All through my school life it was built in my mind that Mughal Emperor Sultan Alamgir Aurangzeb رحمة الله عليه was a cruel man.. tyrant.. etc.. thanks to bigoted history books.. their writers.. and the teachers who taught these lessons of injustice..
While a Marathi (non Muslim) tuition teacher would say that although he was cruel.. destroyed temples.. but still never enjoyed at the expense of his subjects.. that he earned his living by sewing caps and making copies of Qur'an..
(Alhamdulillah.. I have seen a hand written copy at the colossal library of Madrassa Mazahir ul uloom (wakf) Saharanpur, U.P. India)
The reality was unfolded only after reading Saviours of Islamic Spirit By Hazrat Maulana Syed Abul Hasan Ali Nadwi رحمة الله عليه which lifted the veils off many historical inaccuracies that was taught in school before.
This Thread on the blessed Emperor was posted here and it occured to me to save on Muftisays.
Mufakkir e Islam Hazrat Maulana syed Abul Hasan Ali sahab Nadwi رحمة الله عليه says that were it not for these four people.. India would have been drowned in Kufr..
1. Hazrat Mujaddid Alf Thani رحمة الله عليه
2. Hazrat Alamgir Aurangzeb رحمة الله عليه
3. Hazrat Shah waliullah Muhaddith Dehlwi رحمة الله عليه
By Dr. Habib Siddiqui
Posted: 9 Jamad-ul-awwal 1427, 5 June 2006
Of all the Muslim rulers who ruled vast territories of India from 712 to 1857 CE, probably no one has received as much condemnation from Western and Hindu writers as Aurangzeb. He has been castigated as a religious Muslim who was anti-Hindu, who taxed them, who tried to convert them, who discriminated against them in awarding high administrative positions, and who interfered in their religious matters. This view has been heavily promoted in the government approved textbooks in schools and colleges across post-partition India (i.e., after 1947). These are fabrications against one of the best rulers of India who was pious, scholarly, saintly, un-biased, liberal, magnanimous, tolerant, competent, and far-sighted.
Fortunately, in recent years quite a few Hindu historians have come out in the open disputing those allegations. For example, historian Babu Nagendranath Banerjee rejected the accusation of forced conversion of Hindus by Muslim rulers by stating that if that was their intention then in India today there would not be nearly four times as many Hindus compared to Muslims, despite the fact that Muslims had ruled for nearly a thousand years. Banerjee challenged the Hindu hypothesis that Aurangzeb was anti-Hindu by reasoning that if the latter were truly guilty of such bigotry, how could he appoint a Hindu as his military commander-in-chief? Surely, he could have afforded to appoint a competent Muslim general in that position.
Banerjee further stated: "No one should accuse Aurangzeb of being communal minded. In his administration, the state policy was formulated by Hindus. Two Hindus held the highest position in the State Treasury. Some prejudiced Muslims even questioned the merit of his decision to appoint non-Muslims to such high offices. The Emperor refuted that by stating that he had been following the dictates of the Shariah (Islamic Law) which demands appointing right persons in right positions." During Aurangzeb's long reign of fifty years, many Hindus, notably Jaswant Singh, Raja Rajrup, Kabir Singh, Arghanath Singh, Prem Dev Singh, Dilip Roy, and Rasik Lal Crory, held very high administrative positions.
Two of the highest ranked generals in Aurangzeb's administration, Jaswant Singh and Jaya Singh, were Hindus. Other notable Hindu generals who commanded a garrison of two to five thousand soldiers were Raja Vim Singh of Udaypur, Indra Singh, Achalaji and Arjuji. One wonders if Aurangzeb was hostile to Hindus, why would he position all these Hindus to high positions of authority, especially in the military, who could have mutinied against him and removed him from his throne?
Most Hindus like Akbar over Aurangzeb for his multi-ethnic court where Hindus were favored. Historian Shri Sharma states that while Emperor Akbar had fourteen Hindu Mansabdars (high officials) in his court, Aurangzeb actually had 148 Hindu high officials in his court. (Ref: Mughal Government) But this fact is somewhat less known.
Some of the Hindu historians have accused Aurangzeb of demolishing Hindu Temples. How factual is this accusation against a man, who has been known to be a saintly man, a strict adherent of Islam? The Qur'an prohibits any Muslim to impose his will on a non-Muslim by stating that "There is no compulsion in religion." (surah al-Baqarah 2:256). The surah al-Kafirun clearly states: "To you is your religion and to me is mine." It would be totally unbecoming of a learned scholar of Islam of his caliber, as Aurangzeb was known to be, to do things that are contrary to the dictates of the Qur'an.
Interestingly, the 1946 edition of the history textbook Etihash Parichaya (Introduction to History) used in Bengal for the 5th and 6th graders states: "If Aurangzeb had the intention of demolishing temples to make way for mosques, there would not have been a single temple standing erect in India. On the contrary, Aurangzeb donated huge estates for use as Temple sites and support thereof in Benares, Kashmir and elsewhere. The official documentations for these land grants are still extant."
A stone inscription in the historic Balaji or Vishnu Temple, located north of Chitrakut Balaghat, still shows that it was commissioned by the Emperor himself. The proof of Aurangzeb's land grant for famous Hindu religious sites in Kasi, Varanasi can easily be verified from the deed records extant at those sites. The same textbook reads: "During the fifty year reign of Aurangzeb, not a single Hindu was forced to embrace Islam. He did not interfere with any Hindu religious activities." (p. 138) Alexander Hamilton, a British historian, toured India towards the end of Aurangzeb's fifty year reign and observed that every one was free to serve and worship God in his own way.
Now let us deal with Aurangzeb's imposition ofthe jizya tax which had drawn severe criticism from many Hindu historians. It is true that jizya was lifted during the reign of Akbar and Jahangir and that Aurangzeb later reinstated this. Before I delve into the subject of Aurangzeb's jizya tax, or taxing the non-Muslims, it is worthwhile to point out that jizya is nothing more than a war tax which was collected only from able-bodied young non-Muslim male citizens living in a Muslim country who did not want to volunteer for the defense of the country.
That is, no such tax was collected from non-Muslims who volunteered to defend the country. This tax was not collected from women, and neither from immature males nor from disabled or old male citizens. For payment of such taxes, it became incumbent upon the Muslim government to protect the life, property and wealth of its non-Muslim citizens. If for any reason the government failed to protect its citizens, especially during a war, the taxable amount was returned.
It should be pointed out here that zakat (2.5% of savings) and ‘ushr (10% of agricultural products) were collected from all Muslims, who owned some wealth (beyond a certain minimum, called nisab). They also paid sadaqah, fitrah, and khums. None of these were collected from any non-Muslim. As a matter of fact, the per capita collection from Muslims was several fold that of non-Muslims. Further to Auranzeb's credit is his abolition of a lot of taxes, although this fact is not usually mentioned. In his book Mughal Administration, Sir Jadunath Sarkar, foremost historian on the Mughal dynasty, mentions that during Aurangzeb's reign in power, nearly sixty-five types of taxes were abolished, which resulted in a yearly revenue loss of fifty million rupees from the state treasury.
While some Hindu historians are retracting the lies, the textbooks and historic accounts in Western countries have yet to admit their error and set the record straight.
If one wants to read more about Sultan Aurangzeb Alamgir, read what was written by his contemporaries and not by Hindu historians and orientalists centuries later. They have tried their best to portray him as a villain and murderer.
Shaykh Abdul Hassan 'Ali Nadwi رحمة الله عليه has mentioned that if it was not for 4 personalities, today there would be no practicging Muslims in the sub-Continent. Those are:
1. Imam Mujaddid Alf-i-Sani رحمة الله عليه
2. Sultan Aurangzaib Alamgir رحمة الله عليه
3. Imam Shah Waliullah رحمة الله عليه
4. Sayyid Ahmed Shaheed رحمة الله عليه
Sultan Aurangzaib was also a faqih and a sufi. Fatawa Alamgiri was compiled under his supervision, and whenever the scholars working on it would disagree on a particular issue, they would refer to Sultan Aurangzaib for the solution.
Once sultan wrote to Khawaja Masum رحمة الله عليه, [son of Mujaddid Alf-i-Sani رحمة الله عليه] that he should bay't him and instruct him in Tasawwuf. So Khawaja Masum رحمة الله عليه sent his son to Aurangzaib, who was his teacher in Tasawwuf.
The will was recorded by Maulvi Hamid-ud Din in chapter 8 of his hand written book in Persian about the life of Aurangzeb:
"There is no doubt that I have been the emperor of India and I have ruled over this country. But I am sorry to say that I have not been able to do a good deed in my lifetime. My inner soul is cursing me as a sinner. But now it is of no avail. It is my wish that my last rites be performed by my dear son Azam, nobody else should touch my body.
My servant, Aya Beg, has my purse in which I have carefully kept my earnings of 4 Rs and 2 annas. In my spare time I have been writing the Koran and stitching caps. It was by selling the caps that I made an honest earning of 4 Rs and 2 annas.
My coffin should be purchased with this amount. No other money should be spent for covering the body of a sinner. This is my dying wish. By selling the copies of the Koran I collected 305 Rs. That money is also with Aya Beg. It is my will that poor Mohammedans should be fed with sweet rice purchased by this money.
All my articles - clothes, ink stand, pens and books should be given to my son Azam. The labour charges for digging my grave will be paid by Prince Azam.
My grave should be dug in a dense forest. When I am buried my face should remain uncovered. Do not bury my face in earth. I want to present myself to Allah with a naked face. I am told whoever goes to the supreme court with a naked face will have his sins forgiven.
My coffin should be made of thick Khaddar. Do not place a costly shawl on the corpse. The route of my funeral should not be showered with flowers. No one should be permitted to place any flowers on my body. No music should be played or sung, I hate music.
No tomb should be built for me. Only a chabootra or platform may be erected.
I have not been able to pay the salaries of my soldiers and my personal servants for several months. I bequeath that after my death at least my personal servants be paid in full as the treasury is empty.
Niamat Ali has served my very faithfully he has cleaned my body and has never let my bed remain dirty.
No mausoleum should be raised in my memory. No stone with my name should be placed at my grave. There should be no trees planted near the grave. A sinner like me does not deserve the protection of a shady tree.
My son, Azam has the authority to rule from the throne of Delhi. Kam Bakhsh should be entrusted with the governance of Bijapur and Golconda States.
Allah should not make anyone an emperor, the most unfortunate person is he who is an emperor. My sins should not be mentioned in any social gathering. No story of my life should be told to anyone. "
Translated from an historical article published by S.Ajmer Singh MA in the Fateh weekly Nov. 7th, 1976. According to wishes of the emperor, his grave made of 'kuccha'(raw) bricks can still be seen in Aurangabad.
According to my reading of history, the Mughals launched attacks against the Sikhs for several reasons:
1. The Sikhs had rebelled against the Mughal/Muslim rule and carved a state in the Punjab. When diplomatic channels failed, the Mughals launched an attack. I would think this is justified military action recognised by international laws today.
2. Some Sikhs were actual Muslims who had converted. The fiqh of dealing with renegades from Islam would come into play here.
3. The oppression meted out to Muslims under Sikh rule is well-documented. This would have also served as an impetus to quell the rebellion.
4. Regarding killing his brother and imprisoning his father, Khanbaba (saad) has mentioned the reason behind this above.
As far as I know he imprisoned his father because Darra Shakoh had so much influence on his father. After his father, Shah Jahan, Darra Shakoh was next in line to become sultan. It is not that he sent his father to some sort of a regular prison. Shah Jahan was "castle-arrested" and treated well but he didn't have permission to go outside of the castle.
If my memory serves me right, Shah Jahan was put under house arrest or in his case 'palace arrest'. He was allowed to continue leading an opulent life with all the luxuries of fit for a monarch. However, his ability to exercise control over administrative affairs was limited.
It should also be noted, that the Islamic ideals that Aurangzeb رحمة الله عليه stood for were, as many leading Ulama and Muslim historians have asserted, the indirect result of the subtle, underground ideological revolution that Mujaddid Alf-e-Thani رحمة الله عليه brought about during the rule of Akbar. If my memory serves me right, I read the above in the biography of Mujaddid Alf-e-Thani رحمة الله عليه by Moulana Manzoor Nomani رحمة الله عليه.
Mawlana Ameen Safdar Okarvi رحمة الله عليه mentioned that once Aurangzeb رحمة الله عليه was in Lahore in his castle which was at the banks of river Ravi. One night he was praying Tahajjud and he could hear the noise of Ravi flowing. Aurangzeb told one of his servant to go and tell the river, "Aurangzeb is praying, don't disturb." Servant was left confused by the remarks of sultan. Aurangzeb told him to do as you are told. Servant went and did as he was told by Aurangzeb. At this the river went quiet and the noise was gone. Aurangzeb could pray with peace now.
Sultan Akbar, great grand-father of Darra Shikoh, started the fitna of Deen-i-Ilahi. It is the concept that all religions are same and they all lead to the same truth. This is similar to Perennial philosophy which is today propagated by some so called Sufi Muslims.
Darra Shikoh resurrected the philosophy of his great grand-father. That is why so many of these perennialits defend Darra Shikoh and bear enmity towards Sultan Aurangzeb Alamgir [may Allah have mercy on him]. They have gone to extreme lengths to distort history and portray Aurangzeb as a villain.
According to Darra Shikoh, the religious books of Hindus are like the Qur'an, filled with nothing but pure tauhid. He was of the opinion that Hindu books should not be touched without wudu like the Qur'an! Darra Shikoh was baya't to a Hindu Jogi named Baba Lal Guru and his secretary was also a Hindu, Dal Vali.
Aurangzeb is censured for revolting against his father, Shah Jahan, and killing his brother but these same historians over look the fact that Shah Jahan also revolted against his father Sultan Jahangir and failed. To assure his father that he won't revolt again, he had to give his both toddler sons, Aurangzeb and Darra Shikoh, in the custody of Jahangir. After Shah Jahan became emperor, he killed his brother Shahryar and his nephew. They never spoke against Shah Jahan but they were killed only because Shah Jahan was afraid of them.
While, what Sultan Aurangzeb did is totally justified and he did it in the best interest of his people and nation. If it was not for Sultan Aurangzeb, today Muslims in the sub-Continent would be praying to Ram instead of Rahman.
Mir-At-i 'Álam, Mir-Át-I Jahan-Numa, OF Bakhtawar Khan.
Dr. Bernhard Dorn, at p. xv. of the Preface to his “History of the Afgháns,” describes the Mir-át-i'Álam as a most valuable universal history, written in Persian, by Bakhtáwar Khán, who by travel and assiduous study had qualified himself for the task of an historian.
Dr. Dorn mentions also that The history of the Afgháns by Ni'amatu-lla, which he translated, frequently corresponds, word for word, with that found in the Mir-át-i'Á'lam.
Aurangzeb's Charity.
When it was reported to His Majesty Aurangzeb, that in the reign of his father every year a sum of seventy-nine thousand rupees was distributed through the Sadru-s Sudúr amongst the poor during five months of the year,—viz. twelve thousand rupees in each of the months of Muharram and Rabí'u-l awwal, ten thousand in Rajab, fifteen thousand in Sha'bán, and thirty thousand in the sacred month of Ramazán,—and that during the remaining seven months no sum was distributed in charity,—His Majesty ordered the Sadru-s Sudúr and other accountants of the household expenses, that with regard to those five months they should observe the same rule, and in each of the other months also they should give ten thousand rupees to be distributed among the poor; so that the annual sum expended in charity, including the increase which was now made, amounted to one lac and forty-nine thousand rupees.
The Habits and Manners of the Emperor Aurangzeb.
Be it known to the readers of this work that this humble slave of the Almighty is going to describe in a correct manner the excellent character, the worthy habits and the refined morals of this most virtuous monarch, Abú-l Muzaffar Muhiu-d dín Muhammad Aurangzeb 'Álamgír, according as he has witnessed them with his own eyes.
The Emperor, a great worshipper of God by natural propensity, is remarkable for his rigid attachment to religion. He is a follower of the doctrines of the Imám Abú Hanífa (may God be pleased with him!), and establishes the five fundamental doctrines of the Kanz.
Having made his ablutions, he always occupies a great part of his time in adoration of the Deity, and says the usual prayers, first in the masjid and then at home, both in congregation and in private, with the most heartfelt devotion.
He keeps the appointed fasts on Fridays and other sacred days, and he reads the Friday prayers in the Jámi' masjid with the common people of the Muhammadan faith. He keeps vigils during the whole of the sacred nights, and with the light of the favour of God illumines the lamps of religion and prosperity. From his great piety, he passes whole nights in the Mosque which is in his palace, and keeps company with men of devotion. In privacy he never sits on a throne.
He gave away in alms before his accession a portion of his allowance of lawful food and clothing, and now devotes to the same purpose the income of a few villages in the district of Dehlí, and the proceeds of two or three salt-producing tracts, which are appropriated to his privy purse.
The Princes also follow the same example. During the whole month of Ramazán he keeps fast, says the prayers ap*pointed for that month, and reads the holy Kurán in the assembly of religious and learned men, with whom he sits for that purpose during six, and sometimes nine hours of the night.
During the last ten days of the month, he performs worship in the mosque, and although, on account of several obstacles, he is unable to proceed on a pilgrimage to Mecca, yet the care which he takes to promote facilities for pilgrims to that holy place may be con*sidered equivalent to the pilgrimage.
From the dawn of his understanding he has always refrained from prohibited meats and practices, and from his great holiness has adopted nothing but that which is pure and lawful. Though he has collected at the foot of his throne those who inspire ravish*ment in joyous assemblies of pleasure, in the shape of singers who possess lovely voices and clever instrumental performers, and in the commencement of his reign sometimes used to hear them sing and play, and though he himself understands music well, yet now for several years past, on account of his great restraint and self-denial, and observance of the tenets of the great Imám (Sháfi'í), (may God's mercy be on him!), he entirely abstains from this amusement. If any of the singers and musicians becomes ashamed of his calling, he makes an allowance for him or grants him land for his maintenance.
He never puts on the clothes prohibited by religion, nor does he ever use vessels of silver or gold. In his sacred Court no improper conversation, no word of backbiting or falsehood, is allowed. His courtiers, on whom his light is reflected, are cautioned that if they have to say anything which might injure the character of an absent man, they should express themselves in decorous language and at full detail.
He appears two or three times every day in his court of audience with a pleasing counte*nance and mild look, to dispense justice to complainants who come in numbers without any hindrance, and as he listens to them with great attention, they make their representations with*out any fear or hesitation, and obtain redress from his impartiality. If any person talks too much, or acts in an improper manner, he is never displeased, and he never knits his brows.
His courtiers have often desired to prohibit people from showing so much boldness, but he remarks that by hearing their very words, and seeing their gestures, he acquires a habit of forbearance and tolerance. All bad characters are expelled from the city of Dehlí, and the same is ordered to be done in all places through*out the whole empire.
The duties of preserving order and regularity among the people are very efficiently attended to, and throughout the empire, notwithstanding its great extent, nothing can be done without meeting with the due punishment enjoined by the Muhammadan law. Under the dictates of anger and passion he never issues orders of death.
In consideration of their rank and merit, he shows much honour and respect to the Saiyids, saints and learned men, and through his cordial and liberal exertions, the sublime doctrines of Hanífa and of our pure religion have obtained such prevalence throughout the wide territories of Hindústán as they never had in the reign of any former king...
...The Emperor is perfectly acquainted with the commentaries, traditions and law. He always studies the compilations of the great Imám Muhammad Ghizálí (may God's mercy be on him!), the extracts from the writings of Shaikh Sharaf Yahyá Munírí (may his tomb be sanctified!), and the works of Muhí Shírazí, and other similar books. One of the greatest excellences of this virtuous monarch is, that he has learnt the Kurán by heart.
Though in his early youth he had committed to memory some chapters of that sacred book, yet he learnt the whole by heart after ascending the throne. He took great pains and showed much perseverance in impressing it upon his mind. He writes a very elegant Naskh hand, and has acquired perfection in this art.
He has written two copies of the holy book with his own hand, and having finished and adorned them with ornaments and marginal lines, at the expense of seven thousand rupees, he sent them to the holy cities of Mecca and Medína. He also wrote an excellent Nasta'lík and Shikastah hand. He is a very elegant writer in prose, and has acquired proficiency in versification, but agreeably to the words of God, “Poets deal in falsehoods,” he abstains from practising it. He does not like to hear verses except those which contain a moral. “To please Almighty God he never turned his eye towards a flatterer, nor gave his ear to a poet.”
The Emperor has given a very liberal education to his fortunate and noble children, who, by virtue of his attention and care, have reached to the summit of perfection, and made great advances in rectitude, devotion, and piety, and in learning the manners and customs of princes and great men. Through his instruction they have learnt the Book of God by heart, obtained proficiency in the sciences and polite literature, writing the various hands, and in learning the Turkí and the Persian languages.
In like manner, the ladies of the household also, according to his orders, have learnt the fundamental and necessary tenets of religion, and all devote their time to the adoration and worship of the Deity, to reading the sacred Kurán, and performing virtuous and pious acts. The excellence of character and the purity of morals of this holy monarch are beyond all expression. As long as nature nourishes the tree of existence, and keeps the garden of the world fresh, may the plant of the prosperity of this preserver of the garden of dignity and honour continue fruitful!
and go under the section of The Anecdotes of Aurangzeb
The list includes the translation of letters of Aurangzeb Alamgir (Rahimahullah) which he wrote to several of his generals and his own sons.
After reading these letters and the last will of Aurangzeb Alamgir (Rahimahullah) from this source InshaAllah all brothers will have no more doubts regarding the sincerity and firmness of Islam in Aurangzeb Alamgir (Rahimahullah).
Another point to be noted is the false links and claims posted in the thread by a sikh brother.(Harwinder singh)
May Allah bless him with Imaan and guide him to the right path.
I compared the translation of the will written by Aurangzeb Alamgir (Rahimahullah) from the Persian sources with that of what is there on the sikhiwiki link.
All brothers on this forum can clearly make out just by reading through the two translations to conclude which one is from the truthful source.
The one on the sikhiwiki is a total fabrication of the will of Aurangzeb Alamgir (Rahimahullah). So you all can imagine what other things they might have not fabricated to preset a fairy tale about their late guru. May Allah guide them all on the straight path and direct their efforts towards truth. Aameen
It will become a long post but please bear:
Following will cut and pasted from the Persian source as 8. Aurangzib's last will and testament.:
“Praise be to God and blessing on those servants [of Him] who have become sanctified and have given satisfaction [to Him]. I have some [instructions to leave as my] last will and testament:
FIRST,—On behalf of this sinner sunk in iniquity [i. e. myself] cover [with an offering of cloth and carpet] the holy tomb of Hasan (on him be peace!), because those who are drowned in the ocean of sin have no other protection except seeking refuge with that Portal of Mercy and Forgiveness. The means of performing this greatly auspicious act are with my noble son, Prince Alijah [Md. Azam]; take them.
SECOND,—Four Rupees and two annas, out of the price of the caps sewn by me, are with Aia Bega, the mahaldar. Take the amount and spend it on the shroud of this helpless creature. Three hundred and five Rupees, from the wages of copying the Quran, are in my purse for personal expenses. Distribute them to the faqirs on the day of my dcath. As the money got as by copying the Quran is regarded by the Shia sect as illegal, do not spend it on my shroud and other necessaries.
THIRD,—Take the remaining necessaries [of my funeral] from the agent of Prince Alijah; as he is the nearest heir among my sons, and on him lies the responsibility for the lawful or unlawful [practices at my funeral]; this helpless person (i. e., Aurangzib) is not answerable for them, because the dead are in the hands of the survivors.
FOURTH,—Bury this wanderer in the Valley of Deviation from the Right Path with his head bare, because every ruined sinner who is conducted bare¬headed before the Grand Emperor (i.e., God), is sure to be an object of mercy.
FIFTH,—Cover the top of the coffin on my bier with the coarse white cloth called gazi. Avoid the spreading of a canopy and uncanonical innovations like [processions of] musicians and the celebration of the Prophet's Nativity (maulud).
SIXTH,—It is proper for the ruler of the kingdom (i.e., my heir) to treat kindly the helpless servants who in the train of this shameless sinner [Aurangzib] have been roving in the deserts and wilderness [of the Deccan]. Even if any manifest fault is committed by them, give them in return for it gracious forgiveness and benign overlooking [of the fault].
SEVENTH,—No other nation is better than the Persians for acting as accountants (mutasaddi). And in war, too, from the age of the Emperor Humayun to the present time, none of this nation has turned his face away from the field, and their firm feet have never been shaken. Moreover, they have not once been guilty of disobedience or treachery to their master. But, as they insist on being treated with great honour, it is very difficult to get on together with them. You have anyhow to conciliate them, and should employ subterfuges.
EIGHTH,—The Turani people have ever been soldiers. They are very expert in making charges, raids, night-attacks and arrests. They feel no suspicion, despair or shame when commanded to make a retreat in the very midst of a fight, which means, in other words, ‘drawing the arrow back’;—and they are a hundred stages remote from the crass stupidity of the Hindustanis, who would part with their heads but not leave their positions [in battle]. In every way, you should confer favours on this race, because on many occasions these men can do the necessary service, when no other race can.
NINTH,—You should treat the Sayyids of Barha, who are worthy of blessing, according to the Quranic verse, ‘Give unto the near relations [of the Prophet ] their dues,’ and never grow slack in honouring and favouring them. Inasmuch as, according to the blessed verse, ‘I say I do not ask of you any recompense for it except love to [my] kinsmen’, love for this family is the wages of [Muhammad's] Prophetship, you should never be wanting [in respect for them], and it will be fruitful of benefit in this world and the next. But you should be extremely cautious in dealing with the Sayyids of Barha.
Be not wanting in love of them at heart, but externally do not increase their rank, because they become predominant partners in the government, nay more, they would demand the kingdom for themselves. If you let them take the reins ever so little, the result will be your own disgrace.
TENTH,—As far as possible the ruler of a kingdom should not spare himself from moving about; he should avoid staying in one place, which outwardly gives him repose but in effect brings on a thousand calamities and troubles.
ELEVENTH,—Never trust your sons, nor treat them during your lifetime in an intimate manner, because, if the Emperor Shah Jahan had not treated Dara Shukoh in this manner, his affairs would not have come to such a sorry pass. Ever keep in view the saying, ‘The words of a king are barren.’
TWELFTH,—The main pillar of government is to be well informed in the news of the kingdom. Negligence for a single moment becomes the cause of disgrace for long years. The escape of the wretch Shiva took place through [my] carelessness, and I have to labour hard [against the Marathas] to the end of my life, [as the result of it].
Twelve is blessed [among numbers]. I have con¬cluded with twelve directions. (Verse)
It you learn [the lesson], a kiss on your wisdom,
If you neglect it, then alas! alas!”
Text.—Ir. MS. 8b—10a. MS. N. 1b—3b is incomplete and ends with the 9th clause.
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Following cut and pasted from the wikisikhi.org:
The will was recorded by Maulvi Hamid-ud Din in chapter 8 of his hand written book in Persian about the life of Aurangzeb:
1. There is no doubt that I have been the emperor of India and I have ruled over this country. But I am sorry to say that I have not been able to do a good deed in my lifetime. My inner soul is cursing me as a sinner. But now it is of no avail. It is my wish that my last rites be performed by my dear son Azam, nobody else should touch my body.
2. My servant, Aya Beg, has my purse in which I have carefully kept my earnings of 4 Rs and 2 annas. In my spare time I have been writing the Koran and stitching caps. It was by selling the caps that I made an honest earning of 4 Rs and 2 annas. My coffin should be purchased with this amount. No other money should be spent for covering the body of a sinner. This is my dying wish. By selling the copies of the Koran I collected 305 Rs. That money is also with Aya Beg. It is my will that poor Mohammedans should be fed with sweet rice purchased by this money.
3. All my articles - clothes, ink stand, pens and books should be given to my son Azam. The labour charges for digging my grave will be paid by Prince Azam.
4. My grave should be dug in a dense forest. When I am buried my face should remain uncovered. Do not bury my face in earth. I want to present myself to Allah with a naked face. I am told whoever goes to the supreme court with a naked face will have his sins forgiven.
5. My coffin should be made of thick Khaddar. Do not place a costly shawl on the corpse. The route of my funeral should not be showered with flowers. No one should be permitted to place any flowers on my body. No music should be played or sung, I hate music.
6. No tomb should be built for me. Only a chabootra or platform may be erected.
7. I have not been able to pay the salaries of my soldiers and my personal servants for several months. I bequeath that after my death at least my personal servants be paid in full as the treasury is empty. Niamat Ali has served my very faithfully he has cleaned my body and has never let my bed remain dirty.
8. No mausoleum should be raised in my memory. No stone with my name should be placed at my grave. There should be no trees planted near the grave. A sinner like me does not deserve the protection of a shady tree.
9. My son, Azam has the authority to rule from the throne of Delhi. Kam Bakhsh should be entrusted with the governance of Bijapur and Golconda States.
10. Allah should not make anyone an emperor, the most unfortunate person is he who is an emperor. My sins should not be mentioned in any social gathering. No story of my life should be told to anyone.
Translated from an historical article published by S.Ajmer Singh MA in the Fateh weekly Nov.
7th, 1976. According to wishes of the emperor, his grave made of 'kuccha' bricks can still be seen in Aurangabad.
They have totaly fabricated it and presenting it around as being the truth...
This work was written 1688 A.D. by Mirzá Muhammad Kázim, son of Muhammad Amín Munshí, the author of the Pádsháh-náma.
Illness of Sháh Jahán.
[On the 8th Zí-l hijja, 1067 A.H. (8th September 1657), the Emperor Sháh Jahán was seized with illness at Dehlí. His illness lasted for a long time, and every day he grew weaker, so that he was unable to attend to the business of the State. Irregularities of all sorts occurred in the administration, and great disturbances arose in the wide territories of Hindústán.
The unworthy and frivolous Dárá Shukoh considered himself heir-apparent, and notwithstanding his want of ability for the kingly office, he endeavoured with the scissors of greediness to cut the robes of the Imperial dignity into a shape suited for his unworthy person. With this over-weening ambition constantly in his mind, and in pursuit of his vain design, he never left the seat of government.
When the Emperor fell ill and was unable to attend to business, Dárá Shukoh took the opportunity of seizing the reins of power, and interfered with everything. He closed the roads against the spread of news, and seized letters addressed to individuals.
He forbade the officers of government to write or send any intelligence to the provinces, and upon the mere suspicion of their having done so, he seized and imprisoned them. The royal princes, the great nobles, and all the men who were scattered through the provinces and territories of this great empire, many even of the officials and servants who were employed at the capital, had no expectation that the Emperor would live much longer.
So great disorders arose in the affairs of the State. Disaffected and rebellious men raised their heads in mutiny and strife on every side. Turbulent raiyats refused to pay their revenue. The seed of rebellion was sown in all directions, and by degrees the evil reached to such a height that in Gujarát Murád Bakhsh took his seat upon the throne, had the khutba read and coins struck in his name, and assumed the title of King. Shujá' took the same course in Bengal, led an army against Patna, and from thence advanced to Benares.]
Heresy of Dárá Shukoh.
[Dárá Shukoh in his later days did not restrain himself to the free-thinking and heretical notions which he had adopted under the name of tasawwuf (Sufiism), but showed an inclination for the religion and institutions of the Hindús.
He was constantly in the society of Bráhmans, Jogís and Sannyásís, and he used to regard these worthless teachers of delusions as learned and true masters of wisdom. He considered their books which they call Bed as being the Word of God, and revealed from heaven, and he called them ancient and excellent books.
He was under such delusion about this Bed, that he collected Bráhmans and Sannyásís from all parts of the country, and paying them great respect and attention, he employed them in translating the Bed. He spent all his time in this unholy work, and devoted all his attention to the contents of these wretched books.
Instead of the sacred name of God, he adopted the Hindú name Prabhu (lord), which the Hindús consider holy, and he had this name engraved in Hindí letters upon rings of diamond, ruby, emerald, etc. * * Through these perverted opinions he had given up the prayers, fasting and other obligations imposed by the law. * * It became manifest that if Dárá Shukoh obtained the throne and established his power, the foundations of the faith would be in danger and the precepts of Islám would be changed for the rant of infidelity and Judaism.]
Muntakhab -ul- lubab of Muhammed Hashim, Khafi Khan.
Birth of Aurangzeb.
Aurangzeb was born in the year 1028 A.H. (1619 A.D.) at Dhúd, which is on the frontiers of the súba of Ahmadábád and Málwá, whilst his father was súbadár of the Dakhin.
Illness of Sháh Jahán.
On the 7th Zí-l hijja, 1067 A.H. (Sept. 8, 1657 A.D.), (the Emperor Sháh Jahán, called after his death) Firdaus makání, was attacked with illness, which turned out to be strangury. This produced much derangement in the government of the country, and in the peace of the people.
Dárá Shukoh looked upon himself as heir to the throne, and even in the time of his father's health he had held the reins of government. But he had fallen into ill repute through having imbibed the heretical tenets of the Súfís. He had declared infidelity (kufr) and Islám to be twin brothers, and had written treatises on this subject; he had also associated himself with Bráhmans and Gosains.
Seizing the opportunity (of his father's illness), he took the direction of State affairs into his own hands, and having exacted from the ministers their pledges not to publish what passed in council, he closed the roads of Bengal, Ahmadábád, and the Dakhin against messengers and travellers.
But when the intelligence of his officious meddling had spread abroad through the provinces by the dák-chauki (post), a strong adverse feeling was shown by the amírs, zamíndárs, and raiyats, and also by the unruly spirits who sought for a field of action.
Turbulent men from every corner and quarter, and men eager for a fray, in every province and country, raised their heads in expectation of strife.
When intelligence of these proceedings reached Muhammad Shujá' [ second son of Shah Jahan] in Bengal, and Muhammad Murád Bakhsh [fourth son of Shah Jahan as well] in Ahmad-ábád, each of them, vying with the other, had coins struck and the khutba read in his own name. Shujá', with a large force, marched against Bihár and Patna, and the news of his move*ments was carried to the capital.
Sháh Jahán had from the very first shown great partiality and affection for Dárá Shukoh, and generally, in all matters, had done his best to gratify his son. Now that he was ill, and no longer master of himself, he was more than ever inclined to gratify Dárá and yield to his wishes.
Dárá Shukoh looked with an eye of apprehension upon the talents of Prince Aurangzeb, and was made uneasy by the vigour and wisdom which he displayed. So, by various arguments, he induced his father to recall to Court the nobles and generals who were engaged with Aurangzeb in the siege of Bíjápúr.
When this evil news became known, the prosecution and completion of the siege of Bíjápúr was prevented. Aurang-zeb made an arrangement with Sikandar 'Ádil Sháh of Bíjápúr, and accepted from him a promise to pay a tribute of a kror of rupees in cash and goods as the price of peace.
He then raised the siege of Bíjápúr, and proceeded to Khujista-bunyád (Aurangábád). After this he learned that Dárá Shukoh, with the intention of getting possession of the treasure of Sháh Jahán, had left Dehlí, and had gone to Ágra.
On the 4th Rab'u-l awwal, 1068 A.H. (1st December, 1657), Dara Shukoh sent Raja Jai Singh, and several other ameers, with an army under the command (of his son) Sulaiman Shukoh against Muhammad Shuja'.
When the Raja with the vanguard arrived near Benares, Muhammad Shuja' prepared his forces for battle, and having got possession of several boats, he advanced to give battle to the Raja, and halted a kos and a half from him.
Next day the Raja moved from his ground early in the morning before sunrise, and while Muhammad Shuja' was yet asleep under the influence of wine, the Raja attacked him. Roused from his slumber, the incautious and careless Prince found that all was lost. He made a hurried flight with some of his servants and companions to a boat, and made his escape.
All his camp and treasure, artillery, and materiel, was plundered, and fell into the hands of the Raja. After this defeat, Muhammad Shuja' did not return to Bengal, and that country fell into the possession of the officers of Dara Shukoh. A number of his servants and companions were taken prisoners, and were carried off by the Raja to Agra. Dara Shukoh had them paraded round the city; afterwards he put some of them to death, and of many others he had a hand amputated.
March against Murad Bakhsh.
On the same day that Sulaiman Shukoh and Raja Jai Singh were sent against Muhammad Shuja', Maharaja Jaswant Singh and Kasim Khan, with the royal artillery and with several thousand horse and some guns of their own, and attended by several ameers of repute, were ordered to march to Ahmadabad and the Dakhin.
Their instructions were that they were to ascertain the true state of affairs, and if Muhammad Murad Bakhsh should move from Ahmadabad, Kasim Khan was to advance with several ameers and some guns to meet and receive him. After receiving intelligence of Prince (Murad Bakhsh's) departure from the Dakhin, Maharaja Jaswant Singh was to act according to circumstances.
If Prince Aurangzeb should begin to move from the Dakhin, the Maharaja and Kasim Khan were to lead all the royal forces across his line of march, and give him battle when opportunity offered.
Dara Shukoh made the province of Malwa his own and devoted the whole of the revenues to the payment of his officers, so that, their hopes being excited by the riches of that country, they might heartily support each other, and strengthen the army in prosecuting the war.
It also came to hearing that Dara Skuhoh had imprisoned Beg, the vakil of Aurangzeb, and had sequestered his house.
Proceedings of Murad Bakhsh.
It was learned from the news-letters (akhbar) of Ahmadabad that Prince Muhammad Murad Bakhsh had struck coin and caused the khutba to be read in his name. He had also sent Khwaja Shahbaz, a eunuch, with an army and necessary siege train for the reduction of the fort of Surat, and the occupation of the port.
Khwaja Shahbaz, on reaching Surat, invested the place, and after driving mines and blowing up bastions and forts, he reduced the fortress. Then he called together the merchants of the place, and demanded from them a contribution of fifteen lacs of rupees.
After much parley, the chiefs of the merchants agreed to pay six lacs of rupees on behalf of their body, and took a bond for the money under the seal of Muhammad Murad Bakhsh, and the bail of Khwaja Shahbaz.
This cannot be undone and I am sure it will be greatly appreciated.
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] their dues,’ and never grow slack in honouring and favouring them. Inasmuch as, according to the blessed verse, ‘I say I do not ask of you any recompense for it except love to [my] kinsmen’, love for this family is the wages of [Muhammad's] Prophetship, you should never be wanting [in respect for them], and it will be fruitful of benefit in this world and the next. But you should be extremely cautious in dealing with the Sayyids of Barha.
