Now Man Singh’s prophecy seems to have been reported to Jahangir. He could, however, take no action against him as Rai Singh had been pardoned and Ma… - Sri Ram Sharma

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Now Man Singh’s prophecy seems to have been reported to Jahangir. He could, however, take no action against him as Rai Singh had been pardoned and Man Singh was living under his protection at Bikaner. In the twelfth year, however, when Jahangir visited Gujarat where there were many Jains, he decided to embark upon their persecution. They were accused of having built temples and other buildings which were reported to be centres of disturbance, Their religious leaders were accused of immoral practices (probably of going about naked). They were generally believed to be a troublesome class of Hindus. Jahangir first of all summoned Man Singh to the court. Afraid of meeting a mere ignominious fate he took poison on his way from Bikaner to the Emperor. Jahangir issued orders thereupon for the expulsion of the Jains from the imperial territories. These orders do not seem to have applied to the territory of the Rajput Rajas where the Jains were driven to seek protection. Jahangir here seems to have been prompted by religious rather than political motives. Unlike Guru Arjun, Man Singh had been left alone for several years after his alleged act of treason. All Jains were punished irrespective of their political proclivities. Still further there was a section of the Jains which did not even acknowledge Man Singh as their leader. They were also included in the order of expulsion. Dr Beni Prasad is wrong in stating that the order of expulsion was confined to one sect alone.

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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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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.

This was not an isolated instance of popular feelings. The spirit of the age sanctioned such and even worse practices. Mubarak, a scholar of no mean repute, was persecuted even though he was a Muslim, for holding rather unorthodox views. Mir Habshi was executed for the offence of being a Shi'a. Khizar Khan met his death on a charge of blasphemy there were others as well who shared a similar fate. As BadayunI tells us, it was customary 'to search out and kill heretics’, let alone non-Muslims.’ The popular attitude towards heretics and non-Muslims can be well understood by several incidents of Akbar’s reign itself. In 1569-70 (977 a.h.) Mirza Muqlm and Mir Ya'qub were executed for their religious opinions. Hemu’s father, when captured, was offered his life if he turned Muslim, Even in 1588 when the murderer of a Shi'a was executed, the people of Lahore showed their religious sentiments by desecrating the tomb of his victim. Feelings towards the Hindus could not be restrained — ‘Abdun Nabi executed a Brahman for blasphemy on the complaint of a Qazl. Husain Khan, the governor of Lahore who died in 1575-76 (983 a.h.), made his government famous by ordering that the Hindus should stick patches of different colours on their shoulders, or at the edge of their sleeves, so that no Muslim might be put to the indignity of showing them honour by mistake. Nor did he allow Hindus to saddle their horses but insisted that they use packsaddles when riding. The Akbar Nama, the An-i-Akbarl and Badayuni are all agreed that prior to 1593, some Hindus had been converted to Islam forcibly. When Todar Mai was appointed Finance Minister, Akbar had to defend this appointment of a Hindu to such a high office by reminding his Muslim critics that they were all utilizing the services of Hindu accountants in their own households.

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