RELIGIOUS COMMUNITIES AND MILITARY FEUDALISM
Mahmud’s father, a Turkish slave from Central Asia, had seized on the
decline of the realm of the Saminids to conquer a large territory which
covered most of central Persia and had its eastern boundary at the Indus.
His capital was at Ghazni to the south of Kabul. When Mahmud
succeeded his father in 998, at the age of 27, he already possessed an
enormous power base which he then extended very rapidly. Mahmud’s
Indian campaigns invariably began in the dry season; his return to
Afghanistan was always made before the monsoon rains filled the rivers of
the Panjab, which would have cut off his route while his troops were
loaded with loot.
The Hindu Shahi dynasty ruling the territory around the Hindukush
mountains was the first to feel the pressure of the Ghaznavids whilst still
ruled by Mahmud’s father. But the kings of this dynasty managed to resist for
about twenty-five years, supported as they were by other Indian kings of the
North Indian plains. Finally, however, they succumbed and soon the once so
powerful Gurjara Pratiharas of Kanauj shared their fate. The Chandellas of
Khajuraho and the Rajput rulers of Gwalior were also defeated and their
treasures looted. Mahmud did not hesitate to mete out the same treatment to
the Muslim ruler of Multan whose territory blocked his way.
The Hindus were particularly affected by the destruction and looting of
their holy places at Thaneshwar, Mathura and Kanauj. The climax of these
systematic campaigns was Mahmud’s attack on the famous Shiva temple at
Somnath on the southern coast of Kathiawar in Gujarat. After a daring
expedition across the desert Mahmud reached this temple in 1025.
Chronicles report that about 50,000 Hindus lost their lives in defending
the temple. Mahmud destroyed the Shiva lingam with his own hands and
then is said to have returned through the desert with a booty of about 20
million gold dinars (about 6.5 tons of gold). Many of his troops did not
survive the journey.
Mahmud was greatly honoured by the caliph for this feat; to the Indians
however, he came to signify the very embodiment of wanton destruction
and fanaticism—much like Attila and Chingis Khan for the Europeans.
Even Muslim historians find it difficult nowadays to explain his deeds—
especially as he did not show the slightest intention of establishing an
empire in India, although, given his valour and resourcefulness, he could
easily have done so. Some historians suggested that he used India as a
treasure trove in order to acquire the means for consolidating his Central
Asian empire—but he regarded that with as much indifference as he did
India and only paid it attention at times of unrest.
His capital, Ghazni, was the only place which definitely profited from
his enormous loot. He made it one of the finest cities of the day. Many
scholars and poets surrounded him at his court, among them Firdausi, the
author of the famous historical work Shahnama, and Alberuni, who
composed the most comprehensive account of India ever written by a