DISTORTION OF INDIAN HISTORY
Date: 07 Jun 2009
DISTORTION OF INDIAN HISTORY FOR MUSLIM APPEASEMENT, Part 3B
By Dr Radhasyam Brahmachari
Vandalism of Qutb-ud-din:
It has been mentioned above that the Qutb Minar is 238 ft tall and hence can be seen from a far away place. After arriving Delhi in 1193, Qutb-ud-din got extremely fascinated by the beauty and grandeur of the pillar and immediately went to the place with his men. They enquired about the name of the pillar, and someone replied “Meru Stambha”. In Arabic, the word qutb stands for the Pole Star and the interpreter said to Qutb-ud-din that the name of the pillar was Qutb Minar. So, in this way the word qutb was associated with the pillar “Meru Stambha” and it becomes evident that, till then, it was not linked with Sultan Qutb-ud-din. It may be mentioned here that, Qutb-ud-din means the Pole Star of Islam. It was nearly 200 years after the death of Qutb-ud-din, his name was linked, for the first time, to Qutb Minar by a Muslim chronicler called Shams-i-shiraj 
Picture of the Iron Pillar in Qutb Complex
Like other diabolical Muslim rulers, Qutb-ud-din was also a monster iconoclast. During his reign, he demolished thousands of Hindu temples. So, his court chronicler Hasan Nijami, in his Taj-ul-masir, writes, “Qutb-ud-din built the Jam-i-Masjid in Delhi and adorned it with the stones and gold obtained from temples which had been demolished by elephants and covered it with inscriptions in Toghra containing the divine cammands (of Koran)” 
In 1194, Muhammad Ghori launched a military campaign against Benaras when Qutb-ud-din accompanied his master to play the partner of sodomy. In this context, it may be mentioned that in those days, lecherous Muslim rulers used to purchase young slaves for doing sodomy. However, after occupying Benaras, Qutb-ud-din ordered his troops to destroy temples and to narrate that destruction Minhaj-us-shiraj in his Tabaqat-i-Nasiri, writes, “They destroyed nearly one thousand temples and raised mosques on their foundations”. …”Religion (i.e. Islam) was established, the road of rebellion was closed, infidelity was cut off and foundations of idol worship were utterly destroyed.“
Picture of Ruins of Buildings in Qutb Complex - I
In 1196 AD., Kutubuddin Aibak invaded the fort at Gwalior . To describe the incident, Minhaz-us-Siraj in his Tabakat-I-Nasiri writes, “In compliance with the divine (i.e. Koranic) injunction of holy war (jihad), they drew out their blood-thirsty swords before the enemies of religion (i.e. Hindus)”. To describe the same incident, Hassan Nizami in his Taj-ul-masir writes, “The army of Islam was completely victorious and one lacks Hindus were swiftly dispatched to the hell of fire. … He (Kutubuddin) destroyed the pillars and foundations of idol temples and built their stead mosques, colleges and precepts of Islam”.
Picture of Ruins of Buildings in Qutb Complex - II
In 1197, Kutubuddin invaded the fort at Naharwala in Gujrat. On the way a battle was fought with the king Karan Singh. Describing the incident, Minhaj-us-Siraj in his Tabakat-I-Nasiri writes, “Nearly fifty thousand infidels (Hindus) were dispatched to the hell by the sword and from the heaps of the slain, hills and the plain became one level”. Regarding the capture of the Kalinjar Fort by Kutubuddin in 1202, Minhaz writes, “… fifty thousand men came under the collar of slavery and the plain became as black as pitch with the blood of Hindus”.
Picture of Ruins of Hindu Temple in Qutb Complex
In a similar manner, Qutb-ud-din conducted a large scale destruction in the area, now known as the Qutb Complex. He demolished all the above mentioned 27 temples, dedicated to 27 Asterisms and built the Qutb-ul-Islam mosque with the raw materials obtained by the demolition of those temples. Even today, one observes the entire area of the Qutb Complex strewn with remains of demolished buildings and temples.
The History of the Slave Dynasty:
The history books, written by the so called secular historians, say that, with the coronation of Qutb-ud-din, the Slave Dynasty came to power in Delhi . The name Slave Dynasty was coined for the fact that Qutb-ud-din was a slave of Muhammad Ghori, and the next ruler Iltutmish was a slave of Qutb-ud-din. Many do not know why Muhammad Ghori nominated his slave Qutb-ud-din as the next king and Qutb-ud-din nominated his slave Iltutmish as the next ruler of Delhi . Why both Muhammad Ghori and Qutb-ud-din nominated their slaves as the kings after their death? The so called secular historians say, Muhammad Ghori had nominated Qutb-ud-din as the former had no son and Qutb-ud-din nominated Iltutmiash as the latter was his son-in-law. But there were more important reasons which these dirty historians hide.
It has been mentioned above that Muhammad Ghori purchased young Qutb-ud-din for doing sodomy. At that time, Qutb-ud-din was a very good looking Turkish boy having a nice physique. Minhaj-us-Siraj, has given a detailed narration of early lives of both Qutb-ud-din and Iltutmish in his Tabaqat-i-Nasiri. It says that Qutb-ud-din, for the first time, was sold to a qazi called Faqruddin Abdul Aziz, in the slave market at Naishapur (a corrupt of Sanakrit Naimusharanya).  While staying in the house of qazi, Qutb-ud-din studied the Kora, learned horse riding and archery. Later on, a trader purchased Qutb-ud-din from the qazi and brought him to Delhi and finally Muhammad Ghori purchased Qutb-ud-din from that trader.
Gradually the lecherous Muhammad Ghori became extraordinarily enamoured of Qutb-ud-din and Qutb-ud-din, on the other hand, exploited the opportunity and became the care-taker of the royal stable which provided him the opportunity to join military expeditions. Thus in 1192, he came to India and participated in the Battle of Tarai, against Emperor Prithwiraj Chauhan. Later on, he took part in many other military campaigns and became a mass murderer and a terrible iconoclast. So, before leaving for Ghazni, Muhammad Ghori left his conquered territory in India to the care of his beloved slave Qutb-ud-din, and when Muhammad Ghori was killed by three brave Rajput young men in 1206, Qutb-ud-din declared him the Sultan of Hindustan.Thus the foundation of Dehli Sultanate was laid.
In a similar manner, the next Sultan Iltutmish (or Altamash) also began his career as a slave. Tabaqat-i-Nasiri, in this regard, says that young boy Altamash looked very nice and his envious brothers stealthily sold to a horse trader. The said horse trader had brought him to Bukhara and sold him to a man called Haji Bukhari and the latter sold to another man called Jamal-ud-din Chast. According to the narration of Tabaqat-i-Nasiri, the buttocks of Altamash were fleshy and well built and hence he was extremely attractive for the sodomites. So, when Jamal-ud-din Chast brought him to Ghazni, the news spread like wild fire among the sodomites of the city, including Muhammad Ghori who rushed to the spot immediately but became disappointed when Chast claimed 100 gold coins as the price for Altamash. But the dejected Ghori at once issued a notice that, nobody in Ghazni would be allowed to buy Altamash.
At that hour Qutb-ud-din came to Ghazni with immense spoils he gathered from plundering Gujarat and Nahrwala. The news of Altamash reached this lecher as soon he set his feet at Ghazni and rushed to his master to seek his permission to buy Altamash. But his master Muhammad Ghori declined. At this stage, Jamal-ud-din Chast , at his instigation, brought Altamash to Delhi and Qutb-ud-din bought him. It is to be noted here that the sodomite Qutb-ud-din, like his master Muhammad Ghori, gradually became extraordinarily addicted to. Altamash and never hesitated to fulfill his any desire. In this way, Altamash ultimately asked for the hand of Qutb-ud-din’s daughter and Qutb-ud-din fulfilled that desire of his beloved slave too. Finally, Qutb-ud-din nominated his slave cum son-in-law as the future Sultan of Hindustan , after his death.
It has been mentioned earlier that the so called secular historians portray Qutb-ud-din and Altamash or Iltutmish as great admirers of art and architecture. It is left to the reader to assess, from the above narrations, how much admiration these cruel killers and lecherous vandals could have for art and architecture.
Qutb Minar, a Hindu Architecture:
However, we may now turn our attention to the evidence that conclusively prove that the pillar, now known as the Qutb Minar, was built by the Hindus, long before the arrival of the barbaric Muslim invaders in India. One finds a stone inscription, written in Nagri and placed in position in Vikram-Samvat 1504 (1147 AD). It has been mentioned that, Muhammad Ghori occupied Delhi in 1192, by defeating Emperor Prithwiraj Chauhan in the Battle of Tarai. So the said epigraph conclusively proves that the Qutb Minar was there, at least 45 years before the arrival of Qutb-ud-din in Delhi.
To reject this evidence, our secular historians say that the Qutb Minar was built with the raw materials collected by demolishing several temples and buildings and the said epigraph had been carried to the Minar along with those raw materials. But it has been pointed out earlier that, not even a single Muslim chronicler has ever mentioned that Qutb-ud-din had built the Qutb Minar with the raw materials collected from demolished temples. On the contrary, they never hesitated to mention that Qutb-ud-din built the Qutb-ul-Islam mosque and the Jam-e-masjid with raw materials obtained by demolishing temples. And hence their argument does not seem to be tenable and the said edict proves conclusively that the Qutb Minar existed before the coming of Qutb-ud-din in Delhi . Furthermore, anyone, after inspecting the said edict, would refuse to admit that it had been carried to the spot as a raw material but carefully installed on the wall of the Minar with a definite purpose.
It has been mentioned earlier that an article by Acharya Bapu Vankar, published in the Itihas Darpan in 1996 contains many imformation regarding the history of the pillar, now called Qutb Minar. Furthermore, Varahamihir Smriti Granth, a book in Hindi, written by Kedarnath Prabhakar, published in 1974, from Saharanpur , India , contains real history of Qutb Minar and many other very important information. It is important to note that the edict of 1147 AD has been mentioned in Varahamihir Smriti Granth, where it has been said that a major renovation and repair work of the Minar was undertaken in 1147 AD, and the names of the skilled Rajput workers, who carried out the job, had been inscribed on the epigraph. 
In the above mentioned work, the author Kedarnath Prabhakar writes that Emperor Vikramaditya Chandragupta-II (380 AD - 413 AD) built the Minar in the fourth century AD. It is well known that there is another pillar, made of iron, just beside the Qutb Minar. Regarding this Iron Pillar, Kedarnath Prabhakar writes that there is an inscription on this Iron Pillar, written Sanskrit, using Brahmi alphabet. Most importantly, there is mentioning of the Qutb Minar in that inscription. Here the Qutb Minar has been called the “Prapanshu Vishnudhwaj.” 
Kedarnath Prabhakar also writes that this Great Creation of Emperor Vikramaditya was erected by exemplarily killed Rajput workers under the direct supervision of legendary astronomer Varaha Mihir. And in the great ashrama he established at Indraprastha (original name of Delhi ), called Mihiravali, there were 27 temples on one side and on the other side, he built another temple dedicated to Kalkadevi. These 27 temples were about half a mile away from the pillar Vishnudhwaj, which Qutb-ud-din demolished. On the western side of the pillar, on a hillock, there was the Kalkadevi’s temple. The spot is now known as Surajki Thikri. He also writes that, that Emperor Vikramaditya erected a similar pillar in Gandhar (today’s Afghanistan ) and its name was Vedhmaru. For want of skilled Rajput workers, Varahamihir built this pillar with bricks and mortar. It is now known as Minar-e-Jam and Giasuddin bin Sam Ghori, the elder brother of Muhammad Ghori, in the name repair and renovation, removed all the Hindu signs and inscriptions from the Vedhmaru and gave it Islamic look by adding Koranic inscriptions on it.
In this context, it should be mentioned that, though the Qutb Minar does not contain any edict by Qutb-ud-din or Iltutmish, it bears a stone epigraph by the above mentioned Giasuddin Ghori. So, it may be speculated that, in the name of renovation and repair, Giasuddin Ghori removed all Hindu signs and inscriptions from the Vishnudhwaj, and gave it a purely Islamic look by ornamenting it with Koranic inscriptions.
There is another stone edict on the wall of the Qutb-ul-Islam mosque that reads, in Sanskrit,
sûryyameru pṛthwîḥ yantraiḥ mihirâvalî yantreṇ
using same Brahmiscript as used in the inscription on the Iron Pillar. Scholars believe that this edict originally was on one of the 27 temples that Qutb-ud-din had demolished and brought to the Qutb-ul-Islam mosque as raw material. However, the text of the edict conclusively proves that the place was, once upon a time, known as Mihiravali and it was used for making astronomical observation, particularly for the sun, using instruments.
I have written a book in Bengali titled Mithyar Aborane Delhi Agra Fatehpur Sikri (History of Delhi Agra and Fatehpur Sikri under the Shroud of Falsehood) and I use to talk to my students about distortions of Indian history during leisure times. In one occasion, a group of my students went to visit Delhi , Agra and some other places of historical importance, as a part of an educational tour. On their return they came to me and said, “Sir, what you have written in your book is absolutely correct. We have discovered many Hindu symbols in every palace, in every fort and monument. But you have missed a very vital point in your book. We have discovered, with the help of a torch light, an image of Lord Ganesh, in the Qutb Minar, which you should mention in future edition of your book.” Perhaps the reader would admit that, it was not possible for either Qutb-ud-din or Altamash to install an idol of Lord Ganesh in the Qutb Minar, had they been the author of the same.
 The word Meru stands for the (North) Pole and the word Sthambha stands for a Pillar
 P N Oak, Islamic Havoc in Indian History, Published by A Ghosh (1996), p-120
 H. M. Elliot and J. Dowson, The History of India , as told by its own historians (in 8 Volumes), Low
Price Publications, New Delhi (1996) II, 222.
 H. M. Elliot and J. Dowson, ibid,II, 223.
 H. M. Elliot and J. Dowson, ibid,II, 227.
 H. M. Elliot and J. Dowson, ibid,II, 215.
 H. M. Elliot and J. Dowson, ibid,II, 230.
 H. M. Elliot and J. Dowson, ibid,II, 231.
 H. M. Elliot and J. Dowson, ibid,II, 299.
 H. M. Elliot and J. Dowson, ibid,II, 320..
 R. C. Majumdar (Gen Ed), History & Culture of the Indian People (in 12 Volumes), Bharatiya Vidya
Bhavan, Mumbai (1996), VI, 669.
 Kedarnath Prabhakar, Varahamihir Smriti Granth, Saharanpur (1974), 127.
 Kedarnath Prabhakar, ibid, (1974), 157.
 Kedarnath Prabhakar, ibid, (1974), 146-147.
 Kedarnath Prabhakar, ibid, (1974), 152..
(To be continued ……………)
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