Alla-ool-Moolk, the kotwal of the city, an old man, and so fat that he was unable to attend the court oftener than once a month, being one day sent for by the King to be consulted regarding his religious project, determined (however fatal the consequences) to reject every measure proposed in opposition to the doctrine of the Mahomedan faith, and to make a sacrifice of his few remaining years rather than encourage the King's design. With this firm resolve he attended at court, and found the King drinking with a number of his principal chiefs. Alla-ood-Deen began to con­verse with Mullik Alla-ool-Moolk on his favourite subject; but the old man told him he had some­thing to say to him in private, and would be glad if he would order the wine and the company away.

The King smiled, and desired all the company to retire, except four. The old magistrate then fell upon his face, and having kissed the ground, rose up, and thus spoke: “Oh, King! religion is “the law of God, whose spirit inspired his pro-“phets, but it depends not on the opinions of “mortals. We are taught by God's holy word to “believe, that the spirit of prophecy ended with “Mahomed, the last and greatest of his messen-“gers. This being, acknowledged by great and “small, by all nations, and by all degrees of “people, should your intentions against the true “faith be once known, it is impossible to conceive “what hatred you will incur, and what bloodshed “and disturbance may ensue. It is, therefore, “advisable, that you should set aside these new “notions, since the accomplishment of your views “exceeds the power of mere mortals. Did not “Chungiz Khan, the most powerful of monarchs, “and his successors, labour for ages to subvert “our faith, that they might establish their own? “What rivers of blood have flowed in the contest, “till at length the spirit of truth prevailed, and “they became proselytes to that religion which “they had endeavoured so long to destroy.” The King, having listened with attention, replied, “What you have said is just, and founded on “friendship and reason. I will for ever lay aside “all thoughts of this scheme, which has so long “engaged my attention. But what do you think “of my project of universal conquest?”

The venerable magistrate replied, “Some kings, “in former ages, formed the same great design “which your Majesty has resolved on at present; “and your power, personal bravery, and wealth, “give you at least equal hopes of success; but “the times are not so favourable, and the govern-“ment of India seems not to stand upon so firm a “basis as to support itself in your absence. Per-“fidy and ingratitude daily appear. Brothers “become traitors to each other, and children con-“spire against their parents. How much is this “degenerate age unlike to the virtuous times of “Alexander? Men were then endued with ho-“nourable principles, and the cunning and treach-“ery of the present times were then held in “utter abomination. Your Majesty has no coun-“sellors like Aristotle, who, by his wisdom and “policy, not only kept his own country in peace “and security, but brought other nations, by “voluntary consent, to place themselves under his “master's protection. If your Majesty can put “equal confidence in your nobles, and can depend “as much upon the love of your people as Alex-“ander was enabled to do, you may then venture “to carry your scheme into execution; if not, we “cannot well reconcile it to reason.” The King, after musing awhile, said, “What you have told “me bears on it the face of sincerity and truth; “but what availeth all this power in armies, in “wealth, and in kingdoms, if I content myself “with what I already possess, and do not employ “it in acquiring fame and glory?” Mullik Alla-ool-Moolk replied, “There are two undertakings “in which the King's treasure may be expended to “good purpose. The first is, the conquest of the “southern kingdoms of Hindoostan, such as Run-“tunbhore, Chittoor, Jalwur, and Chundery; and “the second, the reduction of the south-eastern “provinces as far as the sea, and on the north-“west as far as Lumghan and Kabul, so as to “form a barrier to protect India from the in-“vasions of the Moguls. This,” said the chief magistrate, “would secure the peace of Hindoos-“tan, and procure to the King immortal honour, “by bestowing happiness upon his people; an “object of greater importance than if he should “consume the world in the flames of war. But “even to succeed in this project, it is requisite “that the King should abstain from excess of wine, “and from licentiousness.” The King, contrary to the old man's expectations, took all this advice in good part, and applauding his candour pre­sented him with a robe of honour, ten thousand rupees, and two horses richly caparisoned, and granted to him and his posterity two villages in freehold. The other nobles, though they wanted the virtue or resolution to speak their minds, were extremely pleased with the kotwal, and sent him also presents to a large amount.

A. H. 699.
A. D. 1299. The King, in the year 699, according to the advice of Mullik Alla-ool-Moolk, having summoned his brother, Aluf Khan, from Sumana, the Vizier from Kurra, and others from their respective soobadaries, to the presence, deputed them, with an army, against the Raja of Runtunbhore.

In the first instance, they took the fort of Jhayin, and afterwards invested the capital; but Noosrut Khan, the Vizier, advancing too near the wall, was crushed to death by a stone from an engine. Advantage was taken of the circum­stance of the commander-in-chief's death. Raja Humbur Dew marched out from the fort, and gave battle, having collected, within a short time, 200,000 men. With this force, he compelled Aluf Khan to fall back to Jhayin, with great loss. The particulars of this defeat being reported at Dehly, the King resolved to take the field in person. During his march, he halted for a day at a place called Jheelput, and went out hunting. Having wandered far from his camp in the chase, he re­mained with his attendants all night in a forest. On the morning, before sunrise, having occupied a spot of rising ground, he sat down with two or three attendants, and commanded the court to pursue their diversion on the plain below. The Prince, Sooliman Shah, entitled Rookn Khan, having observed this, it occurred to him, that at such a time the King might be cut off, in the same manner as he himself had cut off his predecessor. Rookn Khan thought, also, that being his nephew and brother-in-law, he might, through that relation­ship, as well as through the influence which as chief secretary he possessed, maintain as good a title as Alla-ood-Deen himself had to the throne. Having, accordingly, communicated his design to a few of the newly-converted Moguls, who had been for some time in his service, and on whose fidelity he firmly relied, he rode up to the King, and discharged a flight of arrows, two of which entered his body, so that he lay for dead on the ground. The Prince, Rookn Khan, now drew his sword, and ran to cut off the King's head; but being told by the royal attendants that he was quite dead, deemed it unnecessary to sever the head from the body.

Rookn Khan then proceeded to the camp, and having ascended the throne, was proclaimed king. Meanwhile, the army was thrown into the utmost confusion: the great men assembled to pay their court, and present their offerings on the occasion; the customary prayers were read from the Koran; the Khootba was formally pro­nounced in the name of Rookn Khan; and the public criers were ordered to proclaim his acces­sion. The Prince, now descending from the throne, proceeded towards the haram; but Mullik Deenar, the chief eunuch, with his guard, stopped him at the door, swearing, that till he showed him Alla-ood-Deen's head, he should not enter while he had life to oppose it. Alla-ood-Deen, mean time, having recovered his senses, and having had his wounds bound up, imagined that Rookn Khan's treason must be connected with a preconcerted conspiracy of the nobles, and determined to fly to his brother, Aluf Khan, at Jhayin, accompanied by about 60 servants, who still remained with him. Mullik Humeed, deputy door-keeper of the pre­sence, strongly dissuaded the King from this mea­sure, and recommended him immediately to go to his own camp, and there show himself to the army; observing, that the usurper had not yet had time to establish himself, and that upon seeing the Em­peror's canopy, he doubted not but the whole army would return to their duty; adding, at the same time, that the least delay might render his affairs irrecoverable.

Alla-ood-Deen having adopted this advice, mounted his horse with great difficulty, and raising the white canopy, which lay on the field, over his head, proceeded with his small retinue towards the camp. Being joined by some foraging parties on the way, he now appeared guarded by about 500 men, and having ascended an eminence in full view of the camp, his retinue was at once seen by the whole army. The soldiers immediately crowded in thousands around his person, and the court of the usurper was broken up in a few minutes, so that he found himself alone. In this dilemma, he mounted his horse, and fled towards Afghanpoor. Alla-ood-Deen proceeded towards the royal pa­vilion, and ascending the throne, gave public audience; sending, at the same time, a body of horse in pursuit of his nephew. This party shortly came up with him, severed his head from his body, and laid it at the King's feet. The King gave orders, at the same time, to seize the usurper's brother, Kootloogh Khan, and the chief conspira­tors, all of whom suffered death.