IT is fitting that the opening of a royal history, and the beginning of a book of victory and good fortune, should be the praise and glory of that Monarch, the length and breadth of whose kingdom, (according to the words: “Say—verily God is the holder of the Empire,”) is defended and preserved from change and decay, and whose palace is securely guarded from the evil of destruction and ruin.

“He setteth upon the throne whomsoever He will,” is a testimony to His glorious unity; “He deposes whomsoever He will,” is a proof of the permanence of His kingdom.

The splendour of His greatness is beyond the reach of the contentions of friends or adversaries, and the glory of His omnipotence is exempt from the pretentious claims of passionate and dissentient men.

The kings of the earth place the forehead of helplessness and impotence upon the dust of submission and humility, at the palace of His glory; and the Khákáns, powerful as the heavens, standing upon the threshold of the portal of His divinity, stretch forth the hand of humility, supplication and devotion.

“Amma bád.” Let it not be concealed from the minds of the wise that the Korán, which is the greatest of the miracles of Muhammad, is divided into three sections. The first contains the declaration of the Unity of God; the second the statutes of the Holy Law of Muhammad, and the third historical matter, such as the lives of the Prophets. Thus, we see, one-third of this book (none but the clean shall touch it) is intended to teach the history of past generations; and therein lies the clearest proof of the excellence of the science of history. Moreover, all are agreed concerning the utility of this science; and most nations, nay, all the peoples of the world, have studied it, and have collected and handed down traditions of their forefathers, of which they give ample proofs and upon which they rely.

For instance, the Turks, in their literary compositions and in their transaction of business, as well as in their ordinary intercourse, employ a speech based upon the traditions and chronicles of their ancestors.

Consequently I, the least of God's servants, Muhammad Haidar, son of Muhammad Husain Kurkán—known familiarly as Mirza Haidar—notwithstanding my ignorance and want of skill, felt it my duty to undertake this difficult task. For much time has already passed since the Khákáns of the Moghuls were driven from the towns of the civilised world, and have had to content themselves with dwellings in the desert. On this account they have written no history of themselves, but base their ancestral records upon oral tradition.

At this present date—951 [1544 A.D.]—there remains not one among them who knows these traditions, and my boldness in attempting this difficult work is due to the consideration that, did I not make the venture, the story of the Moghul Khákáns would be obliterated from the pages of the world's history. The more I considered the matter, the more conscious I became of my inability to write an elegant and ornate preface. [Verses.] … For this reason, and in order to give my book an auspicious opening, I transcribed the Prolegomena to the Zafar-Náma of Sharaf-ud-Din Ali Yazdi, as far as the “Amma bád.” This Zafar-Náma contains a history of the Moghuls and their Khákáns, from Chingiz Khán to Tughluk Timur Khán, but of the successors of this latter no mention is made, except where the context required it.

I began my history with the reign of Tughluk Timur Khán for three reasons. (1.) That which had happened before the time of Tughluk Timur Khán had been already recorded, but no account had been written of events which took place after his time, and which, not being contained in any history, ought to be written. But to write of the times preceding Tughluk Timur Khán, when we have already that other excellent history, the Zafar-Náma, would be like digging a well on the margin of the Euphrates. (2.) None of his successors have attained to so great a degree of pre-eminence, or acquired so extensive a dominion, as Tughluk Timur Khán. (3.) He was one of the Moghul Khákáns who were converted to Islám, and during his reign the Moghuls, having withdrawn their necks from the yoke of Unbelief, entered into that state of freedom in Islám enjoyed by all Musulmáns. For these reasons, this history is dedicated to his illustrious name and his most noble memory.

And for three chief reasons, out of many, I have called this book the Tárikh-i-Rashidi!

1. It was Mauláná Arshad-ud-Din who converted Tughluk Timur to Islám, as will be recounted hereafter.

2. Although before the time of Tughluk Timur, Barák Khán, and after Barák Khán, Kabak Khán, had become Musulmáns, neither these Khákáns nor the Moghul people had had a knowledge of the Rushd, or “True Road to Salvation,” but their natures had remained base, and they had continued in the road that leads to Hell. But a full knowledge of the Rushd fell to the lot of the enlightened Tughluk Timur and his happy people. And inasmuch as the beginning of this history will deal with this matter, the suitability of the title Rashidi is evident.

3. Since at the present date, Abdur Rashid, the last of the Moghul Khákáns, is reigning, and since this book has been dedicated to, and written for, him, the reason for the title, Tárikh-i-Rashidi is [still more] apparent.

It is divided into two Parts [Daftar].

Part I.—From the beginning of the reign of Tughluk Timur Khán to the time of Abdur Rashid, who is still reigning.

Part II.—Concerning myself and what I have seen and known of the Sultáns and Khákáns of the Uzbeg, the Chaghatái and others; and, in fact, everything that happened during my lifetime.

I thank God that He has, in His graciousness, made me absolutely independent of the Moghuls. For though the Khákáns of that tribe are of my own race, nay, are my own cousins, I received very bad treatment at their hands—a matter of which I shall speak in the Second Part.

[Verses.] …

The ancestors of my mother and of my father's mother have, for several generations back, been related, on the paternal side, to the Khákáns. At the age of sixteen,* having just been left an orphan, I went to the court of Sultan Said Khán, who by his fatherly kindness, greatly alleviated my grief; he showed me so much attention and favour, that I became an object of envy to his brothers and sons. I passed twenty-four years at his court, living a life of luxury and splendour, and acquiring, under his instruction and guidance, many accomplishments and much learning. In the arts of calligraphy, reading, making verses, epistolary style [inshá] painting and illuminating I became not only distinguished, but a past-master. Likewise in such crafts as seal-engraving, jeweller's and goldsmith's work, saddlery and armour making; also in the construction of arrows, spear-heads and knives, gilding and many other things which it would take too long to enumerate: in all of these, the masters of each could teach me no more. And this was the outcome of the care and attention of the Khán. Then again in the affairs of the State, in important transactions, in planning campaigns and forays [Kazáki], in archery, in hunting, in the training of falcons and in everything that is useful in the government of a kingdom, the Khán was my instructor and patron. Indeed, in most of the above-mentioned pursuits and studies he was my only instructor.

Although I have received from his sons the worst possible treat­ment, I will return them good for evil; and whether the Khán's son accept this small work or reject it, I will, all the same, dedicate it to him, in order that he may have a remembrance of me and that the world may have a remembrance of him. And the title of this book is derived from his illustrious name, which is: Khákán bin ulkhákán ussultán bin ussultán almutawakkil ala Ulláh al Malik Almumin abul muzaffar Abd-ur-Rashid Khán bin Sultán almabrur, wa Khákán almaghfur assaid ash-shahid abul Fath Sultán Said Khán. [Verses.] …

Here are omitted one or two Muhammadan legends such as are usually found in Musulman histories, and a quotation from the Kashf-ul-Hujub. They have no bearing on the author's history.