The Institutes of Akbar 132: Commencement of the Disputations. [Badáoní II, p. 200.]
The Áín i Akbari (Blochmann, Jarrett) 132
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Contents
Commencement of the Disputations. [Badáoní II, p. 200.]
132.1.1
“During the year 983 A. H., many places of worship were built at the command of His Majesty. The cause was this. For many years previous to 983, the emperor had gained in succession remarkable and decisive victories. The empire had grown in extent from day to day; everything turned out well, and no opponent was left in the whole world. His Majesty had thus leisure to come into nearer contact with ascetics and the disciples of the Mu’íniyyah sect, and passed much of his time in discussing the word of God (Qorán), and the word of the prophet (the Hadís, or Tradition). Questions of Çúfism, scientific discussions, enquiries into Philosophy and Law, were the order of the day. His Majesty passed whole nights in thoughts of God; he continually occupied himself with pronouncing the names Yá hú and Yá hádí, which had been mentioned to him, and his ‘heart was full of reverence for Him who is the true Giver. From a feeling of thankfulness for his past successes, he would sit many a morning alone in prayer and melancholy, on a large flat stone of an old building which lay near the palace in a lonely spot, with his head bent over his chest, and gathering the bliss of early hours.’
132.1.2
In his religious habits the emperor was confirmed by a story which he had heard of Sulaimán, ruler of Bengal, who, in company with 150 Shaikhs and ’Ulamás, held every morning a devotional meeting, after which he used to transact state business; as also by the news that Mírzá Sulaimán, a prince of Çúfí tendencies, and a Çáhib i hál was coming to him from Badakhshán. Among the religious buildings was a meeting place near a tank called Anúptaláo, where Akbar, accompanied by a few courtiers, met the ’Ulamás and lawyers of the realm. The pride of the ’Ulamás, and the heretical (Shí’itic) subjects discussed in this building, caused Mullá Sherí, a poet of Akbar’s reign, to compose a poem in which the place was called a temple of Pharaoh and a building of Shaddád (vide Qor. Sur. 89). The result to which the discussions led, will be seen from the following extract. [Bad. II, p. 202.]
132.1.3
‘For these discussions, which were held every Thursday night, His Majesty invited the Sayyids, Shaikhs, ’Ulamás, and grandees, by turn. But as the guests generally commenced to quarrel about their places, and the order of precedence, His Majesty ordered that the grandees should sit on the east side; the Sayyids on the west side; the ’Ulamás, to the south; and the Shaikhs, to the north. The emperor then used to go from one side to the other, and make his enquiries......, when all at once, one night, ‘the vein of the neck of the ’Ulamás of the age swelled up,’ and a horrid noise and confusion ensued. His Majesty got very angry at their rude behaviour, and said to me [Badáoní], “In future report any of the ’Ulamás that cannot behave and talks nonsense, and I shall make him leave the hall.” I gently said to Áçaf Khán, “If I were to carry out this order, most of the ’Ulamás would have to leave,” when His Majesty suddenly asked what I had said. On hearing my answer, he was highly pleased, and mentioned my remark to those sitting near him.’
132.1.4
Soon after, another row occurred in the presence of the Emperor. [Bad. II, p. 210.] “Some people mentioned that Haji Ibrahim of Sarhind had given a decree, by which he made it legal to wear red and yellow clothes, quoting at the same time a Tradition as his proof. On hearing this, the Chief Justice, in the meeting hall, called him an accursed wretch, abused him, and lifted up his stick, in order to strike him, when the Haji by some subterfuges managed to get rid of him.” Akbar was now fairly disgusted with the ’Ulamas and lawyers; he never pardoned pride and conceit in a man, and of all kinds of conceit, the conceit of learning was most hateful to him. From now he resolved to vex the principal ’Ulamas; and no sooner had his courtiers discovered this, than they brought all sorts of charges against them. [Bad. II, p. 203.] “His Majesty therefore ordered Mauláná ’Abdullah of Sultánpúr, who had received the title of Makhdúm ul mulk, to come to a meeting, as he wished to annoy him, and appointed Haji Ibrahim, Shaikh Abulfazl (who had lately come to court, and is at present the infallible authority in all religious matters, and also for the New Religion of His Majesty, and the guide of men to truth, and their leader in general), and several other newcomers, to oppose him. During the discussion, His Majesty took every occasion to interrupt the Mauláná, when he explained anything.
132.1.5
When the quibbling and wrangling had reached the highest point, some courtiers, according to an order previously given by His Majesty, commenced to tell rather queer stories of the Mauláná, to whose position one might apply the verse of the Qorán (Sur. XVI, 72), ‘And some one of you shall have his life prolonged to a miserable age, &c.’ Among other stories, Khán Jahán said that he had heard that Makhdúm ul mulk had given a fatwá, that the ordinance of pilgrimage was no longer binding, but even hurtful. When people had asked him the reason of his extraordinary fatwá, he had said, that the two roads to Makkah, through Persia and over Gujrát, were impracticable, because people, in going by land (Persia), had to suffer injuries at the hand of the Qizilbáshes (i. e., the Shi’ah inhabitants of Persia), and in going by sea, they had to put up with indignities from the Portuguese, whose ship-tickets had pictures of Mary and Jesus stamped on them. To make use, therefore, of the latter alternative would mean to countenance idolatry; hence both roads were closed up. Khán Jahán also related that the Mauláná had invented a clever trick by which he escaped paying the legal alms upon the wealth which he amassed every year. Towards the end of each year, he used to make over all his stores to his wife, but he took them back before the year had ‘actually run out.’
132.1.6
Other tricks also, in comparison with which the tricks of the children of Moses are nothing, and rumours of his meanness and shabbiness, his open cheating and worldliness, and his cruelties said to have been practised on the Shaikhs and the poor of the whole country, but especially on the Aimadárs and other deserving people of the Panjáb,—all came up, one story after the other. His motives, ‘which shall be revealed on the day of resurrection’ (Qor. LXXXVI, 9), were disclosed; all sorts of stories, calculated to ruin his character and to vilify him, were got up, till it was resolved to force him to go to Makkah. But when people asked him whether pilgrimage was a duty for a man in his circumstances, he said No; for Shaikh ’Abdunnabí had risen to power, whilst the star of the Mauláná was fast sinking. But a heavier blow was to fall on the ’Ulamás. [Bad. II, p. 207.]
132.1.7
“At one of the above-mentioned meetings, His Majesty asked how many freeborn women a man was legally allowed to marry (by nikáh). The lawyers answered that four was the limit fixed by the prophet. The emperor thereupon remarked that from the time he had come of age, he had not restricted himself to that number, and in justice to his wives, of whom he had a large number, both freeborn and slaves, he now wanted to know what remedy the law provided for his case. Most expressed their opinions, when the emperor remarked that Shaikh ’Abdunnabí had once told him that one of the Mujtahids had had as many as nine wives. Some of the ’Ulamás present replied that the Mujtahid alluded to was Ibn Abí Lailá; and that some had even allowed eighteen from a too literal translation of the Qorán verse (Qor. Sur. IV, 3), “Marry whatever women ye like, two and two, and three and three, and four and four;” but this was improper. His Majesty then sent a message to Shaikh ’Abdunnabí, who replied that he had merely wished to point out to Akbar that a difference of opinion existed on this point among lawyers, but that he had not given a fatwa, in order to legalize irregular marriage proceedings. This annoyed His Majesty very much. “The Shaikh,” he said, “told me at that time a very different thing from what he now tells me.” He never forgot this.
132.1.8
After much discussion on this point, the ’Ulamás, having collected every Tradition on the subject, decreed, first, that, by Mut’ah [not by nikáh] a man might marry any number of wives he pleased; and secondly, that Mut’ah marriages were allowed by Imám Malik. The Shi’ahs, as was well known, loved children born in Mut’ah wedlock more than those born by nikáh wives, contrary to the Sunnis and the Ahl i Jamá’at.
132.2.1
On the latter point also the discussion got rather lively, and I would refer the reader to my work entitled Najáturrashíd, in which the subject is briefly discussed. But to make things worse, Naqíb Khán fetched a copy of the Muwatta of Imám Malik, and pointed to a Tradition in the book, which the Imám had cited as a proof against the legality of Mut’ah marriages. Another night, Qází Ya’qúb, Shaikh Abulfazl, Hájí Ibráhím, and a few others were invited to meet His Majesty in the house near the Anúptaláo tank. Shaikh Abulfazl had been selected as the opponent, and laid before the emperor several traditions regarding Mut’ah marriages, which his father (Shaikh Mubárik) had collected, and the discussion commenced. His Majesty then asked me, what my opinion was on this subject. I said, “The conclusion which must be drawn from so many contradictory traditions and sectarian customs, is this:—Imám Malik and the Shi’ahs are unanimous in looking upon Mut’ah marriages as legal; Imám Sháfi’í and the Great Imám (Hanífah) look upon Mut’ah marriages as illegal. But, should at any time a Qází of the Málikí sect decide that Mut’ah is legal, it is legal, according to the common belief, even for Sháfi’ís and Hanafís. Every other opinion on this subject is idle talk.” This pleased His Majesty very much.
132.2.2
The unfortunate Shaikh Ya’qúb, however, went on talking about the extent of the authority of a Qází. He tried to shift the ground; but when he saw that he was discomfited, he said, “Very well, I have nothing else to say,—just as His Majesty pleases.” The emperor then said, “I herewith appoint the Málikí Qází Husain ’Arab as the Qází before whom I lay this case concerning my wives, and you, Ya’qúb, are from to-day suspended.” This was immediately obeyed, and Qází Hasan, on the spot, gave a decree which made Mut’ah marriages legal. The veteran lawyers, as Makhdúm ulmulk, Qází Ya’qúb, and others, made very long faces at these proceedings. This was the commencement of ‘their sere and yellow leaf.’ The result was that, a few days later, Mauláná Jaláluddín of Multán a profound and learned man, whose grant had been transferred, was ordered from Agrah (to Fathpúr Síkrí,) and appointed Qází of the realm. Qází Ya’qúb was sent to Gaur as District Qazi. From this day henceforth, ‘the road of opposition and difference in opinion’ lay open; and remained so till His Majesty was appointed Mujtahid of the empire.” [Here follows the extract regarding the formula ’Alláhu Akbar, given on p. 166, note 3.] [Badáoní II, p. 211.]
132.2.3
“During this year [983], there arrived Hakím Abulfath, Hakím Humáyún (who subsequently changed his name to Humáyún Qulí, and lastly to Hakím Humám,) and Núruddín, who as poet is known under the name of Qarárí. They were brothers, and came from Gílán, near the Caspian Sea. The eldest brother, whose manners and address were exceedingly winning, obtained in a short time great ascendancy over the Emperor; he flattered him openly, adapted himself to every change in the religious ideas of His Majesty, or even went in advance of them, and thus became in a short time, a most intimate friend of Akbar. Soon after there came from Persia Mullá Muhammad of Yazd, who got the nickname of Yazídí, and attaching himself to the emperor, commenced openly to revile the Çahábah (persons who knew Muhammad, except the twelve Imáms), told queer stories about them, and tried hard to make the emperor a Shí’ah. But he was soon left behind by Bír Bar—that bastard!—and by Shaikh Abulfazl, and Hakím Abulfath, who successfully turned the emperor from the Islám, and led him to reject inspiration, prophetship, the miracles of the prophet and of the saints, and even the whole law, so that I could no longer bear their company. At the same time, His Majesty ordered Qází Jaláluddín and several ’Ulamás to write a commentary on the Qorán; but this led to great rows among them.
132.2.4
Deb Chand Rajah Manjholah—that fool—once set the whole court in laughter by saying that Allah after all had great respect for cows, else the cow would not have been mentioned in the first chapter (Súrat ulbaqarah) of the Qorán. His Majesty had also the early history of the Islám read out to him, and soon commenced to think less of the Çahábah. Soon after, the observance of the five prayers and the fasts, and the belief in every thing connected with the prophet, were put down as taqlídí, or religious blindness, and man’s reason was acknowledged to be the basis of all religion. Portuguese priests also came frequently; and His Majesty enquired into the articles of their belief which are based upon reason.” [Badáoní II, p. 245.] “In the beginning of the next year [984], when His Majesty was at Dípálpúr in Málwah, Sharíf of Ámul arrived. This apostate had run from country to country, like a dog that has burnt its foot, and turning from one sect to the other, he went on wrangling till he became a perfect heretic. For some time he had studied Cufic nonsense in the school of Mauláná Muhammad Záhid of Balkh, nephew of the great Shaikh Husain of Khwárizm, and had lived with derwishes. But as he had little of a derwish in himself, he talked slander, and was so full of conceit, that they hunted him away. The Mauláná also wrote a poem against him, in which the following verse occurs: There was a heretic, Sharíf by name, Who talked very big, though of doubtful fame.
132.2.5
In his wanderings he had come to the Dak’hin, where he made himself so notorious, that the king of the Dak’hin wanted to kill him. But he was only put on a donkey and shewn about in the city. Hindústán, however, is a nice large place, where anything is allowed, and no one cares for another, and people go on as they may. He therefore made for Málwah, and settled at a place, five kos distant from the Imperial camp. Every frivolous and absurd word he spoke, was full of venom, and became the general talk. Many fools, especially Persian heretics, (whom the Islám casts out as people cast out hairs which they find in dough—such heretics are called Nuqtavís, and are destined to be the foremost worshippers of Antichrist) gathered round him, and spread, at his order, the rumour that he was the restorer of the Millenium. The sensation was immense. As soon as His Majesty heard of him, he invited him one night to a private audience in a long prayer room, which had been made of cloth, and in which the emperor with his suite used to say the five daily prayers. Ridiculous in his exterior, ugly in shape, with his neck stooping forward, he performed his obeisance, and stood still with his arms crossed, and you could scarcely see how his blue eye (which colour is a sign of hostility to our prophet) shed lies, falsehood, and hypocrisy. There he stood for a long time, and when he got the order to sit down, he prostrated himself in worship, and sat down duszání (vide p.
132.2.6
160, note 2), like an Indian camel. He talked privately to His Majesty; no one dared to draw near them, but I sometimes heard from a distance the word ’ilm (knowledge) because he spoke pretty loud. He called his own views ‘the truth of truths,’ or ‘the groundwork of things.’ A fellow, ignorant of things external and internal, From silliness indulging idle talk. He is immersed in heresies infernal, And prattles—God forbid!—of truth eternal.
132.2.7
The whole talk of the man was a mere repetition of the ideas of Mahmud of Basakhwán (a village in Gilán), who lived at the time of Tímúr. Mahmúd had written thirteen treatises of dirty filth, full of such hypocrisy, as no religion or sect would suffer, and containing nothing but ta’wíl, which name he had given to the ‘science of expressed and implied language.’ The chief work of this miserable wretch is entitled Bahr o Kúzah (the Ocean and the Jug), and contains such loathsome nonsense, that on listening to it one’s ear vomits. How the devil would have laughed into his face, if he had heard it, and how he would have jumped for joy! And this Sharíf—that dirty thief—had also written a collection of nonsense, which he styled Tarashshuh i Zuhúr, in which he blindly follows Mír ’Abdulawwal. This book is written in loose, deceptive aphorisms, each commencing with the words mifarmúdand (the master said), a queer thing to look at, and a mass of ridiculous, silly nonsense. But notwithstanding his ignorance, according to the proverb, ‘Worthies will meet,’ he has exerted such an influence on the spirit of the age, and on the people, that he is now [in 1004] a commander of One Thousand, and His Majesty’s apostle for Bengal, possessing the four degrees of faith, and calling, as the Lieutenant of the emperor, the faithful to these degrees.”
132.2.8
The discussions on Thursday nights were continued for the next year. In 986, they became more violent, in as far as the elementary principles of the Islám were chosen as subject, whilst formerly the disputations had turned on single points. The ’Ulamás even in the presence of the emperor, often lost their temper, and called each other Káfirs or accursed.
132.2.9
“Makhdúm also wrote a pamphlet against Shaikh ’Abdunnabí, in which he accused him of the murder of Khizr Khán of Shírwán, who was suspected to have reviled the prophet, and of Mír Habshí, whom he had ordered to be killed for heresy. But he also said in the pamphlet that it was wrong to say prayers with ’Abdunnabí, because he had been undutiful towards his father, and was, besides, afflicted with piles. Upon this, Shaikh ’Abdunnabí called Makhdúm a fool, and cursed him. The ’Ulamás now broke up into two parties, like the Sibtis and Qibtis, gathering either round the Shaikh, or round Makhdum ulmulk; and the heretic innovators used this opportunity, to mislead the emperor by their wicked opinions and aspersions, and turned truth into falsehood, and represented lies as truth. His Majesty till now (986) had shewn every sincerity, and was diligently searching for truth. But his education had been much neglected; and surrounded as he was by men of low and heretic principles, he had been forced to doubt the truth of the Islam. Falling from one perplexity into the other, he lost sight of his real object, the search of truth; and when the strong embankment of our clear law and our excellent faith had once been broken through, His Majesty grew colder and colder, till after the short space of five or six years not a trace of Muhammadan feeling was left in his heart. Matters then became very different.” [Bad. II, p. 239.]
132.2.10
“In 984, the news arrived that Shah Tahmasp of Persia had died, and Shah Isma’il II. had succeeded him. The Tarikh of his accession is given in the first letters of the three words [Bad. II, p. 241.] In 985, the news arrived that Shah Isma’il, son of Shah Tahmasp had been murdered, with the consent of the grandees, by his sister Pari Jan Khanum. Mir Haidar, the riddle writer, found the Tarikh of his accession in the words Shahinshahi rui zamin [984,] ‘a king of the face of the earth,’ and the Tarikh of his death in Shahinshahi zer i zamin [985,] ‘a king below the face of the earth.’ At that time also there appeared in Persia the great comet which had been visible in India (p. 240), and the consternation was awful, especially as at the same time the Turks conquered Tabriz, Shirwan, and Mazandaran. Sultan Muhammad Khudabandah, son of Shah Tahmasp, but by another mother, succeeded; and with him ended the time of reviling and cursing the Cahabah. But the heretical ideas had certainly entered Hindustan from Persia.”