[Text, vol. ii. p. 270.] [In the same year (987), a declaration
made its appearance, which bore the signatures and seals of
Makhdúmu-l Mulk, Shaikh 'Abdu-n Nabí Sadru-s Sudúr, Kází
Jalálu-d dín Multání, who was Kázíu-l Kuzát, of Sadr-i Jahán,
the muftí general, of Shaikh Mubárak, the most learned man
of the age, and of Ghází Khán Badakhshí, who had no rival
in the science of metaphysics. The object of this declaration
was to establish the complete superiority of the Imám-i 'ádil
(just leader) over the Mujtahid (chief lawyer); and to make
his judgment and choice a preponderating authority on divers
questions, so that no one could possibly reject (his) commands,
either in religious or political matters, but must by them be self-
[Preamble — Citations from the Kurán and the Traditions.] “We have agreed and do decree that the rank of a Sultán-i'ádil (just ruler) is higher in the eyes of God than the rank of a Mujtahid. Further we declare that the Sultán of Islám, the refuge of mankind, the leader of the faithful, the shadow of God in the world — Abú-l Fath Jalálu-d dín Muhammad Akbar Pádsháh-i Ghází (whose kingdom God perpetuate!)—is a most just, wise, and God-fearing King. Therefore, If there be a variance of opinion among the mujtahids upon questions of religion, and His Majesty, in his penetrating understanding and unerring judgment, should incline to one opinion, and give his decree for the benefit of mankind and for the due regulation of the world, we do hereby agree that such a decree is binding on us and on the whole nation. Further we declare that should His Majesty, in his unerring judgment, issue an order, which is not in opposition to the Kurán, and which is for the benefit of the nation, it shall be binding and imperative on every man. Opposition to it 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 Islám, and is signed by us, the principal 'ulamá and lawyers, in the month of Rajab, 987 Hijra.”
The draft of this document was in the handwriting of Shaikh Mubárak. The others had signed it against their will. But the Shaikh of his own accord added at the bottom that he had most willingly signed his name, for it was a matter which for several years he had been anxiously looking forward to.
After His Majesty had obtained this legal opinion, the road of deciding religious questions was opened, the superiority of the judgment of the Imám was established, and opposition was rendered impossible. The legal distinction between lawful and unlawful was set aside, the judgment of the Imám became paramount over the dogmas of the law, and Islám was called Taklíd (counterfeit). * * * His Majesty had now determined publicly to use the formula, “There is no God but God, and Akbar is God's representative.” But as he found that the extravagance of this led to commotions, he restricted the use of it to a few people in the harem.]
[Text, vol. ii. p. 288.] [In this year (989 H.), in order to
verify the circumstances of the case (of the man who heard
without ears*
), an order was issued that several suckling infants
should be kept in a secluded place far from habitations, where
they should not hear a word spoken. Well-disciplined nurses
were to be placed over them, who were to refrain from giving
them any instruction in speaking, so as to test the accuracy of
the tradition which says, “Every one that is born is born with
an inclination to religion,” by ascertaining what religion and sect
these infants would incline to, and above all what creed they
would repeat. To carry out this order, about twenty sucklings
were taken from their mothers for a consideration in money, and
were placed in an empty house, which got the name of Dumb-
[Text, vol. ii. p. 296.] [One day when near Kábul, the Emperor directed the Sadr-i Jahán to make out and present to him a list of the pensioners (ahl-i sa'ádat) who were present with the army, and another of those who were absent. When my (the author's) name came up, the late Khwája Nizámu-d dín Ahmad, the author of the Táríkh-i Nizámí, with whom I had become acquainted about a year before that time, but who was as friendly as if I had known him a hundred years, in the great kindness and consideration which he showed to all his friends, and to me in particular, caused me to be put down and returned as sick.]
[Text, vol. ii. p. 301.] [His Majesty was now (990 H.) firmly convinced that a period of 1000 years from the mission of the Prophet was the extent of the duration of the religion of Islám, and that period was now accomplished. No obstacle remained to promulgating the designs which he secretly held. He was now free from the respect and reverence due to the shaikhs and 'ulamá, and from the deference owing to their authority. To his entire satisfaction, he was able to carry out his project of overturning the dogmas and principles of Islám, to set up his novel, absurd, and dangerous regulations, and to give currency to his own vicious belief.
The first order which he issued was, that the “Era of the Thousand” should be used upon the coins, and that a Táríkh-i Alfí, or history of the thousand years, from the rihlat, or death of the Prophet, should be written. Other extraordinary innovations were devised as political expedients, and such strange orders were given that men's minds got quite perplexed. * * * Wine was allowed, if required, for strengthening the body, and if prescribed by doctors; but that no strife and disturbance might arise, severe punishments were prescribed for drunkenness, carousals, and rows. For the sake of proper surveillance, His Majesty established a wine-shop near the palace, and put the wife of the porter in charge of it, because she belonged to the wine-selling class. The price of wine was fixed by regulations, and any sick person could obtain wine on having his own name and that of his father and grandfather written down by the clerk of the shop. Of course, people got fictitious names put down, and obtained supplies of wine. It was, in fact, nothing else but a licensed shop for drunkards. Some people even said that pork was used in the manufacture of the wine (but God knows!). Notwithstanding all restrictions, much mischief and trouble arose, and though many people were punished every day, there was no sufficient check. So (the result verified) the saying, “Upset, but do not spill.”