Zubdatu-t Tawáríkh, of Shaikh Nuru-l Hakk (Elliot & Dowson, extracts)

Translation of Zubdat al-tawarikh (Zubdat al-tawārīkh)

Language: English
Date: 1875 CE
Translators: Henry Miers Elliot, John Dowson
Extent: 16 passages, 3,093 words
Text: complete digital text
Source: archive.org · The History of India, as told by its own Historians. The Muhammadan Period. The posthumous papers of Sir H.… · Public domain (published before 1930)

Text

1

[Several which appeared in Sir H. M. Elliot's original volume have been here omitted, as they have already been printed in the notices of the original works from which Nuru-l Hakk copied them.]

2

[Abstracted from the Tabakat-i Nasiri. See Vol. II. p. 333.]

3

[Abstracted from the Tarikh-i Firoz-shahi of Zia Barni. Vol. III. p. 125.]

It was about this time that the whole of the Doab became unable any longer to bear up against the grievous rack-renting and oppressive taxes. The people in despair set fire to their barns and stacks, and carrying away their cattle, became wanderers in the wide world. Upon this, the Sultan gave orders that every such peasant who might be seized should be put to death, and that the whole country should be ravaged and given up to indiscriminate plunder. He even himself marched out of the city for that purpose, as if he had been going on a hunting expedition, put to the sword all the remaining population, and ordered their heads to be displayed from the battlements of the fort. In this way he utterly depopulated whole tracts of his kingdom, and inflicted such rigorous punishment, that the whole world stood aghast. In short, the cruelties of this tyrant, whom some men call the Just, surpass all belief.

5

Upon the death of King Firoz, Tughlik Shah, the son of Prince Fath Khan, was raised to the throne in the palace of Firozabad. Having distributed among his nobles the high offices of the empire, he despatched a large army against Sultan Muhammad Shah, who, after a slight resistance, proceeded from Sirmur to Suket, whence he fled to Nagarkot, being pursued by the army of Tughlik Shah.
Under the influence of his youthful passions, Tughlik Shah gave himself up to debauchery and frivolity, and having but little experience in the concerns of government, thought it incumbent on him to imprison his own brother, Khurram Arslan Shah; upon which Abu Bakr, son of Zafar Khan, the son of Sultan Firoz, actuated by the fear and suspicion arising from the fate of the Prince, took to flight. Malik Ruknu-d din, the deputy wazir, and a number of other nobles, joined Abu Bakr, marched out and put Malik Mubarak Kabir to death, before the entrance of Tughlik Shah’s palace at Firozabad, and the King, alarmed at the superior power of the rebels, fled with Khan Jahan through the gate facing the Jumna. Malik Ruknu-d din pursued and seized him, and putting him and his followers to death, suspended their heads from that gate. “What pleasures are there under the sky? The kid frolics before the butcher’s shambles.”
This event occurred on the 21st Safar, 791 A.H. Tughlik Shah reigned six months and eighteen days.

6

Abu Bakr was placed on the throne with the title of Abu Bakr Shah. After subjugating his enemies, and possessing himself of the treasure and retinue of Firoz Shah, he became all-powerful.
Sultan Muhammad, proceeding from Nagarkot to Samana, proclaimed himself king, and commenced collecting an army. Hundreds of the nobles of Samana and the owners of lands situated at the foot of the hills, acknowledged his supreme authority. Some of the nobles, deserting Abu Bakr Shah, did Sultan Muhammad homage. The Sultan marched well equipped on Dehli from Samana, and by the time he reached the environs of that city, he had collected a body of cavalry to the amount of 50,000 men. On the 25th Rabi’u-l akhir, 791 A.H., he reached the palace of Jahan-numai.
On the 2nd of Jumada-l awwal a battle was fought between the Sultan Muhammad Jang and Abu Bakr Shah, in which the former sustained a total defeat. Crossing the Jumna with 2000 horse, he entered the Doab, and sent back his son, named Humayun Khan, to Samana, with orders to collect an army and join him. He himself continued at Jalesar, near the banks of the Jumna.
A fresh army of 50,000 horse and foot was accordingly raised. In the month of Sha’ban of the same year, Sultan Muhammad marched on Dehli a second time, and again encountered Abu Bakr Shah. But Sultan Muhammad’s fortune being still unpropitious, he was defeated in this battle likewise. “Though you make the dust of battle rise like columns of smoke, yet will your bravery be unavailing, if fortune does not favour you. If the key is not in your hand, no force will enable you to wrench open the door of victory.”
Sultan Muhammad Shah, still continuing at Jalesar, issued orders to the people of Multan, Lahore, and several other places. directing them to kill the dependents of Firoz Shah, wherever they might find them. Accordingly a general massacre and great devastation ensued, roads were closed, travelling ceased, and houses were desolated.
In the month of Muharram, 792 a.h., Prince Humayun Khan marched out, accompanied by several of the nobles, and laid waste the environs of Dehli, but Abu Bakr Shah, despatching a force to oppose him, put him to flight.

7

About this time [900 a.h.] the scarcity of corn was so great that the people were relieved of the established zakat.
It is said that one day a Brahman declared in the presence of several Muhammadans that the religion of Islam was true, but that his own religion was also true. When this declaration reached the ear of the Doctors, they reported it to the Sultan, and as he was remarkably fond of religious and legal questions and theological controversies, he summoned the learned from various quarters, and invited their opinion on what the Brahman had asserted. The learned gave it unanimously as their opinion that he should be imprisoned, and that he should then be desired to embrace Islam, and if he should reject it, that he should be slain. Accordingly, when the Brahman was desired to embrace the Muhammadan religion, he refused to do so, and he was put to death. Many other similar instances of his zeal for religion occurred during his reign. * * *
In his time, Hindu temples were razed to the ground, and neither name nor vestige of them was allowed to remain. In the city of Mathura, if a Hindu wished to have his head or beard shaved, there was not a barber that dared to comply. He prohibited the procession of the spear of Salar Mas’ud Ghazi, which went every year to Bahraich, and women were not allowed to go on pilgrimages to shrines.

8

[Same as the Tárikh-i Dáúdí, Vol. IV. p. 475.]

9

In the year 950 H. Púran-mal, son of Salhdí, held occupation of the fort of Raisín, and brought several of the neighbouring parganas under subjection. He had 1000 women in his harem, from the east and from Sind, and amongst them several Musulmánís, whom he made to dance before him. Sher Khán, with Musulmán indignation, resolved to conquer the fort. After he had been some time engaged in investing it, an accommodation was proposed, and it was finally agreed that Púran-mal, with his family and children, and 4000 Rajpúts of note, should be allowed to leave the fort unmolested. Several men learned in the law gave it as their opinion that they should all be slain, notwithstanding the solemn engagement which had been entered into. Consequently, the whole army, with the elephants, surrounded Púran-mal's encampment. The Rajpúts fought with desperate bravery, and after killing their women and children, and then burning them, they rushed to battle, and were annihilated to a man.
After that, Sher Khán retired to Ágra, and after remaining there some time, set out on an expedition to Márwár, and at every stage he dug an entrenchment and raised a temporary fortress, advancing with the greatest care and circumspection. Whenever he met with a sandy soil and could not raise a fortress, he had sacks filled with sand, and heaping them up he constructed a defensible position out of them. * * *
Sher Khán made the road which now runs from Dehlí to Ágra, by cutting through jungles, removing obstacles, and building saráís. Before that time, people had to travel through the Doáb between those two places. There was so much security in travelling during his reign, that if a lone woman were to sleep in a desert with silver and gold about her person, no one would dare to commit theft upon her; and if it ever did so happen that any one lost any property, the mukaddams of the village which was the scene of the robbery were subject to fine, and for fear of its infliction, the zamindars used to patrol the roads at night.
Sher Khan founded many cities after his own name, as Shergarh, Sher-kot; and since old Dehli was far from the river Jumna, he demolished it, and founded a new city on the banks of the river, which exists to this day. He founded also for its defence a broad wall, which, through the absence of rebellion and the length of his reign, was brought to completion.
It is said that once, when looking in a glass, he exclaimed, “Alas! that I have attained the empire only when I have reached old age, and when the time for evening prayer has arrived. Had it been otherwise, the world would have seen what I would have accomplished.” Sometimes he would say, by way of showing what difficult and even impossible objects he contemplated; “I would have made a bridge to span the ocean, and have so contrived that even a widowed and helpless woman might without difficulty perform the pilgrimage to Mecca.” To this day there exists a caravanserai of his building at Mecca, in which Afghan fakirs reside.

10

The Reign of Akbar.

11

Up to this time [986 h., 1578 a.d.], the King used to attend public worship at the five stated times, whether he was in the capital or in camp, and the reciters of the Kuran, who were on the royal establishment, used to read that sacred book both at prayer and at other times. Indeed, the King himself used to take the lead in worship.
One of the strange incidents of this year (986 h.) was the King’s abandonment of the national religion, which became a stumbling-block to many people weak in the faith. The cause of this dereliction was, that the court had become the centre of attraction to all sects, persuasions, and people, to the learned of Khurasan, ’Irak, Mawarau-n nahr, and Hindustan, to doctors and theologians, to Shias and Sunnis, to Christians and philosophers, to Brahmans and professors of every existing religion. These all upon hearing not only of the King’s affability and condescension, but his superiority to all others in regal dignity and power, as well as in humility, flocked to his presence, and occupying themselves with relations of history and travels, and dissertations about revelations, prophecies, and religions, were perpetually engaged in angry controversies, and, as generally happens with confirmed disputants, all were eager to draw others to their own views and persuasions, and passed day and night in yeaing and naying.” As this was the first time that the King had heard these discussions upon past history, customs, and religions of other nations, he was much struck with the novelty. He endeavoured to extract what was good from the contrary opinions which were expressed, giving the most deliberate attention to all that he heard, for his mind was solely bent upon ascertaining the truth. If some of his companions had their dispositions and sentiments affected by the inherent sin of their nature during these controversies, and became unable to withstand the temptations to apostacy, that is another matter; — love of the world may have actuated them. The King used openly to say in the presence of his officers, doctors, and chiefs, — “My sole object, oh wise Mullas, is to ascertain truth, to find out and disclose the principles of genuine religion, and to trace it to its divine origin. Take care, therefore, that through the influence of your human passions, you are not induced to conceal the truth: and say nothing contrary to the almighty decrees. If you do, you are responsible before God for the consequences of your impiety.”
Previous to the time that this address was made, several doctors and theologians of Hindustan, such as Maulana ’Abdu-lla Sultanpuri, commonly known as Makhdumu-l Mulk, and Shaikh ’Abdu-n Nabi, the sadar and others, were constantly present at Court, and received great favours from the King. The two learned men first mentioned were considered the best authorities on all questions pertaining to religion and law, but they frequently held opposite opinions to one another, and expressed themselves in tones of anger and recrimination, so that at last their credit and reputation declined in the King’s estimation, and he became indifferent to the religion which they professed. The common people learning day after day something about the nature of the subjects discussed in these assemblages, could so little comprehend the real purpose for which they were held, that they misrepresented the King’s object in encouraging them, and entertained suspicions of his motives which were derogatory to his character, and but little deserved.

12

In this year (994 A.H.), the victorious armies were sent, under the command of Raja Birbal, to put down the insurgent Yusufzais. A person came to the Raja, and told him that the Afghans intended to make a night attack upon his force, that the mountain pass did not extend beyond three or four and that if he could traverse that distance he would be in safety. Birbal, without communicating with Zain Khan, resolved to go through the pass, and setting his forces in motion, he arrived at the gorge about sunset. The Afghans assembled from all sides upon the summits of the pass with arrows and stones, and the royal forces, losing their way amid the darkness in the narrow defile, fell into the deep holes and abysses, and there perished. The royal army thus experienced a severe defeat, and nearly 8000 men were slain. Raja Birbal, who fled to save his life, was killed, and no trace of him was found. Zain Khan and Abu-l Fath were also defeated on the 5th Rabi’u-l awwal of the same year, and with great difficulty made their way to A'tak. This defeat had great effect upon the mind of the Emperor, and several times he refused to see (these commanders). Raja Todar Mal was chosen to head a well-appointed force, and repair this disaster. The Raja advanced into the mountains with great skill, where he erected several forts, and he conducted the campaign with such consummate judgment, that the Afghans were soon driven back, and kept within narrow bounds.

13

One of the wonders of art which was exhibited during this year (A.H. 1003) was the work of Saiyid Husain Shirazi. He used to stand with a box in his hand, and when any one gave him a rupee he threw it into the box, and it kept on rolling until it fell to the bottom. Upon this, a parrot which was chained to it began to speak, and two fowls began also to cackle at one another. Then a small window opened, at which a panther put out its head, and let a shell fall from its mouth into a dish which was placed on a lion's head, and the shell then came out of the lion's mouth. A short time elapsed, when another window opened, and another lion came forth, took the shell in its mouth and retired, and the windows again closed. Two elephants then appeared with perfect trunks, and there were also two figures of men, who sounded drums. A rope then thrust itself forward, and again retreated, of its own accord. Two other men then advanced, and made obeisance. Shortly after, another window opened, and a puppet came forth with an ode of Hafiz in its hand, and when the ode was taken away from the puppet, it retired, and the window was closed. In short, whenever a piece of money was placed in the hands of Husain Shirazi, all these marvels were exhibited. The King first gave a gold mohur with his own hand, and witnessed the sight. He then ordered his attendants to give a rupee each. The odes which were presented were given by the King to Nakib Khan, by whom they were read out. This exhibition lasted for several nights.

14

During the year 1004 H. there was a scarcity of rain throughout the whole of Hindústán, and a fearful famine raged continuously for three or four years. The King ordered that alms should be distributed in all the cities, and Nawáb Shaikh Faríd Bokhárí, being ordered to superintend and control their distribution, did all in his power to relieve the general distress of the people. Public tables were spread, and the army was increased, in order to afford maintenance to the poor people. A kind of plague also added to the horrors of this period, and depopulated whole houses and cities, to say nothing of hamlets and villages. In consequence of the dearth of grain and the necessities of ravenous hunger, men ate their own kind. The streets and roads were blocked up with dead bodies, and no assistance could be rendered for their removal.

15

In this year also the King, while witnessing an antelope-fight, was wounded in the thigh by one of their horns, which penetrated very deep. Great alarm was felt throughout the country, but after retiring for a few days to the inner apartments, and seating himself on the carpet of affliction, he recovered, by the blessing of God, and restored comfort to the hearts of all the world.

16

One of the curiosities exhibited this year was manufactured by the most celebrated physician of the time, Hakím ’Alí. It filled every beholder with wonderment, however wise he might be. He built a room of about the ordinary breadth and length, to which the only entrance was at the top, by a sort of trap-door. Over the roof of the room he constructed a reservoir, which remained full of water, and no one could enter the room except by plunging into the bath. Upon reaching this single entrance, he gained access to the room, which he found furnished with carpets, books, and all the conveniences of a sitting room,—yet no water by any chance ever got into it. It is said that the King one day with some of his private companions got into the room in the way above indicated, and after remaining there some time enjoying their conversation, left it again by the passage through that single trap-door.

Zubdatu-t Tawáríkh, of Shaikh Nuru-l Hakk (Elliot & Dowson, extracts)

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