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Whereas the Sultan showed considerable favour and regard to the Muslim nobles and their learned men, he also undertook the re-construction of the mon… - Zain-ul-Abidin
" "Whereas the Sultan showed considerable favour and regard to the Muslim nobles and their learned men, he also undertook the re-construction of the monuments of the infidels and the communities of the polytheists. He popularized the practices of the infidels and the heretics and the customs of idol- worshippers and the people ignorant of faith. All those temples and idol-houses af the infidels, which had been destroyed totally in the reign of Sultan Sikandar, may God bless his soul, were re-built and re- habilitated by him. Most of the unbelievers and polytheists, who had fled to the lands of Jammu and Kishtwar because of the overwhelming strength of Islam, were induced by him to return to Kashmir. The sacred books of the infidels and the writings of the polytheists which had been taken out of this country were brought back, and thus the learning of the unbelievers and the customs of the polytheists were revived by him. He helped the community of the misled idolators to prosper. In every village and town, blasphemous customs connected with spring or temples were revived. He ordered that in every town and locality, celebration of special feasts and festivals by the infidels be revived in accordance with the customs prevalent in the past. He himself attended many of these festivities and distributed gifts among dancers, stage actors, musicians and women singers so that all people, high and low, found themselves happy and satisfied with him.
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About Zain-ul-Abidin
Ghiyas-ud-Din Zain-ul-Abidin (reigned: 1418–1419 and 1420–1470) was the eighth sultan of Kashmir. He was known by his subjects as Bod Shah (lit. Great King).
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Alternative Names:
Shahi Khan
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The Hindus' sense of gratitude knows no bounds to Muslim rulers like Zayn al-‘Abidin of Kashmir, ‘Alau d-Din Husayn Shah of Bengal, and Akbar the Great Mughal, who behaved towards Indians as Indians and at whose hands they could heave a sigh of relief from religious persecution. The three rulers tried their utmost to Indianize their rule and restore the dignity of Hindu community and culture, the latter essaying the uphill task of integrating Islam therewith, followed in this behalf by Prince Dara Shukoh. Who that has even the faintest sense of history can dispute the point that they were all intensely Indian, putting many a Hindu to shame in their patriotic fervour.
Infidelity, rampant during olden days, was revived. The sun of shariat (Islamic law) illuminated it. In line with old tradition, the fireplace and the temple flourished side by side. Islam got mixed up with infidelity and its elements disintegrated. The ambivalent groups joined and compromised with heresy. The stupid became the minister and he was party to infidelity. The idol house and the hospice stood side by side, the mosque and the church (perhaps meaning Buddhist temple) were seen in close proximity. If a man offered Muslim prayer (namaz), his wife would interact with (pray to) the devil. If the father went to the mosque, his son attempted to fraternise with the infidels (kafirs)
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When the virtuous Sultan Sikandar, the Iconoclast, left this house of toil for the house of comfort, his son Sultan Zainuíl- ëAbidin succeeded him. This Sultan reversed the policy of his father and adopted the path of prevarication (fisq) and heresy (zandaqa). He brought some of the infidels close to himself and on some others he conferred ministries. He revived all customs and rituals of infidels and polytheists. He rebuilt all the idol-houses and temples that had been razed and destroyed. By rebuilding the temples of the infidels and the people of darkness and prevarication, this ruler ó who was not God-fearing ó popularised their religion. In this way, the fallacious beliefs and oppressive vices of the heretics and dualists gained strength to such an extent that in every household, most of its members returned to infidelity, heresy and despicable innovation.1 Only a small number of people expressed adherence to Islam. Islamic tenets and the customs of idolaters had got mixed up in a way that the nobles, officials, and the Sultan, all considered the heretics, the infidels, the wretched and the innovators as their close associates to drink and dine with. In his mathanavi, of which we bring a few verses here, Qadi Muhammad Qudsi, has properly depicted the condition of those days:
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