AGAINST COMMUNAUSING HISTORY 61 Islam in South Asia: Problems in Analysis", The American Journal of Islamic Social Sciences, vi, no.l (1989), 930117. Cf. Peter Hardy, "Modern European and Muslim Explanations of Conversion to Islam in South Asia: A preliminary Survey of the Literature, Journal of the Royal Asiatic Society of Great Britain and Ireland, 1977, 177-206. 15. Those who ceaselessly talk of temple destruction by Muslim rulers never tell us that the Hindu rulers were not lagging behind in temple demolition of which Kalhana gives many examples. 16. A. Ghosh & R.S. Awasthy, "References to Muhammadans in Sanskrit Inscriptions in Northern India, AD 730 to 1320", Journal of Indian History, xv (1936), 161-84; xvi (1936-37), 22-26; Anwar Hussain, The "Foreigner" and the Indian Society (circa Eighth Century to Thirteenth Century): A Study of Epigraphic Evidence from Northern and Western India, M.Phil, dissertation, Jawaharlal Nehru University, 1993; Romila Thapar, The Tyranny of Labels, IX Zakir Hussain Memorial Lecture, Zakir Hussain College, NewDelhi, 1996; B.D. Chattopadhyaya, Representing the Other?: Sanskrit Sources and the Muslims, Delhi, 1998. 17. According to Kalhana, Vajraditya, the son and successor of Lalitaditya (AD 724-61) sold many men to mlechchhas and introduced practices which befitted them (Rajatarangini, iv, 379) and the king Harsha (AD 1089-1101) even recruited Turkish soldiers (ibid., vii, 1149). 18. Annemarie Schimmel, Islam in the Indian Subcontinent, Leiden, 1980, p.4. Also see J. Horovitz, "Baba Ratan, the saint of Bhatinda", Journal of the Punjab Historical Society, ii, 1910. The early association of Islam with India is also reflected in a tradition according to which a south Indian king Shakarwati took to Islam when the miracle of the Splitting of the Moon occurred [Ahmad ibn Yahya al-Baladhuri, Kitab futuh al-Baladhuri, Cairo s.d. (1981), p. 530, cited in Annemarie Schimmel, op. cit., p.3.] 19. Alberuni[s India, Eng. Tr., Sachau, 2nd edition, London, 1910, p. 11. 20. Baladhuri, op. cit., p. 538. M. Athar Ali has, however, interpreted the Chachanama evidence to suggest that the first converts to Islam came from the high and the middle ranks of the nobility. In his view the masses remained unconverted for a long time ("The Islamic Background to Indian History: An Interpretation of the Islamic Past", Journal of the Economic and Social History of the Orient, xxxii). 21. Schimmel, op. cit., p.6. 22. Ibid. 23. Richard M. Eaton, "The Political and Religious Authority of the Shrine of Baba Farid", in Barbara Metcalf, ed., Moral Conduct and Authority; The Place of Adah in South Asian Islam, Berkley, 1984; David Gilmartin, "Shrines, Succession, and Sources of Moral Authority", ibid. 24. M. Ishaq Khan, Kashmir's Transition to Islam, Delhi, 1994. Cf. Richard M. Eaton, Rise of Islam and the Bengal Frontier, Indian reprint, Delhi, 1997. 25. K.A Nizami, Presidential Address, Punjab History Conference, 8th session, 1973, p. 13. 26. Sunita Puri, Advent of Sikh Religion: A Socio-Political Perspective, Delhi, 1993, pp. 166, 180. 27. Tapas K. Roy Choudhury, Intercommunal Integration in Medieval Bengal: A Study of Congruence Between the Systems of Vocabulary and the Systems of Attitude (AS. Altekar Memorial Lecture, K.P. Jayaswal Institute, Patna, 1991),