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subjugation. Despite wanton destruction of
temples, institutions and other records there is
sufficient material available and scattered but
nevertheless preserved to connect the dots. In
these context historic records like Baharistan –I- from the Sunni Muslims, who had not taken
Shahi, Tohafatul-Ahbab, Tarikh Hassan, and
Waqi’at Kashmir by Muhammad Azam
Dedamari, Tarikh-I- Kashmir of Pir Gulam
Hassan Kuihami besides Rajatarangini of
Kalhan Pandit, Jonraja and Srivara are very
significant accounts.
Sultan Sikandar Butshikan (1389–1413
CE), a religious fanatic along with Syed Ali
Hamadani put in cruellest possible methods to
Islamise the valley at the earliest. Sikandar’s
assault on Hindus and their temples is best
summed up in 17th century Persian chronicle,
Tarikh-I-Kashmir, which says that Sikandar
“was constantly busy in annihilating the infidels
and destroying most of their temples…”[2] In
order to establish Nizam-E-Mustaffa and keep
his patrons, the Syeds, in good humour, he
banned all Hindu celebrations, including
playing of music. He went to the extent of
banning Hindus from putting on even their
customary Tilak (a mark worn on the forehead).
Hindu religious texts were collected and disposed
of by either throwing these into Dal Lake or
burying these under the earth. Yet the aboriginal
Kashmiris our proud ancestors kept their faith and Thus idol-worshipping proceeded even when
revived it as soon as an opportunity came their
way. Sultan Zain ul Abdin (1420 to 1470 AD) had
to reverse his father’s policy of religious
persecution of Hindus.
It is a well known historic fact that When
Sultan Zain-Ul-Abidin was on death bed, and all
his royal physicians had failed miserably to cure
him of some dangerous disease, it was Shri
Bhatta – a Yogi and renowned Vaidya of his time
who cured Sultan and refused to accept
munificent gifts instead asked for an end to the
persecution of his community and pleaded for
providing of “opportunities be assured to them
to develop their mental and moral resources
without any let or hindrance." It may have been a
short lived period of respite, but the community
utilised it to consolidate. This means that
community was still living in Kashmir and had
found ways and means to continue not only
remain connected within but also maintain
traditions and customs of their forefathers.
46 NAAD îî JANUARY 2021
Shamsudin Araki the Shia-Muslim
missionary in medieval Kashmir had two stint
stay in Kashmir. During first stay he had to quit
amidst bitter opposition and stormy protests
kindly to his religious activities related to the
proliferation of support-base of Shia-sect of
Islam. In the wake of his departure and decline
government patronage, a daring Pandit, Nirmal
Kanth, defying oppression and opposition,
launched upon a campaign to re-convert the
Hindus ‘who had succumbed to the sword of
Islam’. He was amply successful in his mission
of reclaiming the lost dignity and honour of his
native land. His activities however were baffling
for the invaders also fraught with perils for him,
the re-converts and original Hindus. Nirmal
Kanth became a rallying point for the natives of
Kashmir who were eager to organise themselves
and weld their ranks to seek protection of their
faith and limb from the biased alien rulers.
Baharistan-I-Shahi records that "With the
help of some of the chiefs of this land, some of
them had reverted to the customs of the infidels
and polytheists. These apostates had resumed
idolatry. Some of the infidels related that during
the hours of offering prayers and worshipping of
idols, they would place a copy of the Quran
under their haunches to make a seat to sit upon.
they sat on the divine book. When the news and
details of these doings were brought to Amir
Shamsud-Din Araki he summoned Malik Kaji
Chak to him. Accompanied by Malik Ali and
Khwaja Ahmed, his two counsellors and
administrators, Malik Kaji Chak presented
himself before the venerable Amir, who
declared to them.
'This community of idolaters has after
embracing and submitting to the Islamic faith,
now gone back to defiance and apostasy. If you
find yourself unable to inflict punishment upon
them in accordance with the provisions of
Sharia and take disciplinary action against them,
it will become necessary and incumbent upon
me to proceed on self-imposed exile and in that
case you shall not stand in my way at the time of
my departure.'
It further adds, "Kaji Chak consulted his
counsellors and administrative officers and
decided upon carrying out a massacre of the