The Nāṣirī Generations 192.1
Tabakat-i-Nasiri 192.1
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192.1.1
Since the Most High and Holy God, from all eternity, had predestined that the states of Hindustan should come under the shadow of the guardianship of the great Sultan, the supreme monarch, Shams-ud-Dunya wa ud-Din, the shadow of God in the worlds, Abu-l-Muzaffar, I-yal-timish, the Sultan, the right arm of the Vicegerent of God, the aider of the Lord of the Faithful — God illumine his convictions and weight the balance with the effects of his equity and beneficence, and preserve the dynasty of his descendants, on whom, of those who have passed away, be peace ! and may the Nasiriah Mahmudiah sovereignty perpetually continue in security and safety from the troubles of the end of time, and from the accidents and vicissitudes of the world ! — that just and munificent Sultan, upright, beneficent, a zealous and steadfast warrior against infidels, the patronizer of the learned, the dispenser of justice, in pomp like Faridun, in disposition like Kubad, in fame like Ka-us, in empire like Sikandar, and in majesty like Bahram, was, Yusuf like, from out of the Ilbari [or Albari] tribes of Turkistan, delivered over to merchants, until, from one degree to another, he was raised to the throne of empire and seat of dominion, so that the back of the Muhammadan religion, through his sovereignty, waxed strong, and the development of the Ahmadi faith, through his valour, acquired pre-eminence. In intrepidity he turned out another impetuous ’Ali, and, in liberality, a second Hatim-i-Ta-i.
192.1.2
Although the beneficent Sultan, Kutb-ud-Din — on whom be peace! displayed to the world the bestowal of hundreds of thousands, the august and beneficent Sultan, Shams-ud-Dunya wa ud-Din — may he rest in peace! — in place of every hundred thousand of his, used to bestow a hundred [times a] hundred thousand, both in capacity and in computation, as, both in this world and in the next, may be accounted [in his favour]. Towards men of various sorts and degrees, Kazis, Imams, Muftis, and the like, and to darweshes and monks, landowners and farmers, traders, strangers and travellers from great cities, his benefactions were universal. From the very outset of his reign, and the dawn of the morning of his sovereignty, in the congregating of eminent doctors of religion and law, venerable Sayyids, Maliks, Amirs, Sadrs, and [other] great men, the Sultan used, yearly, to expend about ten millions; and people from various parts of the world he gathered together at the capital city of Dihli which is the seat of government of Hindustan, and the centre of the circle of Islam, the sanctuary of the mandates and inhibitions of the law, the kernel of the Muhammadi religion, the marrow of the Ahmadi belief, and the tabernacle of the eastern parts of the universe — Guard it, O God, from calamities, and molestation!
192.1.3
This city, through the number of the grants, and unbounded munificence of that pious monarch, became the retreat and resting-place for the learned, the virtuous, and the excellent of the various parts of the world; and those who, by the mercy of God, the most High, escaped from the toils of the calamities sustained by the provinces and cities of ’Ajam, and the misfortunes caused by the [irruption of the] infidel Mughals, made the capital — the asylum of the universe — of that sovereign their asylum, refuge, resting-place, and point of safety; and, up to the present day, those same rules are observed and remain unchanged, and such may they ever continue! From a number of credible persons it has been heard narrated after this manner, that, when the beneficent Sultan, Shams-ud-Din, was young in years, and was called, by command of the Most High, from the territory of Turkistan and the families of the Ilbari [tribe] to the empire of Islam and dominion of Hindustan, it so happened that his father, who was named I-lam Khan, had numerous kindred, relations, dependents, and followers; and [that] this [future] sovereign, from his earliest years, was endowed with comeliness, intelligence, and goodness of disposition to a great degree, so much so that his brothers began to grow envious of these endowments. They therefore brought him away from his mother and father under the pretence that he should get sight of a herd of horses.
192.1.4
Like as in the case of Yusuf, they said, ‘Why, O father, dost thou not intrust Yusuf to us, seeing that we are true friends of his ? Send him along with us to-morrow into the pastures that he may divert himself, and we will be his protectors’;’ and, when they brought him where the herds of horses were, they sold him to certain merchants ; and some say that his uncle’s sons were among the party that sold him. The merchants brought him towards Bukhara, and sold him to one of the kinsmen of the Sadr-i-Jahan [the chief ecclesiastic] of Bukhara, and, for some time, in that family of eminence and sanctity, he remained. The most beneficent of that family used to nourish him in the hall of his kindness, like his own children in infancy.
192.1.5
One of the trustworthy has related, saying: “‘I heard from the blessed lips of that monarch himself, who said, “ On a certain occasion, one of the [above-mentioned] family gave me a small piece of money, saying : ‘ Go into the market and buy some grapes and bring them.’ When I set out for the market, I lost by the way that bit of money ; and through my youthful age, out of fear at what had happened, I fell a crying. Whilst thus lamenting, I was joined by a good Darwesh who took me by the hand, and purchased for me some grapes which he gave me ; and he made me promise [saying]: ‘When thou attainest unto power and dominion thou wilt ever regard devotees and ascetics with reverence, and watch over their weal.’ I gave him my promise ; and all the prosperity and blessings, which I acquired, I acquired through the compassionate regard of that Darwesh.’ ” The probability is that never was a sovereign of such exemplary faith, and of such kind-heartedness and reverence towards recluses, devotees, divines, and doctors of religion and law, from the mother of creation ever enwrapped in the swaddling bands of dominion.
192.1.6
From that priestly and saintly family a merchant, whom they used to call the Bukhara Haji, purchased Shams-ud-Din. Subsequently, another merchant, whom they were wont to style Jamal-ud-Din, Muhammad, of the Tight Tunic, purchased him of the Bukhara Haji, and brought him to the city of Ghaznin. At that period, no Turk superior to him in comeliness, commendable qualities, agreeable manners, and of such indications of intelligence and sagacity, had they brought to that capital. He was mentioned in terms of commendation to the Sultan-i-Ghazi, Mu'izz-ud-Din, Muhammad, son of Sam, and command was given [by the Sultan] that they should name his price. He, along with another Turk, was in one team, and the latter Turk they were in the habit of calling I-bak. The sum of a thousand dinars of pure Rukni gold was specified for the two. The Khwajah [merchant or master], Jamal-ud-Din, Muhammad, of the Tight Tunic, declined selling him [Shams-ud-Din] for that amount; and the Sultan commanded that no one should purchase him, and that [the sale] should be prohibited.
192.1.7
The Khwajah, Jamal-ud-Din, Muhammad, after that he had stayed at Ghaznin a year, determined to proceed to Bukhara, and he took Shams-ud-Din along with him thither, and, for another three years, he remained in Bukhara. After that he was brought to Ghaznin a second time, and continued there for the period of another year, because it was not permitted that any one should purchase him, until Sultan Kutb-ud-Din, I-bak, after the holy war of Nahrwalah and the conquest of Gujarat, along with Malik Nasir-ud-Din, Husain-i-Khar-Mil proceeded to Ghaznin, and heard his story. Kutb-ud-Din solicited permission from Sultan Mu'izz-ud-Din, Muhammad, to purchase him. The Sultan replied: "Since a command has been issued that he should not be purchased at Ghaznin, let them take him to the city of Dihli and there he can be purchased." Kutb-ud-Din gave directions to Nizam-ud-Din, Muhammad, to remain behind at Ghaznin, for the purpose of transacting some affairs of his, and, after his own determination of returning to Hindustan, requested him, on his return, to bring along with him to Dihli, Jamal-ud-Din of the Tight Tunic, in order that the purchase of Shams-ud-Din might be there effected. According to Kutb-ud-Din's command, Nizam-ud-Din, Muhammad, on his return, brought them [the two slaves] along with him to the capital, Dihli;
192.1.8
and Malik Kutb-ud-Din purchased both slaves, and another writer says "the brokers fixed the price of the two as our author states." the Turks for the sum of a hundred thousand jitals. The other Turk, named I-bak, received the name of Tam-ghaj, and was made Amir of Tabarhindah; and, subsequently, in the engagement which took place between Sultan Taj-ud-Din, Yal-duz, and that beneficent of his time — Sultan Kutb-ud-Din, I-bak, he was killed. Shams-ud-Din, I-yal-timish, was made Sar-i-Jan-dar [chief of the Jan-dars or Guards] to Kutb-ud-Din, who styled him son, and retained him near himself, and he continued to rise in office and in dignity daily; and Kutb-ud-Din, discerning within him proofs of rectitude and integrity, both in movement and at rest, outwardly as well as inwardly, by the light thereof, advanced him from one position to another until he raised him to the office of Amir-i-Shikar [Chief- Huntsman]. Subsequently, when Gwaliyur was taken he became Amir of Gwaliyur; and, after that, he acquired the fief of the town of Baran and its dependencies. Some time after this, as proofs of tact, energy, valour, and high-mindedness were unmistakeably displayed by him, and the beneficent Sultan, Kutb-ud-Din, I-bak, noticed and marked all these [accomplishments] in him, he conferred upon Shams-ud-Din the fief of the territory of Buda’un.