by Jia Lal Kilam

CHAPTER VI
Civil War

SAYYID HASSAN BAIHAQI was the minister of Hassan Shah who was his son-in-law. After Hassan's death Baihaqi regardless of the instructions given by the late king installed Mohammad Shah, his own grandson (and son of Hassan Shah) on the throne. Mohammad Shah was a boy of only seven years. The result was that Sayyid Hassan Baihaqi who now became the regent came to possess all the powers of the State. But this was far from the liking of the Kashmiri party. They organized opposition and the smouldering fire of civil war now burstforth in a terrific flame. Both parties began to amass their forces. The Sayyids were in harness, they had money, and men at their disposal. As against them the Kashmiri party was not so well equipped. But somehow or other the Kashmiri leaders enlisted the support of Paras, the king of Jammu who was passing his days in Kashmir as a fugitive along with a small force. The Kashmiris soon after took the initiative and fired the first shot. A night attack was made on Sayyid Hassan who was killed with thirty other Sayyids. His son Sayyid Ali collected his supporters and gave battle to the Kashmiri insurgents. After having won some preliminary successes the Sayyids were completely routed. Scores of them were killed and many others went into hiding, and those who were caught were banished along with Sayyid Ali. The power of Sayyids was completely broken along with the pricking of the bubble of their prestige. The base of the Sayyids was the respect with which they were held by the Kashmiris. With the Kashmiris having turned against them, it did not take much time in seeing them exit as a class from the political arena though individual Sayyids there were who occasionally made some noise and then disappeared. Having routed the Sayyids who were till then the main supporters of the boy king Mohammad Shah, the insurgent Kashmiri leaders quite unexpectedly paid their homage to the boy king himself. With the elimination of the Sayyid influence the Kashmiri party thought that they could hold the boy king as a pawn in their hands for furthering their own interests. But not long after this party also divided itself into two factions. Jahangir Magre who had worked for the downfall of the Sayyids now wanted to centralize all power in his own hands. As against him another group under the leadership of Tazi Bat took the side of Fateh Shah who was one of the two princes nominated by Hassan Shah to succeed him. Fateh Shah attacked Kashmir but was defeated by Jahangir Magre who freely availed of the assistance of the exiled Sayyids who were now content to play the second fiddle under Jehangir. But Fateh Shah again made bold to attack and this time with success. With Fateh Shah's success, another clique of the Kashmiris headed by Safdar came into prominence with Safdar as the Chief Minister. But even in this group another clique headed by Shams Chak, Shringhar Raina and Musa Raina came into existence. They poisoned the mind of king Fateh Shah against Safdar and skirmishes became the order Safdar in spite of his putting a valiant fight was defeated and killed and in his stead Shams Chak became the Chief Minister. This is for the first time when we hear about Chaks coming forward in the open though it took many more years for them to establish their rule. During this civil war which lasted for a number of years, the worst features of human nature came into prominence. Perfidy not unmixed with flagrant breaches of faith was the characteristic feature of the participants in it. Mohammad Shah and Fateh Shah were their pawns. Some sided with one and some with the other and while both the cliques ostensibly fought the battle of the rival princes in reality they fought mainly for their own selfish ends. Both Mohammad Shah and Fateh Shah lost and regained the throne no less than four times. During these days the country was plunged in a worst phase of lawlessness. Roads were totally unsafe, trade was quite at a standstill, and agriculture was neglected. Life was a burden and property a misery. People fell from their morals and even the Pandits did not remain untouched. Shri Vara the contemporary historian speaks in mournful numbers that "people are now fond of blameable practices and are ashamed to follow the Shastra which was followed by their fathers and grand-fathers. Men of four castes had graced the kingdom in former days but latterly the people had gradually adopted blameable practices and the ceremonies prescribed for special days in the Puranas came to be forgotten. Why should not the people whose customs are bad suffer calamities."

Again Mohammad Shah made his appearance. This time with the assistance of Sayyid Mohammad Baihaqi who ncw became the Chief Minister. Shams Chak and his other Chaks fled from the country along with Fateh Shah. The Sayyids foresaw the rise of Chaks who along with Musa Raina a Kashmiri notable had accepted the Shia creed at the hands of Shamsud-din Iraqi who had begun preaching the new faith in Kashmir. Shamsuddin was exiled by the Sayyids. Thereby they thought they would succeed in stemming the growing Shia tide and also break the power of the Chaks. But this action of the Sayyids only cemented the bonds of union between a number of Chaks and Fateh Shah. Again Fateh Shah mounted the throne. Shams Chak was appointed Chief Minister and Musa Raina who was converted to Shia faith was put in charge of some exalted office. But not long after did the Chak and Musa Raina fall out with each other. The Chak was murdered and Musa Raina became the Chief Minister with Fateh Shah, a mute and dumb observer of the drama that was being enacted in his presence and in his name.

With Musa Raina in the saddle Shamsuddin Iraqi, the Shia preacher, came back to Kashmir with re-doubled zeal for the propagation of his faith. Not content with peaceful preachings, forcible methods came to be practised. In spite of Fateh Shah being himself a Sunni, many Sunnis it is recorded were forcibly converted to Shia faith and some of them even killed. But the Pandits were a target of a special attention. Many of them were killed. Many more were forced to leave their hearth and home and migrated to India. About 24000 Pandits were forcibly converted to Shia faith. The property of the Hindus was confiscated. And those who were allowed to live had to pay Jazia which was revived by Musa Raina. By such means were fresh converts secured for the new faith. Politically and economically the Pandits were now in the lowest pit of misery and degradation. Previously it was the personal attention of the rulers which had kept them on going. But with the rulers themselves in misery the Pandits simply dragged on their miserable existence. Many amongst them succumbed to the temptation of getting a better living, and found an escape from the existing troubles in renouncing their faith. But there were many who tenaciously clung to their faith and practices. Even during these days of turmoil when life was a misery for anybody, they produced authors who wrote exquisite commentaries upon the Shaiva doctrines. Their scholarship in Sanskrit was at its height. Kashmiri scholars went all over India stopping at different places to hold discussions on various topics with the scholars there. One such great scholar was Keshava Bhatta, a great poet and logician who went as far as Calcutta, coming out victorious at all intervening places. There at Calcutta he had a discussion with Lord Gauranga (Chaitanya). Keshava Bhatta it is said could not withstand the spiritual prowess of the Lord Chaitanya and later became a devoted follower of his, and established his head-quarters at Mathura. Kashmir's fame for Sanskrit learning having spread all over India, scholars from all over the country came to Kashmir to drink deep from the fountain of learning here. Pandit Purushottam Kaul was the head of a great institution where training was imparted to students free of cost in all branches of Sanskrit learning. Baba Sri Chand the founder of Udasi sect also received his training in this institution. Not only that. Eminent scholars from Kashi and other places came over to Kashmir for discussions with the learned scholars here. It was only after they had established their scholarship here that they could claim a place amongst the really learned.

With a civil war raging all round, the Pandits betook to the peace time occupation of writing books on history, philosophy and poetry. The ever-changing political scenes had impressed upon them the evanescence of human life and affairs. They imbibed a spirit of detachment and with this attitude they looked upon the world around with its fullest store of miseries. In numbers they were considerably dwindled by forcible conversions and as such as a group they could not make a mark in times of war. It was quite possible that they might be carried by the tide and effaced out of existence. The only alternative left for them for maintaining their group existence was to zealously guard their religion, philosophy, poetry and history. And this they did with a unique pertinacity which could not have been spent for a better cause. And it is this which kept them living in spite of the worst adverse strokes of time.

Musa Raina did not leave even the Chaks alone. Though most of them had accepted the Shia faith, yet for the time being he broke their power as a group. But it was not for long that he had to continue in saddle. Again Fateh Khan was ousted and Mohammad entered back for the third time. Mohammad Shah made his exit again and Fateh Shah became ruler for the last time. Fateh Shah, in order to eliminate the chances of bickerings and quarrels breaking out amongst his own supporters divided the country in four parts, out of which he reserved only one for himself. This time there was some semblance of peace in so far as the Pandits were allowed to go on a pilgrimage to Harmukat Ganga where they used to immerse the ashes of their dead every year and which was discontinued for some years. But the nature itself was frowing upon them it seemed. On the fateful night when they were returning from the pilgrimage they halted on the top of a mountain for the night. At the dead of night they were overtaken by a terrific thunder storm and lightening which unnerved them so much that they ran helter-skelter on all sides. Thousands of them fell from the precipice into the running river below, many, more died with cold and some others, were struck by lightening. The poet historian Shuka says that "Ganga was oppressed with hunger, as it was after a long time that she had devoured bones she surely devoured the men also who carried the bones." Ten thousand Pandits perished in this catastrophe. This event took place in 1517 A. D. The conditions obtaining in the country as a result of the civil war raging all round, can be gathered from the fact that even a pilgrimage to a sacred place had to be given up. Mohammad Shah was again ousted, this time by Chaks. Qazi Chak was appointed as the Chief Minister of the succeeding ruler.

Musa Raina had dealt a death blow to the Pandits. About twenty four thousands of them were forcibly converted. Their sacred places were desecrated and property looted. And those who survived this onslaught were allowed to live on payment of Jazia. The conditions were indeed very deplorable. Some how or other they thought of freeing themselves from this intolerable state of affairs. Under the leadership of Shri Nirmal Kantha a great scholar they held a council and perhaps wanted to lay a prayer before the king. But even this was not what would be tolerable to the ruling clique. It is recorded that one Muslim "Khuja Mir Mohammada (Khwaja Mir Mohammad) on the other hand induced Kak Chakra (Qazi Chak) who was alarmed at the work of Nirmal Kantha and others to give him permission to act against them; and actuated by malice caused them to be killed.'' Further on Shuka laments: "O Brahmans, where in this Kali Yuga are your Brahmanical spirit and practice ? It was for want of these that the sorrowful and the affrighted Nirmal Kantha and others were killed. The oppression of the Mausalas which began in the times of Saidas (Sayyids) was perfected by Kaka Chakra" (Qazi Chak.) Shuka being an eye witness of all this, the pathos and the emotion in his writing can easily be understood. It could not but wound very deeply his feelings at seeing that a number of Pandits headed by a good Pandit should have been made to taste the bitter cup of death simply because they tried to look after the welfare of their people. But Shuka does not blame the Chaks so much as the Brahmans themselves who had forgotten their "Brahmanical spirit and practice" which brought about the death of many good Brahmans.

It will be no use entering into the details of the civil war which with the establishment of Shia faith took sometimes the complexion of Shia-Sunni riots. This further weakened the Kashmiri ranks because the Shias amongst them sided with the Chaks, an overwhelming majority of whom had accepted the Shia faith. In this context of country's affairs prince after prince came and went away, dragging a miserable existence on a tottering throne for a few months or years and then sank into oblivion. The Kashmiri party weakened itself by internecine quarrels, brought about by their division into Shia and Sunni groups and commensurate with their weakness the Chaks gained in power and prestige. All the high offices came to be filled by them as the rulers were themselves dependent upon their goodwill. During this period Baber and Sher Shah Suri also tried to get the suzerainty of the country but failed. To Baber Chaks offered a brave front which raised them high enough in popular esteem. Kashmiris were divided into a number of cliques and while all fought against all, the last in the line of the rulers Habib Shah was deposed by Qazi Chak who was Habib's Chief Minister and himself became the king. Thus ended the rule of the Sunni Salatins and in their stead the Shiaite Chaks became the rulers.

The Chak rule lasted for a brief span of 33 years (1553-1586 A.D.) The Chaks were brave people but could build no base in the country. They had accepted the Shia creed. The bulk of the population in the country was of Sunni faith. Religiously speaking, there was a huge gulf existing between the Chak rulers and the ruled. To this their turbulent character and fanatical zeal for the propagation of their faith made an addition. Qazi Chak affected the forcible conversion of many Hindus and Sunni Muslims to Shia faith. Having once established their rule, they began to quarrel amongst themselves. They could not attend to any work of good Government. It was at its best a military rule inflicted from above and as long as the men at the top were united they could maintain themselves in their places. It was even in the reign of the first Chak ruler Qazi Chak that dissensions broke out in their ranks. His turbulent tribesmen could not brook the stern measures which were adopted by him in suppressing lawlessness. A series of disorders followed with the result that he had to abdicate in favour of his brother, Hussain Shah Chak, who though comparatively a man of catholic views and some education had also to abdicate in favour of Ali Shah. A severe famine in his reign further weakened the Chak rule.

Mogul imperialism was now at the height of its glory. Akbar had brought nearly the whole of Northern India under his way. How could it be possible that Kashmir a tiny speck on the map of India and torn asunder by internecine quarrels, would maintain its independence for long. Yusuf Shah Chak who ascended the throne in 1579 A.D. was thrown out after a brief reign of a year. He tried to regain his throne, but failed. The result was that he turned towards Akbar. Yusuf Shah went to Agra and kept on wooing for help. But after some time Yusuf changed his mind, probably because he felt that the help he sought would in the long run bring about his own effacement. Without waiting any longer, he started for Kashmir. He raised some troops and again succeeded in regaining his throne. Akbar having come to know all this, was angered beyond measure. He ordered that Yusuf must at once come to pay his respects. Yusuf was only too prepared for this, but his turbulent supporters stood in his way. Again there was a turmoil and some of Yusuf's men having turned against him went to Raja Man Singh who was then at Lahore and made a request for the conquest of Kashmir. Akbar thereafter ordered an expedition to Kashmir under Raja Bhagwandas, Shah Quli etc. The Chaks also made mighty preparations to meet their formidable invaders. In this whole affair, Yusuf played a most perfidious role and just at the moment when victory was about to be snatched from Moguls, he joined them without consulting any of his supporters. But even then the defenders did not lose heart. They installed Yakub Chak on the vacant throne. Taking advantage of incessant rains which cut off the Mogul forces from their base, and converted their camp into a huge marsh, the Kashmir army inflicted blow after blow upon the invaders. Raja Bhagwandas finding his position very insecure, entered into a treaty with Yakub and left the country after securing a promise of tribute from Yakub. Yusuf, fallen from grace everywhere, remained in captivity for some time. He was at last given a command in the Bengal army, but after some time his brain was deranged and he soon after died.

But Yakub Chak did not follow the victory with any constructive effort to mend the country's affairs. On the contrary he himself contributed to the prevailing disorder. The giant of religious fanaticism was again roused from his slumbers. The Jama Masjid, the main centre of the Sunni worship was being repaired. This was very much resented by him. As a result he ordered the Qazi to add the words Ali Vali Alla to Qalima ( the holy Muslim formula) to make it more acceptable to the Shias. This the Sunnis resented and greatly too. An orgy of repression was let loose upon them. Many were killed in a very ruthless manner, many more were flung into prison. The Qazi also was killed for his refusal to make the addition in the Qalima and his corpse was tied to the tail of an elephant and dragged throughout the city.

Yakub did not stop at that. The Pandits also were dragged into this affair and greatly oppressed. A whole sale conversion of the Pandits was planned. But as ill luck would have it for him Yakub fell ill these very days and therefore the idea was given up.

Akbar did not ratify the treaty entered into by Bhagwan Das with Yakub, and was eager to annex the province, when in the meanwhile the persecuted Sunnis sent a deputation, headed by Sheikh Yakub Sarfi and Baba Daud Khaki to wait upon Akbar. They apprised him of the conditions obtaining in Kashmir and made a request to him to free Kashmir from the clutches of insolent Chaks. Akbar agreed to their request. A pact was made, the terms of which are given below:

(a) That the king shall not interfere with the religious affairs, the purchase and sale of goods and the rates of food grains and cereals.
(b) The officers of the Government shall have no male or female Kashmiri as a slave.
(c) That the inhabitants of Kashmir shall not be molested in any way.
(d) That the nobles of Kashmir having been a source of mischief in the past shall have no share in the administration of the country.

This done, Akbar, deputed Mir Qasim with an army of forty thousand strong. Yakub Chak also collected an army of thirty thousand but at the crucial hour the major portion of his army deserted him and went over to the other side. Yakub was defeated and the country passed into the hands of Akbar in 1586 A. D.