Hindu Temples

and

the Royal Decrees of

Aurangzeb Alamgir

Dr. B.N. Pandey

Maulana Mufti Ata-ur-Rahman Qasmi

Maulana Azad Academy

New Delhi

A Few Words

Emperor Aurangzeb and the martyr of the nation, Tipu Sultan, are those oppressed figures of Indian history whom British historians and compilers of district gazetteers during the British era have publicized and introduced as temple-destroyers (But-shikan), Hindu-killers (Hindu-kush), and cruel, tyrannical kings. The most surprising aspect is that the subservient historians of independent India have accepted this without question.

In the words of Maulana Shibli:

"All you remember from the entire tale is this,

That Alamgir was a Hindu-killer, a tyrant, an oppressor."

The reality is that both of these rulers treated their Hindu subjects within their realms with such excellent conduct that its parallel cannot be found in Indian history. The learned historians and university professors who label Aurangzeb and Tipu Sultan as prejudiced and narrow-minded forget that the number of estates (Jagirs) granted to temples and Gurdwaras during their reign was perhaps never granted during the era of any other Raja or Maharaja. There is no need to look far; the Pujari (priest) of the Jain temple situated on the eastern edge of Chandni Chowk, right opposite the Red Fort, was officially given a stipend by Aurangzeb, and this practice continued until Bahadur Shah Zafar, the last lamp of the Mughal Empire. A Persian inscription remained installed in this temple until well after 1947, witnesses of which are still present in Delhi today. Aurangzeb also toured Tirhut (Bihar). He went to the famous historical site of Lauriya in Champaran, which was once a Buddhist center; it is said that Gautama Buddha also came here, and Buddhist remnants still exist there today. On the southern side of Maharaja Ashoka's pillar located in Lauriya, about one and a half feet high, the Kalima Tayyiba is engraved, and right below it, in exquisite calligraphy, "Muhyiddin Aurangzeb Alamgir Ghazi, Al-Hana" is inscribed.

During this journey, Alamgir likely granted Jagirs to Jandia Math, Areraj Math, and Andarwa Math. Even today, thousands of bighas of land are registered under the names of these Maths (monasteries), and their original Mahants (head priests) possess the protected farmans of Aurangzeb. Copies of some of these farmans are also with Mr. Uzair Hashmi, a famous lawyer of Champaran, which were presented in court during disputes over the Math lands.

At Sita Kund in the famous historical district of Munger, where a hot water spring flows, the caretaker Pandits informed me that Emperor Aurangzeb endowed approximately 70 bighas of land for Sita Kund, and their chief Pandit possesses the royal farman.

My brother, Professor Sharif Hussain Qasmi, Head of the Persian Department at Delhi University, told me that a British female scholar visited him stating she was researching farmans related to Jagirs given to temples by Muslim rulers. She surveyed temples and Maths in Haryana, asking Pujaris to show any royal farmans. Believing her to be British, the priests showed her their old documents, which she photographed, returning the originals with some money. She sought the professor's help to summarize these farmans as she did not know Persian.

The professor told the British woman he would prepare the summaries in a few days. Upon examining the photographs, he found some farmans in Hindi and Sanskrit, but mostly in Persian. After summarizing, he counted 300 Persian farmans granting endowments and Jagirs to temples in Haryana alone by Muslim sultans and nobles. He provided the summaries to the woman but politely refused any monetary compensation, demonstrating his noble character, which deeply impressed her.

The question is, if 300 original farmans can be discovered from a small province like Haryana, how many must exist across the whole of India? This can only be estimated after surveying all temples and Gurdwaras in India, a difficult task in an era of peak prejudice.

The renowned freedom fighter and Gandhian leader, Dr. Bishambhar Nath Pandey (former Governor of Odisha), at the behest of Dr. Tej Bahadur Sapru, worked on the farmans and documents regarding Jagirs and grants given to Hindu temples by Aurangzeb. He collected these from various temples across the country and presented them, revealing a new face of Aurangzeb to the nation. When Dr. Pandey spoke in the Indian Parliament on January 29, 1977, refuting the mischief of British historians and presenting Aurangzeb not as a temple-destroyer but as a benefactor of temples and Gurdwaras, the entire parliament was stunned, and no one dared to oppose him.

Dr. B.N. Pandey also did monumental work on Tipu Sultan, logically answering the allegations leveled against him by the British. It is deeply saddening that a planned conspiracy has long been underway to distort the bright history of Indian Muslims, poisoning the minds of the new generation and ruining Hindu-Muslim unity. Listen to the details in Pandey ji's own words:

"I received new light regarding Tipu Sultan similarly. In 1935, I was doing historical research in Allahabad. Students from the Anglo-Bengali College asked me to inaugurate their History Association. While flipping through their history textbooks, I reached the lesson on Tipu Sultan and read: 'Three thousand Brahmins committed suicide because Tipu Sultan wanted to forcibly convert them to Islam.' The author was Mahamahopadhyay Dr. Har Prasad Shastri, Head of the Sanskrit Department at Calcutta University. I wrote to him asking for his source. After four reminders, he replied that he took it from the Mysore Gazetteer.

Finding no volume of the Mysore Gazetteer in Allahabad or Calcutta, I wrote to Sir Mirza Ismail, the Dewan of Mysore, who forwarded it to Sir Brajendra Nath Seal (Vice-Chancellor). It was then sent to Professor Srikantia, who was editing the Mysore Gazetteer. A week later, Prof. Srikantia informed me that this incident is nowhere in the Mysore Gazetteer."

"That history book was a high school textbook in UP, Bihar, Odisha, Bengal, and Assam. Millions of innocent boys read this book every year; imagine its impact on their hearts! I wrote to Prof. Srikantia asking about Tipu Sultan's alleged bigotry. I was informed that Tipu's chief commander, Krishna Rao, was a Brahmin, and his Prime Minister, Purnaiya, was also a Brahmin. Prof. Srikantia sent a list of 156 temples to which Tipu sent annual gifts and offerings. The Sri Ranganatha temple was located inside Tipu Sultan's own fort.[1] I received photocopies of a dozen Kannada letters written by the Jagadguru Shankaracharya of Sringeri Math to Tipu, showing immense mutual affection. Among the rulers of India at the time, Tipu and his father were the only ones who did not ally with the British to deceive anyone. He fought the British multiple times and was martyred fighting like a brave patriot. When his body was recovered from a pile of unidentified corpses, the British General saw he was still tightly gripping his sword! I sent all this correspondence to the Vice-Chancellor of Calcutta University, requesting action if he was satisfied the event in Shastri's book was false. Very soon, not only did a reply come but an order was also issued that Shastri's history book be removed from high schools."

A clarification is needed: on February 14, 1992, Dr. B.N. Pandey launched the second volume of my book Alwah-us-Sanadeed. During his keynote address, he narrated this incident, showing Dr. Shastri's standard of research. When informed that the incident wasn't in the gazetteer, Dr. Shastri eventually replied, "I thought this incident was in the Mysore Gazetteer, and if it is not there, I do not know where I copied it from!"

Dr. Pandey also mentioned asking Prof. Srikantia for any incident of Tipu's bigotry in the gazetteer. Prof. Srikantia replied that Tipu was a just and secular king; the only incident that could be misconstrued involved lower-caste Hindus in Coorg. Fed up with oppression from upper-caste Hindus, they were about to accept Christianity. Hearing this, the king summoned them. They confirmed their intention to convert. (Traditions of National Integration in India, p. 19)

Tipu Sultan advised them to stick to their ancestral Dharma (Hindu religion) and avoid adopting a new religion, asking them to go home, reconsider, and inform him. Days later, they returned, resolute in their decision to convert to Christianity, and asked for permission. The king again advised them not to leave their ancestral faith, but added that if they had decided to change religions, instead of adopting a religion from across the seven seas, they should adopt the religion of their king; thus, they accepted Islam. This is the only incident, and it occurred in this specific context!

Dr. B.N. Pandey defended Aurangzeb and Tipu Sultan his entire life, providing reasoned answers against their detractors. In his old age, whenever he attended gatherings, he unfailingly mentioned the stipends and Jagirs granted to temples and Maths by Aurangzeb and Tipu, speaking their names with great reverence, which angered a certain faction. He was influenced by Pandit Sunder Lal; his eyes too would fill with tears when mentioning the Sultans of India.

Dr. B.N. Pandey's insightful essay, "Hindu Temples and Aurangzeb's Farmans," published in various newspapers, is now being published by the Maulana Azad Academy due to its historical importance, hoping it will clear many misunderstandings. Recently, a royal farman of Aurangzeb was discovered regarding the Juliana Church (now displayed at the Gol Dak Khana Church, New Delhi). It permitted his Christian maidservant, Juliana, to marry and provided funds for her wedding and the construction of a church to protect her faith.

Finally, the Persian text and translation of Aurangzeb's Will (Wasiyat Nama) is being published. This was published in the Rampur Raza Library Journal. It helps in understanding Alamgir's ascetic and impoverished lifestyle, his political acumen, and his understanding of people. This will is so poignant that hardly any eye remains dry after reading it.

My benefactors, especially Maulana Shams-ul-Haq Azmi, strongly insisted that "Hindu Temples and Aurangzeb's Farmans" be published in Urdu, Hindi, and English to dispel the widespread misunderstandings propagated by the British and biased Indian historians. I completely agree with him, as I have received letters from non-Muslims who, after reading this booklet, discarded their ancestral misconceptions, accepting Alamgir as a secular ruler and Islam as a religion of peace. Dr. Pandey's essay mentions the farmans but doesn't publish their texts. I have tried to include some texts of the farmans to facilitate a correct judgment. The Academy also plans to collect and compile all of Aurangzeb's farmans. Another project is publishing accessible booklets for the youth to shape their minds.

May Allah be the Helper.

Ata-ur-Rahman Qasmi

General Secretary,

Maulana Azad Academy

N-80/C Abul Fazl Enclave, Okhla, New Delhi

Hindu Temples and Aurangzeb's Farmans

Between 1948 and 1953, when I was the Chairman of the Allahabad Municipality, a mutation (property transfer) case came under my consideration. This dispute was over a property endowed to the Someshwarnath Mahadev Temple. After the death of the temple's Mahant, two parties claimed the property. One of the plaintiffs presented documents in their family's possession, comprising farmans issued by Aurangzeb.

I fell into a dilemma, assuming these farmans were forged. I was surprised how Aurangzeb, notoriously known for temple destruction, could issue orders granting Jagirs to temples for worship and offerings (Bhog) to deities. Convinced they were fake, I consulted Dr. Tej Bahadur Sapru, a great scholar of Persian and Arabic, before reaching a conclusion. After studying them, Dr. Sapru confirmed these farmans of Aurangzeb were absolutely genuine. He then sent for the file of the Jangambari Shiva Temple case in Varanasi, which had been pending in the Allahabad High Court for 15 years. The Jangambari Shiva Temple possessed several other farmans of Aurangzeb granting them Jagirs. This new image of Aurangzeb left me deeply astonished.

At Dr. Sapru's behest, I wrote to the Mahants of several major temples, asking for photocopies of any farmans from Aurangzeb regarding Jagir grants. I was overwhelmed with astonishment when I received copies of Aurangzeb's farmans from major temples like Mahakaleshwar Temple (Ujjain), Balaji Temple (Chitrakoot), Umananda Temple (Guwahati), Jain Temple (Shatrunjaya), and several other temples and Gurdwaras scattered across North India. These farmans were issued between 1065-1091 AH (1659-1680 CE).

These examples demonstrate Aurangzeb's generosity toward Hindus and their temples, proving that what historians wrote about him was purely out of bias, representing only one side of the picture. India is a vast country with thousands of temples; I am sure proper investigations will uncover more examples of Aurangzeb's philanthropic behavior toward non-Muslims.

During this research, I also encountered Mr. Gyan Chandra and Dr. P.L. Gupta, former curators of the Patna Museum, who were conducting historically significant research on Aurangzeb. I was glad to find seekers of truth striving to clear Aurangzeb's defamed and accused image, which biased historians made the symbol of Muslim rule in India, sorrowfully echoed by a poet:

"All you remember from the entire tale is this,

That Alamgir was a Hindu-killer, a tyrant, an oppressor."

Accusing Aurangzeb of being an anti-Hindu ruler heavily relies on the famous 'Benares Farman'. This farman related to a Brahmin family residing in the Gauri neighborhood of Benares. In 1905, Gopi Upadhyay's grandson, Mangal Pandey, presented this farman in the City Magistrate's court. First published in 1911 in the Journal of the Asiatic Society of Bengal, it drew the attention of scholars. Historians heavily quote it, ignoring its actual intent and significance, falsely claiming Aurangzeb banned the construction of Hindu temples.

This farman was issued by Aurangzeb on 15 Jumada al-Awwal 1069 AH (10 March 1659) to the local official of Benares in response to a complaint by a Brahmin caretaker of a local temple who was being harassed. The farman states:

"Abul Hasan (who is worthy of royal grace and trust) should know that our innate mercy and natural generosity demand that our tireless energy and noble intentions be spent on the welfare of the public and the elite, rich and poor. Under our esteemed law, we have decided that ancient temples should not be demolished, but the construction of new temples should not be permitted either.[2] During our justice, this revered court received information that some people are interfering in the affairs of the Hindu residents of Benares and the Brahmin administrators of ancient temples, harassing them. They also want to evict these Brahmins from their posts. Such threats are a cause of distress for this (Hindu) community. Therefore, our royal command is that upon receiving this clear order, immediate commands must be issued ensuring no illegal interference or disturbance occurs in the affairs of the Brahmins and Hindu residents of these areas in the future, so they may remain reinstated in their posts as before, performing their worship with a joyful heart, and praying for our God-given empire to endure forever. This order should be considered for immediate compliance."

This farman clearly indicates Aurangzeb did not issue a new decree against building temples but affirmed the existence of current temples referencing established customs, issuing clear orders against their demolition. It shows his genuine desire for his Hindu subjects to live in peace. This was not the only farman; another in Benares confirms this:

"Maharajadhiraj Raja Ram Singh has submitted a petition to our revered court stating his father built a house for Bhagwat Gosain (his religious teacher) in the Madho Ram neighborhood on the banks of the Ganges in Benares. Since some people are harassing Gosain, our royal command is that upon receiving this clear order, all current and future officials must mandate that no one interferes in Gosain's affairs or troubles him, so he can perform his worship with peace of mind, and pray for our empire to last forever. Consider this matter for immediate compliance."

Other farmans possessed by the Mahant of the Jangambari Math show Aurangzeb could not tolerate interference in his subjects' rights (Hindu or Muslim) and dealt strictly with culprits.

One such farman was related to a complaint filed in Aurangzeb's court by the Jangam community (a Shaivite sect) against a Muslim resident of Benares named Nazir Beg. The farman states:

"Officials of Muhammadabad, known as Benares (Subah Allahabad), are informed that recently Arjun Mal and the Jangams, residents of Pargana Benares, appeared in the royal court complaining that Nazir Beg, a resident of Benares, forcibly occupied their five havelis located in the town of Benares. Therefore, it is ordered that if their claim is true and their ownership rights over the said havelis are proven, Nazir Beg must not be allowed to enter these havelis, so the Jangam community does not have to appear as complainants in our court in the future ." (Farman dated 1672 CE)

Another farman with this Math, issued on 1 Rabi al-Awwal 1078 AH, relates to restoring a land grant to the Jangams:

"All current and future Jagirdars and Karoris of Pargana Haveli (Subah Allahabad) are informed that by royal command, a 178-bigha plot of land is granted to the Jangam community for their maintenance. Former rulers have investigated this, and they have presented proofs bearing the seal of the ruler of the said pargana, proving the land is in their possession and their right is clear. Therefore, by royal command, this land is bestowed as charity (Nisar). The said land should be returned to them as before from the beginning of the Kharif harvest, and they should not be disturbed, so they can use the crop's income for their maintenance and it should not be ruined."

This farman shows Aurangzeb's innate justice did not discriminate among Hindu destitutes when distributing charity (Nisar). It is highly possible Aurangzeb personally bestowed this 178-bigha land to the Jangams, corroborated by a related farman issued on 15 Ramadan 1081 AH:

"Current and future officials of Pargana Haveli Benares (under Subah Allahabad) are informed that by royal command, a 178-bigha plot of land is granted to the Jangam community for their livelihood. They recently reappeared in the royal court; their rights have been proven, and they are the ones in possession of the said land. Therefore, the land should be considered tax-free (Mu'afi) so they may use it and pray for the survival of the Emperor's rule."

Another farman from 1085 AH shows Aurangzeb also granted land to a Hindu teacher in Benares:

"On this auspicious occasion, a revered royal farman is issued regarding two plots of land measuring 588 yards located at Beni Madho Ghat on the banks of the Ganges in Benares. One plot is in front of Ram Jivan Gosain's house and behind the central mosque, and the other is slightly above. These vacant plots are under the treasury's (Bait-ul-Mal) control. Therefore, we grant these plots as a reward to Ram Jivan Gosain and his son to build residential houses for holy Brahmins and Faqirs, so they may engage in divine remembrance and pray for our God-given empire to endure forever. Thus, it is incumbent upon our high-ranking princes, esteemed ministers, nobles, officials, and current and future Kotwals to make every effort for the permanent enforcement of this order so the said plots remain in their possession, their descendants are exempted from all arrears and taxes, and a new Sanad (deed) is not demanded from them every year."

Guwahati Temple

Aurangzeb was very cautious regarding the religious sentiments of his subjects. We have a farman issued in the 9th year of his reign (2 Safar) in favor of Sudaman Brahmin, the Pujari of the Umananda Temple in Guwahati, Assam. The Hindu kings of Assam had allocated land and forest income for the deity's offerings (Bhog) and the priest's livelihood. When Aurangzeb conquered this province, he immediately issued a farman confirming this grant. The Guwahati farman text:

"Current and future officials, Chaudhrys, Qanungos, Muqaddams, and peasants of Pargana Pandu in the Sarkar are informed that per the former kings' decree, a plot of land in Sakara village (measuring Bighas/Biswas) with a total revenue of 30 rupees was granted to Sudaman and his son (Pujaris of Umananda Temple). Recently, the validity of the claim has been proven that out of the maintenance amount, 20 rupees from village revenue and the remainder from forest income (excluding land revenue from the selective village) was granted to them. Therefore, all officials must permanently leave the said cash and land in the possession of the grantees for life, so they may use it for their livelihood and the deity's offerings, engaging in worship so our rule lasts forever. They (the officials) must not permit this place to be rented out, nor interfere regarding land revenue or demand a new Sanad. If anyone presents a new Sanad, do not consider it credible. All officials must adhere to this order without the slightest deviation." (Written 2 Safar, 9th regnal year)

Ujjain's Mahakaleshwar Temple

Aurangzeb exhibited exemplary tolerance regarding Hindu subjects and their Dharma. The Pujaris of Ujjain's Mahakaleshwar Temple offer proof of this. It is a major Shiva temple where a lamp (Nanda Deep) remains lit continuously. Since ancient times, the local government provided 4 seers of ghee daily to keep it lit. The priests state this tradition continued during Mughal rule, and Aurangzeb maintained it. They possess a copy of a farman issued by Murad Bakhsh during his father's reign (5 Shawwal 1061 AH). Issued upon the petition of former priest Deonarayan, Waqia-Nawis Hakim Muhammad Mahdi verified the claim from old records. Consequently, the Kotwali's Tehsildar was ordered to provide 4 seers (Akbari weight) of ghee daily.

A copy of this farman was issued by Muhammad Saadullah in 1153 AH (93 years after the original). The current priests conclude that acquiring a copy after such a long interval proves the original farman was acted upon throughout that period; otherwise, no one would seek a copy of a dead farman. Former Mahant Lakshmi Narayan drew attention to other royal documents in the temple's archives, including papers from Aurangzeb's reign.

Shatrunjaya and Abu Temples

Historians often mention that the Chintaman temple built by Nagar Seth in Ahmedabad was demolished, but ignore the fact that the same Aurangzeb granted land to this Nagar Seth to build temples in Shatrunjaya and Abu. The Sanad granted states:

"The jeweller Shantidas has presented a petition to our presence through the responsible officials of this sacred court. Therefore, a royal farman of India is issued on 19 Ramadan 1031 AH, which is as lofty as the decree of Prophet Solomon. And Prophet Muhammad (Shadow of God) was the successor to Solomon's position. Under this farman, the Palitana district, encompassing Shatrunjaya (under Subah Ahmedabad with a revenue of 2 lakh dirhams), is granted to the petitioner as a perpetual reward. The petitioner expects a royal Farman from our court in this regard. Therefore, as before, we grant the said district to the petitioner as a perpetual reward. Hence, all current and future administrators of the province must strictly comply with this respected order ensuring the district remains in the possession of the said person, his children, and heirs generation after generation. Additionally, he is exempted from all revenues and arrears, and a new Sanad should not be demanded annually. Officials are informed not to deviate from this royal Farman." (Written 1068 AH / 1658 CE).

Nagar Seth had assisted Aurangzeb in a war, and pleased with his services, Aurangzeb gifted him land in Girnar and Abu for their temples. The farman is as follows:

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم

(In the name of Allah, the Most Gracious, the Most Merciful).

"O you who have believed, obey Allah and obey the Messenger and those in authority among you." (Quran 4:59) .

 (Seal) Abu al-Muzaffar Muhyiddin Muhammad Aurangzeb Alamgir Padshah Ghazi issues this farman: Shantidas, son of Sahas Bhai of the Shravak sect, has petitioned us for a special reward. He assisted in supplying provisions during the march of our army and seeks special rewards for this service. Therefore, we bestow the rural area of Palitana (under Ahmedabad) and the Palitana hill known as Shatrunjaya, along with its temple, to the said jeweler Shantidas of the Shravak sect. Timber and fuel obtained from Shatrunjaya hill will also belong to the Shravak sect for their use. Whoever protects the Shatrunjaya hill and its temple will be entitled to Palitana's income. They should worship in their own way so that our rule remains established. It is the duty of all government officials, Jagirdars, and Karoris not to alter or deviate from this order.

Girnar and Abu Ji:

Furthermore, there is a mountain in Junagadh famous as Girnar, and a hill in Abu Ji under the jurisdiction of Sirohi. We specially grant both these mountains to Shantidas Jeweler of the Shravak sect so he is fully satisfied. Officials must not let anyone interfere with these properties, nor should any Raja bother him; rather, he should be fully assisted, and a new Sanad must not be demanded annually. If anyone lays claim to the village and three mountains granted to Shantidas, their act will be condemnable, and they will deserve the curse of the public and Allah. Separate Sanads have also been granted. (Farman dated 10 Rajab 1070 AH / 12 March 1660 CE)

The Real Reason for the Demolition of Vishwanath Temple, Benares

Some undeniable events confirm Aurangzeb ordered the demolition of the Vishwanath Temple in Benares and the Jama Masjid in Golconda. However, the circumstances and reasons behind these demolitions actually favor Aurangzeb. The Vishwanath temple incident: While passing near Benares en route to Bengal, the Hindu Rajas in his entourage requested a one-day halt so their queens could bathe in the Ganges and worship Lord Vishwanath. Aurangzeb immediately agreed, deploying army units along the 5-mile route to Benares for their protection. The queens traveled in palanquins. After bathing, they went to the temple for worship. After worship, all the queens returned except the Maharani of Kutch. The entire temple premises were searched, but she could not be found. When Aurangzeb was informed, he became furious and sent high officials to search for the queen. They eventually reached a Ganesh idol installed in a wall that could be moved. Moving it revealed stairs leading to a basement. There they witnessed a horrific scene: the queen had been dishonoured and was weeping bitterly. This basement was located exactly beneath the deity's seat. Furious, the Rajas protested vehemently, demanding exemplary punishment for the heinous crime. Aurangzeb ordered that since the sacred place had been defiled, the idol of Vishwanath be moved elsewhere, the temple be levelled to the ground, and the Mahant be arrested and punished.

Based on documentary evidence from Dr. P.L. Gupta, Dr. Pattabhi Sitaramayya (former curator of Patna Museum) endorsed this incident in his famous work Feathers and Stones.

The Demolition of Jama Masjid, Golconda

The famous ruler of Golconda, Tana Shah, collected royal taxes but did not remit them to the Emperor in Delhi. Within a few years, this amount reached crores. Tana Shah buried this treasure underground and built a Jama Masjid over it. Upon learning this, Aurangzeb ordered the mosque's demolition, confiscated the buried treasure, and spent it on public welfare. These two events suffice to prove that, as far as judicial investigations were concerned, Aurangzeb never discriminated between a temple and a mosque.

Unfortunately, such misrepresentations have been made in India's medieval history, and historical figures have been so distorted that these false narratives are now accepted as gospel truth. If anyone tries to separate fact from fiction they are pointed at. Prejudiced individuals and groups are twisting history with misrepresentations to serve their interests. Most regrettably, fundamentalists are not only distorting medieval Indian history but also misinterpreting the principles, beliefs, and commandments of the Vedas and the Holy Quran.

Texts of the Farmans

(1)

To the Administrator of Benares, Abul Hasan

(Seal of Aurangzeb)

(Translation from Persian): "Abul Hasan, deserving of favor and mercy, hopeful of royal attention, should know that our innate mercy and natural noble traits dictate that our lofty courage and entire focus be spent on the welfare of the public and the management of the affairs of the elite and common classes. According to the noble Shariah and the true religion of Islam, it is established that ancient temples should not be demolished, and new idol-houses should not be built. Currently, it has been brought to our sacred and exalted notice that some people, out of force and oppression, are harassing the Hindu residents of the town of Benares and its suburbs, and the group of Brahmins who are the custodians of the ancient idol-houses there. They want to remove the Brahmins from their custodianship, which has been their ancient right. This causes distress and dispersion for this group. Therefore, you (Abul Hasan) are commanded that upon the arrival of this luminous farman, you must arrange things so that no one commits any excess against the Brahmins and other Hindus of that area in the future. Do not let them be subjected to any anxiety, so they may remain in their respective places and stations as before, praying with peace of mind for the longevity of our God-given empire. Consider this matter emphasized. Written 15 Jumada al-Thani 1069 AH."

(2)

(Translation from Persian): "Let the current and future officials of the Chabutra Kotwali of Pargana Shahjahanpur know that the thread-wearing (Zunnardar / Pandit) Koka has submitted a petition stating he has a large family and no means of livelihood. Therefore, an amount of three Tanka Muradi is fixed for his daily allowance, starting from the 1st of Dhu al-Qadah of the 7th regnal year. This daily allowance should be paid to him from the income of the said Chabutra, so he may spend it on his livelihood and remain engaged in praying for the eternity of the empire. Written on the 21st of Dhu al-Qadah of the 7th regnal year. (Bears the seal of Najabat Khan, loyal to the Emperor)."

(3)

(Translation from Persian): "Let the current and future officials of the Chabutra Kotwali of Dar-ul-Fath Ujjain know that Koka's son Kanji petitioned that per the first Sanad, a daily allowance of three Tanka was fixed for Koka. He has passed away by divine decree, therefore, three Bahloli Alamgiri should now be fixed in the name of his son Kanji, starting from 20 Rajab of the 11th regnal year. This salary should be paid to him from the income of the said revenue area so he can spend it on his needs and pray for the eternal duration of the empire. (21 Rajab al-Murajjab, 11th regnal year only)."

(4)

(Translation from Persian): "Let the current and future agents of Pargana Sarang know that it is evident from the order of the late Islam Khan (refuge of nobility) that the thread-wearing Kanji has no means of livelihood. Therefore, a daily allowance of four annas from the income of the Chabutra Kotwali is fixed for him. The said daily allowance must reach him daily so he can sustain his time and remain engaged in praying for the eternity of the empire. Consider this an emphasized order. Date: 28 Jumada al-Thani, 19th Exalted Regnal Year. (Bears the seal of Habibullah Hasani, loyal to Shah Alamgir)."

(5)

(Translation from Persian): "Let the current and future officials of the Chabutra Kotwali of Subah Ujjain know that it has been learned that according to the order of the late Najabat Khan, three Tanka Muradi Kalan were fixed as a daily allowance for the thread-wearing Koka. He is no more, therefore the said daily allowance is reinstated as before for Koka's son Kanji, from the beginning of Dhu al-Qadah 1087 AH, and he should receive this. It should be paid to him so he may spend it and pray for the eternal duration of the empire. (Bears the seal of Mukhtar Khan, servant of Emperor Aurangzeb Bahadur Alamgir)."

(6)

(Translation from Persian): "From the petition of the thread-wearing Murar and his elder brother Koka, the truth was known that for a period of fifty years, they have been receiving fifty Dams, i.e., one Tanka annually, from the income of the Chabutra Kotwali as a reward for serving His Majesty. Therefore, these lines are written for the officials of the said Chabutra Kotwali that according to ancient custom and law, that amount should continue to reach the following persons so they can pray for the eternal duration of His Majesty's empire. Written on the 1st of Jumada al-Thani, 8th Blessed Regnal Year." (Truths of History, p. 36)

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم

(In the name of Allah, the Most Gracious, the Most Merciful).

(Translation from Persian): "Let the Jagirdars, Faujdars, and Zamindars of the protected domains who are hopeful of royal grace know that Kishwar and Vijay Chand came to the court (the refuge of creations) through those who have access to the caliphal presence, and submitted in this sacred and exalted court that many Hindus have built several houses and residences in the cities and towns of the empire and have endowed them as charity. All of them reside in these houses and pray for the eternity of the empire. However, some people harass them on the pretext of Nuzul (escheat/state seizure of property). They hope that a decree will be issued from this justice-loving court so that no one harasses them, because all houses of the people in the protected domains are exempt from Nuzul, and its collection is forbidden. Therefore, this order, which is obeyed by the whole world, is issued: if such a situation exists, from now on there should be no interference or harassment regarding the said group. They should live in those houses with peace of mind and pray for the survival of the imperishable empire, and not have to come to this heavenly court again seeking justice. Consider compliance with this prohibitive order your duty. (Written 19 Rabi al-Thani, 27th Exalted Regnal Year)."

The Will (Wasiyat Nama) of Emperor Aurangzeb Alamgir

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم

(In the name of Allah, the Most Gracious, the Most Merciful).

الْحَمْدُ لِلَّهِ وَالسَّلَامُ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى

(All praise is due to Allah, and peace be upon His servants whom He has chosen).

First Will

This is that: The burial of this sinner submerged in sins should be performed near the pure and sacred shrine of the Chishti (saint) – may Allah's peace be upon him – because for those drowned in the ocean of sins, there is no recourse but to supplicate at that court which is a refuge of forgiveness. The provisions for this great blessing are with the noble son, Prince Alijah.

Second Will

This is that: Fourteen rupees and twelve annas, which were earned by sewing caps, are kept pure with Aliya Begum Mahal-dar. Take them and spend them on the shroud of this helpless one. And three hundred rupees from copying the Holy Quran are in the special fund. Give them to the poor on the day of this beggar's demise; since there is a suspicion of prohibition (Haram) regarding wages for copying the Holy Quran, do not spend it on the necessities of the shroud.

Third Will

This is that: Whatever else is needed should be taken from the deputy (Vakil) of Prince Alijah, because among the offspring, he is the closest heir. The responsibility for the lawfulness and unlawfulness of that money will be his; this helpless one will not be questioned for it, for the dead are in the hands of the living.

Fourth Will

This is that: Bury this wanderer in the valley of misguidance bareheaded. Because when a ruined sinner is brought bareheaded before a Magnificent King, there is hope that he will be pitied.

Fifth Will

This is that: Cover the coffin with a piece of coarse cloth called Gazi, and refrain from the other innovations (Bida'at) of the wealthy.

Sixth Will

This is that: The ruler of the country should treat well those destitute household servants (Khana-zad) who have wandered the deserts and wilderness in the company of this shameless sinner. And if they ostensibly commit a fault, he should try to forgive them and cover it with his benevolence.

Seventh Will

This is that: There is no one better than the Iranians to be administrators, because from the time of Arsh Ashiyan (Shah Jahan) until now, this group has never turned their backs on the battlefield, nor have their feet of steadfastness ever wavered, and moreover, they have never committed rebellion or disloyalty. However, these people are very fond of luxury, and it is difficult to get along with them, but nevertheless, one must manage and employ a tactful (Kajdar-o-Mariz) approach.

Eight Will

This is that: Regarding the blessed Sayyids, acting upon the noble verse قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى (Say, "I do not ask of you for it any reward, except love for the relatives"), do not fall short in respecting and considering them, because the love of this group is the reward of Prophethood; never be negligent in this, for its consequence is loss in this world and the hereafter. However, exercise caution and do not elevate their apparent ranks too much, because they are dominant partners and seekers of the kingdom; if they are given free rein, it will lead to regret with no benefit.

Ninth Will

This is that: Treat the nobles of the Sheikh community with great leniency, hospitality, and secret benevolence. Except for the punishment of crimes where there is no room for pardon, their hearts should not be hurt. We have tested this group greatly, and have found every individual among them singular in loyalty and honor; they have remained steadfast on the path of truth and purity. They alone are the embodiment of the saying, الْإِنْسَانُ عَبِيدُ الْإِحْسَان (Man is a slave to benevolence). Forgiveness in the case of this community is better than punishment, and harassing them is wrong in any case.

Tenth Will

This is that: As far as possible, the ruler of the country must not excuse himself from movement (traveling/patrolling). Avoid sitting stationary in one place; ostensibly it looks like rest, but in reality, it is the cause of a thousand calamities and sorrows.

Eleventh Will

This is that: Never trust sons completely, and never live with them as companions. If His Majesty (Shah Jahan) had not treated Dara Shikoh this way, matters would not have reached this point.

Twelfth Will

This is that: The ruler of the country should treat special associates, close companions, and old servants with immense gentleness and conciliation. Do not hurt their hearts with punishment without severe necessity, because their happiness accomplishes many tasks, and their displeasure can cause harm at any time. As a blessing, these twelve wills were made in the name of the Twelve Imams.

[1] On October 28, 2000, while attending the 14th session of the All India Muslim Personal Law Board in Bangalore, I visited Mysore. Staying at Dr. Nasir Ahmed's house, I saw Mysore's monuments. Inside Tipu Sultan's fort, where there is a historic mosque, there is also an ancient temple. If Tipu was a fanatic iconoclast, how did the magnificent Sri Ranganatha temple survive in his fort? Seeing this made me pity Tipu's victimization and realize the extent of character assassination against Muslims. (Qasmi)

[2] This law was issued during Shah Jahan's reign. The situation was that in a place with ancient temples, some people started building a third temple, causing conflict among local Hindus. Learning of this, to resolve the dispute, the king banned new temple construction without government permission. That rule continued into Aurangzeb's era. The farman in Benares is a reiteration of this previous order, not a new decree. (Qasmi)