[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) › [Wāqiʿāt-i Mushtāqī](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi) › Wáki'át-i Mushtákí (extracts) # Wáki'át-i Mushtákí (extracts) Translation of [The Events of Mushtāqī (Wāqiʿāt-i Mushtāqī)](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi) - **Language:** English - **Date:** 1872 CE - **Translators:** [Henry Miers Elliot](https://indike.org/pramana/person/elliot), [John Dowson](https://indike.org/pramana/person/dowson) - **Extent:** 32 passages, 8,299 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) ## Contents - [1](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.1) - [2 Khán Jahán Lodi.](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.2) — 5 parts - [3 Mian Zainu-d din.](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.3) — 8 parts - [4 Khawas Khan.](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.4) - [5 The nobles of Sultan Sikandar's reign.](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.5) - [6 Mughula and the Rai of Champaran.](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.6) - [7 Other nobles of Sultán Sikandar's reign.](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.7) - [8 Mian Ma'ruf Farmuli.](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.8) - [9 Sher Shah.](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.9) — 4 parts - [10 Sultán Mahmúd of Mandú.](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.10) — 4 parts - [11 Account of Sultan Ghiyasu-d din Khilji, King of Mandu.](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.11) — 5 parts ## Text ### [1](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.1) Sultan Bahlol Shah pp. 3-13 Sultan Sikandar pp. 13-81 Sultan Ibrahim pp. 81-84 Babar Badshah pp. 84-86 Humayun Badshah pp. 87-91 Akbar Badshah pp. 91-92 Sher Shah pp. 93-111 Islam Shah pp. 111-143 Sultan Mahmud ('Adali) and Sur dynasty pp. 143-146 Ghiyasu-d din Khilji (of Malwa) pp. 146-155 Nasiru-d din Khilji pp. 156-165 Sultan Muzaffar Shah (of Gujarat) pp. 166-167 Miscellaneous Anecdotes pp. 168-210 Size — Small Folio, containing 210 pages of 17 lines each. But it is not to be supposed that the treatment of the history is so methodical as the above table would leave one to suppose. On the contrary, the work is very ill-arranged, long digressions are frequently introduced, and reference is again made to reigns which have been previously disposed of, and to matters which he confesses he had forgotten. Thus, in the middle of the reign of Islam Shah, we have an account of some of the nobles of Ibrahim Shah, and then of Sultan Sikandar, so as to leave the impression, that here at least there must be some error of the copyist or the binder; for such a strange transposition could scarcely have taken place either by design, or the most treacherous lapse of memory. Anecdotes are also interspersed of the celebrated chiefs and saints of the time, and silly stories of miracles, apparitions, demons, enchantment, and jugglery deform the work — exhibiting the extraordinary credulity of the author, as well as of the age in which he lived. It contains, however, much that is interesting, and we are occasionally favoured with a few illustrations of the manners of the times. It affords, therefore, a rather copious field for extract, especially as it is exceedingly rare. Many of the stories attributed to the author's heroes are popularly related of other sovereigns. Besides the one in my own possession, I know of only one copy of this work in India, and that is an excellent copy in the naskh character in the Moti Mahal library at Lucknow. It is strange that the Wáki'át-i Mushtákí should be so uncommon, for it was much quoted by contemporaries, and contains abundance of trivial stories well suited to the tastes and intellects of the present generation. ### Khán Jahán Lodi. ### [2.1](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.2.1) In giving an account of the nobles of Sultán Sikandar's time, I shall not speak of those whom I have not seen, but only of those with whom I was personally acquainted. I commence with those who were in his service while at Agra. Masnad 'Alí Husain Khán, who was called Khán Jahán Lodi, had made it a rule that whatever fixed salary he gave to his soldiers, he never deducted anything from it; but when, after the lapse of ninety years, the sovereignty departed from the Afgháns, their allowances were stopped. It was also his rule, that every one of his attendants should be present whenever he was in his camp; but when he was in his palace, if any person went to him there, he would ask him why he came. If the man replied, he came to salute him, he would say, "You have come of your own accord, there is no necessity for your attendance, except when I am in the camp. Now, though I am at home, you still come to me. It appears that you have no love for your own family. What must they think of you?" After saying this, he would immediately dismiss him, not even allowing him to sit down. ### [2.2](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.2.2) If any person died, his allowances were transferred to his son. If he had no son, they were given to his sister's or brother's son, or son-in-law, or any of his relations who survived him. If there was no such relation, his wife was ordered to bring her brother or nephew, and the allowance was given to him. If she also had none, she was advised to adopt a son from her other relations; and if she had no relation, then any well-born child. If she had any fit slave, she was allowed to adopt him, but she was enjoined to send him to school, and teach him the arts of archery and riding. In short, in no manner was any fixed allowance ever stopped. If any learned or religious man had an interview with him, he was favoured with the grant of a village, a piece of land, or some pension. He always took care of his neighbours, and repaired the mosques which had fallen into disrepair. One morning, Bandagi Mian Ladan Danishmand went to the Khan Jahan, and when he asked him what brought him there so early, he answered that he wished to eat khichri, but that he thought he could not have it prepared in time; he had therefore thought of some rich man in whose house he could find it ready. He remembered the Khan, and immediately came to him. The Khan said that he never ate khichri, but other things were being made ready; if he liked khichri, it should be prepared for him. ### [2.3](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.2.3) The Mian answered, "The same difficulty exists here: while you are getting it ready, the time for eating it will have passed." The Khan said, "While it is getting ready I will send for some sweetmeats for you from the bázár." The Mian said, "Very good, but tell the man to bring the money to me. I will direct him what he should bring." When the money was brought, the Mian said to the man, "Give it to me, and you go and prepare the khichri." In short, when it was ready, and the Mian had finished it, he said he had eaten too freely, and it would be very troublesome for him to stand the motion of a litter. The Khan asked, "Why do you go in a litter, have you no horse?" He replied that a horse which goes uneasily is worse than a litter, and that his horse had very unpleasant paces. The Khan said, "I will give you one of my own horses which goes very easily." The Mian exclaimed, "Why should I not ride if there be such a horse at my disposal!" The Khan ordered his men to bring a certain horse, and it was brought just as it stood in the stable, with only its clothing on it. He ordered it to be made over to the Mian, who said, "In consequence of my belly being so full, I complained of the litter; but now a greater difficulty has arisen, for I never can ride a horse with a naked back." The Khan smiled, and sent for a saddle, which was brought and put on the horse. The Mian then asked whether he was to keep the animal at his house, or send it back. ### [2.4](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.2.4) "Keep it at your house," replied the Khan. The Mian said there was nobody to take care of it. On this he was told that a servant should be employed on monthly wages for the purpose. The Mian again asked what it ate, and was told that it always ate pulse, coarse sugar, and clarified butter. The Mian said, "Where are such things to be got in this poor man's house?" So these were were also ordered to be given to him. Again he said, "When this saddle becomes old, another will be required, and new clothing will also be needed when the old is worn out." He was told to take away those articles also. He then said, "It would be very troublesome to send the horse-keeper every day for its food; it would be a great favour if you were to grant me a village, the income of which will do for all these expenses at once, viz., the wages of the groom and the horse's food, and its saddle, and its clothing, and its green fodder." This request of his was also complied with, and a village was granted him in the district of Badaun. On his taking leave, he said he had taken his dinner and received a horse and a village, but the litter-carriers who had brought him there had got nothing. On this some money was given to them, and then at last the Mian took his departure. Such was the generosity of Khan Jahan Lodi! ### [2.5](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.2.5) When he died, his son, whose name was Ahmad Khan, neither got the title of Khan Jahan nor his father's rank. Mian Zainu-d din and Mian Zabaru-d din were two officers of the deceased Khan Jahan, and his army and parganas were given over to their charge. A royal farman was also sent at the same time to the address of Zainu-d din, informing him that these privileges were granted by His Majesty of his own free motion, and not in consequence of Zainu-d din's connexion with Khan Jahan Lodi. From that time Zainu-d din took the muster of the army, and had charge of the parganas. The jagir of the archers was maintained, to be enjoyed by them. To Ahmad Khan, son of Khan Jahan, a tract was granted from the district of Kaithal, in the name of his mother, besides an annual allowance of one lac of tankas for the purchase of horses, one lac of tankas for his clothing, and another lac for betel-leaves and other miscellaneous expenses. ### Mian Zainu-d din. ### [3.1](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.3.1) I shall now mention some of the moral qualities of Mian Zainu-d din, in order to show that the officers of those days were so excellent that even divines of the present age are not equal to them. He rose so early that he bathed and read all his prayers and performed all his religious duties before sun-rise. In the daytime, he read the ten divisions of the Kur'an, standing all the time on his legs. He went over seventeen divisions of that book every day, and never sat down while he was performing this duty. He also read one of the takmilas of Ghausu-s Saklain, and the whole of Hasn-i Hasin, besides other miscellaneous prayers, and went through five hundred different postures of devotion, all standing. From midnight till noonday he was always employed in worship. During this time he never spoke on worldly subjects; if there was anything necessary to be done, he directed his servant to do it by signs. While he was taking his meals he discoursed on scientific subjects. He dined always with learned and religious men, and took a little rest after his dinner. In the afternoon he used to speak on secular subjects, and give directions respecting household business, and other matters which it might be necessary for him to speak of. After this, he again attended his prayers, and performed other religious duties. He then read the evening prayers, repeating them much oftener than is enjoined by his religion. ### [3.2](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.3.2) He did not obtain leisure from these religious performances till four hours and a half of the night had passed; and then he sat a little with his friends, and took as a supper some fruit or rice boiled in milk. Having done this he retired to his chamber. None of his servants of either sex neglected to read their prayers. Whenever he brought any slave from the market, he first placed him under the care of a tutor, in order that he might learn his prayers and become acquainted with the precepts of the Muhammadan law, till which time he gave him no employment. On Friday nights, from the time of evening prayer, if there was any Hindu in his assembly, he turned him out, and would not even look on the face of a Hindu during that night. One day three persons came from the Sultan to call him, but he would not go; and it was reported to His Majesty that although three men had been sent for Mian Zainu-d din, yet he had not chosen to come. The Sultan replied that it was Friday night, and he will not come; he may be called after he has done with his prayers. He kept fast on Thursdays and Fridays, besides the common fasting days. He never neglected these duties in any season—summer or winter. He always attended public prayers on Fridays, even if he was ten kos off. His kitchen was so large that food was given to every one three times a day, whether he belonged to his own people or was a stranger, and from whatsoever place he came. ### [3.3](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.3.3) In the month of Ramazan, rice boiled in milk was given to every applicant in the evening, when they broke fast, and also early in the morning. Whatever any person wanted to eat was given to him. ### [3.4](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.3.4) Every year he called all his relations, male and female, from Dehli to Agra, to see them. On their departure he asked them all what they wished to have, and gave them what they asked. Whenever, by way of charity, he paid the expenses of a marriage ceremony, whether the bridegroom was his relation, neighbour, or a stranger, he gave the bride money, clothes, a bed with its appurtenances, and also a palki if she were of sufficient rank. In short, he did all that is required of a father. If any guests came into the house of those who lived on his estate, he sent all kinds of food for them from his own kitchen in such quantity that not only was it sufficient for them, but for their servants also. During the anniversary days of the Prophet's death (may peace be to him!) food of the value of two thousand tankas was daily prepared during the twelve days. On the first and last day of the festival, victuals of all kinds, and of good flavour, and halwa were prepared in large quantities, at the expense of four thousand tanhas. It should be considered what would now be the value of four thousand tanhas of those days. At last, when Sultan Sikandar died, he lost his Government. Ahmad Khan, son of Khan Jahan Saiyid, and he both continued without any employment; and they had saved no money to live on. Still many people continued faithfully to serve him, and he also continued benevolent to all, according to the extent of his means; but he was often in want of money to meet his expenses. ### [3.5](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.3.5) One day Shaikh Sa'du-lla, father of the writer of this book, who from infancy was attached to him, went to him unexpectedly, and saw papers before him which he tore one by one into pieces and gave to his slave, who steeped them in a basin of water. The Shaikh asked him what he was doing. The Mian replied that some great and noble persons had taken money from him which he did not give them with the intention of receiving back. They, however, had sent him the bonds. Now that he was without employment or means of subsistence, he thought that he might not be able to resist the temptation of knowing himself to be in possession of these bonds, which amounted in value to three lacs of tanhas, and might wish to avail himself of them. Also that his sons after his death might come forward and claim the money, if he did not destroy these bonds during his lifetime. ### [3.6](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.3.6) His friends also had similar noble dispositions. My father, for instance (may God be merciful to him!), had a numerous family. When Zainu-d din's expenses were reduced, my father's family and friends remonstrated with him for continuing on his establishment, observing that other persons holding offices of greater emoluments no longer remained in the service of the Mian, whereas he remained for two or three years. He replied that it was through the wise dispensation of God that he got his employment, that people who are compelled to work for their livelihood, if pay be withdrawn, will no longer serve, and that what he wished was moderate, and that his desires were satisfied. He had accumulated, he said, enough during his service to enable him to maintain himself and the Mian for two or three years. And upon his friends again remarking that they well knew he had nothing of his own, he said he would sell his houses and books, he would have no care as long as anything remained in his possession. So, without receiving any salary, he remained three years with Mian Zainu-d din, and after his death, four years with his sons, serving the family altogether for a period of fifty-five years. There was a Mughal by name Mamun. Having resigned his situation at some other place, he entered the service of Mian Zainu-d din. Soon after Sultan Sikandar died, and the Mian became poor, the Mughal remained still faithfully attached to him, for he was a very good man. \* \* \* ### [3.7](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.3.7) One day, his son was leading a mare to the river to water, and in the sand he felt something under his foot. The boy took it up, and saw that it was a scabbard of gold. He brought it immediately to his father, and showed it to him, saying that he had found it in the bed of the river. Mamun took the boy by the hand and brought the scabbard to Mian Zainu-d din, requesting him to make it over to its owner. The Mian sent it to the wazir's office. In those days it was a rule that if any person found a thing lying in any place, he was to bring it to the police, and it was hung at the arch of the city gate. If an owner appeared, and on inquiry established his claim, it was delivered to him. It appeared, that a Hindu named Jugraj, was passing through the gate, when he recognized the scabbard, and informed the police that it belonged to him. They asked him if he remembered how much the gold on it weighed. He replied fifteen tolas. After inquiry the article was given over to him. \* \* On ascertaining who the discoverer was, Jugraj offered him two hundred tankas, but he would not accept them. His friends advised him to take the money, because it was offered to him as a free gift. But he strenuously declined to receive any remuneration. ### [3.8](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.3.8) On every Monday the Mian repeated the prayers khatam durud 200,000 times; and gave boiled rice worth four hundred tankas in alms to the name of the Prophet, may peace be to him! On Thursdays he repeated the ikhlas 100,000 times, and prepared sweetmeats at the expense of four hundred tankas to be offered in the name of the Saint Ghausu-s Saklain. These oblations were made without any deviation twice every week. What a fortunate time it was when the King was so good, and the officers so worthy of him! ### [4](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.4) Khawas Khan, who was the predecessor of Mian Bhua, having been ordered by the Sultan to march towards Nagarkot, in order to bring the hill country under subjection, succeeded in conquering it, and having sacked the infidels' temple of Debi Shankar, brought away the stone which they worshipped, together with a copper umbrella, which was placed over it, and on which a date was engraved in Hindu characters, representing it to be two thousand years old. When the stone was sent to the King, it was given over to the butchers to make weights out of it for the purpose of weighing their meat. From the copper of the umbrella, several pots were made, in which water might be warmed, and which were placed in the masjids and the King's own palace, so that every one might wash his hands, feet, and face in them, and perform his purifications before prayers. Previous to the time when Khawas Khan was appointed, the jagirs of some people of that part of the country amounted to three lacs of tankas. He increased them to fifteen lacs. When he returned to the Court, being seized by a fatal sickness, he intimated that he had something to say to the King, and was asked whether he would send the message, or wished to speak himself. He replied he wished to speak personally. The King said if he had strength enough to come, he might, and if not he himself would go to him. Upon this, the Khan came to Court, seated in his palki, and informed the King that he had brought the diwan's and his own accounts, and requested that somebody might be ordered to examine them. His Majesty replied, "I had appointed you my Viceroy, invested with full power. What accounts have I to settle with you? What you did was just as if I had done it myself." The Khan again said, "I have given some things to people without your royal orders; if you maintain the grants, it is good; if not, you may deduct their value from my pay." There were some meritorious people who had very little maintenance, and some again were entirely destitute. Their provision formerly amounted only to three lacs of tankas, which he had increased to fifteen lacs. His Majesty said, "I have just told you that you were my Viceroy, and I know that whatever was done, was done for my advantage, and therefore I readily sanction it." He then ordered the papers to be brought, and had them all steeped in water and obliterated. ### [5](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.5) Among the great nobles of Sultan Sikandar's time was Saif Khan Acha-khail. He had 6000 horse under him, and was deputy of 'Azam Humayun, the jagirdar of Karra, who used to buy 2000 copies of the Kur'an every year, and had 45,000 horse under his command, and 700 elephants. There were also Daulat Khan-khani, who had 4000 cavalry; 'Ali Khan Ushf, who had 4000 also; Firoz Khan Sarwani, who had 6000. Amongst other nobles there were 25,000 more distributed. Ahmad Khan also, the son of Jamal Khan Lodi Sarang-khani, when he was appointed to Jaunpur, had 20,000 cavalry under him. Sultan Sikandar went twice against the infidels of Bhata, when the raja fled, and placed the river between him and pursuit. But his country was ravaged before the Imperial troops returned. ### [6](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.6) Mian Husain Farmuli was Jagirdar (makta') of Saran and Champaran, which are called Jal-khet, or field of water. He was a very brave man. Besides the villages comprising his jagir (muwajib), he had taken 20,000 villages from the infidels. At one time, when he himself was proceeding towards the territory of Champaran to attack the Raja, and was encamped on the banks of the Gandak, Mughula Kirani, who was one of his nobles, wanted to know how far the Raja was from there. He was told that he was in the fort on the other side of the river. He again asked how many kos it was. The people said that the river alone divided them, but that the breadth of the stream was seven kos. Mughula, on hearing that only the stream intervened, said, "The infidel chief is on the other bank, and I am sitting on this. What kind of Islam is this if I delay? He then made a vow that until he had attacked him he would hold every kind of food and drink as unlawful as a carcase. Saying this he rose up, and mounted his horse, exclaiming, "In the name of God!" All the people advised him not to be so precipitate, as the stream was seven kos in breadth. He said he would not mind even if it were seventy kos, because he had taken a vow upon himself, let the event be what it may! He then plunged his horse into the stream. In some places he obtained a footing on the bottom: in others, where it was deeper, he was obliged to make the animal swim. His people also followed him in the same manner. Haibat Khan, Bahadur Khan, and Ikhtiyar Khan, who were also nobles of the Kirani tribe, when they heard that Mughula had thrown himself into the river, followed the example, and all the soldiers of the army, wheresoever they were encamped, went and plunged into the stream. Mian Husain, who was in his tent, asked what the uproar was about, and was told that the whole army had gone towards the river; that Mughula had entered it first, and afterwards every person that heard of his feat had emulated the example. The Mian also took horse, and overtook Mughula in the water, and urged him to go back. He replied, "You employed me for service, and now I shall do my duty. When the work cannot be done by a servant, it is time for the master to take the trouble upon himself. To-day you shall see my exertion. Do you return in safety—I will not." Although he was much dissuaded, he would not listen to anything; so the Míán was also obliged to go on, because the whole army had thrown themselves into the water. At sunset they approached the infidel Raja, reposing happy in the thought that a large river was between him and his enemy, and that even in a whole year it would be impossible for them to cross it. Suddenly an uproar arose in the city, for it was reported from the watch-tower that the Afghans had arrived, but the Raja would not credit it, and was engaged in his pastimes when the Afghans were upon him, and forced him to fly for his life. By the will of God, that day Mughúla became a martyr. Míán Husain greatly lamented his loss, and said, "Would to God that to-day there had been no victory, for that and the plunder combined are no compensation for the loss sustained in the death of Mughúla!" Thus, after a duration of two hundred years, destruction fell upon the kingdom of the Raja; and all the riches and treasures which were amassed during that period were dispersed in plunder. The shoes of the infidels who lost their lives in this action were collected by Shaikh Dáúd Kambú, who was a shikkdár of Míán Husain; and when melted down no less than 20,000 mohurs of gold were obtained from them. ### [7](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.7) One half the whole country was assigned in jágír to the Farmulís, and the other half to the other Afghan tribes. At this time, the Lohanís and Farmulís predominated. The chief of the Sarwánís was 'Azam Humáyún, and the principal chieftains of the Lodís were four, viz. Mahmúd Khán, who had Kálpí in jágír; Míán 'Álam, to whom Etawa and Chandwar were assigned; Mubarak Khan, whose jagir was Lucknow; and Daulat Khan who held Lahore. Amongst the Sahu-khails, the chiefs were Husain Khan and Khan Jahan, both descended from the same ancestor as Sultan Bahlol; Bahlol, son of Kala, son of Bahram; Husain Khan, son of Firoz Khan, son of Bahram; and Kutb Khan Lodi Sahu-khail, who flourished in the time of Sultan Bahlol. I shall now give an account of the Farmulis. The districts (ikta') of Saran and Champaran were held by Mian Husain; Oudh, Ambala, and Hodhna, by Mian Muhammad Kala Pahar; Kanauj by Mian Gadai; Shamsabad, Thanesar, and Shahabad by Mian 'Imad; Marahra by Tatar Khan, brother of Mian Muhammad; and Hariana, Desua, and other detached parganas by Khwajagi Shaikh Sa'id. Each of these possessed surpassing bravery and courage, but the sons of Shaikh Sa'id were pre-eminent above all for their learning and generosity. Shaikh Sa'id also himself, besides his nobility, possessed a great many excellences. He was a great favourite of Sultan Sikandar, who said one day, that it was thirty years since the Khwajagi had been associated with him, and yet he had never done anything to offend him. He never told any story twice over; and every difficult question that he put to him, always met with a ready solution. ### [8](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.8) He was a saintly, courageous, and generous man. From the time of Sultan Bahlol to that of Islam Shah, he fought in every battle-field, but always escaped without a wound. He would accept of no reward or present from any king, and would never eat food from the house of any Hindu. At the time that the Rana of Chitor invited Mian Husain Farmuli and other nobles to an entertainment, the Rana took a favourite dish, and stood offering it to Mian Ma'ruf, saying, "All the other nobles have honoured me by partaking of my viands, and have eaten; pray do you gratify me and do the same, by turning your hands towards this repast." He replied, "I never yet have eaten from the house of a Hindu." The Rana said, "Only be so kind as to accept the hospitality of your slave." He reiterated his refusal, " In the whole of my life I have not done such a thing, nor can I now consent to do so." Mian Husain, addressing him in the Afghan language, said, "Many things should be done for expediency's sake. To-day, there is an object in the concession; so put your hands into the dish." Mian Ma'ruf replied, "You are my superior, it is for you to gratify him." At last, when all the nobles vehemently pressed him to comply, he took up a little with two of his fingers and placed it in the corner of his napkin, promising that he would eat it. But when he departed thence, he opened the napkin and threw its contents upon the ground. So determined was he, when he had once taken a notion into his head. In the action between Sher Shah and Mal Deo, he was wounded with a sword. At that time he was one hundred and seven years old. One of the anecdotes related of him on this occasion is illustrative of his usual self-denial. Sher Shah sent him 300,000 tankas as a recompense for the wound he had received. But he sent it back with the remark, that he had never accepted remuneration from the King, and still less could he do so now, as the infliction of a wound had been sustained solely in the cause of God. ### Sher Shah. ### [9.1](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.9.1) \[During the reign of Sher Shah many regulations were made, and many forts built. He resumed the rent-free tenures, and made new grants on his own part. No person of high or low degree who went into his presence departed empty and without receiving something. He fixed a daily payment of 500 tolchas of gold upon the poor-house (langar-i fukard), and night and day he was considerate and liberal to the needy. He settled allowances upon the blind and helpless of every place and village and city. Two institutions were kept up during his reign without any interruption : one, the religious establishments ('imárat khánah), and the other the houses for the poor; for these two institutions confer a general benefit. His private kitchen was very extensive, for several thousand people fed there every day. Whoever wanted food went to his kitchen and ate under an order which he had issued. He himself used to take his meals with learned men and shaikhs. There was such security in the country during his reign that thefts and highway robbery were unknown. When such a thing occurred, the mukaddams of all the surrounding villages were seized, and restitution for the robbery was exacted from them. Examinations were held in the villages, and precautions taken that the like should not occur again. From Gaur to the confines of his dominions, in every direction, he had built sarais and halting places at every kos; ### [9.2](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.9.2) and pots of water were placed at the doors of the sarais for the use of Musulmans and Hindus. At every sarai a masjid, a royal chamber (khanah-i badshahi), and a well were constructed; and to every mosque a mu'azzin (crier), an imam (priest), and shikdar (manager) were appointed, and lands were allotted at the place for their support. From Gaur to the confines of Oudh, a road was made having sarais, gardens, and shady and fruit-bearing trees. Another road with gardens and sarais from Benares to the country of Mandu near to Burhanpur. Another road with gardens and sarais from Agra to Jodhpur. Another from Bayana to Jaunpur and to Ajmir. There were 1700 sarais, and at every sarai there were pairs of horses ready, so that news travelled 300 kos in one day. \[Here follows the story quoted in the note on page 418.\] Sher Shah was occupied night and day with the business of his kingdom, and never allowed himself to be idle. At the end of night he arose, performed his ablutions, and said his prayers. Afterwards he called in his officers and managers to report all the occurrences of the day. For four hours he listened to the reading of reports on the affairs of the country or on the business of the Government establishments. The orders which he gave were reduced to writing, and were issued and acted upon; there was no need of further discussion. Thus he remained engaged till morning (fajar) arrived. ### [9.3](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.9.3) When it was time for prayers, he performed his devotions in a large congregation, and went through all the forms of prayer. Afterwards he received his nobles and soldiers, and made inquiries as to the horses brought to receive their brands. Then he went out and made a personal inspection of his forces, and settled the allowances of each individual by word of mouth until all was arranged. He then attended to many other affairs and audited accounts. He summoned to his presence the officers of every country from which he received revenue and tribute, and received their accounts. Petitions were received from every quarter, and replies were sent; he himself dictated them in Persian, and the scribes committed them to writing. Every person who came to wait upon him was received in the palace. He kept money (khazdna) and revenue (khardj) in all parts of his territories, so that, if necessity required, soldiers and money were ready. The chief treasury was in Rohtas, under the charge of Ikhtiyar Khan. In the country of the Gakhars he had a fort upon the top of a hill, and he maintained a large force there, to the command of which the three great chiefs Masnad-i 'Ali Khawas Khan, Haibat Khan Niyazi, and 'Isa Khan Niyazi and other amirs were (at different times) appointed. He had 3000 elephants in his stables, and the number was daily increasing. The whole of the territories in his possession contained 13,000 parganas, for which shikhdárs were appointed. ### [9.4](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.9.4) His forces were numerous, and of every kind of horse and foot. Every man who came was entertained. 25,000 infantry and tufangdárs were attached to his person; 7000 tufangdárs were in the fort of Mandu (Mandú ?); 3000 tufangdárs were at Chitor; 1800 at the fort of Rantambhor; 500 at the fort of Bayana; 1000 tufangdárs at Gwaliyar (Gwalior); and 1000 infantry at the fort of Rohtas. It was known that a suitable garrison was maintained in every fort in the country. The force of horse under the royal command consisted of 150,000, some of whom were appointed on service, and others were sent to their own homes. In every pargana there was a shikhdár, a munsif, a treasurer, a Persian writer, and a Hinduwi writer, and in every sarkár there was a chief shikhdár and a chief munsif. At the branding time every man came forward and showed his horse and rendered his account. Munsifs were appointed for examining the brands in the armies on the frontiers, and the King himself occasionally made visits to different parts for this purpose. He kept one army in the upper country, as has been already mentioned, one army in Bengal, one at Rohtas, one in Malwa, one at the fort of Chitor, one in Khajwara, one in the country of Dhandhera, one in Nagor and Judhpur, and in the fort of Rantambhor and Bajwara. No fort in the country was without a garrison or a commandant.\] ### Sultán Mahmúd of Mandú. ### [10.1](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.10.1) \[The beginning of this passage is defective.\] One day a merchant arrived with a large company. Amín Sháh, according to his custom, demanded a present. The merchant replied that he was a trader under Sultán Fíroz, who had strengthened the fort of Karnál, and that he was taking grain thither. Amín Sháh said, no matter who he was, he must pay the regular due, and go on his way. The merchant told Amín Sháh he was going to the King, and that if he would forego the duty, he (the merchant) would induce the King to grant him the country of Mandú, and to send him a horse and a robe. Did he prefer this or the custom duty? Amín Sháh said, that if this were done, he also would become one of the servants of the King, and would serve him to the best of his power. So he allowed the merchant to pass. When the merchant came into the presence of the King, he represented that there was a man by name Amín Sháh, who was zamíndár of Mandú, and had all the roads in his power. If the King were to send a farmán conferring on him the territory of Mandú, which was entirely desolate, he would secure tranquillity. The King sent a robe and a horse by that same merchant, who proceeded to Amín Sháh, and presented them to him, and expressed his devotion. From this day forth Amín Sháh gave up walking on foot, and took to riding. He also made his friends ride, enlisted horsemen, and promoted the cultivation of the country. ### [10.2](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.10.2) After his death, his son named Hoshang succeeded him. He became King, and assumed the style of royalty. The country of Mandú became prosperous, forts were built at different places, and armies were raised. A man by name Mahmúd Mughís Khiljí came to Hoshang, and entered his service. He advised him to confer eighteen places in jágír on his (the King's) eighteen sons, so that no stranger might obtain admission, and that they might acquire power during the King's lifetime. Hoshang acted accordingly. This Mahmud was a treacherous man, and aspired to sovereignty. He first separated the King's sons from him. Afterwards he became his minister, and gave his daughter in marriage to the King, in order to secure a position by this relationship. Thus he first became minister, and afterwards a relation of the King. Twelve years he cherished his schemes without imparting them to any one. He consulted only with himself. He had constructed a place in his house where he used to sit. When he came from the King's Court, he went into it, and there he talked to himself about what he had done, and what he must do if the result were as he expected. One day his father remarked that whenever Mahmud returned from the King's Court, he attended to nothing else, but went straight into that room. He was curious to know what his son did there. So when Mahmud went into that place, his father also secretly repaired thither, and listened to what he said. He heard him speaking of sovereignty. ### [10.3](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.10.3) So the father stepped in, and struck him on the head with both his hands, demanding why he entertained designs of royalty, and asking if he wished to ruin himself and all his family. Mahmud said, "O imprudent man! you have disconcerted my scheme of twelve years, and have broken down a throne." His father went out from the place, and told the King his son's insane design, and warned him against the intended treachery. Hereupon Mahmud feigned sickness, hung up curtains at his door, and took to his bed. When it was daybreak, the King sent some servants to see him. The King sent some physicians to ascertain the facts. Mahmud drew the curtains close, and made the room dark. He placed a pot near him, and having caused an animal to be butchered, he drank its blood. When the physicians came, he called them to him, but they could not see anything through the darkness. It is customary for physicians when they pay a visit, after waiting a little while, to feel the pulse of the patient. As it was very dark, they required a little light that they might see him and feel his pulse. He arose hastily and asked for the basin. When it was placed before him, he forced himself to vomit, and then called for the lamp that they might see what he had thrown up. He then drew back his head, and rolled about as if in pain. When the lamp was lighted, and the basin was put before the physicians, they saw it was full of blood. ### [10.4](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.10.4) So they did not feel his pulse, but went and told the King that he was in a very bad state. Whether he was loyal or unloyal, he had only a few minutes to live, for he must die in a short time. The King sent his wife to take a last look of her father. When she came, he (Mahmud) told her that Hoshang had numerous sons, and that what he had done was to obtain the throne for his grandson. She, however, must help him in one matter. When she asked what that was, he said she must give some deadly poison to Hoshang. She confessed she had such a thing, and promised to give it to him. So he sent her back, and she went and performed her task. On the night when Sultan Hoshang died, Mahmud arose and placing his grandson upon his knee he seated him upon the throne. He surrounded him with men on whom he could rely, and raised the canopy over his head. He issued a proclamation to the nobles, and had robes of honour prepared. Then he called them before him one by one. Every one that recognized him received a robe, and was dismissed by another door; but every one that refused was killed there and then, and his body put out of sight, so that at length all his adversaries were removed. After a time he killed his grandson also, and himself became King. So he who had been wazir was now King. In the course of his reign he made his eldest son, (afterwards) Sultan Ghiyasu-d din, his wazir. ### Account of Sultan Ghiyasu-d din Khilji, King of Mandu. ### [11.1](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.11.1) He was a religious and righteous king. He was a careful observer of religion, but he also enjoyed the pleasures of the world. It was his custom that he kept every night some thousand gold mohurs under his pillow, and in the day he gave them away to deserving people. In his haram there were seventy women who knew the Kur'an by heart, and it was the rule that when the Sultan was dressing they were to read it out, and not to leave off till he had finished putting on his clothes. One day a person brought a hoof of an ass, and said it was the hoof of the ass of Christ (may peace be to Him!). He gave him 50,000 tankas, and took it from him. Well, four persons brought four hoofs. He took them all, and granted 50,000 tankas to each one of them. Afterwards another person came and brought another hoof, and the same sum was ordered to be given to him. One of his Courtiers observed, "My lord, an ass has only four feet, and I never heard that it had five, unless perhaps the ass of Christ had five." He replied, "Who knows? It may be that this last man has told the truth, and one of the others was wrong. Go and give this man also 50,000 tonkas." He had ordered his private servants and personal attendants that when he was in the enjoyment of pleasure or engaged in any worldly pursuit, they should place a piece of cloth before him, and tell him it was his coffin shroud. This they did, and he took warning from it. ### [11.2](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.11.2) He would rise up, perform his ablutions, beseech forgiveness from Almighty God, and then engage in worship. He had also enjoined the attendants in his haram to awake him from sleep; and if he did not arise, to throw water on him, or pull him off from the bed, so that he might not neglect the night prayers. Also, that if he were even sitting in a pleasure party, and the time for the night prayer arrived, they should take him by the hand and lead him away. He never uttered to them any improper or querulous words. Intoxicating liquors he would never look upon with his eyes nor hear of. One day a potion (ma'jun) was made for him, and when it was ready he was informed of it. He said it was not to be brought to him until he had heard the names of the ingredients in it. Accordingly, the list was brought and read to him. He heard it. There were three hundred and more ingredients in it, and among them was one drachm of nutmeg. He said the medicine was of no use to him. More than a lac of tankas had been spent for it, but he ordered it to be brought and thrown into the drain. A person begged that it might be given to somebody else; but he replied, what he could not allow himself to take, he would not give to others. One day, the horse on which he used to ride fell sick. On it being reported to him, he ordered medicine to be given to it. Next morning, the horse was well. He asked if it was better, and the people replied yes. ### [11.3](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.11.3) He then asked if it recovered of itself, or if medicine had been administered. He was told that medicine had been given. He then asked what medicine. The people said, what the physicians prescribed. The King thought it might be something that was prohibited by religion, and therefore they would not tell what it was. He ordered the horse to be turned out of his stable, and left free in the jungle. He was told that such a horse should not be set at large in the forest, but should be given to somebody. The King again said, why should he allow to others what he did not approve of for himself. On one occasion one of the neighbours of Shaikh Mahmud Nu'man, who was with the Sultan, left the city of Dehli, as other people had left that city and had returned successful. He told Shaikh Mahmud that, having remembered the King, he had come from Dehli; for he had his daughter to marry, and he wanted the Shaikh to get the King to give him something. The Shaikh said he would give him as much as he required. But the man refused, saying that as other people had received the King's bounty, he also hoped to obtain something from him, and that he would gain respect among the people of his tribe by obtaining the bounty of the King of Mandu. The Shaikh said, what he was going to give, the recipient might represent as having been received from the King; for who would know that the King had not given it? ### [11.4](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.11.4) The man replied that he had set his heart upon gaining his object, and that he would do it himself without the intervention of another. The Shaikh replied, the other people who had come there were the descendants of great men, and he had obtained property for them through their ancestors' names, or they themselves possessed some merit which he could praise. But, said the Shaikh, "You are neither noble nor eminent. How can I recommend you to the King?" The man replied that he did not know, but that he had come to the Shaikh, and that he must by some means or other introduce him to the King; for His Majesty was very generous, and would give him whatever fate had ordained. The Shaikh was in a great difficulty. When he went to His Majesty's Court, this man also went after him. When they reached the palace gate, wheat was being dispensed in alms to fakirs and women. The Shaikh said, "Take a handful of wheat." The man went and brought it. The Shaikh gave him his handkerchief to keep the grains in it, and the man took it and did accordingly. When the Shaikh went before His Majesty, this man also followed him thither. The King asked who the man was that was standing behind him. The Shaikh replied, he had learnt the Kur'an by heart; that he had come from Dehli, and had brought some grains of wheat, over each of which he had read the whole Kur'an. The King said, "Then I ought to go to him; ### [11.5](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot.11.5) why have you brought him here?" The Shaikh replied that the man was not worthy that His Majesty should go to him. "Let him be what he is," said the King, "but the present which he has brought is such that I should go on my head." The Shaikh observed that His Majesty would act according to his goodness, but that, as a servant of his Court, he was afraid he should be blamed by the ministers of the age for taking his Sovereign to the house of an unworthy person. The King told him not to consider the outward appearance, but to have regard to what concerned religion and the soul. At last the Shaikh decided that the man should be in the jami' masjid on Friday, and that His Majesty might take the present from him there. This was approved of by the King, and on Friday the man came. The Shaikh, when the prayers were over, reminded the King, who ordered him to tell the man to ascend the pulpit. When he did so, the King spread out the lower part of his garment, and the man cast down the grains. --- Source: [https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot](https://indike.org/pramana/in.darkages.sultanate.waqiat-i-mushtaqi~en-elliot) · Pramāṇa