Akbar's Regime-Golden Days for Imamis

Growth of Imamis During Akbar’s Regime

 

  Dr. Mazhar Naqvi

Akbar is regarded as the most secular among the Mughal Emperors. His religious based policy was truly based on the policy of tolerance and respect to followers of all faith. As a result, outcome, people of all religions not only professed their faith without any fear or persecutions during his regime a culture of inter- faith dialogue and understanding also developed in India. After consolidating his empire, Akbar also established an Ibadatkhana (Prayer Hall) at Fatehpur Sikri.From1575 onwards, religious discussions were regularly held among theologians of various sects and faiths at Ibadatkhana. These deliberations also proved very significant for Imamia faith and enabled the followers of Ahle-Bait to come out of the shell of taqqaiya and mourn the martyrdom of Imam Hussain and his companions openly.

It is just unfortunate that much has not been written about the golden days enjoyed by Imamis during Akbar’s rule and one confronts only sketchy details about the introduction and growth of Usuli Fiqh in his regime. The Usuli Fiqh had gained popularity with the arrival of Safavid dynasty in Iran. The connectivity between Safavids and Mughals facilitated the growth of Usuli Fiqh. No doubt that a large number of Imamis had migrated from Iran to India after Humayun’s return to power. Some others preferred to settle in Deccan kingdoms instead of Mughal Court. But they usually remained under taqqaiya. It was only during Akabar’s regime, Ishraqi philosophy flourished largely due to the efforts of Abul Fazl. This led to migration of Imami   scholars like Hakim Abul Fath Gilani,  Hakim Humam, Hakim Lutfullah, Hakim Ali, Shah Fathullah Shirazi, and Qazi Nurullah Shustari to Akbar’s kingdom. The influence and confidence of Imamis due to liberal approach of Akbar grew to the extent that Qazi Nurullah repeatedly opposed the observance of taqqaiya in India. He argued that Taqqaiya was a barrier to the growth and propagation of the Imami faith. Those who warned him to restrain got befitting replies from Qazi  in which he writes “.... I believe that as there is a just ruler in India, there is no justification for performing taqiyya. In any case it is not imperative for men like me who believe that death glorifies the faith of the martyr. The shari'a has indeed forbidden such persons to perform taqiyya. Only those who are not steadfast in their faith and do not care to strengthen it” He even composed a Qaseeda (Quartet) in praise of Akbar to his opponents who were usually ‘Akhbaris’.Qazi declares in quartet “Blessed be the Emperor whose patronage in Hind has not made my faith dependent of taqqaiya.”

He also wrote a letter to Bahuddin Amuii, to explain his stand.He remarks “I came to the conclusion that in India, taqqaiya was a great calamity: It would expel our children from the Imami faith and make them embrace the false faiths. Reinforced by the kindness and bounty of the Emperor, I threw away the scarf of taqqaiya from my shoulders and, taking with me an army of arguments, I plunged myself into jihad against the 'Ulema of this country.”

Like Qazi Nurullah, Fathullah Shirazi too asserted his Imami  identity.Mulla Abdul Qadiur Badayuni criticized him severely. How Badayuni viewed with hatred Shirazi could be gauges from, his word when he says   In fact, Badayuni says “ he is a staunch Shia who would not compromise on even a single point of law. How Akbar’s tolerant policy had emboldened Imamis could also be seen from the fact that Shirazi' s used to offer his prayers openly in Imami style  in  Diwan-E- Khas at Fatehpur Sikri. Shirazi never paid any attention towards the hostile atmosphere created by Ulema.  

Akbar not only reduced the orthodoxy but also created an atmosphere of regular debates on religious matters. He arranged for dialogue on a wide range of topics between Shia and Sunni scholars in Ibadatkhana. Such gatherings left anti- Ahle- bait elements in a low moral as Imami Alim Mulla Muhammad Yazdi mostly left his opponents speechless with his logics and knowledge. The increased morale of Imamis also resulted in the widespread mourning of Muharram of  in different parts of Akbar’s vast empire. The custom of walking barefoot on fire ( Aag ka Matam)with 'alams during Muharram also started in his regime.

Traveler Monserrate gives an eye-witness account of the mourning for Imam Hussain at Narwar: “They (the grandsons of the Prophet) were thereupon cruelly tortured by the unbelievers (as the Musalmans call us and were compelled) to walk with bare feet over hot coals. For this reason the Musalmans fast for nine days, only eating pulse; and on certain of these days some of them publicly recite the story of the sufferings of Asson (Hasan) and Hossan from a raised platform, and their words stir the whole assembly to lamentation and tears. On the last day of the festival funeral pyres are erected and burnt one after the other. The people jump over these, and afterwards scatter the glowing ashes with their feet. Meanwhile they shriek 'Asson Hossen' with wild and savage cries.”  His description is probably first of its kind about Azadari or Muharram rituals on fire and rauza

Khwani (Recitation from the chapters of Rauzattushshohda from the pulpit( Mimbar). 

During Akbar’s time, Mulla Ahmad Thattavi also propagated much the Imami faith. He was of Indian origin and a neo convert. He visited Iran and Iraq and became a follower of Usuli School. He earned wrath of anti- Imami activists for his propagation. One Mirza Faulad murdered him in December 1587.Akbar took a serious note of his killing and ordered the execution of the murderer. After Akbar, Jahangir failed to ensure the proper implementation of his illustrious father’s religious policy. He even got executed  Qazi Nurullah Shustari in 1610 at the behest of fanatic anti-Imami Ulema. The fault of Qazi was that he had written a rejoinder to the polemical debate initiated by fanatic Ulema namely Abdullah Sultanpuri, Hajar al- Haisami and Makhdum Sharifi. The execution of Qazi in the most cruel manner left the Imami community in a state of shock and the resultant demoralization again forced them to conceal themselves under the garb of taqqaiya.( References available on request)