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Mukhlis and Khalis were in tum governors of Jaunpur under Ibrahim Naib Barbak, who was anxious to build an edifice for the residence of a celebrated … - Praful Goradia
" "Mukhlis and Khalis were in tum governors of Jaunpur under Ibrahim Naib Barbak, who was anxious to build an edifice for the residence of a celebrated saint named Saiyid Usman ofShiraz, who had fled from Delhi during Timur's invasion. In 1908, when the gazetteer was published by Nevill, the descendants of the saint still resided near the mosque. The style of architecture is not very different from that of the Jhanj hari masj id. The roof stands on ten rows of Hindu temple pillars. According to the gazetteer; the mandir had been built by Raja Vijaya Chandra. The river Gomti flows through the city of Jaunpur and there is an impressive bridge across the river. It is a massive stone structure built in the 1560s. The bridge does not rise towards its centre but is flat. It is an original construction. The only feature that mars its originality is a colossal stone lion standing over a small elephant. According to Nevill, it bears the stamp of ancient Hindu workmanship and must have adorned the gateway of some building erected by the Raja ofKannauj. To the west of the northern end of the bridge is the big fort of Jaunpur, built in the time of Ibrahim. But Firoz Shah Tughlaq is credited with having rebuilt the fortress on an old structure inherited from the Hindu era. Evidence of the legacy. is the masjid inside the fort, built on temple pillars of various shapes and designs. Nevill has remarked that some of the pillars are upside down which supports the theory that a number of temples in Jaunpur were destroyed in order to provide stones required to build the fort; the inner face of almost every stone bore carvings, which had decorated Hindu temples.
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About Praful Goradia
Praful Dwarkadas Goradia is a politician from Akhil Bharatiya Jan Sangh party. He was a Member of the Parliament of India representing Gujarat in the Rajya Sabha, the upper house of the Parliament from 1998 to 2000 as member of Bharatiya Janata Party. Currently, he is general secretary of the Akhil Bharatiya Jan Sangh.
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Praful Dwarkadas Goradia
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Sultan Bahadur Shah of Gujarat, 1526-37, was the iconoclast of Vidisha, preceding Aurangzeb. He captured the town and about the first thing he did was to desecrate the Vijay Mandir claiming that the conquest ofBhilsa was in the service of Islam. The episode is recorded in Mirat-I -Sikandri. About 200 years earlier, Sultan Alauddin Khilji, 1293, had also enjoyed the 'devout' pleasure of damaging Vijay Mandir. The honour of being the first iconoclast, however, went to Sultan Shamsuddin Iltutmish, 1234, yet another half a century earlier. This episode is described with relish in Tabqat-I-Nasiri.
Lane Poole's thesis iterates that in most cases, the destruction perpetrated by the invaders on the Hindu capital cities was conclusive enough to see their permanent end. Kannauj is an outstanding example. So was Ujjain, Gaur, the ancient capital of Bengal, and Ajmer. The ruling elites, Rajputs or others, evidently saw no future in a revival and migrated to other areas. Rajputana offered an useful sanctuary because of the Aravalli hills as well as stretches of desert which made defence against Islamic aggression possible. The arrival of Raja Jaichand's grandson in Marwar is an example.
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Cunningham called it a masjid which was made up of Hindu materials. It is difficult to agree with Cunningham. The author feels that a Hindu building was converted into a masjid and not made up or rebuilt with Hindu materials. If it had been rebuilt, its Muslim builder would have excluded the inscription of Raja Ajaya as well as all the statuettes on the pillars and walls. The fact that they have been mutilated is a clear indication that the then existing Hindu edifice was quickly converted into a masjid. Apart from the factor of quickness, there must have been the lack of readily available architects and artisans familiar with Islamic architecture. Hence, a great deal of the early Muslim buildings in Hindustan were conversions of Hindu temples. A distinctly Islamic style did not emerge until about the advent of the Lodis in the course of the 15th century.
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