medieval-persian-writers

"The lower soul, the Devil, and the Angels are not realities external to you. You are them. So too Heaven, Earth, and the Divine Throne are not outside you, nor are Paradise, Hell, Life, or Death. All exist withn you, as you will realize once you have accomplished the initiatic journey and become pure."

"The heart possesses subtle organs of perception, which are progressively purifies by the performance of dhikr, together with other spiritual discipline and exercises."

"In the state of elevation, the mystic may be able to read heavenly books in languages and characters previously unknown to him and learn the heavenly names of things and beings in including his own eternal name which is different from his wordly name."

"Permanent concentration upon the Divine Names in the retreat leads to mystical awareness."

"The traveller must also give up resistance to God's decree and refrain from prayers for reward in the hereafter."

"Man as a microcosm contains everything that exists in the macrocosm."

"Prayer according to Shariah is service, according to Tariqa proximity, and according to Haqiqa union with God."

"Gratitude is the vision of the Gives, not of the gift-it comes from God Himself."

"Hope is the vision of God in His perfect Beauty."

"The Sharīāh is concerned with the observance of the outward manifestations of religion, while Haqīqat is concerned with an inward vision of Divine Power."

"Hope and fear are like the two wings of a bird, when it is flying straight to its destination; of one wing fails its flights fails and if both fails, it dies."

"The Law exists to regulate mankind whilst the Reality makes us aware of the dispositions of God. The Law exists for the service of God, whilst the Reality exists for contemplation of Him. The Law exists for obeying what he had ordained whilst the Reality is concerned with witnessing and understanding the Order he has decreed."

"Love is the effacement of the lover's attributes and the establishments of the Beloved's Essence."

"According to the Sufīs Mārīfat is the attitude of the man who acknowledges God in His Names and Attibutes; who is sincere in his actions, who frees himself from the blameworthy traits of character and from weaknesses and lets his heart dwell with God."

"On the capture of Golkonda, the Emperor appointed Abdur Rahim Khan as Censor of the city of Haiderabad with orders to put down infidel practices and (heretical) innovations and destroy the temples and build mosques on their sites."

"Ajit Singh… sent a message humbly asking that Khan Zaman and the Kaziu’I-Kuzat might come into Jodhpur, to rebuild the mosques, destroy idol-temples, enforce the provisions of the law about the summons to prayer and the killing of cows, to appoint magistrates and to commission officers to collect the jizya. His submission was graciously accepted, and his requests granted…"

"In Aurangzeb ‘Ālamgīr’s (r.1658–1707) time we are back with a vengeance with the vocabularly of jihad which is used in the campaigns of the emperor against the Assamese and against the Marhattas as Khafī Khān’s history of his rule Muntakhabāt al-Lubāb (1722) testifies. In short, the recourse to the vocabulary of jihad was part of seeking legitimacy through religion if the occasion demanded. The frequency of its use might increase or decrease according to the ruler’s known preferences but it remained a handy resource for most part of Muslim political ascendancy in India."

"[He writes that the order enforcing Jizya on the Hindus] ‚was issued in order to reduce the infidels to subjection, and to distinguish (India) as a land submissive to Islam (MutÍul Islam) from the lands of infidelity (DÁru’l Harb).‛"

"In one of his letters Aurangzeb himself writes: “The fate of Dara Shukoh excited the passions of the misguided citizens of Delhi. They wept in sympathy with him and pelted the loyal Malik Jiwan who had brought him to justice with pots full of urine and excreta.” Royal troops went into action and according to Khafi Khan, “several persons were knocked down and killed and many were wounded… If the Kotwal had not come forward with his policemen, not one of Malik Jiwan’s followers would have escaped with life.”"

"On the publication of this order (reimposing the Jiziyah) by Aurangzeb in 1679, the Hindus all round Delhi assembled in vast numbers under the jharokha of the Emperor… to represent their inability to pay and pray for the recall of the edict… But the Emperor would not listen to their complaints. One day, when he went to public prayer in the great mosque on the sabbath, a vast multitude of the Hindus thronged the road from the palace to the mosque, with the object of seeking relief. Money changers and drapers, all kinds of shopkeepers from the Urdu bazar mechanics, and workmen of all kinds, left off work and business and pressed into the way… Every moment the crowd increased, and the emperor’s equippage was brought to a stand-still. At length an order was given to bring out the elephants and direct them against the mob. Many fell trodden to death under the feet of elephants and horses. For some days the Hindus continued to assemble, in great numbers and complain, but at length they submitted to pay the Jiziyah."

"'The fall and capture of Bijapur was similarly solemnized though here the destruction of temples was delayed for several years, probably till 1698."

"'Aurangzeb ordered the temples of the Sikhs to be destroyed and the guru's agents (masands) for collecting the tithes and presents of the faithful to be expelled from the cities."

"The violence (of the Sikhs) passed all bounds. The injuries and indignities they inflicted on Musulmans, and the destruction of mosques and tombs, were looked upon by them as righteous meritorious acts."

"“Maharaja Ajit Singh took back the Maharani, his daughter who had been married to Farrukh Siyar, with all her Jewels… he made her throw off her Musalman dress, dismissed her Muhammadan attendants and sent her to her native country… In the reign of no former Emperor had any Raja been so presumptuous as to take his daughter after she had been married to a king and admitted to the honour of Islam.”"

"“In AD 1630-31 (AH 1040) when Abdal, the Hindu chief of Hargaon in the province of Allahabad, rebelled, most of the temples in the state were either demolished or converted into mosques. Idols were burnt.”"

"The violence (of the Sikhs) passed all bounds. The injuries and indignities they inflicted on Musulmans, and the destruction of mosques and tombs, were looked upon by them as righteous meritorious acts. They had built a fort at Gurdaspur in the Panjab, ten or twelve days’ journey from Dehli, and extended its limits so that fifty or sixty thousand horse and foot could find [p. 68] protection. They strengthened the towers and walls of the place, took possession of all the cultivated land around and ravaged the country from Lahore to Sihrind, otherwise called Sirhind. ‘Abdu-s Samad Khan Diler Jang was appointed subadar of Lahore, and was sent thither with a select army and artillery. ‘Abdu-s Samad engaged the vast army of the Guru near his fort. The infidels fought so fiercely that the army of Islam was nearly overpowered; and they over and over again showed the greatest daring. Great numbers were killed on both sides; but Mughal valour at length prevailed, and the Infidels were defeated and driven to their stronghold. The infidels on several occasions showed the greatest boldness and daring, and made nocturnal attacks upon the Imperial forces. ‘Abdu-s Samad Diler Jang, while lying in front of their Poor fortress, was obliged to throw up an intrenchment for the defence of his force. He raised batteries; and pushed forward his approaches. The siege lasted a long time, and the enemy exhibited great courage and daring. They frequently made sallies into the trenches, and killed many of the besiegers. To relate all the struggles and exertions of ‘Abdu-s Samad and his companions in armies would exceed our bounds. Suffice it to say that the royal army in course of time succeeded in cutting off from the enemy his supplies of corn and fodder, and the stores in the fort were exhausted. Being reduced to the last extremity, and despairing of life the Sikhs offered to Surrender on condition of their lives being spared. Diler Jang at first refused to grant quarter; but at length he advised them to beg pardon of their crimes and offences from the Emperor. Their Chief Guru2 with his son of seven or eight Years old, his diwan, and three or four thousand persons, became prisoners, and received the pre-destined recompense for their deeds. [p. 69] ‘Abdu-s Samad had three or four thousand of them put to the sword, and he filled that extensive plain with blood as if it had been a dish. Their heads were stuffed with hay and stuck upon spears. Those who escaped the sword were sent in collars and chains to the Emperor … ‘Abdu-s Samad sent nearly two thousand heads stuffed with hay and a thousand persons bound with iron chains in charge of his son, Zakariya Khan, and others to the Emperor . In the month of Muharram, the prisoners and the stuffed heads arrived at Delhi. The Bakhshi I’timadu-d daula Muhammad Amin Khan received orders to go out of the city, to blacken the faces and put wooden caps on the heads of the prisoners; to ride himself upon an elephant, place the prisoners on camels, and the heads on spears, and thus enter the city, to give a warning to all spectators. After they had entered the city, and passed before the Emperor, orders were given for confining the Guru, his son and two or three of his principal companions, in the fort. As to the lest of the prisoners it was ordered that two or three hundred of the miserable wretches should be put to death every day before the kotwal’s office and in the streets of the bazar. The men of the Khatri caste, who were secretly members of the sect, and followers of the Guru sought by the offer of large sums of money to Muhammad Amin Khan and other mediators to save the life of the Guru, but they were unsuccessful. After all the Guru’s companions had been killed, an order was given that his son should be slain in his presence, or rather that the boy should be killed by his own hands, in requital of the cruelty which that accursed one had shown in the slaughter of the sons of others. Afterwards he himself was killed."

"Distinguished and well-known musicians (kalawantan) and reciters of mystics’ verses (qawwals), who were in the service of the court, were ordered to desist from music and their mansabs increased. General orders were given for the prohibition of music and dancing. It is said that one day musicians collected together in a large crowd with great noise and tumult, prepared a bier with great dignity and carried it to the foot of the Jaroka Darshan, wailing in front of and behind the bier. When the matter was reported to Aurangzeb, he inquired about the funeral. The musicians said ‘Music (rag) is dead; we are going to bury it.’ ‘Bury it so deep under the earth’ Aurangzeb remarked, ‘that no sound or echo of it may rise again."

"From day to day, Emperor Aurangzeb strove to enforce the rules of the Sharia and the orders and prohibitions of God …..‛"

"[Khafi Khan mentions one such mass protest by the people of Burhanpur and the neighobouring towns and qasbas. He writes that after Aurangzeb had reached Burhanpur (14 Zilqada 1092 Q.V. / 1681)] ‚The infidel inhabitants (Hindus) of the city and the country around made great opposition to the payment of the Jizya. There was not a (single) district where the people, with the help of the faujdars and muqaddams, did not make disturbances and (offered) resistance. Mir Abdul Karim, an excellent and honest man, now received orders to collect the Jizya in Burhanpur. A suitable force of horsemen and foot was appointed to support him, and the Kotwal was directed to punish everyone who resisted payment‛."

"[the Emperor Aurangzeb] ‚abolished rÁhdÁri and pÁndÁri which brought lacs of revenue to the government every year …. and forbade the collection of proceeds from the bÁzÁrs held during Urs and JÁtrÁ of infidels who used to congregate in lacs once a year at their temples and used to sell and purchase goods …‛"

"After describing the destruction of temples in Benares and Gujarat, this author stated that “The materials of some of the Hindu temples were used for building mosques.”"

"Get up and bring fur clothes as Autumn is here A cold wind is blowing from the Khawrazm yonder Look at that vine leaf hanging on the vine bough It looks like the shirt of dyers The farmer is biting his finger with wonder As in the lawn or garden is left no more rose or lavender"

"To ward the kingdom, Fortune took thy sword, And beauty chose thy hand, herself to word. In Heaven for thy decree Fate listening stands, The dinar from its ore sets out to win thy hands."

"O would that in the world there were no night, That I might ne'er be parted from her lips! No scorpion-sting would sink deep in my heart But for her scorpion coils of darkest hair. If' neath her lip no starry dimple shone, I would not linger with the stars till day; And if she were not cast in beauty's mould, My soul would not be moulded of her love. If I must live without my Well-beloved, O God! I would there were no life for me."

"A composite whose body is of light, But all its soul and spirit of fiery strain; A star that hath its setting in the mouth, But ever rises on the cheeks again"

"Choice wine, whose bitter strength can sweeten best The embittered mind, and flood The air with colour, as when goshawk's breast Is dyed with pheasant's blood"

"Daqiqi has chosen four qualities of all good and evil things in the world: Ruby-colored lips and the sound of the lute. Old red wine and the Zoroastrian religion!"

"Great shame it is to deem of high degree Thyself, or over others rackon thee. Strive to be like the pupil of thine eye— To see all else, but not thyself to see."

"The heart enquired of the soul What is the beginning of this business? What its end, and what its fruit? The soul answered: The beginning of it is the annihilation of self, Its end faithfulness, And its fruit immortality."

"The heart in which love and compassion for all living beings resides, can have no room for seeking after personal pleasures. O friend, take care to do no harm to any living creature; to hurt his creation is to forget the Creator."