The Victories of Fīrūz Shāh 1
Futúhát-i Fíroz Sháhí 1
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1.1
[Praises without end, and infinite thanks to that merciful Creator who gave to me his poor abject creature Firoz, son of Rajab, the slave of Muhammad Shah son of Tughlik Shah, His impulse for the maintenance of the laws of His religion, for the repression of heresy, the prevention of crime, and the prohibition of things forbidden; who gave me also a disposition for discharging my lawful duties and my moral obligations. * * * My desire is that, to the best of my human power, I should recount and pay my thanks for the many blessings He has bestowed upon me, so that I may be found among the number of His grateful servants. First I would praise Him because when irreligion and sins opposed to the Law prevailed in Hindustan, and mens' habits and dispositions were inclined towards them, and were averse to the restraints of religion, He inspired me His humble servant with an earnest desire to repress irreligion and wickedness, so that I was able to labour diligently until with His blessing the vanities of the world, and things repugnant to religion, were set aside, and the true was distinguished from the false.
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1. In the reigns of former kings the blood of many Musulmans had been shed, and many varieties of torture employed. Amputation of hands and feet, ears and noses; tearing out the eyes, pouring molten lead into the throat, crushing the bones of the hands and feet with mallets, burning the body with fire, driving iron nails into the hands, feet, and bosom, cutting the sinews, sawing men asunder; these and many similar tortures were practised. The great and merciful God made me, His servant, hope and seek for His mercy by devoting myself to prevent the unlawful killing of Musulmans, and the infliction of any kind of torture upon them or upon any men. "Thanks for God's mercies I will show, By causing man nor pain nor woe." All these things were practised that fear and dread might fall upon the hearts of men, and that the regulations of government might be duly maintained. "Would'st thou see thy land at rest? Keep the (headsman's) sword at rest!" Through the mercy which God has shown to me these severities and terrors have been exchanged for tenderness, kindness, and mercy. Fear and respect have thus taken firmer hold of the hearts of men, and there has been no need of executions, scourgings, tortures, or terrors. But this blessed result is altogether due to the mercy and favour of the Creator.
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"Thy power is great, then mercy show: Pardon than vengeance better know. Greatness to thee from Heaven descends: Proneness to wrath thy God offends. Withhold thine hand, some respite give, Nor kill the man thou might'st forgive; Let not his body lifeless fall, His spirit thou can'st ne'er recall. See how the mother's tender breast Is by her child's distress opprest. Boast not the hundreds thou hast slain, To save one life's a nobler aim. Thou shrinkest from the lancet's smart, Keep then thy sword from neck and heart. Seek not to shed a victim's gore, The life-stream stopped will flow no more. From deeds of blood thy hand restrain, Thy blood the assassin's blade may stain. That leader praise whose generous heart, Disdains with captives' lives to sport. From the well of fate he life will draw Who shields the wretch from tyrants' law. A vanquished foe should claim thy care, Then pity show—in mercy spare!" By God's help I determined that the lives (khun) of Musulmans and true believers should be in perfect immunity, and whoever transgressed the Law should receive the punishment prescribed by the book and the decrees of judges.
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2. The next matter, which by God's help I accomplished, was the repetition of the names and titles of former sovereigns which had been omitted from the prayers on Sabbaths and Feasts. The names of those sovereigns of Islám, under whose happy fortune and favour infidel countries had been conquered, whose banners had waved over many a land, under whom mosques and pulpits had been built and exalted, the fragrant creed had been extended, and the people of Islam had waxen strong and warlike, the names of these men had fallen into neglect and oblivion. So I decreed that according to established custom their names and titles should be rehearsed in the khutba and aspirations offered for the remission of their sins. "Would'st thou enjoy a lasting fame? Hide not the merits of an honoured name!" 3. In former reigns they used to collect frivolous, unlawful, and unjust cesses at the public treasury, such as the Mandavi bark, dalálat-i bazárhá, járárí, amíri-tarab, gul-faroshí, jaríbá-i tambol, changí-ghala, kitábí, bílgárí, máhí-faroshí, sábunkarí, rismán faroshí, raughan-karí, nukhud-biryán, tah-bázárí, jhaba, kimár-khána, dád-bankí, kotwálí, ihtisábí, karhí, charáí, musádarát. I had all these abolished and removed from the accounts, and any revenue collector who exacted these cesses from the people was to be brought to punishment for his offence. "Better a people's weal than treasures vast, Better an empty chest than hearts downcast."
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The money received in the public treasury should be derived from sources recognized by the Sacred Law, and approved by books of authority. First the kharáj or tenth from cultivated lands, then the zakát or alms, then the jizya or poll tax on Hindus and other separatists, then the khams or fifth of the spoil and of (the produce of) mines. No tax unauthorized by the declarations of the book should be received in the public treasury. 4. Before my time it was the rule and practice that in repressing infidelity four-fifths of the spoil was appropriated to the public treasury and one-fifth was given to the captors; but the rule of the Law is that one-fifth should be taken by the State, and four-fifths allotted to the captors. The provisions of the Law had thus been entirely subverted. As the Law was thus set at nought, every man looked upon himself as the lawful owner of the spoil he captured. Hence, children borne by female captives were the offspring of fornication. To prevent these irregularities I decreed that one-fifth (of the spoil) should be taken by the State, and four-fifths given to the captors.
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5. The sect of Shí'as, also called Rawáfiz, had endeavoured to make proselytes. They wrote treatises and books, and gave instruction and lectures upon the tenets of their sect, and traduced and reviled the first chiefs of our religion (on whom be the peace of God!). I seized them all and I convicted them of their errors and perversions. On the most zealous I inflicted punishment (siyásat), and the rest I visited with censure (tázir) and threats (tahdíb) of public punishment (tashhír-i zijr). Their books I burnt in public, and so by the grace of God the influence of this sect was entirely suppressed. 6. There was a sect of heretics (mulhid), and sectarians (abáhtiyán), who laboured to seduce the people into heresy and schism. They met by night at an appointed time and place, both friends and strangers. Wine was served, and they said that this was their religious worship. They brought their wives, mothers, and daughters to these meetings. The men threw themselves on the ground as if in worship, and each man had intercourse with the woman whose garment he caught. I cut off the heads of the elders of this sect, and imprisoned and banished the rest, so that their abominable practices were put an end to.
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7. There was a sect which wore the garments of atheism, and having thrown off all restraint, led men astray. The name of their chief was Ahmad Bahárí. He dwelt in the city, and a party of his followers called him a God. They brought those people before me in bonds and chains, and informed me that he presumptuously made himself a prophet, and said that there could be none of the grace of prophecy in any one who had not been admitted into his following. One of his disciples affirmed that a God had appeared in Dehli, that is, Ahmad Bahárí. When these facts were proved against them, I ordered them both to be confined and punished with chains. I admonished the others to repent and reform, and I banished them to different cities to put a stop to the influence of this wretched sect. 8. There was in Dehli a man named Ruknu-d dín, who was called Mahdí, because he affirmed himself to be the Imám Mahdí who is to appear in the latter days, and to be possessed of knowledge by inspiration. He said that he had not read or studied under anyone, and that he knew the names of all things, a knowledge which no prophet had acquired since Adam. He pretended that the mysteries of the science of letters ('ilm-i hurúf) had been revealed to him in a way never made known to any other man, and that he had written books upon the subject. He led people astray into mystic practices, and perverted ideas by maintaining that he was Ruknu-d dín, the prophet of God.
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The elders brought the facts of this case to my attention, and gave evidence of what they had heard him say. When he was brought before me I investigated the charges of error and perversion brought against him, and he was convicted of heresy and error. The doctors of the Law said he was an infidel, and worthy of death, for having spread such vile and pernicious ideas among the people of Islám. If any delay were made in putting them down they would spread like a pestilence, and many Musulmáns would stray from the true faith. A revolt (against religion) would follow; and many men would fall into perdition. I ordered that this vile fellow's rebellion and wickedness should be communicated to all societies of learned men, and be made public to all men, high and low: and that in accordance with the decision of the doctors learned in the holy Law, the guilty should be brought to punishment. They killed him with some of his supporters and disciples, and the people rushing in tore him to pieces and broke his bones into fragments. Thus was his iniquity prevented. God in His mercy and favour, made me, His humble creature, the instrument of putting down such wickedness, and abolishing such heresy; and guided me to effect a restoration of true religion. Thanks for this are due to the great and glorious God.
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Upon hearing or reading the facts here recorded, every well-wisher of His religion will admit that this sect was deservedly punished, and for this good action I hope to receive future reward. 9. A person who was one of the pupils of 'Aín Máhrú, had set himself up as a shaikh in the country of Gujarát, and having got together a body of disciples, used to say, "Ana-l Hakk" (I am God). He commanded his disciples that when he used these words they were to say, "Thou art, thou art!" He further said, "I am the king who dies not;" and he wrote a book in which he inserted the words of his profession (kalimát). He was put in chains and brought before me. The charge being proved, I condemned him to punishment, and his book I ordered to be burnt, so that his innovation (fasád) might be prevented from spreading among the faithful people of Islám. 10. A custom and practice unauthorized by the Law of Islám had sprung up in Musulmán cities. On holy days women riding in palankins, or carts, or litters, or mounted on horses or mules, or in large parties on foot, went out of the city to the tombs. Rakes and wild fellows of unbridled passions and loose habits, took the opportunity which this practice afforded for improper riotous actions. I commanded that no woman should go out to the tombs under pain of exemplary punishment. Now, thanks to the great God, no lady or respectable Musulmán woman can go out on pilgrimage to the tombs. The practice has been entirely stopped. 11.
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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 Malúh 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 Musulmáns, 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 Islám. 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.
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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 Tughlikpúr, the other Sálárpúr. Where infidels and idolaters worshiped idols, Musulmáns 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. 12. Information was brought to me that some Hindus had erected a new idol-temple in the village of Sálihpur, 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.
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13. Some Hindus had erected a new idol-temple in the village of Kohána, 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 Musulmán country. 14. It had been the practice in former reigns to use vessels of gold and silver at the royal table, and sword-belts and quivers were ornamented with gold and jewels. I forbad these things, and I ordered the fittings of my arms to be made of bone, and I commanded that only such vessels should be used as are recognized by the Law.
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15. In former times it had been the custom to wear ornamented garments, and men received robes as tokens of honour from kings' courts. Figures and devices were painted and displayed on saddles, bridles, and collars, on censers, on goblets and cups, and flagons, on dishes and ewers, in tents, on curtains and on chairs, and upon all articles and utensils. Under Divine guidance and favour I ordered all pictures and portraits to be removed from these things, and that such articles only should be made as are approved and recognized by the Law. Those pictures and portraits which were painted on the doors and walls of palaces I ordered to be effaced. 16. Formerly the garments of great men were generally made of silk and gold brocades, beautiful but unlawful. Under Divine guidance I ordered that such garments should be worn as are approved by the Law of the Prophet, and that choice should be made of such trimmings of gold brocade, embroidery, or braiding as did not exceed four inches in breadth. Whatever was unlawful and forbidden by, or opposed to, the Law was set aside.
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Among the gifts which God bestowed upon me, His humble servant, was a desire to erect public buildings. So I built many mosques and colleges and monasteries, that the learned and the elders, the devout and the holy, might worship God in these edifices, and aid the kind builder with their prayers. The digging of canals, the planting of trees, and the endowing with lands are in accordance with the directions of the Law. The learned doctors of the Law of Islám have many troubles; of this there is no doubt. I settled allowances upon them in proportion to their necessary expenses, so that they might regularly receive the income. The details of this are fully set forth in the Wakf-náma. Again, by the guidance of God, I was led to repair and rebuild the edifices and structures of former kings and ancient nobles, which had fallen into decay from lapse of time; giving the restoration of these buildings the priority over my own building works. The Masjid-i jámi' of old Dehli, which was built by Sultán Mu'izzu-d dín Sám, had fallen into decay from old age, and needed repair and restoration. I so repaired it that it was quite renovated. The western wall of the tomb of Sultán Mu'izzu-d dín Sám, and the planks of the door, had become old and rotten. I restored this, and, in the place of the balcony, I furnished it with doors, arches, and ornaments of sandal-wood. The minára of Sultán Mu'izzu-d dín Sám had been struck by lightning. I repaired it and raised it higher than it was before.
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The Hauz-i Shamsí, or tank of Altamsh, had been deprived of water by some graceless men, who stopped up the channels of supply. I punished these incorrigible men severely, and opened again the closed up channels. The Hauz-i 'Aláí, or tank of 'Aláu-d dín, had no water in it, and was filled up. People carried on cultivation in it, and had dug wells, of which they sold the water. After a generation (karn) had passed I cleaned it out, so that this great tank might again be filled from year to year. The Madrasa (college) of Sultán Shamsu-d dín Altamsh had been destroyed. I rebuilt it, and furnished it with sandal-wood doors. The columns of the tomb, which had fallen down, I restored better than they had been before. When the tomb was built its court (sahn) had not been made curved (kaj), but I now made it so. I enlarged the hewn-stone staircase of the dome, and I re-erected the fallen piers (pushtí) of the four towers. Tomb of Sultán Mu'izzu-d dín, son of Sultán Shamsu-d dín, which is situated in Malikpúr. This had fallen into such ruin that the sepulchres were undistinguishable. I re-erected the dome, the terrace, and the enclosure wall. Tomb of Sultán Ruknu-d dín, son of Shamsu-d dín, in Malikpur. I repaired the enclosure wall, built a new dome, and erected a monastery (khdnkdh). Tomb of Sultdn Jaldlu-d din. This I repaired, and I supplied it with new doors.
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Tomb of Sultdn 'Alau-d din. I repaired this, and furnished it with sandal-wood doors. I repaired the wall of the dhdr-khdna, and the west wall of the mosque, which is within the college, and I also made good the tesselated pavement (farsh-i ta'shib). Tomb of Sultan Kutbu-d din and the (other) sons of Sultan 'Alau-d din, viz., Khizr Khan, Shddi Khdn, Farid Khdn, Sultan Shahdbu-d din, Sikandar Khdn, Muhammad Khan, 'Usman Khdn, and his grandsons, and the sons of his grandsons. The tombs of these I repaired and renovated. I also repaired the doors of the dome, and the lattice work of the tomb of Shaikhu-l Islam Nizdmu-l hakk wau-d din, which were made of sandal-wood. I hung up the golden chandeliers with chains of gold in the four recesses of the dome, and I built a meeting room, for before this there was none. Tomb of Malik Tdju-l Mulk Kafuri, the great wazir of Sultan 'Alau-d din. He was a most wise and intelligent minister, and acquired many countries, on which the horses of former sovereigns had never placed their hoofs, and he caused the khutba of Sultan 'Alau-d din to be repeated there. He had 52,000 horsemen. His grave had been leveled with the ground, and his tomb laid low. I caused his tomb to be entirely renewed, for he was a devoted and faithful subject. The Ddru-l dmdn, or House of Rest. This is the bed and resting place of great men. I had new sandal-wood doors made for it, and over the tombs of these distinguished men I had curtains and hangings suspended.
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The expense of repairing and renewing these tombs and colleges was provided from their ancient endowments. In those cases where no income had been settled on these foundations in former times for (procuring) carpets, lights, and furniture for the use of travelers and pilgrims in the least of these places, I had villages assigned to them, the revenues of which would suffice for their expenditure in perpetuity. Jahán-panáh. This foundation of the late Sultan Muhammad Shah, my kind patron, by whose bounty I was reared and educated, I restored. All the fortifications which had been built by former sovereigns at Dehli I repaired. For the benefit of travelers and pilgrims resorting to the tombs of illustrious kings and celebrated saints, and for providing the things necessary in these holy places, I confirmed and gave effect to the grants of villages, lands, and other endowments which had been conferred upon them in olden times. In those cases where no endowment or provision had been settled, I made an endowment, so that these establishments might for ever be secure of an income, to afford comfort to travelers and wayfarers, to holy men and learned men. May they remember those (ancient benefactors) and me in their prayers.
1.18
I was enabled by God's help to build a Dáru-sh shifá, or Hospital, for the benefit of every one of high or low degree, who was suddenly attacked by illness and overcome by suffering. Physicians attend there to ascertain the disease, to look after the cure, to regulate the diet, and to administer medicine. The cost of the medicines and the food is defrayed from my endowments. All sick persons, residents and travelers, gentle and simple, bond and free, resort thither; their maladies are treated, and, under God's blessing, they are cured. Under the guidance of the Almighty I arranged that the heirs of those persons who had been executed (kushta) in the reign of my late lord and patron Sultan Muhammad Shah, and those who had been deprived of a limb, nose, eye, hand, or foot, should be reconciled to the late Sultan and be appeased with gifts, so that they executed deeds declaring their satisfaction, duly attested by witnesses. These deeds were put into a chest, which was placed in the Dáru-l amán at the head of the tomb of the late Sultán, in the hope that God, in his great clemency, would show mercy to my late friend and patron, and make those persons feel reconciled to him.
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Another instance of Divine guidance was this. Villages, lands, and ancient patrimonies of every kind had been wrested from the hands of their owners in former reigns, and had been brought under the Exchequer, I directed that every one who had a claim to property should bring it forward in the law-court, and, upon establishing his title, the village, the land, or whatever other property it was should be restored to him. By God's grace I was impelled to this good action, and men obtained their just rights. I encouraged my infidel subjects to embrace the religion of the prophet, and I proclaimed that every one who repeated the creed and became a Musulmán should be exempt from the jizya, or poll-tax. Information of this came to the ears of the people at large, and great numbers of Hindus presented themselves, and were admitted to the honour of Islam. Thus they came forward day by day from every quarter, and, adopting the faith, were exonerated from the jizya, and were favoured with presents and honours.
1.20
Through God's mercy the lands and property of his servants have been safe and secure, protected and guarded during my reign; and I have not allowed the smallest particle of any man's property to be wrested from him. Men often spoke to me officiously, saying that such and such a merchant had made so many lacs, and that such and such a revenue collector had so many lacs. By reproofs and punishments I made these informers hold their tongues, so that the people might be safe from their malignity, and through this kindness men became my friends and supporters. "Labour to earn for generous deeds a name, Nor seek for riches to extend thy fame. Better one word of praise than stores of gold, Better one grateful prayer than wealth untold." Under God's favour my heart was occupied with an earnest desire to succour the poor and needy (fukra wa masákin) and to comfort their hearts. Wherever I heard of a fakir or religious recluse, I went to visit him and ministered to his necessities, so that I might attain the blessing promised to those who befriend the poor.
1.21
Whenever a person had completed the natural term of life and had become full of years, after providing for his support, I advised and admonished him to direct his thoughts to making preparation for the life to come, and to repent of all things which he had done contrary to the Law and religion in his youth; to wean his affections from this world, and to fix them on the next. I desired to act upon the sentiment of these lines— "The practice of the great should be To succour honest men; And when a good man dies, to see His children find a friend." When any government servant filling an important and responsible position was carried off under the decrees of God to the happy future life, I gave his place and employment to his son, so that he might occupy the same position and rank as his father and suffer no injury. "Kings should make their rule of life To love the great and wise; And when death ends this mortal strife, To dry their loved ones' eyes."
1.22
The greatest and best of honours that I obtained through God's mercy was, that by my obedience and piety, and friendliness and submission to the Khalifa, the representative of the holy Prophet, my authority was confirmed; for it is by his sanction that the power of kings is assured, and no king is secure until he has submitted himself to the khalífa, and has received a confirmation from the sacred throne. A diploma was sent to me fully confirming my authority as deputy of the khiláfat, and the leader of the faithful was graciously pleased to honour me with the title of "Saiyidu-s Salátín." He also bestowed upon me robes, a banner, a sword, a ring, and a foot-print as badges of honour and distinction. My object in writing this book has been to express my gratitude to the All-bountiful God for the many and various blessings He has bestowed upon me. Secondly, that men who desire to be good and prosperous may read this and learn what is the proper course. There is this concise maxim, by observing which, a man may obtain God's guidance: Men will be judged according to their works, and rewarded for the good that they have done.