Whose name was Malik Fīroz and his title Shāyista Khān, came to the throne in the year 689 H. as has already been said, ^167. with the consent and assistance of Malik Chhajū Kishlī Khān; and inasmuch he had previously been regent and governor of the kingdom* the affairs (of state) all devolved upon him.

It must not be forgotten that although Shihābu-d-Dīn Ḥakīm Kirmānī Jaunpūrī,* the author of the history called Tabaqāt-i-Maḥmūd Shāhī, deduces the pedigree of Sulān Jalālu-d-Dīn and Sulān Maḥmūd Mālwī from the stock of Qālij Khān, son-in-law of Changīz Khān, there is a long story connected with this. This at least is clear that this ancestry has no real authority, any one of sound judgment will be able to detect the falsity of his claim to this descent; and as a matter of fact there is no connection what­ever between Qālīj and Khalj, in spite of the fact that Qālīj has too rough a sound for the Turki tongue, and if it had any equi­valent (of sufficient softness) it would be Qalj* with the meaning of a sword and in some histories it is said that Khalj is the name of one of the sous of Yāfi, (Japhet) the son of Nūḥ (Noah) on whom be peace and that the Khiljīs descend from him. God knows the truth of this. To make a long story short, Sulān Jalālu-d-Dīn divided the greater portion of the valuable appointments between his sons and brothers, and bestowed the following titles—upon his eldest son the title of Khān Khānān, upon his second son that of Arkalī Khān, and on his youngest son that of Qadr Khān, while he gave to his uncle Malik Ḥusain the title of Tāju-l-Mulk. In this same way he bestowed various titles upon others, and allotted them estates, and having built a new town, and a new garden on the banks of the Jumna opposite to the Mu‘izzī palace he called it a citadel, “The Rocky Citadel”; when it was completed it was called “Shahr-i-nau” (New-town)* and in Sha‘bān, of the second year after his accession, Malik Chhajū Kishlī Khān went to Karra, and became openly rebellious. The Amīrs of the party of Ghīyāu-d-Dīn who held estates in that district joined with him, came to Budāon and crossed the Ganges by the ford of Bijlāna with the intention of attacking Dihlī, waiting for the arrival of Malik Chhajū who was to come by way of Karra,* (and)* Sulān Jalālu-d-Dīn left Khān Khānān in Dihlī and marched against them. Dividing his forces into two army corps he himself went by way of Kol, and reached Budāon,* sending Arkalī Khān towards Amroha to oppose Malik Chhajū. Arkalī Khān fought the enemy valiantly in many engagements during several days on the banks of the Rahab. In the meantime the people of Bairām Dev the Raja of Kola, which was also called Koela, gave information to Malik Chhajū that Sulān Jalālu-d-Dīn was in pursuit of him, and having frightened him exceedingly, urged him to take to flight. He was in such dread of the Sulān, that he did not know his head from his heels, and in the dead of night he made his escape, but eventually fell into the hands of the Kuwārs.* Arkalī Khān crossed the Rahab,* despatched Bairām Dev to hell, and pursued Malik Chhajū, and took him prisoner together with some of the other Amīrs of the Ghiyāi faction. Then he went in the direction of Bahārī and Kasam Kūr, which is the same as Shamsābād,* and when they took Malik Chhajū and the other captive Balbanī Amīrs in fetters and chains* into the presence of the Sulān, he called to mind their old ties of rela­tionship, and loosed them from their bonds, sent them to the baths, clothed them in rich garments of honour, and made them partake of his own table, sending Malik Chhajū with the greatest marks of respect to Multān.

^169. Malik ‘Alāu-d-Dīn who was the brother's son and son-in-law of the Sulān,* and had been appointed to the district of Karra, and Ilmās Beg, the brother of ‘Alāu-d-Dīn who subsequently became Ulugh Khān* was appointed to the post of Akhor Beg. In the mean while, the summons which is distasteful to all reached Khān-i-Khānān. The Sulān was greatly distressed at his loss. Mīr Khusrū wrote the following dirge in memory of him:—

What day is this that I see not the sun shining,
If night has come why do I not see the brilliant moon.
Since two days my sun has remained behind the clouds,
So that in my eyes I see nothing but clouds and rain.
In Hindustān an evident danger has appeared,
On every face I see thousands of wrinkles but I do not see
the Khāqān.*
The stone of the royal signet is hidden as a stone in the
mine.
My heart has turned to blood like the ruby for that I see
him not.
Lo there is the King, seated on his throne, with his courtiers
standing round him on all sides,
All are there, but still I do not see Khān-i-Khānān.
When I saw fortune blinded, I asked him, Dost thou wish
for sight?
He replied, What could I do with sight, since I cannot see
Maḥmūd Sulān!

And in the year following, Arkalī Khān came from Multān to Dihlī, and the Sulān leaving him in Dihlī proceeded to Mandāwar, and after his arrival at that stage, having received with anxiety tidings of the revolt of certain of the Ghīyāī Amīrs, he made over the district of Budāon to Malik Maghlaī,* sent him off at once and appointed Malik Mubārak to Tiberhindah, then after reducing the fortress of Mandāwar proceeded by an uninterrupted ^170. series of marches to Dihlī; and in those days a certain Saiyyid ascetic and recluse, holding close communion with God,* relying upon Him, bountiful,* adorned with so many excellencies and perfections, Sīdī Maulā* by name first came from ‘Ajam (Persia) to Ajūdhan in the service of the pillar of the Saints the master Shaikh Farīd, Ganj-i-Shakkar, may God sanctify his resting place, and sought permission to proceed to the eastern parts of Hin-dustān. They said to him “Beware of crowds of men, and abstain from intercourse with kings.” When he reached Dihlī, Khān-i-Khānān, the eldest son of the Sulān, displayed the greatest desire to become his disciple.* In the same way the greater number of the deposed Maliks and Amīrs of the Balban party* used daily both morning and evening to sit at the table of that darvesh, who would not accept anything from any one. People used to credit him with alchemistic powers, and used to come in such crowds that a thousand mans of fine flour and five hundred mans of freshly skinned meat, and three hundred mans of sugar used to be the daily expenditure of the Shaikh which he expended in alms; the afore­said Sīdī although he engaged always in vigils* and the prayers of the five stated times, was, however, never present at the public prayer on Fridays, nor was he bound by the conditions of public* worship in accordance with established custom, and Qāẓī Jalālu-d-Dīn Kāshānī (and)* Qāẓī Urdū and men of note, and trusted chiefs, and all both great and small, used continually to worship at his monastery.