In the year 599 A.H. when Sultān Qutbu-d-dīn after conquest of the fort of Kālinjar,* proceeded to the town of Mahūbah* which is below Kālpī* and conquered it, Malik Muhammad Bakhtiār going from Behar to wait on him, met the Sultān, at the time, when the latter was proceeding from Mahūbah towards Badāun.* He presented jewelleries and divers valuables of Bengal and a large amount in cash. And for a time remaining in the company of the Sultān, he took permission to return, and came back to Bengal, and for a period ruling over Bengal he engaged in demolishing the temples and in building mosques. After this, he planned an expedition towards the Kingdoms of Khata* and Tibbat, with a force of ten or twelve thousand select cavalry,* through the passes of the north-eastern mountains of Bengal. Guided by one of the Chiefs of Koch, named ‘Ali Mich, who had been converted to Muhammadan faith by Muhammad Bakhtiār, he reached towards those mountains. ‘Alī Mīch led Bakhtiār’s forces to a country, the town whereof is called Abardhan.* and also Barahmangadī. It is said that this town was founded by Emperor Garshāsp.* Facing that town, flows a river called Namakdi,* which in its depth and breadth, is thrice as much as the river Ganges. Since that river was tumultous, broad, and deep, and fordable with difficulty, marching along the banks of the river for ten days,* he reached a place where existed a large bridge* made of stone, and extending over twenty-nine arches, erected by the ancients. It is said that Emperor Garshāsp, at the time of invading Hindūstān, constructed that bridge, and came to the country of Kāmrūp. In short, Muhammad Bakhtiār sending across his forces by that bridge, and posting two commandants for its protection, planned to advance. The Rājah of Kāmrup, dissuading him from an advance, said that if he (Muhammad Bakhtiār) would postpone his march to Tibbat that year, and next year collecting an adequate force would advance towards it in full strength “I too would be the pioneer of the Moslem force, and would tighten up the waist of self-sacrifice.” Muhammad Bakhtiār absolutely unheeding this advice, advanced, and after sixteen days,* reached the country of Tibbat. The battle commenced with an attack on a fort which had been built by king Garshāsp, and was very strong. Many of the Moslem force tasted the lotion of death, and nothing was gained. And from the people of that place who had been taken prisoners, it was ascertained that at a distance of five farsang from that fort, was a large and populous city.* Fifty thousand Mongolian cavalry thirsty for blood and archers were assembled in that city. Every day in the market of that city, nearly a thousand or five hundred Mongolian horses sold, and were sent thence to Lakhnautī.* And they said “you have an impracticable scheme in your head with this small force.” Muhammad Bakhtiār, becoming apprised of this state of affairs, became ashamed of his plan, and, without attaining his end, retreated. And since the inhabitants of those environs, setting fire to the fodder and food-grains, had removed their chattels to the ambuscades of the rocks, at the time of this retreat,* for fifteen days, the soldiers did not see a handful of food-grains, nor did the cattle see one bushel of fodder.
Neither human beings saw any bread except the circular disc of the sun.
Nor did the cattle see any fodder except the rainbow!
From excessive hunger the soldiers devoured flesh of horses and horses preferring death to life placed their necks under their daggers. In short, in this straitened condition, they reached the bridge. Since those two commandants quarrelling with each other had deserted their posts at the head of the bridge, the people of that country had destroyed the bridge. At the sight of this destruction, the heart of the high and the low suddenly broke, like the Chinese cup. Muhammad Bakhtiār engulphed in the sea of confusion and perplexity, despaired of every resource. After much striving, he got news that in the neighbourhood there was a very large temple,* and that idols of gold and silver were placed there in great pomp. It is said that there was an idol in the temple which weighed a thousand maunds. In short, Muhammad Bakhtiār with his force took refuge in this temple, and was busy improvising means for crossing the river. The Rājah of Kāmrūp* had ordered all his troops and subjects of that country to commit depredations. The people of that country, sending out force after force, engaged in besieging the temple, and from all sides posting in the ground bamboo-made lances, and tying one to the other, turned them into the shape of walls. Muhammad Bakhtiíār saw that all chance of escape was slipping out of his hands, and that the knife was reaching the bone, so at once with his force issuing out of the temple and making a sortie, he broke through the stockade of bamboos, and cutting through his way, rescued himself from the hard-pressed siege. The infidels of that country pursued him to the banks of the river, and stretched their hands to plunder and slaughter, so that some by the sharpness of the sword and others by the inundation of water, were engulphed in the sea of destruction. The Musalman soldiers on reaching the river-banks stood perplexed. Suddenly, one of the soldiers plunged with his horse into the river, and went about one arrow-shot, when another soldier seeing this, plunged similarly into the river. As the river had a sandy bed, with a little movement, all were drowned. Only Muhammad Bakhtiār with one thousand cavalry (and according to another account, with three hundred cavalry) succeeded in crossing over;* the rest met with a watery grave. After Muhammad Bakhtiār had crossed safely over the tumultous river with a small force, from excessive rage and humiliation, in that the females and the children of the slaughtered and the drowned from alleys and terraces abused and cursed him, he got an attack of consumption, and reaching Deokot* died. And according to other accounts, ‘Ali Mardān Khiljī, who was one of his officers, during that illness, slew Bakhtiār, and raised the staudard of sovereignty over the kingdom of Lakhnauti. The period of Malik Ikhtiāru-d-dīn Muhammad Bakhtiār’s rule over Bengal was twelve years. When Muhammad Bakhtiār passed* from the rule of this transitory world into the eternal world, Malik* ‘Azu-d-dīn Khiljī succeeded to the rule over Bengal. Eight months had not passed, when ‘Alī Mardān Khiljī slew him.
At length, in the year 775 A.H., by the stratagems of Rajah Kāns who was a zemindar in that part, the king was treacherously killed. The reign of Ghiāsu-d-dīn lasted seven years and some months, and according to another account, it lasted sixteen years, five months and three days.*
REIGN OF SAIFU-D-DĪN STYLED SULTĀNU-S-SALATĪN.*
When Sultān Ghiāsu-d-dīn passed from the narrow human frame into the wide space of the soul, the nobles and the generals of the army placed his son, Saifu-d-dīn, on the paternal throne styling him Sultān-u-s-Salatin.
One goes out, and another comes in in his place:
The world is never left without a master.
He was sober in character, and generous and brave. He reigned over Bengal for ten years, and in the year 785 A.H. he died, and according to another account, he reigned three years and seven months and five days. God knows the truth.
REIGN OF SHAMSU-D-DĪN,* SON OF SULTĀNU-S-SALĀTĪN.
After the death of Sultānu-s-Salātīn, his son, Shamsu-d-dīn, with the consent of the councillors and members of Government, ascended the throne, and according to ancient usages he observed the ceremonies attendant on assumption of sovereignty, and for a period was at ease and comfort. In the year 788 A.H. either by some natural disease, or by the stratagem of Rajah Kāns, who at that time had become very powerful, he died. Some have written that this Shamsu-d-dīn was not an actual but adopted son of Sultānu-s-Salātīn, and that his name was Shahābu-d-din. Either way, he reigned for three years, four months, and six days. And the true account is, that Rajah Kāns who was zamindār of Bathuriah* attacking him, slew him, and usurped the throne.
USURPATION OF RAJAH KĀNS* ZAMINDAR.
When Sultān Shamsu-d-dīn died, Rajah Kāns a Hindū Zamindar, subjugating the whole kingdom of Bengal, seated himself on the throne, and commenced oppressions, and seeking to destroy the Musalmans, slew many of their learned and holy men. His aim was to extirpate Islām from his dominions. It is said one day Shaikh Badrul Islām, father of Shaikh Muinu-d-dīn ‘Abbas, sat down before that wretch, without saluting him. Thereupon he said: “Shaikh, why did you not salute me?” The Shaikh said: “It is not becoming for the learned to salute infidels, especially a cruel and blood-shedding infidel, like thee, who has shed the blood of Musalmans.” On hearing this, that unholy infidel kept silent, and, coiling like the serpent, aimed at killing him. One day he sat in a house which had a low and narrow entrance, and summoned in the Shaikh. When the Shaikh arrived, he guessed the Rajah’s object, so he first put out his legs inside, and afterwards not bending the head, entered. That infidel flew into rage, and ordered that the Shaikh should be placed in a line with his brothers. Immediately, the Shaikh was killed, and the rest of the learned that very day were placed on a boat and drowned in the river. The Saint Nūr Qutbu-l-‘Alam becoming impatient by reason of the oppressions of that infidel and his slaughter of the Musalmans, wrote as follows to Sultān Ibrahīm Sharqī* who ruled at that time up to the limits of Behār: “The ruler of this country, named Kāns, is an infidel. He is committing oppressions, and shedding blood. He has killed many of the learned and holy men, and destroyed them. At present, he is aiming to kill the remainder of the Musalmans, and to extirpate Islām from this country. Since to help and protect Musalmans, is a duty incumbent on Musalman sovereigns, accordinly I intrude on your valuable time with these few lines. I pray for your auspicious arrival here, for the sake of the residents of this country, and also in order to oblige me, so that Musalmans may be rescued from the oppressive load of this tyrant. Peace be on you.” When this letter reached Sultān Ibrahim, the latter opened it with great respect, and read it. Qāzī Shahābu-d-dīn* Jaunpurī who was one of the scholars of the time, and the chief of the body of the learned men, and who was highly respected by Sultān Ibrahīm who used to seat him on a silver chair on auspicious occasions, also used his great persuasions and said: “You ought to set out quickly; for in this invasion both worldly and religious benefits are to be obtained, namely the country of Bengal will be subjugated, and you would also meet the Saint Shaikh Nūr Qutbu-l-‘Alam, who is the fountain-head of both worldly and eternal boons, and you would also be doing a pious deed by avenging the oppression of Muhammadans.” Sultān Ibrāhim pitching out his tents struck the kettle-drum of march, and making forced marches, in a short time, with a powerful army reached Bengal, and encamped at Firuzpur.* Rajah Kāns, on hearing this news, was confounded, and hastened to wait on the Saint Qutbu-l-‘Alam. Showing submissiveness and humility, and weeping, the Rajah said: “Pray, draw the pen of forgiveness across the page of the offences of this sinner, and dissuade Sultān Ibrāhim from subjugating this country.” The Saint replied: “In order to intercede on behalf of an oppressive infidel, I cannot stand in the way of a Musalman sovereign, especially of one who has come out at my desire and request.” In despair, Kāns prostrated his head on the feet of the Saint, and added, “Whatever the Saint may bid, I am willing to submit thereto.” The Saint said: “So long as thou dost not embrace the Musalman religion, I cannot intercede for thee.” Kāns assented to this condition, but his wife casting that misguided man into the well of misguidance, prevented his conversion to Islām. At length, Kāns brought to the presence of the Saint his son named Jadū who was twelve years old, and said: “I have become old, and desire to retire from the world. You may convert to Islām this son of mine, and then bestow on him the kingdom of Bengal.” The saint Qutbu-l-‘Alam taking out from his own mouth some chewed betel, put it into Jadū’s mouth, and making him pronounce the creed of the Musalman faith, converted him to Islām, and naming him Jalālu-d-din, had the fact proclaimed in the city, and caused the Khutba of the kingdom to be recited after his name The ordinances of the sacred Muhammadan law from that day were again put in force. After this, the saint Qutbu-l-‘Alam went to meet Sultān Ibrāhim, and after making apologies, prayed that the latter might withdraw. The Sultān was annoyed at this request, and turned his face towards Qazī Shahābu-d-dīn. The Qazī said: “Saint, the king has come here at your requisition; and now you yourself siding with Kāns, appear as his agent; what is your aim?” The Saint said: “At that time (when I made the requisition) an oppressive ruler was tyrannising over the Musalmans; now owing to the auspicious arrival of the Sultān, he has embraced the Muhammadan faith. The Jihād (or holy war) is enjoined against infidels, not against Musalmans.” The Qāzī, finding no answer, kept quiet. But as the Sultān’s temper was irritated, in order to soothe the Sultān, the Qāzī commenced testing the learning and miracles of the saint, and was discomfitted. After much questions and answers, the Saint said: “To view with contempt saints and to try to test them, ends in nothing but discomfiture. Before long, thou shalt die in a wretched plight.” And the saint at the same time cast an angry glance towards the Sultān. In short, the Sultān, annoyed and vexed, returned to Jaunpūr. It is said that shortly after Sultān Ibrāhim and Qāzī Shahābu-d-dīn Jaunpurī died.
‘Whoever quarrels with saints, suffers.’
Rajah Kāns hearing that Sultān Ibrāhim had died, displaced Sultan Jalālu-d-dīn, and himself re-ascended the throne. According to the injunctions of his false creed, the Rajah prepared several gold-figures of cows, shoved in Jalālu-d-dīn through their mouths, and pulled him out from their buttock-sides, and then distributed the gold of those cow-figures among the Brahmans, and thus re-perverted his son to his own creed. As Jalālu-d-dīn, however, had been converted by the Saint Qutbu-l-‘Alam, he did not abandon his faith in Islām, and the persuasions of the infidels had no effect on his heart. And Rajah Kāns again unfurling the standard of misbehaviour, attempted to destroy and extirpate Muhammadans. When his cruelties passed all bounds, one day Shaikh Anwār, son of the Saint Qutbu-l-‘Alam, complained to his father of the oppressions of that tyrant, and said: “It is a matter of regret that in spite of such a holy saint of the time as yourself, Musalmans should be oppressed and ground down by the hand of this infidel.” The saint at that time was absorbed in prayer and devotion. On hearing this utterance of his son, the saint was enraged, and replied: “This tyranny shall cease only, when thy blood shall be shed on the earth.” Shaikh Anwār knew full well that whatever fell from the lips of his holy father, was sure to come to pass, and so after a moment, said: “What you have said about me, is meet and proper; but in respect of my nephew, Shaikh Zāhid, what is your will?” The saint said: “The drum of the virtues of Zāhid shall resound till resurrection-day.” In short, Rajah Kāns extending more than before his oppressions and cruelties, gradually oppressed the servants and dependants of the saint himself, plundered their effects and chattels, imprisoned Shaikh Anwār and Shaikh Zāhid. As he had heard the Saints’ prophecy about Shaikh Zahid, not daring to kill him, he banished both to Sunārgāon, and sent orders to his agents there, that after ascertaining from them the whereabouts of the hidden treasures of their fathers and grandfathers, they should slay both. And on the Shaikh’s arrival at Sunārgāon, they perpetrated many cruelties, yet not finding any clue to the hidden treasures which did not exist, first they murdered Shaikh Anwār, and when they attempted to take the life of Shaikh Zāhid, the latter stated that in a certain village a large cauldrou was hidden. When they dug it up, they found a large chatty, but did not find more than one gold coin in it. They enquired, “What has become of the rest?” Zāhid said: “Apparently some one has stolen it.” And this affair was the outcome of a miracle. It is said that on the very day and at the very moment when Anwār was murdered at Sunārgāon, and his sacred blood shed on the carth, Rajah Kāns passed away from his sovereignty to hell. According to some accounts, his son, Jalālu-d-dīn, who was in prison leagued with his father’s servants, and slew him. The rule and tyranny of that heathen lasted seven years.