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 Ṭumá¹um 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)
