After the lapse of a few years she gave birth to Fíroz Sháh in a most auspicious hour, and Tughlik Sháh distributed his bounty on all sides in token of his joy. On the very day that Fíroz Sháh was born, the author's grandfather, Sháms-i Sháháb 'Afíf, also came into the world. The females of the author's ancestors then lived at Dípálpúr, and constantly visited the female apart­ments of Tughlik Sháh, and often in talking of these matters the author's great-grandfather used to say that he had frequently given Fíroz Sháh a cup of milk; and Fíroz Sháh himself, when he had reached the summit of his power and glory, used to tell the author's father that he had sucked at the breast of his grand­mother.

When Fíroz Sháh was seven years old his father, Sipah-sálár Rajab, died, and Tughlik Sháh made great mourning for him. The widowed mother was in great distress as to the education and training of her son, but Tughlik Sháh consoled her, and told her that he would look upon the child as his own, and treat him with every kindness so long as he lived. The mother of Fíroz Sháh had no other child, either son or daughter. Those who say that Malik Kutbu-d dín was brother of Fíroz Sháh speak the truth, but he was born of another mother. The same was the case with Malik Náib Bár-bak; he also was his brother, but by a different mother.

Fíroz Sháh received instruction in the duties of royalty and the functions of sovereignty from two kings, Sultán Tughlik Sháh and Sultán Muhammad Sháh, and he became thoroughly conversant with all affairs of State. Tátár Khán Buzurg used to say upon this subject that Fíroz Sháh ought to be acquainted with regal and political duties, and that no one should feel any apprehension about him.

Fíroz Sháh was fourteen years old when Sultán Tughlik Sháh ascended the throne. The Sultán was engaged for four years and a half in travelling about his dominions, and during that time Fíroz Sháh attended him, obtaining full knowledge of all public business transacted by the Sultán. On the death of Sultán Tughlik he was succeeded on the throne of Dehlí by Muhammad Sháh. At the accession of this monarch Fíroz Sháh was eighteen years of age. He was appointed deputy of the lord chamberlain (náíb-i amír-hájib), with the title of Náíb Bár-bak, and received the command of 12,000 horse. The Sultán was exceedingly kind and generous to him, and keeping him con­stantly near his person he used to explain to him, with much intelligence, all affairs of State that came up for consideration. Even at this period Fíroz Sháh showed himself very kind and generous to the poor, and when any case of distress came before him he was prompt to relieve it. When Muhammad Sháh divided the territories of Dehlí into four parts, as the author has fully explained in his Manákib-i Sultán Muhammad, he placed one part under the charge of Fíroz Sháh, so that he might acquire experience in the art of government. The wise have said that the man who can perform the duties of one charge may guide the affairs of a State and accomplish the government of a kingdom. So the clear-sighted Sultán Muhammad placed Fíroz Sháh over a fourth part of his kingdom, in order that, with the Divine favour, he might become an adept in all political matters. It is commonly said that Sultán Muhammad Sháh used to keep Fíroz Sháh continually at work in various matters, and the state­ment is true. But this labour was not imposed upon him out of any ill-feeling, for, had the king disliked him, he would have sent him far from his court. Muhammad Sháh was an illustrious king, and a most intelligent and able man, so much so that he was remarkable for his talents among the great men of Dehlí. His object was to train Fíroz Sháh, so that he might become thoroughly versed in the duties of royalty. Thus Fíroz Sháh completed his forty-fifth year under the tuition of Sultán Mu­hammad Sháh.

Third Mukaddama.—Accession of Fíroz Sháh.

When Sultán Muhammad Sháh died, a body of Mughals plundered the baggage train and went off towards their own country. At this conjuncture all the Kháns and princes, the learned men, shaikhs, and officials who were with Sultán Muhammad at Thatta, met in council and decided that nothing could be done without a leader, saying, “Dehlí is distant,* and these things have happened. Sultán Muhammad is gone to Paradise, and the Mughals have taken the field and have come up against us.”* In fine, a Mughal band plundered the baggage, and their in­satiate desires being unsatisfied with the plunder thus wickedly obtained, they approached closer in search of further booty. The nobles of Sultán Muhammad Sháh then assembled in council, and, after a long and anxious deliberation, the nobles and the administrative officers both agreed that the proper course was to place the reins of government in the hands of Fíroz Sháh.

Fíroz Sháh, through fear of God, was averse to being made sovereign, and stated that he had formed the design of making the pilgrimage to Mecca. But the divine approval of the suc­cession of Fíroz Sháh was from the first made known by means of the shaikhs, because in attaining royalty the mode of its acqui­sition is an important point. Sometimes when an elder is about to quit the world, he authoritatively places one of his disciples in his place, and hands over to him his prayer-carpet, although the disciple may be reluctant to undertake the serious charge. This mode of appointment is called authorization by investiture with the religious garment, and is highly honoured among shaikhs. So all the princes, and judges, and doctors, and shaikhs, and officials who had gone to Thatta with Muhammad Sháh, agreed unanimously upon choosing Fíroz Sháh, but he was reluctant to assent, feeling the weight of the responsibility to God. This however, is a feeling which can only be allowed to saints, because the burden of royalty is an arduous one. Every one approved the choice, and all men set their hearts upon its acceptance.

When this election was made known, Khudáwand-záda, daughter of Tughlik Sháh and mother of Dáwar Malik, sent a message to the nobles, urging that it was not right to prefer the Amír-hájib to her son by Malik Khusrú, seeing that she was daughter of Sultán Tughlik, and sister of Sultán Muhammad. Whilst her son lived, how could any stranger sit upon the throne? Some historians add that Khudáwand-záda used indecorous lan­guage upon the matter. On her message being delivered to the nobles, they all winced as if snake-bitten. It pleased nobody, but all the assembly agreed to send Malik Saifu-d dín Khojú to her. The Malik was a celebrated man, and whatever he said, he said well, with dignity and firmness. He accordingly pro­ceeded to Khudáwand-záda, and addressed her in polite, though decided, language, saying, “O woman, if thy son had been chosen instead of Fíroz Sháh, thou wouldst have no home to look upon, nor should we have wives or children to gladden our eyes, because thy son is an incompetent person, incapable of governing. We have come into this foreign country, and a large Mughal army confronts us; if thou wishest to save thyself from that army, do thou acquiesce in what we all have deter­mined, and the office and title of Náíb Bár-bak shall be conferred upon thy son.” Khudáwand-záda was silent, and Malik Saifu-d dín returned.