Muntakhab al-tawarikh 32.1
Muntakhabu-t-tawārīkh (Ranking, Lowe, Haig) 32.1
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32.1.1
Whose name was Malik Firoz and his title Shayista Khan, came to the throne in the year 689 H. as has already been said, with the consent and assistance of Malik Chhaju Kishli Khan; and inasmuch he had previously been regent and governor of the kingdom the affairs (of state) all devolved upon him. It must not be forgotten that although Shihabu-d-Din Hakim Kirmani Jaunpuri, the author of the history called Tabaqat-i-Mahmud Shahi, deduces the pedigree of Sultan Jalalu-d-Din and Sultan Mahmud Malwi from the stock of Qalij Khan, son-in-law of Changiz Khan, there is a long story connected with this. This at least is clear that this ancestry has no real authority, any one of sound judgment will be able to detect the falsity of his claim to this descent; and as a matter of fact there is no connection whatever between Qalij and Khalj, in spite of the fact that Qalij has too rough a sound for the Turki tongue, and if it had any equivalent (of sufficient softness) it would be Qalj with the meaning of a creed and in some histories it is said that name of one of the sons of Yafis (Japhet) the son of Nuh (Noah) on whom peace and that the Khaljis descend from him God knows the truth of this.
32.1.2
To make a long story short, Sultan Jalalu-d-Din divided the greater portion of the valuable appointments between his sons and brothers, and bestowed the following titles—upon his eldest son the title of Khan Khanan, upon his second son that of Arkali Khan, and on his youngest son that of Qadr Khan, while he gave to his uncle Malik Husain the title of Taju-l-Mulk. In this same way he bestowed various titles upon others, and allotted them estates, and having built a new town, and a new garden on the banks of the Jamna opposite to the Ma'izi palace he called it a citadel, “The Rocky Citadel”; when it was completed it was called “Shahr-i-nau” (New-town). And in Sha'ban, of the second year after his accession, Malik Chhaju Kishli Khan went to Karra, and became openly rebellious. The Amirs of the party of Ghiyasu-d-Din who held estates in that district joined with him, came to Badaun and crossed the Ganges by the ford of Bijlana with the intention of attacking Dihli, waiting for the arrival of Malik Chhaju who was to come by way of Karra, (and) Sultan Jalalu-d-Din left Khan Khanan in Dihli and marched against them. Dividing his forces into two army corps he himself went by way of Kol, and reached Badaun, sending Arkali Khan towards Amroha to oppose Malik Chhaju. Arkali Khan fought the enemy valiantly in many engagements during several days on the banks of the Rahab.
32.1.3
In the meantime the people of Bairam Dev the Raja of Kola, which was also called Koola, gave information to Malik Chhaju that Sultan Jalalu-d-Din was in pursuit of him, and having frightened him exceedingly, urged him to take to flight. He was in such dread of the Sultan, that he did not know his head from his heels, and in the dead of night he made his escape, but eventually fell into the hands of the Kuwars. Arkali Khan crossed the Rahab, despatched Bairam Malik Chhaju, and kiss her feet of the elder Amirs of the past reigns, but he went to the direction of Badaon and Kol and Khurja, which is in the Doab. Sultan Shamsu-d-din, and when they brought Malik Chhaju and the other Ghiasi Amirs in fetters and chains into the presence of the Sultan, he caused their chains of relationship, and laved them even their bonds, sent them to the baths, clothed them in rich garments of honour, and made them partake of his own repast, and sent Malik Chhaju with the greatest marks of respect to Multan. Malik ‘Alau-d-din who was the brother's son and son-in-law of the Sultan, and had been appointed to the district of Karra, and Almas Beg, the brother of ‘Alau-d-Din who subsequently became Ulugh Khan was appointed to the post of Akhur Beg. In the meanwhile, the summons which is distasteful to all reached Khan-i-Khanam. The Sultan was greatly distressed at his loss. Mir Khusru wrote the following dirge in memory of him:—
32.1.4
What day is this that I see not the sun shining, If night has come why do I not see the brilliant moon. Since two days my sun has remained behind the clouds, So that in my eyes I see nothing but clouds and rain. In Hindustan an evident danger has appeared, On every face I see thousands of wrinkles but I do not see the Khaqan. The stone of the royal signet is hidden as a stone in the mine. The heart has turned to blood like the ruby for that I see him not. Lo there is the King, seated on his throne, with his courtiers standing round him on all sides, All are there, but still I do not see Khan i Khanan. When I saw fortune blinded, I asked him, Dost thou wish for sight? He replied, What could I do with sight, since I cannot see Mahmud Sultan!
32.1.5
And in the year following, Arkali Khan came from Multan to Dihli, and the Sultan leaving him in Dihli proceeded to Mandawar, and after his arrival at that stage, having received with anxiety tidings of the revolt of certain of the Juyusi Amirs, he made over the district of Cudaon to Malik Maghlati, sent him off at once and appointed Malik Mubarak to Tibarhindah, then after reducing the fortress of Mandawar proceeded by an uninterrupted series of marches to Dihli, and in those days a certain Saiyyid ascetic and recluse, holding close communion with God, relying upon Him, bountiful, adorned with so many excellencies and perfections, Sidi Maula by name first came from 'Ajam (Persia) to Ajudhan in the service of the pillar of the Saints the master Shaikh Farid, Ganj i shakkar, may God sanctify his resting place, and sought permission to proceed to the eastern parts of Hindustan. They said to him "Beware of crowds of men, and abstain from intercourse with kings." When he reached Dihli, Khan i Khanan, the eldest son of the Sultan, displayed the greatest desire to become his disciple. In the same way the greater number of the deposed Maliks and Amirs of the Balban party used daily both morning and evening to sit at the table of that darvesh, who would not accept anything from any one.
32.1.6
People used to credit him with alchemistic powers, and used to come in such crowds that a thousand mans of fine flour and five hundred mans of freshly skinned meat, and three hundred mans of sugar used to be the daily expenditure of the which he expended in alms ; the aforesaid Sidi although he exerted always in vigils and the prayers of the five times, was, however, never present at the public on Fridays, nor was he bound by the conditions of public worship in accordance with established custom, and Qazi Jalalu-d-Din Kashani and Qazi Urdu and men of note, and trusted chiefs, and all both great and small, used continually to worship at his monastery. When this news reached the Sultan, the story goes that one night he went in disguise to his monastery, and saw for himself that he expended even more than was reported. Accordingly the next day he held a grand darbar and ordered Sidi Maula with the Qazi and the other Amirs who were his disciples, to be brought before him with ignominious treatment of all kinds, bound in fetters and chains. He enquired into the state of the case, and asked each one whether the Sidi laid claim to kingly power. The aforesaid Sidi denied it, and fortified his denial with an oath, but to no purpose. At that time Qazi Jalalu-d-Din lay under the Sultan’s displeasure, he also denied the allegation. The Sultan deposed him, and nominated him as Qazi of Budaon.
32.1.7
In order to verify the claims to Saiyyidship, and to test the miraculous powers of the Sidi, he had a huge fire like that prepared by Nimrud (for Abraham) lighted, and wished to have Sidi Maula thrown into that temple of fire. The Ulama of the time, in consideration of the irreligious nature of that order, issued a mandamus which they communicated to the Sultan saying, “The essential nature of fire is to consume things, and no one can issue forth from it in safety unhurt.” The Sultan accordingly desisted and gave up that ordeal, but he punished the larger number of those Maliks in that same assembly, and some he expatriated ; and inasmuch as the answers of Sidi Maula were all in accordance with reason, and no fault could be found with him either on the score of religious law or logic, the Sultan was reduced to extremity, and suddenly turning to Abu Bakr Tusi Haidari who was the chief of the sect of Qalandars, and utterly unscrupulous, he said “Why do not you darveshes avenge me of this tyrant,” thereupon a Qalandar leapt up from their midst, and struck the unfortunate Sidi several blows with a razor and wounded him, then they shaved off the holy man’s whiskers with a knife even to the chin, and stabbed him in the side with packmakers’ needles, and then, by command of Arkali Khan the second son of the Sultan, an elephant driver drove a rogue elephant over the head of the poor oppressed Sidi, and martyred him with countless tortures: may God be gracious to him.
32.1.8
They say that this same Sidi, for a whole month before this occurrence used to sing these verses at all times, smiling the while he sang: