Tarikh-i Daʾudi 3: The Reign of Sultán Sikandar Lodi.
Táríkh-i Dáúdí of 'Abdu-lla (extracts) 3
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Contents
The Reign of Sultán Sikandar Lodi.
3.1.1
Historians who have written concerning the reign of Sultán Sikandar say, that before his accession to the throne he was called Nizam Khán, and that he was remarkable for his beauty, which was unsurpassed, and that whoever looked on him yielded his heart captive. Shaikh Hasan, the grandson of the Shaikh Abú Lald whose memory is revered in Ráprí, was captivated by his appearance. This Shaikh Hasan was one of the most distinguished men of the period. One winter day, Prince Nizám Khán was sitting in his private chamber, when Shaikh Hasan was seized with a desire of beholding him, and he found no difficulty in reaching him, on account of the respect in which men of his pure mode of life are held. Sultán Sikandar was much astonished at seeing him enter, and asked him how he had come in without permission, in spite of the doorkeepers. The Shaikh answered, "You know best how and when I came." The Sultán said : "You consider yourself fond of me?" He replied, "I cannot hinder myself from being so." The Sultán ordered him to come forward; he did so, and there was a stove before the Sultán: the Sultán placed his hand on the Shaikh's head, and pressed it towards the burning coals; notwithstanding which, the Shaikh did not make the slightest movement or resistance. They remained in this position for a short time, when Mubárak Khán Lohání arrived: he wondered much at what he saw, and asked who that person (the Shaikh) was. The Sultán replied that it was Shaikh Hasan.
3.1.2
Mubárak Khán said : "O man who fearest not God, what are you doing! Shaikh Hasan has suffered no damage or injury from the fire; tremble, lest you yourself should!" The Sultán said, "He calls himself my admirer!"" Mubárak Khán answered: "You ought to be thankful for his doing so, and that you are pleasing in the sight of so holy a man: if you would obtain felicity in this world and the next, obey him." Prince Nizám Khán then withdrew his hand from the Shaikh's neck; and every one saw that, notwithstanding the dreadful heat of the fire, neither the face nor hair of the Shaikh had been injured. In spite of all this, the Sultán ordered the Shaikh to be chained, neck and foot, and cast into a dungeon. This was also done; and a week afterwards they informed Sultán Sikandar, that Shaikh Hasan was dancing in the bázár; he ordered him to be seized and brought before him. When he came into the presence, the Sultán said to him: "You call yourself my admirer; why have you escaped from the captivity in which I placed you?" Shaikh Hasan answered: — "I did not do so of my own accord; my grandfather, Shaikh Abú Lálá, led me forth by the hand." The Sultán ordered the room in which the Shaikh had been confined to be inspected; the door was opened, and the chains found lying on the ground; and the Shaikh had, nevertheless, been found dancing in the bázár! Thenceforth the Sultán did not treat the Shaikh with disrespect.
3.1.3
It is also related of this prince, that before his accession, when a crowd of Hindus had assembled in immense numbers at Kurkhet, he wished to go to Thánesar for the purpose of putting them all to death. One of his courtiers represented to him that it would be better to consult the learned before doing this; Sultán Sikandar caused the doctors to assemble, and questioned the chief of them, whose name was Mián 'Abdu-lla, of Ajodhan. This Maliku-l 'Ulama asked the King what there was in that place (Thánesar). He replied, "There is a tank in which all the infidels are accustomed to bathe." The Maliku-l 'Ulama said, "Since when have they been in the habit of doing so?" Nizám Khán replied that it was an ancient custom. Mián 'Abdu-lla asked what the Muhammadan sovereigns who had preceded him had been in the habit of doing. The Sultán answered, that up to his time they had left the Hindus unmolested. The Maliku-l 'Ulama then assured the King that it would be very improper for him to destroy an ancient idol-temple, and that he ought not to forbid the accustomed rite of performing their ablutions in the tank. When this conversation had lasted a short time, the Sultán placed his hand on his dagger, and exclaimed, "You side with the infidels.
3.1.4
I will first put an end to you, and then massacre the infidels at Kurkhet!" Mián 'Abdu-lla said, "Every one's life is in the hand of God—no one can die without His command: whoever enters the presence of a tyrant must beforehand prepare himself for death, let what may happen! When you asked me, I gave you an answer in conformity with the precepts of the Prophet; if you have no reverence for them, what is the use of inquiring?" Sultán Sikandar's wrath was slightly appeased, and he said, "If you had permitted me to do this, many thousands of Musulmáns would have been placed in easy circumstances by it." Mián 'Abdu-lla replied: "I have said my say; you know what you intend doing: What I say to you is dictated by eloquence. Either take advice or be vexed." The Sultán then rose up from the assembly, and all the learned went with him, with the exception of Mián 'Abdu-lla, who remained standing in his place. The Prince requested that he would visit him occasionally, and then gave him leave to depart.
3.1.5
Another anecdote related of him is, that, in the time of Sultán Bahlol, when Tátár Khán and Saif Khán, grandees of the State, had rebelled, and seized many districts, the revenues of which they applied to their own private use, it so happened that at the same period Prince Nizám Khán had seized Pánípat without the permission of Sultán Bahlol, and made it a jágír of his own. Certain nobles laid a complaint about this before the Sultán, who caused a farmán to be written to Khwájagí Shaikh Sa'íd, the Prince's díwán, to this effect: "The Prince has behaved thus at your instigation. If you have such a desire to display your courage, take forcible possession of Tátár Khán's estates! What courage do you show when you plunder my territory?"
3.1.6
The Shaikh went to the Prince with the farmán in his hand, and on the Prince's inquiring if all went well, he answered that it did, inasmuch as Sultán Bahlol had himself made over the regal power to the Prince. The Prince asked why he spoke in that way. He answered, "Look at this farmán which he has written and sent." The Prince opened it, and found that its contents were to the effect that if he possessed the courage and power, he should take possession of Tatár Khán's lands. The Sultán said, "O Khwájagi, they have given us a strange sort of kingdom." The Khwájagi observed: "A kingdom is not to be gained easily. If you can perform what has been ordered, you are certain to succeed to the throne. The King commands you to take the management of important business, which he ought to transact himself; and by so doing he hints to you that he intends you to succeed him." "Well," said the Prince, "what must I do then?" He replied, "Arise, and try your fortune! As it is said in this verse: No one receives a land as his heritage, Unless he arms each of his hands with a sword!"
3.1.7
At that period, when the Prince Nizám Khán was staying at Pánípat, he had 1500 horsemen with him, all of whom were as much attached to him as Khwájagi Shaikh Sa'id Farmulí, and his relations. Among these adherents were Míán Husain and his five brothers, Daryá Khán, Sher Khán Loháni, 'Umar Khán Sarwáni, and others. One day the Prince mustered this force in Pánípat, and after consulting with all the chiefs about his affairs, they came to the conclusion that the best course would be to send a portion of the 1500 men he had with him against the parganas in the neighbourhood of Sirhind, and order them to take possession of them. When strife had thus commenced, Tatár Khán collected a large army, and Prince Nizám Khán advanced from Pánípat with the before-mentioned troops to meet him. They encountered each other in the pargana of Ambála, on the plain where subsequently the battle was fought between Salím Sháh and Haibat Khán Níází, whose title was 'Azam Humáyún.
3.1.8
Nizám Khán and his troops turned their faces towards the field with the same courage which their predecessors had displayed on the day of the fight. The Prince was accompanied by a body of his most valiant warriors well armed, and the Khwájagí Sa'íd went before him on horseback. The Khwájagí glanced two or three times at the Prince, who asked him what he noticed. He replied: "Your slave sees that you are surrounded by gallant youths: if you lead them well, you may hope for victory; if you do not choose to do this, you are, of course, at liberty to do what you please. Just consider what your troops are capable of performing. Tátár Khán may have 15,000 horsemen, but he does not possess ten such as these. If the Most High be pleased to grant victory to your troops, your wishes will be accomplished; if not, you can easily effect your escape, for you are mounted on a swift horse, and could never be overtaken."
3.2.1
When the Prince heard this speech, he laughed, and said to the Khwájagí, "In my imagination I can picture to myself your horse's feet scampering above the surface of the ground; but as for mine, I see him buried in the enemy's gore up to his very chest, so that he cannot move." The Khwájagí alighted from his horse, and gave his right hand to the Prince, saying, "This is a sign of victory; such a chief ought always to possess bravery and resolution." When the hostile parties had come to close quarters, the first person who rode towards the foe was Daryá Khán Lohání, accompanied by thirty men, who placed himself between the two armies; and in order that these horsemen might act effectively, he desired that they should all direct their attack together against the same quarter. From the other side, 500 horsemen advanced to meet them, and Daryá Khán attacked these 500 with his thirty troopers, and fought so fiercely that sparks flashed from the steel in the sight of both armies. Daryá Khán vanquished and defeated them, and they fled back to their comrades, whilst Daryá Khán returned to his position. It is said that 500 horsemen came out three several times against Daryá Khan, who put them on each occasion to flight, and then went back to his post; after the third trial no enemy advanced, and Darya Khan said to his companions, "The fear which I have caused and the fortune of my lord have appalled them;
3.2.2
you, O friends, remain here whilst I hasten against them in person." Darya Khan penetrated their army three times, and three times returned to his place. After which Mian Husain, with 700 troopers, sallied forth from the army of the Prince, and was attacked by 1500 horsemen of Tatar Khan's. Mian Husain was three times successful in the same manner as Darya Khan had been; and he also went three times singly in amongst the foe, and escaped three times. After Mian Husain, 'Umar Khan Sarwani with 500 horse, receiving permission from the Prince, advanced in the direction of Mian Husain, and when near him, an interchange of civilities took place, after which 'Umar Khan said to the Mian, "May a thousand mercies be with you and Darya Khan! You have behaved with a valour which elicits the praises of every one. I have as yet done nothing, and I have come to consult you as to what I ought to do. You have already done more than your duty; now it is my turn!"
3.2.3
Just at this time, Ibrahim Khan, the son of 'Umar Khan, galloped up to his father, and said, "I adjure you by the Kuran and the salt of the Prince not to advance your horse. As you looked on whilst Darya Khan the son of Mubarak Khan, and Mian Husain the son of Khwajagi, were fighting, look also at what your own son does!" 'Umar Khan said, "I am ready to witness your valour, and will hold back." Ibrahim Khan said, "Nothing can be perceived in a crowd; you ought, therefore, to see me advance singly." After saying this to his father, he attacked the enemy's 15,000 horsemen three times, overthrowing on each occasion two or three hostile cavaliers with his spear, whilst their horses fled riderless. 'Umar Khan, when he beheld this, raised the battle-cry of the followers of Islam, and charged the division attached to Tátár Khán himself. Tátár Khán was slain, and Hasan Khán his brother fell alive into his hands, and the whole army of Tátár Khán was routed. This victory, which no one expected the Prince to gain, caused him to be admired by all the people and nobles. After this, Sultán Bahlol also became thoroughly convinced that Nizam Khan was the ablest of his sons, so much so that he appointed him his successor.
3.2.4
When the news of Bahlol's death reached Prince Nizám Khán in Dehli, he left at Dehli one of his nobles, Jamál Khán, in whom he placed confidence, and determined to set forth himself. On the day he quitted Dehli, he first went to Shaikh Samá'u-d dín, one of the holy men of that age, for the purpose of requesting him to repeat the fátiha, and said, "O Shaikh! I desire to study orthography and prosody with you." He commenced accordingly, and began repeating these words by direction of his instructor, "May God render you fortunate in both worlds." The Sultán said, "Say that again." He did so three times successively in Arabic. Then the Sultán kissed that reverend person's hand, and explained that he was about to set forth at the summons of the nobles to assume the kingdom, and so he went away, considering this benediction as a favourable omen: "The assertions of the pure are the interpretation of Fate, For their hearts resemble the tablet and pen." Prince Nizám Khán, by the advice of the principal chiefs, advanced with all expedition from Dehli to the town of Jalálí, and sent the corpse of his father to Dehli. On Friday, the 7th Sha'bán, a.h. 894, he was raised to the throne by the assistance of Khán Jahán, the Khán-khánán Farmulí, and other great chiefs, on an eminence near the Black River, or as it is called by the inhabitants of that district Kálí nai.
3.2.5
On that spot there is a building called the palace of Sultán Fíroz, and there he became king in the eighteenth year of his age, with the title of Sultán Sikandar Ghází. Sultán Sikandar was a most illustrious monarch and of a benevolent disposition; he was famous for his liberality, honour, and politeness; he had no affection for pomp and ceremonies, and cared not for processions and magnificent dresses. No one who was profligate or a bad character had access to him; he always associated with men of religion and the virtuous, and was both inwardly pious and outwardly handsome; he did not give way to his desires, and was exceedingly God-fearing and benevolent to the people. He was very just and courageous, his equity beheld the weak and the strong with the same eye, and he was constantly employed in balancing evidence, deciding suits, arranging the affairs of the Empire, and trying to render his subjects happy; he personally assisted the wretched. After the afternoon prayer, he went into an assembly of Mullás, and then read the Holy Book. After being present at public prayer and the conclusion of the evening thanksgiving, he was in the habit of going to his harem, where he remained an hour. He then proceeded to his private chamber, where he seated himself, and remained awake the entire night, but slept at mid-day. He generally preferred the night for listening to the petitions of the needy;
3.2.6
he also devoted a portion of it to regulating the affairs of the Empire, and in causing farmáns to be written to the governors of provinces and letters to the monarchs of the time. Seventeen accomplished and learned men of tried merit were constantly with him in his private apartment. After midnight he was in the habit of calling for food, when these seventeen learned men, after washing their hands, seated themselves in front of the Sultán, who was himself seated on his couch. A large chair was then brought close to the bed, and the different dishes being placed on it the Sultán commenced eating; food was also placed before his seventeen companions, who were, however, forbidden to partake of it in his presence. When the King had finished, they carried their plates away to their houses, and ate there. Some writers assert that His Majesty, in order to keep himself in health, was then in the habit of secretly drinking wine. He founded masjids throughout all his dominions, and appointed a preacher, a reader, and a sweeper to each; to all of whom he gave regular stipends. Every winter he sent clothes and shawls for the benefit of the needy, and distributed a certain amount of money to them every Friday. Cooked and uncooked victuals were daily given to the poor at various places in the city by his command.
3.2.7
During the blessed season of the month of Ramazán, and on the day of the Prophet's decease, he rejoiced the hearts of the necessitous and poor, and behaved towards them with royal liberality. He ordained that twice a year he should be furnished with detailed accounts of the meritorious poor of his Empire, whom he then supplied with means sufficient to support them for six months, each receiving according to his wants. During his reign, nobles, shaikhs, and men of learning from the lands of Arabia and Persia, of Hind and Bukhára, induced to do so by his favour and benevolence, took up their residence at Ágra, where the King himself generally dwelt. During the fortunate reign of this monarch the fields were in a high state of cultivation, and merchants, peasants, and all God's creatures were enabled without danger to perform the duties of their respective occupations in ease and contentment. He always inquired strictly into the particulars of the lineage and ancestors of any one who came to him for service, and gave him an appointment corresponding to the dignity of his forefathers, bestowing a jágír without inspecting the applicant's horse and arms, and commanding him to equip himself from its revenues. The military profession was in his time a very honourable one. The public roads in his territory were so well secured that there was not a sign of highwaymen and robbers throughout all his dominions.
3.2.8
He allotted lands to the infidels who submitted to the followers of Islám in their respective countries; and whoever rebelled or was contumacious, was considered guilty of treason, and was either slain or banished.
3.3.1
He was so zealous a Musulmán that he utterly destroyed divers places of worship of the infidels, and left not a vestige remaining of them. He entirely ruined the shrines of Mathurá, the mine of heathenism, and turned their principal Hindu places of worship into caravanserais and colleges. Their stone images were given to the butchers to serve them as meat-weights, and all the Hindus in Mathurá were strictly prohibited from shaving their heads and beards, and performing their ablutions. He thus put an end to all the idolatrous rites of the infidels there; and no Hindu, if he wished to have his head or beard shaved, could get a barber to do it. Every city thus conformed as he desired to the customs of Islám. In each quarter prayers were performed in public, and high and low were everywhere seized with a desire of acquiring knowledge. In Sikandar's time many tradesmen were wealthy, and so much rivalry in consequence existed amongst them, that each tried to exceed the other in his expenditure.
3.3.2
One of the King's commands was, that twice a year money should be distributed from the royal treasury to the deserving poor of the different cities, and certain God-fearing persons were sent to inquire into the state and administer to the necessities of the unfortunate. He ordained that each Jágírdár should possess all the revenues of his tenure, with the exception of those proceeding from imlák and wazáif. Thus were the holders of aima released by this single order of the Sultan, as no one now required to have his farmán renewed. There was no interference in the concerns of any of the chiefs who went to the wazir's diwán and settled their accounts with him, having drawn them up in the manner most convenient to themselves. No one was allowed to press cattle from the villagers for the purpose of carriage. It was the custom for every chief, when he heard of the coming of a royal order, to go out two or three kos to meet its bearer; a terrace was then erected, on which the messenger placed himself, whilst the nobleman standing beneath received the farmán in the most respectful manner with both hands, and placed it on his head and eyes; if it was to be read privately he did so, and if it was to be made known to the people, it was read from the pulpit of the Mosque. The annual procession of the spear of Salar Mas'ud he abolished in every province of his dominions, and peremptorily enjoined its discontinuance. Women also were forbidden to perform pilgrimages to tombs.
3.3.3
Grain, merchandize, and goods of all descriptions were so cheap during his reign, that but small means enabled their possessor to live comfortably. On the festivals, or 'Ids, and on the anniversary of the death of the Prophet (on whom be the peace and blessing of God!), he, by order, was furnished with a list of all the prisoners in his dominions, and he then released, by a written command, all those who were confined on account of balances of public revenue. If any one who had been oppressed demanded justice whilst he was out riding, he immediately demanded who the petitioner was. The agents of the various chiefs being always in attendance on him, would take the man by the hand, and use their best exertions to give him satisfaction. If he made any one a grant of a jágír he never removed him until a fault was proved against him. When a person had once been convicted of a crime, he never again gave him anything, but at the same time he did not cease to treat him with honour and kindness. If singers or performers greatly skilled in the science of music came to his Court, he never allowed them to display their talents in his presence. Mírán Saiyid Ruhu-lla and Saiyid Ibn-i Rasul, two men who were great favourites, were commanded to station themselves in the neighbourhood of the Sultán's tent, and before them all the musicians used to come and perform.
3.3.4
The Sultán was, however, in the habit of listening to the surná, and ten performers on it, called sháhnák, played every night in the royal darbár, commencing at nine o'clock; they were ordered only to play these four tunes: 1 Málíkur, 2 Kalyán, 3 Kánra, 4 Husaini, and then cease for the evening; if they ever played other tunes, they were chastised. Every business had its appointed time, and an established custom was never changed; no one could possibly have found fault with any of his actions, with the exception of his shaving his beard. When he had once allowed an individual meat and drink, he never, till the close of his reign, made any alteration in the allowance. It is related that Shaikh 'Abdu-l Ghaní, a man of eminence, came from Jaunpúr to visit the Sultán during the hot weather, and that a portion of food was allotted to him, which, in consequence of the heat of the weather, was accompanied by six jars of sharbat, and that even when he came in winter-time the same quantity of sharbat was sent to him. He always behaved to the nobles and great men of his time in the way he did on the first day of the interview, whether they revisited him after the lapse of years, or remained with him doing daily service. The Sultan's conversation was under discipline, and he was never desultory. Every chief had his appointed post in his presence, where he always stood. He possessed a retentive memory.
3.3.5
He daily received an account of the prices of all things, and an account of what had happened in the different districts of his Empire. If he perceived the slightest appearance of anything wrong, he caused instant inquiries to be made about it. He generally resided at Agra; it is said by some that Agra became a city in his time, before which it had been a mere village, but one of old standing. The Hindus, indeed, assert that Agra was a strong place in the days of Raja Kans, who ruled in Mathura, and who confined every one who displeased him in the fort at that place, so that in course of time it had become the established State prison. In the year when the army of Sultan Mahmud of Ghazni invaded Hindustan, he so ruined Agra, that it became one of the most insignificant villages in the land; after this, it improved from the time of Sultan Sikandar, and at length, in Akbar's time, became the seat of government of the Empire of Dehli, and one of the chief cities of Hindustan.
3.3.6
The noble who had the general direction of affairs in the reign of Sikandar bestowed districts and charitable gifts upon the learned and religious to an extent that had never been known in former reigns, notwithstanding the great extent of territory and the vast treasures. In his reign, business was carried on in a peaceful, honest, straightforward way. A new sort of life obtained, for people high and low were polite, and self-respect, integrity, and devotion to religion prevailed, like as had never been the case in former reigns. The study of the belles lettres was not neglected, and a general respect was paid to integrity and piety. Factory establishments were so encouraged that all the young nobles and soldiers were engaged in useful works (kasb). Under the orders of Sultan Sikandar, the Argar-mahadah on the science of medicine and the treatment of disease was translated, and received the name of Tibb-i Sikandari. The book is the foundation of the practice of the physicians of Hind, and was thus brought into general use. Sultan Sikandar had six sons: the eldest, Ibrahim Khan, succeeded his father, with the title of Sultan Ibrahim, in the Empire of Dehli; the second, Jalal Khan, became King of Jaunpur, and was styled Sultan Jalalu-d din; the third, Isma'il Khan; the fourth, Husain Khan; the fifth, Mahmud Khan; the sixth, 'Azam Humayun.
3.3.7
As for the nobles of note, who were all men of dignity and might, and were unequalled in their day in valour and skill, how can I give a list of them? During his reign, innumerable Afghan chiefs attached themselves to him, and he treated the Afghans and those of his own tribe with the greatest kindness. Whenever he granted an allowance to one of his chiefs to supply his wants, he from that day placed confidence in him, and said, "I have sown good seed, I shall lose nothing by it!" His nephews had no equal in bravery and liberality. All the nobles and soldiers of Sikandar were well satisfied; each of his chiefs was appointed to the government of a district, and it was his especial desire to gain the goodwill and affections of the body of the people. For the sake of his officers and troops, he put an end to war and disputes with the other monarchs and nobles of the period, and closed the road of contention and strife. He contented himself with the territory bequeathed him by his father, and passed the whole of his life in the greatest safety and enjoyment, and gained the hearts of both high and low. An account of several of the chiefs of Sikandar will be found in its proper place, after the completion of the relation of what happened during this reign.