In the historical book Tarikh al-Thabari, al-Wuzara wa al-Khutob, and the longest anthology of Arabic poetry (6 volumes, 2,401 pages), al-Aghoni mentions accusations and judgments against the zindiq and poets are not a matter of religion or zindiqan itself. But almost purely a political issue. This is because the caliphs used the zindiqan to eradicate their enemies or political opponents, especially the Hashimites.
It turns out that in Indonesia, in the past, something similar happened to Siti Jenar. The more popular version states that this controversial figure violated the general view of the Muslims in power (the saints). However, the trial of the judges’ council (the Wali themselves), which is said to have tried Siti Jenar, turned out to be based on the results of a more comprehensive recent study (Nancy K. Florida), which was more of a deliberation that asked for an explanation from Siti Jenar about his beliefs. The narration (discursive truth) that we receive today explains that Siti Jenar and his teachings are heretical and have been successfully eradicated by the Wali in charge of religion and politics. However, it was very likely that the Wali themselves had doubts (against Siti Jenar’s misguidance, falsehood, and mistakes) and only eradicated it imaginatively.
Fortunately, the Wali was still considering various possibilities of seeing Siti Jenar, which did not happen when al-Mahdi and al-Hadi saw the zindiqs. However, the actions of the Wali in Demak, let alone the repressive policies of al-Mahdi and al-Hadi, remain unprofitable from any angle, besides clearly polluting the voice of God, which we should glorify.