[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [Delhi Sultanate (1206–1526)](https://indike.org/pramana/in.darkages.sultanate) › [Ṭabaqāt-i Nāṣirī](https://indike.org/pramana/in.darkages.sultanate.tabaqat-i-nasiri) › [Tabakat-i-Nasiri](https://indike.org/pramana/in.darkages.sultanate.tabaqat-i-nasiri~en-raverty) › 288.1 # The Nāṣirī Generations 288.1 Tabakat-i-Nasiri 288.1 - **Language:** English ### [288.1.1](https://indike.org/pramana/in.darkages.sultanate.tabaqat-i-nasiri~en-raverty.288.1.1) This account is derived from a recluse among the recluses of Islam, who is worthy of credit, and is here recorded in order that it may come under the observation of the Sultan of Islam. This servant of the victorious empire, Minhaj-i-Saraj, who is the author of this Tabakat, on the first occasion that he chanced to undertake a journey into the Kuhistan, and saw the Muhtashim, Shihab, the Hakim, the friend of the Musalmans, saw, in his presence, a recluse, an aged man of Nishapur, who was one among the esteemed of Sultan Muhammad, Khwarazm Shah, and his mother, the Malikah-i-Jahan—on whom be the Almighty’s mercy!—and, during the time of that monarch and his mother, he enjoyed their intimacy and esteem. This recluse used clandestinely to take care of the interests of the Muhtashim, Shihab, before the Sultan’s throne, and was wont to show honour towards his emissaries; and, such of their important affairs as used to be before the Court, he would get brought to a successful termination. ### [288.1.2](https://indike.org/pramana/in.darkages.sultanate.tabaqat-i-nasiri~en-raverty.288.1.2) When the misfortunes \[attending the irruption\] of the Chingiz Khan arose, and the people of Khwarazm, of the capital, and of Khurasan, became dispersed, this recluse, for those reasons \[above referred to\], threw himself into the Kuhistan; and, on account of previous obligations, the Muhtashim, Shihab, the Hakim, was under towards him, this recluse obtained great favour with him, and received abundant honour and reverence. On the Muhtashim, Shihab, being removed from the government of the Kuhistan, and his proceeding to Alamut, when the Muhtashim, Shams, arrived, this recluse did not obtain the same respect from him; and, as he was not on terms of intimacy with the Muhtashim, Shams, the absence of Shihab greatly affected the heart of the recluse. He desired, in order to perform the debt of gratitude \[he owed\] to the Muhtashim, Shihab, to take vengeance upon this Muhtashim, Shams, who was the displacer of the former, and thereby attain, for himself, the felicity of martyrdom, and also perform an act of holy warfare \[upon an infidel\]. ### [288.1.3](https://indike.org/pramana/in.darkages.sultanate.tabaqat-i-nasiri~en-raverty.288.1.3) One day he entered the place of audience of the Muhtashim, Shams, and represented, saying: “It is necessary to give me a private audience. I have important business, which I will communicate in private.” The Muhtashim, Shams, had his audience hall cleared, but the recluse said: “I am not satisfied to proceed lest it should so happen that I might be in the middle of my statement and an interloper might enter, and the matter be interrupted. If the Muhtashim will direct that I may fasten the door of the audience hall on the inside, my heart will be freed from that fear.” The Muhtashim replied: “It will be well: it is necessary to put the chain across the door of the audience hall on the inside.” The honest \[!\] recluse got up, and fastened the door on the inside, and came and seated himself down in front of the Muhtashim. It was an habitual custom with that Muhtashim constantly to have a finely-tempered palarak poniard in his hand. Sometimes he would place it at his side, sometimes before him, and sometimes he would take it in his hand. ### [288.1.4](https://indike.org/pramana/in.darkages.sultanate.tabaqat-i-nasiri~en-raverty.288.1.4) The recluse turned his face towards the Muhtashim, and said: “I suffer tyranny in thy city and territory. Why have they placed this poniard in thy hand ? \[Is it not\] for this purpose that thou shouldst ward off tyranny and violence from the weak and oppressed ? Give the weapon into my hand that I may see whether it be sharp or not.” The Muhtashim, inadvertently, the recluse being an infirm old man, and thinking that from him no mischief would arise, gave the poniard into the Darwesh’s hand. The latter seized it, struck at the Muhtashim, and inflicted upon him several severe wounds, in such a manner that his body was wounded in several places. It was the winter season, and the Muhtashim wore two garments of hair \[cloth\], one over the other; and, the recluse being old and infirm, the wounds proved not so very deep. Had the recluse been young, and had it been the summer season, without doubt, the Muhtashim would have gone to hell. Notwithstanding he was wounded, he got up, seized the wound-inflicting recluse, and cried out for assistance. A number of Mulahidahs were in the vestibule of the place of audience, and they burst open the door, and came in, and martyred the recluse — the Almighty reward him ! ### [288.1.5](https://indike.org/pramana/in.darkages.sultanate.tabaqat-i-nasiri~en-raverty.288.1.5) A cry now arose in the city of Tun; and the Mulahidahs conspired against the Musalmans to put those poor unfortunates to death, but the Muhtashim promptly directed so that they issued a proclamation, to the effect that no Musalman should be hurt in the least, since it would not be right to slay all the Musalmans through the act of one individual. During that short period of tumult, however, an eminent Imam, and learned man, whom they used to call Imam Najm-ud-Din-i-Sarbari, the Rumi, attained martyrdom, because a Mulhid was at enmity with him, but of the rest of the Musalmans not one suffered any molestation. Subsequently, command was given so that they impaled the Mulhid who had killed the Imam. The object in \[relating\] this incident was this, that it is essential that sovereigns should ever be circumspect and vigilant, and should never leave \[their\] arms out of their own possession, and should not place confidence in any one. I now return to the thread of this History. ### [288.1.6](https://indike.org/pramana/in.darkages.sultanate.tabaqat-i-nasiri~en-raverty.288.1.6) When they placed Mangu Khan upon the throne, he conferred the dominion of I-ran and 'Ajam upon his younger brother, Hulaku ; and another younger brother, named Kubilan, after he had returned from the conquest of 'Irak, he installed over the tribes of Turkistan, and a third brother, Artuk Bukah, he placed as his deputy over the kingdoms of Tamghaj. He \[Mangu\] then assembled a numerous army, and marched into the country of Chin and reached a place where the horses of his forces, through the insalubrity of the climate, and want of forage, apparently, they found grain and forage excessively scarce. They accordingly despatched information to the Ka'an, stating that it would be impossible to proceed by that route, and asked permission to march by another road into Kara-Jang. This is the tract of country which Rashid-ud-Din, quoting Al-Biruni, mentions. After noticing Dew-gir and the Ma'abar in the Dakhan of Hind, he says: There is also another large territory which is Gandhar, and called by the Mughals Kara-Jang or Hamil, and its people are descended from Hindi and Khita-i parents. In the reign of Kubilae Ka'an it was subdued by the Mughals. On one side it joins Tibbat, on another, the frontier of Khitae, and on the third, Hind. Learned men have said that the people of three different countries are particularly celebrated for three different things: Hind for its numerous armies, the territory of Gandhar for its elephants beyond computation, and the Turks for horses.” ### [288.1.7](https://indike.org/pramana/in.darkages.sultanate.tabaqat-i-nasiri~en-raverty.288.1.7) I have previously narrated the Fanakati’s account of the geography of some of these parts, and the names of various countries of Khitae, Chin, and Maha-Chin, but it will be well to mention what refers to this very tract under discussion again, as great discrepancy exists with regard to the mode of writing the name of it. The Fanakati says: “To the S. W. of Khitae is another country, which they—the people of it—style Dae-liu—in one MS. written Dae-lu—and the Mughals call it Gandhar—another MS. has Gandah-har. This country with us—the writer’s native country, Mawara-un-Nahr, and Turkistan—is known as Kandhar. It lies between Hind and Tibbat, and in one half of it the people are black \[dark\], and in the other half, white \[fair\]. The Mughals call all this white half Chaghan-Jang, and the other Kara-Jang. It is doubtful what the meaning of Jang is, in fact it is very doubtful what is the correct word, for it is written which may be read in various ways, but if one take the first form in which perhaps it is chiefly written, it may be read, in the absence of vowel points, Janak, Janag, Jank, or Jang; and from its being used with chaghan and kara, which are Turkish words for white and black, it must, without doubt, be Turkish likewise. I am doubtful, however, whether the last form given above Jamak, is not, after all, the correct word. I have taken some trouble to search it out in several works, and am sorry that there should still remain any doubt upon it. ### [288.1.8](https://indike.org/pramana/in.darkages.sultanate.tabaqat-i-nasiri~en-raverty.288.1.8) But, from comparison, we arrive at some other facts. The Fanakati and some others say, that, east of Khitae, the of the Hindus, and Jakut of the Mughals, inclining south-east, is an extensive country called Manzi it is also written in some MSS. and and sometimes, by the Fanakati also, or by the Chinese, Maha-Chin by the Hindus, and Tingnash by the Mughals. This latter name too, as I have previously remarked, is written in so many different ways that it is difficult to determine which is the most correct. It is written Tingnash—in several very correctly and carefully written MSS., also Tingbash—Biktash,—Tingtash,—Tingnas, and the like, but I believe, after all, that the way in which it is written in the “Nuzhat-ul-Kulub” is the correct one, namely, Ningias, or Ningaish. This country is said, by the Fanakati and others, to be separated from Khitae or Chin by the Kara Mur-an or Black River, that its capital was Khunsae or Shunsae, that it is also called Karawere perishing. He despatched swift messengers into Tur- --- Source: [https://indike.org/pramana/in.darkages.sultanate.tabaqat-i-nasiri~en-raverty.288.1](https://indike.org/pramana/in.darkages.sultanate.tabaqat-i-nasiri~en-raverty.288.1) · Pramāṇa