Abu Rayhan Al-Biruni occupies a distinguished place in the tradition of history writing because of his scientific outlook, critical method, and detailed observations on eleventh-century India. His famous work *Kitab fi Tahqiq ma li'l-Hind* (commonly known as *Kitab-ul-Hind*) remains one of the most valuable sources for understanding Indian society, religion, philosophy, science, and culture during the reign of Mahmud of Ghazni. However, while Al-Biruni's scholarship is remarkable, it is equally true that on certain important matters his interpretations have misled later historians, particularly when his observations were accepted without sufficient critical examination. One of the major limitations of Al-Biruni's account was his dependence on Brahmanical scholars for information. Since he learned Sanskrit and relied heavily on Sanskrit texts and Brahmin informants, his understanding of Indian society reflected primarily the orthodox Brahmanical viewpoint. Consequently, he presented the social order largely through the lens of the varna system described in religious texts rather than the actual complexities of caste practices. Later historians who accepted this description as representative of all Indian society overlooked the diversity and regional variations that existed in practice. Al-Biruni also portrayed Indian society as highly exclusive and isolated from the outside world. He remarked that Indians considered no country equal to their own and discouraged interaction with foreigners. Although this observation may have reflected the attitude of certain elite groups after repeated foreign invasions, later historians often generalized it to the whole of Indian civilization. Modern research demonstrates that India maintained extensive commercial, cultural, and diplomatic relations with Central Asia, Southeast