Up to this time [986 H., 1578 A.D.], the King used to attend public worship at the five stated times, whether he was in the capital or in camp, and the reciters of the Kurán, who were on the royal establishment, used to read that sacred book both at prayer and at other times. Indeed, the King himself used to take the lead in worship.

One of the strange incidents of this year (986 H.) was the King's abandonment of the national religion, which became a stumbling-block to many people weak in the faith. The cause of this dereliction was, that the court had become the centre of at­traction to all sects, persuasions, and people, to the learned of Khurásán, 'Irák, Máwaráu-n nahr, and Hindústán, to doctors and theologians, to Shías and Sunnís, to Christians and philoso­phers, to Bráhmans and professors of every existing religion. These all upon hearing not only of the King's affability and condescension, but his superiority to all others in regal dignity and power, as well as in humility, flocked to his presence, and occupying themselves with relations of history and travels, and dissertations about revelations, prophecies, and religions, were perpetually engaged in angry controversies, and, as generally happens with confirmed disputants, all were eager to draw others to their own views and persuasions, and passed day and night in “yeaing and naying.” As this was the first time that the King had heard these discussions upon past history, customs, and religions of other nations, he was much struck with the novelty. He endeavoured to extract what was good from the contrary opinions which were expressed, giving the most deliberate atten­tion to all that he heard, for his mind was solely bent upon ascertaining the truth. If some of his companions had their dispositions and sentiments affected by the inherent sin of their nature during these controversies, and became unable to with­stand the temptations to apostacy, that is another matter;— love of the world may have actuated them. The King used openly to say in the presence of his officers, doctors, and chiefs, —“My sole object, oh wise Mullas, is to ascertain truth, to find out and disclose the principles of genuine religion, and to trace it to its divine origin. Take care, therefore, that through the influence of your human passions, you are not induced to conceal the truth: and say nothing contrary to the almighty decrees. If you do, you are responsible before God for the con­sequences of your impiety.”

Previous to the time that this address was made, several doctors and theologians of Hindústán, such as Mauláná 'Abdú-lla Sultánpúrí, commonly known as Makhdúmu-l Mulk, and Shaikh 'Abdu-n Nabí, the sadar and others, were constantly present at Court, and received great favours from the King. The two learned men first mentioned were considered the best authorities on all questions pertaining to religion and law, but they frequently held opposite opinions to one another, and ex­pressed themselves in tones of anger and recrimination, so that at last their credit and reputation declined in the King's estima­tion, and he became indifferent to the religion which they pro­fessed. The common people learning day after day something about the nature of the subjects discussed in these assemblages, could so little comprehend the real purpose for which they were held, that they misrepresented the King's object in encouraging them, and entertained suspicions of his motives which were dero­gatory to his character, and but little deserved.