T 3913

17senter Paradise through his intercession.\"•'• The other hadithsays, \"There will be a man in my nation who will be called a k ,rconjoiner, through whose intercession there will enterParadise so-and-so.\"2 The Shaikh himself writes to his sonKhwaja Muhammad Masum, \"Praise be to Ai^lah who created meas a conjoiner between two oceans and 4 pacifier between twoparties.\"3 in another letter, addresjjing his eldest sonKhwaja Muhammad Sadiq, Shaikh Ahmad Sirhindi refers to histimes as being 'full of darkness' ancj says that at suchtimes, on the eve of the millennium, during the pre-Islamicperiod a stead fast prophet (paighambar-i-ulul-azm)^ wassent to the ancient communities {Uraam-;i-Sabiqah) , in orderto establish a new Shariah. However in the Islamic communi-ty, which is the best of all and whose Prophet is the lastprophet, this is not posniblo. Tho Muslim ulaiiig havetherefore been awarded the same rank that had previouslybeen given to the prophets of Israel.^ h mujaddid is chosen1. See Jami-ul-Darar2. See, Jama'ul-Jawami'3. Maktubat, Vol. II, letter no. 6 (On this point also see Jamil Ahmad Sharaquri, Irshadat-i'^-Muiaddid Lahore, pp. 252-56).4. For details see Holy Quran. XLVI - 34.5. It is an allusion to the hadith: '\"Ulama of my commu- nity are like the prophets of israe]..\"

17?amongst from -them on the eve oi' every century, not to brinya new shaciat, % u t to revive oxioting one. This ir.especially necessary after the passage of thousand years.This is the time in which steadfast prophet was sent duringthe pre-Islamic period as an 'ordinary' prophet could nothave performed the task. When a period such as this occursduring Islamic era, the situation requires a man of perfectknowledge who is capable of fulfilling the task of thesteadfast prophet. The Shaikh quotes o verses which means,\"If the bountiful Holy Spirit will help again, others willalso do thing that Jesus had done.\" •'• According to Shaikh Ahmad Sirhindi the views held byearlier sufis, that the Hagiat-i-Muhammadi (the reality ofProphet Muhammad) is superior to the Hagiqat-i-Kabah (thereality of kaba),is not correct.He is of the opinion hat thestage of Haqigat-i-Kabah is the highest haqiqat or reality.According to him, then, one stage lowep, there is a stage ofHaqigat-i-Quran and then exist hagiqat-i-Muhammadi. Sirhindisays that with the advent of the Millennium the whole abovestructure undergoes a fundameatal transformation. He writes,\"A thousands years after the death of the prophet a time iscoming in which haqiqat-i-Muhammadi will ascend from its!• Maktubat, Vol. I letter No. 234.

USposition and unite with the position of haqiqat-i-Kaba. Atthis time llaqlqat-i-Muhammadi receives the name of llagj-qat-i-Ahmadi and becomes the manifestation of the Essence ofGod. Both blessed names (Muhammad and Ahmad) unite withtheir meaning. The former position of ^laaiaat-i-Muhammadi-will remain vacant until Isa (Jesus) despends and enacts theshariat of the prophet of Islam. At that time Haqiqat-i-Isawi will ascent from its position and establish itself inthe position of Haqiqat-i-Muhammadi that had remained va-cant. \"^ In another letter Shaikh Ahmad clearly describes thehierarchy of realities (Haqaiq) with regard to the Millenni-um. He says, \" The prophet of Islam had in his life time twoindividuations (tag^yyun) , the bodily hun^an and the spiritualange3ic. The two individuations were sym|Dolized by the loopsof the two mims of his name. The bodily individuationguaranteed the uninterrupted relationship between theProphet and his community, and consequently ensured itsspiritual well-being. The spiritual, on the other hand,directed itself towards the Divine and received the conti-nous flow of inspiration emanating from that source. Aproper balance was thus maintained between the world and the 1. Sirhindi, Mabda'-wa-Ma'ad (Persiafi Text with Urdu translation), Karanchi, 1984, pp.78-79 (Urdu, pp. 204- 6), also, Maktubat-i-Imam-i-Rabbani Vol. I, letter no. 260.

I7Hspiritual aspects of the Prophet's personality, and theIslamic community was continuously under guidance, bothprophetic and divine. Since the Prophet's death, however,,his human individuation has been gradually weakening whilethe spiritual one has been steadily gaining strength. Withina thousand years the human individuation disappeared alto-gether. Its symbol, the first mim of Muhammad, disappearedalong with it and was replaced by an alif standing fordivinity (Uluhiyat). Muhammad came to be Ahmad. He wastransformed into a purely spiritual being, no longer inter-ested in the affairs of the world. The disappearance of hishuman attributes facilitated his spiritual ascent and ena-bled him to reach the highest possible stage and to freehimself from mundaneattractions; it had, however, an ad-verse impact on his community, which lost the lights ofprophetic guidance emanating from the Prophet's human as-pect. This is why infidelity and innovation have gained theupper hand, while the lights of Islam and Sunnah have growndim.\"l1. Maktubat Vol. I^TJ, letter no. 96. - Freedman writis, \"Sirhindi is thus in agreement with the view that the ideal period of Islamic History was between his own spritual progress and his wordly ac- tivies , directed to guide the community in the ways of God. Sirhindi also agrees that the ideal prophetic period was followed by a gradual decline, caused by the growing imbalnce in the performance of the two prophetic tasks he does not, however, subscribe to the view that

no Sirhindi considers the Miiicnnium us tlio becjinniny ofthe last stage of Islamic history.-'- According to him theperiod of the Prophet and the Millennium is so close that itis difficult to differentiate between them.^ He says that atthis time (the Millennium) the perfections of prophecy(Kamalat-i-Nabuwwat), which have been gradually disappearingsince the death of the Prophet of Islam will reappear inpersons who deserve this blessing because they are theProphet's heirs and followers. The person who possessesthese perfections is the 'Mujaddid' of the Millennium(Muiaddid-i-Alf~i-Thani) He is called upon to fulfil someof the Prophet's tasks with regards to his community. Hisknowledge is derived from the light of the prophecy whichregain their splendour. It is far beyoi^d the knowledge ofthe ulama and gnosis of the sufis. Shaikh Ahmad says thatf.note contd. from prev. this decline is irreversible. As soon as it reached its lowest point/ with the complete disappearance of the human attributes of the prophet and the absolute rever- ence of his ties with his community, the trend was reversed and a new development set in.\" (Shaikh Ahmad Sirhindi, p. ) .1. This idea has been derived from the tradition of the Prophjet who is reported to have said, \"My Community is like the rain it is not known whether the beginning of it is better or the end\". See Ibn Qutaybah, Tawil Mukhtalaf al-Hadith, Cairo 1326, pp, 139-41.2. See Maktubat Vol. I, letter no. 261.

ISlwhatever blessing the Islamic community teceives during thisperiod (the Millennium) is through the mediation of themuiaddid of the Millennium. In another letter as well, Shaikh i^hmad writes to hissenior Khalifa Mir Muhammad Nu'man, \"The period of the laststage of this community starts on the completion of a thou-sand years after the death of the Holy Prophet, when startsthe second Millennium. The period of a thousand years isclosely related to the circumstances and has deeply im-pressed the process of alteration and change in this (Islamic) community, the former's attributes with its fresh-ness, have reappeared in those who have come later; Theseattributes, on the beginning of the second Millennium,illuminated the Islamic community by reviving and renewingthe Shariat\".2 Thus we' see that the concept of taideed and theMillennium holds ft very important posit ion in tl)0 develop-ment of the personality and thought of Shaikh Ahmad Sirhind.Friemann says, \"The idea of taideed, witli which Sirhindi ata relatively early period of his life, iy well documented in1. For details see, MaJLtubaif Vol.1, LettersNo.260, 301/ Vol. II, Letter No.4 / Vol. Ill, Letter No.124.2. Ibid., Vol. I, letter No. 261.

ISZtlie c l a n u i c c i J l£j.lniiiic fioiirt:c.';, UKMUJII I IK.- d o t i v c c l conct>pt: oJ.taideed-i-Alf is apparently Sirhindi's innovation.\"^1.Shaikh Ahmad Sirhindi, p. 20.

1S32, CONCEPT OF TAWHID As far as Shaikh Ahmad Sirhindi's concept ofWahdat-ush-Shuhud the Unity of Appearance, is concerned, itis generally believed that he vehemently crticised Muhijad-din Ibn-i-Arab and totally rejected hie spiritual thoughideology, i.e. the concept of a monism w§hdat-ul-wujud. butin fact his rejection of the feat Spanish sufi and histhought is far from being as complete ajid unequivocal. Hiscriticism of differs widely from the criticism of the ulama.It is therefore seems appropriate to briefly study ShaikhAhmad's attitude towards ibn-i-Arabi be|ore proceeding tohis criticism of the latter's thought. The Maktubat ShaikhRabbani reveal that Sirhindi's criticism of some certainaspects of Ibn-i-Arabi's thpught does not present him fromappreciating his contribution to the development of Islamicmysticism as a whole.He recommends the ptudy of Ibn-i-Ara-bi's works and considers them indispensable to the properappreciation of his own spiritual insights. Moreover, hefrequently quotes Ibn-i-Arabi's works in his own letters andtreatises. The author of Zubdat-ul-iyiaqair)at, Khwaja MuhammadHashim Kishmi says that Sirhindi considered Ibn-i-Arabi agreat saint and regarded him in high esteem.^ Shaikh Ahmad1- Zubdat-ul-Maqamat, p.211.

IS4himself writes in one of his letters that Ibn-i-Arabi,despite his unlawfullness utterancejj (Shath Khalif-i-JawQz), / belongs to the group of faithfuls and is knownamong the great Muslim saints. We should accept him as suchand should not be agreed with his mystic thought which arefull of danger and may lead the beginner to herery andinfidelity.1 In another Shaikh Ahmad Sirhindi says, \"Itis the Shaikh (Ibn-i-Arabi) with whome I sometimes fightand sometimes agree.\"^ He further writes in the sameletter, \"we latecomers have also benefited from theblessings of that great man and learned £» great deal of hismystical insights. May God give him the best reward forthis\".3 So far as Sirhindis own concept of Tawhid as well ashis criticism of Ibn-i-Arabi's thought, were concerned, itis better to briefly discuss first of all Ibn-i-Arabi'sconcept of Tawheed.\" According to Islamic ideology Tawhidliterally means oneness of God. But Ibn-i-Arabi thinks thatBeing is one which exists. That being is Allah. Everythingelse in His manifestation. Hence the world is identicalwith Allah. According to him there is an identity betweenthe , existence and essence or substance and attributes1. Maktubat. Vol.Ill, Letter No.77.2. Ibid., Letter No.79.3. Ibid.

1^5(Zat-o-Sijat) of Allah. As the world ip the manifestation(tajalli) of Allah's attributes, it is thereforeidentical with Him.l In other words tjie Zat or Being ofAllah is identical with His Sifat or attributes. And-theseattributes express themselves in the form of lujalliyyatmanifestations, e.g., the world. Hence t^iere is an identitybetween the world and His Being. According to Quran Allahhas many other names which are callled Asma-i-Ilahi aDivine Names. These express His attributes. There is nodifference between those Divine Namet; and His Musaromathe Named that is His very Being. Those Divine Name,though they are many, denote the same existence,i.e., theexistence of Allah.^ In bringing out his theory of identity between Allahand the world Ibn-i-Arabi has to proceed either the negationof the world or from the affirmation of Allah. As He and Hisexistence cannot be denied, Ibn-i-Arabi, therefore, negatesthe existence of the world. He holds ^hat it is merelynominal, unreal, imaginary and objectively non-existent. Ithas no existence its own. Allah alone exists.-^1. Abdur Razzaq Qashani, Sharh-i-Furup-ul-nikam# Cairo, 1321 A.H., pp.8-9.2. Sharh-i-Furus-ul-Hikam, p.233. Faruqi, p.903' Sharh-i-Furus-uP^-Hikam, p.117. Faruqi, p.91

Ho When both Allah and the world are identical, the worldis supposed to be Allah. This is what the concept ofv/ahdat-ul-wajud of Ibn-e-Arabi means further explaining hispoint of view Ibn-i-Arabi says that Allah is Asl or thingand the world is His Zill or adumberation. According to himthe Zill or adumberation is the appearance of asl or thething. It is asl ppearing, manifesting itself. Hence theworld is identical with Allah.•'• Ibn-i-Arabi holds the con-fession of faith, the Kalema, (There is no object of wor-ship but Allah) not in its proper form but he intrepret itas,\" None exists but Allah\". Similarly, Ibn-i-Arabi seeks an identity between manand Allah, lie maintains that the relation between man andAllah is that of identity of immanence. It means there is anearness or Qurb between Him and a map.^ This theory isactually based on a Quranic verse which indicates that Allah is nearer unto man than his life-artery, Abu-i-ARabi takesunto man than his life-artery.^ Ibn-j-Arabi takes this Hadith in the sense that God himself is the very essence of 1. Sharh-i-Furus-ul-Hikam, p.113, 116/ Faruqi, pp.93-94. 2. Sharh-i-Fusus-ul-Hikam. pp.77-79/ Faruqi, p.94. 3. \"We are nearer unto him than his life-artery\".

IS7the limbs and parts of man. To support this theory Ibn-i-Arabi quotes another which means thatAllah created man after His own Image. All these thingsresult in that possesses all the attributes of God. It isHis attributes that are manifested in man. In other wordsthey are bodily there in man.^ Moreover, Ibn-i-Arabi ex-plains his concept of V/ahdat-ul-Wajud in other way also.According to him this concept is also connected with thedivine Prophetic Tradition \"I was hidden Treasure; I wishedthat I should be known, so I created the creatures\". Com-menting upon Ibn-i-Arabis explaination of this PropheticTradition Dr. B.A. Faruqi says, \"The purpose of creation,according to him, is the yearming on the part of Allah toknow Himself.\"'^ Faruqi further says, \"The yearning to knowHimself is the yearning for self-perfection. This perfectionconsists in expression or realisation of His own selfthrough the temporal and eternal qualities that manifestthemselves in the world-process; in other words in actualis-ing all the qualities that were potentially there in Him.Thus from whatever side we start, Ibn-i-Arabi unambiguously1. Sharh-i-Fusus-ul-Hikam, p.252. Faruqi, p.95.2. Ibid.

nsleads to Wahdat-ul-Wujud\".^ This doctrine of Wahdat-ul-Wujud had a great hold uponthe mind of the people in medieval period. India also had along tradition of belief in this concept. Through the Bhaktimovement it had percolated into the conciousness of themasses. Both mystics and philosophic bfjlieved in it. Evenmany renowned Muslim saints had declared the experience ofWahdat-ul-Wujud as the summum bomm of their attainment.^Shaikh Ahmad Sirhindi also believed in this concept sincehis very young agS-. His father Shaikh Abdul Faruqi had beena great admiser of Wahdat-ul-Wujud. He used to teach Ibn-i-Arabi's Fusus-ul-Hu'kam and Futuhat-i-Makkiyah to his stu-dents with great devotion and zeal. Man^ contemporary Ulamaand sufis had studied supervism under his guidance. ShaikhAhmad had also been trained as a mystig in the ChishtiyahSilsilah and then given the permission by his father' toinitiate his own disciples.^ So, Ahmad yirhindi had inherit-ed the concept of Wahadat-ul-Wujud fromi' his father. For1. The Muiaddid's Conception of TawhiU, pp.95-96.2. In this connection see, Rizvi, Muslim Revivalist Movements/ Shakti Muahmmad Ikram, Rqd-i-Kausar. Muhammad Iqbal Mujaddidi, Abdullah Khweshri Qurui, Lahore, 1972.3 . Sec, Zubdat-ul-Mgqamat, p.134/ Maktubat, Vol.1, Letter No.31/ Mabda'wa Maud, pp.11-12/ Burhan, Vol.99, No.5, (May 1987), pp.34-35.

ISSseveral years and oven ailUer bccomiiuj a (Jiscii>lio oi\" KhwajaBaqi Billah, who himself supported this concept, ShaikhAhmad would believe in Wahdat-ul-Wujud. lie lorked upon itsrealization as the highest in mystic experience- Havingjoined the Khwaja's discipline Shaikh Ahniad Sirhindi startedhis mystic training under him and made r^jmarkablo progress.^During the experiment Shaikh Ahmad first of all experiencedWahdat-ul-Wujud. This stage so deeply overwhelmed him thathe lost his balance a little and express(^<d his sentiments inpoetry of a highly emotional strain and somewhat hereticaltrend.It appears from his Maktubat that this conditionprevailed for several \"years. And in very those days he oncewrote the heretical verses to his spiritual mentor.^ But thelatter corrected his disciple's exaggerated mystic ideaswithregarded to his esslatic experience, The Khwaja Reporthim within the necessary discipline. Sirhindi himself saysin letter addressed to some shaikh Sufi, \"Suddently AlmightyGod bestowed Ilis grace and favours upon me and alll hin-drences in my way were removed. All type of knowledge whichhad previously informed me about Union w^th God and Wahdat-ul-Wu jud disappeared. The surrounding penetrations, nearness!• See Maktubat-i-Iman-i-Rabbani. Vol. I, Letter No.192.2. Ibid, Letter No.31.

131]and personal association which had appeared to me in thisstage, also disappeared. I came to know with cortainity thatall above stages and knowledge liavc no fclation with God.The surrounding and the nearness of Allah is theoritical asis generally believed and approved by V-rue persons, i.e.Ulama. May God give them reward of theij.' effort. Allah isnot United with anything. Allah is Allah and the world isworld. He is Incomparable. Unparalled where as the world iswithout these nature.•'• Thus, Shaikh Ahmad Sirhindi first ofall experienced wahdat-ul-wujud and fe^t that he existedonly in God and had no existence of his dwn. This he calledthe stage of Wujudiyat. Commenting upon the stage of mysti-cal experience Dr. B.A. Faruqi syas, \"Thy object- of mysticsmat this stage is to turn the belief basecl on faith or reasoninto sure and certain knowledge based on diercct oxperien'cewith regard to God and relation to man and the world, - thatGod exists, that He is immovent in mean and the world andthat His relation with the world is that of identity. Thisstage lasts for a long interval and the Mujaddid realises itin all its detail it in all its detail and in all itsdepth.\"2 <•#!• Maktubat, Vol. I, Letter No.31.2. Faruqi, pp. 96-97.

191 Any how, during these experiences the stage ofWahdat-ul-Wujud sood passed and there came greater balancein Sirhindi's ecstatic amotions. A little latter he come toknow that the tawhid-i-wujudi was not the reality.^ Throughbis mystic experience, the conviction grew in him that theWahdat-ul-Wujud was not the highest stage. He then advancedto a higher stage than the previous one where he felt thathis existence was a shadow of the existence of God, sepaK^aJ;^from His existence as the shadow is separate from the sub-stance Sirhindi called this the stage of Zilliyat or adumbration. With regard to the relation between God and theworld Shaikh Ahmad at this stage found that the world has abeing of its own, though it is only the Zill orshadow,having resemblance of the reality. According to B.A.Faruqi a sense of duality arose in him and he seriouslybegan to doubt Wah^lat-ul-Wu jud .^ it is to be mentioned herothat Sirhindi had not immediately Wahdat-ul-Wujud. But hewas not sure of its certainty. That wao whyhe did not pos-sess the clarity and connection to deny this mystical con-cept. Fa'rooqi is lightly of the opiniop that Shaikh AhmadSirhindi, due to his long association w|th Wahdat-ul-Wujud,did not want reject it at all but rather he wanted to c'on- 1. Maktubat, Vol.1, Letter No.292 2. Faruqi, p.97.

I9Ztinue his affiliation with this concept. It wa only becauseof this feeling that the desired to remain on this stage,i.e., the stage of Zilliyat as it was somehw related to thestage of WAhdat-ul-Wujud. To quest Faruqi, \"Indeed he yearnsto stay on in this stage because it affinity wit Wujudiyat,- the world is seen as Zill or adumbratiop of the Asl or theReal i.e. of Allah. \"-^ In nut shell he found himself reluc-tant to leave behind the stage of Zilliyat. The Shaikh continued his spiritual ejcperiments, and, incourse of time, he proceeded further in the development ofthe mystic consciouness. Hence the duality of God and theworld became clear to him. In other words, he felt that hisown existence was different fro the existence of God. Healso felt that his existence was dependent upon God's willfor its being.It was subservient to God, yet separate.Sirhind realised that it was the true and the highest mysticstage. He called it the stage Ubudiyat pr abdiyat meanssubservience to God in separate existence. Here he also cameto know that his first experience was the result of hisintoxication. Due to his love for God and his strong desirein this regard, he had been so submerged in emotion that hehad felt that he was not separate from Hijn. He came to feel1. Ibid.

193that Wahdat-ul-Wujud was not the reality, it was only afeeling, an experience.^ He clearly came to know that theworld and God-or he or God are two. He w^s fully satisfiedwith this and realffeed that all his previous mystic experi-ences ware really subjective and unreliable,; - the did notcorrespond to objective reality. This is what he termed asWahdat-ul Shuhud or Tawhid-i-Shuhudi, the unity of Appear-ance.2 was convinced that the stage Wahdafc-ul-Shuhud was thetruth. No room was leftr now the identity of God and man. Heultimately came to the conclusion to speak of an experienceof God, i.e. V?ahdat-ul- Wujud, which the sufis do is blas-phemy. There is no guarantee of truth in it be as mid allmystic experience reveal the final truth. At thes tage ofWahdat-ul-Shuhud, Shaikh Ahmad satisfactorily experiencedthat \"Gos is far and far above the grap of our fculty ofreason adn Kashf. He writes in one of his letters that Allahis beyond the beyond, and again beyond the Beyond.\"3 He alsorealised that neither His being nor HJ.s attributes aredirectly knowable.^1. See Maktubat. Vol. I, Letter No.43.2. See Ibid.3. Maktubat. Vol. II, p'.l.

194 As for the mystic experience, the i3haikh writes thatthe followers of other faiths also had mystic consciousnessand experience.! Hence, in the words of Ishtiaq HusainQuraishi, In view of the contradictions jn their experience,mystic experience, by itself, could not be the criterian ofspiritual truth.\"2 sirhindi expressly realised at thisstage that Iman-bil-q}iab or 'the faith in the Unseen' aloneis the truth.^ Co/feequently he clearly told that the revela-tion (Wahi) alone is infallible and, there, provides thesole criterion of spiritual truth and, thus, of mysticexperiences. According to him any mystic experience whichgoes against the teaching of the Holy Prophet, who wasguided by revelation and was protected by God from error,can be dismissed as the result of 'suki;' intoxication.^ Inanother letter Shaikh Ahmad writes that the experience in astage of ecstasy was not always reliable as ecstasy of wasthe condition of intoxication. In this stage the intensityof emotion and depth of feeling were capable of playingtricks even with the mystic consciousneas. According to himthe higher statices that of 'sobriety' when the senses were1. Ibid., Vol.1, Letter No.266.2. l.II. Quroshi, The Muslim Community of Indo-Pakistan Subcontinent^. Delhi 1985, p.171.3- Maktubat. Vol, I, Letters No.207, 217.4. Maktubat. Vol.1, Letter No.286.

195 sufficiently undor contro] to record upon tl)C consciouBncsc; of the true nature of the reality.-^ As for Sirhindi's criticism of Ibp-i-Arabi's thought, it must be borne in mind that the argujnents of both these saints are mixed up with the descritioji of mystic experi- ence. Shaikh Ahmad starts from what Ibn-i-Arabi considers the final mystic stage, i.e. in God existence and essence or being and attributes (dhat-o-sifat) ari^ identical, and the world or man is the tajalli or emanation of sifat or at- tributes. In other words all that exists in God, outside whome it could not exist. He Existence is one, and there is nor other existence. This the stage of Wahdat-ul-Wujud.2 But to Shaikh Ahmad Sirhindi existence is oj; several kinds God's existence in Unique, being self-sustaijiing, infinite, and timeless. According to him God's attributes exist in Him but are not part of His existence because Ue can exist without any c>f these attributes.-^ In this connection it is also to be kept in mind that Shaikh Ahmad was not totally against Ibn-i-Arabi. He paid due respect and to Inb-i-Arabi and H^ did not deny the 1. Ibid, Letter No. 84 2. For details See, Irshad-ut-Talibin (Ms), ff: 1-15. > 3. Maktubat, Vol. II, Letter No.l.\

195importance of his mystic experience boat tried to judge itwith the framework of Islam Dr. Qura'shi rightly says, \"Itthe Mujaddid himself had not been a oufi, he would havebeen capable of subvertings, the entire sufi thinking. TheMujaddid, however, recognized the volume and importance ofthe mystic experience and was desirous of disciplining it sothat it might not subvert the Fatih through its imbalance.\"^Sirhindi's 'Wahdat-ul-Shuhud' is an advance stage whore themystic reaches when he proceeds further from the stageWahdat-ul-Wuiud. When the mystic passeu over to the higherstage he realises the error involved in the stage ofWahdat-ul-Wujud. According to him at this stage the mysticexperiences Fana or anihilation. Here he is absorbed in thebeing of God and ulter forget fulness with regard to thethings other than Him. That is why he sues nothing but God,and considers every thing as Him.^ in other words he deniesthe existence of everything else and affirm the being ofAllah alone. Sirhindi poses another example by saying thatwhen the mystic overwhelmed by Wahdat-ql-Wujud looks at thesun, he denies the existence of the stars, whereas thesupportee of Wahdat-ul-Shuhud knows that the stars do exist,though sees only the sum. According to Shaikh his (the1. Til£ Muslim Community of Indo-Pak Sul^-continent. p.172.2. MaktubQt. Vol.1, Letter No.122, 291»

19?Shuhudis) consicouifness is in the stage f agyn-ul-yaqinwhile that of the Wajud remains at the lower stage ofilm-ul-yaqin. The highest stage of consciousness, that ofilm-ul-yaqin, can be reached when the sight of the on lockeris sharpened to ^uch an extent that he can see the starsand the sun simultaneously. It is possible only at the stageof Wahdat-ush-Shuhud.l So far as the world is concernedSirhindi agrees that indeed it is mere ^imagination (Wahm) ,but adds that it has been a measure of stability adn perma-nence by divine volition. The world is not imaginary in thesense that it appears only in peoples iioagination, but inthe sense that God created it to be so. It has, therefore,a kind of independent existence, though not comparable withExistence of God.^ Shaikh Ahmad said tjiat the concept ofWahdat-ul-Wujud, as such, led common, uninitiated people tohereby and neglect of the Shariah, thu laws of Islam.^According to to him God is beyond the ryach of our reasonand comprehension, and that what the Wujudis regard asimmanent are mere fabrication of their own imagination, whomthey have raised to the dignity of God. God is high above1. Maktubat,, Vol. I, Letter No.43. Indian2. See Friedmann, p. 64.3. Ibid., p.67/ Also, Petter Hardy, pources of Traditions, New York 1959, p.449.

133our Kastif-o-Shuhud or intuction and experience.-^ Sirhindiinsisted that there is absolutely no relation between theworld and God except that it had been created by Him. As tomean, Shaikh Ahmad holds that the esser^ce of man is thesoul, and the soul is the creation of God. Doth the worldand man are signs that indicate His hidden attributes. Godalone has real, actual independent being; and the world hasan existence besides God only as a gift of God. In realitythe being of the world is not more than appearance appear-ance without genium reality.2 the relation between man andGod is concerned. Sirhindi says that t o:f abd and anabud orthe worshipper and the worshipped. There is also anotherrelation between men God; that is marifuj, or congtion.^ When wc compare Sirhindis Wahd^tt-ush'Shubud withAbu-i-Arabis Wahdat-ul-Wahud, we come to the conclusion thatthe farmer, by propounding his concept oC Tawhid, really hascontributed groat service to Mun.liin myrttjc^ thought. 'I'homoral consequences of Shaikh Ahmad's comption ofWahdat-ush-Shuhud cannot be ignored. Infact Ibn-i-Arabi'sconcept had played an important part in the development of1. Maktubat, Vol. I, Letter No.9.2. Faruqi, pp. 132-135.3* Maktubat. Vol. I, Letters No.30, 160,

199heterodoxy in Indian continent. It also played its role inAkbar's reverence for the sun and fire |3ecause to his mindthese were the manifestations of God. I|i the words IshtiaqHussain Quraishi Wahdat-ul-Wujud results in quietism. Theemphasis upon a separate existence bads to the opposite. Areal belief in this concept can hardly creat a sens ofresponsibility for ones own actions.^ Bpt on the contraryShaikh ahmad's Wahdat-ush-Shuhud insists that the criterionof a true mystiGf experience in its accordance with thetenets of Islam and that all insions in ystate of intoxica-tion are not rustworthy.. It tell that Allah can not beknown through mystic experiences. To knuw Him perfect onewill have to totally base on Revelation qt the Quran and theHadith Dr. B.A. Faruqi says, \"Evidently tjhis doctrine is asnever to religion or Islam as Wahdat-ul Wujud or Unityisni'iBaway from it. - And the Mujaddid seems to have successful]ybrought about this reclamation.\"2 He further says, \" Therecan ahardly be any doubt that the call qf the Mujaddid toall Musalmans and Islamic mystics is Away from Plotiness andhis host, and back to Muhammad.\"31. The Muslim Community of Indo-Pak, Sub-continent, Delhi (Reprint), 1985, pp-174-75.2. Faruqi, p.187.3. Ibid.

CHAPTER-VIREACTION TO AKBAR'S RELIGIOUS EXPERIMENTS

2na CHAPTER VI REACTION TO AKBAR'S RELIGIOUS EXPERIMENTS As mentioned earlier Shaikh Ahmad Sirhindi stayed for a long time at the royal court of Akbar in Agra. He personally observed the whole political, social, cultural and religious atmosphere and even came into contact with many eminent ulama, sufis, scholars and nobles as well as government officials in order to study their attitude - both thinking and activities, towards Islam,its Prophetf Revealed Book and the followers. Though it is unknown whether he ever met Emperor Akbar, sources say he was fully (Acquainted with the circumstances of the time and specially the situation in the royal circle. Born in the first decade of Akbar's reign, Shaikh Ahmad was forty three at the tim^ latter's death in 1014 A.H./1605 A.D. Hence the last twenty five years of his whole period of administration were completely in the eyes of the saint. All the contemporary and later works including his own maktubat and other tre,^tises - reveal him a great opponent and severe critic of the policies and attitude Akbar adopted for Islam and Muslims. But before studying the Shaikh's reaction to Akbar'p religious thought and activities, it is better and necessary first of all to bring to light the Emperor's religious ejcperiments. Jalaluddin Muhammad Akbar, who ruled over India for^ about a half century, (1556-1605), played most important

201part in consolidating the Mughal empire in the subcontinent.In the words of Ishtiaq Husain Quraishi, \"He built up, fromextremely shaky foundations, a mighty and splendourousempire.^ All the contemporary sources, whether produced inIndia or the works of foreign travellers, are unanimous intheir assessment of Akbar as possessed of a powerfulpersonality, magnetic and inspiring.2 Hiu period is creditedwith political stability peace, hari^iony and economicprosperity. However, we are informed of great concern anddistress, on the issue of religion and religious activitiesin the Royal Court, among the Muslims of the age. Badayunithrows immense light on Akbar's dislike and hated of Islamand Muslims. The other historian ar^d the works ofcontemporary ulama and poets also supply the material in thecontext. Let us study the process of his religionsexperiments at the court in a very systematic and chronologi-cal framework,31. I.H. Quraishi, Akbar, Delhi 19 , p.2. K.A. Nizami, Akbar and Religion, Delhi 1989, p.l.3. According to Professor K.A. Nizami Akbar's attitudetowards Islam falls into three distinct phases.First phase . 1556-1574Second phase 1575-1580Third phase *** 1581-1605Ho says, \"His (Akbar's) attitude towards Islam war.of sympathy in the first, of apathy in the second andantipathy in the world\". See for details, Akbar andReligion, pp.100, 101.

Of]'? Akbarr in the early years of his reign, seems a pious,true and devout Muslim, having great Iqve for and extremedevotion to Islam, its Prophet, and Almighty Allah. . Heoffered namaz punctually, observed the fast of Ramazan, paidzakat and fulfiled religious obligationa. He took very muchinterest in religious festivals. He also helped poor andneedy persons, distributed alms and charity among them andworked for their welfare and upliftment. He reversed ulama,respected sufis and mazhaikhs and regarded religionspersonalities in high esteem. He also paid visits to theshrines of eminent saints - especially the dargah of KhwajaMuinuddin Chishti of Ajmer. His firm bQlief and religiousconfidence strengthened in him strong feelings to work inaccordance with Islamic lav/s and customs. Although hemarried the daughter of Bihari Mai in 1562-'-, remitted thepilgrim tax in 1563^ and abolished jizya in 1564^, hehowever, continued to show his deep int;erest in religionsand religious matters .and displayed religions reactions ofdifferent sorts, specially during his important campaigns.'^1. For details see, Akbar, the Great Mogul. Delhi 1966 (Third India Reprint), pp.42-43,2. Ibid.,p.47.3. Ibid., p.48.4. Ibid., pp.50-52, 88-92.

03It was his religious stannchness that in 1574 ho chancjod thename of Prayag to Allahabad.^ Moreover, the dismissal ofBayram Khan which took place in 1560 can also be seen intoreligions perspective.^ Akbar had deep love and respect for the Prophet ofIslam during the early years of his reign. It is reportedthat when Abu Turab, on his return from Hajj pilgrimage,brought a stone with the inipression of t^e Prophet's foot onit, he (Akbar) went out several miles to receive the relic.^He also respected the family of the Prophet, when in 1564one of his wines gave birth to twins, Akbar named them MirzaHasan and Mirza Husain.^ Akbar, in the early years, was so much devoted tot horeligion and religious ideology that he was generally1. Ibid., pp.161-2.2. Akbar and Religion, p.j02.3. Abdul Qadir Badayuni, Muntakhab-ut'-Tawarikh, Vol.11, Calcutta, 1869, p.320. Also Nizamuddin Ahmad, Tabaqat-i- Akbari. Calcutta 1927, Vol.11, p.528.4. Abul Fazl, Akbar Nama, Calcutta 1873-87, Vol.11, p.236.













9311 flShaikh's house to study the Chehl Hadith of Maulana AbdurRahman Jani.^ Similarly, Abdullah Sultanpuri, the other distinguishedaliro o f t h e p e r i o d , a l s o s u c c e e d e d in g e t t i n g c l o s e t oAkbar. Jealous of Abdur Nabi's influence he developedacrimonious attitude towards him. He was known as \"Shaikh-ul-Islam and 'Makhdum-ul-Mulk\".^ Besides, Akbar also highly regarded the mashaikh of hisperiod. During early years of his reign Akbar's faith in 4sufis and saints was beyond the measure, puring his conflictwith Hence he approached Shaikh Jalaluddin Thanesari andsought his blessings.^ On another occasion he paid anothervisit to the Shaikh.^ Likewise, a large i^gir was granted toSyed Muhammad Ghanth of Gwalior, the famous sufi of theShattari silsilah, and, after his death, he continued topay reverence to his son Shaikh Ziaullah.^ When Prince <•# 1. Muntakhab-ul-Tawarikh, Vol.11, p.204. 2. Akbar and Religion, p.115. 3. A h m a d Y a d g a r , T a z k i r a - i - H u m a y u n w a Akl;)ar, p p . 3 5 6 - 5 7 . 4. Akbar Nama, Vol.Ill, p.341. 5. M u m t a k h a b - u l - T a w a r i k h , V o l . 1 1 , p . 2 0 2 . ''

91 T ^ 1 a.Saleem started his education, Akbar held a huge ceremony andinvited Maulana Mir Kalan Harav/i to bless the prince.^ Healso had firm faith in and highly regarded Shaikh SaleemChishti, through whose blessings he was rewarded wit thebirth of Prince Salem, lie is reported to have set his wife,(Prince Saleem's mother), to the saint's house in order toobtain his spiritual favour.^ Moreover, Prince Murad wasalso born at the Shaikh residence.-^ As the Shaikh was ninety five years old in those days.Akbar punctually went to his Khanqah. he was concerned ofhis old age and deteriorating health. Akbar is also reported to have approached and obtainedblessings from Shaikh Burhan, Sahikh Niz^mmuddin of Narnaul,1. Ibid., p.170.2. Ibid., pp.108-9. In this context Badayuni says, \"As the Emperor has some issues who died early, and in this year one of the respected ladies became pregnant he sought the help of the Shaikh ul-Islam Chishti, a resident of Sikri, and sent his lady in the sacred precinct of the Shaikh. The Shaikh had, before this, given the good news of the auspicious birth of the prince and the King, delighted with this good news, used to visit the Shaikh after every few days and was awaiting the fulfilment of the promise. For these mutual interviews, he built a big edifice on the top of the hill of Sikri, near the monastery of the Shaikh. Ibid., p.123.

021 7Shah Abdul Ghafoor of Azampur, Miyan Alidullah of Dadayuniand Shaikh Nizamuddin of Ainbethi.-^ Both Abul Fazl and Badayuni inform of Akbar's faithfulattitude towards Shaikh Muinuddin Chisht i of Ajnior. lie wentthere first of all in 1562 in order to pray for the birth ofa male child. Badayuni say, \"On the 8th Jamada I, 969, (14thJanuary 1562), he went on a pilgrimage to the holy tomb ofthe pillar of Shaikhs and saints, Khwaja Muinuddin Chishti(may God sanctify his secretly), and bestoved gifts andbounties on assidous in prayers.\"^ Subsequently, he undertook several journeys to Ajmer. His second visit to theshrine of great chishti saint is reported to have been paidin 1568, after his victory of Chittor.^ This time he went onfoot to the shrine of the Khwaja.'* The third visit ofEmperor Akbar, to Ajmer,w as paid in 1570, after the birthof Frince Saleem, in order to pay homage to the greatsaint.^ At this time he ordered the construction of!• Akbar and Religion, pp.111-12.2. Badayuni, op.cit., Vol.11, p.49.3. Akbar Nama, Vol.11, p.324. 4. Akbar the Great Mogul. p.69. 5. Akbar Nama, Vol.11, p.350.

13buildings at Ajmer and Nagaur. He also arranged for themanagement of the dajrgah and provided funds for the care andcomfort of the visitors.•*• Akbar also visited the tombs of the mashaikh of Delhiand pleased the saints and the poor by his gifts of dirhamsand dinars.^ In 1564 he visited the shrine of ShaikhNizamuddin Auliya. Once on his way back from the dargah hehad to face an attempt on his life. It is his love for themuslim saints that he attributed his providential escape tothe spiritual help of the Shaikh and other saints of Delhi.-^He also went to Hansi and visited the tomb of ShaikhJamaluddin, and distributed charity.1 He went to see thedargah of Shaikh Fareeduddin Ganj-i-Slrjakar at Pakpatan, in1. Ibid., pp.350-51. Abdul Baqi Nahavandi has given a detailed account of this journey of Akbar. He says that Akbar went on a pilgrimage to the tomb of Khwaja Mqinuddin Chishti (may God sanctify his secrets). His Majesty engaged himself in the fulfilment of the vows, started from Agra on Friday 12th Shaban, 977 {20th January 1570), for Ajmer where he performed all the conditions of pilgrimage and rules of circum ambulation and bestowed presents on the saints and poors. See Maathir-i-Rahimi, Vol.1, p.768.2. Ibid., pp.857-61. 3. Muntakhab-ut-Tawarikh, Vol.11, p.60. 4. Maathir-i-Rahimi. Vol.1, pp.857-61.

14Punjab, were, throughout his stay, he performed prayers andspiritual exercises.^ There he also kept himself engaged inthe company of saints and men of God.2 in 1574 he sent MirGhiyathuddin and Naqib Khan to tho shrine of ShaikhSharafuddin Yahya at Maner, alongwith a large sum of money,in order to ask for inspiration.-^Change in attitude and construction of t^^he Ibadat Khana Now we find a change in Akbar's religious outlook. Wealso observe a state of enquiry and skepticism in him.Contrary to his interest and attraction the religion; itsfollowers and obligations, during the early years forunderstanding the principles of Islam and the ultimateReality as well. He also seems to passionately interested inthe mystery of the«^elations between Goc| and man, and in allthe deep questions concerned with that relation. With hereturned home after gaining a long Guccufiuion oi\" reinaikabJcand decisive victories which left him without an importantenemy, he- issued orders for the erection of a building atFatehpur Sikri entitled 'Ibadat Khana' the House of worship.1. Badayuni, op.cit., Vol.11, p.124.2. Nahavandi, op.cit., Vol.1, 857-61.3. Akbar Nama, Vol.Ill, p.94.

lothe chief object of Akbar in raising thie religious hall wasto provide facilities to the selected persons representingthe various schools of muslim theological and philosophicallearnings to provide for his heart yparning for truth.Initially he invited four classes of Muslims, viz. ulama orthe doctors of islamic jurisprudence and laws; mashaikh orthe Muslim saints; Sycds or the deccendcintB of the Prophetof Islam; and umara or important and selected nobles of theroyal court. Giving a detailed account of this Hall ofworship, Mulla Abdul Baqi Nihavandi, the author of Maathir-i-Rahimi, says, \"As from the beginning of hjs youth fortuneavoured him (Akbar) , through the guidanc(^ of the auspiciousfortune. His Majesty, the Caliph of God, had an inclinationfor the company of the masters of learning and perfectionsand the association of the men of sufi traits, he alwayspaid respect to this honoured class of people and admittedthem in his heavenly assembly and paradise-like hall. Bylistening to the intricacies of the sciences, ancient andmodern, he acquired a perfect store of knowledge of thehistory of the ancient religious and the narration of theformer peoples and course accounts of the stages of theworld. And through the great interest he took in this groupof people at th«;: time of his return from the auspicious

16journey to Ajmer/ in the month of Zi-Qaida 982 (Feb-lSy^) )corresponding to the 20th year of the Ilahi Era, he issuedthis high command that skilled masops and thoughtfulbuilders should build a house and a hojne for the sufis inthe neighbourhood of the lofty palace; ajid that none exceptthe group of Syeds of high status and the barred and theShaikhs should lie there. The expert engineers inaccordance with the world - abiding order, laid foundationof a building comprising of four wings. And on thecompletion of that auspicious edifice His Majesty theEmperor (to whom the sky was a slave) spent his honours onFriday nights and other holy nights in that holy buildingand the house of love, in the company of the people ofHappiness till the down of the great lamp, ie. sin. He hadfixed the following arrangement: in the West, the Sycdsshould sit; in south the ulama and the wise men; in thenorth mashaikh and men of spiritual attainment shouldwithout any difference; and umara or nobles, who hadconnections with masters of learning and men of sufi traits,should sit in the east. His Majesty bestowed his bounties onthe people of all the favour groups. He selected fromamongst the members of the assembly a number of people sothat they may bring to the notice of the King deservingpeople who may be present within the precincts of the Ibadat

?1 \" U 1IKhana. And with his ocean - bestowing hand be used to giveto every one handfulls of ^sharifis and rupees. And to thosewho by ill luck were kept away from the receipt of HisMagesty's bounty, having gathered them un Friday morning inthe enclosure before the Ibadat Khana, jn a line, he used togive handfulls of gold; and if by chance some uneasinesscame to His Magesty's nature, he appointed one of theservants of the court he trusted for great kindness andcompassion.1\" So far as the proceedings of the House of Worship,Ibadat Khana, are concerned, Abdul Qad^r Badayuni sheds aflood of light on what happened there. He says, \"Afterperforming his Friday prayers he (Akbar) used to come outfrom the new monastery (Khanqah) of the Shaikh-ul-Islam andarranged for an assembly in that house of worship whereinno other than mashaikh of the time and ulama and learnedscholars, with a few of the favourites and courtiers wereallowed admission. All sorts of instructive and usefuldiscussions were held. One day Jalal Khan Qurchi, who was mypatron and through whose influence I entered the services inthe midst of the conversation, said that he had gone to Agra!• Maathir-i-Rahimi. Vol.1, pp.833-35.

u21^to see Shaikh Ziaullah, son of Shaikh Muhammad Ghauth. Thelatter/he said, was so much hard up that one day in theassembly having taken some quantity of pulse, he took a partfor himself and gave a part to me and the part he sent forhis family. On hearing this news His Majesty was affected,and listening to his words, he called for Shaikh Ziaullahand fixed a place for him in the Ibadat Khana. Every Fridaynight he called for'the groups of Syedij, mashaikh, ulama andumara, and when he found some unusual behaviour from thesegroups he laid down that nobles should sit in the east wing,the syeds in the west, the ulama in thcj south, and mashaikhin the north. He himself came to them and held discussion,ascertained the truth of his questions and employed allsorts of pleasant arguments. Countless gold was given to thedeserving ones through the favourites In proportion to theirdeservings. His Majesty himself distributed among the ulamaand the learned scholars many usofijl books which woreentered in the general treasury from Itamad Khan Gujratiduring the conquest of Gujrat. Of the iievcral books given toiiic was the one called Anwar-ul-Mishk^it'*.^1. Muntakhab-ut-Tawarikh, Vol.11, pp.201-4.

213 Thus we see that the meetings of the Ibadat Khanacontinued, in the beginning, very quietly and with fulldiscipline. It also oroatcd in Emperoi a love of Islam andMuslims. But very Soon, in the subsequent years, it lost itsinfluence and played a significant role in Akbar's religiousdeterioration. In the near future the house of worship(Ibadat Khan) became a centre great differences amongst theand other groups. Ill-feelings arose among themselves evenabout the seats and the order of precedence. When thediscussions started, it was discovered that ulama, asmentioned earlier, divided in groups and even individuallyagainst each other. They differed not only on common issuesbut on fundamentals as well and showed intolerance for eachother's views. All these circumstances led emperor Akbar togreat anxiety and disappointment. Stormy discussions in the Ibadat Khana led Akbar togreat discussions in the Ibadat Khana led Akbar to greatdisappointment and unpleasantness. Instead of bring credit,its proceedings brought frustration discredited to him.Hence, he thought of stepping in as one invested. As publicinterest in religion was necessary in urder to qualify for

220the investment of that authority, be, therefore, arranycdMitad (anniversary of the Prophet of Islam) celebration on abig ' circle. Nizamuddin Ahmad says that hardly there wasanybody in the city who did not enjoy feast that day.^ He took one step further. In June J.579 he decided toread the Khutba. congregational address, in the mosque andlead the Friday prayer. Justifying this ptep of Akbar, AbdulFazl says, \"As at this time it came to his hearing that theguiding Imams and legitimate Caliphs did not leave worshipto others, but look this weighty matter on their ownshoulders, he (Akbar) resolved to initiate them in this.\"2One Friday he displaced the regular preacher (Khatib) ofthe chief mosque at Fotchpur Sikri, tic, mounting the pulpit (mimbar) of the mosque, himself began to recite thefollowing verses composed by Faizi, \"In the name of God, whogave uc sovereignty, who gave us o wise heart and a otrongarm, who guided us in equity and justice, who removed a3 11. Tabaqat-i-Akbari. Vol.11/ p.343.2. Akbar Nama, Vol.Ill, p.396. N.B. - Nizamuddin Ahmad make it more specific by saying that Akbar wanted to emulate the traditions of the Pious Caliphs, the Abbasids and the Timurides, particularly Timur and Ulugh Beg. See, Tabaqat-i-Akbari/ Vol.11, pp.344-5.

22;else from our thought justice. His priiise is beyond therange of our thought. Exalted be His Mejjesty, great in theLord.\" It is reported that the situation was so serious thatAkbar had hardly recited these verses that he began tostammer and tremble. He stopped and suddenly came down fromthe puppet only after reciting the PatlM/ the openingchapter of the Quran# and few verses of the holy scripture,and offered the Friday prayer.-^ Furthermore, Akbar felt confident to proceed with theidea suggested by Shaikh Mubarak some five years back, i.e.to claim himself a most superior religions as well asspiritual leader of the Muslims of India. In the other wordshe now decided to assume to himself all authority, temporaland spiritual. Accordingly was drawn up ^y shaikh Mubarak inthe form of a Mubzar as \"most just, most wise, and most1. It may be mentioned here that Abul Fazl himself has pointed out the public reaction to this action of Akbar. He says that his (Akbar's) recitation of the khutba gave lever to commotion and disturbance in the people. See Akbar Nama. Vol.Ill, p.397. Professor Nizami is rigbtJy of the view tliat obviously it was duo to strong public feelings against Akbar's religious ideas that such a situation developed. See, Akbar and Religion, p.127.

Illlearned\". The document is reported to have been issued onbehalf of eminent ulama of the Mughal court. According toBadayuni, \"After great circumspection and deep thinking onthe intricacies of the meaning of the holy verse. Obey godand obey the Prophet and those who havQ authority among you,and the true tradition (Hadith) suroly the man who isdearest to go on the.Day of Judgement is the Imam-i-Adil;whosoever rebels against him rebels against me, Akbar ruledthat the position of the Just Ruler in the eyes of God issuperior to that of the Mujtahid, tho, interpreter of theDivine Laws, the Shariat. ' \"And His Majesty, the Sultan of Islam, the Protector ofmen, the Amir of the Faithful, Abdu] Path JalaluddinMuhammad Akbar Badhshah, the worrior, is the most just, themost wise and the most God-fearing, therefore, if in theproblem of religion concerning which there are differentconcerning which there are different opinions among themuitahids, he by his sound thinking and clear meditation,takes side with one of the quarreling parties, in order tofacilitate the living of human beings,and welfare of theworld order, and issues an order, all must follow it; andsimilarly if he issues are order just thinking, which in nov/ay conflicts with the text of the Qur^n and which tends to

it C dthe betterment of the people of the world, it is incumbentupon all the act upon it and opposition to it will draw uponits perpetrator the damnation of %he next world andreligious and wordly grief. This truthful document is drawnup for the glory of God and the propagation of the rights ofIslam, in the presence of the doctors of religion, theulama, and learned theologians, and took place in the monthof Rajab 987 A.H./ August 1579.\"^ Even according to Badayunithe text of the document runs as, \"Whereas India has nowbecome the centre of security and pe^ce, and the land ofjustice and beneficance, a large number of people,especially learned men and lawyers have immigrated andchosen this country for their home. \"Now we, the principal ulama, who are not only well-versed in the several departments of the laws and in theprinciples of jurisprudence, and well acquainted with theedicts which rest on reason and testimony, but are alsoknown for piety and honest intention, have duly consideredthe deep meaning, first, of the verse of the Quran, 'ObeyGod, and obey the Prophet, and those who have authorityamong you, and secondly, of the genuipe tradition, 'Surely1. Muntakhab-ut-Tawarikh. Vol.11, pp.271-72.

224the rnan who is dearest to god on the Day of judgement is theIiiianni-i-Adil; wliosover obeys tlio Amir, obeyB mo; andwhosoever rebels against him, rebels agciinst me. And thirdlyof several other proof based on reasoning or testimony. Wehave agreed that the rank of Sultan-i-Adil is higher in tl;ieeys of God than the rank of a muitahid. ?Further, we declare that the king of Islam. Amir ofthe Faithful, Shadow of God in the world, Abdul PathJalaluddin Muhammad Akbar Padshah Ghazi is a most just,amost wise, and a mtpst god-feasing king. \"Should, therefore, in future, a religious questioncome up regarding which these opinions of the mujtahids arevariance, and His Magesty, in his penetrating understandingand clear wisom be inclined to adopt, for the benefit of thenation and as a political expediendt, any of the conflictingopinions which exist on that point, ajid should issue adecree to that effect - we do hereby agree that such adecree shall be binding on us and on the whole nation. \"Further, we declare that should Hip Majesty think fitto issue a new order, we and the nation shall likewise bebound by it; Provided always, that such order be not only inaccordance with some verse of the Qur^n, but also real