Talk:Ajmer

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 * The land of Ajmer, soaked with the blood of the Turushkas, looked as if it had dressed itself in a dress of deep red colour to celebrate the victory of her lord.
 * A Chauhan prasasti of Ajmer Museum. Dasharath Sharma, Early Chauhan dynasties. quoted in Misra, R. G. (2005). Indian resistance to early Muslim invaders up to 1206 A.D. p.67 -- this is a great quote but I can't decipher the citation: what is "A Chauhan prasasti"? Ficaia (talk) 10:57, 9 July 2024 (UTC)

In my understanding, it is from an inscription (prashasti or prasasti) of the Chauhan dynasty, and now in the museum of Ajmer. It is cited also here:  --ᘙ (talk) 19:16, 10 July 2024 (UTC)


 * The tall rich columns, boast of old Ajmeer, The plaintive hymn to Buddh no longer hear.
 * Nicholas Michell, Ruins of Many Lands, 2nd ed. (1850), Book I, Part 3 -- I cannot identify this temple so I haven't included the quote in the article; I think it may be mistakenly referring to as a Buddhist temple Ficaia (talk) 05:27, 11 July 2024 (UTC)


 * Why do you think there is a reference to the Ajmer Jain temple? Please note, in Muslim medieval histories, Buddh can refer to any idol, a Buddh temple can be either a Buddhist or a Hindu temple. So there is a perhaps a possibility that Michell, influenced by these histories, was also referring to pagan idols generally. In any case, I like the quote and think it could be added. --ᘙ (talk) 20:43, 11 July 2024 (UTC)

Surplus

 * “…To Iletmish we owe some of the finest Muslim works in India. The Arhai din ka-Jhopra began by Qutab al-Din in AD 1198-99, was also completed by him. Tod had said of it that it was ‘one of the most perfect as well as the most ancient monuments of Hindu architecture’, on the evidence of certain four-armed figures to be seen on the pillars… “The Ajmer Mosque resembles the Delhi Mosque in its use of pre-Muslim materials as well as in its courtyard plan, arched screen, columnar liwan and riwags and use of reconstructed Hindu corbelled domes. All these features, except the fragments of Hindu and Jain carvings used in the work are essentially Islamic. The Ajmer Mosque indicates a further improvement in Mosque design… As Sardar puts it, ‘These pillars have a greater height than those at the Kutub, and are more elegant in their sculpture and general appearance than the converted Mosques in Malwa and Ahmedabad.’”419
 * About architecture in Ajmer.      Syed Mahmudul Hasan, Mosque Architecture of Pre-Mughal Bengal, Dacca (Bangladesh), 1979. p. 38


 * “Just as later Mughal painting is a harmonious blend of Persian and Indian artistic tradition, so the Indo-Muslim architecture of Delhi and Ajmer is a blend. In the Quwwat al-Islam at Delhi and the Arhai din-ka-Jhopra at Ajmer, existing remains bear unmistakable evidence that they were not merely compilations, but the distinctive, planned works of professional architects…
 * Syed Mahmudul Hasan, Mosque Architecture of Pre-Mughal Bengal, Dacca (Bangladesh), 1979.


 * “Although constructed of destroyed Hindu temples, the Mosques at Old Delhi and Ajmer once and for all set the fashion to be followed by later mosques in Muslim India…
 * Syed Mahmudul Hasan, Mosque Architecture of Pre-Mughal Bengal, Dacca (Bangladesh), 1979.


 * Sir Thomas Arnold remarks that ‘in many instances there is no doubt that the shrine of a Muslim saint marks the site of some local cult which was practised on the spot long before the introduction of Islam.’... “There is evidence, more reliable than the tradition recorded in the Siyar al-Aqtãb, to suggest that this was the case in Ajmer. Sculpted stones, apparently from a Hindu temple, are incorporated in the Buland Darwãza of Mu‘în al-dîn’s shrine. Moreover, his tomb is built over a series of cellars which may have formed part of an earlier temple…
 * P.M. Currie, The Shrine and Cult of Mu‘in al-Dîn Chishtî of Ajmer, OUP, 1989, p. 86-87


 * 'Such was the man who was sent on an embassy to Ajmir, in order that the Rai (Pithaura) of that country might see the right way without the intervention of the sword, and that he might incline from the track of opposition into the path of propriety, leaving his airy follies for the institutes of the knowledge of Allah, and acknowledging the expediency of uttering the words of martyrdom and repeating the precepts of the law, and might abstain from infidelity and darkness, which entails the loss of this world and that to come, and might place in his ear the ring of slavery to the sublime Court (may Allah exalt it!) which is the centre of justice and mercy, and the pivot of the Sultans of the world and by these means and modes might cleanse the fords of good life from the sins of impurity'... After this great victory, the army of Islam marched forward to Ajmir, where it arrived at a fortunate moment and under an auspicious bird, and obtained so much booty and wealth, that you might have said that the secret depositories of the seas and hills had been revealed....'While the Sultan remained at Ajmir, he destroyed the pillars and foundations of the idol temples, and built in their stead mosques and colleges, and the precepts of Islam, and the customs of the law were divulged and established'
 * About the conquest of Ajmer (Rajasthan) by the Ghurid army led by generals of Mohammed of Ghor. Hasan Nizami: Tãju’l-Ma’sîr, in Elliot and Dowson, Vol. II : Elliot and Dowson, History of India as told by its own Historians, 8 Volumes, Allahabad Reprint, 1964. pp. 213-216.  Also quoted (in part) in Jain, Meenakshi (2011). The India they saw: Foreign accounts.


 * “The victorious army on the right and on the left departed towards Ajmer… When the crow-faced Hindus began to sound their white shells on the backs of the elephants, you would have said that a river of pitch was flowing impetuously down the face of a mountain of blue… The army of Islam was completely victorious, and a hundred thousand grovelling Hindus swiftly departed to the fire of hell… He destroyed (at Ajmer) the pillars and foundations of the idol temples, and built in their stead mosques and colleges, and the precepts of Islam, and the customs of the law were divulged and established.”
 * Hasan Nizami, Taj-ul-Maasir,about the conquest of Ajmer by Muhammad Ghauri in 1192: E and D, II, pp.214-15. quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 2


 * Bijai Singh and several other Hindus were reported to be carrying on public worship of idols in a temple in the neighbourhood of Ajmer. On 23 June, 1694, the governor of Ajmer was ordered to destroy the temple and stop the public adoration of idol worship there.'...
 * Aurangzeb. Akhbarat, cited in : Sharma, Sri Ram, Religious Policy of the Mughal Emperors, Bombay, 1962. p. 136-139