When Jam Nizam-ood-deen went along the road to the other world, his son Pheroz was of tender age.

The Jam Sulah-ood-deen, the son of the daughter of Jam Sunjur, and the relative of Jam Nizam-ood-deen, laid claim to the country, wishing that he might be placed on the king’s throne. Durya Khan and Sarung Khan, who were the slaves of consequence of Jam Nizam-ood-deen, having great power and dignity, would not agree to this; and collecting all the men of authority, and the nobles of Tatta, they placed Jam Pheroz on the throne of the Sultanut, and Jam Sulah-ood-deen, who had proposed fighting, being hopeless, went to Guzerat, and petitioned Sultan Moozuffur, of that country. Sultan Moozuffur was married to the daughter of the uncle of Jam Saluh-ood-deen; on this account his heart turned to what he said.

When Jam Pheroz, having ascended the throne, had attained manhood, he spread the carpet of pleasure, spending much of his time in the Harem, and when he came forth, he associated with jesters and loose characters. On this account, during his time, the people of the Summah tribe, and the Khasuh Khails, were in the habit of committing great oppression on the citizens, and when Durya Khan forbade this, they treated him with scorn, so taking his leave, he went to his Jageer, Kahan.

At that time, Moulana Mukhdoom Abdool Azeez Abhuree, a narrator of the traditional sayings of Mahomed, with Moulana Aseer-ood-deen, and Moulana Mahomed, his two sons, each of them being learned, came to Kahan, where they remained some time, exerting themselves to benefit the people, and to spread knowledge. They came from Herat because Shah Ismael had ascended the throne, in the year 918 (A. D. 1512).

Moulana Abdool Azeez was collecting knowledge of all the sciences, and of things related. He had composed very good books on all kinds of knowledge. Amongst them was a commentary on the Mishkat (a book of the traditional sayings of Mahomed), and he had written marginal notes to many difficult works. He went to the other world at Kahan. His tomb is in the burying ground there, and it is visited by those people.

When Jam Pheroz spent his time in pleasure, the nobles turned their heads to ruining the country. The chiefs of the intelligence department sent a letter by a man to Jam Sulah-ood-deen, giving him the news that Jam Pheroz was debauched, and without knowledge; that Durya Khan, the support of the kingdom, had gone to Kahan, with accession; and that now was the time for him quickly to convey himself there. Jam Sulah-ood-deen showed this letter to the Sultan, who placed a large force under his orders, giving him leave to go to Tatta, when, marching by forced marches, he crossed the river at Tatta, and arrived there. The men of Jam Pheroz, being all abroad, took him out by another road, and Jam Sulah-ood-deen mounted the throne in Tatta. He imprisoned all the slaves of Jam Pheroz, making them show his property.

The mother of Jam Pheroz took him to Durya Khan, at Kahan, when the Jam, weeping, said he had discontinued his former evil habits. Durya Khan, recollecting the former kindness of the Jam, collected a large body of men, and when the troops of Bukkur and Sehwistan had united, they came under the standard of Jam Pheroz. Many Beloochees, and men of other tribes, also joined him.

Durya Khan then turned his face towards Jam Sulah-ood-deen, to expel him. Jam Sulah-ood-deen proposed sending the fighting elephants and troops with Hajee Wuzeer, to fight, so he remained in the city, and sent forth the Hajee. When the troops of the two parties met, the fire of battle was set on light between them. Many men were killed. At length the troops of Durya Khan, being defeated, retreated, when, from the field of battle, the Hajee sent a letter to Jam Sulah-ood-deen, writing as follows: “The breeze of victory has struck your banner; make your mind easy.” When Durya Khan retreated, the time was not propitious for the Hajee to follow him.

By chance, that Kosid, who bore this letter of the Hajee, fell into the hands of some of Durya Khan’s men, who took him to their chief, who, quickly investigating the meaning, wrote another letter, as if from the Hajee, to the following effect: “Defeat has come upon our army; the enemy are very strong: do you take your family, and depart from Tatta. By no means make delay; our next meeting will be at Chachgan.” When this letter arrived, it was the 9th day of Rumzan (fast), in the evening, and Jam Sulah-ood-deen, without even breaking his fast, crossed the river. In short, his condition was that of defeat. He reigned eight months. When Jam Sulah-ood-deen was met by Hajee Wuzeer, the latter reproached him, saying— “Why did you run away?” Then the Jam showed him his letter. The Hajee said— “This is not my writing”; and they afterwards discovered that it was a trick of Durya Khan’s, so they became much dejected: but when a thing has passed from the hand, there is no use of repentence.

Durya Khan pursued the Jam for many marches, and bringing Jam Pheroz to Tatta on the day of the Eed Fitur, they said prayers. After this Jam Pheroz ruled for many years, until the year 926 (A. D. 1520), when Shah Beg Urghoon came to take Sind, the circumstances of whose battles I will relate in their place.

I have not seen any book in which the account of the Soomrahs and Summahs is well explained, therefore I have written their summary. If any one knows more, he must add it to this.