Fatwa I Jahandari 11.pdf
In another incident when he was in the Deccan besieging the fort of Satara, four Muslims and nine Hindus were brought as prisoners of war. He asked the qazi for fatwa. He told the king that if the Hindus were to convert to Islam they should be released and the Muslims should be kept in prison, as punishment. Aurangzeb did not like this fatwa because he wanted to punish all of them and reprimanded the qazi that instead of Hanafi school of jurisprudence, he should find out other jurists for different opinion. The qazi understood that the king wanted severe punishment and issued another fatwa recommending that both the Muslims and the Hindus should be executed.
Historian H. G. Raverty translates Fatwa I Jahandari as ‘The sovereignty of a king is based upon his lmahara or splendour, and his ameen or dignity; he is the king of all men, but the highest in rank is his slave, slave of the slave, the inferior of the inferior, and his slave is not the slave of anybody else. The public are, therefore, the slaves of the public, and the local chiefs are the slaves of the chiefs; the common people are the slaves of the army, and other people are slaves of the poor and of the rich; and the dignity of his slave is above his dignity, and his slave is above his slave.’
Ziauddin Barani claims in his fatwa to that a king must be firm on his religion and observe the law of religion. If he does his duty he will remain firm and can act like a prophet to solve people’s problem. If he is firm and pious, he will maintain the interest of his subjects. A firm king will always have the support of his people.
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