Zain-ul-Abidin

1418 – 1419

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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aprile 10, 2026

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aprile 10, 2026

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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 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.[20] 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.[21] 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.[22] 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[23] 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."

- Zain-ul-Abidin

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"The only conspicuous defect and an over-all drawback of Zainu'l-'Abidin was that idolatory and heresy, which had been stamped out in the reign of Sultan Sikandar the Iconoclast - God bless his soul- and of which there had remained no traces in the lands of Kashmir, were revived by him. The customs and practices of the polytheists and the heretics received fresh impetus and were given renewed currency. He ordered that particular days of festivity be celebrated in every town and village, in which innumerable vices and corrupt practices were let loose. In more than one way, these had a deletarious influence on the sharia' and Islam brought by the Prophet. The community of infidels and heretics called him the Great King[ 45] because they flourished under his rule and he was known by the name throughout his kingdom. With the passage of time, the customs of the Hindus [46] and the infidels and their corrupt and immoral practices attained such popularity that even the 'ulenza, the learned, the Sayyids and Qadis of this land began to observe them without exhibiting even the slightest repugnance for them. There was none to forbid them to do so. It resulted in a gradual weakning of Islam and a decay in its cannons and postulates; idol-worship and corrupt and immoral practices thrived. It was only after the arrival of Amir Shamsu'd- Din Muhammad Iraqi and through the instrumentality of his generous acts and excellent efforts that those unholy practices were eradicated. Islamic religion and injunctions of the sharia' of the Holy Prophet were revitalized under the dispensations of that spiritual guide. Some of these events will be recorded at their proper place."

- Zain-ul-Abidin

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"After some time during the reign of Sultan Zainuíl-íAbidin, clans and groups of people rejoined the infidels and idol worshippers and thus revived traditions and practices of infidels and polytheists. At the time of the death of Sultan Sikandar, Sultan Zainuíl-íAbidin was still a minor. As such, he could not benefit from the upbringing of Sultan Sikandar. He mixed up with the children of the infidels. The company of despicable progeny of heretics led him astray from the path of guidance, devotion and belief (in Islam).3 Indeed, he had gone astray even when Sultan Sikandar was still reigning.4 Abducted by satanic people and fraternizing with atheists had made him a zindiq 1 and a mulhid 2 (apostate and proselyte).3 He permitted the community of polytheists and groups of infidels to practice idolatry and infidelity: he allowed reconstruction of old idol houses and temples that had been demolished; he allowed that smashed idols be replaced: he ordered that these (worshipping places) be rehabilitated. All heretics, proselytes and deviators, who had feigned allegiance to the Islamic community and the people of faith but secretly nursed false beliefs and heretical customs, were given the freedom to return to their original faith.4 With the permission of this blasphemous ruler, many groups of people withdrew from the circle of Islam and the community and religion of the Holy Prophet. They adopted the path of darkness, apostasy and acrimony. High and low of this land, all turned apostates and returned to infidelity and idol worshipping. Practices of heresy and infidelity were revived. Reconstruction of temples was carried out with full force. In Kashmir there was hardly a village or a locality that did not have two or three temples. There was hardly a day when a festival of the infidels would not be observed in a locality or village or when an idol would not be installed in a temple. Lowly as well as distinguished people, senior and the learned, everybody was not only opting for idol worshipping but was also pursuing it with all seriousness. Housekeepers in urban and rural localities, traders, shopkeepers, artisans and commoners, all decorated their houses with five or six idols of various shapes and size. They worshipped these idols at dawn and dusk as is the practice of idolaters and infidels. People took to the practices of heretics, and those wearing the thread (zunnar). No respectable person (khwajah), trader, or artisan was circumcised. Every one among the nobles and the commoners, low or high followed the ways of idolatry, did not go for circumcision. Apart from indulging in these prohibited practices, many people considered it a matter of pride to take to drinking and merry making. Everybody considered that whatever was not permitted (in Islam) was permitted (for them) and thus proper for adoption. Outwardly the festival of Eid and Fridays were observed in towns and villages and although some of the Qadis maintained the laws and tenets of religion, yet the Islamic laws and the essence of Islamic religion did not enjoy full flowering and effect. No theologian, Sayyid or Qadi prohibited flouting of religious law and adoption of what was not permitted in Islam. How could the ulema and Qadis prohibit these vices when all these customs and traditions sprang from within their own houses. Their womenfolk practised infidelity, and engaged themselves in corrupt deeds. It was not possible for them to stop others from indulging in awful practices. The learned men of this land had become so demoralized and imbecile to such an extent that they did not object to the indulgence of their womenfolk in irreligious, heretical and polytheistic practices. On the contrary, it made them happy. We have said about this in detail in the context of Shaykh Shihab Hindiís account."

- Zain-ul-Abidin

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