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ACCOUNT OF THE RELIGION
One of the errors to which Táj ud Din was chiefly instrumental was this: he maintained that the epithets “pure and perfect” might be properly applied to a temporal prince; that being then invested with the character of the most holy, he was to be reverenced by prostrations, to be considered as the source of merit, and to be regarded as the Ka'ba of all desire, and the Kibleh of all pilgrimage. A number of teachers concurred in these sentiments, and it was agreed that Insán kúmil' meant a just and pious kiny. Sheikh Yåkúb of Kashmir was one of them, and he also asserted that Mohammed implied merely a guide, and Eblis, a misleader. Another authority of this school, and a personal friend of the emperor, Muhammed Yezdí of Tebrez, added vehement invectives against the three khalifs, the companions of the prophet, and their descendants, and all past and to come of the Sunní persuasion. Such absurdities, and the contradictory tenets of the 'Ulemás, impressing Akbar with a conviction of the imbecility of all those, who were reputed learned men about his court, he was led to infer that their predecessors were no wiser, and to contemn the Ghazális and Rázis of antecedent times.
In the proper import of this terin, it is necessary, no doubt, that we should look to Sufi interpretation; and that it implies one exempt from human infirinities: its application in this place accords with Abúlfazl's definitions of a just king, in the introduction, and several other parts of the Ayini Akbari.
Ghazálí, or Gazali, named also Abú Ahmed Mohammed Zein addin at Túsi, a celebrated writer on religion and jurisprudence,
