SEVENTH SECTIONDescription of the stability of regulations whose implementation brought state affairs and imperial interests together in a short time. The dissensions, discord and disturbance that had arisen in the body politic due to a variety of tyrannical and repressive ways were set right in the very first year, as witnessed by the overwhelming majority of masses and elite of the capital city of DelhiBefore the accession of the Sultan of the age, Sultan Firoz Shah al Sultan, to the imperial throne, the territories of Hind and Sind were shaken upside down for a variety of reasons that include famine, epidemic, rebels and insurgents, excessive punishments and hatred and resentment among the people. It had further led to complete chaos in the life of the various sections of society, including elite, masses, the intelligentsia, mystics, clerks, troopers, well known and lesser known people, gentlemen and free people as well as the plebeian, bazaar people and merchants, cultivators and workers and those without any work and every class of people that was badly affected and every community subjected to anarchy and disorder. Many people perished due to famine, others died due to epidemics, many were destroyed as a result of punishments, others abandoned their hearth and home and migrated to distant regions and opted for a life of exile and destitution. Still others left for jungles and took themselves to mountainous regions.
Sultan Sultan Firoz Shah, may his rule be prolonged for a thousand years, introduced a number of regulations and with their help within one year, i.e. in the very first year of his accession, restored such order and managed the affairs of this country that was so badly affected by anarchy and disorder that it appeared as if no famine had ever taken place here nor was it ever affected by any kind of epidemic subjected to harsh punishments and killings or any kind of disorder and chaos. Due to the great felicity and fortunes of Sultan Firoz Shah, in the vast dominions of Hind and Sind from east to west and from north to south, one could see nothing but tranquillity and peace, populated areas, cultivation gardens, vineyards, sown fields, all kinds of profits and advantages, peace, repose, total freedom from sorrow, full enjoyment of life, affluence, pleasures and splendour everywhere. In this reign people are happy and successful with their earnings and income.
The first regulation of the reign of Firoz Shah that was adopted for the betterment of the affairs of state was the renunciation of harsh punishments and killings. In the ever increasing power of the dominions of Firoz Shah, the blood of any Muslim, monotheist, Sunni, obedient, zimmi (protected people, i.e. non-Muslims), the oppressed, helpless, religious, irreligious had not been shed in the capital in front of the doors of the royal palace. The Hindus and idol-worshipers had agreed to pay the money for toleration (zar-i zimmiya) and had consented to the poll tax (jizya), in return for which they and their families enjoyed security.
These people now erected new idol temples in the city and the environs in opposition to the Law of the Prophet which declares that such temples are not to be tolerated. Under Divine guidance I destroyed these edifices, and I killed those leaders of infidelity who seduced others into error, and the lower orders I subjected to stripes and chastisement, until this abuse was entirely abolished. The following is an instance: — In the village of Maluh there is a tank which they call kund (tank). Here they had built idol-temples, and on certain days the Hindus were accustomed to proceed thither on horseback, and wearing arms. Their women and children also went out in palankins and carts. There they assembled in thousands and performed idol worship. This abuse had been so overlooked that the bazar people took out there all sorts of provisions, and set up stalls and sold their goods. Some graceless Musulmans, thinking only of their own gratification, took part in these meetings. When intelligence of this came to my ears my religious feelings prompted me at once to put a stop to this scandal and offence to the religion of Islam. On the day of the assembling I went there in person, and I ordered that the leaders of these people and the promoters of this abomination should be put to death. I forbad the infliction of any severe punishments on the Hindus in general, but
I destroyed their idol temples, and instead thereof raised mosques. I founded two flourishing towns (kasba), one called Tughlikpur, the other Salarpur. Where infidels and idolaters worshiped idols, Musulmans now, by God's mercy, perform their devotions to the true God. Praises of God and the summons to prayer are now heard there, and that place which was formerly the home of infidels has become the habitation of the faithful, who there repeat their creed and offer up their praises to God.
Information was brought to me that
some Hindus had erected a new idol-temple in the village of Salihpur, and were performing worship to their idol. I sent some persons there to destroy the idol temple, and to put a stop to their pernicious incitements to error.
Some Hindus had erected a new idol-temple in the village of Kohana, and the idolaters used to assemble there and perform their idolatrous rites. These people were seized and brought before me.
I ordered that the perverse conduct of the leaders of this wickedness should be publicly proclaimed, and that they should be put to death before the gate of the palace. I also ordered that the infidel books, the idols, and the vessels used in their worship, which had been taken with them, should all be publicly burnt. The others were restrained by threats and punishments, as a warning to all men, that no zimmi could follow such wicked practices in a Musulman country.
-- XVII. Futuhat-i Firoz Shahi of Sultan Firoz Shah, Excerpt from The History of India As Told By Its Own Historians: The Muhammadan Period, edited from the posthumous papers of the Late Sir H.M. Elliot, K.C.B., East India Company's Bengal Civil Service, by Professor John Dowson, M.R.A.S., Staff college, Sandhurst, Vol. III, P. 374, 1871
The population grew. As a result, great numbers of people and their vast multitudes belonging to every section of society and every walk of life appeared in the capital city of Delhi. The territories of the dominions got populated and inhabited afresh and peace and tranquillity smiled over the people. I, Zia-i Barani, the author of the Tarikh-i Firoz Shahi, have completed 74 years of my life time, which is equal to two-and-a-half qarn, whenever I go to any mosque where Juma is offered or the congregations of Ids that I attend or any inn where I go, the multitudes of people, the prevalence of peace and tranquillity and the prosperity and affluence of the people make me wonder. Where were so many people with expertise in various fields and from where they have come? I see a large number of ulama, mashaikh, Sufis, students, astanadars, those confined in the corners of the zawias, ascetics, pious, Haidaries and Qalandars and I don't recognize any one of them; I have not seen any one of them before.
One would see many amirs, sipahsalars, notables and eminent people. Clerks who had but vanished like 'anqa (a mythical bird and hence the word is used for anything that is rare) and philosopher's stone could now be seen in plenty. Due to the exemplary dispensation of justice, bounty, extreme kindness and compassion, as well as the concern of the Sultan of the age and time, Firoz Shah al Sultan, for the welfare of the people, many skilled and experienced people gathered together and assembled in such large numbers. I have not seen anything like this in any earlier age. Moreover, I don't remember that ever there have been so many people with such prosperity, affluence, excellent things of life, peace and fearlessness. I know for certain and wise people also know that due to the proclamation of justice and equity and fame of forbearance and modesty and the reputation for kindness and compassion of Sultan Firoz Shah, many who had left now returned, those who hid themselves had come out and those who had fled had returned, those who had scattered had recollected, those who were fearful and afraid were granted quarter, the rebel and recalcitrant turned obedient. In brief, the general resentment and hatred was removed, rebellion and recalcitrance was buried under the ground, the world blossomed and smiled again and the inhabitants prospered and flourished and the affairs of the country were brought together again.
The second regulation of Sultan Firoz Shah that led to the prosperity and affluence of the people of Hind and Sind is that the kharaj and jizya were to be realized in accordance of actual produce (hukm-i hasil) and all kinds of additional demands and imaginary assessments were eliminated from among the people.
Fourth Mukaddama. — Levy of the Jizya from the Brahmans.***
The Jizya, or poll tax, had never been levied from Brahmans; they had been held excused, in former reigns. But the Sultan convened a meeting of the learned men and elders, suggested to them that an error had been committed in holding Brahmans exempt from the tax, and that the revenue officers had been remiss in their duty. The Brahmans were the very keys of the chamber of idolatry, and the infidels were dependent on them. They ought therefore to be taxed first. The learned lawyers gave it as their opinion that the Brahmans ought to be taxed. The Brahmans of all the four cities then assembled and went to the Kushk-i Shikar, where the Sultan was engaged in building, and represented that the Brahmans had never before been called upon to pay the Jizya, and they wanted to know why they were now subjected to the indignity of having to pay it. They were determined to collect wood and to burn themselves under the walls of the palace rather than pay the tax. When these pleasant words (kalimat i pur naghmat) were reported to the Sultan, he replied that they might burn and destroy themselves at once, for they would not escape from the payment. He could not overlook the matter as former kings had done, and they must give up all hope of it. The Brahmans remained fasting for several days at the palace until they were on the point of death. They clearly perceived that the Sultan did not intend to spare them. The Hindus of the city then assembled and told the Brahmans that it was not right to kill themselves on account of the Jizya, and that they would undertake to pay it for them. In Dehli, the Jizya was of three kinds: 1st class. Forty tankas; 2nd class, Twenty tankas; 3rd class, Ten tankas. When the Brahmans found their case was hopeless, they went to the Sultan and begged him in his mercy to reduce the amount they would have to pay, and he accordingly assessed it at ten tankas and fifty jitals1 [[x]] for each individual.-- XVI. Tarikh-i Firoz Shahi, of Shams-i Siraj 'Afif, Excerpt from The History of India As Told By Its Own Historians: The Muhammadan Period, edited from the posthumous papers of the Late Sir H.M. Elliot, K.C.B., East India Company's Bengal Civil Service, by Professor John Dowson, M.R.A.S., Staff college, Sandhurst, Vol. III, P. 269-364, 1871
The seekers of muqata'a [boycott; interference; disruption] and those who sought to make higher evaluation were not allowed to come near the 'iqtas and other regions of the dominions.
Revenue that the subjects could pay without any harshness, ill will and resentment, with contentment of heart and mind was considered adequate. With cultivators, who are in fact treasurers of the Bait ul Mal of Muslims, no kind of hardship and oppression was practiced. With the implementation of this regulation, the dominions flourished and almost every karoh farsakh (a league) of land was brought under cultivation, so much so that deserts and plains were also put under cultivation. The result was that cultivated lands were joined together with other cultivated lands and, gardens with other gardens and villages with other villages.
The hatred and resentment that was entrenched in the hearts of people was uprooted in one go. Since the kharaj and jizya were fixed on the basis of actual production (hukm-i hasil), no calamity ever befell any amil, mutasarrif or karkun, rather on any muqta and wali, and no arrears ever remained to be paid in the 'iqtas and provinces. The officers were therefore never subjected to demands of the diwan-i wizarat and were not called to account. Therefore, no Muslim was subjected to imprisonment, chains, punishments and disgrace and humiliation. This phenomenon had not been witnessed in any age except during the reign of Sultan Firoz Shah. The third regulation of Sultan Firoz Shah through which justice and fair dealing of the Sultan disseminated throughout the royal dominions and the doors of oppression and tyranny were tightly closed, relates to
the appointment of helpers, supporters, office holders of the court, governors (walian) and 'iqta holders. Those appointed to these posts were righteous, benefactors, just and equitable. The wicked, oppressors and those who have no fear of God in their hearts were not appointed to any post. Almighty Allah had adorned the Sultan of the age and time, Abul Muzaffar Firoz Shah al Sultan, with excellences of character, excessive kindness and compassion, extreme forbearance and modesty. Therefore, in accordance with the dictum, 'people follow the religion of their rulers,' all the helpers, supporters, and those who enjoy proximity to court, the governors, muqtas and chiefs and commanders of the troops reflect the same traits of character as of the king.
Due to the implementation of this rule, which is in fact the most important of them all,
no wicked, depraved, perverse, tyrant, disgraceful, impious and bad tempered person could be appointed over Muslims and zimmis. The good and pious were not subjected to the oppressive rule of the wicked and bad. Due to the implementation of this regulation, the people, both elite and masses, are busy in the praise of the rule of Sultan Firoz Shah. The great majority of subjects want to throw themselves and their wives and children under the feet of the horse of the world-protecting Sultan, may his rule be perpetuated, out of sincerity and loyalty to him. If I, the author of the Tarikh-i Firoz Shahi, wish to put on record the excellent qualities of the helpers, supporters, chiefs and commanders of the army of Sultan Firoz Shah's government, I would not be able to do so as their excellent qualities are too numerous to be recorded. But
there are some dignitaries, excellence of whose character must be mentioned in this book. Therefore I have adorned my book with the description of their laudable character and qualities.
Among the princes, mention must be made of the Prince of the world, the great and most respectable Shadi Khan, may his years be prolonged and his status exalted. He is adorned with a praiseworthy character and the etiquettes and qualities of a prince. The lord of the world is extremely pleased with his praiseworthy services and had assigned him the great responsibility of wakil-i dar, which is in fact the biggest responsibility associated with the court, along with a hundred thousand other favours and affections. He is so highly well bred, civil and highly respected and dignified that royal favour continues to increase with every passing moment. May the Almighty prolong the age of the great prince Shadi Khan and may he live long under the care of the Sultan. The other princes have also received titles of khan and have been assigned big 'iqtas, but they are still tender in age and are learning the Qur'an and calligraphy. Till date their establishments have not been put up separately and absolute authority (hukm-i mutlaq) has not yet been granted to them and their deputies look after their 'iqtas and troops. May our princes enjoy a happy and long life under the eyes of the king of the world and may every one of them have the distinction of ruling over a country and a region. Amin!
Since they are being educated and trained in the etiquettes of command and leadership under the supervision of the lord of the world, it is expected that they will rise to positions of leadership and command.
One (of them) conquers the world like Alexander
The other attains eternal life like Khizr.
Yet another brings Iraq and Khorasan under his subjugation
The other one finds the invincible skies at his door steps
This is particularly true about Fath Khan who is the light of the eyes of the Emperor. While he is still only six years old, he is adorned with the etiquettes of princes and qualities of leadership and dignity and is in fact a rare person among the princes. I, an old well wisher of the Emperor, am particularly an object of his special kindness. May Allah grant him long life under the eyes of the Emperor and vouchsafe to him the kingdom of a country. Amin!
As far as the brothers of the Emperor are concerned, every one of them is worthy of a thousand praises and applauses. No relationship could be esteemed to be better, nobler and higher in status than the brotherhood of the king and that too the King of Islam, as this relationship is undoubtedly the best and the highest of all relationships. However, in spite of this great honour they are adorned with excellence of character, the gift of gratefulness and a commitment to discharge their obligations and duties and faithfulness. They are in fact fountainheads of grace and a source of justice and equity and thereby they have attained a very high status.
One of the brothers of the lord of the world is Qutb ul Haq wal Din, who is not only a malik but in fact resembles a malak (angel) in his attributes. He is one of the great maliks and elders of the court and is adorned with praiseworthy qualities and attributes as well as characteristics of extreme kindness, compassion and of being God fearing. It could well be the case that even the thought of causing injury or oppression to some one had not ever crossed his mind and even an ant would not have been harmed by him in his entire life. Most of the time this most venerated and highly respected malik could be seen busy dispensing charities and alms of the King of Islam. He is dependable, both in matters of religion as well as state. He always remains engaged in providing succour to those who have no support and extending and to the helpless. He had never been seen committing anything which is prohibited by religion.The second brother of the lord of the world is Malik al Sharq (malik of the east) Fakhr al Daulah wal Din, the helper of Islam and Muslims, the malik of angelic qualities, Malik Ibrahim, naib-i barbak, may Allah strengthen his position. The dependence of the king on him in matters of state and his kindness and favours in his regard are more manifest than the sun. Out of the great consideration in which he is held by the lord of the world, Malik Naib has been given a very important assignment. An important aspect of this assignment relates to his responsibility to bring to the notice of kings, the problems of the needy. Due to the great imperial favour in which he is held, he always brings the needs of the people to the notice of the king and takes orders from the Sultan for the redress of their problems.
He also holds the same responsibility as that of Gabriel
In the presence of the lord of the world
No one has ever seen any unlawful action
being committed by this malik of angelic attributes.
As far as those whom the lord of the world had chosen from
among the group of maliks and had distinguished them with titles of Khan and assignment of chatr (umbrella) and dur bash (baton), the imperial kindness and favour in their case and their loyalty and good wishes for the king is beyond description. One of them
is Ulugh Qutlugh Azam Humayun Khan-i Jahan Wazir-i Mamalik Maqbul Sultani, may God perpetuate his exaltedness. For six years, the wizarat of the dominions had been entrusted to him and complete control of the diwan-i wizarat handed over to him and he had been granted absolute authority. The favours and special treatment that the lord of the world had vouchsafed to Azam Khan-i Jahan, had not been granted by any ruler of the capital of Delhi to the wazir of his time. His closeness to the king is such that it could not be put into words. Since the attributes of gratitude and faithfulness are embodied in the person of Khan-i Jahan to perfection, he considers himself inferior to the humblest of the humble servants of the royal threshold.
It is always his desire to sacrifice his entire household and establishment on one of the servants of the king. His dealings in the diwan-i wizarat are such that all the dues of Bait ul Mal should reach the treasury and the payers never feel harassed by the severity of demand.
The second person who is held in special consideration at the august court is Tatar Khan Bahadur, the slave of amir ul muminin, may his status increase. In matters of sincerity, gratefulness and faithfulness to the king, he has surpassed all the maliks and amirs. Consequently, he has been distinguished with a very high status in the consideration of the king. In the service of the king, his status and proximity are above all other maliks. In addition to the title of Khan, which is the source of worldly dignity, he combines in his person qualities of piety, devoutness, modesty, holiness, engagement in the sciences of Hadith and fiqh (jurisprudence), prudence of opinion and grace of temperament. All this had made him a rare personality among the khans and maliks of the past and present.
One person who had combined worldliness with religiosity is Tatar Khan, may God strengthen his position.
The third person among the elders, who is a recipient of a very large portion of the favours of the king, is Malik al Sadat, Sadr al Sudur-i Jahan Jalal al Haq wal Din Kirmani, may God perpetuate his glory. By lineage he is a descendant of the Prophet and the light of the eye of Murtaza (Ali). However in knowledge, he is the Ghazali of the time and Razi of the age. Due to the extreme kindness of the king who is the protector of religion and an asylum for it, the status of the Sadral Sudur-i Jahan Jalal al Din is above any other sadr-i jahan of the past who had ever occupied the chair of the justice of the capital city of Delhi. The King of Islam, may God perpetuate his rule and kingdom, had given him absolute authority in matters relating to the Shari'at and had assigned to him the power of granting stipends and gifts to the class of ulama of the capital city of Delhi and the rest of the imperial dominions. It is entirely dependent upon the order of Dar al Qaza.
Since the Sultan of the age and time, Firoz Shah al Sultan, had surpassed all the rulers of the inhabited world in the veneration of the household of the Prophet and in love for his descendants and had risen to a very high status in this regard, whether it concerns sadr-i jahan or other Saiyids who have descended from Fatima and showers upon them greatest favours and consideration. It was because of his love for the Saiyids that he granted Khudawand Khan, i.e. the late Khudawandzada Qiwam al Din Tirmizi chatr, durbash and other insignia of kingship. His nephew, Malik Saif al Mulk, who is a descendant of the Prophet, is the Amir-i Shikar of the world-protecting King. Malik al Sadat Ashrafal Mulk, who is a light of the eye of Zahra (Fatima) and the pupil and light of the eye of Asadullah (Ali) is highly venerated in the reign of the King of Islam and is honoured with the high office of Niyabat-i Wakil-i Dar. He continues to receive incessant kingly favours. Saiyid al Sadat Ala ud Din Saiyid Rasul Dad is one of those people who are close to the court and is a recipient of many kingly favours and graces.
Because of the great faith of the King and the resultant favours, all the Saiyids of the capital city of Delhi and those of the imperial dominions are distinguished with awards, offices, lands and villages and are held in great respect. One could say that all the Saiyids have received a new lease of life and are busy praying for the long life of the king.Those who have been included in the favours of Sultan Firoz Shah due to their old services and have attained the status of great maliks and have in turn acquired the status of supporters and helpers of the king and progressed to high positions, are many. All of them are adorned with admirable qualities and are possessed of justice and equity and are well known for their good works and charities. However, even in this condition of glory and success, no unworthy act and untoward behaviour has ever been seen to have been committed by them.
In this regard
particular mention may be made of Malik Sharaf Imad al Mulk Bashir Sultani 'Arz-i Mamalik, may God perpetuate his authority and power. He is adorned with attributes of grandeur, prestige, compassion and kindness. Diwan-i 'Arz [the Department of Military] Mamalik, which is in fact the source of livelihood of fighters of the religion (mujahidan-i din) and the devout, is adorned and decorated with the auspicious person of this malik of approved qualities. I am a witness and others also with that for the last several years Malik al Sharq Bashir Sultan is more kind to the troopers, who are protectors of both religion and state, than their mothers and fathers. Since he is among the closest and old servants of the Sultan, are submissions he makes to him regarding the welfare of the troops are invariably accepted. It is due to the ever increasing authority of the world protecting king that after decades such an Imad ul Mulk has been appointed over the troops, who is a virtual mine of kindness and compassion.
Another close and distinguished servant of the sublime court is Malik ul Umara Malik Shikar Bak Wimlan. He is an old imperial servant and is possessed of approved qualities, gratefulness and faithfulness. It is because of these qualities that he had become very close to the royal throne and is held in special consideration. It happens quite often that he reaches out to the hapless and destitute with the charities of the king and takes the supplications and submissions of the needy to his notice. Since he is an old servant and is very close to the King and his supplications are accepted,
the guilty get a reprieve through his intercession. Malik Shikar Bak Wimlan Sultani, may he attain more proximity and consideration as the days pass in the life giving estimation of the King of Islam, had rendered great assistance to me, the author of the Tarikh-i Firoz Shahi, and said such things in my favour which only some one like him could say in my favour before the throne. Malik Shikar Bak, may God strengthen him, was assigned a very large number of troops and big 'iqtas.
Due to the purity of his character and excellence of valour, his troopers and the subjects of his 'iqtas lead a carefree life of peace, prosperity, affluence and contentment. They keep busy, praying for the longevity of the life and power of the king of the world.
The other noble who has been raised by the world-protecting court and who is included among the old and close servants of the king, is Malik Mustaufi Iftikhar al Mulk, Naib-i Gujarat. For years he had served the court and is among the rare personalities of the age as far as gratefulness, faithfulness, skill, expertise, good advice and the ability not to cause harm to any one is concerned.
Due to royal favour and consideration he has been appointed as the naib of Gujarat. With his great tact and efficiency, kindness and compassion, justice and equity he brought such a big country which was ravaged by so many disturbances and rebellions under control. He organized the revenue administration of this region so effectively that every year several lakhs began to reach the treasury, may Allah enhance it.
Yet another noble who had been raised and patronized by the world-protecting court, is Malik Mahmud Bak who has been honoured with the title of Sher Kahn. He is the recipient of many royal favours and considerations. This Sher Khan is included among the old amirs and maliks. He has passed the age of 90 years and is nbw approaching the hundred. Since the time of his father, who was also included among the great amirs, the family had been known for its loyalty, faithfulness and fidelity to the throne and had never been involved in any kind of rebellion, sedition and recalcitrance. This quality is highly valued among the amirs and maliks. Their children and grandchildren have derived much benefit from their faithfulness because this quality is appreciated by kings. One is amazed to think that ever since the time when he was sipahsalar and amir, till date when he is a Malik and his age has reached in the vicinity of a hundred years, he had never participated in any kind of rebellion and sedition and had led his entire life in loyalty and fidelity.
Another amir who was patronized by the sublime court is the exalted khan, Muazzam Khan who is honoured with the deputyship (niyabat) of wizarat, which is among the most important assignments after the wizarat in the exalted Diwan, may God elevate and exalt him. Almighty God had adorned him with qualities of honesty, decency and rectitude.
He has memorized the glorious Qur'an and is unparalleled in the recitation of the Holy Book. He recites the Qur'an both in prayers and outside it in a way that deeply affects listeners and tears begin to roll from their eyes. A khan, a malik of this description is indeed a rarity among khans and maliks. Besides, he does not have a parallel in matters of expertise, efficiency, courage, bravery and generosity.
Another amir whom the Emperor had patronized and vouchsafed with many favours and kindnesses and had assigned the 'iqta of Multan to, is Ain ul Mulk Mahru who is adorned with praiseworthy qualities and many attributes of proficiency, skill, efficiency and discretion. He is well versed in many scholarly sciences and stands out for excellence of character and good qualities. He could be in fact included among those who impart equilibrium to the things they touch and the people they patronize and favour.
He is noble by temperament and by lineage and is included among those who have been selected and patronised by Sultan Firoz Shah and has been assigned the niyabat of the territory of Multan. The consideration in which he is held by the Sultan is beyond description.
There are
two other great gentlemen whose ancestors have held the command of toman (amiran-i toman) since the days of Chengiz Khan. Their forebears have always enjoyed great respect and esteem and now they have been included among the select who are distinguished by royal favours and consideration. They spend their days and nights in service of the throne and hold positions of intimacy in the royal presence. Their proximity to the royal presence is in fact beyond description. Since they are adorned with qualities of dignity and decorum and have descended from a distinguished lineage, their position at the court continues to increase.
One of these two elders is a descendant of the great men of China and Khuta, Amir Qutbugha Amir-i Mahan (the great amir). The late Sultan Muhammad bin Tughlaq Shah held him in great respect and addressed him as Amir-i Mahan. He would very often say that Amir Qutbugha is the grandson of Amir Taman who had defeated Khan-i Shaheed and there was no other nobleman like him in entire Mughalistan. He embraced Islam and by nature is very upright. He deserved to be always distinguished with a high status. Traits like betrayal and disloyalty have never been witnessed from him. His faith in Islam is very firm. He had never shed anybody's blood unjustly. It is obligatory to hold him in respect and reverence.
The other revered Malik is Amir Ahmad Iqbal who is (a descendant of the) most distinguished nobles of Chengiz Khan. By ancestry he is an amir and son of amirs. Personally he is greatly respected and revered. Besides, he is faithful, keen to discharge his obligations, a sincere servant and well wisher of the Emperor. Our king is extremely well disposed towards him and had bestowed many favours upon him. He is worthy of distinction and leadership. He continues to be honoured by our king with successive largesses and favours. His closeness to this court is beyond description.
The only purpose of my giving the account of some of the helpers and supporters of Sultan Firoz Shah is to highlight that an age in which elders, those who are close to the court and the muqtas and walis of that period possessed of good character and of approved qualities, adorned with attributes of equity, justice, religiosity, piety, kindness and compassion, and an age in which the wicked, depraved, oppressors and tyrants have no role to play in the administrative affairs of the king of the time, is such an age, the affairs of the state and matters relating to governance are bound to take a correct course. The account of such a king and his supporters and helpers becomes worthy of description in the books of history and their glories continue to last until the end of time.