During this festival, the King's eldest son received a mansab of 12000; the second, one of 9000; and the third, one of 7000.
[Text, vol. ii. p. 365. Thirty-third Year.] [Kalíj Khán now returned from Gujarát, bringing various offerings, and an order was issued associating him with Rájá Todar Mal in the administration of the Civil and Revenue business. The Rájá was now grown feeble and senile, and one night an enemy in ambush inflicted a superficial wound upon him with a sword.]
[Text, vol. ii. p. 368.] In A.H. 996 the King called to mind something about the book which I was then translating, and directed Hakím Abú-l Fath to give me a horse, a shawl, and some other presents. He then observed to Sháh Fathu-lla 'Azdu-d daulah, that the whole of Basáwar had been granted to him in jágír, with all its ayma land, and that as I, a native of Badáún, had thus lost my madad-m'ásh land, His Majesty had conferred upon me some of equal value in Badáún, in lieu of it. Sháh Fathu-lla then presented in a bag an offering of 1000 rupees, which, by exactions and other most oppressive means, his agents had recovered from the wretched widows and orphans of Basáwar; and upon his representing that his officers had collected this surplus from the ayma lands (fraudulently alienated from the public rent-roll), the King told him to retain the money for himself. Three months after this the Sháh died, and when my farmán was engrossed, I took leave for a year, went first to Basáwar, and then to Badáún, from which place I wished to make a journey to Gujarát, to see Mirzá Nizámu-d dín Ahmad, but delays occurred to prevent my carrying this intention into effect.
[Text, vol. ii. p. 365.] In A.H. 996, the Rájá of Kumáún arrived at Lahore from the Siwálik hills, for the purpose of paying his respects. Neither he nor his ancestors (the curse of God on them!) could ever have expected to speak face to face with an Emperor. He brought several rare presents, and amongst them a Tibet cow and a musk-deer, which latter died on the road from the effect of the heat. I saw it with my own eyes, and it had the appearance of a fox. Two small tusks projected from the mouth, and, instead of horns, it had a slight elevation, or bump. As the hind quarters of the animal were enveloped in a cloth, I could not examine the whole body. They said that there were men in those hills, who had feathers and wings, and who could fly, and they spoke of a mango-tree in that country which yields fruit all the year round. God knows whether this is true!
[Text, vol. ii. p. 376.] [In this year the Emperor was somewhat indisposed. He had pains in his stomach, and other disturbances which no one could account for. Through this inability to understand his ailment, suspicions arising from malevolence were cast upon the eldest prince, and whispers of poison flew about.]
[Text, vol. ii. p. 380.] [Among the edicts issued (in the thirty-seventh year of the reign), was one that all the dirhams and dínárs bearing the devices of former kings should be melted and sold for the price of the gold and silver, so that not a trace of them should remain in the world. The various ashrafís and rupees of the Emperor's coinage, whether old or recent, were at once to be put in circulation, and no difference whatever between them and the old coins was to be recognized. Kalíj Khán endeavoured to enforce this order. Sarráfs were every day called up; bonds were taken from them, and fines were inflicted on them. As a last resource, some were put to death. But for all this they did not refrain from counterfeiting the coin (kallábí). Orders and instructions upon this subject were written and sent to the most remote parts of the dominions, but without effect, until Khwája Shamsu-d dín Khwáfí, the díwán, succeeded in putting all these orders in force.]
[Text, vol. iii. p. 79.] Shaikh 'Abdu-n Nabí, Sadru-s Sudúr,
was son of Shaikh Ahmad, son of Shaikh Abdu-l Kudús, of
Gangoh. He went several times to Mecca and Medina, and
studied the traditions. * * * He put on the appearance of great
piety. When he was appointed to the Sadárat, he distributed
among the people an immense quantity of madad-m'ásh, wakf,
and pensions. No Sadr during any former reign had so much
power, and no one gave away one-tenth of the wakf which he
did.*
The King was for some time so intimate and unceremonious
with him, that he would rise to adjust the Shaikh's slippers
when he took his leave. At last, through the enmity of Makh-
At the time that the King arrived at Fathpúr from Bánswára, Kází 'Abdu-r Rahím, of Muttra, complained to the Shaikh that a rich and obstinate Bráhman had taken all the materials, which he had collected for the building of a mosque, and applied them to his own purposes in building a temple for an idol, and that when he remonstrated with him, the Bráhman, in the presence of a multitude of people (may his mouth be crammed with mud!), applied foul and abusive language to the Prophet (the peace of God rest with him!), and grossly reviled all Musulmáns. When the Bráhman was summoned before the Shaikh, he refused to come, so Shaikh Abú-l Fazl was sent to bring him. Shaikh Abú-l Fazl on his return represented what he had heard from the people of Muttra; namely, that the Bráhman certainly had used foul language. Upon this, the learned in the law decided, some of them for death, some for public exposure and fine. They were consequently divided into two parties, and disputed at great length on the subject. Although the Shaikh went to ask for leave to punish him capitally, the King would give no distinct reply, but said vaguely, that the Shaikh was himself responsible for carrying into execution the sentence of the law, and inquired why he consulted him. During this long suspense the Bráhman continued in prison, and notwithstanding that the ladies of the royal household used their exertions to get him released, yet out of regard to the Shaikh, the King would not give his consent.
The Shaikh continued to importune the King for a reply, but all he could get was, that he had already expressed his opinion, and the Shaikh knew what it was. When the Shaikh returned to his home, he immediately issued orders for the Bráhman's death. When the King learnt this, he was very angry. The ladies within, and the Hindús without, the palace, exclaimed, “Is this the man whom you have promoted and favoured, and has he reached to such a pitch of insolence as not to regard your wishes, and to put a man to death for the mere purpose of displaying his power and authority?” They continued to pour such-like complaints into the ears of the King, so that he could no longer endure them. * * * One night, at Anúp-táláo, a conclave of divines assembled, from whom he inquired their opinions on the subject. * * The King at last singled me out, and said, “When ninety and nine opinions are in favour of a sentence of death, and a hundredth in favour of acquittal, do you think it right that the muftís should act upon the latter. What is your opinion?” I replied, that it was a legal maxim that punishment should not be inflicted where there was any doubt. The King was sorrowful, and said, “Was not Shaikh 'Abdu-n Nabí aware of this maxim, that he killed that unfortunate Bráhman?” I replied, that the Shaikh was certainly a wise man, and that he no doubt had acted in direct contravention of the law, but that he might possibly have adopted that course for the sake of expediency. * * *
The King's agitation was so great that his hair stood on end, like that of a roused lion, and some people behind me whispered that I should not carry the controversy any further. All of a sudden, he turned towards me and said, “You are not at all right.” Upon which I made a low bow, and retired to a little distance. From that day I have abandoned my presumptuous and controversial manner, and take my place apart from the groups which surround the throne. It is only now and then that I venture to advance, and make my obeisance at a respectful distance.
It was on this account that Shaikh 'Abdu-n Nabí's prosperity declined. * * * He died in the year 991.