Nizámu-d dín succeeded Jám Sanjar on the 25th Rabíu-l awwal, in the year 866 (December, 1461 A.D.). All men—the learned and the good, the soldiers and the peasants—agreed in his elevation, so that he raised firmly the standard of sovereignty. It is recorded that at the outset of his career he was a student, and spent much of his time in colleges and monasteries. He was modest and gentle, and had many excellent and pleasing qualities. His life was pure and religious to a high degree. It is impossible to enumerate all his virtues. In the early part of his reign, he proceeded with a force to Bhakkar and staid there for a year engaged in suppressing the highway robbers. He stored the fort of Bhakkar with all kinds of provisions, and appointed as governor one of his dependants, Dilshád by name, who had served him while at college. The frontiers were so well secured that travellers could pass along the roads in perfect safety. Having satisfied himself in respect of Bhakkar, at the end of a year he returned to Thatta. There he reigned supreme for forty-eight years, and during this period, learned men and pious men and fakírs passed a happy time, and the soldiery and the peasantry were in easy circumstances. Jám Nizámu-d dín was cotemporary with Sultán Husain Langáh, the ruler of Multán. They were on the most friendly terms, and were in the constant habit of sending presents to each other. Jám Nizámu-d dín used to visit his stables every week, and used to stroke the heads of his horses, and say to them, “My dear and happy steeds, I have no desire to ride you, for within my four boundaries all the rulers are Musulmáns—do you also pray that I may not go out against any one without a lawful cause, and that no one may come up against me, lest the blood of innocent Musulmáns should be spilled, and I should stand abashed in the presence of God.” In his days Musulmán discipline was widely spread. Large congregations used to assemble in the mosques, for small and great used to resort thither to say their prayers, and were not satisfied with saying them in private. If a person omitted to attend a service, he was very sorry for it afterwards, and would occupy himself two or three days in prayer for forgiveness. Towards the end of the reign of Jám Nizámu-d dín, the army of Sháh Beg came from Kandahár and attacked the villages of Lakrí, Chandúka and Sindícha. The Jám sent a large force to repel this attack of the Moghals, and it advanced as far as Dara-karíb, commonly known by the name of Jalúgar. A battle ensued in which the brother of Sháh Beg was slain, and his army defeated. The remnant fled towards Kandahár, and no further attack was made upon Sind during the life of Nizámu-d dín. The Jám spent much of his time in discoursing and arguing upon matters of science with the learned men of the day. Mauláná Jalálu-d dín Muhammad Díwání formed the project of leaving Shíráz and going to Sind; so he sent Shamshu-d dín and Mír Mu'ín, two of his disciples, to Thatta, in order to get permission for taking up his residence there. The Jám accordingly allotted some suitable houses, and provided the means for his maintenance; he further supplied the messengers with money to pay the expences of the journey, but the Mauláná died before they returned. Mír Shamshu-d dín and Mír Mu'ín were so well satisfied with the attention they had received, that they came back to Thatta and settled there. Some time after this Jám Ni'zámu-d dín died, and after his death all the affairs of Sind fell into disorder.
Upon the death of Nizámu-d dín, his son Jám Fíroz was of tender age. So Jám Saláhu-d dín, one of the late Jám's relatives and the son of Jám Sanjár's daughter, advanced pretensions to the crown; but Darya Khán and Sárang Khán, the confidential slaves of Nizámu-d dín who were high in dignity and power, refused to support him, and with the consent of the nobles and head men of Thatta they placed Jám Fíroz on the throne in succession to his father. Saláhu-d dín finding that he could only succeed by fighting, lost heart, and went to Guzerát to lay his case before Sultán Muzaffar. The Sultán had married a daughter of Saláhu-d dín's uncle, and was consequently well inclined towards him. Jám Fíroz gave way to the impulses of youth, and devoted himself to the pursuit of pleasure. He spent most of his time in the harem, but went out from time to time accompanied by slaves and jesters, who practised all sorts of tricks and buffoonery. The people of the Samma tribe, and the associates of the Jám treated the people of the city with violence, and when Daryá Khán forbade them they treated him with scorn. The Khán, therefore, retired to his jagír in the village of Káhán. In those days Makhdúm 'Abdu-l'Azíz Abharí and his two sons, Mauláná Asílu-d dín and Mauláná Muhammad, all of them learned men, came to that village of Káhán and spent some years there teaching and diffusing knowledge. The cause of their coming from Hirát was the rebellion of Shah Isma'íl in the year 918 A.H. (1512 A.D.). The above-named Mauláná was well read in all the sciences, and he had excellent books upon every branch of learning. He compiled a commentary on the Mishkát (traditions) but did not complete it. Some portions are still extant in the library of Masúd* and passages are commonly written as marginal notes in books. He died in this village of Káhán, and his tomb there is still a place of pilgrimage. Jám Fíroz continued to give himself up to pleasure and dissipation, and the nobles being on the verge of ruin, a messenger was sent to Jám Saláhu-d dín to inform him how matters stood; that Fíroz was generally drunk; that Daryá Khán, the great supporter of the government, had retired to Káhán, and that the moment was opportune for his returning immediately. Saláhu-d dín showed the letter of the men of Thatta to Sultán Muzaffar, and he sent him off with an army to that place. Making forced marches he soon arrived there, and crossing the river entered the city. Jám Fíroz's followers were dismayed, and led him out of the city on the other side. Saláhu-d dín then ascended the throne. He fined and punished the associates of Jám Fíroz, and demanded their wealth. The mother of Jám Fíroz* took him to Daryá Khán, at Káhán, where he asked forgiveness for his errors; and the Khán remembering only old obligations, began to collect forces, and when the armies of Bhakkar and Siwistán were assembled, they met under the banners of Jám Fíroz. The Bulúchís and other tribes also mustered. Daryá Khán placed himself at the head of these forces, and marched against Saláhu-d dín. This prince wished to go out himself to the sanguinary meeting, but his wazír Hájí deemed it advisable that the Jám should stay in the city while he led the war-elephants against the enemy; so the Jám stayed at home and the wazír went to the fray. When the armies met, the fire of battle raged furiously, and many were slain on both sides, but at length the troops of Daryá Khán were defeated and put to flight. Hájí wazír then sat down to write a despatch to Saláhu-d dín informing him that victory had favoured his colours, and that he might deem himself secure. Night came on and the wazír was unable to pursue the routed army, so it happened that his messenger fell into the hands of some of Daryá Khán's men. As soon as Darya Khán had read the letter he destroyed it, and substituted another in the name of Háji wazír, to this effect: —“Your army has been defeated, and the enemy is overpowering; you must leave Thatta with your family, and make no delay,—we will meet again in the village of Cháchgán.” As soon as this letter arrived, on the night of the 9th Ramzán, Saláhu-d dín departed without breaking his fast, and crossed the river. Defeat had indeed reached him. He had reigned eight months. When he met his wazir, the latter reproached him for running away, and asked him why he had come there. The false despatch was then produced, upon which the Hájí exclaimed that he had not written it. At length they discovered that it was the crafty work of Daryá Khán, and were sorely annoyed,—but when a matter is completed repentance is useless. Daryá Khán pursued them some stages. He then brought back Jám Fíroz and entered Thatta on the day of the 'Idu-l fitr (at the close of the Ramzán) and going to the 'ídgáh they offered up their prayers. After this, Jám Fíroz reigned securely for some years, until the end of the year 916* A.H. (1511 A.D.), when Sháh Beg Arghún invaded Sind.