[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [General histories](https://indike.org/pramana/in.darkages.general) › [Muntakhab al-tawārīkh](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh) › [Muntakhabu-t-tawarikh (Ranking, Lowe, Haig)](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig) › 132 # Muntakhab al-tawarikh 132: VIII. Qazi Tawa'isi. Muntakhabu-t-tawārīkh (Ranking, Lowe, Haig) 132 - **Language:** English ### VIII. Qazi Tawa'isi. ### [132.1](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.132.1) Tawa'is is a dependency of Khurasan. He was a most trustworthy man, but, as he was devoid of learning, some of his decisions were wrong. He had suffered much at the hands of the wealthy men of his time, and was therefore always much prejudiced against them, and would, as far as possible, show favour to the poorer party, even though he were in the wrong. He did not understand that in these days it is generally the wrong-doer that cries for justice, in which connection Shaikh Abu-’l-Fazl has said, “If the greatest of the Imams had lived in our time he would have written on practical theology otherwise than as he did.” When the Khan-i-Zaman broke out into rebellion he gave a decision to the effect that the seizure of the effects of a rebel was unlawful, and this decision led to his deposition and the appointment of Qazi Ya'qub in his place. Very shortly after his deposition he passed away from this world. Qazi ‘Abdu-’r-Rahim, the Qazi of Mathura, laid a complaint before the Shaikh, to the effect that a wealthy and stiff-necked Brahman of that place had carried off the materials which he, the Qazi, had collected for the construction of a masjid, and had built of them an idol-temple, and that, when the Qazi had attempted to prevent him, he had, in the presence of witnesses, opened his foul mouth to curse the prophet (on whom be peace), and had shown his contempt for Muslims in various other ways. When the Brahman was called upon to appear, he disobeyed the Shaikh's summons. ### [132.2](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.132.2) The Emperor sent Bir Bar and Shaikh Abu-’l-Fazl to fetch him, and they brought him, and Shaikh Abu-’l-Fazl represented to the Emperor what he had heard of the case from the people, and stated that it was certainly proved that he had uttered abuse of the prophet. Some of the ‘Ulama were of opinion that he should suffer death, while others were in favour of his being publicly paraded on the back of an ass and heavily fined. The ‘Ulama were thus divided into two parties and the question was argued at length. The Shaikh required the Emperor’s sanction to the execution of the Brahman, but, notwithstanding his importunity, no open sanction was given, and the Emperor said in private, “Punishments for offences against the holy law are in the hands of you, the ‘Ulama; what do you require of me?” The Brahman remained for some time in custody on the charge, and the ladies of the Imperial haram busied themselves in interceding for his release, but the Shaikh's known opinions stood in the way. At last, when the Shaikh’s importunity exceeded all bounds, the Emperor said, “You have received your answer, it is that which I have already given you.” No sooner had the Shaikh reached his lodging than he issued orders for the execution of the Brahman. When this ‘Your Majesty is the Imam and Mujtahid of the age. What need have you of these 'Ulama for assistance in issuing your commands, whether religious or secular? They have no lot or part in true knowledge, beyond a path of holiness. ### [132.3](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.132.3) In the feebleness of old age, when he had no longer the power to walk, and was completely bedridden, he learnt the glorious Qur’an by heart. He had by heart the contents of most of the books generally read, and if one of his pupils made a mistake in reading he would correct him without referring to the text. He was well skilled in expounding the Qur'an, in the traditional sayings and biography of Muhammad, and in history. He was a fellow-citizen and contemporary of Shaikh Nizamu-’d-din of Ambethi, and he used to say of him that he was strongly opposed to the recital by the congregation of the fatihah after the imam (during public prayers in the masjid). The author had the honour of paying his respects to the Shaikh while he was employed in giving instruction in the Sharh-i-Viqaya. One of the Shaikh's pupils happened to be reading the following verses of Hazal : — “ Abii-Bakr, the son of the chosen one, Resolved on a foray in connection with a strange matter, And he said, ‘ Verily I have resolved on a foray Against Kaftarah, who is my father’s mother. ’ And I said, ‘ Wilt thou not hearken, O my son, To the prohibition against associating with the base ? ’ ### [132.4](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.132.4) and a discussion arose whether the reading should be or which latter is the feminine intensive form of the word “ an unbeliever.” He said that the true reading was and that no other reading would make sense, for that was a Persian word. My contention was that the meaning of was more obvious than that of — but God knows the truth ! --- Source: [https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.132](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.132) · Pramāṇa