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eminent professors, with the success his great powers ensured, much to Akbar's amusement and satisfaction. The consequence was, that almost all the chief men of the court were tempted or awed into conformity with the doctrines of Akbar and his minister, except Hakim Abúl fateh and Mullá Mohammed Yezdí. Åbdul Kader states, of himself, that he withdrew as much as possible from these iniquities, and thereby lost the favour of the monarch.
In consequence of this compliance, the learned authors of many books omitted the usual prefatory forms, and, after glorifying the unity of God, proceeded to the praise of Akbar. The head Kází, the Mufti, and principal lawyers, set their seals to a decree, that the decisions of a truly just king were of equal authority with the law and tradition; that just monarchs were highly esteemed of God; that Akbar was a most just and wise king; and that in all cases where any difference of opinion existed amongst the doctors and teachers, the fiat of the emperor should be held decisive.
In the following year, Hij. 988, the conduct of Akbar exposed him to much derision, even amongst his professed adherents. He performed a pilgrimage to Ajmír, and walked five cos on foot to the shrine of Sheikh Mohin ad Din'. On this occasion, it was said, he puts
Ferishta notices one of these pilgrimages; but if he is correct in his dates, he refers to one considerably anterior to this. Dow, II, 359. [G. de Tassy, sur des particularités de la religion Musulmane dans l'Inde. Paris: 1831, p. 62 - 68.]
