We have now come to the history of the sons of Sher Sháh, the enthronement of Jalál Khán, the younger son of Sher Sháh, and the account of his reign, under the title of Islám Sháh. It is related in the Akbar Sháhí, that when Sher Sháh rendered up his life to the angel of death in Kalinjar, Jalál Khán, his youngest son, was in the town of Rewán, in the province of Bhata, and his eldest son 'A'dil Khán, the heir-apparent, in the fort of Runthúr (Rantambhor). The nobles perceived that 'A'dil Khán would be unable to arrive with speed, and as the State required a head, they despatched a person to summon Jalál Khán who was nearer. He reached Kalinjar in five days, and by the assistance of 'I'sá Hajjáb and other grandees,* was raised to the throne near the fort of Kalinjar, on the 15th* of the month Rabí'u-l awwal, 952 A.H. (25th May, 1545 A.D.). He assumed the title of Islám Sháh, and this verse was engraved on his seal:*

“The world, through the favour of the Almighty, has been
rendered happy,
Since Islám Sháh, the son of Sher Sháh Súr, has become
king.”

The common people call him Salím Sháh.* After ascending the throne, and inquiring concerning the ordinances of Sher Sháh, he left some as they were, and changed others to suit his own ideas.

On the day of his accession to the throne, he ordered two months' pay to be distributed in ready money to the army: one month of this he gave them as a present; the other as subsistence money. Moreover, he resumed all the jágírs in the provinces of his government, and allowed their holders a stipend in money from his treasury instead. He entirely abolished, with one stroke of the pen, all former regulations respecting jágírs. After his accession, he ordered the Rájá of Kalinjar, who had been captured with seventy of his adherents, to be put to death, and directed that not one of them should be spared. Islám Sháh resembled his father in his pomp and splendour, and in his desire of dominion and conquest. He possessed great power, ability, and good fortune, and he had an immense number of horses and elephants, and a numerous artillery, together with a multi­tude of horse and foot soldiers beyond all calculation. He settled the wazífas and the aima villages and lands. His father had erected saráís at a distance of one kos* one from the other. Islám Sháh built others between them, so that there was a saráí at every half kos. He caused two horses and some footmen to be stationed at each saráí, for the purpose of acting as posts, and bringing him every day the news from Bengal, after the manner of dák-chaukís.* During the time of Sher Sháh a place had always been established in the royal camp for the distribution of alms to the poor. Instead of this, Islám Sháh directed that arrangements for the giving of alms should be made at each of the saráís, and that indigent travellers should be supplied with whatever they needed, and that mendicants should receive a daily pittance, in order that they might be contented and at ease. In certain dis­tricts he issued entirely new ordinances, and allowed stipends of fifty, two hundred, two hundred and fifty, five hundred, and a thousand. (In each of these districts) he appointed Persian and Hindí writers.* He portioned his troops into divisions of five, ten, and twenty thousand men, to each of which he allotted one sardár, one Afghán munsif, one Hindústání judge, and two eunuchs of the palace. To those who had received stipends during the reign of Sher Sháh he gave lands and parganas.*

From the borders of Sunárgáon to those of Bengal, and from Bengal to Kábul, he garrisoned the entire country with his troops. He had, whilst Prince, 6000 horsemen with him, and he now promoted all of them, each according to his deserts. He made privates (fard) officers (girohdár), and officers nobles. These regulations of Islám Sháh caused those of Sher Sháh to fall into disuse. Many of Sher Sháh's principal nobles were disgusted at what they regarded as acts tending to dishonour them, and became ill-disposed towards Islám Sháh. He, in his turn, was likewise suspicious of these grandees, and thus the relations which existed between the great chiefs and the King were changed in their nature.

When Islám Sháh received intimation of the secret disposition of the nobles, he marched from Kalinjar towards A'gra. Whilst he was on the road, Khawás Khán also came from his jágír to pay his respects. A grand festival was given to celebrate Islám Sháh's accession to the throne; after which he proceeded by un­interrupted marches to A'gra, the seat of government, and took possession of the throne.

Islám Sháh, being a monarch of vindictive disposition, wrote to his elder brother, saying, “Because I was near, and you were distant, to prevent disorder in the affairs of the State, I have taken charge of the army until your arrival. I have nothing to do but obey you, and attend to your orders.” He feigned to wish to gratify his affection by a personal interview with his brother. 'A'dil Khán wrote in reply to Islám Sháh, saying, “If these four persons, viz. Kutb Khán the náíb, 'I'sá Khán Níází,* Jalál Khán Jalú, and Khawás Khán come and insure my safety, I will proceed to visit you.” 'A'dil Khán wrote thus to these four nobles, “I leave myself to your guidance. What is your advice? Ought I to go, or remain?” Islám Sháh sent all of these nobles to his brother; and after removing his fears for his safety by oaths and protestations, they promised him that he should be permitted to depart after the first interview, and that he should be allowed to choose any jágír in Hindustán which suited him. 'A'dil Khán went, accompanied by the nobles, to see his brother. When he reached Fathpúr Síkrí, Islám Sháh came forth to meet him in the village of Singárpúr, the place prepared for the meeting of the two brothers, and they had an interview there. They made professions of affection one to the other, and after sitting together for a short time, set off for A'gra. Islám Sháh, intending treachery towards his brother,* had given directions that only two or three persons were to be allowed to enter the fort with 'A'dil Khán. When they arrived at the gate of the fort of A'gra, Islám Sháh's men forbade their entry; to this 'A'dil Khán's people paid no attention, and a great number of them went in with 'A'dil Khan.*

When Islám Sháh saw that his plot against his brother had been unsuccessful, he was obliged to speak courteously to him. He said, “I have a number of Afgháns in my service, who are very unruly, and whom I will now make over to you.” After which, Islám Sháh seated his brother on the throne, and treated him with all possible civility. 'A'dil Khán was a man who loved ease and comfort. He was aware of the deceit and cunning of Islám Sháh, and would not consent to this. He rose up, and after causing Islám Sháh to seat himself on the throne, he first of all made him an obeisance and did homage, and congratulated him on his accession to the throne. The chief nobles, after paying their customary compliments, retired to their appropriate places. The four nobles before mentioned then informed the King that an oath and a promise had been made that 'A'dil Khán should be allowed to depart after the first interview, and that a jágír should be allotted to him.

Islám Sháh ordered this to be done, and 'I'sá Khán and Khawás Khán were directed to accompany 'A'dil Khán to Bayána.* Two months afterwards, Islám Sháh sent Ghází Mahalí, one of his attendants, with golden chains, and ordered him to seize 'A'dil Khán.* 'A'dil Khán, hearing this ill-news, fled to Khawás Khán in Mewát, before Ghází Mahalí arrived, and informed him of the perjury of Islám Sháh. In the mean time, Ghází Mahalí reached that place. Khawás Khán was enraged. He sent for Ghází Mahalí, and caused the fetters to be fastened on his own legs, and thus raised the standard of rebellion. He wrote in private to the chiefs who were with Islám Sháh in A'gra, and gained them over to his party, and then marched towards A'gra at the head of a powerful force. Kutb Khán and 'I'sá Khán, who had been concerned with him in the business of the oath, stimulated him to advance, and advised him to manage so that 'A'dil Khán should reach A'gra a little before daybreak, in order that the people might, without feeling ashamed, forsake Islám Sháh and join him.*