Extract From India divided by Dr. Rajendra Prasad.

This book was written by the author in the context of impending partition of British India and its Dominions into India and Pakistan on the basis of religions. The author has discussed many aspects of such a division encompassing Nation State, Nationalities, Status of Minorities, Cultures, Religions, Economic, Financial, Political, Military and Defence, etc. On pages 30 to 40, he discusses the aspect of Religion, which is of particular interest in the now raging debate in India over Cow/Beef and Temple Desecration.

1. THEPICTUREFROMANOTHERANGLE 29
nationalStatethatsheisandhasbeen?Thedesireexpressedby
theLeague
tohaveseparate
nationalStatesofMusalmans isnot
even6
yearsold,and,asweshallsee,cutsacrossthehistory
of
morethanasmanyhundred
years.The
ob'ject
thereforeshouldbe
notthecreationofnationalStatesbutthestrengthening
ofthe
unnationalStateinIndia,removingfromitallthoseaspectsand
featureswhichdetractfromitsunnationalcharacter.
Icannotdobetterthanconcludethisdiscussionwithaquota-
tionfromLordActon(who
hasbeenquotedbytheprotagonists
of
thetwonationstheory)withwhichMacartneyendshisbook
-1-'
If
wetaketheestablishment of
liberty
fortherealisationofdutiesto
betheendofcivil
society,wemustconcludethatthosestatesare
substantially
themost
perfectwhich. ..includevariousdistinct
nationalitieswithoutoppressing
them.Thoseinwhichnomixture
ofraceshasoccurredareimperfect ;andthoseinwhichitsefforts
havedisappeared
are
decrepit.Astatewhichisincompetent
to
satisfy
differentracescondemns itself
;astatewhichlaboursto
neutralise,toabsorb,ortoexpelthem,destroys
itsown
vitality ;a
statewhichdoesnotincludethemisdestituteofthechiefbasisof
self-government/
5.THEPICTUREFROMANOTHERANGLE
Wehaveseenmuchintheforegoingpages
thattendstoshow
thatHindusandMuslimsareseparateandthetwainshallnever
meet.Butthereisanother
anglefromwhichthe
picturecanbe
viewed.Letusturntoitforawhile.
'
Verymanyhumanactivities,aspirations,andemotionshave
contributed, eithernaturally
or
artificially
tobuildupthe
great
synthesis
thatweterma
"
nation
"
;language,religion,art,law,
evenfood,gesture,table-manners, clothing,and
sport
all
play
theirpart/saysJulianHuxley.
1
Again,
'
The
specialformof
group
sentimentthatwecall
"
nationality ",whensubmittedto
analysis,
thusproves
tobebasedonsomethingmuchbroaderbutlessdefin-
ablethan
physicalkinship.The
occupation
ofa
countrywithin
definitegeographical boundaries, climaticconditions
inducing
a
definitemodeoflife,traditionsthat
graduallycometobeshared
incommon,socialinstitutionsand
organisations,common
religious
practices,evencommontradesor
occupations theseareamong
tlie
innumerable factorswhichhavecontributed in
greaterofless
degree
totheformationofnationalsentiment.Of
verygreatim-
portance
iscommon
language,strengthenedby
beliefinafictitious
"
bloodtie".Butamong
allthesentimentsthatnurture
feelings
ofgroupunity,greatereventhanthe
imaginary
tieof
physicalor
9.Macartney,op.cit.,p.501. 1.JulianHuxley:"RaceinEurope",p.3.

2. 30 INDIADIVIDED
evenofhistoricrelationship,
isthereactionagainst
outsideinter-
ference.That,morethananythingelse,hasfosteredthedevelop-
mentof
group-consciousness.
Pressurefromwithoutis
probably
thelargestsingle
factorintheprocess
ofnationalevolution/
2
Letustakesomeofthemoreimportant
oftheseelementsand
seehowthey
haveinfluencedtheHindusandMuslimsofIndia.
i.Religion
Letmebegin
with
Religion.
ItistruethattheHindusand
MusalmansofIndiafollowdifferentreligionsandthattheirsocial
lifederivesfromthese
religions.
Itisalsotruethatsomeofthe
religious
ritesandcustomsdifferverymateriallyandtoallout-
wardappearance
areirreconcilable.Butinsomeofthemostfunda-
mental
things
thedifferencesamongthemarenogreaterthanthey
areamoifgfollowersoffaiths
g'oingunderonecomprehensive
nameandwhoare
admittedlylivingpeacefullyandamicably
as
membersofonenation.Theaustere
simplicity
oftheinsideofa
Muslimmosquewithonlyprayermatsandwaterpotscontrasts
withthedecoratedimagesand
paraphernalia ofworship
of
tfce
in-
sideofaHindu
templenomorethantheinsideofaProtestantor
PresbyterianChurchwithnothingbutseatforthe
worshippers
anda
pulpit
forthe
preachercontrastswiththe
magnificentdeco-
rationandimageand
paintingandcandleandwhatnotofthe
RomanCatholicChurch.EvenamongMusalmanstheorthodox
Sunnilooksuponthepompand
paraphernalia
oftheMoharram
celebrations theTaziasandTaboots,the
SeparsandtheAlams,
thePaiksandBahishti oftheShiyaswith
somethingakintothe
horrorwithwhichhelooksupontheprocessionofthe
image
of
Durga
oftheHindus.And
yetnoonehasclaimedthattheProtes-
tantsandCatholicsofEnglanddonotconstituteanationorthat
theSunnisandShiyasaretwodifferentnations.Amongthe
Hindusalsotherearesectsthatareascriticalof
templesandimages
andofmany
oftheritesandceremoniesofothersalsocalledHindus.
Apartfromoutward
signsand
symbols,ritesandceremonies,
formsandexercisesof
religionand
worship,peoplehaveknown
philosophers
ofbothfaithswhohavedived
deep
intothe
mysteries
oflifeanddeathandlifeafterdeath,andwhohave
proclaimedthe
samefaithintheOnenessofGod,the
immortality
oftheSoul,the
ephemeralcharacterofallmaterial
things,andtheeternalvalueof
thingsspiritual.The
Vetfanticphilosophy
oftheHindusandthe
Sufiswofthe
Muslims,whetherornot
theyhavederived
inspira-
tionfromeachotherorfromacommonsourceintheultimate
experienceofthehumansoulinits
questaftertheeternal
verity,
havetendedto
convergetowardsa
singlepoint.A
personlearned
inboththeloreslikeDr
BhagwanDascan
easily
cull
together
2.Huxley,op.cit,p.
15.

3. THEPICTUREFROMANOTHERANGLE-RELIGION SI
parallelpassagesfromthestandardworksofbothreligions.
'
Thethirdforeign
sourceofMuslimmysticism
wasIndian.It
hasbeenpointed
outinanearlierchapter
thatIndiaandthePersian
Gulfhadaclosecommercialintercourse
;withtrade,undoubtedly
ideaswereexchanged.
Itstandstoreasonthatifthings
ofmaterial
uselikeIndiansteelandswords,andIndiangoldandprecious
stones,andifthings
ofartisticvaluelikethepainted
archandthe
bulbousdome,reachedPersiaandIraq,Indian
philosophical
ideas
shouldhavetravelledtheretoo.Many
Indiansheldposts
inthe
financialdepartment
atBasraundertheearlyUmayyads
*,the
CaliphMuawiya
isreported
tohaveplanted
acolony
ofthemin
Syria,especially
atAntiochand
Hajjaj,andtohaveestablished
themin
Kashgar.Theblack-eyedandolivecomplexionedHindus
werebrushing
theirshouldersagainst
thoseoftheMuslimsinthe
citiesoftheCaliphate.Theeasterndominionsoftheempire,that
is,Khorasan,Afghanistan,
SistanandBaluchistanwereBuddhist
orHindubeforetheywereconverted/Balkhhada
largemonastery
(Vihara]whosesuperintendentwasknownastheBararnak. His
descendantsbecametheBarmakideVizirsoftheAbbaside
Caliphs.
'
ThentheArab^familiarizedthemselvesfrom
earlytimeswith
Indianliteratureandsciences.They
translatedBuddhistworksin
thesecondcentury
oftheHijra
:forinstance,Kitabal-Budand
Bilawharwa
Budasif,
treatisesonastronomyandmedicine called
Sindhind(Siddhanta)andShushrud
(Susruta)andSrak(Charaka) ;
storybookslikeKalilahDamnah(Panchatantra)andKitabSindabad;
ethicalbooksofShanaq(Chanakya)andBidpa(Hitopadesa) ;and
treatiseson
logicand
military
science.
'
Theywere
exceedingly
keenoninformingthemselvesofthe
customs,manners,sciencesand
religions
ofthe
people
withwhom
theycameintocontact.Al-KindiwroteabookonIndian
religions,
SulaimanandMasudicollectedinformationintheirtravelswhich
they,usedintheir
writings.Al-Nadim,Al-Ashari,Al-BiruniShah-
rastaniandmanyothersdevoted
chapters
intheirbookstodescribe
anddiscussIndian
religionsand
philosophicsystems.
'
The
legend
ofBuddhaenteredintoMuslimliteratureasthe
type
ofthesaintlyman,andMuslimhagiologistsassimilatedthe
storiesofIbnAdhamtotheBuddhist
legend.Indianasceticstra-
velling
in
pairsandstayingnotmorethantwo
nights
atone
place
weredirectlyknowntotheMuslim
adepts,whotookfromthegn
theirfour-foldvows ofcleanliness, purity,
truthand
poverty
andtheuseofthe
rosary.Whatwonderthentfiatthe
conception
ofNirvana,the
discipline
ofthe
eight-foldpath,the
practice
of
jog
andtheacquaintance
ofmiraculouspowerswere
appropriated
in
IslamunderthenamesofTana,TariqaorSaluk,Moraqabahand
Karamator
Mujiza.'
3
3.DrBhagwanDasquotedinTarachandV
"
InfluenceofIslamonIndianCulture
1
',
pp.67-70.

4. 32 INDIADIVIDED
'Butthemanwhoproduced
thegreatest
stiMntheIslamic
worldby
theboldnessofhisdoctrineswasHusain-bin-Mansoor Al-
Hallaj Hetravelledaboutinmanylands,amongthemIndia,
andthricevisitedMecca.Atlasthisactivitiesbecamesoobnoxious
thathewasarrestedinA.D.
922.'*Kabir,Dadu,Nanakandother
Indiansaintsusedthelanguage
ofMuslimSufism.
Mansoor'stheorieswerelaterworkedup
inthesystems
of
Ibn-al-ArabiandAbdulKarim
Jili
andinthepoetry
ofIbn-al-Farid
andAbriSaidIbnAbulkhairandtheirinfluencespread
tofaroff
countriesincluding
India.
'
JiliwasacquaintedwithHindu
religion,
foramong
theten
principal
seatshenotedtheBrahima(Brahman).Aboutthemhe
says
thattheyworshipGodinHisabsoluteaspect,withoutrefe-
rencetoprophet
or
apostle.The
scriptures
oftheBrahminaaccord-
ing
tohimwererevealedtothemnotbyGodbutbyAbraham
(Brahma);theycontainedfivebooks,thefifthonaccountofits
profunditywasunknowntomostoftheBrahmansbutthosewho
readit
invariablybecamgMuslims.Apparently Jili's
fifthbookis
theVedantawhosemonisticphilosophy
inthe
eyes
of
Jilim?deit
indistinguishablefromIslam/
5
'
TheMuslimmysticwhosetsout
upon
thepath
ofunion(wasl)
ofabsorption(fana)alwaysneedsa
spiritualguide,
"forifamanhasnoteacherhisImamisSatan."
Theguide
orthe
preceptor(PirorShaikh)
isthe
priestround
whichthewholemachinery
ofSufimonachismmoves....Thedis-
ciple
isadvisedtokeep
hisMurshid
constantly
inmind,tobecome
eventuallyabsorbedinhimthroughconstantmeditationandcon-
templation
ofhim,toseehiminallmenandina*l
things,andto
annihilatehisselfintheMurshid.Fromthisstateof
self-absorp-
tionintheMurshidthemasterleadshimonthroughseveral
stages
atlasttoabsorption
inthe
Deity.Muhammad
taught
surrenderto
God(Islam),Sufismsurrendertotheteacherwhoisthe
represen-
tativeofGodupon
earth.'
HajiWarisAHShahwasaSufisaintinnothernIndia.His
tombisatDewaShaiifinBarabankidistrict
(U.P.).His
disciples
add
'
Warisi
'
totheirnamesandaresaidtobemostnumerous.
Hehassummarized theSufi
teachings
inafewPersianverses
whichmaybequotedhereasillustrative :
Munhameengo-emke
pir-e-mankhudast,
Pesh-emunkireensakhun
guftankhatast
;
Ekswalaymeenkimumaimarduman,
Pasjawab
*ooradehundaimominan
Hezumundernarchoonshudsokhta
Rishtaunderjameshudchoondokhta
Paswarahezambagoemyakenar
Rishtarajamabagoemyakatar
4.Tarachand,op.cit,pp.69-70, 5.
ibid.,pp.77-8. 6.ibid,p.81.

5. THEPICTUREFROMANOTHERANGLE-RELIGION 38
Choonkeypir-e-mun
fanafillahshud
RuftbashriyathamaAllahshud
Pasbepaye
ookunumhardamsajood,
Waqfkardamdarrahushjan
owajood
;
Ashqi
az
jutnle
alambartarast
ZankeeenmillatKhudaiakbarast.
Translatedasfollows :
Isay
PirismyGod.To
say
thisbeforeamunkir(non-believer)
isamistake.Oman,
Iaskonequestion.Obelievers,answer it.
Whenfuelgets
burntinfire,whenthread
getswovenintocloth,
thenshouldIcallitfuelorfire,thenshouldIcallthethreadcloth
orthread?Sowhenmy
Pirgot
absorbedinGod,thehumanbeing
disappeared
allbecameGod. Ithereforebowtohisfeet
every
momentandhavededicatedmy
lifeandbeing
tohis
pathLoveis
superior
toalltheworlelinasmuchasitisthemillat(bhakti)
of
GodtheGreat.
Hinduscriptureaboundsinreferencestothe
necessity
ofa
Guruor
preceptorwhoisto
guide
the
disciplethrough
thedifficult
and
rigorousdiscipline
hehastogothrough,andwithoutsuch
Guruprogress
is
practicallyimpossible.
Infact'theGuruis
Brahma,theGuruisVishnu,theGuruisMaheshwar,theGuruis
Para-BrahmaHimselfandtothatGuruIbow
'
isacommon
every-dayprayer.
Itisthedutyandambitionof
everyHinduto
haveaGuruandtobeinitiatedby
him.
'
InthePantha(way,sect)
ofKabir,theGuruholdsthesame
position
asinanyotherSufiorder. IfitistrueoftheSufisthat
"
amongthemtheworship
ofGodisthesameastheworship
of
man
"
itis
equallyapplicablehere,for
saysKabir
'
ConsidertheGuruasGovinda(God).
'
Naymore
'
IfHaribecomesangry
stillthereissomechance,butifthe
Guruisangrythenthereisnochancewhatever/
Andasamong
SufiorderssoinKabir-Pantha,
'
Therealmeditation
(dhyana,dhiker)
isoftheGuru'sform,
therealworship
isoftheGuru'sfeet.TheredlboatistheGuru's
word,whichinessenceand
feeling
istrue
'
and
'
inthethreeworlds
andnineregionsnoneis
greaterthantheGuru/
7
'
LikeallSufisNanak
taught
thatinthesoul's
journey,towards
Goditwasnecessary
tobe
guidedby
aGuru.Inhis
systemthe
preceptoroccupiesthesamepositionasinthatofKabir/
8
*
ThenamesofKabirandNanakwillthus
springtothemindof
everyHinduofnorthernIndiaasthoseof
personswhowere
deeply
influencedbyIslamandHinduVedantaalike.TheSakhisof
Kabirdasandhisdevotional
songsare
repeatedbyinnumerable
7.Tarachand,op.cit,p.158. 8.ibid.,p.176.

6. 34 INDIADIVIDED
Hindusandsung
atthetimeofprayersmorningandevening
in
countlessHinduhomes.
'
ThusdidKabirturntheattentionofIndiatoa
religion
of
theuniversalpath
;aroadwaslaidoutonwhichbothcouldtread
together.NoHinduorMuslimcouldtakeexception
tosucha
religion.
Thiswastheconstructivepart
ofKabir'smission.Butit
hadadestructivesidealso. Itwasimpossible
tobuildanewroad
withoutclearingaw
r
ay
thejungle
whichobstructedtheancient
foot-paths.
Kabirthereforeattackedwithfearlessindignationand
intrenchantlanguage
thewholeapparatus
ofexternaliawhich
obscuredthetruthorseparated
theIndiancommunitiesfromone
another.He
spared
neithertheHindunortheMusalman.
'
HeaskedtheHindustogiveupwhateveryreformersincethe
days
ofBuddhahadinsisteduponceremonial, sacrifice,lustfor
magicalpowers,lipworship,repetition
offormulae,pilgrimages,
fasts,worship
ofidols,godsandgoddesses,Brahmin
supremacy,
castedifferences,prejudicesconcerning*touchabilityandfood. . . .
HeaskstheMusalmUns
Jtogiveup
theirexclusiveness, theirblind
trustinoneProphetandhisbook,theirexternalism in
th$per-
formance ofrites
pilgrimage
toMecca,fasts,and
regulated
prayers,
theirworship
ofsaints
(auliaarydpirs)
*and
prophets
(paighambar).
'HeasksbothHindusandMuslimstohavereverenceforall
living
creaturesandtoabstainfrombloodshed.Heasksthemboth
to
giveuppridewhetherofbirthorof
position,
to
giveupextremes
ofasceticismandworldlinessandtoconsiderlifeasadedication.
. ..He
repeatsagainandagain
thatHindusandMuslimsareone,
theyworship
thesameGod,they
arechildrenofthesameFather,
andthey
aremadeofthesameblood/
9
Every
oneknowsthattheentire
teaching
ofGuruNanakis
nothingbuta
synthesisofthefundamental
principles
ofboththe
religions.
'
ThemissionofNanakwastheunificationoftheHindu
andtheMusalman.Herealisedthatinordertohealthewounds
of
society
itwasessencialtoendtheconflictof
religions.'
10 '
Nanak
showslittlemercy
tohimselfandheis
naturallynotverytender
whenhedealswithothers.
9Withamind
definite,clearcutand
keenly
alivetothe
sharp
distinctionsbetweengoodandevil,he
condemnswithSemiticvehemencethe
superstitionsandforma-
lismofHinduismandIslam/
11
KabirwasaMuslimandNanak
a
c
Hindul3y
birthand
yetthey
areboththe
productsofthatfusion
whichwas
goingon
despitethecontinuanceofalloutward
separa-
tionandisolationism.
Itwasnot
only
intherealmof
philosophic
an'd
religious
thoughtthatthis
rapprochementproceeded. Inactual
practiceany
numberofinstancesmaybefoundofMuslimKingsendowing
9.Tarachand,op.cit,pp.163-5, 10.
ibid,,p.16. 11.
ibid.,p.172.

7. THEPICTUREFROMANOTHERANGLE-RELIGION 35
templesand
'
maths
'
and
grantingJagirs
to
piousHindusand
PanditslearnedintheHindulore.Itwouldbeausefulserviceif
somescholarcould
bringtogether
inacompactformalistofthe
numerousendowmentsand
grantsmadebyMuslim
Kings
toHindu
templesand
religiousshrinessuchashasbeendoneofthosedese-
cratedand
destroyedbythem.
*
Iftherehadbeennoculturalco-operationasarule,whywere
sanadsgrantedbyMuslimrulerstoHinduseatsofworshipand
learningandviceversa?Studentsofthe
history
ofSouthIndia
musthavecomeacrossinnumerableinstancesofsuch
grants,made
toBrahminsby
AdilShahi,KutubShahiandAsafShahi
dynasties.
LikewisesuchendowmentsweremadetoMuslim
placesofwor-
shipbyMarathaRulersevenafterthe
political
strifewithDelhi
Emperors.'
12
ImaymentiontwoinstancesinBihar.Thenucleus
ofthe
largeZamindarioftheMahantofBodhGayawhose
yearly
incomerunsintolakhswasa
grantbyMohammadShahofDelhi,
whoby
afirman
grantedthe
village
of
MustipurTaradihtoMahant
LaiGirwhowasthefourthinsuccessionfromthefounder.Simi-
larlythegreatZamindari
perhapsthegreatestZamindariinIndia
of
Darbhangaowesits
origin
toagrantbytheMughalEmperor
Akbartotheancestorofthe
presentBrahmin
Maharajadhiraj
for
his
learningand
piety.
'
To
encourageeducationamong
hisHindu
subjectshe[Sher
Shah]grantedthemwakfsandallowedthema
freehandintheir
management.Forthisliberal
policyhewasliked
by
his
subjectsofallcastesandcreeds/
18
Afewotherinstances
supplied
tomebyDoctorSyedMahmud
maybementionedhere :
SultanZainulabdinofKashmirusedoftentovisitAmarnath
andShardaD^vi'c
temple,andhadhousesbuiltthereforthecom-
fortof
pilgrims.
ThePathansof
Najibabacl
ruledoverHarclwarabout1780.
TheNawabbuilt
bighousesforthecomfortofHindu
pilgrims
whicharestillinexistenceandinpossessionofHindus.
In
1588,GuruArjunDevdug
atankatAmritsarandinthe
sameyearproposed
tobuildtnetempletherefor
worship.They
gotthefoundation ofHarmandir laidby
aMusalmanof
piety
namedMian-PeeraliasBalaPeer.
FromThe
Historyof
tlieDarbar
ofAmritsar,bySirdarUdham
Singh
Munshi
SujanRaiofBatala,thefamoushistorianofthetimeof
Alamgir,mentionsinhis
KhulastulTawarikh, a
villageDepalival
12.AtulanandaChakravarti :
"
CallItPolitics?"
p.
44.
13.IshwariPrasad :
"HistoryofMuslimRuleinIndia/'D.339.

8. $6 INDIADIVIDED
whichisnearKalanurandwherethetombofShahShamshuddin
Uaryayi
issituated. Thistombisvisitedby
a
largenumberof
people.Hewrites :
'
BothHindusandMusalmanshaveagreat
faithinShahShamshuddin. ButaHindunamedDeepali
has
prov-
ed
superior
tobothHindusandMusalmansinhisfaith.AfterShah
Daryayi's
deathDeepaliwasappointed
thefirsttrusteeand
keeper
ofthetombwithunanimousconsentofbothHindusandMusal-
mansalthough
hewasnotaMusalmanbyreligion....Someyears
ago
theMusalmanstriedtoget
theHindukeepersdismissed,so
muchsothat
religious
reasonswereurged
forthis.ButtheAlam-
giriHukumatdidnotallowthe
agitation
tosucceed.Atthetime
ofwriting
thisbookinthethirdyear
of
Alamgir's
ruletheHindus
arethekeepers
ofthistomb.
5
Everi^oday
inHyderabad(Deccan)
aBrahminfamily
conti-
nuestobetheMutwalliofthedargah
ofafamousBuzurg(pious
man).TheNizamhas
granted
a
bigJagir
tothis
dargahandthe
public
alsomake
offerings.Musalmans triedto
get
theHindu
MutwallidismissedbuttheNizamdidnotallowthis.
*
Eventoday
thereisa
grantonbehalf,ofthe'Nizamtothe
temple
ofSitaraminthetownofHyderabadandtoanothertemple
atMahor(Adilabad),theannualincomefromwhicicomesto50
or60thousand.The
Jagirgrantedby
theNizamtotheGurdwara
ofSikhsatNanderhasanannualincomeof20thousand.
SomesanaclsinPersianfora
grantmaybequoted.Oneis
dated1167HijriandwasgrantedbyAhmadShahBahadurGhazi :
'
BeitknowntotheZamindarsandcultivatorsofKasbaAch-
nerainthedistrictofAkbarabadthatseventeen
bighas
of
muafi-
land(landfreefromrent)aregranted
"
Punyartlr^as a
religious
act)
toSheetalDass
Bairagi,
forthe
expensesof
bJwgandnaived
ofShriThakurji,
sothatwiththeincomefromthesaidland,the
said
BairagimaymeettheexpensesandperformtheritesofShri
Thakurji.
'
BeitknowntotheChoudhrioftheBazarofAchnerathaihe
should
givetwentybhar
(measures)ofgraintoShri
Thakurji.The-
aforesaid
Bairagishouldnotbe
deprivedofit.Dated
3rdRamzan,
1139,Fasli/
c
t
AnotherisfromShahabuddinKhan
granting
a
Jagir
forthe
expenses
ofthefamous
temple
ofGaneshatChinchwad.
Qaulnama
InthenameofMorayaGossainofChinchwad
appertainingto
PergannahPoona,aboutwhomKhan-e-Hikmat NishanNahar
Khanhasinformedthathewants
Qaul(bindingwords)ofgrant.

9. THEPICTUREFROMANOTHERANGLE-RELIGION 37
Soitis
given
in
writing
thatheshoulddwellwithhisownpeople
andconnexionsinthisvillageandstrivetomakethelands
prospe-
rousandproductive.Maynohardship
orinjury
befallhimthrough
the'willofAllahtheGreat.ThedateofQauliyatnama
forthispur-
pose
istheI2thofZeqad1326Hijri.
Therearetwofirmansofsimilargrants
inAllahabad.Oneof
theseisinfavourofthepriests
ofthefamoustemple
ofMaheshwar
Nath. Itwas
grantedbyAurangzeb.
Aurangzebmadegrants
toGirdhar,sonofJagjiwan
ofsakin
MouzaBasti
(resident
of
villageBasti)
inthedistrictofBenares,
JaduMishra,residentofMaheshpurPergannahHaveli,andto
PanditBalbhadraMishra,whowereall
priests.
Aurangzebmadea
grant
ofamonetary
allowanceofahundred
rupees
toMishraKalyandas
forthetemple
ofTutlamaeeinMultan
whichisstillinexistence videSettlementReport
oftheDistrict
ofMultanbyHukmchand,ExtraAssistantCommissioner.
SultanMohammadMuradBakhshin
1153Hijrimadea
grant
thatfourseersofghge
be
giveneverydayfromthestoresof
Ujjain
sothatthetemple
of
jVIahakalmay
beilluminated
everynight.
Itmaybpstatedinageneralwaythatmany
oftheMuslim
kingsandrulersweregreatpatrons
oflearningandencouragedthe
study
not
only
ofPersianandArabicbutalsoofSanskritandIn-
dianliteratureandsciences. Itisnot
possibleeventosummarizeall
thatthey
didforthepromotion
of
learning
inIndia.
'
Underthe
imperialpatronage
severalSanskritbooks
dealingwithdiverse
subjectsweretranslatedintoPersianandArabic. Besides,there
werescoresofMuslimchiefswhothemselvesstudiedSanskritand
patronised
itwiihoutstint.Many
ofthemtranslatedSanskrit
worksintoPersianinorderto
put
thetreasuresofHindulorewith-
inthereachoftheMuslimworldandencouragedothersinthis
direction. OftenSanskritworkswereincludedinthecoursesof
study
forHindustudents. InshortSanskritwas
encouraged
in
everypossibleway/
14
Dr.JamesH.Cousins,writingabouteduca-
tioninMuslimIndia
says
:
'
Muslim
"KingsandPrincesthemselves
becamestudentsand
included^Hinducultureintheirintellectual
interests.Muslim
literaryeducation
intermingled as
freelywith
HinduliteraturesasMoghalpainting
with
Rajputpainting.*Hin3u
classicsweretranslatedintoPersianandasa
consequencePersian
cultureinfluencedHinduculture/
15
TheHindusareseenevennow
assembling
inas
largenumbers
asMuslimsatthedargah
ortombofaMuslimsaintoronthe
14.S.M.Jaffar :
"
EducationinMuslimIndia,"p.15.
15.ibid,p.15,quotedfrom
"
EasternTimes
"
dated7-6-1935.

10. 38 INDIADIVIDED
occasionofUrsfairsfromalloverIndiaata
place
likeAjnier
ShareefandfromwithintheProvinceofBiharatBiharShareef,
ManerShareefandPhulwariShareef.ManyHindushaveactual-
ly
asortofrelationship
withMuslimdivinesakintothatof
gfuru
andchelaor
preceptor
and
disciple.
TheparticipationbymassesofHindusintheMuslimcelebra-
tionsoftheMuharram iswellknownallovernorthernIndia,
Thereusedtobeatimenot
longagowhenperhaps
thenumberof
Hindus
joiningthemexceededthatoftheMuslimsforthe
simple
reasonthattheformeraremorenumerousthanthelatter. Itwas
not
only
intheprocessions
thattheHindus
joined.Theyactually
observedMijharramasMuslimsdidintheirhomesas
days
of
mourningandprayerwhennofestivitiescouldbeindulged
inand
no
auspiciousact,suchasa
marriage
or
entry
intoanewhouse
couldbecelebrated.ManyHindushadtheirowntaziasand
separs,
andHinduboysfullybecame
paiksandbahishtisdonning
the
greendressandbadge(badhisas
they
arecalledin
Bihar)and
carrying
thewaterwashak.HinduakharasviedwithMuslim
akharasin
displaying
'theirfeatswithswordandscimitar,gadka
andlathiandahostofotherinstruments.
Betterstill,veryoften,
perhapsoftcnerthannot,theseakharas
w^re
notfheexclusive
akharasofeitherHindusorMuslimsbut
jointakharasofboth.
Thereusedtobeno
objectiontothe
verynoisymusicofthe*
Muharram
processionsevenwhen
theypassedbymosques,and
thereusedtobeno
breaking
ofheadsandworseassooften
happensnow-a-daysonaccountofHindumusicbeforemosques.
It
isacurious
thing
thatinmostcasesthemusic
accompanyingHindu
processionsthatis
objectedto
byMuslimsinsome
places
is
played
mostlybyprofessionalMuslimmusicians.
Similarly
thecowwhose
sacrificeontheBakriddayby
aMuslimissooftenthecauseofa
flare-upamongHindus(whotolerateher
slaugfcttf'fromday
to
clay
formeatandhideinalmost
everytownof
anyimportancejand
particularly
incantonments)has
veryoftenbeenthe
property
*ofa
HinduwhohassoldhertoaMuslimfor
money,
well
knowingthe
usetowhichshewouldbe
putbythe
purchaser.Ontheotherhand,
wehaveinstancesof.MuslimrulersfromBabardownwards
laying
stressonthe
desirability
of
respectingtheHindu
feelingbynot
slaughteringcows,
ifnot
actuallyprohibitingcow-slaughter alto-
gether,andthereareinnumerable
respectableMuslimfamilies
amongwhombeefisneverusedoutof
regardforthe
feelingsof
Hindi?neighbours.
'
OntlieoccasionofIdit
appearsthecowwas
not
sacrificed,forwearetold :
"
Onthatday[Id]everyonewho
isablewillsacrificea
goat
inhis
house,and
keepthedayasagreat
festival."
>1G
MLIshwariPrasad :
"
AShort
HistoryofMuslimRulein
India,"p.738,quotingPelsaert
"""'j**t

11. THEPICTUREFROMANOTHERANGLE-RELIGION 39
Itisworthwhilereproducing
thesecretwillofZahiruddin
MohammedBadshahGhazi(Babar)
toPrinceNasiruddinMuham-
madHumayun
:
'
OhSon !theKingdom
ofIndiaisfullofdifferent
religions.
PraisedbeGodthatHebestowedupon
theeitssovereignty.
Itis
incumbentontheetowipe
all
religiousprejudices
offthetabletof
thyheart,administerjusticeaccording
totheways
ofevery
reli-
gion.Avoid
especially
thesacrificeofthecowbywhichthoucanst
capture
theheartsofthepeople
ofIndiaand
subjects
ofthiscountry
may
beboundupwithroyalobligations.
*
Donotruinthetemplesandshrinesofanycommunitywhich
isobeying
thelawsofGovernment. Administer
justice
insucha
mannerthattheKing*bepleasedwiththesubjectsandthesubjects
withtheKing.ThecauseofIslamcanbepromotedmorebythe
swordof
obligation
thanby
theswordoftyranny.
'
OverlookthedissensionsoftheShiyasandtheSunnis,else
theweaknessofIslamismanifest.
*
Andletthe
subjects
ofdifferentbeliefs*harmoniseinconfor-
mity
withthefourelements
(ofwhichthehumanbody
isharmo-
niou*slycomposed)
othatthebody
oftheKingdommaybefree
fromdifferentdissensions.ThememoirsofTimur,themasterof
conjunctions,(thefortunate,)should
always
bebeforethine
eyes
so
thatthou
mayest
becomeexperienced
intheaffairsofadministra-
tion.FirstJ&maicliulawal935A.H/
17
SomeinstancesoftolerancebyMuslimsmay
alsobementioned
here,given
tomebyDrSyedMahmud :
ThefamousPortuguese historianFariSouzawritesinhis
Dakkhan-Ki-Halat:
'
HindusandMusalmansservedoneanotherand
Muslim
kingsusedtoappointHindustohighpostsandconferon
themhighramtG.
1
'
Inotherwords,therewasnodiscrimination
againstHindus,and
theyusedtoperformtheir
religious
ritesand
cereYnonieswithouthindrance.TheMusalmansusedtoshowgreat
considerationforthe
religiousfeelings
oftheHindus.
SirAlfred
LyallwritesinAsiaticStudies,p.289
:
'
Butsofar
werethey[Muslimrulers]from
convertingIndia,thatamong
the
JVlohammadansthemselves,theirownfaithnever
acquiredanentire
exclusivemonopoly
ofthe
higfy
officersofadministration/
Aurangzebrecommended toShahJahanandhisministers
many
ableHindusforappointment. For
example,whentherew*as
a
vacancy
inthe
post
ofDiwaniof
Ellichpur,he
stronglyrecom-
mendeda
Rajput
officernamedRamkaranbutforsomereasons
ShahJahan
didnotaccept
therecommendation.
Aurangzebwrote
asecondtimethatabettermancouldnotbefound.
(Ruqaat-
17.TranslationofthewillofBabar,acopyofwhichusedtobeinpossessionofthelateDr
Balkrishna,Principal,RajarcmCollege,Kolhapur;publishedin"TheSearchlight,"dated
30-5-1926.

12. 40 INDIADIVIDED
Alamgiri,Vol.
i,p.114.)Many
instancesofsuchrecommendations
may
befoundin
Ruqaat-Alamgiri,
andAdab-e*Alamgiri.
-Itis
generally
believedthatAurangzeb forciblyconverted
HindustoIslam.Butacuriousincidentmay
bedescribedhere
whichshowshisattitude.ShahJahanhadimprisonedtheRaja
IndramanofWandheraforhis
repeated
actsofdisobedience of
orders.WhenAurangzebwasappointedSubedaroftheDeccanhe
stronglyrecommended hisreleasetoShah
Jahan.
ButShahJahan
wasso
displeased
withIndramanthatheturneddownAurangzeb's
recommendationandwrotetohimthatIndramanhad
repeatedly
causedhim
displeasure,buthemightbesetfreeifhebecamea
Musalman.Aurangzebstronglyprotestedagainst
thisandwrote
toShah
Jahan
thatthisconditioncouldnotbeacteduponandwas
impoliticand
short-sighted,andthatifhewastobereleased,he
shouldbe^releasedonconditionsofferedby
himself.Aurangzeb's
lettertoShafaullahKhan,thePrimeMinister,onthis
subject
isto
befoundinthe
Adab-e-Alamgiri.
*
II.SdcialLife
Theinfluenceexertedby
theHinduonMuslimsociallife
andcustomandviceversawasnolessremarkable.
'
Thiscanbe
illustrated
easilybyreferencetotheritesancrceremoniesconnected
withthethreemostimportantand
significantincidentsinhuman
life,viz.birth,marriage,anddeath.Ishallmentionh&resomecom-
monorsimilarritesandcustomsobservedbymiddleclassHindus
andMusalmans inBihar.
Itisacommoncustomthatatthetimeofthebirthofachild,
particularly
ifithappens
tobeamale
child,songs
are
sungwhich
areknown
locally
assohar.Womenfrom
neighbouringhouses
assembleand
jointhe
singingandotherfestivitieV^tthedoorof
theroomofconfinement fireis
keptburninganda
pieceofironand
a
thornyplant
ofthecactusclassknownas
muthiasijandcertain
otherarticlesare
keptto
keepoutevil
spirits.Onthesixth
day
afterthebirththemotherand
babyarewashedandthisceremony
isknownaschhathiorsixth
dayceremonyandthemother,taking
the
baby
inherarms,looksatthe
skyandcountsthestars.There
areotherceremoniesonthetwentiethandfiftieth
dayknownas
bistouriandchlieella
respectively.Duringthe
period
ofconfinement
up
tothqsixth
day
in
particularthemotherisconsideredtobe
impureandisnot
permittedtotouchfoodtobetakenbyothers.
Both^theideaof
spiritshauntinghousesandof
untouchability of
foodare
foreign
toorthodoxIslamandsoalsoistheideaofbath
onfixed
days
afterthebirthofachildbuttheyare
prevalentand
actedupon
in
practiceinMuslimhouseholds.
Removingthehairwithwhicha
baby
isbornfromitsheadis

13. THEPICTUREFROMANOTHERANGLE-SOCIAL LIFE 41
anotherriteofsomeimportancebothamongHindusandMusal-
mans. ItisknownasmundanamongHindusandasaqiqaamong
Musalmans. Itmayhavesome
religioussignificancebutthesimi-
larityofritesisremarkable.
InIslammarriage
isacontractinthe
legal
senseoftheterm.
Thebridegroomandthebrideagreetolive
together
ashusband
andwifeandlikeothercontractstheagreementhastobeattested
bywitnessesand
requiresconsideration tobe
passed.
Itisalso
dissolublebutlikeothercontractsthedissolution is
subject
to.pay-
mentofdamages.Thedamagesareascertainedandarefixedat
thetimeofthe
marriage,
that
is,ofthecontract
itself,.thepayment
ofwhichisdeferred tillthedissolutionofthemarriage.Themore
essential
part
ofthemarriageceremony
isaveryshortbusinessand
consists
practically
of
agreementbythe
partiesconcerhedinthe
presence
ofwitnessesandtakesbutafewminutes.Thisisthenikah
properandmay
be
separatedfromthefestivitieswhichareknown
asshadi.InHinduism
marriage
isasacramentandis
accordingly
indissolublein
theory.Thevowthatistakenisa
religionsvowand
iswitnessednotonlybyhuman
beingsbutalsobythesunandthe
moon,fireandtheearth,waterandstonethesymbolsofexistence
thatlasttillthe
separatehumansoulismerged
intheEternalat
theendofa
cycle.The
ceremonywhen
dulyperformedtakesa
long
time. Itwouldthusseemthatthetwodiffer
fundamentally
fromeachother.Butasa>matterof
practice,whilethefundamen-
talceremoniesareobservedbyboththeHindusandMuslims
according
totheir
religiousprecepts,theotherriteswhicharenot
essentialhaveBecomeassimilatedtooneanothertoaconsiderable
extent.Thepompand
procession,thefeastsand
festivities,the
songssungbywomen,the
presents,the
practicaljokesand
playful
practicesare^rikalike. Islamforbidsallpomp ;Hinduismneither
enjoinsnorforbids it
;butinbothcommunities
todayonesees
thingshappening-ontheoccasionof
marriagewhichare
hardly
distinguishable.
Adetailed
descriptionmaybeofsomeinterest.
.Theritesandceremoniesandfestivitiesconnectedwithmar-
riagewhichare
prevalentamongMusalmansinBiharhavebeen
greatlyinfluencedby
similar
rites,ceremoniesandfestivitiescom-
monamongHindus.Asstated
above,nikahistheessentialcefe-
mony
foraMuslim
marriage.
Itisoften'madecoincidentwithwhat
isknownasshadiwhichisthe
festivitypartofit.Butitissome-
times
separatedfromthe
shadi,whichtakes
placeatadifferenttime
and
place.Atthetimeofshadithe
bridegroom's partywh'ich
variesin
splendour,pompand
paraphernaliawiththewealthand
socialstatusofthe
bridegroom'sfamilygoestothehouseofthe

14. 42 INDIADIVIDED
brideandis
lodgedordinarily
notin:thehouseofthebride'sfather
butinanotherhouseandoftenintents.Forsomedaysprior
to
thearrivalofthepartysomeritesareperformed
atthehousesof
thebridegroom
andthebride.Oneriteisknownasrat
fagawhen
thewomenkeepawakeatnightandprepare
akindofpudding.On
anotherday
theceremony
ofmandwaisperformedwhenasortof
tentorcanopy
isfixedinthecourtyard
oftheinnerapartmentson
tallbamboos.Onathirddaytheriteofkandoori isperformed
whenfoodiscookedanddistributedinthenameofdeadpersons.
This.foodcanbetaken
onlybySyedwomen.Onafixedday
the
party
orbaratstartsandreachesthebride'shome.Forsomedays
beforethe
rq,arriage,
thebridehastoobservewhatisknownas
mayun
ormanjawhenshehastokeepindoorsandsonooneexcept
someselectedwomenofthefamilycanseeher
during
the
period.
Sheisan6intedwithubtan
(apreparation ofturmericandsome
other
things)everyday,andshecomesoutonly
ontheday
of
marriage.
Among
theHindusthemandwaor
mandap
ismadeonan
auspiciousdayoneortwodaysbeforethemarriagewhichis
rper-
formeclinthe
mandap.Thereisa
particularreligiousceremony
wherebydeadancestorsarcinvitedtowitnessandblessthemar-
riageandtotakethenew
couplewithintheirfoldofkinsmen.The
girl
isanointedwithturmericwhichisconsidereda
vqryimportant
ceremonyandthe
sayinggoesthatthisceremony
of
anointing
with
turmericcannotbeperformedtwiceona
girl,thatisto
say,
there
cannotbeasecondmarriage
ofa
girl,
ifonehusbanddies.Sheis
keptsecludedforanumberof
daysbeforethe
marriagewhenshe
maynotseeanyoneandwhatwiththeanointmentandwhatwith
theabstinencefrombathonthose
daysshelooksemaciatedand
dirty ;just
a
day
ortwobeforethe
marriageshe
Ijas
totakeabath
with
ceremony.FeedingBrahminson
everyimportantoccasionis
acommon
thingamong
allHindus
throughout India.Thebarat
or
marriageprocessions ofHindusanclMuslimsare
indistingui-
shableintheirpomp
u
greatparadeof
elephants,horsesandnow-
a-claysmotorcars,andifat
nightwith
lights
ofallkinds,music,
etc.BothamongHindusanclMusalmans,the
bridegroom'sparty
is
usuallyaccommodated atanotherhouseorin
tents,chiefly
becausethebride'sfatherisunablectofindaccommodation inhis
ownhouseforsuch
largecrowdsasconstitute it.
^
AmongHindusinBiharthe
processiongoestothehouseof
the
brjclewherethe
bridegroom
isreceivedbythewomenofthe
bride's
familywho
sprinklealittlewaterandscatterriceoverthe
bridegroom,putthetilakonhis
forehead,andwavea
lightinfront
ofhim.Thefatherofthebridealsoreceiveshimwith
ceremony
andmakessome
present.Theother
guestsarereceivedandoffered
drinksancl
lightrefreshments. Thewhole
partythen
proceedsto

15. THEPICTUREFROMANOTHERANGLE-SOCIAL LIFE 43
its
lodgings.
Thisisknownas
parichawan.
Soonafter,thebride's
partyaccompaniedbysomewomenwithwaterandeatablesap-
proachthe
bridegroom'sparty
atthelatter'slodgingsandinvite
them
formally
todinner.Presentsaremadetothebridegroom's
elders.Thisisknownasdhurchak.
Alittlelaterthebridegroom'spartyproceeds
tothebride's
housewhenthebrideisseatedinthe
mandapandtheelderbrother
ofthebridegroompresents
toherclothesandornaments,and
sweetsandscentscarriedina
speciallymadebasketwhichlooks
likeatemplewithabroadbaseanda
taperingtop.Thisistheonly
occasionwhenanelderbrotherofthebridegroom
is
supposed
or
expected
toseeortouchthebride.Thisisknownas
kanyanirikshan
(seeing
thebride).Nextistheceremony
ofmarriageproper.The
bridegroomandbrideare
broughttogether
inthe
mandap
the
bridewithclothesandornaments
presentedby
thebridegroom's
party,andthebridegroomwiththeclothespresentedby
thebride's
partyandafterworship
ofGod,theparentsofthebridemakeafor-
mal
gift
ofthe
girl
tothebridegroomwith-due
ceremony.Some
ofthenearrelationsofthe
partiesare
present.InBihar,onaccount
ofstrictnessofthewirdah,menofthe
bridegroom'spartyexcept
the
priestandsuchother
personsashavetoofficiateand
participate
inthe
ceremonies,arenotallowedtoattendthis
ceremony,
asthe
ladiesofthebride's
family
are
present. Allwho
jointhe
party
are
supposed
to6ewitnessesandtheceremoniesincludeinvocations
to^God
andthesun,themoon,fire,water,earthand
stone,etc.
to,
witnessandblessthe
union,anda
repetitionbythe
bridegroom
andbrideofcertainmantras
promisingtobetrueandfaithfulto
eachother.The
pairthen
goesroundthefireandthe
ceremony
is
completedwiththe
bridegroombesmearingtheforeheadofthe
bridewithvermilion.Thisisknownassindwrdanor
gift
ofvermi-
lion.ThisvcJFfcwiionmarkisthe
signofthewoman'sgoodfortune
andsheputs
itonso
long
asherhusbandisalive.
Among^the
Musalmansafterthearrivalofthe
bridegroom's
partythereisa
ceremony
ofwhatisknownasbariwhen
peopleof
the
bridegroom'spartyproceedfromtheir
lodgings
tothebride's
housewith
clothes,oil,sweets,fruits,etc.
accompaniedbymusic.
Infrontiscarriedwhatisknownas
sohagpurawhichisakindof
basketwithabroadbaseanda
taperingtopcontaining spices,
fruits,sweets,coloured
yarn,rice,etc.
exactly
likethatoftheHin-
dus.
^
Whenthese
presentshavebeenreceived
bythebridVs
people
they
intheirturn
presentclothesetc.knownaskhilatforthe*bride-
groom.Hewearstheclothesso
presented.Thenikahoressential
marriageceremony
ifithasnottaken
placealready
isperformed
at^this
time.The
bridegroomputssandal-pasteontheheadofthe
brideasvermilioninthecaseofHindusandthe
ceremony
isknown
as
nwngbhari.Atthistime
piecesof
poetrysuitabletothe

16. 44 INDIADIVIDED
occasionarerepeated
andsongs
aresung.TheHindusalsoonthe
occasionofthedhurchakandkanyanirikshan
havethecustomof
repeating
versesanddiscussionsamongtheyounger
folkandlearn-
edPandits,inearnestasalsoinfun.Oneachandeveryoccasion,
bothamong
HindusandMusalmans,thewomenfolksing
suitable
songswhicharesimilarintuneandsubstance.
Themarriagepartygenerallydepartsfromthebride'shouse
aftera
day'sstay.Onthesecondday
thebridegroom
istakento
themandapandsomeceremoniesinwhichthewomen
participate
areperformed.Thesehaveno
religioussignificance
butarecusto-
maryandvaryfromplace
to
place.AmongtheHindustheboy
is
anointedwithubtantowhichheconsents
only
ifa
present
ismade
tohim.Intheevening
thewomentakehimtothebride'sr^mand
performwhatisknownasthekohbarceremony.Beforetheparty
departs
theceremony
ofmuhdekhi
(seeing
the
face)
isheldwhen
thebridegroom
andbrideareseated
togetherandthebridegroom's
relationsaresupposed
toseethe
girl's
faceandtomakepresents.
And
lastly
thereisthebidai,orfarewellceremony.
Inbetween,the
bridegroom'sparty
isfedby
thebride's
party.AmongMusaltpans
alsothebridegroom
istakentothemandwaa.mdtheceremony
of
runumai
(faceseeing*)
isheldwhenthehusbandandivifeseeeach
other'sfaceinamirror.Atthetimeofthedeparture
ofthebride-
groomandbridefortheformer'shousepresentsare^
madetothe
bridegroom
bothamong*HindusandMusalmans,whicharemostly
articlesofhousehold
utilityandmayincludeclothes,beddings,
utensils,conveyance
likea
palki
inwhichthebrideistaken.Among
Hindusacowisoften
presentedandthosewhocanaffordit
present
ahorseoranelephantand
now-a-days
amotorcar.
AmongMusalmansthebrideonarrivalisnottaken
straight
tothe
bridegroom'shousebutis
stopped
atsomeplacelikea
dargah
wherethewomenofthebridegroom'sfamilycome~withwaterand
twigs
ofmangoandperformsomerites.Onarrivalatthehouse
ofthebridegroom
thehusbandofthe
bridegroom's sister
stops
the
conveyanceanddoesnotallowittoenterthehousebeforea
present
ismadetohim.Among'theHindusalsothesister'shusband is
offereda
present
forasimilar
symbolicobstruction,andthe
boy
andthe
girl
aretakenroundto
placesof
worship
likea
temple
or
Kaliasthan.
.
Thereisthusaclose
similarity
intheceremoniesandritesof
boihHindusandMusalmans,andthisin
spite
ofthefactthat
Islam
tdoesnot
prescribeany
ofthemandsomeofthemmayappear
toorthodoxand
puritanicalMusalmanstobeeven
opposedtoits
tenets.
Hinduismas
generallyunderstooddoesnotpermitdissolution
of
marriage
not
only
inlifebutevenafterdeathandhencethere
canbeno
remarriage
forawidow.Islamdoes
nothing
ofthissort