Muntakhab al-tawarikh 50: Shaikh 'Abdu-n Nabí.

50

[Text, vol. iii. p. 79.] Shaikh 'Abdu-n Nabí, Sadru-s Sudúr, was son of Shaikh Ahmad, son of Shaikh 'Abdu-l Kudús, of Gangoh. He went several times to Mecca and Medína, and studied the traditions. * * * He put on the appearance of great piety. When he was appointed to the Sadárat, he distributed among the people an immense quantity of madad-m'ásh, wakf, and pensions. No Sadr during any former reign had so much power, and no one gave away one-tenth of the wakf which he did. The King was for some time so intimate and unceremonious with him, that he would rise to adjust the Shaikh's slippers when he took his leave. At last, through the enmity of Makhdumu-l Mulk and some other ill-disposed and deceitful doctors, he fell in the King's estimation, and began to be treated very differently. The chief reason of the change was this:—
At the time that the King arrived at Fathpur from Banswára, Kází 'Abdu-r Rahím, of Muttra, complained to the Shaikh that a rich and obstinate Brahman had taken all the materials, which he had collected for the building of a mosque, and applied them to his own purposes in building a temple for an idol, and that when he remonstrated with him, the Brahman, in the presence of a multitude of people (may his mouth be crammed with mud!), applied foul and abusive language to the Prophet (the peace of God rest with him!), and grossly reviled all Musulmáns. When the Brahman was summoned before the Shaikh, he refused to come, so Shaikh Abu-l Fazl was sent to bring him. Shaikh Abu-l Fazl on his return represented what he had heard from the people of Muttra; namely, that the Brahman certainly had used foul language. Upon this, the learned in the law decided, some of them for death, some for public exposure and fine. They were consequently divided into two parties, and disputed at great length on the subject. Although the Shaikh went to ask for leave to punish him capitally, the King would give no distinct reply, but said vaguely, that the Shaikh was himself responsible for carrying into execution the sentence of the law, and inquired why he consulted him. During this long suspense the Brahman continued in prison, and notwithstanding that the ladies of the royal household used their exertions to get him released, yet out of regard to the Shaikh, the King would not give his consent.
The Shaikh continued to importune the King for a reply, but all he could get was, that he had already expressed his opinion, and the Shaikh knew what it was. When the Shaikh returned to his home, he immediately issued orders for the Brahman's death. When the King learnt this, he was very angry. The ladies within, and the Hindus without, the palace, exclaimed, "Is this the man whom you have promoted and favoured, and has he reached to such a pitch of insolence as not to regard your wishes, and to put a man to death for the mere purpose of displaying his power and authority?" They continued to pour such-like complaints into the ears of the King, so that he could no longer endure them. * * * One night, at Anup-talao, a conclave of divines assembled, from whom he inquired their opinions on the subject. * * The King at last singled me out, and said, "When ninety and nine opinions are in favour of a sentence of death, and a hundredth in favour of acquittal, do you think it right that the muftis should act upon the latter. What is your opinion?" I replied, that it was a legal maxim that punishment should not be inflicted where there was any doubt. The King was sorrowful, and said, "Was not Shaikh 'Abdu-n Nabi aware of this maxim, that he killed that unfortunate Brahman?" I replied, that the Shaikh was certainly a wise man, and that he no doubt had acted in direct contravention of the law, but that he might possibly have adopted that course for the sake of expediency. * * *
The King's agitation was so great that his hair stood on end, like that of a roused lion, and some people behind me whispered that I should not carry the controversy any further. All of a sudden, he turned towards me and said, "You are not at all right." Upon which I made a low bow, and retired to a little distance. From that day I have abandoned my presumptuous and controversial manner, and take my place apart from the groups which surround the throne. It is only now and then that I venture to advance, and make my obeisance at a respectful distance. It was on this account that Shaikh 'Abdu-n Nabi's prosperity declined. * * * He died in the year 991.