The Ghurratu-l-kamál is the third and longest of the four Díwáns of Amír Khusrú. The Miftáhu-l futúh* is a Masnaví included in the Díwán, but most commonly considered to be a separate poem, in consequence of the extreme rarity of such an arrangement. I have seen respectable copies of the Ghurratu-l-kamál, in which this poem is included, as well as other Masnavís, from one of which the second extract which follows is taken; but in a very beautiful old copy of all the Díwáns, in the possession of Nawab Zíáu-d dín Khán of Dehli, and which bears the seal of the Tarkhán prince, Jání Bég, being, therefore, about one hundred and fifty years old, neither this nor any other Masnaví is included. The first Díwán of Amír Khusrú is the Tuhfatu-s sighar, “the present of youth,” containing the poems which he wrote from the 16th to the 19th year of his age. These were written in the time of Sultán Balban, and contain several panegyrics addressed to him. In compliment to his sovereign title, he here frequently assumes to himself the poetical designation of Sultání. Thus, in one passage he says:—
<arabic>
Most of the kasídas in this Díwán, which are not devoted to the Sultán, were written in celebration of new year festivals and the 'Íds, or addressed to the king's eldest son, Nusratu-d dín Sultán Muhammad Káán, known better as Khán-i Shahíd, or the Martyr Khán, and to contemporary ministers and nobles. The Tarjís are addressed to the author's spiritual teacher, Nizámu-d dín Aulyá, Sultán Balban, and his son above named. It includes also a poem in praise of Malik Ikhtiyáru-d dín, the 'Áriz.
The second Díwán is the Wastu-l-hayát, “the middle of life,” containing the poems written from the 24th to the 32nd year of his life. These are in praise chiefly of Nizámu-d dín Aulyá, and the prince above named, then Governor of the Panjáb and Multán, who was slain in an action with the Mughals at Depálpúr, at the close of the year 683 H. The poet was in his service. One panegyric is addressed to Sultán Mu'izzu-d dín Kai-kubád, and another to Ikhtiyáru-d-daula Chhajjú Khán-i mu'azzam, the son of Kishlú Khán, nephew of Sultán Balban, and Governor of Karra Manikpúr. Others are addressed to the 'Áriz Táju-d-dín, Fathu-l mulk Sharfu-d-dín, Alp Khán Ghází son of Azhdar Malik, Náíb Sháh Malik Ikhtiyáru-d dín 'Alí bin Aibak, and other nobles.
The third Díwán is the Ghurratu-l-kamál, “perfect light,” containing poems written from the 34th to the 42nd year of his life. It opens with an interesting preface, containing some autobiographical notices, of which I have availed myself in another article. These poems comprise panegyrics upon Nizámu-d dín Aulyá, Sultán Kai-kubád, Sháyista Khán, who for a short time ruled the state in the name of Shamsu-d dín, the son of Kai-kubád, and afterwards became king under the title of Jalálu-d dín, Sultán Ruknu-d dín Ibráhím, youngest son of Jalálu-d dín, who sat for a short time on the throne of Dehli after the murder of his father Sultán 'Aláu-d dín, Ikhtiyáru-d dín 'Alí bin Aibak, Saifu-d-daula Bárbak, Táju-d dín, Alp Khán Ghází, and Táju-d-daula Malik Chhajjú; an elegy upon the death of Khán-i Khánán Mahmúd, Sultán Ikhtiyáru-d dín the son of Jalálu-d dín, and benedictions addressed to his other sons, Khán-i mu'azzam Arkalah Khán and Khán-i 'a'zam Kadr Khán. This Díwán contains also odes on new year festivals and the 'Íds, and, besides the Masnavís mentioned above, the poet addresses one to his brother Zahíd Khán, descriptive of his accompanying the royal army in 687 H. to Oudh. Another is in praise of the palace at Kílúkharí and of its founder Sultán Kai-kubád. Size of the work, 4to.; 694 pages of an average of 15 lines.
The fourth Díwán is called the Bakiya nakiya, “the pure remnant,” containing poems written by Amír Khusrú from the 50th to the 64th year of his age. There are in it panegyrics on Nizámu-d dín Aulyá, Shaikh 'Aláu-d dín, grandson of Shaikh Faridu-d dín Ganj-i shakar, Sultán 'Aláu-d dín, Sultán Kutbu-d dín Mubárak Sháh, Shamsu-l Hakk Khizr Khán, eldest son of Sultán 'Aláu-d dín, Nasíru-l-Mulk Hájí, Hamídu-d-daula, Táju-d-daula, Fakhru-d dín Púlád Tughlik, Mu'izzu-l Hakk, A'zam Alp Khán, Malik Ikhtiyáru-d dín Sa'dí, Malik Hisámu-d dín Khán-i 'a'zam and Násiru-d dín. There is an elegy on the Sultán's death on the 8th of Shawwál, 715 H. and some Masnavís on the marriage of the princes and other matters.
Praise of God and the Prophet.—Panegyric upon Sultán Jalálu-d dín Fíróz Sháh Khiljí.—Concise account of the four victories of Fíróz Sháh.
“Hail to Sultán Fíróz! who rapidly accomplished four victories in one year. In the first victory, he made the head of one rebel roll upon the dust. In the second victory, he moistened the point of his spear with the head of a second rebel. By the third victory, he cleansed Hindústán from the darkness of his enemy. The fourth victory was achieved in another way, when he fell like a hurricane on Jháín. But what are four victories for such a hero as his majesty! he has a thousand others in his sleeve. Long may he survive to rule with conquest and kingly pomp, and may the key of the capital of the seven climates remain secure in the hands of his slaves!”
The accession of Fíróz Sháh to the throne of Dehli, on Tuesday, the 3rd of the second Jumád, 689 H. “He despatched his orders to the corners of the world, and established the khutba on a new foundation. The turbulent throughout the whole world rubbed their faces upon the earth in respect and obedience. They girt up their loins and placed their heads upon the ground, and then stood obedient in the audience-chamber. They proclaimed the sound of the khutba above the moon. They distributed gold in the name of the king of kings. They all made effort to show their obedience, except the faithless Chhajjú, the Mír of Karra. Pride had inflated his brain with wind, which extinguished the light of his intellect, and a few sipáhís from Hindústán, without any religion, had supported the credit of his authority. Neither fear nor hope was able to inform them that a particle cannot contend with the sun.”
“The Sháh received intelligence of that new disturbance, and how that Chhajjú was advancing expeditiously with the Hindú thieves. Outrageous like a male lion, he became greatly perturbed, and exclaimed, in the violence of his anger, ‘Bravo! Is there any man in in the world who dares to raise dust in my plain? What weakness has that wretch seen in me, that he dares to peer where my arrow can penetrate? If he has not seen the splendour of my sword, he must have heard its renown from afar. He must have heard how from Ghazna, Kirmán, and Barghand, I have extended my conquests as far as Darband; how I have issued orders for the shedding of the blood of my enemies, who have become like worms, when they hear the whizzing of my Kirmání blade; how, at one time, from the heads of the Mughals, I have filled my cup with blood, and stuck their inverted skulls upon the top of my standards; how, at another time, my spears have wounded the Afgháns, until the hills resounded with lamentations (afghán); how, at another time, I made the blood flow in Jánjúha, so that a boat might have glided within the hills of Júd. The Hindús themselves cannot conceive how full I have made hell. What did that ignorant thoughtless man imagine, that he dared advance his foot into my territory?’
“When he had thus given vent to his anger, he forthwith ordered the prince to advance. Arkalí Khán proceeded, swift as the wind, accompanied by an army like a hill of steel. He then directed that gold, to any amount that was necessary, should be distributed to the army, from the treasury of his mercy. Although only eight months' pay was due from the royal coffers, yet ten months' pay was bestowed upon the troops. The body of each man as he carried away his wealth was bent down by the load, like the crescent of the new moon. The sipáhís stood ready before the commander, as a hill of iron or a sea of flame.” * * * “In this order, the king of the fourth inhabited portion of the earth carried forth his standards outside the capital. He made one or two halts to adjust the affairs of the army.” * * *
“The king remained in the rear, the prince was in advance. The king made two marches in one, and the prince marched even quicker. Mile after mile he hastened on, and rapidly passed the Jumna and Ganges towards his destination,” and then encamped on the bank of the Ráhab.