The Candid Eye

July 18, 2009

Distortion of Indian history – Part 3

Qutb Minar      Qutb Minar


Dr Radhasyam Brahmachari

Distorted History of Qutb Minar:

The Qutb Minar (also spelled Qutab or Qutub), a tower in Delhi, India, is the world’s tallest minaret, made of red sandstone. It is 72.5 metres (238 ft) tall with 379 steps leading to the top. The diameter of the base is 14.3 meters wide while the top floor measures 2.75 meters in diameter. The authorship of this magnificent piece of architecture is attributed to the Muslim invader Qutb-ud-din Aibok and the Indian as well as the Western historians write, “Inspired by the Minaret of Jam in Afghanistan and wishing to surpass it, Qutb-ud-din Aibak, the first Muslim ruler of Delhi, commenced construction of the Qutb Minar in 1193, but could only complete its base. His successor, Iltutmish, added three more stories and, in 1386, Firuz Shah Tughluq constructed the fifth and the last story.

According to another version, Qutb-ud-din Aibak came to India in 1193 AD, as the ruler of Delhi and laid the foundation of the Qutb Minar in 1206 AD. Before his death in 1210 AD, he could complete the construction of only the first storey of the monument. Later on his son in law Iltutmish (or Altamash) took up the job and added three more stories, and the topmost storey of the minaret was completed in 1386 by Firuz Shah Tughluq. But, after going through all these narrations, following suspicions crops up in an inquisitive mind. 

Firstly, all the barbaric Muslims invaders, like Muhammaf Ghori, Qutb-ud-din Aibak, Firuz Shah Tughluq and their lot, came to India to plunder its wealth and not to erect a minaret, like the Qutb Minar, by spending money. Though the so called secular historians are projecting these barbaric invaders as great builders and great admirers of art, sculpture and architecture, it becomes hard to believe that those cruel killers and lecherous vandals had any affinity for art and culture.

Real History Minaret, Now called Qutb Minar:

Qutb Minar

According to Hindu records, the place now known as the Qutb Complex, which has now been declared a World Heritage Site by the UNESCO, was a seat of learning or a university, where students used to come from far away places to learn and do research on mathematics, astronomy and astrology. There were several residential buildings for the students and the teachers and 27 temples dedicated to 27 asterisms. In Indian astronomy there was a practice of dividing the ecliptic into 27 equal parts with the help of these 27 asterisms and each part covering 13 degrees and 20 minutes of the ecliptic (the practice is still being used today by Indian astrologers).

The pillar or the minaret, now called Qutb Minar, was used by the researchers as the astronomical observation tower and at that time, it was known as Meru (pole) Stambha (pillar). According to another group of scholars, the other name of this pillar was Vishnu Dhwaj (Banner of Lord Vishnu) and the scholars agree that it was authored by the great astronomer Varaha Mihira. Confusion may arise in the reader’s mind – How such a tall pillar did serve the purpose of an astronomical observatory? So, it needs some explanation. Suppose one wants to know the exact altitude of the sun in the sky. He has to measure the length of the shadow of the pillar and dividing it by the height of the pillar, one obtains the tangent of the altitude of the sun. One should notice that, taller the pillar, more accurate would be the results of his measurements.

The reader should notice that this could be done for any heavenly body. In that case, the observer is to move away from the pillar until the tip of the pillar and heavenly body is on a straight line. One should also notice that by measuring the length of the shadow of pillar under midday sun, it is possible to ascertain into which Zodiacal Sign the sun happens to be and thus to ascertain the beginning of a solar month which coincides, according to Hindu system, with the entry of the sun into a new Zodiacal Sign. It has been pointed out above that accuracy of such measurements would increase with the height of the pillar. The reader should also notice that by measuring the length of the shadow, the other parameters of the annual motion of the sun, like ascertaining the days of summer and winter solstice, and vernal and autumnal equinoxes, could also be accurately done.

For example, on 22nd June, or the day of Summer Solstice, when the sun rests on the Tropic of Cancer, it will be inclined by 5.0 degrees to the south in Delhi, as the latitude of Delhi is 28.5 degrees North and that of the Tropic of Cancer is 23.5 degrees North. So, on that day, the length of the shadow of the Qutb Minar at midday would be 19.7 ft. While on 22nd December, or on the day of Winter Solstice, the sun will be inclined by 52 degrees towards north in Delhi and the length of the shadow of Qutb Minar, at midday, would be nearly 288. 0 ft. Hence the difference between the longest (on 22nd December) and the shortest (on 22nd June) shadows would be 268.3 ft. and this facilitates the observer to determine comfortably in which Zodiac the sun is lying.

It should be mentioned here that, like the Meru Stambha in Delhi , Varaha Mihir built a similar pillar in Ghazni , Afghanistan , but with bricks, in stead of sandstone. So, it becomes evident that both the Qutb Minar and the minaret at Ghazni were built nearly seven centuries before the arrival of the Muslim invaders and hence they were superb examples of Hindu architecture. But the renowned historian John Marshall, in his Monuments of Muslim India, wrote, “The whole conception of the minar and almost every detail of its construction and ornamentations is essentially Islamic. Towers of this kind were unknown to the Indians, but to the Muhammadans they had long been familiar, whether as mazinas attached to mosques or as free standing towers like those at Ghazni.” [7] It should be mentioned here that the said comment of John Marshall is now being profusely used by the so called secular historians of India to attribute the authorship of the Qutb Minar to Qutb-ud-din Aibak.

It should be mentioned here that, Sir Syed Ahmed, the founder of the Aligarh Muslim University, used to believe that Qutb Minar had been authored by the Hindus and not by the Muslim rulers. In this context, it should also be noted that General Cunningham, the first Director of Archaeological Survey of India, used to hold the same view.

Read the full article here.

Also read the Part 1  & Part 2  of this series. Next article is here:- Part 4.


July 16, 2009

Distortion of Indian history – Part 2

By Dr Radhasyam Brahmachari 

**** Excerpts from Faith Freedom ****

What is the utility of studying history? From history, one learns the achievements of his ancestoes and their successes and failures. It enables him to analyse the reasons that brought the said successes and failures and hence helps him taking correct steps in present crises. So, if that history is erroneous or distorted, one fails to take proper steps to confront the national problems.

 But in India today, this right is being pitiably denied. They are permitted to know the history which is horribly distorted due to political reasons. Particularly the history of Muslim conquest and the period of Muslim rule, that lasted for nearly eight centuries, has been so distorted that it is almost impossible for an individual to salvage the true history from those garbage of lies and deceits.

Agra Fort

Agra Fort

The Fort at Agra:

Like the Red Fort in Delhi, the fortress at Agra also suffers similar misrepresentation. The invincible fort at Agra, as we see it today, was not built by any foreign Muslim invader and its authorship is falsely atributed to Akbar.. This marvellous exhibit of Hindu architecture, was also built by the Hindu kings well before the arrival of the barbaric Muslim invaders in India. Like the Red Fort in Delhi, the Muslim invaders forcefully occupied it and used it as their royal court and residence. During the time of Mahabharata, Agra belonged to the kingdom of Mathura ruled by the oppressive king Kansa, who used the prison at Agra to incarcerate his political rivals. In this regard, the Muslim chronicler Abdulla in his Tarikh-i-Daudi writes, “He (Sultan Sikandar Lodi) generally resided at Agra; it is said by some that Agra became a city in his time, before which it had been a mere village , but one of the old standing. The Hindus, indeed, Assert that Agra was a strong place in the days of Raja Kansa, ruled in Mathura, and who confined everyone who displeased him, in the fort at that place, so that in course of time it had become the established state prison”.

But in the same work, chronicler Abdulla says that Muhammad of Ghazni captured Agra and reduced it to a heap of ruins and writes, “In the year when the army of Sultan Mahmud of Ghazni invaded Hindustan, he so ruined Agra that it became one of the most insignificant villges of the land and  after that it improved from the times of Sultan Sikandar, and at length, in Akbar’s time, became the seat of the government of Delhi, and one of the chief cities of Hindustan”. It is important to note here that the above description admits that before the invasion of Mahmud of Ghazni, Agra was  city and not a village. 

It is important to note here that there are other evidence that suggest that the fort of Agra was there during the time of Babur. Babur set his foot at the fort of Agra for the first time on May 4, 1526, and before that his son Humayun had taken control of the fort. Thereafter, Babur left Agra on February 11, 1527, and proceeded to face Maharana Sangram Singh in the battle of Khanua, leaving the fort in the care of his son Humayun. So, the rational conclusion is that, there was a massive fort, made of stone, at Agra under the control of a Rajput King Jaipal and Muhammad Ghori occupied it by defeating Jaipal in the year 1192. Thereafter, when the fort came under the control of the Mughals, Akbar might have undertaken some repair and renovation work of the then existing fort.
Above all, there is no dispute among our historians that, whether it is the Red Fort in Delhi or the invincible fortress at Agra, Hindu style, particularly the Gujarati and Rajasthani style, is very prominent in the construction of the interior palaces, courts, halls and so on.

So, a group of historins, having more rational views, believe that all the historical monuments of Delhi and Agra, the authorship of which is at present being wrongly atributed to the Muslim rulers, were, in fact, built by the Hindu kings well before the arrival of the foreign Muslim invders. They also believe that in their endeavour to give these monuments an Islamic face, the Muslim rulers, in the name of repair and renovation, removed almost all the Hindu symbols from these monuments and buried them somewhere within the peripfery of those monuments. So a thorough scientific and archaeological investigations is urgently called for revealing the truth and settling all such contrary views.

Read the full article here.


[1]  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) IV, 450.

[2]  H. M. Elliot and J. Dowson (ibid)  V, 295.

[3]  H. M. Elliot and J. Dowson (ibid) IV, 522.

[4]  V. A. Smith, Akbar the Great Mogul, Oxford Clarendon Press (1982), 76.

[5]  H. M. Elliot and J. Dowson (ibid) IV, 263-64.

[6]  R. C. Majumdar, H. C. Raychaudhury and K. Datta, An Advanced History of India, MacMillan & Co (1980), 579.

Also read Distortion of Indian history – Part 1

July 15, 2009

Distortion of Indian History – Part 1

This is a series of posts on Indian History.

                                                             ****Excerpts from Faith Freedom ****


Red Fort

Red Fort


By  Dr. Radhasyam Brahmachari

The Red Fort in Delhi:

Whenever we visit the historical monuments of Delhi and Agra, the guides tell us – this is the fort built by Emperor Akbar, or that is the palace built by Emperor Shah Jahan, or here is the minar made by Sultan Qutb-ud-din and so on and so forth. They try to convince us that all the forts, palaces and other monuments of excellent architecture in Delhi and Agra were authored by the Muslim invaders. We also give them a patient hearing and believe  in what they say, as our history books also give similar accounts. Above all, by going through such history books from our childhood, the claim of Muslim authorship of all these edifices has penetrated our mind so deeply that we never apply simple common sense to estimate the credibility of the said claim.

Our history books also tell us that Delhi fell to the Muslim invaders, for the first time in history, in 1192 AD, when Muhammad Ghori defeated Emperor Prithviraj Chauhan in the Second Battle of Tarain. So, it becomes evident that before this incident, Delhi was ruled by the Rajput kings and common sense tells us that Emperor Prithviraj  Chauhan and his ancestors also had forts and palaces as dwelling places as well as the seat of their governments. Definitely they did not live in mud houses or thatched cottages. So the question is – What happened to those forts and palaces and where they have gone?

Our historians also tell us that after capturing Delhi, Muhammad Ghori conquered the fort at Ajmer (Sanskrit: Ajeya Meru) in the same year and thereafter, he entrusted to his slave Qutb-ud-din the conquered territory and left India for Ghazni. Later on, Qutb-ud-din captured the forts at Gwalior, Meeut, Ranathombhor, Benares and so on and all these forts belonged to Hindu kings. Again the question arises- In pre-Islamic India, the Hindu kings had so many forts and palaces at so many places, how come then they had none in Delhi? Hence a group of historians believe that the Muslim invaders did not build a single fort or a palace, or any other mansion eiher in Delhi or in Agra and that all the existing forts and palaces, as we see them today, were originally built by he Hindu kings well before the arrival of the barbaric Muslim invaders. These Muslim aggressors only occupied those forts and palaces by force and utilised them as their dwelling places and as royal courts.

Qutb-ud-din’s court chronicler Hasan Nizami in his Taj-ul-Masir writes, “When he (Muhammad Ghori) arrived at Delhi, he saw a fortress which in height and strength had no equal nor second throught the length and breadth of seven climes”. The question is – Which was the fort Muhammad Ghori saw? Had he seen the Red Fort? There was no other fort that could match the description of Hasan Nizami. But our historians say that Shah Jahan, after ascending the throne of Delhi, decided to set up a new capital to be called Shahjahanabad in Delhi and as a part of that plan he built the Red Fort. Hence they write, “In 1638, Shah Jahan began in Delhi the construction of a new capital, that of Shahjahanbad, to contain within its perimeter a sumptuous palace-fortress fot the accommodation of the imperial household and the court.   The palce-fortress, the Red Fort as it is known because of the red sandstone fabric of its rampart walls, has been designed on an unprecedented scale with all the amenities of the busy and luxurious life of an imperial house and court provided for within its walls in a regular and systematic order”.

Our historians tell us that it took ten years to build the fort and write, “The fortress with its halls, palaces, pavalions and gardens was completed in 1648 when on an auspicious day the Emperor entered it ceremonially and formally inaugurated the capital city”. Surprisingly, the same historian writes in another place, “The Diwan-i-am in the Delhi fort, it has to be noted, is also in red sandstone, and it is definitely known to have been the work of Shah Jahan. Behind Diwan-i-am and separated from it by Machchhi Bhavan, stands the Diwan-i-Khas that was erected by, according to the inscription it bears, in 1636-37″. The question therefore arises- How could Shah Jahan complete the construction of Diwan-i-Am and Diwan-i-Khas, which were the integral parts of the Red Fort, nearly two years before the commencement of the construction of the Red Fort itself in 1638 AD?

At he same time, our historians say that while the construction of the Red Fort was in progress, Shah Jahan undertook a massive renovation and repair work of the older palaces and write, “Shah Jahan’s alteration and replacements in the earlier palace-fortress were carried out on a grandiose scale and apparently inspired by the desire to impart to the palaces nnd other appurtenances an appearence to suit the prevailing character of the court”. They also say that, as a part of that reconstruction work, Shah Jahan  built a Naubat Khana near the Diwan-i-Am and had a Persian couplet inscribed- “If there is paradise on the face of the earth, it is this, it is this, it is this”, on Diwan-i-Khas.These descriptions make one wonder about Shah Jahan’s authorship of the Red Fort. Had the Red Fort, with all its appurtenances, been a new creation of Shah Jahan, how could the need for reconstruction and remodelling of those newly built mansions and palaces arise? Furthermore, where were the older palaces mentioned above and what was their origin?

So, if we piece together all the information mentioned above, it becomes evident that there was an existing fortress in Delhi, built probably many years before the time of Shah Jahan, and Shah Jahan undertook a massive reconstruction and renovation work, mainly to remove all stone carvings bearing Hindu symbols and possible Sanskrit inscriptions and to convert all Hindu temples inside the fortress into mosques, with a view to giving the entire  edifice a Muslim face which our historians describe as an attempt to give the fortress “an appearence  to suit the prevailing (i.e. Muslim) character of the court”.

Shah Jahan’s authorship of the Red Fort becomes all the more suspect when one finds that there is an indirect mention of the Diwan-i-Khas in the Tabaquat-i-Nasisri by the Muslim chronicler Minhas-us-Siraj. He writes that nearly 400 years before the time of Shah Jahan, Bukhtiar Khilji, the then chief warlord of Bihar, came from Bihar to Delhi to meet Sultan Qutb-ud-din. During this visit Bukhtiar Khilji fought a duel with an elephant which took place in a white marble palace in Delhi. The question is – What other marble place, big enough for holding a duel with an elephant, could be than the Diwan-i-Khas in the Red Fort? The incident conclusively proves that the Red Fort in Delhi, with Diwan-i-Khas as its integral part, existed more that 400 yers before the time of Shah Jahan.

Moreover, another Muslim chronicler Zia-ud-din Barni in his Tarikh-i-Firozshahi writes, “Towards the end of the year 695H (1296 AD), Alauddin (Khilji) entered Delhi in great pomp and with a large force. He took his seat upon the throne in the Daulat khana-i-Julus and proceeded to the Kushk-e-Lal (red palace), where he took his abode”.To describe the sme incident, our historians write, “Ala-ud-din then made his triumphal entry into the capital on October 22, 1296, and took up his residence in the Red Palace of Balban, where he was enthroned”. Who was this Balban?He was no other than Ghias-ud-din Balban, whose original name was Ulugh Khan and became a commander under Sultana Razia. Ulugh Khan belonged to the Khakan tribe of Albari in Turkestan, who was captured by the Mongols as a slave and later on sold to Khwaja Jamaluddin in Ghazni, who brought him to Delhi. Ulugh Khan definitely did not bring a red palace from Turkestan and our history books nowhere mention that he built a red palace in Delhi. So, what could that Red Palace (Kushk-i-Lal) be if not the Red Fort?

It has been stated earlier that the fortress, now known as the Red Fort, fell to the foreign invader Muhammad Ghori, for the first time in history, in 1192 AD. Later, several Muslim dynasties used that fortress, built by the Rajput kings, as their royl court and residence. Quite naturally, for some time it went to Ghias-ud-din Balban, alias Ulugh Khan. But it is a pity that despite all such infallible evidences, our historians persist in writing that the sais Red Fort was built by Shah Jahan.

Today, there are two forts in Delhi, the Red Fort and the Purana Quila and our historins believe that the Purana Quila was built by Sher Shah. So, according to their version of history, Delhi did not have a fort before the time of Sher Shah. Again the question is – Which fort Muhammad Ghori had seen, nearly 350 years before the time of Sher Shah, after setting his feet in Delhi? And which fort did the Muslim rulers of Delhi, before the time of Sher Shah, use as their royal court and residence? Above all, how could Delhi play the role of the capital of Delhi Sultanate without hving a fortress?

From the above discussions, it becomes evident that the real authors of today’s Red Fort were the Hindu kings of India, perhaps several centuries before the times of Shah Jahan. But after the defeat of Emperor Prithwiraj Chauhan, it fell into the hands of the Muslim invader Muhammad Ghori. Later on, Shah Jahan undertook a massive repairing and renovation work, mainly to remove all stone carvings bearing Hindu symbols and possible Sanskrit inscriptions and to convert all Hindu temples inside the fortress into mosques, with a view to giving the entire  edifice a Muslim face, as we see it today.

To settle all the above mentioned disputes, it is urgently necessary for the Government to ask the Archaeological Survey of India (ASI) to ascertain the age of the edifice, now known as the Red Fort, through scientific methods. Only such a step can help the truth come out.


[1] 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,216.

[2] R. C. Majumdar (Gen Ed), History & Culture of the Indian People (in 12

Volumes), Bharatiya Vidya Bhavan, Mumbai (1996), VII, 787.

[3] R. C. Majumdar (ibid) Bharatiya Vidya Bhavan, VII, 784-85.

[4] R. C. Majumdar (ibid) Bharatiya Vidya Bhavan, VII, 783.

[5] R. C. Majumdar (ibid), Bharatiya Vidya Bhavan, VII,789.

[6] H. M. Elliot and J. Dowson (ibid) II, 306.

[7] R. C. Majumdar (ibid), Bharatiya Vidya Bhavan, VII, 790.

[8] H. M. Elliot and J. Dowson (ibid) III, 160.

[9] R. C. Majumdar (ibid), Bharatiya Vidya Bhavan, VI,18.

[10] R. C. Majumdar, H. C. Raychaudhury and K. Datta,  An Advanced History of India, MacMillan & Co (1980),578

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