When Tughlik was firmly established in his capital, he sent his son, Muhammad, to make the conquest of Tilang, three months' march from Dehli. He sent with him a considerable army, attached to which were the principal amírs, such as Malik Tímúr, Malik Tigín, Malik Káfúr the seal-bearer, Malik Bairam, and others. When Muhammad arrived in Tilang, he was desirous of revolting. He had for a companion a man called 'Ubaid, who was a poet and lawyer. He ordered him to spread a report of the Sultán Tughlik being dead, for he supposed that all men, on hearing this intelligence, would in hot haste tender him their oath of fidelity. This news spread among the soldiers, but the amírs did not believe it. Every one of them beat his drums and revolted. No one remained near Muhammad, and the chiefs wished to kill him. Malik Tímúr pre­vented them, and protected him. He fled to his father with ten horsemen, whom he called his “faithful friends.” His father gave him money and troops, and commanded him to return to Tilang, and he obeyed. But the Sultán was acquainted with his design; he killed the lawyer 'Ubaid, and he ordered Malik Káfúr, the seal-bearer, to be put to death. A tent peg was driven into the ground, and the upper end of it was sharpened. This was driven into the throat of Káfúr, who was placed thereon, face downwards, and it came out by one of his ribs. Thus he was left. The other amírs fled to Sultán Shamsu-d dín, son of Sultán Násiru-d dín, son of Sultán Ghiyásu-d dín Balban, and established themselves at his Court (at Lakhnautí).

The fugitive amírs dwelt with Sultán Shamsu-d dín. Soon after­wards he died, leaving his throne to his son, Shahábu-d dín. This prince succeeded his father, but his younger brother, Ghiyásu-d dín Bahádur Búrah (this last word signifies in the Indian language black), overpowered him, seized upon the kingdom, and killed his brother Katlú Khán, and most of his other brothers. Two of them, Sultán Shahábu-d dín and Násiru-d dín, fled to Tughlik, who marched forth with them to fight with the fratricide. He left his son Mu­hammad in his kingdom as viceroy, and advanced in haste to the country of Lakhnautí. He subdued it, made the Sultán Ghiyásu-d dín prisoner, and set off on the march to his capital, carrying his prisoner with him.

There was then at Dehli a saint, Nizámu-d dín Badáúní. Mu­hammad, the Sultán's son, often visited him, to pay him respect in the eyes of his followers and to implore his prayers. The shaikh was subject to ecstatic fits, in which he lost all control of himself. The Sultán's son directed his servants to let him know when the shaikh was in one of these fits. When he was seized with a fit the prince was informed, and he went to him. As soon as the shaikh saw him he exclaimed, “We give him the throne.” Afterwards he died while the Sultán was absent, and the Sultán's son, Muhammad, bore his bier upon his shoulder. The father heard of this; he sus­pected his son and threatened him. Other actions had already aroused suspicions in Tughlik against his son. He was annoyed to see him buy a great number of slaves, and make magnificent presents to secure friends. Now his anger against him increased. The Sultán was informed that the astrologers had predicted that he would never enter again the city of Dehli on returning from his expedition. He replied by threats against them.

When he came near to his capital, on his return from the expedi­tion, he ordered his son to build for him a palace, or, as these people call it, a kushk, near a river, which runs by a place called Afghánpúr. Muhammad built it in the course of three days, making it chiefly of wood. It was elevated above the ground, and rested on pillars of wood. Muhammad planned it scientifically, and Malik Záda was charged to see the plans carried out. This man was afterwards known by the title of Khwája-i Jahán. His real name was Ahmad, son of Ayás. He was then inspector of buildings, but he afterwards became chief wazír of Sultán Muhammad. The object which these two persons kept in view in building the kushk was this,—that it should fall down with a crash when the elephants touched it in a certain part. The Sultán stopped at this building and feasted the people, who afterwards dispersed. His son asked permission to parade the elephants before him, fully accoutred. The Sultán con­sented.

Shaikh Ruknu-d dín told me that he was then near the Sultán, and that the Sultán's favourite son, Mahmúd, was with them. There­upon Muhammad came and said to the shaikh, “Master, it is now the time for afternoon prayer, go down and pray.” I went down, said the shaikh, and they brought the elephants up on one side, as the prince and his confidant had arranged. When the animals passed along that side, the building fell down upon the Sultán and his son Mahmúd. I heard the noise, continued the shaikh, and I returned without having said my prayer. I saw that the building had fallen. The Sultán's son, Muhammad, ordered pickaxes and shovels to be brought to dig and seek for his father, but he made signs for them not to hurry, and the tools were not brought till after sunset. Then they began to dig, and they found the Sultán, who had bent over his son to save him from death. Some assert that Tughlik was taken out dead; others, on the contrary, maintain that he was alive, and that an end was made of him. He was carried away at night to the tomb which he had himself built near the city called after him Tughlikábád, and there he was interred. * * *

It was to the skilful management of the wazír, Khwája-i Jahán, in constructing the edifice which fell upon Tughlik, that he owed the position he held with Sultán Muhammad, and the partiality which the latter had for him. No one, whether wazír or otherwise, enjoyed anything like the consideration in which he was held by the Sultán, and never attained the high position which he possessed near him.

Sultán Abú-l Mujáhid Muhammad Sháh.

When the Sultán Tughlik was dead, his son Muhammad took pos­session of the kingdom, without encountering either adversary or rebel. As we have said above, his name was Jauná; but when he became king he called himself Muhammad, and received the sur­name of Abú-l Mujáhid. All that I have recounted about the history of the Sultáns of India, I heard and learned, or, at least, the greater part, from the mouth of Shaikh Kamálu-d dín, son of Burhánu-d dín, of Ghazní, chief kází. As to the adventures of this king, the greater part came under my own observation while living in his territories.

Muhammad is a man who, above all others, is fond of making presents and shedding blood. There may always be seen at his gate some poor person becoming rich, or some living one condemned to death. His generous and brave actions, and his cruel and violent deeds, have obtained notoriety among the people. In spite of this, he is the most humble of men, and the one who exhibits the greatest equity. The ceremonies of religion are dear to his heart, and he is very severe in respect of prayer and the punishment which follows its neglect. He is one of those kings whose good fortune is great, and whose happy success exceeds the ordinary limit; but his dis­tinguishing characteristic is generosity. I shall mention among the instances of his liberality, some marvels of which the like has never been reported of any of the princes who have preceded him. I call God, his angels and prophets, to witness that all I say about his boundless munificence is the plain truth. * * *

The palace of the Sultán at Dehli is called Dár-sará, and it has a great number of gates. At the first there is a troop of men posted on guard. * * * Outside the first gate there are stages on which the executioners sit who have to kill people. It is the custom with this people that whenever the Sultán orders the execution of a person, he is despatched at the door of the hall of audience, and his body remains there three days. * * * The third door abuts upon the hall of audience, an immense chamber called Hazár-sutún, or “the thousand columns.” These pillars are of varnished wood, and sup­port a wooden roof painted in the most admirable style. Here people seat themselves, and in this hall the Sultán holds his great public audiences. [Etiquette of the Court.—Many instances of the Sultán's liberality and generosity.]

When drought prevailed throughout India and Sind, and the scarcity was so great that the man of wheat was worth six dínárs, the Sultán gave orders that provisions for six months should be sup­plied to all the inhabitants of Dehli from the royal granaries. * * * The officers of justice made registers of the people of the different streets, and these being sent up, each person received sufficient pro­visions to last him for six months.