In the same manner, every doctrine and command of the Islám, whether special or general, as the prophetship, the harmony of the Islám 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.
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. Thus Laṭíf 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 Khalífahs, 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; 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 qiṭ'ah of ten verses, in which the following occur:—
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 Salímah Sulṭán 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 Baṛ, “Just as there are interpolations in your holy books, so there are many in ours (Qorán); hence it is impossible to trust either.”
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 Náçir i Khusrau was often quoted at court —
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).
During those days also the public prayers and the azán, which was chanted five times a day for assembly to prayer in the statehall, were abolished. Names like Ahmad, Muhammad, Muçṭafa, &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 A´grah, burnt down great and small families, and did not even spare their family tombs—May God forsake these wretches!”