IslamSee also: Conversion of non-Muslim places of worship into mosques
By the time of the Muslim conquests in India, there were only glimpses of Buddhism nor any evidence of a provincial government in control of the Buddhists. During the seventh to 13th centuries when Islam arrived it replaced Buddhism as the great cosmopolitan trading religion in many places accompanied by a consolidation of the communal peasant religions of Hinduism. The Tibetan scholar of the 17th century Taranatha writes that during the time of the Sena king Stag-gzigs (Turks) had begun to appear on horses and that monasteries had been fortified with troops stationed in them; however, they were overrun and monks at Uddandapura were massacred, the monastery razed and replaced by a new fort and further north-east Vikramshila was destroyed as well. Hardly any contemporary evidence however exists on the destruction of Buddhist monasteries.
Brief Muslim accounts and the one eye witness account of Dharmasmavim in wake of the conquest during the 1230s talks about abandoned viharas being used as camps by the Turukshahs. Later historical traditions such as Taranathas are mixed with legendary materials and summarized as "the Turukshah conquered the whole of Magadha and destroyed many monasteries and did much damage at Nalanda, such that many monks fled abroad" thereby bringing about a sudden demise of Buddhism with their destruction of the Viharas. Buddhism lingered longer in Iran than South Asia and was officially professed under fifty years of Mongol conquest. With the conversion of Ghazan to Islam in 1295, the backlash resulted in the destruction of many Buddhist places of worship and the further migration of monks into Kashmir.
Many places were destroyed and renamed. For example, Udantpur's monasteries were destroyed in 1197 by Mohammed-bin-Bakhtiyar and the town was renamed. Taranatha in his History of Buddhism in India (dpal dus kyi 'khor lo'i chos bskor gyi byung khungs nyer mkho) of 1608 C.E., gives an account of the last few centuries of Buddhism, mainly in Eastern India. His account suggests aconsiderable decline but not an extinction of Buddhism in India in his time.
Other articles related to "islam":
... Main article Criticism of Islam Criticism of Islam has existed since Islam's formative stages ... Christians, prior to the ninth century, many of whom viewed Islam as a radical Christian heresy ... morality of the life of Muhammad, the last prophet of Islam, both in his public and personal life ...
... Previously, the government had appointed Muzharul Islam as the center's architect, but Islam deferred, instead recommending Alvar Aalto or Le Corbusier ... When those architects were unavailable, Islam enlisted his former teacher Louis Kahn as the architect ... Throughout the project's design and construction, Islam assisted Kahn ...
... One attempt at a religion that emerged out of Shi'ite Islam in the 19th century was Baha'ism, which preaches a complete doctrine of perennial truth ... to Baha'i teaching, all religions carry the same truth, ranging from Hinduism and Zoroastrianism to Islam and the Baha'i faith itself ... were early forms of one religion, Islam ...
... The autobiography Ghazali wrote towards the end of his life, The Deliverance From Error (Al-munqidh min al-ḍalāl several English translations) is considered a work of major importance ... In it, Ghazali recounts how, once a crisis of epistemological skepticism was resolved by "a light which God Most High cast into my breast...the key to most knowledge," he studied and mastered the arguments of Kalam, Islamic philosophy and Ismailism ...
... of the first ruler of Melaka, Parameswara, to Islam was unclear so far with no evidence as to whether he had actually converted ... Shah, and that only the latter converted to Islam at the age 72 ... the third ruler Muhammad Shah, that the ruling class and the subjects began accepting Islam ...
Famous quotes containing the word islam:
“Sooner or later we must absorb Islam if our own culture is not to die of anemia.”
—Basil Bunting (19001985)
“Awareness of the stars and their light pervades the Koran, which reflects the brightness of the heavenly bodies in many verses. The blossoming of mathematics and astronomy was a natural consequence of this awareness. Understanding the cosmos and the movements of the stars means understanding the marvels created by Allah. There would be no persecuted Galileo in Islam, because Islam, unlike Christianity, did not force people to believe in a fixed heaven.”
—Fatima Mernissi, Moroccan sociologist. Islam and Democracy, ch. 9, Addison-Wesley Publishing Co. (Trans. 1992)
“The exact objectives of Islam Inc. are obscure. Needless to say everyone involved has a different angle, and they all intend to cross each other up somewhere along the line.”
—William Burroughs (b. 1914)