taltam Fort, Fort. Temple materials used.
9. Vaijapur

(i) Mazãrs in Nau Ghazi. Temple site.
(ii) Mazãr of Syed Ruknud-Dîn. Temple site.
V. Bid District.

Bid

(i) Jãmi Masjid. Temple site.
(ii) Qãzî Sãhib-kî-Masjid (1624). Temple site.
(iii) Masjid in Mahalla Sadr (1704-05). Temple site.
(iv) Masjid and Dargãh of Shãhinshãh Walî. Temple site.
(v) Idgãh (1704). Temple site.
VI. Bombay District.

(i) Jãmi Masjid. Temple site.
(ii) Mazãr at Mahim. Temple site.
(iii) Mazãr of Mainã Hajjãm. Converted Mãhãlakshmî Temple.
VII. Buldana District.

1. Fathkhelda, Masjid (1581). Temple site.
2. Malkapur, Masjid near Qazis house. Temple site.
VIII. Dhule District.

1. Bhamer

(i) Masjid (1481-82). Temple site.
(ii) Masjid (1529-30). Temple site.

2. Erandol, Jãmi Masjid in Pandav-vada. Temple materials used.
3. Nandurbar

(i) Manyãr Masjid. Siddhevaradeva Temple materials used.
(ii) Dargãh of Sayyid Alãud-Dîn. Temple site.
(iii) Several Masjids amidst ruins of Hindu temples.

4. Nasirabad, Several old Masjids. Temple sites.
5. Nizamabad, Masjid. Temple site.
IX. Jalgaon District.

1. Jalgaon. Masjid. Temple site.
2. Phaskhanda, Masjid. Temple site.
3. Shendurni, Masjid-i-Kabî r (1597). Temple site.
X. Kolhapur District.

1. Bhadole, Masjid (1551-52). Temple site.
2. Kagal, Dargãh of Ghaibî Pîr. Temple site.
3. Kapshi, Masjid-e-Husainî . Temple site.
4. Panhala

(i) Jãmi Masjid. Temple site.
(ii) Dargãh of Shykh Saidud-DIn. Temple site.
(iii) Dargãh of BaDã Imãm in the Fort. Temple site.
(iv) Mazãr of Sãdobã Pîr. Parãara Temple site.

5. Shirol, Jãmi Masjid (1696). Temple site.
6. Vishalgarh, Mazãr of Malik Rihãn Pîr. Temple site.
XI. Nagpur District.

Ramtek, Masjid built in Aurangzebs reign. Converted temple.
XII. Nanded District.

1. Bhaisa

(i) Jãmi Masjid. Temple site.
(ii) Three Dargãhs. Temple sites.

2. Deglur, Mazãr of Shãh Ziãud-Dîn Rifai. Temple site.
3. Kandhar

(i) Jãmi Masjid (1606). Temple site.
(ii) Masjid and Dargãh inside the Fort. Temple materials used.
(iii) Causeway of the Fort. Temple materials used.

4. Nanded, Idgãh in Khas Bagh. Temple site.
XIII. Nasik District.

1. Galna

(i) Dargãh of Pîr Pûlãd (1581). Temple site.
(ii) Fort. Temple materials used.

2. Gondengaon, Jãmi Masjid (1703). Temple site.
3. Malegaon, Dargãh of Khãkî Shãh. Temple site.
4. Nasik, Jãmi Masjid in the Fort. Converted Mãhãlakshmî Temple.
5. Pimpri, Mazãr of Sayyid Sadraud-Dîn. Temple site.
6. Rajapur, Masjid (1559). Temple site.
XIV. Osmanabad District.

1. Ausa, Masjid (1680). Temple site.
2. Naldurg, Masjid (1560). Temple site.
3. Parenda

(i) Masjid inside the Fort. Built entirely of temple materials.
(ii) Namãzgãh near the Talav. Converted Mãnakevara Temple.
XV. Parbhani District.

1. Khari, Mazãr of Ramzãn Shãh. Temple site.
2. Latur

(i) Dargãh of Mabsû Sãhib. Converted Minapurî Mãtã Temple.
(ii) Dargãh of Sayyid Qãdirî. Converted Somevara Temple.

3. Malevir, KhaDu Jãmi Masjid. Converted temple.
XVI. Pune District.

1. Chakan, Masjid (1682). Temple site.
2. Ghoda, Jãmi Masjid. Built in 1586 from materials of 33 temples.
3. Junnar

(i) Jãmi Masjid. Temple Site.
(ii) Diwãn Ahmad-kî-Masjid (1578-79). Temple site.
(iii) GunDi-kî-Masjid (1581). Temple site.
(iv) MadAr Chillã-kî-Masjid. (1611-12). Temple site.
(v) Kamãni Masjid on Shivneri Hill (1625). Temple site.
(vi) Fort. Temple materials used.

4. Khed, Masjid and Mazãr of Dilãwar Khãn. Temple site.
5. Mancher, Masjid at the South-Western Gate. Temple site.
6. Sasvad, Masjid. Built entirely of Hemadapantî temple materials.
XVII. Ratnagiri District.

1. Chaul

(i) Mazãr of Pîr Sayyid Ahmad. Converted Sãmba Temple.
(ii) Maqbara near Hinglaj Spur. Temple site.
(iii) Graveyard. Temple site.

2. Dabhol, Patthar-kî-Masjid. Temple site.
3. Rajpuri, Aidrusia Khãnqãh. Temple site.
4. Yeshir, Jãmi Masjid (1524). Temple site.
XVIII. Sangli District.

1. Mangalvedh, Fort. Temple materials used.
2. Miraj

(i) Masjid (1415-16). Temple site.
(ii) Jãmi Masjid (1506). Temple site.
(iii) Kãlî Masjid. Temple site.
(iv) Namãzgãh (1586-97). Temple site.
(v) Dargãh of BaDã Imãm. Temple site.
XIX. Satara District.

1. Apti, Masjid (1611-12). Temple site.
2. Karad

(i) Jãmi Masjid (1575-76). Temple materials used.
(ii) Qadamagãh of Alî (1325). Temple site.

3. Khanpur, Jãmi Masjid (1325). Temple materials used.
4. Rahimatpur,

(i) Masjid. Temple site.
(ii) Maqbara known as that of Jahãngîrs Mother (1649). Temple site.
XX. Sholapur District.

1. Begampur, Maqbara near Gadheshvar. Temple site.
2. Sholapur, Fort, Temple materials used.
XXI. Thane District.

1. Kalyan

(i) Dargãh of Hazrat Yãqûb, Temple site.
(ii) Makka Masjid (1586). Temple site.

2. Malanggadh, Mazãr of Bãbã MalaNg. Temple site.
XXII. Wardha District.

1. Ashti

(i) Jãmi Masjid (1521). Temple site.
(ii) Lodî Masjid (1671-72). Temple site.

2. Girad, Mazãr of Shykh Farîd.  Converted temple.
3. Paunar, Qadîmî Masjid. Converted Rãmachandra. Temple.

ORISSA

I. Baleshwar District.

Jãmi Masjid in Mahalla Sunhat (163-74). rî ChanDî Temple site.
II. Cuttack District.

1. Alamgir Hill, Takht-i-Sulaimã n Masjid (1719). Temple materials used.
2. Cuttack

(i) Shãhî Masjid. Temple site.
(ii) Masjids in Oriya Bazar. Temple sites.
(iii) Qadam Rasûl Masjid. Temple site.
(iv) Masjid (1668-69). Temple site.
(v) Masjid (1690-91). Temple site.

3. Jajpur

(i) DargAh of Sayyid Bukhãri. Materials of many temples used.
(ii) Jãmi Masjid built by Nawwãb Abu Nãsir. Temple materials used.

4. Kendrapara, Masjid. Temple site.
5. Salepur, Masjid. Temple site.
III. Ganjam District.

Lalapet, Masjid (1690). Temple site.

PUNJAB

I. Bhatinda District.

Mazãr of Bãbã Hãjî Rattan (1593). Converted temple.
II. Gurdaspur District.

Batala, Jãmi Masjid. Temple site.
III. Jalandhar District.

Sultanpur, Bãdshãhi Sarai. Built on the site of a Buddhist Vjhãra.
IV. Ludhiana District.

(i) Dargãh and Masjid of Alî Sarmast (1570). Temple site.
(ii) Qãzî-kî-Masjid (1517). Temple site.
V. Patiala District.

1. Bahadurgarh, Masjid in the Fort (1666). Temple site.
2. Bawal, Masjid (1560). Temple site.
3. Samana

(i) Sayyidoñ-kî-Masjid (1495). Temple site.
(ii) Jãmi Masjid (1614-15). Temple site.
(iii) Masjid near Imãmbãra (1637). Temple site.
(iv) Pîrzãda-kî-Masjid (1647). Temple site.
VI. Ropar District.

Jãmi Masjid. Temple site.
VII. Sangrur District.

Sunam

(i) Qadîmî Masjid (1414). Temple site.
(ii) Ganj-i-Shahîdã n. Temple site.

RAJASTHAN

I. Ajmer District.

It was a Hindu capital converted into a Muslim metropolis. The following monuments stand on the site of and/or are built with materials from temples.

1. ADhãî-Dîn-kA-Jhoñ prã (1199).
2. Qalandar Masjid at Taragarh.
3. Ganj-i-Shahîdã n at Taragarh.
4. Dargãh of Muinud-Dîn Chistî (d. 1236).
5. Chilia-i-Chishtî near Annasagar Lake.
6. Dargãh and Mazãr of Sayijid Husain at Taragah.
7. Jahãngîrî Mahal at Pushkar.
8. Shãhjahãnî Masjid (1637).
9. Annasagar Bãrãdari.
II. Alwar District.

1. Alwar, Mazãr of Makhdûm Shãh. Temple site.
2. Bahror

(i) Dargãh of Qãdir Khãn. Temple site.
(ii) Masjid near the Dargãh. Temple site.

3. Tijara

(i) Bhartari Mazãr. Converted temple.
(ii) Masjid near the Dargãh. Temple site.
III. Bharatpur District.

1. Barambad, Masjid (1652-53). Temple site.
2. Bari

(i) Graveyard of Arabs and Pathans. Temple site.
(ii) Masjid (1510). Temple site.

3. Bayana

(i) Ûkha or Nohãra Masjid. Converted Ûshã Temple.
(ii) Qazîpãrã Masjid (1305). Temple materials used.
(iii) Faujdãrî Masjid. Temple materials used.
(iv) Syyidpãrã Masjid. Temple materials used.
(v) Muffonkî Masjid. Temple materials used.
(vi) Pillared Cloister at Jhãlar Bãolî. Temple materials used.
(vii) Idgãh near Jhãlar Bãolî. Temple site.
(viii) Taletî Masjid in the Bijayagarh Fort. Converted temple.
(ix) Abu Qandahãr Graveyard. Temple site.
(x) Masjid in Bhitari-Bahari Mahalla. VishNu Temple materials used.

4. Etmada, Pirastãn. Temple site.
5. Kaman

(i) Chaurãsî Khambã Masjid. Converted Kãmyakesvara Temple.
(ii) Fort. Temple materials used.
IV. Chittaurgarh District.

1. Mazãr of Ghãibî Pîr and the surrounding Graveyard. Temple sites.
2. Qanãtî Masjid in the same area. Temple site.
V. Jaipur District.

1. Amber, Jãmi Masjid (1569-70). Temple site.
2. Chatsu

(i) Chhatrî of Gurg Alî Shãh (d. 1571). Temple materials used.
(ii) Nilgaroñ-kî-Masjid (1381). Temple site.

3. Dausa, Jãmi Masjid (1688-89). Temple site.
4. Naraina

(i) Jãmi Masjid (1444). Temple materials used.
(ii) Tripolia Darwaza. Temple materials used.

5. Sambhar

(i) Ganj-i-Shahîdã n. Temple site.
(ii) DargAh of Khwãja Hisãmud-Dîn Jigarsukhta. Temple site.
(iii) Masjid in Mahalla Nakhas (1695-96). Temple site.
(iv) Masjid in Rambagh (1696-97). Temple site.

4. Tordi, Khãri Bãolî. Temple materials used.
VI. Jaisalmer District.

1. Jaisalmer, Faqiron-kã-Takiyã . Temple site.
2. Pokaran, Masjid (1704-05). Temple site.
VII. Jalor District.

1. Jalor

(i) Shãhî or Topkhãnã Masjid (1323). Pãrvanãtha Temple materials used.
(ii) Idgãh (1318). Temple site.
(iii) Bãoliwãli Masjid (1523). Temple site.

2. Sanchor, Jãmi Masjid (1506). Temple site.
VIII. Jhalawar District.

Sunel, Masjid (1466-67). Temple site.
IX. Jhunjhunu District.

Narhad, Jãmi Masjid. Temple materials used.
X. Jodhpur District.

1. Jodhpur, Yak-Minãr-kî-Masjid (1649). Temple site.
2. Mandor

(i) Shãhî Masjid. Temple materials used.
(ii) Ghulãm Khãn-kî-Masjid. Temple materials used.
(iii) Dargãh of Tannã Pîr. Temple materials used.

3. Pipar City, Jãmi Masjid (1658). Temple. site.
XI. Kota District.

1. Baran, Masjid (1680). Temple site.
2. Bundi, Mîrãn Masjid on the hill east of the town. Temple site.
3. Gagraun

(i) Jãmi Masjid (1694). Temple site.
(ii) Dargãh of Hazrat Hamîdud-Dîn known as Mitthã Shah. Temple site.

4. Shahabad

(i) Sher Shãh Sûrî-kî-Masjid. Temple site.
(ii) Jãmi Masjid. (1671-72). Temple site.
(iii) Dargãh of Rahîm Khãn Dãtã (1534-35). Temple site.

5. Shergarh, Fort of Sher Shãh Sûrî. Brãhmanical, Buddhist and Jain temple materials used.
XII. Nagaur District.

1. Amarpur, Masjid (1655). Temple site.
2. Bakalia, Masjid (1670). Temple site.
3. Balapir, Masjid. Temple site.
4. Badi Khatu

(i) Shãhî Masjid (around 1200). Temple materials used.
(ii) Qanãtî Masjid (1301). Temple site.
(iii) Pahãriyoñ-kî-Masjid and Chheh Shahîd Mazãrs. Temple materials used.
(iv) Jãliyãbãs-kî-Masjid (1320). Temple site.
(v) BaDî and ChhoTî Masjid in Mahalla Sayiddan. Temple site.
(vi) Khãnzãdoñ-kî-Masjid (1482). Temple site.
(vii) Masjid and Dargãh of Muhammad Qattãl Shahîd (1333). Temple materials used.
(viii) Dhobiyoñ-kî-Masjid. Temple site.
(ix) Masjid-i-Sangatrã shãn (1639). Temple site.
(x) Dargãh of Bãbã Ishãq Maghribî (1360). Temple site.
(xi) Dargãh of Samman Shãh. Temple sites.
(xii) Ganj-i-Shahîdã n. Temple site.
(Xiii) Mominoñ-kî-Masjid (1667). Temple site.
(xiv) Fort. Temple materials used.

4. Basni, BaDî Masjid (1696). Temple site.
5. Chhoti Khatu, Dargãh of Shãh Nizãm Bukhãrî (1670). Temple site.
6. Didwana

(i) Qãzioñ-kî-Masjid (1252). Temple site.
(ii) Masjid in Gudri Bazar (1357). Temple site.
(iii) Band (closed) Masjid (1384). Temple site.
(iv) Shaikoñ-kî-Masjid (1377). Temple site.
(v) Jãmi Masjid. Temple site.
(vi) Qãlã-kî-Masjid. Temple site.
(vii) Havãlã Masjid. Temple site.
(viii) Sayyidoñ-kî-Masjid. Temple site.
(ix) Takiyã-kî-Masjid (1582-83). Temple site.
(x) Kachahrî Masjid (1638). Temple site.
(xi) Dhobioñ-kî-Masjid (1662).
(xii) Julãhoñ-kî-Masjid (1664). Temple site.
(xiii) Lohãroñ-kî-Masjid (1665). Temple site.
(xiv) Bisãtiyoñ-kî-Masjid (1675-76). Temple site.
(xv) Mochioñ-kî-Masjid (1686). Temple site
(xvi) Shãh Chãngî Madãrî Masjid (1711). Temple site.
(xvii) Idgãh. Temple site.
(xviii) Graveyard near Delhi Darwaza. Temple site.
(xix) Dîn Darwaza (1681). Temple site.
(xx) Mazãr of Rashîdud-Dîn Shahîd. Temple site.

7. Kathoti, Masjid (1569-70). Temple site.
8. Kumhari

(i) Masjid and Dargãh of Bãlã Pîr (1496-97). Temple site.
(ii) Qalandarî Masjid. Temple site.

9. Ladnun

(i) Jãmi Masjid (1371). Temple materials used.
(ii) Hazirawãlî or Khaljî Masjid (1378-79). Temple site.
(iii) Shãhî Masjid. Temple materials used.
(iv) Dargãh of Umrão Shahîd Ghãzî (1371). Temple site.
(v) Graveyard near the above Dargãh. Temple site.
(vi) Mazãr-i-Murãd- i-Shahîd. Temple site.

10. Loharpura

(i) Dargãh of Pîr Zahîrud-Dîn. Temple site.
(ii) ChhoTî Masjid (1602). Temple site.

11. Makrana

(i) Jãmi Masjid. (Sher Shãh). Temple site.
(ii) Masjid near Pahar Kunwa (1653). Temple site.
(iii) Masjid in Gaur Bas (1678). Temple site.
(iv) Masjid (1643). Temple site.

12. Merta

(i) Masjid in Salawtan (1625-26). Temple site.
(ii) Masjid in Gaditan (1656). Temple site.
(iii) Jãmi Masjid. (1665). Temple site.
(iv) Mochiyoñ-kî-Masjid (1663). Temple site.
(v) Ghosiyoñ-kî-Masjid (1665). Temple site.
(vi) Mominoñ-kî-Masjid (1666). Temple site.
(vii) Masjid in Mahãrãj-kî-Jãgîr (1666). Temple site
(viii) Chowk-kî-Masjid (1670). Temple site.
(ix) Hajjãmoñ-kî-Masjid (1686-87). Temple site.
(x) Miyãñjî-kî-Masjid (1690-91). Temple site.
(xi) Sabungaroñ-kî- Masjid. Temple site.
(xii) Dargãh of Ghaus Pîr. Temple site.
(xiii) Takiyã Kamãl Shãh. Temple site.

13. Nagaur

(i) Mazãr of Pîr Zahîrud-Dîn. Temple site.
(ii) Dargãh of Bãbã Badr. Temple site.
(iii) Dargãh of Sûfî Hamîdud-Dîn Nagauri Chishtî. Temple site.
(iv) Dargãh of Shykh Abdul Qãdîr Jilãnî. Temple site.
(v) Dargãh of Makhdûm Husain Nãgaurî. Temple site.
(vi) Dargãh of Ahmad Alî Bãpjî. Temple site.
(vii) Dargãh of Sayyid Imãm Nûr (1527). Temple site.
(viii) Dargãh of Shãh Abdus-Salãm. Temple site.
(xi) Dargãh of Mîrãn Sãhib. Temple site.
(xii) Shams Khãn Masjid near Shamsi Talav. Temple materials used.
(xiii) Jãmî Masjid (1553). Temple site.
(xiv) Ek Mînãr-kî-Masjid (1505-06). Temple site.
(xv) Dhobiyoñ-kî-Masjid (1552). Temple site.
(xvi) Chowk-kî-Masjid (1553). Temple site.
(xvii) Mahawatoñ-kî-Masjid (1567-68). Tempe site.
(xviii) Hamaloñ-kî-Masjid (1599-1600). Temple site.
(xix) Shãh Jahãnî Masjid at Surajpole. Converted temple.
(xx) Masjid outside the Fort (1664). Temple site.
(xxi) Kharãdiyoñ-kî-Masjid( 1665). Temple site
(xxii) Ghosiyoñ-kî-Masjid (1677). Temple site.
(xxiii) Masjid near Maya Bazar (1677). Temple site.
(xxiv) Qalandroñ-kî-Masjid. Temple site.
(xxv) Kanehri Julãhoñ-kî-Masjid (1669). Temple site.
(xxvi) Sayyidoñ-kî-Masjid (1433-34). Temple site.
(xxvii) AkhãDewãlî Masjid (1475). Temple site.

14. Parbatsar, Mazãr of Badrud-Dîn Shãh Madãr. Temple site.
15. Ren, Masjid (1685). Temple site.
16. Rohal, Qãzioyñ-kî-Masjid (1684). Temple site.
17. Sojat, Masjid (1680-81). Temple site.
XIII. Sawai Madhopur District.

1. Garh, Qalã-kî-Masjid (1546-47). Temple site.
2. Hinduan

(i) Rangrezoñ-kî-Masjid (1439). Temple site.
(ii) Masjid in the Takiyã of Khwãja Alî. Temple site.
(iii) Kachahrî Masjid (1659-60). Temple site.
(iv) Bãrã Khambã Masjid (1665). Temple site.
(v) Graveyard east of the Talav. Temple site.
(vi) Masjid and Mazãr of Rasûl Shãh. Temple site.

3. Ranthambor, Qalã-kî-Masjid. Temple materials used.
XIV. Sikar District.

Revasa, Masjid. Temple materials used.
XV. Tonk District.

Nagar, Ishãkhãn Bãolî. Temple materials used.
XVI. Udaipur District.

Mandalgarh, Alãi Masjid. Converted Jain Temple.

TAMIL NADU

I. Chingleput District.

1. Acharwak, Mazãr of Shãh Ahmad. Temple site.
2. Kanchipuram

(i) Large Masjid. Temple site.
(ii) Eight other Masjids. Temple sites.
(iii) Gumbad of Babã Hamîd Walî. Temple site.

3. Karkatpala, Mazãr of Murãd Shãh Mastãn. Temple site.
4. Kovalam, Dargãh of Malik bin Dinãr (1593-94). Temple site.
5. Munropet

(i) Masjid. Temple site.
(ii) Mazãr of Shãh Alî Mastãn. Temple site.

6. Pallavaram

(i) Hill of Panchapandyamalai renamed Maula Pahad and central hall of an ancient Cave Temple turned into a Masjid for worshipping a panjã (palm).
(ii) Mazãr of Shykh Husain Qãdirî alias Bûdû ShahId. Temple site.
(iii) Poonmalle, Mîr Jumlas Masjid (1653). Temple materials used.

7. Rajkoilpetta, Mazãr of Hãji Umar. Temple site.
8. Rampur, Takiyã of the Tabqãtî order of Faqirs. Temple site.
9. Rayapeta, Walãjãhî Masjid. Temple site.
10. Walajahbad, Masjid. Temple site.
II. Coimbatore District.

1. Annamalai, Fort. Repaired by Tîpû Sultãn with temple materials.
2. Coimbatore, Large Masjid of Tîpû Sultãn. Temple site.
3. Sivasamudram, DargAh of Pîr Walî. Temple site.
III. Madras District.

Jãmi Masjid. Temple site.
IV. Madura District.

1. Bonduvarapetta, Masjid. Temple materials used.
2. Devipatnam, Large Masjid. Temple site.
3. Goripalaiyam, Dargãh of Khwãja Alãud-Dîn. Temple site.
4. Madura, Dargãh of Khwãza Alãud-Dîn. Temple site.
5. Nimarpalli

(i) Masjid. Temple materials used.
(ii) Dargãh of Makhdûm Jalãlud-Dîn. Temple materials used.

6. Puliygulam, Masjid. Temple site.
7. Soravandam, Masjid. Temple site.
8. Tiruparankunram, Sikandar Masjid on top of the Hill. Stands admist ruins of Brahmanical, Buddhist and Jain temples.
V. North Arcot District.

1. Arcot, A city of temples before its occupation by Muslims.

(i) Jãmi Masjid. Temple site.
(ii) Tomb of Sadatullah Khãn. Atreya Temple materials used.
(iii) Masjid and Mazãr of Tîpû Awliyã. Temple site.
(iv) Dargãh of Sayyid Husain Shãh. Temple site.
(v) Qalã-kî-Masjid. Temple site.
(vi) Masjid of Shãh Husain Chishtî. Temple site.
(vii) Masjid and Gumbad of Pãpã ShahId. Temple site.
(viii) Gumbad of Shãh Sãdiq with a graveyard. Temple site.
(ix) Masjid and Mazãr of Shãh Azmatullãh Qãdirî. Temple site.
(x) Masjid of Shykh Natthar. Temple site.
(xi) Masjid of Murãd Shãh. Temple site.
(xii) Masjid of Mîr Asadullãh Khãn. Temple site.
(xiii) Masjid of Maulawî Jamãl Alî. Temple site.
(xiv) Masjid and Gumbad of Sayyid Ahmad alias Yãr Pîr. Temple site.
(xv) Masjid of Chandã Sãhib. Temple site.
(xvi) Masjid of Miskîn Shãh with Gumbad of Amîn Pîr. Temple site.
(xvii) Masjid and Mazãr of Hazrat Usmãn Khãn Sarwar. Temple site.
(xviii) Masjid in the Maqbara of Mughlãnî. Temple site.
(xix) Masjid of GhulAm Rasûl Khãn. Temple site.
(xx) Masjid of Shãh Ghulam Husain Dargãhi. Temple site.
(xxi) Masjid of Hãfiz Abdul Azîz. Temple site.
(xxii) Masjid of Hãfiz Karîmullãh. Temple site.
(xxiii) Masjid and Gumbad in Tajpura. Temple site. Outside the city
(xxiv) Takiyã of Qãtil Pãndû Sarguroh. Temple site.
(xxv) Masjid and Gumbad of Ahmad Tãhir Khãn. Temple site.
(xxvi) Masjid, Khãnqãh, Graveyard and Gumbad in Hasanpura. Temple site.
(xxvii) Gumbad of Hazrat Antar Jãmi with the Idgãh. Temple site.
(xxviii) Takiyã, of Sãbit Alî Shãh. Temple site.
(xxix) Masjid and Mazãr of Sayyid KarIm Muhammad. Qãdirî. Temple site.
(xxx) Masjid of Sãdatmand Khãn. Temple site.
(xxxi) Masjid of Abul-Hasan Zãkir. Temple site.
(xxxii) Masjid of Daûd Beg. Temple site.
(xxxiii) Masjid and Gumbad of Hazrat Shãh Nãsir. Temple site.
(xxxiv) Masjid of Punjî. Temple site.
(xxxv) Mazãr of Yadullãh Shãh. Temple site.
(xxxvi) Rangîn Masjid. Temple site.
(xxxvii) House of Relic which has a footprint of the Holy Prophet. Converted temple.

2. Arni

(i) Two Masjids. Temple sites.
(ii) Dargãh of Seven Shahîds. Temple site.

3. Kare, Naulakh Gumbad. Converted Gautama and Vivamitra. Temple
4. Kaveripak

(i) Idgãh. Temple site.
(ii) Takiyã. Temple site.
(iii) Three Masjids. Temple sites.

5. Nusratgarh, Many Masjids and Mazãrs in the ruined Fort. Temple sites.
6. Pirmalipak, Mazãr of Wãjid Shãh Champãr Posh. Temple site.
7. Ramna

(i) Masjid of Kamtu Shãh. Temple site.
(ii) Takiyã of Shãh Sãdiq Tabqãti. Temple site.

8. Vellore

(i) Jãmi Masjid. Temple site.
(ii) ChhoTî Masjid. Temple site.
(iii) Mazãr of Nûr Muhammad Qãdirî who laid waste many temples. Temple site.
(iv) Mazãr of Shãh Abul-Hasan Qãdirî.
(v) Mazãr of Abdul Latîf Zauqî. Temple site.
(vi) Mazãr of Alî Husainî Chishtî. Temple site.
(vii) Mazãr of Hazrat Alî Sultãn. Temple site.
(viii) Mazãr of Amîn Pîr. Temple site.
(ix) Mazãr of Shah Lutfullah Qãdirî. Temple site.
(x) Mazãr of Sãhib Pãdshãh Qãdirî. Temple site.

9. Walajahnagar, Masjid and Mazãr of Pîr Sãhib on the Hill. Temple site.
10. Wali-Muhammad- Petta, Masjid. Temple site.
VI. Ramanathapuram District.

1. Eruvadi

(i) Dargãh of Hazrat Ibrãhîm Shahîd. Temple site.
(ii) Mazãr of Hazrat Fakhrud-Dîn Shahîd alias Kãtbãbã Sãhib. Temple site.

2. Kilakari

(i) Jãmi Masjid. Temple site.
(ii) Dargãh of Muhammad Qãsim Appã. Temple site.
(iii) Apparpallî Masjid. Temple site.

3. Periyapattanam, Dargãh of Sayyid Sultãn Walî. Temple site.
4. Valinokkam

(i) Pallîvãsal Masjid (1417-18). Temple site.
(ii) Dargãh of Katupalli (1425). Temple site.

5. Ramanathapuram, Old Masjid. Temple site.
VII. Salem District.

Sankaridurg, Masjid on the ascent to the Fort. Temple site.
VIII. South Arcot District.

1. Anandapur, Masjid. Temple site.
2. Chidambaram

(i) Lãlkhãn Masjid. Temple materials used.
(ii) Nawal Khãn Masjid. Temple materials used.
(iii) Idgãh. Temple site.
(iv) Mazãr of Amînud-Dîn Chishtî. Temple site.
(v) Mazãr of Sayyid Husain. Temple site.

3. Gingee

(i) Masjid (1718). Temple site.
(ii) Masjid (1732). Temple site.
(iii) Masjid in the Fort. Temple site.

4. Kawripet, Mazãr of Qalandar Shãh. Temple site.
5. Manjakupham, Mazãr of Shãh Abdur-Rahîm. Temple site.
6. Mansurpeta, Itibãr Khãn-kî-Masjid. Temple site.
7. Nallikuppam

(i) Masjid. Temple site.
(ii) Mazãr of Shykh Mîrãn Sãhib. Temple site.

8. Pannuti

(i) Masjid. Temple site.
(ii) Gumbad of Nûr Muhammad Qãdirî. Temple site.

9. Swamiwaram, Masjid. Temple site.
10. Tarakambari

(i) Masjid. Temple site.
(ii) Mazãr of Shykh Ismãil Sãhib. Temple site.

11. Tirumalarayanapatna m, Mazãr of Abdul Qãdir Yamînî. Temple site.
12. Warachkuri, Mazãr of Shãh Jalãl Husainî. Temple site.
IX. Thanjavur District.

1. Ammapettah

(i) Masjid. Temple site.
(ii) Mazãr of Muînud-Dîn Husain Qãdirî. Temple site.
(iii) Mazãr of Shah Jãfar. Temple site.

2. Ilyur

(i) Masjid. Temple site.
(ii) Mazãr of Inãyatullãh Dirwesh. Temple site.
(iii) Mazãr of Muhammad Mastãn. Temple site.
(iv) Mazãr of Mîrãn Husain. Temple site.

3. Karambari

(i) Mazãr of Arab Sãhib. Temple site.
(ii) Mazãr of Mubtalã Shãh. Temple site.

4. Kurikyalpalayam

(i) Masjid. Temple site.
(ii) Mazãr of Makhdûm Hãjî. Temple site.
(iii) Mazãr of Makhdûm Jahãn Shãh. Temple site.

5. Kurkuti, Gumbad of Hasan Qãdirî alias Ghyb Sãhib. Temple site.
6. Kushalpalayam

(i) Mazãr of Hazrat Tãj Firãq Badanshãhî. Temple site.
(ii) Mazãr of Hidãyat Shãh Arzãnî. Temple site.
(iii) Mazãr of Yãr Shãh Husainshãhî. Temple site.

7. Nagur

(i) Masjid. Temple site.
(ii) Dargãh of Qãdir Walî Shãh. Temple site.

8. Urancheri, Mazãr of Pîr Qutbud-Dîn. Temple site.
9. Vijayapuram, GumbaD of Sultãn Makhdûm. Temple site.
10. Wadayarkari, MazAr of Bãwã SAhib Shãhid. Temple site.
X. Tiruchirapalli District.

1. Puttur, Mazãr. Temple materials used.
2. Tiruchirapalli

(i) Dargãh of NãtThãr Shãh Walî. Converted iva Temple. Lingam used as lamp-post.
(ii) Masjid-i-Muhammadî . Temple site.
(iii) Mazãr of Bãbã Muhiud-Dîn Sarmast. Temple site.
(iv) Mazãr of Hazrat Fathullãh Nûrî. Temple site.
(v) Mazãr of Shams Parãn. Temple site.
(vi) Mazãr of Sayyid Abdul Wahhãb. Temple site.
(vii) Mazãr of Shãh Fazlullah Qãdirî. Temple site.
(viii) Mazãr of Shãh Nasîrud-Dîn. Temple site.
(ix) Mazãr of Farîdud-Dîn Shahîd. Temple site.
(x) Mazãr of Hazrat Chãnd Mastãn. Temple site.
(xi) Mazãr of Sayyid Zainul-Ãbidîn at Tinur. Temple site.
(xii) Mazãr of Sayyid Karîmud-Dîn Qãdirî. Temple site.
(xiii) Mazãr of Alîmullãh Shãh Qãdirî called Barhana Shamsîr (Nãked Sword). Temple site.
(xiv) Mazãr of Shãh Imamud-Dîn Qãdirî. Temple site.
(xv) Mazãr of Kãkî- Shãh. Temple site.
(xvi) Mazãr of Khwãja Aminud-Dîn Chistî. Temple site.
(xvii) Mazãr of Khwãja Ahmad Shãh Husain Chishtî. Temple site.
(xviii) Mazãr of Shãh Bhekã. Converted temple.
(xix) Mazãr of Shãh Jamãlud-Dîn Husain Chishtî. Temple site.
(xx) Mazãr of Qãyim Shãh who destroyed twelve temples. Temple site.
(xxi) Mazãr of Munsif Shãh Suhrawardîyya. Temple site.
(xxii) Mazãr of Itiffãq Shãh. Temple site.
(xxiii) Mazãr of Sayyid Jalãl Qãdirî. Temple site.
(xxiv) Mazãr of Mahtab Shah Shirãzî Suhrawardîyya. Temple site.
(xxv) Masjid of Hãjî Ibrãhîm where NãTThãr Shãh Walî (see i above) stayed on his arrival. Temple site.

3. Valikondapuram

(i) Masjid opposite the Fort. Converted temple.
(ii) Mazãr near the Masjid. Converted temple.
(iii) Sher Khãn-kî-Masjid (1690). Temple site.
(iv) Old Jãmi Masjid. Temple site.
XI. Tirunelvelli District.

1. Ambasamudram, Mazãr of Hazrat Rahmtullãh near the ruined Fort. Temple site.
2. Kayalpattanam

(i) Periyapallî Masjid (1336-37).
(ii) Sirupallî Masjid. Temple site.
(iii) Dargãh of Nainãr Muhammad. Temple site.
(iv) Marukudiyarapallî Masjid. Temple site.

3. Tirunelvelli, Jãmi Masjid. Temple materials used.

UTTAR PRADESH

I. Agra District.

1. Agra

(i) Kalãn Masjid in Saban Katra (1521). Temple materials used.
(ii) Humãyûn-kî-Masjid at Kachhpura (1537-38). Temple site.
(iii) Jãmi Masjid of Jahãnãrã (1644). Temple site.
(iv) Dargãh of Kamãl Khãn Shahîd in Dehra Bagh. Temple material uses.
(v) Riverside part of the Fort of Akbar. Jain Temple sites.
(vi) Chînî kã Rauzã. Temple site.

2. Bisauli, Masjid (1667-68).  Temple site.
3. Fatehpur Sikri

(i) Anbiyã Wãlî Masjid and several others in Nagar.  Converted temples.
(ii) Jãmi Masjid. Temple materials used.
(iii) Dargãh of Shykh Salîm Chishtî. Temple site.
(iv) Fatehpur Sikri Complex. Several temple sites.
4. Firozabad, Qadîm Masjid. Temple site.
5. Jajau, Masjid. Temple site.
6. Rasulpur, Mazãr of Makhdûm Shah. Temple site.
7. Sikandra

(i) Maqbara of Akbar. Temple site.
(ii) Masjid in the Mission Compound. Temple site.
II. Aligarh District

1. Aligarh

(i) Idgãh (1562-63). Temple site.
(ii) Dargãh of Shykh Jalãlud-Dîn Chishtî Shamsul-Arifî n. Temple site.
(iii) Graveyard with several Mazãrs. Temple site.
(iv) Shershãhî Masjid (1542). Temple site.
(v) Masjid (1676). Temple site.

2. Pilkhana, Bãbarî or Jãmi Masjid (1528-29). Temple: materials used.
3. Sikandara Rao, Jãmi Masjid (1585). Temple site.
III. Allahabad District.

1. Allahabad

(i) Fort of Akbar. Temple sites.
(ii) Khusru Bagh. Temple sites.
(iii) Dargãh of Shãh Ajmal Khãn with a Graveyard. Temple site.
(iv) Masjid (1641-22). Temple site.
(v) Gulabbari Graveyard.  Temple site.

2. Koh Inam, Jãmi Masjid (1384). Temple site.
3. Mauima, Qadîm Masjid. Temple site.
4. Shahbazpur, Masjid (1644-45). Temple site.
IV. Azamgarh District.

1. Dohrighat, Kalãn Masjid. Temple site.
2. Ganjahar, Masjid (1687-88). Temple site.
3. Mehnagar, Tomb of Daulat or Abhimãn. Temple site.
4. Nizambad

(i) Jãmi Masjid. Temple site.
(ii) Mazãr of Miãn Maqbûl and Husain Khãn Shahîd (1562).  Temple sites.

5. Qasba, Humãyûns Jãmi Masjid (1533-34). Temple site.
V. Badaun District.

1. Alapur, Ãlamgîrî Masjid. Temple materials used.
2. Badaun

(i) Shamsî or Jãmi Masjid (1233). Temple materials used.
(ii) Shamsî Idgãh (1209). Temple materials used.
(iii) Hauz-i-Shamsî (1203). Temple materials used.
(iv) Dargãh of Shãh Wilãyat (1390). Temple site.
(v) Several other Masjids and Mazãrs. Temple sites.

3. Sahiswan, Jãmi Masjid (1300). Temple site.
4. Ujhani, Abdullãh Khãn-kî-Masjid. Temple site.
VI. Bahraich District.

DargAh of Sãlãr Masûd Ghãzî. Sûryadeva Temple site.
VII. Ballia District.

Kharid

(i) Jãmi Masjid. Temple site.
(ii) Dargãh of Ruknud-Dîn Shãh. Temple site.
VIII. Banda District.

1. Augasi, Masjid (1581-82). Temple site.
2. Badausa, Masjid (1692). Temple site.
3. Kalinjar

(i) Masjid in Patthar Mahalla (1412-13). Converted Lakshmî-NãrãyaNa Temple.
(ii) Masjid (1660-61). Temple site.
(iii) Several other Masjids and Mazãrs. Temple sites.

4. Soron, Dargãh of Shykh Jamãl. Temple site.
IX. Bara Banki District.

1. Bhado Sarai, Mazãr of Malãmat Shãh. Temple site.
2. Dewa

(i) Dargãh of Hãjî Wãris Alî Shãh. Temple site.
(ii) Masjid (1665). Temple site.

3. Fatehpur

(i) Masjid. Temple site.
(ii) Imambãrã. Temple site.

4. Radauli

(i) Masjid. Temple site.
(ii) Dargãh of Shãh Ahmad and Zuhrã Bîbî. Temple site.

5. Rauza Gaon, Rauza of Daûd Shãh. Temple site.
6. Sarai-Akbarabad, Masjid (1579-80). Temple site.
7. Satrikh, Dargãh of Sãlãr Sãhû Ghãzî. Temple site.
X. Bareilly District.

1. Aonla

(i) Begum-kî-Masjid. Temple site.
(ii) Maqbara of Alî Muhammad Rohilla. Temple site.

2. Bareilly, Mirzai Masjid (1579-80). Temple site.
3. Faridpur, Fort built by Shykh Farîd. Temple materials used.
XI. Bijnor District.

1. Barmih-ka-Khera, Masjid. Temple materials used.
2. Jahanabad, Maqbara of Nawãb Shujaat Khãn. Temple site.
3. Kiratpur, Fort with a Masjid inside. Temple materials used.
4. Mandawar, Jãmi Masjid. Temple materials used.
5. Najibabad, Patthargarh Fort. Temple materials used.
6. Nihtaur, Masjid. Temple site.
7. Seohara, Masjid. Temple site.
XII. Bulandshahar District.

1. Aurangabad Sayyid, All Masjids stand on temple sites.
2. Bulandshahar

(i) Dargãh. Temple site.
(ii) Fort. Materials of many temples used.
(iii) Idgãh. Temple site.
(iv) Masjid (1311). Temple site.
(v) Masjid (1538). Temple site.
(vi) Masjid (1557). Temple site.

3. Khurja, Mazãr of Makhdûm Sãhib. Temple site.
4. Shikarpur, Several Masjids built in Sikandar Lodîs reign. Temple sites.
5. Sikandarabad, Several Masjids built in Sikandar Lodî a reign.  Temple sites.
XIII. Etah District.

1. Atranjikhera, Mazãr of Hazrat Husain (or Hasan). Temple site.
2. Jalesar

(i) Mazãr of Mîrãn Sayyid Ibrãhîm (1555). Temple site.
(ii) Fort. Temple materials used.

3. Kasganj, Jãmi Masjid (1737-38). Temple site.
4. Marahra, Masjid and Mazãr. Temple site.
5. Sakit

(i) Qadîm Masjid (1285). Temple materials used.
(ii) Akbarî Masjid (1563). Temple site.
XIV. Etawah District.

1. Auraiya, Two Masjids. Temple sites.
2. Etawah, Jãmi Masjid. Converted temple.
3. Phaphund, Masjid and Mazãr of Shãh Bukhãrî (d. 1549). Temple site.
XV. Farrukhabad District.

1. Farrukhabad, Several Masjids. Temple materials used.
2. Kannauj

(i) Dînã or Jãmi Masjid (1406). Sîtã-kî-Rasoî. Temple materials used.
(ii) Dargãh of Makhdûm Jahãniãn. Temple materials used.
(iii) Dargãh of Bãbã Hãji Pîr. Temple site.
(iv) Masjid (1663-64). Temple site.
(v) Dargãh of Bãlã Pîr. Temple site.

3. Rajgirhar, Mazãr of Shykh Akhî Jamshed. Temple site.
4. Shamsabad, All Masjids and Mazãrs. Temple sites.
XVI. Fatehpur District.

1. Haswa, Idgãh (1650-51). Temple site.
2. Hathgaon

(i) Jayachandi Masjid. Temple materials used.
(ii) Dargãh of Burhãn Shahîd. Temple site.

3. Kora (Jahanabad)

(i) Daraãh of Khwãja Karrak. Temple site.
(ii) Jãmi Masjid (1688-89). Temple site.

4. Kot, Lãdin-ki-Masjid (built in 1198-99, reconstructed in 1296). Temple site.
XVII. Fyzabad District.

1. Akbarpur

(i) Qalã-kî-Masjid. Temple site.
(ii) Masjid (1660-61). Temple site.

2. Ayodhya

(i) Bãbarî Masjid. RAma-Janmabhû mi Temple site.
(ii) Masjid built by Aurangzeb. Swargadvãra Temple site.
(iii) Masjid built by Aurangzeb. Tretã-kã-Thãkur Temple site.
(iv) Mazãr of Shãh Jurãn Ghurî. Temple site.
(v) Mazãrs of Sîr Paighambar and Ayûb Paighambar near Maniparvat. On the site of a Buddhist Temple which contained footmarks of the Buddha.

3. Fyzabad, Imãmbãrã. Temple site.
4. Hatila, Mazãr of a Ghãzî. Aokanãtha Mahãdeva. Temple site.
5. Kichauchha, Dargãh of Makhdûm Ashraf in nearby Rasulpur. Temple site.
XVIII. Ghazipur District.

1. Bhitri

(i) Masjid and Mazãr. Temple materials used.
(ii) Idgãh. Temple site.
(iii) Bridge below the Idgãh. Buddhist Temple materials used.

2. Ghazipur

(i) Mazãr and Masjid. Temple site.
(ii) Chahal Sitûn Palace. Temple site.

3. Hingtar

(i) Qala-kî-Masjid. Temple materials used.
(ii) Fort. Temple materials used.

4. Khagrol, Bãrã Khambã or Dargãh of Shykh Ambar. Temple site.
5. Saidpur, Two Dargãhs. Converted Buddhist Temples.
XIX. Gonda District.

Sahet-Mahet (rãvastî)

(i) Maqbara. On the plinth of Sobhnãth Jain Temple.
(ii) Mazãr of Mîrãn Sayyid.  On the ruins a Buddhist Vihãra.
(iii) Imlî Darwãzã. Temple materials used.
(iv) Karbalã Darwãzã. Temple materials used.
XX. Gorakhpur District.

1. Gorakhpur, Imãmbãrã. Temple site.
2. Lar, Several Masjids. Temple sites.
3. Pava, Karbalã. On the ruins of a Buddhist Stûpa.
XXI. Hamirpur District

1. Mahoba

(i) Masjid outside Bhainsa Darwaza of the Fort (1322). Converted temple.
(ii) Masjid built on a part of the Palace of Parmardideva on the Hill. Temple materials used.
(iii) Two Maqbaras. Temple materials used.
(iv) Dargãh of Pîr Muhammad Shãh. Converted Siva temple.
(v) Dargãh of MubArak Shãh and Graveyard nearby. Contain no less than 310 pillar from demolished temples.

2. Rath, Two Maqbaras. Temple materials used.
XXII. Hardoi District.

1. Bilgram

(i) Sayyidoñ-kî-Masjid. Temple materials used.
(ii) Jãmi Masjid (1438). Temple materials used.
(iii) Several other Masjids and Dargãhs. Temple materials used.

2. Gopamau, Several Masjids. Temple sites.
3. Pihani

(i) Abdul Gafûr-kî-Masjid. Temple site.
(ii) Dargãh of Sadr-i-Jahãn (1647-48). Temple site.

4. Sandila

(i) Qadîm Masjid. Temple site.
(ii) Mazãr in Bãrah Khambã. Temple site.
XXIII. Jalaun District.

1. Kalpi

(i) Chaurãsî Gumbad complex of tombs. Many temple sites.
(ii) Dargãh of Shãh Abdul Fath Alãi Quraishi (1449). Temple site.
(iii) Dargãh of Shãh Bãbû Hãjî Samad (1529). Temple site.
(iv) DeoDhi or Jãmi Masjid (1554). Temple site.

2. Katra, Masjid (1649). Temple site.
XXIV. Jaunpur District.

1. Jaunpur

(i) Atãlã Masjid (1408). Atala DevI Temple materials used.
(ii) Daribã Masjid. Vijayachandras Temple materials used.
(iii) Jhãñjarî Masjid.  Jayachandras Temple materials used.
(iv) Lãl Darwãzã Masjid. Temple materials from the Vivevara Temple at Varanasi used.
(v) HammAm Darwãzã Masjid (1567-68). Temple materials used.
(vi) Ibrãhîm Bãrbak-kî-Masjid inside the Fort (1360). Temple materials used.
(vii) Jãmi Masjid. Pãtãla Devî Temple site.
(viii) Fort. Temple materials used.
(ix) Akbarî Bridge on the Gomatî. Temple materials used.
(x) Khãlis Mukhlis or Chãr Angulî Masjid. Temple site.
(xi) Khãn Jahãn-kî-Masjid (1364). Temple site.
(xii) Rauzã of Shãh Fîruz. Temple site.

2. Machhlishahar

(i) Jãmi Masjid. Temple site.
(ii) Karbalã. Temple site.
(iii) Sixteen other Masjids. Temple sites.

3. Shahganj, Dargãh of Shãh Hazrat Alî. Temple site.
4. Zafarabad

(i) Masjid and Dargãh of Makhdûm Shah (1311 or 1321). Temple materials used.
(ii) Ibrãhîm Barbak-kî-Masjid. Converted temple.
(iii) Zafar Khãn-kî-Masjid (1397). Converted temple.
(iv) Ganj-i-Shahîdã n. Temple materials used.
(v) Fort. Temple materials used.
(vi) Early Sharqî buildings including many Maqbaras. Temple materials used.
(vii) Dargãh of Asarud-Dîn. Temple materials used.
XXV. Jhansi District.

1. Irich, Jãmi Masjid (1412). Temple materials used.
2. Lalitpur, Bãsã Masjid (1358). Materials of four temples used.
3. Talbhat

(i) Masjid (1405). Temple site.
(ii) Dargãh of Pîr Tãj Bãj. Temple site.
XXVI. Kanpur District.

1. Jajmau

(i) Dargãh of Alãud-Dîn Makhdûm Shãh (1360). Temple site.
(ii) Idgãh (1307). Temple site.
(iii) Qalã-kî-Masjid. Temple site.
(iv) Jãmi Masjid (renovated in 1682). Temple site.

2. Makanpur, Mazãr of Shãh Madãr. Converted temple.
XXVII. Lucknow District.

1. Kakori, Jhãñjharî Rauza of Makhdûm Nizãmud-Dîn. Temple materials used.
2. Lucknow

(i) Tîlewãlî. Masjid Temple site.
(ii) Ãsafud-Daula Imambara. Temple site.
(iii) Dargãh of Shãh Muhammad Pîr on Lakshmana Tila renamed Pir Muhammad Hill. Temple site.
(iv) Mazãr of Shykh Ibrãhîm Chishtî Rahmatullãh. Temple materials used.
(v) Nadan Mahal or Maqbara of Shykh Abdur-Rahîm. Temple site.
(vi) Machchi Bhavan. Temple sites.

3. Musanagar, Masjid (1662-63). Temple site.
4. Nimsar, Fort. Temple materials used.
5. Rasulpur, Masjid (1690-91). Temple site.
XXVIII. Mainpuri District.

Rapri

(i) Jãmi Masjid. Temple site.
(ii) Idgãh (1312). Temple site.
(iii) Dargãh of Pîr Faddû. Temple site.
XXIX. Mathura District.

1. Mahaban, Assî Khambã Masjid. Converted temple.
2. Mathura

(i) Idgãh on the Katrã Mound. Kevadeva. Temple site.
(ii) Jãmi Masjid built by Abdun-nabi (1662). Temple materials used.
(iii) Mazãr of Shykh Farîd. Temple materials used.
(iv) Mazãr of Makhdûm Shãh Wilãyat at Sami Ghat. Temple materials used.

3. Naujhil, Dargãh of Makhdûm Shykh Saheti Sãhib. Temple materials used.
XXX. Mecrut District.

1. Barnawa, Humãyuns Masjid (1538-39). Temple site.
2. Garhmuktesar, Masjid (1283). Temple site.
3. Hapur, Jãmi Masjid (1670-71). Temple site.
4. Jalali, Jãmi Masjid (1266-67). Temple materials used.
5. Meerut

(i) Jãmi Masjid. Stands on the ruins of a Buddhist Vihãra.
(ii) Dargãh at Nauchandi.  Nauchandî Devî Temple site.

6. Phalauda, Dargãh of Qutb Shãh. Temple site.
XXXI. Mirzapur District.

1. Bhuli, Masjid in Dakhni Tola. Temple site.
2. Chunar

(i) Mazãr of Shãh Qãsim Sulaimãn. Temple site.
(ii) Fort. Temple materials used.

3. Mirzapur, Several Masjids. Temple sites.
XXXII. Moradabad District.

1. Amroha

(i) Jãmi Masjid. Converted temple.
(ii) Dargãh and Masjid of Shykh Saddû. Temple site.
(iii) Dargãh of Shykh Wilãyat. Temple site.
(iv) Masjid (1557-58). Temple site.
(v) Many other Masjids. Temple sites.

2. Azampur, Masjid (1555-56). Temple site.
3. Bachhraon, Several Masjids. Temple sites.
4. Moradabad, Jãmi Masjid (1630). Temple site.
5. Mughalpura-Agwanpur, Masjid (1695-96). Temple site.
6. Sirsi, Qadîmî Masjid. Temple site.
7. Ujhari, Mazãr of Shykh Daûd. Temple site.
8. Sambhal

(i) Jãmi Masjid. Converted VishNu Temple.
(ii) Masjid in Sarai Tarim (1503). Temple site.
(iii) Mazãr of Miãn Hãtim Sambhali. Temple site.
(iv) Mazãr of Shykh Panjû. Temple site.
XXXIII. Muzaffarnagar District.

1. Daira Din Panah, Mazãr of Sayyid Dîn Panãh. Temple site.
2. Ghausgah, Fort and Masjid. Temple materials used.
3. Jhinjhana

(i) Dargãh (1495). Temple site.
(ii) Masjid and Mazãr of Shãh Abdul Razzãq (1623). Temple site.

4. Kairana

(i) Dargãh. Temple site.
(ii) Masjid (1551). Temple site.
(iii) Masjid (1553-54). Temple site.
(iv) Masjid (1617-18). Temple site.
(v) Masjid (1630-31). Temple site.
(vi) Masjid (1651-52). Temple site.

5. Majhera, Masjid and Mazãr of Umar Nûr. Temple site.
6. Sambhalhera, Two Masjids (1631-32). Temple site.
7. Thana Bhawan, Masjid (1702-03). Temple site.
XXXIV. Pilibhit District.

Jãmi Masjid. Temple site.
XXXV. Pratapgarh District.

Manikpur, Many Masjids and Mazãrs. On the ruins of demolished temples.
XXXVI. Rampur District.

Jãmi Masjid. Temple site.
XXXVII. Rae Bareli District.

1. Datmau

(i) Idgãh (1357-58). Temple site.
(ii) Fort. On the ruins of Buddhist Stûpas.
(iii) Masjid (1616). Temple site.

2. Jais

(i) Jãmi Masjid. Temple materials used.
(ii) Masjid (1674-75). Temple site.

3. Rae Bareli

(i) Jãmi Masjid. Temple site.
(ii) Jahãn Khãn Masjid. Temple site.
(iii) Dargãh of Makhdûm Sayyid Jãfari. Temple site.
(iv) Fort. Temple materials used.
XXXVIII. Saharanpur District.

1. Ambahata

(i) Masjid (1533-34). Temple site.
(ii) Masjid (1534-35). Temple site.

2. Deoband

(i) Masjid (1510). Temple site.
(ii) Masjid (1557). Temple site.
(iii) Jãmi Masjid (1677-78). Temple site.

3. Gangoh

(i) Mazãr of Shykh Abdul Quddûs. Temple site.
(ii) Three Masjids. Temple sites.

4. Jaurasi, Masjid (1675-76). Temple site.
5. Kaliyar, Dargãh of Shykh Alãud-Dîn Alî bin Ahmad Sãbrî, a disciple of Bãbã Farîd Shakar Ganj of Pak Pattan. Temple site.
6. Manglaur

(i) Masjid (1285). Temple site.
(ii) Dargãh of Shãh Wilãyat. Temple site.

7. Rampur, Mazãr of Shykh Ibrãhîm. Temple site.
8. Saharanpur, Jãmi Masjid. Temple site.
9. Sakrauda, Dargãh of Shãh Ruknud-Dîn or Shãh Nachchan. Temple site.
10. Sirsawa, Mazãr of Pîr Kilkilî Shãh. On top of temples destroyed.
XXXIX. Shahjahanpur District.

1. Kursi, Masjid (1652). Temple site.
2. Shahjahanpur, Bahadur Khãn-kî-Masjid (1647). Temple site.
XL. Sitapur District.

1. Biswan, Masjid (1637-38). Temple site.
2. Khairabad, Several Masjids. Temple sites.
3. Laharpur, Mazãr of Shykh Abdur-Rahmãn. Temple site.
XLI. Sultanpur District.

1. Amethi, Mazãr of Shykh Abdul Hasan. Temple site.
2. Isuli

(i) Jãmi Masjid (1646-47). Temple site.
(ii) Mazãr of Sayyid Ashraf Jahãngîr Simnãnî. Temple site.
XLII. Unao District.

1. Bangarmau

(i) BaDi Dargãh of Alãud-Dîn Ghanaun (1320). Temple materials used.
(ii) Dargãh of Jalãlud-DIn (d. 1302). Temple site.
(iii) ChhoTî Dargãh (1374). Temple site.
(iv) Jãmi Masjid (1384). Temple site.

2. Rasulabad, Alamgîrî Masjid. Temple site.
3. Safipur

(i) Dargãh of Shãh Shafî. Temple materials used.
(ii) Dargãh of Qudratullãh. Temple materials used.
(iii) Dargãh of Fahîmullãh. Temple materials used.
(iv) Dargãh of Hãfizullãh. Temple materials used.
(v) Dargãh of Abdullãh. Temple materials used.
(vi) Fourteen Masjids. Temple sites.
XLIII. Varanasi District.

1. Asla, Shãh Jahãnî Masjid. Temple site.
2. Varanasi

(i) Masjid at Gyanavapi. Vivevara Temple material used.
(ii) Masjid at Panchaganga Ghat. KirîTavivevara Temple materials used.
(iii) Masjid and Dargãh of Sayyid Fakhrud-Dîn Sãhib Alvî (1375) Temple site.
(iv) Bindu Madhava Masjid (1669). Converted Biñdu-Mãdhava Temple.
(v) Masjid and Mazãr at Bakariya Kund. Temple materials used.
(vi) ADhãi Kãñgrã-kî-Masjid in Adampura. Temple site.
(vii) Darharã Masjid. Temple site.
(viii) Mazãr of Lãl Khãn at Rajghat. Temple site.

Footnotes:

¹ The word Hindu in the present context stands for all schools of Sanatana Dharma-Buddhism, Jainism, Saivism, Shaktism, Vaishnavism and the rest.

² History of Aurangzeb, Calcutta, 1925-52.

³ Religious Policy of the Mughal Emperors, Bombay, 1962.

⁴ Advice tendered to this author by Dilip Padgaonkar, editor of The Times of India, in the context of quoting correct history. Small wonder that he has converted this prestigious daily into a platform for communist politicians masquerading as historians. Perhaps you want, wrote a reader, to invest them with some kind of academic glory by using the legend of JNU, but their best introduction, intellectually speaking, is that they are Stalinist historians Their ideological brothers in the press make sure, through selective reporting and publishing, that their views are properly advertised. The Times of India, too, is in this rank; its editorials, leading articles, special reports-all breathe venom, not just against Ram Janmabhumi but any Hindu viewpoint. Anything in sympathy with this viewpoint is conscientiously kept out (The Times of India, November 11, 1989, Letters).

⁵ Archaeological Survey of India, Annual Report 1925-26.  Pp. 129-30.

⁶ Ibid., p. 129.

⁷ Ibid., p. l28.

⁸ Ibid., 1907-08, p. 113.

⁹ Ibid., Pp. 114.

¹⁰ Ibid., p. 114-15.  Technical details have been omitted and emphasis added.

¹¹ Ibid., p. 116.

¹² Ibid., p. 120.

¹³ Ibid., p. 126.

¹⁴ Ibid., p. 61.

¹⁵ Ibid., 1907-08, Pp. 47, to 72.

¹⁶ Ibid., 1903-04, p. 86.

¹⁷ Ibid., 1902-3, p. 52.

¹⁸ Ibid., 1921-22, p. 83.

¹⁹ Ibid., p. 84.

²⁰ Ibid., 1902-03, p. 56.

²¹ Ibid., 1933-34, Pp. 36-37.

²² Ibid., 1902-03, Pp. 16-17.

²³ Ibid., 1993-4, Pp. 31-32.

²⁴ Ibid., 1902-03, Pp. 17-18.

²⁵ Ibid., 1903-04, p. 43.

²⁶ Ibid., p. 63.

²⁷ Ibid., 1904-05, p. 24.

²⁸ Ibid., 1929-30, p. 29.

²⁹ Ibid., 1928-29, Pp. 167-68.

³⁰ Robert Sewell, A Forgotten Empire, New Delhi Reprint, 1962, Pp. 199-200.

³¹ Archaeological Survey of India, Volume I : Four Reports Made During the Years 1862-63-64-65, Varanasi Reprint, 1972, Pp. 440-41.

³² Ratan Pribhdas Hingorani, Sites Index to A.S.I. Circle Reports New Delhi 1978, Pp. 17-262.

³³ A decision to this effect was taken by the Archaeological Survey of India soon after independence, ostensibly under guidelines laid down by an international conference.

³⁴ S.A.A. Rizvi, History of Sufism in India, Volume 1, New Delhi, 1978, P. 189.

³⁵ Ghulãm Abdul Qãdir Nazîr, Bahr-i-Azam or Travels of Azam Shãh Nawwãb Walãjãh, 1823, Madras, 1960, p. 128.

³⁶ Ibid., p. 64.

³⁷ Ibid., p. 128.

³⁸ Dates given in brackets refer to the Christian era.