On the 25th of Rubee-ool-Awul, 866 (A. D. 1461), after the death of Jam Sunjur, he sat on the throne of the Sultanut. When he was firm as king, he raised on high the standard of his strong predominance. It is said, that at the commencement of his manhood he sought after knowledge, spending much of his time in the college and cloister. His disposition was modest and happy; he was celebrated for his good, affectionate temper; he offered much prayer to God, doing great abstinence. His excellences are beyond what little I can write. At the commencement of the reign of Jam Nizam-ood-deen, he went with a large force to Bukkur, remaining there one year, taking out by the roots those who thieved and disturbed the country. He placed in the fort of Bukkur great stores of provision, and requisites of every kind, appointing over it the son of one of his slaves. The people on the border were so well under his authority, that travellers went along the roads without apprehension. Having made all these arrangements in the space of one year, he returned to Tatta with his heart at ease (about A. D. 1509). For a period of forty-eight years he reigned at Tatta with absolute power; in his kingdom, the men of piety and learning, and the Fakeers, spent their time in great happiness, and the sepoys and Ryuts were in comfortable circumstances.

Jam Nizam-ood-deen and Sultan Hoosain Lungah of Mooltan were contemporary friends. Between them there were many roads of esteem and friendship; they were always sending something to each other.

The Jam was in the habit of visiting the stable every week. He was in the habit of stroking the horses down the face with his hands, saying— “Oh my wealthy one! I do not want to mount you, unless to go against Kafirs, because on all sides the rulers are Musulmans; do you ask of God, that I may not go beyond the order of the laws of Mahomed, and that no one may come against me. God forbid that the blood of any Musulman should flow, so that I should have shame before God!”

During the time of his rule, Mahomedan rules attained so much life, that my understanding does not extend beyond them. The congrega­tions of both great and small assembled in the Musjids; no one was willing to say his prayers alone. If any one was not present with the congregation, he repented, begging forgiveness for two or three days.

In the latter days of the reign of Jam Nizam-ood-deen, the forces of Shah Beg Urghoon, coming from Kandahar, fell upon many villages of Chundooha and Sideejuh. The Jam sent a large force to expel these Moguls, which arrived at Duruh-i-Kureeb, commonly known as Joolow Geer, where a battle was fought, in which the brother of Shah Beg was killed, and his forces being defeated, they turned the bridle of retreat towards Kandahar; and during the life of Jam Nizam-ood-deen they did not come back again.

The Jam spent much time in discoursing on knowledge, with the learned of those times.

In his time Moulana Julal-ood-deen Mahomed Dewanee, proposing to come from Shiraz to Sind, sent Meer Shums, and Meer Mooneen, both his disciples, to Tatta, to ask the Jam to give him a place to live in. The Jam fixed upon a very handsome residence for him, settling the requisites for his subsistence, sending by his two disciples much money for his road expenses. But before these came, Moulana had travelled to another world: Meer Shums and Meer Mooneen, recollect­ing the society of the Jam, returned back to Tatta.

Some time after this, Jam Nizam-ood-deen raised on high the banner of his departure to the world eternal.

After his death, much dissension arose in the condition of the people of Sind.