Muntakhab al-tawarikh 79.1
Muntakhabu-t-tawārīkh (Ranking, Lowe, Haig) 79.1
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79.1.1
Whereas Hindustan is 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 ‘Ulamá, 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 of the verse of the Qur’an: “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 Amir, obeys Thee; and whosoever rebels against him, rebels against thee,” and, thirdly, of several other proofs based on reasoning or testimony; and we have agreed that the rank of Sultán-i-‘ádil, is higher in the eyes of God than the rank of a Mujtahid. Further we declare that the king of the Islam, Amir of the Faithful, shadow of God in the world, Abu-l-Fath Jalál-ud-dín Muhammad Akbar Padshah Gházi (whose kingdom God perpetuate!) is a most just, a most wise, and a most God-fearing king.
79.1.2
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 (P. 272) His Majesty think fit to issue a new order, we and the nation shall likewise be bound by it, provided always that such order be not only in accordance with some verse of the Qur’an, but also of real benefit to the nation; and further, that any opposition on the part of his subjects to such an order passed by His Majesty shall involve damnation in the world to come, and loss of property and religious privileges in this. This document has been written with honest intentions, for the glory of God, and the propagation of the Islam, and is signed by us, the principal ‘Ulama and lawyers, in the month of Rajab of the year nine hundred and eighty-seven (987).” The draft of this document, when presented to the Emperor, was in the handwriting of Shaikh Mubarak. The others had signed it against their will, but the Shaikh had added at the bottom that he most willingly signed his name; for this was a matter to which for several years he had been anxiously looking forward.
79.1.3
No sooner had His Majesty obtained this legal document, than the road of deciding any religious question was open; the superiority of the intellect of the Imam was established, and opposition was rendered impossible. All orders regarding things which our law allows or disallows were abolished, and the superiority of the intellect of the Imam became law. But the state of Shaikh Abu-l-Fazl resembles that of the poet Hairati of Samarqand, who after having been annoyed by the cool and sober people of Mawara-n-nahr, joined the old foxes of Shi‘itic Persia, and chose the roadless road. You might apply the proverb to him — “I prefer hell to disgrace.” On the 16th of Rajab of this year His Majesty made a pilgrimage to Ajmir. It is now fourteen years since His Majesty has been to that place. On the 5th of Sha‘ban, at the distance of five kos from the town, the Emperor alighted and went on foot to the tomb of the Saint [Mu‘in-ud-din] But sensible people smiled, and said, It was strange that His Majesty should have such a faith in the Khwajah of Ajmir, while he rejected the foundation of everything, our prophet, from whose “skirt” hundreds of thousands of saints of the highest degree had sprung:— “The Fairy has her face hidden, But the Demon is all ogles and blandishments: The Intellect is consumed with astonishment, What can this miracle mean! In this Garden no one has ever gathered A Rose without a thorn: Nay, The Lamp of Muhammad is ever attended By mischievous-sparks of Abu Lahab.”
79.1.4
After that the Emperor had started [for Ajmir] Makhdum-ul-mulk and Shaikh Abd-un-nabi tempted mankind by suggesting the forgery of the Qur’an, and by going out of the way to show the impossibility of inspiration, and by throwing doubts on the authority of prophets and Imams, and utterly denying the existence of demons and angels, and all mysteries and signs and miracles. Also the integrity of the traditional Text of the Qur’an and its verbal authority, and existence of the soul after the dissolution of the body, and reward and punishment other than by means of transmigration they deemed impossible, and tenaciously brought forward such verses as these: “How much of Truth is in the hand of the tomb! The Qur’an remains, and many an old Tomb. The Tomb tells not a word to any, For the secret of the Qur’an none searches. The Festival is come, and all shall be well—like the face of the bride, The cupbearer will pour pure wine into the cup—like the blood of the cock, The bridle of prayer, and the muzzle of fasting—Once again It will remove from the necks of these asses—Aha! aha!”
79.1.5
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, 'a Revolution of Religion.' The Emperor tried hard to convert Qutb-ud-din Muhammad Khan and Shahbaz Khan. But they staunchly objected. (P. 274). Qutb-ud-din Khan said: “What would the kings of the West say, such as the Sultan of Constantinople, if he heard all this? For they all hold the same faith be it a travesty or no.” His Majesty then asked him, if he was in India on a secret mission from Constantinople, as he showed so much opposition; or if he wished to keep a small place warm for himself, should he go away from India, and become an honoured subject there. He might go at once. Shahbaz got excited, and took part in the conversation; and when Bir Bar—that hellish dog—said: “You cursed infidel, will you go on talking in this manner, until I am able to pay you out!” Affairs became rather unpleasant, and the Emperor said to Shahbaz in particular, and to the others in general: “Would that they would beat your mouths with a slipper full of filth!” At this time Tarsun Muhammad Khan, governor of Patan arrived from Gujrat.
79.1.6
And in this year Qazi ‘Ali of Baghdad, who had been appointed in spite of Shaikh ‘Abd-un-nabi to look into the administration of the Madad-i-ma'ash lands, and their encroachment, brought those holders of grant-lands, which brought in 1,000, or 500 down to those which brought in 100, to Court, and cut off most of their lands, and taking the very calf from the cow left them precious little. By this means respect for the families of the great and noble, and the renowned and famous vanished from the cities, and the children of no race were left so helpless as the human beings of Hind: “A generation came after, who neglected prayer, and followed their own lusts.” Schools and mosques were obliterated, and great numbers left their native country: and their children, who remained, in course of time got a reputation for mean conduct. “The schools were as empty of learned men, As the wine-seller’s shop of wine-bibbers in the Fast-month. They turn the teacher’s black-board into a draught board, And the Reader’s Qur’an into a gambling-stake.” And the Emperor after showing much severity to Hakim-ul-mulk on account of his opposition to Shaikh Abu-l-Fazl, whom he called Fazlah at last ordered him to make a pilgrimage to Makkah.
79.1.7
In the blessed month of Ramazan of this year the afore-mentioned Qazi ‘Ali brought me (who through my absence from Court had begun to look upon myself as one of those forgotten out of mind) before the Emperor in the city of Ajmir, and mentioned my 1,000 bigahs of subsistence-land, which he said caused me to waste my time:— “To the Court of Princes in season and out of season Thou shouldest go in order to receive some grant.”
79.1.8
The Emperor said: “I suppose that in the farman for this grant there is some condition insisted on.” He replied: “Certainly, it was on condition of his attendance at Court.” The Emperor said: “Make enquiries, perhaps he is not well, that he absents himself so long.” Ghazi Khan Badakhshi said in joke: “He is suffering from a purse-complaint”; and all the courtiers made some reference to the duties of my late office of Imam, which together with public prayer, was at that time in abeyance. Shahbaz Khan said: “He ought always to be present.” The Emperor said: “We do not wish any one to attend against his will, if he does not care about attending at Court, let him have but half of the grant.” Immediately I resigned it, and this was very annoying to the Emperor, and he turned his face from me. But when Qazi ‘Ali kept perpetually asking the Emperor: “What does your Majesty decree concerning it?” after a good deal of talk he said: “Ask Shaikh ‘Abd un-nabi (who is now at the Camp) how much he ought to lute without condition of attendance.” Shaikh ‘Abdun-nabī sent word by the late Mullā Ilāhdād of Amrohah: “Since he is a family-man, and the expenses he has are well known, we approve of his having the amount, which your Majesty has decreed, viz., 700 or 800 bīgahs.” But the courtiers did not see the fitness of this, and put great pressure on me to be more diligent in attendance, so that nolens volens I fell again into the snare:—