“In the reign of Dahar, you held responsible posts, and you must be knowing all the people of the city as well as of the country all around. You must in form us which of them are noteworthy and celebrated and deserve kindness and patronage at our hands; so that we may show proper favour to them, and make grants to them. As I have come to entertain a good opinion of you, and have full trust in your faithfulness and sincerety, I confirm you in your previous posts. The management of all the affairs of State, and its administration, I leave in your able hands, and this (right) I grant (also) to your children and descen­dants hereditarily, and you need fear no alteration or cancellation of the order thus issued.”

Henceforth, the Brahmins and the officers newly appointed spread themselves over different parts of the country, and told the people: “O ye respectable and well-known gentlemen of the place, all of you know that Dahar is killed, and that the rule of the infidels has terminated entirely. Now all the country, whether Sind or Hind, is under the absolute sway of the people of Arabia. Before them, the highest and the lowest, the townsmen and the countrymen, are alike, and whatever we few do, must be considered as done under the direction of the great king. They have sent us to you on a mission, having given us splendid hopes. If we would not sub­mit to these Arabs and obey them, neither any property will be left with us nor any other means of subsistence. We are reduced to a helpless condition, and it is only through the kindness and goodness of the masters of the kingdom, that we can hope to secure position or respect. Otherwise we will be instantly driven away, and cut off root and branch from our native land. If you do not submit to the payment of the tribute fixed on you, we may have to bear a heavier burden still. We shall, how­ever be on the look-out for a favourable opportunity to emigrate to some town in the land of Hind and Sind with our families, and then we shall be quite safe. We must needs go to such a place, for nothing is more valuable to a man than his personal safety. When we extricate ourselves from our dangerous position, and save ourselves from being molested by the Arab army, then only can we securely enjoy the possession of our family and property.”

The country people now came to Muhammad Kásim and agreed to pay the tribute. They enquired from him as to what amount they had to pay to Government, and what to the Brahmins whom the Arab commander had appointed to collect the revenue. Muhammad Kásim, then counselled his officers, telling them: “You should behave honestly towards the king as well as towards the people. When you have to divide among many sharers, divide justly and equally. Tax every person according to his means and circumstances. You should co-operate with one another, and never let disagreement creep among you, so that your country may not be devastated.” Then, Muhammad Kásim spoke words of comfort to every one of them separately, and told them all: “Be of good cheer, and do not entertain any anxiety, or fear of (arbitrary) punishment on my part. I am not going to compel you to pass a bond or written document; but be paying regularly, of your own accord, the tribute fixed on you. I shall try to shew you favour, and disregard your little failings. If any of you has any request to make, let him make it openly, that I may hear it and give a proper reply to it, and gratify the wishes of each.”

Thenceforth, the Brahmins received their customary dues from the traders and other infidels and the thakurs, and they freely worshipped their idols. Thus, these people led a happy life, but the keepers of idol-houses and temples became poor and needy, as they depended for their living on the gifts and charities of the people, and the people, through fear of the Mussalman soldiery, did not continue their offerings. So these men came to the door of Muhammad Kásim's residence, and raised their hands in prayer, and sent a message to him, saying: “May the just governor live long! we are monks and priests. We used to live so long on the earnings of Budh temples. When you have shown so much mercy and kindness to the traders and other infidels, who have guaranteed to pay the fixed capitation tax and have become zimmís (protected), we, your slaves also entertain the same hope of your lordly kindness, and request that you will kindly intimate your permission to them to visit Budh temples, and to worship what they worshipped before.

Muhammad Kásim replied:—“The capital of this king­dom is Alór, and all these places are only in the surrounding territory dependent upon it.” The Hindus said: “In this country, the existence and prosperity of towns depends on the Brahmins, who are our learned men and philosophers. All our affairs, on occasions of mirth or mourning, are conducted and completed through their medium, and we agreed to pay the tax, and to subject ourselves to (Mussal-man) scorn (gazand), in the hope that every one will be permitted to continue in his own religion. Now, our temples are lying desolate and in ruins, and we have no opportunity to worship our idols. We pray that our just commander will permit us to repair and construct our Budh temples and carry on our worship as before. And then our Brahimins will receive enough from us for their living.”

Muhammad Kásim wrote about this to Hajjáj, and in a few days he received a reply, which ran as follows:—“I have received my dear cousin Muhammad Kásim's letter, and have become acquainted with its contents. With regard to the request of the chiefs of Brahminábád about the building of Budh temples, and toleration in religious matters, I do not see (when they have done homage to us by placing their heads in the yoke of submission, and have undertaken to pay the fixed tribute for the Khalífah and guaranteed its payment), what further rights we have over them beyond the usual tax. Because after they have become zimmís (protected subjects) we have no right whatever to interfere with their lives or their property. Do, therefore, permit them to build the temples of those they worship. No one is prohibited from or punished for following his own religion, and let no one prevent them from doing so, so that they may live happy in their own homes”*

This letter came to Muhammad Kásim's hands, when he was encamped in the suburbs, he having marched out of the town. He called all the chiefs and headmen and Brahmins and told them that they were thenceforth permitted to build the temples of their gods, to freely carry on commerce with the Mussalmans, and live happy and safe. (He also told them) to work for their own welfare, to give charity, to show kindness to the Brah­mins and Fakírs, to follow their customs, to celebrate their holidays (I'ds) like their fathers and grandfathers, to continue their offerings to their Brahmins, as in ancient times, and to give three out of every hundred dirams of revenue to them and to pay the rest into the treasury to be accounted for by the officers and the deputy. He also fixed the salaries of the officers and the pensions of the nobles. These arrangements were made through Tamím son of Zaid Kaisí, and Hakam son of Awán Kalbí, at the express desire of the people. It was also settled that the Brahmins were at liberty to go about begging at the doors of houses, with a copper bowl, and collecting corn in it, and to utilize such corn in any way they liked. This practice has since been very common among the infidels.

Muhammad Kásim, then complied with the prayer made by the people in the suburbs of Braminábád, and permanently settled their affairs in the same way and on the same lines, as had been followed in the case of the Jews, Fire-worshippers, Nazarenes and Magians of Irák and Syria. He then sent them back to their homes; and to their headmen he gave the generic name of Ráná.* He then sent for Wazír Siyákar and Mókah Basáyeh, and asked them as to how the Jats of the Lúhánah tribe had been treated by Chach and Dáhar, and how matters now stood in regard to them. Wazír Siyákar replied in the presence of Mókah Basáyeh: “In the reign of Rái Chach the Lúhánahs, that is, the Lákháhs and the Sammáhs* were not allowed to use soft clothes of silk or velvet. On the contrary they used to wear a rough black blanket, and put on a rough coarse scarf on their shoulders, and they went about with bare head and feet. If any one of them wore some soft stuff, he was fined, and when they went out of their houses, they used to take a dog with them, in order that they might easily be distinguished from the other tribes. None of their elders or chiefs was allowed to ride a horse. If any guides were required anywhere by any prince, they served as such. In fact it was their business to show the way as guides upto the limits of another tribe. If any headman or Ráná was obliged to use a horse, he rode it without any saddle or reins, and with only a blanket on its back. If an accident occurred to any traveller, the Jat tribes were called to help, and it was the duty of their headmen to see that such help was given readily. If any one of them committed theft, his children and the other members of his family were thrown into flames and burnt. They guided caravans on their way both during day time and at night. Among them there is no distinction of high and low; they are all of the wild nature of brutes. They have always been refractory and disobedient to the rulers; and are in the habit of committing highway robberies. In the robberies committed some time ago on the high roads of Debal, they were probably concerned as accomplices. It was also a duty of theirs to supply firewood for the royal kitchen, to collect provisions for the personal use of the king, and to keep watch over his person, as his body guards.”