Emperor Akbar's minister Abu'l Fazl on why he chose to write on Hinduism

I recently went looking for something in 'Ain-i-Akbari', a record of Emperor Akbar's reign from 1556-1605 AD,  written by his minister Abu'l Fazl. 

'Ain-i-Akbari' comprises five books and I found that in one of these books,  Abu'l Fazl described Hindu philosophy and religious customs in significant detail.

His explanation for why he wrote on these subjects is worth reading in these times. The One God concept should not be the excuse to attack anyone in any age. However, apparently Abu'l Fazl felt that if people knew more about the Hindus' religious beliefs, they would refrain from attacking them.

I often wonder whether, if jihadists knew more about the wide world, except for the diehards, the rest might decide to refrain from attacking it. Perhaps, or perhaps not. After all, sadly, Emperor Akbar's own sons, grandsons, great grandsons and descendants went after each other with unrestrained brutality. Abu'l Fazl was himself murdered by agents of Emperor Akbar's son Salim, who became Emperor Jahangir.

Ain-i-Akbari, Volume III, Abu'l Fazl, translation by H.S.Jarrett
 (excerpts) (paragraphs mine)

(begin quotes)

ETHNOGRAPHY OF HINDUSTAN.
PREFATORY REMARKS

It has long been the ambitious desire of my heart to pass in review, to some extent, the general conditions of this vast country, and to record the opinions professed by the majority of the learned among the Hindus. I know not whether the love of my native land has been the attracting influence or exactness of historical research and genuine truthfulness of narrative, for Banákati,* Ḥáfiz A´brú and other ancient chroniclers have indulged in vain imaginings and recorded stories that have no foundation in fact. 

Nor were the motives altogether these, but rather that when I had arisen from the close retirement of studious application and discovered somewhat of the ignorance and dissensions of men, I formed the design of establishing peace and promoting concord. My original desire now renewed its possession of me, but a multiplicity of occupations prevented its gratification until the turns of fate brought about the composition of this striking record which has already branched out into such numerous details. 

Although my pen had occupied itself with the description of the Súbahs and had briefly recorded the annals of Hindustan, and now that the ambition of my heart had attained the time of its realisation, not content with the information I had already acquired, I had recourse to the knowledge of others and set myself to gather instruction from men of true learning. 

As I was unfamiliar with the science of terms in the Sanskrit language and a competent interpreter was not available, the labour of repeated translations had to be undertaken, until by good fortune and my own steadfastness of purpose, my object was at length attained. 

It then became clear that the commonly received opinion that Hindus associate a plurality of gods with the One Supreme Being has not the full illumination of truth, for although with regard to some points and certain conclusions, there is room for controversy, yet the worship of one God and the profession of His Unity among this people appeared facts convincingly attested.* 

It was indis­pensable in me, therefore, to bring into open evidence the system of philosophy, the degrees of self-discipline, and the gradations of rite and usage of this race in order that hostility towards them might abate, and the temporal sword be stayed awhile from the shedding of blood, that dissensions within and without be turned to peace and the thornbrake of strife and enmity bloom into a garden of concord. Assemblies for the discussion of arguments might then be formed and gatherings of science suitably convened.

Notwithstanding that at all periods of time, excellent resolutions and well-intentioned designs are to be witnessed and the extent of the world is never lacking in prudent men, why does misunderstanding arise and what are the causes of contention?

The First cause is the diversity of tongues and the misapprehension of mutual purposes, and thus the alloy of ill-will is introduced and the dust of discord arises.

Secondly, the distance that separates the learned of Hindustan from scientific men of other nationalities who thus are unable to meet, and if chance should bring them together, the need of an interpreter would preclude any practical result. An accomplished linguist capable of master­ing the intricacies of science and the abstruse speculations of philosophy among various nations and competent to give them luminous and efficient expression, is very rare. 

Even at the present time, when through His Majesty's patronage of learning and his appreciation of merit, the erudite of all countries are assembled, and apply themselves with united effort in the pursuit of truth, so proficient a person is not to be found. Such as thirst after the sweet-waters of wisdom and who leaving their native land undertake the wanderings of travel and with diligent assiduity employ their energies in the acquisition of various languages, are indeed uncom­mon. It needs a seeker such as Anushirwán, who amidst the pomp of empire should yet search for the jewel of wisdom, and a minister like Buzurjmihr, void of envy, as his counsellor, and both king and minister combined, to discover a coadjutor so unique and one so upright and intelli­gent as the physician Barzawaih, and then to send him with abundant means disguised as a merchant to Hindustan in order that with this capi­tal stock-in-trade he might obtain the interest of acquired wisdom; and again this sagacious personage, making no distinction between the absence or presence of his employers, must be diligent in his inquiries and succeed in the accomplishment of his desire through the frankness of his demeanour and his largesse of gold. 

Or the occasion would demand an inde­fatigable and lofty intellect like that of Ṭumṭum the Indian, who to receive the instruction of the divine philosopher Plato, passed from Hindustan into Greece and freighting his caravans with the requisites of travel, set himself to face the dangers of seas and deserts, and with the medicinal samples of wisdom perfected his spiritual health and the harmonious balance of his soul. Or a powerful mind and vigorous body such as Abu Maạshar of Balkh, enamoured of wisdom, who holding exile and his native country and toil and ease undissociated, travelled into India from Khorásán and garnered a store of knowledge at Benares and carried it as a gift of price to the learned of his own land.

Thirdly, the absorption of mankind in the delights of corporeal gratifi­cation, for men regard the absence of beauty in an object as placing it beyond the pale of existence and therefore not to be thought of as worth acquisition or productive of enjoyment. Their fastidiousness is averse from listening to accounts of foreign peoples even by way of apologue. And for­asmuch as their moral obliquity refuses to lend an ear and the glitter of this deceptive world lets fall a veil of ignorance before their eyes, what must be their state and how may grace illumine for them the lamp of guidance.?

Fourthly, indolence. Men account what is ready to hand as more precious than the chance of future possession and prefer ease to exertion. They will not undertake the trouble of profound investigation, and content with a superficial view, will not move a span's length to acquire a deeper insight. He alone is the true promoter of wisdom who, setting before his resolve the investigation of the concealed beauties of meaning, under the guidance of assiduous research and undaunted desire, plants his foot in the dread wilds of research, and reaches the goal of his ambition undismayed by countless labours, sustaining the burden of the road by the force of capacity on the shoulders of his ever resolute will.

Fifthly, the blowing of the chill blast of inflexible custom and the low flicker of the lamp of wisdom. From immemorial time the exercise of inquiry has been restricted, and questioning and investigation have been regarded as precursors of infidelity. Whatever has been received from father, director, kindred, friend or neighbour, is considered as a deposit under Divine sanction and a malcontent is reproached with impiety or irreligion. Although the few among the intelligent of their generation admit the imbecility of this procedure in others, yet will they not stir one step in a practical direction themselves.

Sixthly, the uprising of the whirlwind of animosity and the storms of persecution have stayed the few earnest inquirers from uniting to discuss their individual tenets and from meeting in friendly assemblies in a spirit of sympathy, and from distinguishing* commonalty of bond from vital estrangement, under the guidance of impartiality, in order that error may be severed from truth and the why and the wherefore weighed in the scales of sound judgment. 

Even just monarchs, unconscious of their obligations, have herein neglected them. Arrogance and self-interest have intervened and occasions of intercourse have been marred by per­plexities. Some have taken refuge in silence; others have found evasion in obscurity of language, while others again have extricated themselves by time-serving utterances. If temporal rulers had interested themselves in this matter and assuaged the apprehensions of men, assuredly many enlightened persons would have delivered their real sentiments with calm­ness of mind and freedom of expression. 

Through the apathy of princes, each sect is bigoted to its own creed and dissensions have waxed high. Each one regarding his own persuasion as alone true, has set himself to the persecution of other worshippers of God, and the shedding of blood and the ruining of reputation have become symbols of religious orthodoxy. Were the eyes of the mind possessed of true vision, each individual would withdraw from this indiscriminating turmoil and attend rather to his own solicitudes than interfere in the concerns of others. Amidst such unseemly discord, main purposes are set aside and arguments disregarded. If the doctrine of an enemy be in itself good, why should hands be stained in the blood of its professors? and even were it otherwise, the sufferer from the malady of folly deserves commiseration, not hostility and the shedding of his blood.

Seventhly, the prosperity of wretches without principle who deceit­fully win acceptance by affected virtue and rectitude. Such as these do much harm and truths are obscured through unrecognition.

Cease, Abul Fazal, cease! The manifestations of divine wrath are illimitable and infinite are the marvels of their record. Loose not thy hand from the cord of peace seized by thy good intention. Follow out thy long projected design. Though some of thy hearers will attain to wisdom and meet in rejoicing union, yet many will fall into sorrows and reap bewilderment. Thanks be to God that thou are not a hostage to the lament of ignorance nor the extoller of those that are in bonds.

(end quotes)