Part
I: Chapter 18
INTER-FACE
BETWEEN HINDUISM AND ISLAM - A MISCONCEPTION
Bamzai
and Bazaz have waxed eloquent on the positive aspects of the inter-action
between Hinduism and Islam in Kashmir. The analyses that they have offered
to buttress their thesis are a pack of cliches and platitudes, which conventional
historians take a resort to in utter contravention of historical facts
and verities. Their thesis prima facie fails to hold out because
of the fact that outside Muslims, so called dervishes of Bamzai and religious
humanists of Bazaz encountered a powerful, well-entrenched and articulate
religious and philosophical tradition and history in Kashmir, which they
being intellectually too lay never understood nor did they endeavour to
comprehend and delve deep into it to facilitate their proselytising campaigns
and activities. Hindus, to them, appeared pinning their faith in all sorts
of incompatible maze of ideas and beliefs, thus doling out an impression
of not one religion, but multiple sects and religions harbouring the same
name-tag. The varied strata and tenets of Hinduism were too profound for
them, which, they only denigrated and straightaway rejected in a sheer
snarl of contempt and indifference. The psychology of total decimation
and demolition of material manifestations of Hindu culture and civilisation
was born of blind negation on part of Muslims.
Not only in
the beginnings, but even after the entrenchment of Muslim domination in
Kashmir, not a single discernible attempt was made to discover Kashmir
and its sum-total of heritage. Most of the segments of human activity especially
aesthetic in essence and nature were heretical and therefore forbidden
fields for the where they dared not tread and had no history, cultivation
and capacity to tread. The processes of inter-face get generated in discovering
ideas and beliefs and their raison dinette, which, when interpreted
and debated, inter-mingle with diverse paradigms, approaches and premises
giving rise to a new pattern. In Kashmir the pattern never came into being
because Islam globally has a history of spurning and rejecting the roots
of the countries where the citizens are unable and forbidden to own and
appreciate a pyramid, a Martand or a statue of Buddha in deep meditation.
Muslims from outside Kashmir lacking in the spirit of quest had very weak
and infirm intellectual and cultural instrumentalities and traditions and
did not penetrate through query and quest the solid monolith of Hindu-Buddhist-vaishnavite
thought amalgam but brutally vandalised and demolished the whole baffling
monolith. They burnt and destroyed books but never wrote a single treatise
on Hindu thought and its underlying principles even from a highly critical
point of view. How many of them learnt Sanskrit and interpreted Sanskrit
works on varied branches of learning and religion. Forced Conversion admittedly
are not a feature and cardinal principle of Christianity and that is why
the Christian erudites assiduously learnt Sanskrit as the idiom of Indian
culture and thought process and probed to know and discover the past of
India to enable them to persuade, not force and coerce, the Hindus to accept
Christianity with its allied tenets and precepts with a view to humanising
them as per their colonial parlance.
What has, in
reality, misled Bamzai and Bazaz into sponsoring a thesis of inter-face
between Hinduism and Islam is the non-purge and retention of Hindu practices,
attitudes and rituals by the Muslims even after they were tortured and
coerced to accept Islam. The neo-converts to Islam had miserably suffered
two defeats, one that they as Hindus were politically discomfited and even
as converts to Islam were kept away as untouchables and hatefuls from sharing
and tasting the fruits and privileges of power on an equal footing with
the outside Muslim masters in corridors of power and secondly they were
forcibly converted to Islam and thus smarted under a deep sense of guilt
and schizophrenia. The twin defeats forced them to fall back upon and seek
a re-affirmation of their identity which, though severely threatened and
lost, could be provided and reinforced only by sticking fast to the practices
they were habituated and inured to and in their quest of identity Lal Ded
with her Indian thought and spirit grew and emerged into a symbol of that
identity and Nund Rishi despite his abominable conversionary activities
as the perpetuator of the same identity. It appears intriguing that Nund
Rishi professing Islamic faith was not very enthusiastic about and dragged
his feet from accepting the spiritual superiority of a Sayyid and contributed
to a large measure in generating a psyche that led to a tremendous upsurge
against the Sayyids, who had brutally spearheaded and sponsored Islamisation
of Kashmir and slaughter of Hindus. The Rishi-cult undoubtedly embedded
in the Hindu heritage of Kashmir in spite of its erratic deviations from
the mainstream throve on the preservation of the indigenous ethos of Kashmir,
thus establishing that the Muslims conquered only the body of India (Kashmir-mind)
the soul of which is ever defiant and invincible.
Inter-action
as such is a matter of two-way traffic and the Muslims with nothing to
offer were never a party to this inter-action. If Muslims in the words
of Sir Walter Lawrence have not abandoned the Hindu religion of Kashmir
and Hindu practices that never denotes and connotes mutual traffic and
inter-action. It only signals failure of Islam in Kashmir as it was unable
to provide and invest the neo-converts with an alternate culture-model
uncompromising Islamic tenets and precepts.
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