What helped the Christian missions a good deal from the outside was the rise of Nehruvian Secularism as India’s state policy as well as a raging fash… - Sita Ram Goel

Shykh ‘Abû Bakr Tûsî Haidarî (Thirteenth Century AD). He was a qalandar (anchorite) of the Haidarî sect founded by a Turk named Haidar, who lived in Sawa in Kuhistan. His disciples migrated into India when the Mongols sacked their homeland. Delhi .“The most prominent Indian Haidari was Shaikh Abu Bakr Tusi Haidari, who settled in Delhi in the mid-thirteenth century. There he demolished a temple on a site on the banks of the Jamna where he built a khanqah and organized sama gathering. Shaikh Nizamu’d-Din Auliya’ was a frequent visitor of Abu Bakr as was Shaikh Jamalu’d-Din of Hansi when he was in Delhi. The latter gave Shaikh Abu Bakr the title Baz-i Safid (White Falcon) symbolizing his rare mystical achievements.” (…) Sufi Qãyim Shãh “Qayim Shah… came here from Hindustan. He was the cause for the destruction of twelve temples. He lived to an old age and passed away on the 17th Safar AH 1193.” (…) Sufi Nûr Muhammad Qãdirî. Vellore (Tamil Nadu) “Hazarat Nur Muhammad Qadiri was the most unique man regarded as an invaluable person of his age. Very often he was the cause of the ruin of temples. Some of these were laid waste. He selected his own burial ground in the vicinity of the temple. Although he lived five hundred years ago, people at large still remember his greatness.” (…) “…Originally there were five domes in the liwan all compiled of Hindu fragments, as is evident from their corbelled interiors…

Fundamentalism is as foreign to Hinduism as honesty is to Christian missions.

Hindu rulers on the eve of Muslim invasion had not totally forgotten the idea of the political unity of India. The ancient tradition enshrined in the Mahabharata and the Puranas and honoured by Indian emperors as late as Samudragupta, namely, that the whole of Bharatavarsha was a cakravartî-kshetra, was still smouldering when many princes joined the Hindu Shahiyas in their fight against Subuktigin. But the tradition had become greatly weakened, though it did not die till 1947 when we accepted Partition and conceded to the aggressor the fruits of his aggression. Of course, the ancient idea of political unity was not the same as that brought in by Islam which has always stood for a monolithic and militarised state serving a system of an incurable fanaticism. Our concept of sãmrajya was derived from Sanãtana Dharma and fostered a true federation of many janapadas enjoying swarãjya, local autonomy, on the basis of swadharma, local tradition and culture. Islam made no contribution to the unity of Bharatavarsha; on the contrary, it seriously damaged the deeper fabric of our national unity and, in the final outcome, dismembered the nation into fragments like Afghanistan, Pakistan, Hindustan, Bangladesh, and Nepal.