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When Sarmad, a famous Sufi, came to Delhi from Hyderabad towards the end of Shah Jahan’s reign, DSra Shikoh had sought his company and paid him many … - Sri Ram Sharma
" "When Sarmad, a famous Sufi, came to Delhi from Hyderabad towards the end of Shah Jahan’s reign, DSra Shikoh had sought his company and paid him many marks of respect. But when Aurangzeb came to the throne, the things took a different turn. Sarmad cried out ‘whoever gained the knowledge of His secret became able to annihilate distance. The Mulla says that the Prophet ascended to the heavens, Sarmad declares that the heavens came down to the Prophet’. The Mullas now found their opportunity. But Sarmad did not deny the ascension of the Prophet. Aurangzeb sent the chief Qazi to Sarmad to question him about his nudity. Sarmad explained it by declaring that the devil had the upper hand. His answer was so worded as to offend the theo- logian by a pun on his name. But this in itself was not enough. Sarmad was summoned to the royal court and asked to repeat the whole of the Muslim creed . Sarmad went so far as to declare that there is no God. When asked to repeat the rest he said his realization went no further. He could now be easily condemned . When the executioner brought forth his axe for his hateful task, Sarmad welcomed it crying ‘I know You in whatever form You care to come’ and embraced death like a martyr. His contemporaries associated many miracles with his death and his tomb is still venerated as that of a great saint
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About Sri Ram Sharma
Sri Ram Sharma (1900-1976) was a professor, historian and author. He taught history, politics and public administration at the Punjab, Bombay and Poona Universities for many years. He was a Fellow of the Royal Historical Society and a member of the Indian Historical Records Commission. He was also the Director of the Institute of Public Administration, Chandigarh and Principal of the D.A.V.College. At the time of his death, he was editing a volume on the 'Mughal Culture and Institutions' for the Comprehensive History of India being Published by Indian History Congress, and had almost finished his portion of the work. Historian Saiyid Athar Abbas Rizvi called his work The Religious Policy of the Mughal Emperors an useful and objective study.
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Shri Ram Sharma
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Bijai Singh and several other Hindus were reported to be carrying on public worship of idols in a temple in the neighbourhood of Ajmer. On 23 June, 1694, the governor of Ajmer was ordered to destroy the temple and stop the public celebration of idol worship there. In a.d. 1696-97 (1108 a.h.) orders were issued for the destruction of the major temples at Sorath in Gujarat.
The years that followed his defeat and reconciliation with Jahangir did not bring the father and the son much closer together. Shah Jahan did not, however, raise the standard of ‘Islam in danger' against his father, and when he succeeded him in 1627, he had no religious commitments. But unlike his father and grandfather, he married no Hindu princess, and thus that mellowing influence was lacking in his harem.
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Jahangir continued, with some exceptions, his father’s practice of allowing non-Muslims to build public places of worship. His friend, Bir Singh Bundela, built a magnificent temple at Mathura, which was now once again rising into prominence as the sacred city of the Vaishnavas. He raised another magnificent place of public worship in his own State as well. More than seventy new temples were built in Banaras alone towards the end of his reign. They were, however, not yet complete when Jahangir died. He allowed the Christian Fathers to open a church at Ahrnedabad in 1620 and another at Hugh. At Lahore and Agra public cemeteries for the Christians were allowed to be set up. But when he made war on the Hindus and the Christians these ; considerations were sometimes given up. When Mewar was invaded, many temples were demolished by the invading Mughal army...
Sometimes his fury would break out even without the aggravating cause of war. When he visited Ajmer in the eighth year, the temple of the Boar god, Varsha, was destroyed and the idols were broken. Probably these instances made a contemporary poet of his court sing his praises as the great Muslim emperor who converted temples into mosques. These exceptions apart, Jahangir usually followed the path shown by his father. It is interesting to note that some of the Hindu shrines of Kangra and Mathura continued to attract a large number of Muslim pilgrims besides their Hindu votaries.
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