When Sultān Ghiāsu-d-dīn passed from the narrow human frame into the wide space of the soul, the nobles and the generals of the army placed his son, Saifu-d-dīn, on the paternal throne styling him Sultān-u-s-Salatin.

He was sober in character, and generous and brave. He reigned over Bengal for ten years, and in the year 785 A.H. he died, and according to another account, he reigned three years and seven months and five days. God knows the truth.

After the death of Sultānu-s-Salātīn, his son, Shamsu-d-dīn, with the consent of the councillors and members of Government, ascended the throne, and according to ancient usages he observed the ceremonies attendant on assumption of sovereignty, and for a period was at ease and comfort. In the year 788 A.H. either by some natural disease, or by the stratagem of Rajah Kāns, who at that time had become very powerful, he died. Some have written that this Shamsu-d-dīn was not an actual but adopted son of Sultānu-s-Salātīn, and that his name was Shahābu-d-din. Either way, he reigned for three years, four months, and six days. And the true account is, that Rajah Kāns who was zamindār of Bathuriah* attacking him, slew him, and usurped the throne.

When Sultān Shamsu-d-dīn died, Rajah Kāns a Hindū Zamindar, subjugating the whole kingdom of Bengal, seated him­self on the throne, and commenced oppressions, and seeking to destroy the Musalmans, slew many of their learned and holy men. His aim was to extirpate Islām from his dominions. It is said one day Shaikh Badrul Islām, father of Shaikh Muinu-d-dīn ‘Abbas, sat down before that wretch, without saluting him. Thereupon he said: “Shaikh, why did you not salute me?” The Shaikh said: “It is not becoming for the learned to salute infidels, especially a cruel and blood-shedding infidel, like thee, who has shed the blood of Musalmans.” On hearing this, that unholy infidel kept silent, and, coiling like the serpent, aimed at killing him. One day he sat in a house which had a low and narrow entrance, and summoned in the Shaikh. When the Shaikh arrived, he guessed the Rajah’s object, so he first put out his legs inside, and afterwards not bending the head, entered. That infidel flew into rage, and ordered that the Shaikh should be placed in a line with his brothers. Immediately, the Shaikh was killed, and the rest of the learned that very day were placed on a boat and drowned in the river. The Saint Nūr Qutbu-l-‘Alam becoming impatient by reason of the oppressions of that infidel and his slaughter of the Musalmans, wrote as follows to Sultān Ibrahīm Sharqī* who ruled at that time up to the limits of Behār: “The ruler of this country, named Kāns, is an infidel. He is committing oppressions, and shedding blood. He has killed many of the learned and holy men, and destroyed them. At present, he is aiming to kill the remainder of the Musalmans, and to extir­pate Islām from this country. Since to help and protect Musal­mans, is a duty incumbent on Musalman sovereigns, accordinly I intrude on your valuable time with these few lines. I pray for your auspicious arrival here, for the sake of the residents of this country, and also in order to oblige me, so that Musalmans may be rescued from the oppressive load of this tyrant. Peace be on you.” When this letter reached Sultān Ibrahim, the latter opened it with great respect, and read it. Qāzī Shahābu-d-dīn* Jaunpurī who was one of the scholars of the time, and the chief of the body of the learned men, and who was highly respected by Sultān Ibrahīm who used to seat him on a silver chair on auspi­cious occasions, also used his great persuasions and said: “You ought to set out quickly; for in this invasion both worldly and religious benefits are to be obtained, namely the country of Bengal will be subjugated, and you would also meet the Saint Shaikh Nūr Qutbu-l-‘Alam, who is the fountain-head of both worldly and eternal boons, and you would also be doing a pious deed by avenging the oppression of Muhammadans.” Sultān Ibrāhim pitching out his tents struck the kettle-drum of march, and making forced marches, in a short time, with a powerful army reached Bengal, and encamped at Firuzpur.* Rajah Kāns, on hearing this news, was confounded, and hastened to wait on the Saint Qutbu-l-‘Alam. Showing submissiveness and humility, and weeping, the Rajah said: “Pray, draw the pen of forgiveness across the page of the offences of this sinner, and dissuade Sultān Ibrāhim from subjugating this country.” The Saint replied: “In order to intercede on behalf of an oppressive infidel, I cannot stand in the way of a Musalman sovereign, especially of one who has come out at my desire and request.” In despair, Kāns pros­trated his head on the feet of the Saint, and added, “Whatever the Saint may bid, I am willing to submit thereto.” The Saint said: “So long as thou dost not embrace the Musalman religion, I cannot intercede for thee.” Kāns assented to this condition, but his wife casting that misguided man into the well of misguidance, prevented his conversion to Islām. At length, Kāns brought to the presence of the Saint his son named Jadū who was twelve years old, and said: “I have become old, and desire to retire from the world. You may convert to Islām this son of mine, and then bestow on him the kingdom of Bengal.” The saint Qutbu-l-‘Alam taking out from his own mouth some chewed betel, put it into Jadū’s mouth, and making him pronounce the creed of the Musalman faith, converted him to Islām, and naming him Jalālu-d-din, had the fact proclaimed in the city, and caused the Khutba of the kingdom to be recited after his name The ordinances of the sacred Muhammadan law from that day were again put in force. After this, the saint Qutbu-l-‘Alam went to meet Sultān Ibrāhim, and after making apologies, prayed that the latter might withdraw. The Sultān was annoyed at this request, and turned his face towards Qazī Shahābu-d-dīn. The Qazī said: “Saint, the king has come here at your requisition; and now you yourself siding with Kāns, appear as his agent; what is your aim?” The Saint said: “At that time (when I made the requisition) an oppressive ruler was tyrannising over the Musal­mans; now owing to the auspicious arrival of the Sultān, he has embraced the Muhammadan faith. The Jihād (or holy war) is enjoined against infidels, not against Musalmans.” The Qāzī, finding no answer, kept quiet. But as the Sultān’s temper was irritated, in order to soothe the Sultān, the Qāzī commenced testing the learning and miracles of the saint, and was discomfit­ted. After much questions and answers, the Saint said: “To view with contempt saints and to try to test them, ends in nothing but discomfiture. Before long, thou shalt die in a wretched plight.” And the saint at the same time cast an angry glance towards the Sultān. In short, the Sultān, annoyed and vexed, returned to Jaunpūr. It is said that shortly after Sultān Ibrāhim and Qāzī Shahābu-d-dīn Jaunpurī died.

Rajah Kāns hearing that Sultān Ibrāhim had died, displaced Sultan Jalālu-d-dīn, and himself re-ascended the throne. According to the injunctions of his false creed, the Rajah prepared several gold-figures of cows, shoved in Jalālu-d-dīn through their mouths, and pulled him out from their buttock-sides, and then distributed the gold of those cow-figures among the Brahmans, and thus re-perverted his son to his own creed. As Jalālu-d-dīn, however, had been converted by the Saint Qutbu-l-‘Alam, he did not abandon his faith in Islām, and the persuasions of the infidels had no effect on his heart. And Rajah Kāns again unfurling the standard of misbehaviour, attempted to destroy and extirpate Muhammadans. When his cruelties passed all bounds, one day Shaikh Anwār, son of the Saint Qutbu-l-‘Alam, complained to his father of the oppressions of that tyrant, and said: “It is a matter of regret that in spite of such a holy saint of the time as yourself, Musalmans should be oppressed and ground down by the hand of this infidel.” The saint at that time was absorbed in prayer and devotion. On hearing this utterance of his son, the saint was enraged, and replied: “This tyranny shall cease only, when thy blood shall be shed on the earth.” Shaikh Anwār knew full well that whatever fell from the lips of his holy father, was sure to come to pass, and so after a moment, said: “What you have said about me, is meet and proper; but in respect of my nephew, Shaikh Zāhid, what is your will?” The saint said: “The drum of the virtues of Zāhid shall resound till resurrection-day.” In short, Rajah Kāns extend­ing more than before his oppressions and cruelties, gradually oppressed the servants and dependants of the saint himself, plundered their effects and chattels, imprisoned Shaikh Anwār and Shaikh Zāhid. As he had heard the Saints’ prophecy about Shaikh Zahid, not daring to kill him, he banished both to Sunār­gāon, and sent orders to his agents there, that after ascertaining from them the whereabouts of the hidden treasures of their fathers and grandfathers, they should slay both. And on the Shaikh’s arrival at Sunārgāon, they perpetrated many cruelties, yet not finding any clue to the hidden treasures which did not exist, first they murdered Shaikh Anwār, and when they attempted to take the life of Shaikh Zāhid, the latter stated that in a certain village a large cauldrou was hidden. When they dug it up, they found a large chatty, but did not find more than one gold coin in it. They enquired, “What has become of the rest?” Zāhid said: “Apparently some one has stolen it.” And this affair was the outcome of a miracle. It is said that on the very day and at the very moment when Anwār was murdered at Sunārgāon, and his sacred blood shed on the carth, Rajah Kāns passed away from his sovereignty to hell. According to some accounts, his son, Jalālu-d-dīn, who was in prison leagued with his father’s servants, and slew him. The rule and tyranny of that heathen lasted seven years.