XCI.
TÁRÍKH-I HINDÍ
OF
RUSTAM 'ALÍ.

THE author of this work is Rustam 'Alí, son of Muhammad Khalíl Sháhábádí. He gives as the immediate reason of writing the Táríkh-i Hindí, that contemporaries, from excessive attach­ment to this world, neglected entirely to ponder on their existence, either as regards its origin or end; and from their firm belief, under the delusions of their evil passions, in the long duration of their lives in this world of mutations, pursued a pre­sumptuous and vain line of conduct. So he entertained a desire to commit to writing a brief account of just kings, and how they controlled oppressors and tyrants, in the hope that, while it might prove a lesson to the wise, it would not fail to draw the attention of intelligent readers to the instability of all earthly pleasures, and the short duration of human life, and so induce them to withdraw their affections from this world.

The execution of his intention was, however, suspended for a time by necessities, which compelled him to travel from city to city in search of employment and subsistence, until at last he was fortunate enough to take up his abode in Bhopál. Here, for a period of three years, he subsisted on the munificence of certain great men and many sincere friends, more especially on the liberal support of Nawáb Yár Muhammad Khán, “a just nobleman, under whose administration the inhabitants of the dependencies of Bhopál enjoy the blessings of peace.” As the wants of the author were thus supplied, he attained peace of mind, and was enabled to compose the work which was the object of his heart's desire.

The Táríkh-i Hindí was composed in the year 1154 A.H. (1741-2 A.D.) as we learn, not only from an ambiguous passage in the Preface, but from an express declaration to that effect at the beginning of the tenth chapter. The history also closes at that period, though towards the end of the work the twenty-fourth year of Muhammad Sháh is mentioned, which would make it a year later. Only six pages, however, preceding this passage, the author reiterates the statement that the work was composed in the twenty-third year of Muhammad Sháh's reign. It may be considered altogether a useful compilation, as it is not copied verbatim from known authors, and in the latter part of it the author writes of many matters which came under his own observation or those of his friends. Amongst the works which he most frequently quotes are two, of which no traces can be obtained,—the Siyar-i Hindí and the Faiúzát-i Akbarí. The former is frequently mentioned, from the time of the Slave Dynasty to the reign of Farrukh Siyar, and must, therefore, be a general History of India. The quotations from the Faiúzát-i Akbarí are rarer, but extend from the time of Mahmúd Ghaznaví to the time of Muhammad Sháh. It appears to be partly a religious work, containing some historical anecdotes, for in the conclusion, in the chapter upon holy men, he says that it was composed by Sháh Ghulám Muhíu-d dín, and dedicated to his spiritual teacher, Saiyid Sháh 'Alí Akbar, after whom it was called Faiúzát-i Akbarí. Other works incidentally quoted are the Táríkh-i Badáúní, Habíbu-s Siyar, Khulásatu-t Tawáríkh, Táríkh-i Akbar-sháhí, Táríkh-i Farrukh Siyar, Táríkh-i Jahángíri, Mir-át-i Mas'údí, Táríkh-i Shahábí, and the Táríkh-i Mahmúdí. It is probable that the last two are familiar works disguised under uncommon appellations.

The author is fond of indulging in poetical quotations, sentences from the Kurán, and moral reflections. But the quotations have been excluded from the following Extracts.

This History is divided into an Introduction, ten Chapters (tabaka), and a Conclusion.