[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [State papers](https://indike.org/pramana/in.darkages.admin) › [Āʾīn-i Akbarī](https://indike.org/pramana/in.darkages.admin.ain-i-akbari) › [The Ain i Akbari (Blochmann, Jarrett)](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett) › 135 # The Institutes of Akbar 135: The Document. The Áín i Akbari (Blochmann, Jarrett) 135 - **Language:** English ## Contents - [135.1](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.1) — 7 parts - [135.2](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2) — 8 parts - [135.3](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.3) — 7 parts - [135.4](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.4) — 8 parts - [135.5](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.5) — 8 parts - [135.6](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.6) — 7 parts - [135.7](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.7) — 6 parts ### The Document. ### [135.1.1](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.1.1) "Whereas Hindústán has now become the centre of security and peace, and the land of justice and beneficence, a large number of people, especially learned men and lawyers, have immigrated and chosen this country for their home. Now we, the principal 'Ulamás, who are not only well versed in the several departments of the law and in the principles of jurisprudence, and well-acquainted with the edicts which rest on reason or testimony, but are also known for our piety and honest intentions, have duly considered the deep meaning, first, of the verse of the Qorán (Sur. IV, 62,) 'Obey God, and obey the prophet, and those who have authority among you,' and secondly, of the genuine tradition, 'Surely, the man who is dearest to God on the day of judgment, is the Imám i 'Ádil: whosoever obeys the Amír, obeys Me; and whosoever rebels against him, rebels against Me,' and thirdly, of several other proofs based on reasoning or testimony; and we have agreed that the rank of a Sultán i 'Ádil (a just ruler) is higher in the eyes of God than the rank of a Mujtahid. Further we declare that the king of the Islám, Amír of the Faithful, shadow of God in the world, Abul Fath Jaláluddín Muhammad Akbar Pádisháh i ghází, whose kingdom God perpetuate, is a most just, a most wise, and a most God-fearing king. ### [135.1.2](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.1.2) Should therefore, in future, a religious question come up, regarding which the opinions of the Mujtahids are at variance, and His Majesty, in his penetrating understanding and clear wisdom, be inclined to adopt, for the benefit of the nation and as a political expedient, any of the conflicting opinions which exist on that point, and issue a decree to that effect, we do hereby agree that such a decree shall be binding on us and on the whole nation. Further, we declare that, should His Majesty think fit to issue a new order, we and the nation shall likewise be bound by it, provided always that such an order be not only in accordance with some verse of the Qorán, but also of real benefit for the nation; and further, that any opposition on the part of the subjects to such an order as passed by His Majesty, shall involve damnation in the world to come, and loss of religion and property in this life. ‘This document has been written with honest intentions, for the glory of God, and the propagation of the Islám, and is signed by us, the principal ’Ulamás and lawyers, in the month of Rajab of the year 987 of the Hijrah.’ The draft of this document when presented to the emperor, was in the handwriting of Shaikh Mubárik. The others had signed it against their will, but the Shaikh had added at the bottom that he had most willingly signed his name; for this was a matter, which, for several years, he had been anxiously looking forward to. ### [135.1.3](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.1.3) No sooner had His Majesty obtained this legal instrument, than the road of deciding any religious question was open; the superiority of intellect of the Imám was established, and opposition was rendered impossible. “All orders regarding things which our law allows or disallows, were abolished, and the superiority of intellect of the Imám became law. But the state of Shaikh Abulfazl resembled that of the poet Hairatí of Samarqand, who after having been annoyed by the cool and sober people of Máwaral-nahr (Turkistán), joined the old foxes of Shí’itic Persia, and chose ‘the roadless road.’ You might apply the proverb to him, ‘He prefers hell to shame on earth.’ On the 16th Rajab of this year, His Majesty made a pilgrimage to Ajmír. It is now fourteen years that His Majesty has not returned to that place. On the 5th Sha’bán, at the distance of five kos from the town, the emperor alighted, and went on foot to the tomb of the saint (Mu’ín-uddín). But sensible people smiled, and said, it was strange that His Majesty should have such a faith in the Khwajah of Ajmír, whilst he rejected the foundation of everything, our prophet, from whose ‘skirt’ hundreds of thousands of saints of the highest degree had sprung.” \[p. 278.\] ### [135.1.4](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.1.4) “After Makhdúm ulmulk and Shaikh ’Abdunnabí had left for Makkah (987), the emperor examined people about the creation of the Qorán, elicited their belief, or otherwise, in revelation, and raised doubts in them regarding all things connected with the prophet and the imams. He distinctly denied the existence of Jins, of angels, and of all other beings of the invisible world, as well as the miracles of the prophet and the saints; he rejected the successive testimony of the witnesses of our faith, the proofs for the truths of the Qoran as far as they agree with man’s reason, the existence of the soul after the dissolution of the body, and future rewards and punishments in as far as they differed from metempsychosis. Some copies of the Qoran, and a few old graves Are left as witnesses for these blind men. The graves, unfortunately, are all silent, And no one searches for truth in the Qoran. An ’I'd has come again, and bright days will come—like the face of the bride. And the cupbearer will again put wine into the jar—red like blood. The reins of prayer and the muzzle of fasting—once more Will fall from these asses—alas, alas! ### [135.1.5](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.1.5) His Majesty had now determined publicly to use the formula, ‘There is no God but God, and Akbar is God’s representative.’ But as this led to commotions, he thought better of it, and restricted the use of the formula to a few people in the Harem. People expressed the date of this event by the words finahi ummat, the ruin of the Church (987). The emperor tried hard to convert Qutbuddin Muhammad Khan and Shahbaz Khan (vide List of grandees, IId book, Nos. 28 and 80), and several others. But they staunchly objected. Qutbuddin said, “What would the kings of the West, as the Sultan of Constantinople, say, if he heard all this. Our faith is the same, whether a man hold high or broad views.” His Majesty then asked him, if he was in India on a secret mission from Constantinople, as he shewed so much opposition; or if he wished to keep a small place warm for himself, should he once go away from India, and be a respectable man there: he might go at once. Shahbaz got excited, and took a part in the conversation; and when Bir Bar—that hellish dog—made a sneering remark at our religion, Shahbaz abused him roundly, and said, “You cursed infidel, do you talk in this manner? It would not take me long to settle you.” It got quite uncomfortable, when His Majesty said to Shahbaz in particular, and to the others in general, “Would that a shoe-full of excrements were thrown into your faces.” \[p. 276.\] ### [135.1.6](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.1.6) “In this year the Tamghá (inland tolls) and the Jazyah (tax on infidels), which brought in several krors of dáms, were abolished, and edicts to this effect were sent over the whole empire.” In the same year a rebellion broke out at Jaunpúr, headed by Muhammad Ma’súm of Kábul, Muhammad Ma’súm Khán, Mu’izzul Mulk, ’Arab Bahádur, and other grandees. They objected to Akbar’s innovations in religious matters, in as far as these innovations led to a withdrawal of grants of rent-free land. The rebels had consulted Mullá Muhammad of Yazd (vide above, pp. 175, 182), who was Qází-lquzát at Jaunpúr ; and on obtaining his opinion that, under the circumstances, rebellion against the king of the land was lawful, they seized some tracts of land, and collected a large army. The course which this rebellion took, is known from general histories ; vide Elphinstone, p. 511. Mullá Muhammad of Yazd, and Mu’izzulmulk, in the beginning of the rebellion, were called by the emperor to Ágrah, and drowned, on the road, at the command of the emperor, in the Jamnah. “In the same year the principal ’Ulamás, as Makhdúm ul mulk, Shaikh Munawwar, Mullá ’Abdushshukúr, &c., were sent as exiles to distant provinces. \[ p. 278.\] ### [135.1.7](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.1.7) “Hájí Ibráhím of Sarhind (vide above, p. 105) brought to court an old, worm-eaten MS. in queer characters, which, as he pretended, was written by Shaikh Ibn ’Arabí. In this book, it was said that the Sáhib i Zamán was to have many wives, and that he would shave his beard. Some of the characteristics mentioned in the book as belonging to him, were found to agree with the usages of His Majesty. He also brought a fabricated tradition that the son of a Sahábí (one who knew Muhammad) had once come before the prophet with his beard cut off, when the prophet had said that the inhabitants of Paradise looked like that young man. But as the Hájí during discussions, behaved impudently towards Abulfazl, Hakím Abulfath, and Sháh Fathullah, he was sent to Rantanbhúr, where he died in 994. ### [135.2.1](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.1) Farmáns were also sent to the leading Shaikhs and ’Ulamás of the various districts to come to Court, as His Majesty wished personally to enquire into their grants (vide IId book, Áín 19) and their manner of living. When they came, the emperor examined them singly, “giving them private interviews, and assigned to them some lands, as he thought fit. But when he got hold of one who had disciples, or held spiritual soirées, or practised similar tricks, he confined them in forts, or exiled them to Bengal or Bhakkar. This practice became quite common. \* \* \* The poor Shaikhs who were, moreover, left to the mercies of Hindu Financial Secretaries, forgot in exile their spiritual soirées, and had no other place where to live, except mouseholes.” \[p. 284.\] ### [135.2.2](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.2) “In this year (988) low and mean fellows, who pretended to be learned, but were in reality fools, collected evidences that His Majesty was the Cáhib i Zamán, who would remove all differences of opinion among the seventy-two sects of the Islam. Sharif of Amul brought proofs from the writings of Mahmúd of Basakhwán (vide above, p. 177), who had said that, in 990, a man would rise up who would do away with all that was wrong. And Khwajah Mauláná of Shíráz, the heretic of Jafrdán, came with a pamphlet by some of the Sharifs of Makkah, in which a tradition was quoted that the earth would exist for 7,000 years, and as that time was now over, the promised appearance of Imám Mahdi would immediately take place. The Mauláná also brought a pamphlet written by himself on the subject. The Shi’ahs mentioned similar nonsense connected with ’Ali, and some quoted the following Ruba’i, which is said to have been composed by Naçir i Khusrau, or, according to some, by another poet:— In 989, according to the decree of fate, The stars from all sides shall meet together. In the year of Leo, the month of Leo, and on the day of Leo, The Lion of God will stand forth from behind the veil. All this made His Majesty the more inclined to claim the dignity of a prophet, perhaps I should say, the dignity of something else.” \[p. 291.\] ### [135.2.3](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.3) “At one of the meetings, the emperor asked those who were present, to mention each the name of a man who could be considered the wisest man of the age; but they should not mention kings, as they formed an exception. Each then mentioned that man in whom he had confidence. Thus Hakim Humám (vide above, p. 175) mentioned himself, and Shaikh Abulfazl his own father. During this time, the four degrees of faith in His Majesty were defined. The four degrees consisted in readiness to sacrifice to the Emperor property, life, honor, and religion. Whoever had sacrificed these four things, possessed four degrees; and whoever had sacrificed one of these four, possessed one degree. All the courtiers now put their names down as faithful disciples of the throne.” “At this time (end of 989), His Majesty sent Shaikh Jamál Bakhtyár to bring Shaikh Qutbuddín of Jalesar who, though a wicked man, pretended to be ‘attracted by God.’ When Qutbuddín came, the emperor brought him to a conference with some Christian priests, and rationalists, and some other great authorities of the age. After a discussion, the Shaikh exclaimed, ‘Let us make a great fire, and in the presence of His Majesty I shall pass through it. And if any one else gets safely through, he proves by it the truth of his religion.’ The fire was made. The Shaikh pulled one of the Christian priests by the coat, and said to him, ‘Come on, in the name of God!’ But none of the priests had the courage to go. ### [135.2.4](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.4) Soon after the Shaikh was sent into exile to Bhakkar, together with other faqírs, as His Majesty was jealous of his triumph. A large number of Shaikhs and Faqírs were also sent to other places, mostly to Qandahár, where they were exchanged for horses. About the same time, the emperor captured a sect consisting of Shaikhs and disciples, and known under the name of Iláhís. They professed all sorts of nonsense, and practised deceits. His Majesty asked them whether they repented of their vanities. They replied, ‘Repentance is our Maid.’ And so they had invented similar names for the laws and religious commands of the Islam, and for the fast. At the command of His Majesty, they were sent to Bhakkar and Qandahár, and were given to merchants in exchange for Turkish colts.” “His Majesty was now (990) convinced that the Millennium of the Islámitic dispensation was drawing near. No obstacle, therefore, remained to promulgating the designs which he had planned in secret. The Shaikhs and ’Ulamas who, on account of their obstinacy and pride, had to be entirely discarded, were gone, and His Majesty was free to disprove the orders and principles of the Islam, and to ruin the faith of the nation by making new and absurd regulations. The first order which was passed was, that the coinage should shew the era of the Millennium, and that a history of the one thousand years should be written, but commencing from the death of the prophet. ### [135.2.5](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.5) Other extraordinary innovations were devised as political expedients, and such orders were given that one’s senses got quite perplexed. Thus the sijdah, or prostration, was ordered to be performed as being proper for kings; but instead of sijdah, the word zaminbos was used. Wine also was allowed, if used for strengthening the body, as recommended by doctors; but no mischief or impropriety was to result from the use of it, and strict punishments were laid down for drunkenness, or gatherings, and uproars. For the sake of keeping everything within proper limits, His Majesty established a wine-shop near the palace, and put the wife of the porter in charge of it, as she belonged to the caste of wine-sellers. The price of wine was fixed by regulations, and any sick persons could obtain wine on sending his own name and the names of his father and grandfather to the clerk of the shop. Of course, people sent in fictitious names, and got supplies of wine; for who could strictly enquire into such a matter? It was in fact nothing else but licensing a shop for drunkards. Some people even said that pork formed a component part of this wine! Notwithstanding all restrictions, much mischief was done, and though a large number of people were daily punished, there was no sufficient check. ### [135.2.6](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.6) Similarly, according to the proverb, ‘Upset, but don’t spill,’ the prostitutes of the realm (who had collected at the capital, and could scarcely be counted, so large was their number), had a separate quarter of the town assigned to them, which was called Shaitanpurah, or Devilsville. A Darogah and a clerk also were appointed for it, who registered the names of such as went to prostitutes, or wanted to take some of them to their houses. People might indulge in such connexions, provided the toll collectors knew of it. But without permission, no one was allowed to take dancing girls to his house. If any wellknown courtier wanted to have a virgin, they should first apply to His Majesty, and get his permission. In the same way, boys prostituted themselves, and drunkenness and ignorance soon led to bloodshed. Though in some cases capital punishment was inflicted, certain privileged courtiers walked about proudly and insolently doing what they liked. His Majesty himself called some of the principal prostitutes and asked them who had deprived them of their virginity. After hearing their replies, some of the principal and most renowned grandees were punished or censured, or confined for a long time in fortresses. Among them, His Majesty came across one whose name was Rajah Bir Bar, a member of the Divine Faith, Ains-Akbari, Blochmann's Edit. Ain-i-Akbari, Blochmann's \[edit fAin-i-Akbari, ERRATA. P. 104, Note 2, read Panji for Béchi, and Hadis, &c., for Hadis. ### [135.2.7](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.7) P. 180, l. 16, read Purukh’hotam for Purukhotam. P. 190, l. 15, read the heretical wizard, for the heretic of Jafrddn. who had gone beyond the four degrees, and acquired the four cardinal virtues. At that time he happened to live in his jagir in the Parganah of Karah; and when he heard of the affair, he applied for permission to turn Jogi; but His Majesty ordered him to come to Court, assuring him that he need not be afraid. Beef was interdicted, and to touch beef was considered defiling. The reason of this was that, from his youth, His Majesty had been in company with Hindu libertines, and had thus learnt to look upon a cow—which in their opinion is one of the reasons why the world still exists—as something holy. Besides, the Emperor was subject to the influence of the numerous Hindu princesses of the Harem, who had gained so great an ascendancy over him, as to make him forswear beef, garlic, onions, and the wearing of a beard, which things His Majesty still avoids. He had also introduced, though modified by his peculiar views, Hindu customs and heresies into the court assemblies, and introduces them still, in order to please and win the Hindus and their castes; he abstained from everything which they think repugnant to their nature, and looked upon shaving the beard as the highest sign of friendship and affection for him. Hence this custom has become very general. Pandering pimps also expressed the opinion that the beard takes its nourishment from the testicles; ### [135.2.8](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.8) for no eunuch had a beard; and one could not exactly see of what merit or importance it was to cultivate a beard. Moreover, former ascetics had looked upon carelessness in letting the beard grow, as one way of mortifying one's flesh, because such carelessness exposed them to the reproach of the world; and as, at present, the silly lawyers of the Islam looked upon cutting down the beard as reproachful, it was clear that shaving was now a way of mortifying the flesh, and therefore praiseworthy, but not letting the beard grow. (But if any one considers this argument calmly, he will soon detect the fallacy.) Lying, cheating Muftis also quoted an unknown tradition, in which it was stated that 'some Qazis' of Persia had shaved their beards. But the words kama yaf'alu ba'sulquzate (as some Qazis have done), which occur in this tradition, are based upon a corrupt reading, and should be kama yaf'alu ba'sul'unde (as some wicked men have done). \* \* \* \* ### [135.3.1](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.3.1) The ringing of bells as in use with the Christians, and the showing of the figure of the cross, and ........, and other childish playthings of theirs, were daily in practice. The words Kufr shai' shud, or 'heresy became common’, express the Tárikh (985). Ten or twelve years after the commencement of these doings, matters had gone so far that wretches like Mirzá Jáni, chief of Tattah, and other apostates, wrote their confessions on paper as follows:—‘I, such a one, son of such a one, have willingly and cheerfully renounced and rejected the Islam in all its phases, whether low or high, as I have witnessed it in my ancestors, and have joined the ‘Divine Faith’ of Shah Akbar, and declare myself willing to sacrifice to him my property and life, my honor and religion.’ And these papers—there could be no more effective letters of damnation—were handed over to the Mujtahid (Abulfazl) of the new Creed, and were considered a source of confidence or promotion. The Heavens might have parted asunder, and earth might have opened her abyss, and the mountains have crumbled to dust! In opposition to the Islam, pigs and dogs were no longer looked upon as unclean. A large number of these animals was kept in the Harem, and in the vaults of the castle, and to inspect them daily, was considered a religious exercise. The Hindus, who believe in incarnations, said that the boar belonged to the ten forms which God Almighty had once assumed. ‘God is indeed Almighty—but not what they say.’ ### [135.3.2](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.3.2) The saying of some wise men that a dog had ten virtues, and that a man, if he possess one of them, was a saint, was also quoted as a proof. Certain courtiers and friends of His Majesty, who were known for their excellence in every department, and proverbial as court poets, used to put dogs on a tablecloth and feed them, whilst other heretical poets, Persians and Hindustanis, followed this example, even taking the tongues of dogs into their own mouths, and then boasting of it. Tell the Mir that thou hast, within thy skin, a dog and a carcass. A dog runs about in front of the house; don’t make him a messmate. The ceremonial ablution after emission of semen was no longer considered binding, and people quoted as proof that the essence of man was the sperma genitale, which was the origin of good and bad men. It was absurd that voiding urine and excrements should not require ceremonial ablutions, whilst the emission of so tender a fluid should necessitate ablution; it would be far better, if people would first bathe, and then have connexion. Further, it was absurd to prepare a feast in honour of a dead person; for the corpse was mere matter, and could derive no pleasure from the feast. People should therefore make a grand feast on their birth-days. Such feasts were called Ásh i hayát, food of life. The flesh of the wild boar and the tiger was also permitted, because ‘the courage which these two animals possess, would be transferred to any one who fed on such meat. ### [135.3.3](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.3.3) It was also forbidden to marry one’s cousins or near relations, because such marriages are destructive of mutual love. Boys were not to marry before the age of 16, nor girls before 14, because the offspring of early marriages was weakly. The wearing of ornaments and silk dresses at the time of prayer was made obligatory. \* \* \* \* The prayers of the Islam, the fast, nay even the pilgrimage, were henceforth forbidden. Some bastards, as the son of Mulla Mubarak, a worthy disciple of Shaikh Abulfazl, wrote treatises, in order to revile and ridicule our religious practices, of course with proofs. His Majesty liked such productions, and promoted the authors. ### [135.3.4](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.3.4) The era of the Hijrah was now abolished, and a new era was introduced, of which the first year was the year of the emperor's accession (963). The months had the same names as at the time of the old Persian kings, and as given in the Niqâbu-l-jiyân. Fourteen festivals also were introduced corresponding to the feasts of the Zoroastrians; but the feasts of the Musalmâns and their glory were trodden down, the Friday prayer alone being retained, because some old, decrepit, silly people used to go to it. The new era was called Târîkh i Ilâhî, or ‘Divine Era.’ On copper coins and gold muhurs, the era of the Millennium was used, as indicating that the end of the religion of Muhammad, which was to last one thousand years, was drawing near. Reading and learning Arabic was looked upon as a crime; and Muhammadan law, the exegesis of the Qorân, and the Tradition, as also those who studied them, were considered bad and deserving of disapproval. Astronomy, philosophy, medicine, mathematics, poetry, history, and novels, were cultivated and thought necessary. Even the letters which are peculiar to the Arabic language, as the ث, ح, ص, ض, and ط were avoided. Thus for عبدالله Abdullah, people wrote ابداله Abdullah; and for احدی Ahadi, اهدی Ahadi, &c. All this pleased His Majesty. Two verses from the Shâhnâmah, which Firdausi gives as part of a story, were frequently quoted at court— ### [135.3.5](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.3.5) From eating the flesh of camels and lizards The Arabs have made such progress, That they now wish to get hold of the kingdom of Persia. Fie upon Fate! Fie upon Fate! Similarly other verses were eagerly seized, if they conveyed a calumny, as the verses from the ......, in which the falling out of the teeth of our prophet is alluded to. In the same manner, every doctrine and command of the Islam, whether special or general, as the prophetship, the harmony of the Islam with reason, the doctrines of Rúyat, Taklíf, and Takwín, the details of the day of resurrection and judgment,—all were doubted and ridiculed. And if any one did object to this mode of arguing, his answer was not accepted. But it is well known how little chance a man has who cites proofs against one who will reject them, especially when his opponent has the power of life and death in his hands; for equality in condition is a sine quâ non in arguing. A man who will not listen, if you bring the Qorán and the Tradition, Can only be replied to by not replying to him. Many a family was ruined by these discussions. But perhaps ‘discussions’ is not the correct name; we should call them meetings for arrogance and defamation. People who sold their religion, were busy to collect all kinds of exploded errors, and brought them to His Majesty, as if they were so many presents. ### [135.3.6](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.3.6) Thus Latíf Khwájah, who came from a noble family in Turkistán, made a frivolous remark on a passage in Tirmizí’s Shamáil, and asked how in all the world the neck of the prophet could be compared to the neck of an idol. Other remarks were passed on the straying camel. Some again expressed their astonishment, that the prophet, in the beginning of his career, plundered the caravans of Quraish; that he had fourteen wives; that any married woman was no longer to belong to her husband, if the prophet thought her agreeable, &c. \* \* \* At night, when there were social assemblies, His Majesty told forty courtiers to sit down as ‘The Forty,’ and every one might say or ask what he liked. If then any one brought up a question connected with law or religion, they said, “You had better ask the Mullás about that, as we only settle things which appeal to man’s reason.” But it is impossible for me to relate the blasphemous remarks which they made about the Çahábah, when historical books happened to be read out, especially such as contained the reigns of the first three Khalifahs, and the quarrel about Fadak, the war of Çiffín, &c.,—would that I were deaf! The Shí’ahs, of course, gained the day, and the Sunnís were defeated; the good were in fear, and the wicked were secure. Every day a new order was given, and a new aspersion or a new doubt came up; ### [135.3.7](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.3.7) and His Majesty saw in the discomfiture of one party a proof for his own infallibility, entirely forgetful of the proverb, ‘Who slanders others, slanders himself.’\* \* \* The ignorant vulgar had nothing on their tongues but ‘Alláhu Akbar,’ and they looked upon repeating this phrase, which created so much commotion, as a daily religious exercise. Mullá Sherí, at this time, composed a qit’ah of ten verses, in which the following occur:— It is madness to believe with the fool that love towards our prophet Will ever vanish from the earth. I smile, if I think that the following verse, in all its silliness, Will be repeated at the feast of the rich, and as a prayer by the poor: ‘This year the emperor has claimed prophetship, Next year, if God will, he will be God.’ ### [135.4.1](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.4.1) At the new year’s day feasts, His Majesty forced many of the ’Ulamás and the pious, nay even the Qázís and the Muftí of the realm, to drink wine,\* \* \* And afterwards the Mujtahids of the Divine Faith, especially Faizí, called out, “Here is a bumper to the confusion of the lawyers!” On the last day of this feast, when the sun enters the nineteenth degree of Aries (a day called Sharafu-lsharaf, and considered particularly holy by His Majesty), the grandees were promoted, or received new jágírs, or horses, or dresses of honor, according to the rules of hospitality, or in proportion of the tribute they had brought.” In this year Gulbadan Begum \[Akbar’s aunt\] and Salimah Sultán Begum returned from a pilgrimage to Makkah. Soon after Sháh Abú Turáb also, and I’timád Khán of Gujrát, returned from the pilgrimage, and brought an immense stone with them, which had to be transported on an elephant. The stone contained, according to Abú Turáb, an impression of the foot of the prophet. Akbar—though it is difficult to guess the motive—went four kos to meet it, and the grandees were ordered to carry the stone themselves by turns, and thus it was brought to town. ‘In this year, Shaikh Mubárik of Nágor said in the presence of the emperor to Bír Bar, ‘‘ Just as there are interpolations in your holy books, so there are many in ours (Qoran) ; hence it is impossible to trust either.’’ ### [135.4.2](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.4.2) ' Some shameless and ill-starred wretches also asked His Majesty, why at the approaching close of the Millennium, he did not make use of the sword, ‘the most convincing proof,’ as Sháh Ismá’íl of Persia had done. But His Majesty, at last, was convinced that confidence in him as a leader was a matter of time and good counsel, and did not require the sword. And indeed, if His Majesty, in setting up his claims, and making his innovations, had spent a little money, he would have easily got most of the courtiers, and much more the vulgar, into his devilish nets. The following Rubá’í of Násir i Khusrau was often quoted at court. — I see in 992 two conjunctions, I see the sign of Mahdi and that of Antichrist : Either politics must change or religion. I clearly see the hidden secret. At a council meeting for renovating the religion of the empire, Rájah Bhagawán said, “I would willingly believe that Hindus and Musalmáns have each a bad religion ; but only tell us where the new sect is, and what opinion they hold, so that I may believe.” His Majesty reflected a little, and ceased to urge the Rájah. But the alteration of the orders of our glorious faith was continued. The Táríkh was found in the words Ihdás i bid’at, the innovation of heresy (990). ### [135.4.3](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.4.3) During those days also the public prayers and the azán, which was chanted five times a day for assembly to prayer in the state-hall, were abolished. Names like Ahmad, Muhammad, Muçtafá, &c., became offensive to His Majesty, who thereby wished to please the infidels outside, and the princesses inside, the Harem, till, after some time, those courtiers who had such names, changed them; and names as Yár Muhammad, Muhammad Khán, were altered to Rahmat. To call such ill-starred wretches by the name of our blessed prophet would indeed be wrong, and there was not only room for improvement by altering their names, but it was even necessary to change them, according to the proverb, ‘It is wrong to put fine jewels on the neck of a pig.’ And this destructive fire broke all out in Ágrah, burnt down great and small families, and did not even spare their family tombs—May God forsake these wretches!” \[p. 315.\] “In Rabí’ussání 990, Mír Fathullah came from the Dak’hin (vide above p. 33). \* \* \* As he had been an immediate pupil of Mír Ghiásuddín Mansúr of Shíráz, who had not been overstrict in religious matters, His Majesty thought that Fathullah would only be too glad to enter into his religious scheme. But Fathullah was such a stanch Shí’ah, and at the same time such a worldly office-hunter, and such a worshipper of mammon and of the nobility, that he would not give up a jot of the tittles of bigoted Shí’ism. ### [135.4.4](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.4.4) Even in the statehall he said, with the greatest composure, his Shí’ah prayers—a thing which no one else would have dared to do. His Majesty, therefore, put him among the class of the bigots; but he connived at his practices, because he thought it desirable to encourage a man of such attainments and practical knowledge. Once the emperor, in Fathullah’s presence, said to Bír Bar, ‘I really wonder how any one in his senses can believe that a man, whose body has a certain weight, could, in the space of a moment, leave his bed, go up to heaven, there have 90,000 conversations with God, and yet on his return find his bed still warm?’ So also was the splitting of the moon ridiculed. ‘“Why,” said His Majesty, lifting up one foot, ‘it is really impossible for me to lift up the other foot! What silly stories men will believe.” And that wretch (Bír Bar) and some other wretches—whose names be forgotten—said, “Yea, we believe! Yea, we trust!” This great foot-experiment was repeated over and over again. But Fathullah—His Majesty had been every moment looking at him, because he wanted him to say something; for he was a new-comer—looked straight before himself, and did not utter a syllable, though he was all ear.” ### [135.4.5](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.4.5) Here Badáoní mentions the translations from Sanscrit into Persian which have been alluded to above, p. 104. “It is not quite certain whether the translations were made from Sanscrit, or from Hindí translations, or from both. Badáoní clearly states that for some translations, as the At’harban, Hindus were used as interpreters. For other works as the Mahábhárat, there may have been Hindí translations or extracts, because Akbar himself (vide p. 105, note 1) translated passages to Naqíb Khán. Abulfazl also states that he was assisted by Pandits when writing the fourth book of the Áín. Compare Sir H. Elliot’s Index to the Historians of India, p. 259. \[p. 321.\] “In these days (991) new orders were given. The killing of animals on certain days was forbidden, as on Sundays, because this day is sacred to the Sun; during the first eighteen days of the month of Farwardín; the whole month of Ábán (the month in which His Majesty was born); and on several other days, to please the Hindus. This order was extended over the whole realm, and capital punishment was inflicted on every one who acted against the command. Many a family was ruined. During the time of these fasts, His Majesty abstained altogether from meat, as a religious penance, gradually extending the several fasts during a year over six months and even more, with the view of eventually discontinuing the use of meat altogether. ### [135.4.6](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.4.6) A second order was given that the Sun should be worshipped four times a day, in the morning, and evening, and at noon and midnight. His Majesty had also one thousand and one Sanscrit names of the Sun collected, and read them daily, devoutly turning towards the sun; he then used to get hold of both ears, and turning himself quickly round about, used to strike the lower ends of the ears with his fists. He also adopted several other practices connected with sun-worship. He used to wear the Hindu mark on his forehead, and ordered the band to play at midnight and at break of day. Mosques and prayer-rooms were changed into store rooms, or given to Hindu Chaukídárs. For the word jamá’at (public prayer), His Majesty used the term jimá’ (copulation), and for hayya ’ala, he said yalalá talalá. The cemetry within the town was ordered to be sequestered.” \[p. 324.\] “In the same year (991), His Majesty built outside the town two places for feeding poor Hindus and Muhammadans, one of them being called Khairpúrah, and the other Dharmpúrah. Some of Abulfazl’s people were put in charge of them. They spent His Majesty’s money in feeding the poor. As an immense number of Jogís also flocked to this establishment, a third, place was built, which got the name of Jogípiúrah. His Majesty also called some of the Jogís, and gave them at night private interviews, enquiring into abstruse truths; their articles of faith; their occupations; the influence of pensiveness; their several practices and usages; ### [135.4.7](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.4.7) the power of being absent from the body; or into alchemy, physiognomy, and the power of omnipresence of the soul. His Majesty even learned alchemy, and shewed in public some of the gold made by him. Once a year also during a night called Sivràt, a great meeting was held of all Jogís of the empire, when the emperor ate and drank with the principal Jogís, who promised him that he should live three and four times as long as ordinary men. His Majesty fully believed it, and connecting their promises with other inferences he had drawn, he got quite convinced of it. Fawning court doctors, wisely enough, found proofs for the longevity of the emperor, and said that the cycle of the moon, during which the lives of men are short, was drawing to its close, and that the cycle of Saturn was at hand, with which a new cycle of ages, and consequently the original longevity of mankind, would again commence. Thus they said, it was mentioned in some holy books that men used to live up to the age of one thousand years, whilst in Sanscrit books the ages of some men were put down as ten thousand years; and in Thibet, there were even now a class of Lámahs, or Mongolian devotees, and recluses, and hermits, that live two hundred years, and more. For this reason, His Majesty, in imitation of the usages of these Lámahs, limited the time he spent in the Harem, curtailed his food and drink, but especially abstained from meat. ### [135.4.8](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.4.8) He also shaved the hair of the crown of his head, and let the hairs at the sides grow, because he believed that the soul of perfect beings, at the time of death, passes out by the crown (which is the tenth opening of the human body) under a noise resembling thunder, which the dying man may look upon as a proof of his happiness and salvation from sin, and as a sign that his soul, by metempsychosis, will pass into the body of some grand and mighty king. ### [135.5.1](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.5.1) His Majesty gave his religious system the name of Tauhíd i Iláhí, or ‘Divine Monotheism.’ ### [135.5.2](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.5.2) He also called, according to the manner of the Jogis, a number of special disciples Chelahs (slaves). A lot of vile, swindling, wicked birds, who were not admitted to the palace, stood every morning opposite to the window, near which His Majesty used to pray to the sun, and declared, they had made vows not to rinse their mouths, nor to eat and drink, before they had seen the blessed countenance of the emperor; and every evening, there was a regular court assembly of needy Hindus and Muhammadans, all sorts of people, men and women, healthy and sick, a queer gathering, and a most terrible crowd. No sooner had His Majesty finished saying the 1001 names of the ‘Greater Luminary’, and stepped out into the balcony, than the whole crowd prostrated themselves. Cheating, thieving Brahmins collected another set of 1001 names of ‘His Majesty the Sun,’ and told the emperor that he was an incarnation, like Ram, Kishn, and other infidel kings; and though Lord of the world, he had assumed his shape, in order to play with the people of our planet. In order to flatter him, they also brought Sanscrit verses, said to have been taken from the sayings of ancient sages, in which it was predicted that a great conqueror would rise up in India, who would honor Brahmins and cows, and govern the earth with justice. They also wrote this nonsense on old looking paper, and shewed it to the emperor, who believed every word of it. ### [135.5.3](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.5.3) In this year also, in the state hall of Fathpur, the ten cubit square of the Hanafis and the Quilatain of the Shafi’is and Shi’ahs were compared. The fluid quantum of the Hanafis was greater than that of the others. His Majesty once ordered that the Sunnis should stand separately from the Shi’ahs, when the Hindustanis, without exception, went to the Sunni side, and the Persians to the Shi’ah side.” \[p. 336.\] “During this year \[992\], Mulla Ilahdad of Amrohah and Mulla Sheri attended at Court, in order to flatter the emperor; for they had been appointed to Cadrships in the Duab of the Panjab. Mulla Sheri presented to His Majesty a poem made by him, entitled Hazar Shu’a’, or ‘The Thousand Rays,’ which contained 1,000 qita’hs in praise of the Sun. His Majesty was much pleased.” At the feast of the emperor’s accession in 992, numerous conversions took place. \[Bad. II. p. 338.\] ### [135.5.4](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.5.4) “They were admitted as disciples in sets of twelve, one set at a time, and declared their willingness to adopt the new principles, and to follow the new religion. Instead of the usual tree, His Majesty gave his likeness, upon which the disciples looked as a symbol of faith and the advancement of virtue and prosperity. They used to wrap it up in cloth studded with jewels, and wore it on the top of their turbans. The phrase ‘Alláhu Akbar’ was ordered to be used as the heading in all writings. Playing with dice, and taking interest, were allowed, and so in fact was every thing else admitted which is forbidden in the Islam. A play-house was even built at Court, and money from the exchequer was lent to the players on interest. (vide Second book, Aín 15). Interest and shatal (money given at the end of the play to the by-standers) were looked upon as very satisfactory things. Girls before the age of fourteen, and boys before sixteen, were not to marry, and the story of the marriage night of the Prophet with Ciddíqah was totally disapproved of. But why should I mention other blasphemies—May the attention which any one pays to them run away like Quicksilver—really I do not know what human ears cannot bear to hear! ### [135.5.5](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.5.5) The sins which all prophets are known to have committed, were cited as a reason, why people should not believe the words of the prophets. So especially in the case of David and the story of Uriah. And if any one dared to differ from the belief of these men, he was looked upon as fit to be killed, or as an apostate and everlastingly damned, or he was called a lawyer and enemy of the emperor. But according to the proverb, ‘What people sow, that they shall reap,’ they themselves became notorious in the whole world as the greatest heretics by their damnable innovations, and ‘the infallible authority’ got the nick name of Abújahl. Yes, ‘If the king is bad, ‘the Vizier is worse.’ Looking after worldly matters was placed before religious concerns ; but of all things, these-innovations were the most important, and every thing else was accessory.” In order to direct another blow at the honour of our religion, His Majesty ordered that the stalls of the Fancy bázárs, which are held on New year’s-day, should, for a stated time, be given up for the enjoyment of the Begums and the women of the Harem, and also for any other married ladies. On such occasions, His Majesty spent much money; and the important affairs of Harem people, marriage-contracts, and betrothals of boys and girls, were arranged at such meetings. ### [135.5.6](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.5.6) The real object of those who became disciples was to get into office ; and though His Majesty did everything to get this out of their heads, he acted very differently in the case of Hindus, of whom he could not get enough ; for the Hindus, of course, are indispensible ; to them belongs half the army and half the land. Neither the Hindústánís nor the Moghuls can point to such grand lords as the Hindus have among themselves. But if others than Hindus came, and wished to become disciples at any sacrifice, His Majesty reproved or punished them. For their honour and zeal he did not care, nor did he notice whether they fell in with his views or not.” \[p. 340.\] “In this year Sultán Khwájah died. He also belonged to the elect disciples of His Majesty. After burying him, they laid down a new rule. They put a grate over his grave in such a manner that the light of the rising sun, which cleanses from all sins, could shine on the face of the corpse. People said, they had seen fiery tongues resting over his mouth, but God knows best.” During the month of Safar (the second month of the year) 994, Akbar’s troops were defeated by the Yusufzaís. Badáoní says (p. 350) : ### [135.5.7](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.5.7) “Nearly 8,000 men, perhaps even more, were killed. Bír Bar also, who had fled from fear of his life, was slain, and entered the row of the dogs in hell, and thus got something for the abominable deeds he had done during his lifetime. During the last night attack, many grandees and persons of renown were killed, as Hasán Khán, and Khwájah ’Arab, paymaster (colonel) of Khán Jahán, and Mullá Sherí, the poet, and many others whose names I cannot specify. The words az Khwájah ’Arab haif express the Táríkh of the defeat, by one less. Hakím Abulfath and Zain Khán, on the 5th Rabí’ulawwal, reached with their defeated troops the fort of Atak. \* \* \* But His Majesty cared for the death of no grandee more than for that of Bír Baṛ. He said, “‘Alas! they could not even get his body out of the pass, that it might have been burned;” but at last, he consoled himself with the thought, that Bír Baṛ was now free and independent of all earthly fetters, and as the rays of the sun were sufficient for him, there was no necessity that he should be cleansed by fire.” New orders were given in the beginning of 995. \[Page 356.\] ### [135.5.8](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.5.8) “No one was to marry more than one wife, except in cases of barrenness; but in all other cases the rule was, ‘One God, and one wife.’ Women, on reaching the limit of their period of fertility, when their courses stop, should no longer wish for the husband. If widows liked to re-marry, they might do so, though this was against the ideas of the Hindus. A Hindu girl, whose husband had died before the marriage was consummated, should not be burnt. If, however, the Hindus thought this a hardship, they should not be prevented (from burning the girl); but then a Hindu widow should take the girl...... Again, if disciples meet each other, one should say ‘Alláhu Akbar,’ and the other should respond ‘Jalla Jaláluhu.’ These formulas were to take the place of our salám, and the answer to the salám. The beginning of counting Hindu months should be the 28th day, and not the 14th, because the latter was the invention and innovation of Bikramájít. The Hindu feasts, likewise, were to take place in accordance with this rule. But the order was not obeyed, though farmáns to that effect, as early as 990, had been sent to Gujrát and Bengal. ### [135.6.1](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.6.1) Common people should no longer learn Arabic, because such people were generally the cause of much mischief. Cases between Hindus should be decided by learned Brahmins, and not by Musalmán Qázís. If it were necessary to have recourse to oaths, they should put heated irons into the hands of the accused, who was guilty if his hands were burnt, but innocent if not; or they should put the hands of the accused into hot, liquid butter; or the accused should jump into water, and if he came to the surface before an arrow had returned to the ground, which had been shot off when the man jumped into the water, he was guilty. People should be buried with their heads towards the east, and their feet towards the west.” His Majesty even commenced to sleep in this position.” \[p. 363.\] “In the same year the prohibition of the study of Arabic was extended to all. People should learn Astronomy, Mathematics, Medicine, and Philosophy. The Tarikh of this order is Fasád i fazl (995). ### [135.6.2](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.6.2) On the 10th day of Muharram 996, His Majesty had invited the Khán Khánán, and Mán Singh (who had just been appointed governor of Bahár, Hájípúr and Patna); and whilst they were drinking, His Majesty commenced to talk about the Divine Faith, in order to test Man Singh. He said without reserve, “If Your Majesty mean by the term of membership, willingness to sacrifice one’s life, I have given pretty clear proofs, and Your Majesty might dispense with examining me; but if the term has another meaning, and refers to religion, surely I am a Hindu. And if I am to become a Muhammadan, Your Majesty ought to say so—but besides Hinduism and Islam, I know of no other religion.” The emperor then gave up urging him. During the month of Çafar 996, Mírzá Fúlád Beg Barlás managed to get one night Mullá Ahmad of T’hat’hah, on some pretext, out of his house, and stabbed at him, because the Mullá openly reviled \[as Shí’ahs do\] the companions of the prophet. The Táríkh of this event is expressed by the words Zihí khanjar i Fúlád, ‘Hail, steel of Fulad,’ or by Khúk i saqari, ‘hellish hog!’ And really, when this dog of the age was in his agony, I saw that his face looked just like the head of a pig, and others too witnessed it—O God! we take refuge with Thee against the evil which may befall us! His Majesty had Mírzá Fúlád tied to the foot of an elephant and dragged through the streets of Láhor; ### [135.6.3](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.6.3) for when Hakim Abulfath, at the request of the emperor, had asked the Mírzá, whether he had stabbed at the Mullá from religious hatred, he had said, ‘If religious hatred had been my motive, it would have been better to kill a greater one than the Mullá.’ The Hakim reported these words to His Majesty, who said, “This fellow is a scoundrel; he must not be allowed to remain alive,” and ordered his execution, though the people of the Harem asked the emperor to spare him for his general bravery and courage. The Mullá outlived the Mirza three or four days. The Shi’ahs, at the time of washing his corpse, say that, in conformity with their religion, they put a long nail into the anus, and plunged him several times into the river. After his burial, Shaikh Faizi and Shaikh Abulfazl put guards over his grave; but notwithstanding all precaution, during the year His Majesty went to Kashmir, the people of Lahor, one night, took the hideous corpse of the Mulla from the grave, and burned it.” \[pp. 375, 376, 380.\] “In 999, the flesh of oxen, buffaloes, goats, horses, and camels, was forbidden. If a Hindu woman wished to be burnt with her husband, they should not prevent her; but she should not be forced. Circumcision was forbidden before the age of twelve, and was then to be left to the will of the boys. If any one was seen eating together with a butcher, he was to lose his hand, or if he belonged to the butcher’s relations, the fingers which he used in eating. ### [135.6.4](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.6.4) In 1000, the custom of shaving off the beard was introduced.” In 1002, special orders were given to the kotwals to carry out Akbar’s commands. They will be found in the Third book of the Ain, Ain 5. The following are new: If any of the darsaniyyah disciples died, whether man or woman, they should hang some uncooked grains and a burnt brick round the neck of the corpse, and throw it into the river, and then they should take out the corpse, and burn it at a place where no water was. But this order is based upon a fundamental rule, which His Majesty indicated, but which I cannot here mention. If a woman was older than her husband by twelve years, he should not lie with her, and if a young girl was found running about town, whether veiled or not, or if a woman was bad, or quarrelled with her husband, she should be sent to the quarter of the prostitutes, to do there what she liked.” \[p. 391.\] _First 42 of 59 passages. 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