* * * The Jizya, or poll tax, had never been levied from Brahmans; they had been held excused, in former reigns. But the Sultán convened a meeting of the learned men and elders, and suggested to them that an error had been committed in holding Brahmans exempt from the tax, and that the revenue officers had been remiss in their duty. The Brahmans were the very keys of the chamber of idolatry, and the infidels were dependent on them. They ought therefore to be taxed first. The learned lawyers gave it as their opinion that the Brahmans ought to be taxed. The Brahmans of all the four cities then assembled and went to the Kushk-i Shikár, where the Sultán was engaged in building, and represented that the Brahmans had never before been called upon to pay the Jizya, and they wanted to know why they were now subjected to the indignity of having to pay it. They were determined to collect wood and to burn themselves under the walls of the palace rather than pay the tax. When these pleasant words (kalimát i pur naghmát) were reported to the Sultán, he replied that they might burn and destroy themselves at once, for they would not escape from the payment. He could not overlook the matter as former kings had done, and they must give up all hope of it. The Brahmans remained fasting for several days at the palace until they were on the point of death. They clearly perceived that the Sultán did not intend to spare them. The Hindus of the city then assembled and told the Brahmans that it was not right to kill themselves on account of the Jizya, and that they would undertake to pay it for them. In Dehlí, the Jizya was of three kinds: 1st class, Forty tankas; 2nd class, Twenty tankas; 3rd class, Ten tankas. When the Brahmans found their case was hopeless, they went to the Sultán and begged him in his mercy to reduce the amount they would have to pay, and he accordingly assessed it at ten tankas and fifty jítals* for each individual.
Tátár Khán was of Turkí origin. * * * In the reign of Ghiyásu-d dín Tughlik Ghází, a king of Khurásán made an attack upon Multán and Dípálpúr, and was ravaging and wasting that country. He had a wife, a very handsome woman, from whom he could not bear to be absent, and so he took her with him on his campaign. She was pregnant, and was delivered of a child in the neighbourhood of Multán and Dípálpúr. On that same night, Sultán Tughlik made an attack upon the army of her husband, which he defeated and put to flight. In the confusion the child was left in its cradle. * * * and was found by the soldiers of Sultán Tughlik. The Sultán was pleased with the child, brought him up like a son, and gave him the name of Tátár Malik. He was young when that Sultán died, but grew up in the reign of Sultán Muhammad, and became distinguished for his courage, intrepidity, and military talents. * * * In the reign of Fíroz Sháh he obtained the title of Tátár Khán [and many marks of distinction]. * * * He collected a great number of commentaries on the Kurán, and having secured the assistance of a number of learned men, * * * he produced the commentary which he called the Tafsír-i Tátár Khání. He also compiled a law book, called the Fatáwa-i Tátár Khání. * * * He died some years after the accession of Fíroz Sháh.
The name of Khán-i Jahán was Makbúl. In his state of ignorance (i.e. when he was a Hindu) he was called Kattú. He was a native of Telingana, and a man of high position in his tribe, and he had attracted the favour of the Ráí of that country. When Sultán Muhammad sent the Ráí of Telingana to Dehlí, the Ráí died upon the road. Kattú then presented himself to Sultán Muhammad, and made his profession of the Muhammadan faith. On being admitted to the honour of the faith, the Sultán gave him the name of Makbúl, and bestowed on him many marks of his favour. Sultán Muhammad perceived in him many marks of sagacity and intelligence, so he made him deputy-wazír of Dehlí, when he used to seal and place his signature on parwánas as follows, “Makbúl, slave of Muhammad Tughlik.” Although he had no knowledge of reading and writing, he was a man of great common sense, acumen and intelligence, and was an ornament to the Court. In the reign of Sultán Muhammad he received the title of Kiwámu-l Mulk, and a grant of the fief of Multán. This was before he became deputy-wazír. In those days Khwája-i Jahán was wazír of Sultán Muhammad. * * * When this Sultán died, and Sultán Fíroz attained the throne, Khwája-i Jahán was desirous of giving the crown to a son of Sultán Muhammad, and opposed Sultán Fíroz, as has been related in a former part of this work. Khwája-i Jahán and Kiwámu-l Mulk were both in Dehlí at the time, and when Fíroz Sháh approached the city, Kiwámu-l Mulk went out to meet him, and helped him to get possession of the city. He was then made wazír [and received the title of Khán-i Jahán]. * * * When the Sultán departed from Dehlí on affairs of State, or for hunting, he used to leave Khán-i Jahán as his deputy, who, during his absence, rode about Dehlí with a great display of power, * * * having his sons, grandsons, sons-in-law, and slaves in his train. * * * During the absence of the Sultán, the city was thus kept in subjection. After the death of the Khán, the Sultán ceased from his excursions, and only went out riding in the neighbourhood of the capital.
Khán-i-Jahán had a great number of children. He was much devoted to the pleasures of the harem, and sought eagerly for pretty handmaids. It is reported that he had two thousand women of Rúm and Chín in his harem, where he spent much of his time notwithstanding his onerous official duties. He had numerous sons, and the Sultán made a provision that every son born to him should from his birth receive an allowance (nán) of 11,000 tankas for his maintenance, he also provided that every daughter on her marriage should receive an allowance of 15,000 tankas. His sons and sons-in-law all wore caps and white waist-bands, and his magnificence reached to such a pitch, that the Sultán was often heard to say that Khán-i Jahán was the grand and magnificent king of Dehlí.