As soon as* these eternal lights, by reflecting the effulgent rays of Muhammad (on whom be the choicest of favours and the greatest of blessings!), illumined every quarter and corner of Hindústán, they shone on the metropolis of Dehlí also, which is the centre of the circle of sanctity and holiness, and the true tabernacle of faith and religion. For a vast host and multitude of all classes of men professing the creed of Islám, and consisting of august shaikhs, learned sages, and eloquent orators, repaired to this city from all quarters of the globe, both from Arabia and Persia, and took up their illustrious residence in it. They then enlightened and civilized with the lustre of religion and wisdom all parts and bounds of this realm, which had previously been shrouded and enveloped in the gloom of paganism and ignorance.
The writer of these lines (may the Lord preserve his fortunes from calamity and disaster!) introduced memoirs of Kings and nobles into his history of this realm, which is a work entitled Zikru-l Mulúk (The Chronicle of Kings), and abounds with historical matter; while he gave a full account of virtuous shaikhs in his book called Akhbáru-l Akhyár (Reminiscences of the Good), which is stamped with the brand of publicity and renown. After fully making up his mind, however, he was unable to write the memoirs of the best of the philosophers and poets, notwithstanding that they were numerous enough, inasmuch as scarce a trace remained of their names and lineage, and hardly any vestiges of their compositions were extant. * * * Nevertheless, there are some few whose names are mentioned, and whose literary labours are quoted and described. One of those learned men, who flourished in the august age of Sultán Násiru-d dín, the son of Sultán Shamsu-d dín Altamsh (may the Lord brighten his judgment!), whom they style Sultán Nasíru-d dín Ghází, was Kází Minháj Júzjání, the compiler of the Tabakát-i Násiri, a history dedicated to the aforesaid monarch, which he wrote and left behind as a monument of his genius. Although he had not a perfect mastery over the art of pure and elegant writing, yet his style, from its brevity and conciseness, was not wanting in the requisites of boldness and vigour. A few of the particulars regarding him, detailed in the memoirs of the aforesaid shaikhs, are given in the Akhbáru-l Akhyár, and may God's mercy be upon him!
Another one was Zíá Barní, the author of the Táríkh-i Fíroz Sháhí, who continued the history from the commencement of Sultán Ghiyásu-d dín Balban's reign, where the Tabakát-i Násirí leaves off, down to the occurrences of the seventh year of Fíroz Sháh; besides which, he wrote other works and treatises as well. He was a disciple of Shaikh Nizámu-d dín Aulia's (may the Lord sanctify his tomb!), and in the Akhbáru-l Akhyár some of his sayings and doings are also recorded (God have mercy upon him!). After him came another individual, who wrote all the rest of the annals of Sultán Fíroz's reign, as well as those of the Gujarát sovereigns, under the title of Táríkh-i Bahádur Sháhí.
Táríkh-i Muhammadí is likewise the name of an historical work that somebody composed, and the Siráj-i 'Afíf* is another. One of those who are famous for their literary efforts, both in prose and verse, is Zíá Nakshabí, who lived in Badáún. Although his works scarcely possess merit enough to make them worthy of remark, yet as he was a man who had retired into the nook of asceticism and solitude, he was callous to the world's praise or blame, acceptance or refusal, and confidence or mistrust, and gave free vent to his own opinions. Mention has been made of him likewise in the Akhbáru-l Akhyár, and a few extracts from the Silk-i Sulúk, which, of all his publications that touch upon the sentiments of this class of mankind, is, to my mind, the most pleasing, have been introduced. There was also a person in Badáún called Shaháb Mahmarah, of whom mention has been made in Amír Khusrú's poems, where he says, “It cast a tremor over Shaháb Mahmarah's grave,” from which it is evident that the individual in question had formerly flourished, though at the present time none of his works are extant.
Táj Rezah, too, was an inferior poet, who cultivated his talents under the tuition of Shamsu-l Mulk, who was Sadr (Prime Minister) in the time of Sultán 'Aláu-d dín. Most of the learned men of that age, indeed, studied under this individual, and even Shaikh Nizámu-d dín Auliá (may the Lord purify his tomb!), in the course of his education, read the Makámat-i Harírí with him, and has said in his writings:—
“Now the Sadr has succeeded according to the best wishes of his friends,
For he has become prime minister of the realms of Hindústán.”
During the time of Sultán 'Aláu-d dín, Dehlí was the great rendezvous for all the most learned and erudite personages; for, notwithstanding the pride and hauteur, the neglect and superciliousness, and the want of kindness and cordiality, with which that monarch treated this class of people, the spirit of the age remained the same.
Among the philosophers and poets of those times, the cleverest and most renowned were Mír Hasan and Mír Khusrú (on both of whom be mercy and forgiveness!). Mír Khusrú, however, is the Prince of Poets and the First among Philosophers, for he was one of those steeped in spiritual wisdom, and such skill as he possessed in every kind and manner of literary composition, both in the use of ordinary or unusual phraseology, and of plain or dubious terms, has seldom been allotted to any one. He wrote a great many verses, but made no choice selection from them; and he compiled and arranged several díwáns (books of odes). With respect to the aggregate number of his own verses, he made this mirthful remark by way of a puzzle and enigma: “My verses are fewer than 400,000, but upwards of 300,000.” As for Mír Hasan, although he has written but little poetry, yet what he has written is musical and pleasing. The illustrious Shaikh's opinion, however, respecting the difference between their two styles, is sufficient; for he declared that our Khusrú is the salt ocean, and Hasan a sweet stream.
After the close of 'Alá's reign, the high standard of wisdom and erudition began to sink to an inferior level, and literature assumed quite another complexion; for, although Sultán Muhammad Tughlik fully appreciated all sorts of learning, yet there was not such a number of learned men flourishing in his time as had congregated together under 'Aláu-d dín's rule.
One of the most famous sages and philosophers of the city was Mauláná Muaiyyanu-d dín 'Umrání, the author of sound and instructive commentaries on the Kanz, Minár, Husámí, Talkhís, and Miftah. Sultán Muhammad despatched him to Shiráz with an invitation for Kází 'Azdu-l Millat wa-d dín Alíchí, and a request that the latter would prepare and publish a suitable work (or the work called Muákif), dedicated to his royal person. As soon as Mauláná reached the Kází's dwelling, he began persuading him to an excursion into Hindústán, and acquainted him with all that Sultán Muhammad required of him; whereupon the monarch of that period called upon Kází 'Azd, and made him an offering of the whole realm and sovereignty. The Kází, therefore, in obedience to the dictates of modesty and sound sense, dismissed the idea of travelling to Hindústán from his mind, and resolved upon remaining at the court of his own monarch.
In the reign of Sultán Fíroz, also, there were many sages, philosophers and lawyers, who held a place on the throne of study and erudition; and Tátár Khání, which is a lengthy and copious work on law and religion, was composed in the time of that auspicious monarch, and dedicated to Tátár Khán, one of his chief officers of state, by the author Mauláná 'Álim Ándapathí. This Tátár Khán, however, in whose name the work in question is published, is said by some to have been one of 'Alá(u-d dín)'s nobles, but God only knows if such be the case. One of the learned men of Fíroz Sháh's time was Mauláná Khwájagí, the preceptor of Kází Shahábu-d dín Daulatábádí. Mauláná Ahmad Thánesárí and Kází 'Abdu-l Muktadir Shaníhí were also distinguished literary characters of that period; and the latter, besides possessing vast knowledge, could compose excellent poetry, his Arabic verses being even superior to his Persian. The most talented and clever authors of Persia and Arabia having agreed upon trying to write something equal to the Lámiatu-l 'Ajam, which is a celebrated elegy, he also made an attempt to rival it, and came out of the trial with great éclat. Mauláná Ahmad Thánesárí likewise wrote poetry in the Arabic language, and his noble elegies, the whole of which are copied into the Akhbáru-l Akhyár, bear convincing testimony to his eminent talents and genius. Subsequently to the auspicious time of Fíroz Sháh, whom they call the last of the sovereigns of Hind, inasmuch as after him the monarchy of this country came to an end, and, like as in the neighbouring kingdoms, an independent ruler sprung up in every district. During Sultán Ibrahím Sharkí's time, a prince who ruled in the direction of Jaunpúr, there flourished Kází Shahábu-d dín Záwalí Daulatábádí, who is both a shining star and a brilliant luminary of this realm. He used to be called the “King of Sages” by his contemporaries; for although there were many more learned men in existence at that time, yet none of them enjoyed the popularity and fame that he had acquired. He is the author of several works that have been stamped with the die of general favour and celebrity, such as Hawásh Káfiah, which is the cleverest of his writings, Irshád, Badíu-l Bayán, etc. He has also written an unfinished commentary on the Pazhdání, and an exposition in Persian entitled Bahr-i Mawwáj. But in preserving the due rhythm of his sentences, he exhibits laborious exertion; and to that end has made use of many awkward and inapplicable words and expressions. With the exception of this drawback, however, it is a useful and profitable book, and well adapted for affording enlightenment and instruction.