The Kokars were completely defeated, and, “in that country there remained not an inhabitant to light a fire.” “Much spoil in slaves and weapons, beyond all enumeration, fell into the possession of the victors.” One of the sons of the Kokar Ráí, the chief instigator of these hostilities, rushed into the river with “a detachment of his Satanical followers, and fled with one horse from the field of battle to a fort on the hill of Júd, and having escaped the sword, threw into it the last breathings of a dying man.” The next day, Muhammad Sám advanced towards the hill of Júd, when the action was renewed, which ended in the capture of the fortress, “and the Hindús like a torrent descended from the top of the hill to the bottom.” “The Ráí of the hill of Júd, putting on the robes of a Brahman, presented himself like a slave, and kissed the face of the earth before the Sultán,” by whom he was admitted to pardon. Immense booty was taken in the fort.
The Sultán then advanced to Lahore, accompanied by Kutbu-d dín and the chief officers of State, and on Kutbu-d dín's taking his audience of leave, before his return to Dehli, he received a dress of honour and an affectionate farewell.
On the king's return from Lahore towards Ghazní, he had fixed his camp “within the borders of Dhamek, and his tent was pitched on the bank of a pure stream in a garden filled with lilies, jasmins,” and other flowers. Here while he was engaged in his evening prayer, “some impious men (God's curse and destruction on them!) came running like the wind towards his majesty, the king of the world, and on the spot killed three armed attendants and two chamber sweepers. They then surrounded the king's own tent, and one or two men out of these three or four conspirators, ran up towards the king, and inflicted five or six desperate wounds upon the lord of the seven climes, and his spirit flew above the eight paradises and the battlements of the nine heavens, and joined those of the ten evangelists.”
A long elegy follows upon his death. His body was carried to Ghazna. “When this dreadful intelligence was conveyed to the lion-hearted Khusrú,” he was deeply distressed, and, “when he was alone, streams of blood coursed down the face of his cheeks.”
“For the consolation and satisfaction of the distant provinces, the auspicious mandates were issued to the different quarters of both sea and land,” and the nobles and dependants of the Court came forward to offer their allegiance, and “the carpet of his audience-chamber was kissed by the Ráís of Hind and the Khusrús of Chín.” “The keys of direction and prohibition in the capital of Ghazna fell into the hands of his officers, after the flight of Táju-d dín Yalduz, and the whole country of Hind, from Pershaur to the shores of the ocean, and in the other direction, from Siwistán to the borders of the hills of Chín, came into the power of his servants and under the dominion of the executors of his orders.” “The public prayers and coinage of dínárs and dirhams thoughout the whole country, full of rivers, received honour and embellishment from his name and royal titles,” and Lohúr, where the throne of Sultáns had been established, and which was the altar of the good and pious, became the capital.” “By his orders, the precepts of Islám received great promulgation, and the sun of righteousness cast its shadow on the countries of Hind from the heaven of God's assistance.” —Happy results of the king's mercy and justice.
Death of the Sultán of Sultáns “by a fall from his horse while playing the game of chaugán, and his burial at Lahore,” like a treasure in the bowels of the earth.—An elegy upon his death.
“In the year 607 H. (1210 A.D.), the throne of the kingdoms of Hindustán received honour and embellishment from Shamsu-d dín wau-d dunyá the Emperor of Turk and 'Ajam, Abú-l Muzaffar Altamsh.”
“Sirjándár Turkí, who was the leader of all sedition, and who opened his hand to shed the blood of Musulmáns, with an army of bloodthirsty Turks broke out into open rebellion. Although the Sultán was frequently requested to repress their violence, he “refrained for several days” from doing so. At last, he determined to oppose them with a large army, headed “by the chiefs of the time, such as 'Izzu-d dín Bakhtiyár, Nasíru-d dín Mardán Sháh, Hazabbaru-d dín Ahmad Súr, and Iftikháru-d dín Muhammad 'Umar, all valiant warriors.”
“This army, assaulting like fire and moving like the wind, was drawn out in battle array like a hill of iron, near the Bágh-i Jún (the Jamna Garden).”—Hyperboles on battle, arms, and slaughter.
Aksankar Kitta and Táju-d dín Farrukh Sháh were slain in battle, but Sirjándár Turkí “threw himself into the waters of the Jún, took to flight like a fox in fear of a lion, and departed by the way of river and hill like a crocodile and a leopard, and, starting and trembling, concealed himself in the jungles and forests, like a sword in a scabbard, or a pen in a writing-box,” and all their followers were either killed or dispersed.
After some time, they represented to his Majesty that the inhabitants of the fort of Jálewar (Jálor) had determined to revenge the blood which had been shed, “and once or twice mention of the evil deeds and improprieties of that people was made before the sublime throne. Shamsu-d dín accordingly assembled a large army, and headed by “a number of the pillars of the State, such as Ruknu-d dín Hamza, 'Izzu-d dín Bakhtiyár Nasíru-d dín Mardán Sháh, Nasíru-d dín 'Alí and Badru-d dín Saukartigín,” valiant men and skilful archers, “who could in a dark night hit with their arrows the mirror* on the forehead of an elephant.” “The king took his way towards Jálewar by the aid of God,” “and by reason of the scantiness of water and food it was a matter of danger to traverse that desert, where one might have thought that nothing but the face of demons and sprites could be seen, and the means of escape from it were not even written on the tablet of providential design.”
“Udí Sah, the accursed, took to the four walls of Jálewar, an exceedingly strong fortress, the gates of which had never been opened by any conqueror.” When the place was invested by Shamsu-d dín, Udí Sah requested some of the chiefs of the royal army to intercede for his forgiveness. While the terms of his surrender were under consideration, two or three of the bastions of his fort were demolished. He came, “with his head and feet naked, and placed his forehead on the earth” and was received with favour. The Sultán granted him his life, and restored his fortress, and in return the Ráí presented respectfully an hundred camels and twenty horses, in the name of tribute and after the custom of service.” The Sultán then returned to Dehli, “which is the capital of prosperity and the palace of glory,” and after his arrival, “not a vestige or name remained of the idol temples which had reared their heads on high; and the light of faith shone out from the darkness of infidelity, like the sun from a curtain of sorrow, or after its emerging from an eclipse,* and threw its shade over the provinces of Hind and Sind, the far and near countries of idolatry; and the moon of religion and the State became resplendent from the heaven of prosperity and glory.”—Praise of Islám, justice and courage.