Čāč-nāmah - The Čachnamah

the river. Show your bravery and heroism, and success and victory will attend you, and Divine power and protection will help you. With the assistance of angels, the swords of Mussalmans will naturally overpower the unbelievers The great and glorious God will make those beings of unclean and wicked nature food for the swords and lances of the angels and the faithful. The doors of Divine wrath are open against them. They will be visited by heavy vengeance and will receive a severe flagellation. When you wish to cross the river, first examine carefully the crossing-places on the banks. Secure such places on other streams and lakes (also). Let those of the natives of the place, who live in boats, be won over by solemn promises, and recognize their services in a deserving manner. After these arrangements are made, you may cross the river, and, when you have crossed it, and the river is behind your back, be watchful lest the enemy, on the other side of the river, do you harm. When you approach their cities and towns and forts, no one will dare to stand against you or to fight with you. If any one dare to face you, he will surely bring ruin upon his own precious life. If the enemy take shelter in some fort, considering themselves quite safe therein, the great and glorious God will, when you come in sight, give you help and victory, and you will take it. Your sword will cause so much fright and terror in their hearts, that their weapons will be of no avail to them, and you will completely overpower them, and gain victory over them. When they run away, take possession of their kit and treasures, but be on your guard against their plots and artful tricks, and be not self-conceited and self-sufficient. If any one of them is inclined to the path of Islam and receives the honour of Islam, treat him kindly and teach him the principles of the Faith. Behave in such a way that no enemy of the true faith is left in that country. You will not be held responsible by God for shedding their blood. Make a habit of reciting the following prayer which is acceptable to God:—‘In the name of God, the most merciful and gracious. O God we ask thy help, because thou art God, the living and the self-subsisting. Neither slumber nor sleep seizeth thee. To thee belongeth whatsoever is in heaven and on earth. Who is he that can intercede with thee, but through thy good pleasure! Thou knoweth that which is past and that which is to come to us. And we cannot comprehand anything of thy knowledge, but so far as thou pleasest. Thy throne is extended over heaven and earth, and the preservation of both is no burden unto thee. Thou art the high, the mighty,¹¹⁴ and we ask thy help because thou art the only God, the eternal God. Thou begettest not, neither art thou begotten; and there is no one like unto thee.^114a Through thy favour, who art the beneficent, the maintainer of men, the creator of men, the conqueror of men, the powerful over men,^114b and from thee, is to be expected goodness and kindness. Thy words are perfect. We shall enjoy thy favour only when we feel grateful for thy kindness, acquire the knowledge of thy truth and act up to thy pleasure and satisfaction.^114c ’ Now peace be on you, and God's mercy and His blessings. Written in the year 93.”^114d

Muhammad Kásim went through the above letter, and read it out to his friends in a public meeting. Preparations were being made to find out the crossing-points to cross the river and to fight with Dáhar, when another letter was received. It ran as follows:—“In the name of God, the most merciful and gracious. This is a letter from the high council (majlis) to Muhammad Kásim. After the communication of compliments, let it be known to you that your enemies have vanity in their heads. Never fear them, for victory is reserved for you. I give you discretion to make peace if an amicable settlement is made on favourable terms after solemn promises, and tribute is sent to the treasury of the Khalífah. As for the permission to cross the river and to fight with Dáhar, you have already been informed that you may cross it from that point where you expect the least trouble and loss to your men. Or rather draw a sketch map on paper showing the length and breadth of the portion of the river within about 4 leagues above and below the (various) crossing-points, which should also be marked on the bank on which they are situated. I may then select one point and you must cross the river from there, so that no harm may be done to the troops.”

On getting this letter, Muhammad Kásim called Mókah Basáyeh and asked him to arrange for crossing the river.¹¹⁵

The learned men of Hind who have given a narrative (of the war) have stated, on the authority of a Brahmin, who said that he had heard it from Madás son of Hubiyeh Tamímí (a man then, in Ráor), that when Dáhar heard of Muhammad Kásims encamping at Jitór,^115a he ordered a litter to be placed on his elephant and he forthwith got into it, rode to the bank of the river, and stood opposite the army of Islám. The waters of the Mehrán flowed between the two adversaries. Muhammad Kásim marshalled his army. One of the Syrian soldiers, who was a clever hand at arrow-shooting wanted to plunge his horse into the river and discharge an arrow at the enemy. But his horse shied at the sight of water and would not go near it. Meanwhile Rái Dáhar took up his bow, which was so strong and stiff and large that no one but himself could string it? He pulled the string on it tightly, fixed an arrow on it, and discharged it with all his force. Straight went the arrow and hit the horseman, passing through his coat of mail and piercing his navel, and he fell down dead from his horse. Dáhar, then went back and ordered Jáhín Budh to post himself at the ferry landing, on the bank of the Mehrán, opposite the fort of Bet, and to watch the enemy lest they should cross the river from there. “Let them” said he “come down to the river from another place where the water may be deep and where there may be plenty of mud and slough. You must keep your boats ready to harass them, and subject them to losses when they attempt to cross the river.” Accordingly Jáhín took up his position on the bank of the river in order to check-mate them. Meanwhile some horsemen belonging to the army of Islám, who had been left in charge of Siwistán arrived, and reported to Muhammad Kásim that Chandram Hálah, who some time ago, had been the ruler of Siwistán had, in conspiracy with some Thakurs and native officers of the place, caused a revolt, taken possession of the fort and driven away the Arab soldiers.

On receiving this information, Muhammad Kásim despatched a detachment of 200 foot and 1000 horse under the command of Maasab son of Abdurrahmán, in that direction. When this force arrived in the vicinity of the fortified town of Siwistán, Chandram issued forth and gave them battle. When the army of Islám made an attack upon the rebellious band, Chandram's force fled and he himself wanted to throw himself into the fort, but the people in the fort closed the gates against him and would not let him in, and he went to Hell. The next day Maasab came to the town, and priests and merchants and artisans and other men of respectability flocked to him and began to excuse themselves, saying:—“It is no fault of ours; a robber chief came here and suddenly threw himself into the fort.” When Maasab was satisfied on this point, he made peace with them. Then they opened the gates to him, and handed over the fort to him. When the news of this victory was carried to Muhammad Kásim, he was much delighted. As for giving pardon to the residents of Siwistán about which Maasab had written to him, Muhammad Kásim said:—“It would have been better not to have spared them. Now, you must appoint honest and trustworthy men and try your best to protect the fort. Take good hostages from the priests and merchants and other notables. Bring along with you 4,000 warlike men from Siwistán.” Following this behest, Maasab son of Abdurrahmán, after appointing officers and confidential agents and taking 4,000 armed men with him, arrived in the Arab camp, and that same day Mokah Basayeh joined Muhammad Kásim opposite the fort of Bet.

When Dáhar came to know for certain that Mókah Basáyeh had surrendered to Muhammad Kásim and had joined his camp, he sent for his son Jaisiah, and Jaisiah came to the bank of the river with a large number of men and instruments of war, and weapons, in boats by the small river of Kótak. Muhammad Kásim had encamped on the opposite bank at Jhim and Kóhal, where he had halted for nearly 50 days, during which period grain and grass had begun to fail, the supply of provisions for men had been nearly consumed, and the army had become perplexed and anxious. Diseases broke out among the horses on account of their using different kinds of fodder, and every horse that was attacked by disease was killed and eaten. The enemy were meditating to lay every kind of plot to bring the Arabs into trouble, and when Dáhar got this news he became overjoyed. He sent a man to Muhammad Kasim advising him not to seek a miserable end.

“It is quite clear,” said Dáhar to the messenger sent to the Arab General, “it is quite clear that the end of the whole of your enterprise has after all proved miserable and ignoble, and through your indiscreet behaviour the relations between you and us have become very much strained. Provisions are scarce in your camp now. If you repent and come to terms, I may send you (the necessary) supplies, so that your companions may not die of hunger and want. Look now. Whom have you, to stand against us and fight with us? And what of your military appliances now?” Muhammad Kásim replied: “I am not one of those leaders who would turn back on this account. I can only come to terms and make peace with you, when you send to the Treasury of the Khalífah the tribute of the many years that you have been so long obdurately withholding and and stubbornly evading. Otherwise, with the help of the great God, I shall take your head to Irák.”

Muhammad Kásim then wrote a full report to Hajjáj son of Yúsif, informing him of the mortality among the horses, the scarcity of fodder and other provisions and the absence of boats for crossing the river. In order to know the real state of things in the Arab camp, Hajjáj ordered a man by name Tayyár to go and make secret enquiries, and to communicate to him the result. Accordingly, Tayyár started and came to Makrán where he saw a person coming from the Arab camp. He asked him whence he was coming. He replied that he was coming from the camp of Muhammad Kásim. He then asked him the news of the place. The man said that the Arab army had suffered much and was still suffering badly from scarcity of grain and fodder for horses, and from the disease that had broken out among the animals and was carrying off large numbers of them. He gave him a very vivid account, and assured him that owing to these discouraging circumstances, the Arab army was very much perplexed, and ill at ease.

Tayyár took with him the man who gave him this information, and starting on his return journey, duly communicated the same to Hajjáj. Hajjáj Yúsif became very sad and afflicted at heart on hearing it. He came to his residence and called his nobles and learned men and sage philosophers, for consultation When he came out again, he asked Tayyár to bring the Sindhí messenger to his presence, that he (the messenger) might personally give an account of what he had seen and pondered over. Accordingly, the man was taken to Hajjáj when the latter was at leisure. Hajjáj asked him: “Whence do you come”? “From Sind,” replied the man. “What do you know about Muhammad Kásim (and his troops),” enquired Hajjáj again. “They are all quite well and safe,” said the man. “Only a sort of leprosy broke out among the horses and many fell victims to it. I left the place after that calamity was over. Now corn is cheap there, and those of the horses that escaped the ravages of the fell disease, are quite healthy. The merchants of that country are importing corn from outside. Mókah Basáyeh, the ruler of Bet, is steadily managing that affair.” Then Hajjáj said: “My envoy gave me a different version.” The Sindhí messenger replied:—“He heard an account from me but it was not a complete one.” “Why did you not” asked Hajjáj, “give him complete information?” “Because,” answered the man, “I did not think it proper that the public should cast an evil eye upon the army on hearing such joyous news and both our evil wishers and well wishers should become acquainted with it.” Then Hajjáj sent that man with a letter to the capital of the Khalífah to inform him of every thing that he had seen.

Hajjáj, after hearing the above news, sent 2,000 selected horses to Muhammad Kásim, and wrote the following letter to him. “From Hajjáj son of Yúsif to Muhammad Kásim. I learn from your letter as well as from a person who has come from those parts that some of the horses have died and the rest are doing well. So I send you 2,000 other horses. You must distribute these among those of your trustworthy men and warriors and officers of the army, who are deserving, and among those men who are fit for riding and can take proper care of their horses. Marshal your army in such a manner that with their strength and formidable appearance you may be able to subdue your enemy. But the best advice to you, for subduing the infidels, is that no one depending upon his own wishes is likely to gain his object or have his prayer granted. For the great God has said: ‘Shall man have whatever he wisheth for? The life to come and the present life are God's.’¹¹⁹ And I did not undertake this business myself till God set me on these infidels, for their day is done and good fortune has turned its face from them. The spiritual path, the religious law and the true faith have at last made their appearance, and the banner of piety has raised its head. You must manage anyhow, to collect boats to form a bridge over the river, in order to cross it without difficulty. Let the káfirs know all this though they will much dislike it.”

When Muhammad Kásim got this letter, and the horses also arrived he wrote a reply giving fresh local news. Among other things, he requested to be suppied with something sour or acid. “I shall be much obliged,” wrote he, “by your sending a little vinegar from your own stores or securing it in any other way, as my men badly require it, because owing to their eating disagreeable kinds of food out of season, the humours of their bodies are disturbed and they get unwell.”

On receiving this letter, Hajjáj ordered some dressed cotton to be soaked in vinegar and dried. This was done repeatedly, till the cotton had taken up a good quantity of vinegar. It was, then, sewn in bales and brought to the Arab camp. A letter was also written to Muhammad Kásim stating that at his request, dressed cotton, soaked in vinegar, had been prepared, and–that when it was received it had only to be soaked in water, to give out vinegar.

It is related by Khwájah Imám Ibráhim, the writer of this part of the history, that while Muhammad Kásim was passing his time inactively on the western bank of the Mehrán, Hajjáj despatched a letter to him appointing him his deputy with plenary powers and telling him angrily. “I am dissatisfied with you and am surprised at your lenient policy. I really cannot understand why you should be so much bent upon showing mercy to the people. When you have tried an enemy and found him to be your opponent and ill-wisher, you should not be so kind to him. You should exercise proper discretion and discrimination and should not consider high and low equal or on the same footing; for, that will show a weakness of reason and sense, and the enemy will attribute it to languor and indolence. I swear by my soul and by my head, that the great and glorious God has given you good counsels to follow and placed reason in you to guide you. It shows deficiency of courage to be lenient and merciful to each and all. Tell this to your officers and to your friends, who are attached to you. It is strange that after gaining the upper hand and subduing the enemy, you have so long remained inactive and have been showing mercy to them. It is such a long time since you have been sitting in one place ju??t opposite your enemy. If they are straightforward and are really anxious for mercy and have no treachery in their hearts, let them desist from fighting. Then only practical means will be found to meet the expenditure oft??he war, and this prolonged enterprise will come to an end. I cannot but feel surprise at the weakness and indiscreetness of your policy. People will believe that you are trying to bring about peace and they will attribute your present conduct to lethargy and want of judgment. In this way no object will be gained. You ought not to give up the ways of imperialism and strong handed domination, and you should exercise discretion and inspire awe in order to subdue the enemy completely. You should give effect to every just resolution, and make your army show bravery as well as patience. Be a speaker of truth. Do not be negligent. Remember the great God, and obey His commands with your heart and soul. Now that you have become well acquainted with the course of the river Mehrán, you should cross it at the place called Bet, in as much as about that place the river is small in breadth, and its banks are suitable for taking over the horses and as there is a small island between the two waters you can cross gradually¹²¹ Take all the necessary precautions for your own protection and safety. Make a bridge of boats. At the time of battle, be constantly asking the help of God, and consider the victory of the king, (may his power be great) near and with you. If you behave vigorously and inspire terror, the subjects as well as the military will pay obeisance to you to save their lives, and will take your side.”

The authors of histories and the writers of this account have stated that when Muhammad Kásim got Hajjáj's letter, he, forthwith, in accordance with the orders received, started from his camp and came to the country of Sákrah, in the district of Jhim. He ordered boats to be brought to cross the river and planks put on them to connect them. On the other side, Rái Dáhar appeared to be careless and negligent, and engaged himself in amusements and pleasures and hunts and games, in order to make the enemy believe that he was no way afraid. One day Bhandwir Samaní¹²² came to Dáhar, and said: “O king, I see you busy the whole day with nothing but hunting and pleasures. You are amusing yourself with the games of chess and dice, while the Arab army has already arrived and alighted by your capital.” “What plan can you suggest?” asked Dáhar. “Three plans occur to me,” replied the Samaní; “follow any of them. If you think it proper send away your children and dependents to Hind, and face the enemy alone in battle. You may then attack them in any direction you like, and fight with them, with your mailed animals, furious elephants, brave men and warriors. You should stop all the ways, so that they may not obtain grain and fodder. Or if you like, assemble round yourself all the forces that are, at this moment, under your command, and divide them into van-guard and rear-guard to cover your retreat, and then leave this place and go farther off to the territory behind that sandy desert, which will serve as a refuge to you. The residents of those parts will come to your assistance. Tell them:—‘I am a wall between you and the Arab army; if they do me any harm, you too will not escape destruction. So better come and enroll yourselves under my command and help me to fight.’ The third plan is that you should take your property and your followers with you to the territory of Jásam. That prince knows you very well, and will help you in every way. When you have managed to secure his assistance, you need not fear that any enemy will jeopardize the safety of your kingdom. The Arab army, then, can never derive any advantage from this country, and as long as the king is living, the enemy cannot but be foiled. Should an evil eye unfortunately fall on you and the enemy become successful and kill you, then none of the princes of Hind, will ever be able to defeat them, and this kingdom will come into their possession, and your connection will be cut off from every part of the country, as it must needs go entirely out of your hands.” Dáhar said: “O wise wazír, whatever plan you suggest, must be the best and the right one, but, at such a crisis, I do not think it proper or expedient, to send my dependents to any place in Hind, as thereby my subjects will be greatly perplexed, and the Thakurs and nobles will be much disheartened, and so will leave off fighting and disperse. I too consider it shameful and humiliating to me to make entreaties to another (prince), or to go to his door and await his permission to see him. No, this shame I cannot bear.” The wazír said:—“What then is your plan? Let your slaves know it, so that they may join your personal attendants in consultation, and give you the best advice.” Rái Dáhar said: “My plan is to meet the Arabs in open battle, and fight with them with all possible vigour. If I overpower them, I shall crush them to death and my kingdom will then be put on a firm footing. But if I am killed honourably, the event will be recorded in the books of Arabia and Hind, and will be talked of by great men, and will be heard of by other kings in the world, and it will be said that such and such a king sacrificed his precious life for the sake of his country, in fighting with the enemy.” The Samaní then said:—“My wish is that the king himself may live long and the kingdom may be firmly established. As for your slaves, it is easy for them to live contentedly on a handful of corn, and a mouthful of water, and with a little coarse cloth for their dress. The opinion of your majesty is the best.”

When Muhammad Kásim made up his mind to cross the river, he pondered over all the details, and was anxious that Dáhar should not come with his army to the bank of the Mehrán, and occupy the crossing-point, or prevent the crossing. He therefore thought it advisable to make enquiries, and, accordingly, he ordered Sulaimán son of Bahnár Kuraishí to take his men, with the utmost speed, to the place opposite the fort to bar Dáhar's exit. Sulaimán departed with 600 men, and the son of Atiyyah Saalabí, with 500 men was ordered to go to the road of Agham, to keep a watch over the country of Kandráh. He appointed the late Samaní Governor of the fort of Nerún to superintend the supply of corn and fodder of which the army might stand in need. Maasab son of Abdurrahmán was made the Commander of the advance guard, and was asked to go ahead and keep the roads clea?? and safe. Banánah son of Khantalah Kilábí, with 1,000 horse, was to form the central force, and Zakwán son of Alwán Bahkrí with 1,500 horse, together with Mókah Basáyeh king of Bet, the Thakurs of Babhsí, and the Jats, who had paid homage to the Arabs and had joined them, and the chief men of Sákrah,¹²⁴ were all posted at the island of Bet.

As soon as Muhammad Kásim learnt that the advance force had arrived on the Jhim road, and Jazí son of Bezak Jaafí had found out the crossing-point, where the river was narrowest, and the bank well-levelled, he came and stood opposite the island and viewed the contour of the Mehrán. He then ordered boats to be brought and filled with ballast of sand and stones and linked together by fixing nails into their (connecting) planks, and the bridge of boats was ready.

When Dáhar learnt that Mókah Basáyeh had brought boats to Muhammad Kásim, and that the enemy had come to the bank to cross the river, he sent his son Jaisiah to protect the fort of Bet and instructed him not to put trust in Basáyeh, as he and all his sons might have become renegades. Jaisiah (then) came to the fort of B?? But Mókah's brother, Rásil^124a who was against his brother, came to Dáhar, and said: “Long life and victory to the king. Your majesty knows well how faithful and obedient we (your) slaves are, and how we have tried our best to render service to you by taking necessary precautions. If your majesty would order me to protect the fort of Bet, I will proceed thither and make such arrangements that the Arab army can never cross the river.” Rái Dáhar did not hesitate to appoint Rásil Governor of the country of Bet, and ordered the chiefs and grandees of the place to obey him. At the same time he called back Jaisiah from there.

It is related by Abul Hasan Hazlí, that Basáyah and his son Rásil had been on bad terms with Mókah Basáyeh for some time past, and their disagreement was too evident. Mókah Basáyeh had renounced the cause of Dáhar and had joined Muhammad Kásim, and Rásil, owing to his enmity, proceeded to oppose Mókah and the army of Muhammad Kásim. Mokáh ever since the time he had taken in the situation had never submitted or bent his head before Dáhar. He was always favourably inclined to Islám, and sincerely (so inclined). In the war between Dáhar and his enemy, Mókah played dodges and behaved deceitfully and always tried to make Dáhar's cause suffer. Those who had an opportunity to observe his conduct carefully, have related that, when Muhammad Kásim brought the boats and began to link them, Rásil collected the chiefs and nobles of his country, and hastened to the spot in order to prevent the Arabs from making the bridge and crossing the river. Muhammad Kásim, therefore, ordered all the boats to be linked together in a line along the western bank to the length corresponding to the breadth of the river at that place. After this was done, brave warriors armed themselves and put themselves in the boats. Then moving the whole block of boats, keeping one end of it fixed at the crossing-point and turning the other, the head boat was made to touch the opposite point on the eastern bank, and the Arabs, immediately, shot volleys of arrows and drove away the infidels from the bank. The (connecting) planks were nailed and the bridge was complete. Horsemen and foot soldiers landed, and drew themselves up in lines, and made a vigorous assault, putting the infidels to rout. The Arab army was wild (with enthusiasm), and pursued them down to the fort of Jhim. Those of the káfirs, who had very swift horses under them, galloped, in full speed, the whole night; and early in the morning, when the light of day appeared from behind the veil of night, they came to the camp of Dáhar. Dáhar was then fast asleep in his bed, and the curtain-lifters were hesitating to awake him. Eventually, a chief attendant stepped into the royal bed-room, and awakened Rái Dáhar, and informed him, in very distinct, and unmistakeable terms of the arrival of the army of Islam on their side of the river, and of the retreat and flight of the infidels. Then Dáhar jumped up from his bed.

Dáhar told his attendant that he had brought very bad news and he called him nearer, and in anger gave him a blow with his hand on his back. Dáhar's hand was so heavy that the man died of the blow.

It is related by historians that, when Muhammad Kásim crossed the river, he sent round a crier, proclaiming: “O army of Islám these waters of the Mehrán will be behind your backs, and the army of infidels will come in your front. Whoever wishes to return, let him go back even from this spot. If, after the coming up of the enemy and the commencement of battle, he turns his face, the soldiers will be disheartened, and they will run away, and our enemy will then be more pressing and powerful. Whoever so turns his face will incur disgrace, and die the death of a coward, and be liable to the torture of the next world.” On hearing this proclamation, no one returned, except 3 persons,—one who said that he had a daughter at home and there was no other person to support her; another, who said that he had an old mother, who had no other relation to bury her, when she died; and a third, who said that he had a heavy debt on him and there was none else to discharge it. Muhammad Kásim permitted them to go away. The rest of the people remained with him unanimously. When the bridge was ready, the army began to pass over it. All went over safely except one person by name Túrán, belonging to the family of Baní, Khantalah who fell down into the river while crossing it and was drowned. The army of Islám then marched on, till it came near the fort of Bet. All the horsemen were so covered with coats of mail that they appeared to be, as it were, drowned in iron. Some parties were told off to different directions for reconnoitring. A ditch was dug round the camp, and the luggage, (of the army) was (carefully) deposited. Muhammad Kásim started from the fort of Bet towards Ráor and soon arrived at a town called Jitór. There was a lake between Ráor and Jitór.¹²⁷ To a bank of this lake, Rái Dáhar had sent his chief men and armed soldiers to station themselves there and to watch the movements of the enemy. Through these, Dáhar received the news of the Arabs having crossed the river. Muhammad Kásim thought the enemy was on the offensive, and that the force had been sent to fight with him. So, he posted Muhriz son of Sábit Kaisí with 2,000 men on this side of the lake and sent up Muhammad Ziyád Abdí with 1,000 horse to the other side, in order to wait opposite to them.

Rái Dáhar now called Muhammad Háris Aláfí^127a and thus spoke to him: “O Muhammad we patronised you (to secure your help) in an emergency like this. As on every previous occasion you were put in charge of the van, I specially appoint you to the same post on this occasion also, because you are acquainted with the ways of the Arab army and it is advisable that you should go with my forces in advance.” Aláfí said; “O king, as we are indebted to you for many an act of kindness, we are bound to give you good counsel. But we are Mussal-mans and will not draw our swords against, and fight with, the army of Islám. If, thus fighting, we are killed by the Mussalmans, we die the death of polluted wretches; and if we kill them, we become responsible for their murder and our punishment will be the fire of hell. But since we are under obligations to you for your kindness and patronage, and (we see that) there is no one to advise you, we should like to advise you. But if we do so this (Arab) army will never forgive us. So be kind enough to permit me to depart quietly.”

It is related by the writers of this history that when Aláfí thus spoke, Dáhar replied: “I have retained you with me for a day like this. If you cannot be of any service to me in this emergency, and you consider it expedient not to follow my orders, then better leave us and go away.” So Muhammad Aláfì left him and went to the country ruled by Sulaimân, better known by the name of his grandfather, Batáyer son of Hurr. He remained under Sulaiman's protection till the time of Dáhar's death.

After that event, Muhammad Kásim gave him pardon, and delivered to him Hajjáj's letter promising him a governorship. Thenceforth he used to go to different rulers of Hindustán to induce them to accept the faith of Islám, and to give tribute. In this way, by giving them excellent hopes and promises, he made them submit, and pay allegiance to Muhammad Kásim. If any of them wanted written covenants, he procured the same for them. Thus all of them were completely won over by him. Tátars son of Bajar Salman, Sarband, king of Kanúj, Mókah, the ruler of Katab, and Kabaiz son of Táhar, had already received the honour of Islám and become tributaries before Muhammad Aláfí went to Multán.

There is (however) a tradition from Muhammad Hasan, that on the first day when Muhammad Aláfí wanted to excuse himself and stand aloof from fighting with the Mussalmans, Dáhar told him “If you wish to be excused from fighting with the Arabs, remain with us to do only the reconnoitring work, so that we may become acquainted with their stratagems and take proper steps to defeat their designs. At any rate do not deprive us of the benefit of your counsel.” Accordingly Aláfí (with his men) went with Dáhar as the head of a reconnoitring party in order to make enquiries about the Arabs. When however Aláfí's party approached the Arab camp, the latter reproached them and so Aláfí fled in haste and came back.¹²⁸

Muhammad Kásim now wrote a letter to Hajjáj about the state of affairs (in Sind) informing him that the army of Islám had crossed the Mehrán and had met Dáhar, the infidel, on a battle field and that the unbelievers had been put to flight. He ended his letter with (the usual) compliments. (The following reply was received):—

“My dear son Imáduddín Muhammad Kásim. I have acquainted myself with the contents of your letter. What you have done is radically thoroughgoing. It is wholly in harmony with the commandment of God and the grace of the Merciful, being for you, in this enterprise and (specially) in all your difficulties, to carefully offer your prayers at the 5 stated times to the august court of God, the great and the glorious, and every time you praise God's greatness (at the commencement of your orisons) or read passages from the Koran during them, and in every posture, whether standing or bending or touching the ground with your forehead or sitting, you must ask His help with humility and contrition. Keep your tongue regularly trained in the remembrance of God, that your affairs may be settled satisfactorily. Because without the divine kindness no person can possibly secure power and glory, and when you repose trust and confidence in the grace and goodness of the Great One, your hopes will be fulfilled and success and victory will come to you and help you. May the Great God's will be done. In the writing of Humrán.”

The writers of traditions have related that when Muhammad Aláfí returned from the reconnoitring excursion, Dáhar despatched his son Jaisiah with a large number of men and elephants, and Jaisiah, seated on an elephant, opposed the army of Islám and gave them battle. After a hard fight, in which many infidels were killed, Jaisiah's army had recourse to flight, and Jaisiah himself with a number of his brave armed men and with his body guard, was hemmed in and pressed on all sides. The Arab army made an onslaught on Jaisiah, and sent the majority of his followers to hell. Jaisiah's elephant driver wishing then to know the mind of the royal rider as to whether he was inclined to carry on the fight, or to retreat and be safe from danger, thus addressed his elephant. “O elephant do you wish to fight on or to be safe. King Dáhar is anxious for the life of Jaisiah, what is your anxiety? Turn back that you may be saved.” (Hearing this) Jaisiah said: “How can we be saved, when we are standing face to face with the enemy and have been pressed hard? We are hemmed in on every side and have no way of escape. All is over with us.” The elephant-driver thus gathered that Jaisiah preferred retreating from the fight and saving his life, and had repented him of the engagement. So the Mahout drove the elephant against the Arab horsemen and foot soldiers fighting around, and these could not check the attack of the elephant and gave way. On their dispersion Jaisiah found a path open for escape, and he turned his face from the field and fled. He alone arrived safely at his father's camp, but his whole army was cut to pieces. Rái Dáhar had encamped to the east of the lake, and when he saw Jaisiah, he offered thanks to his deity and duly bowed to it and praised it for bringing his son back to him safe and sound.¹³⁰ That same day a letter was received from Hajjáj, in which it was said: “Be at Dáhar wherever he may be, and whithersoever, he may go, and be assured that with the grace of God victory is yours and the infidels are destined to be defeated and vanquished.”

It is related by Muhammad son of Abil Hasan Madaní that when Jaisiah son of Dáhar fled and went back (to Dáhar) and his troops were killed, Rásil sent a messenger to Muhammad Kásim proposing to submit to him. His wazir had advised him not to do so, saying: “Rái Dáhar is on friendly terms with you and has much confidence in you. It will be quite unbecoming on your part to act against him at such a time as this. Besides, it cannot be known for certain whether the Arabs will be victorious in the end or not. Your brother Mókah, was on bad terms with Dáhar, and so he went and joined the army of Islám. But you have no such excuse for deserting him.” Notwithstanding this advice, Rásil sent a confidential servant to Muhammad Kásim, without the knowledge of the wazir, with the following message: “I must keep the word that has once passed my tongue, and at the same time, it is a matter of shame and reproach to quietly submit to Muhammad Kásim. I am, however, anxious to give a colour to what I mean to do in order to be free from the taunts of my enemies. I shall give out that I am going to join Rái Dáhar by such and such a road. Send a party of your horsemen to overtake me on that road and to capture me. In this way I shall not be a subject of reproach and our respective objects will also be gained.” According to this arrangement, Rásil issued from the fort of Bet and appointed (his father) Basáyeh in his place, telling him: “Should the Arab army come, do not fight with them. Go to them submissively, and, as far as possible try to please them, for, that step seems now most reasonable and expedient, since this country is destined to fall into the hands of the Arabs.” Having made this resolution, Rásil started thence on his journey. Muhammad Kásim had despatched 500 horsemen to the appointed place and they waited till Rásil, true to his word, arrived. The men who accompanied him, thinking that their master was determined to make a firm stand against the enemy, engaged them at a place called Jói Nitrí, which was about 5 leagues from the fort of Kanbab. Rásil would not run away and at the same time he was avoiding the fight. Some of his party were killed. As Muhammad Kásim had instructed his men to capture him and not to kill him, they did not hurt him, but took him and his surviving men prisoners and brought them into the presence of Muhammad Kásim. Muhammad Kásim called him and said: “O Rásil, do you wish that I should pardon you for the sake of your brother Mókah? I had called on you, long before this, to submit, but after all you determined to stand against us and became a prisoner. Now you are free from the reproach, which you were so anxious to avoid. Now co-operate with us that I may bestow substantial favours on you and give you that part of the country to govern which you may have a liking for.” Rásil paid his homage to the Arab general, and was presented with a robe of honour.

When Rásil went through the ceremony of rendering allegiance and promised solemnly to remain faithful, he said: “No one can avert or prevent (the operation of) the command of the Great God. As you have so much obliged me I shall henceforth remain firm in your service and never deviate from your will and pleasure, and shall loyally carry out your orders. Shortly afterwards (however) Rásil died, leaving the management of his estate to Mókah. When Rásil and Mókah were united they advised Muhammad Kásim to move his camp to a place called Narái. Dáhar's camp was then, at Kají Jak. They had seen that there was a big lake between the Arab army and Dáhar, which was difficult to pass over. So Rásil said to the Arab General: “May the just Amír Imáduddín live long. This lake must any how be passed over.” And forthwith Rásil secured a boat for the purpose. Thirty men at a time were taken over, till the whole army was on the other side of the lake. But there was still a ravine to be crossed. Rásil then said (to Muhammad Kásim) “You should go one stage higher up, and encamp at Jitór on the stream of Dohárah, which is in the suburbs of that town. From that position you can easily carry on war with Dáhar and command his front and rear. You will at the same time be able to fall upon his baggage and bring it entirely into your possession.” Muhammad Kásim relied fully on this advice and going to Jitór, encamped on the stream of Dohárah. Rái Dáhar soon came to know that Muham nad Kásim with the Arab army had come to Jitór. When Wazir Siákar¹³² heard this, an exclamation burst from his mouth. “O” said he “(have they come to) the town called Jitor which means the place of victory. When the army has arrived there, certainly victory is theirs.”^132a Rái Dáhar on hearing this turned back, and the fire of jealousy dominated his brain and he said in anger: “He has alighted at Hab Barí. It is a place where the bones of all of them will kiss the ground.” Dáhar then rose and fled to the fort of Raór, within the walls of which he left his retinue and baggage while he himself took up a position in a village, where he was about a league distant from the Arab army.¹³³ Here, Dáhar consulted an astrologer: “To-day,” said he, “I intend engaging the enemy. Where is the planet Venus? Find out from your books which of these two armies will be victorious and which vanquished. Inform me as to what the end would be.” The astrologer, after looking into his books, said: “According to a scientific calculation, victory is in store for the army of Islam, because Venus is behind its back and in front of you.” When Dáhar heard this he became very angry. The astrologer said: “The king should not lose his self-control; let him order that a figure of Venus be made of gold.” This was done and the image was tied to the saddle straps of his horse, that Venus might be behind his back and the victory be his. Muhammad Kásim now approached nearer, so that there was only half a league between the two armies.

The next day Muhammad Kásim moved still onward, and alighted close to the enemy's army, at the distance of about two calls^133a (báng) from it. Dáhar then called a Thakur from amongst his princes whose name was Dahir Aor^133b and asked him to march against Muhammad Kásim. Accordingly Dahir Aor started with his detachment and going straight against the army of Islám, gave them battle. That day from early morning to the latest hour in the evening, brave warriors and soldiers on both sides fought hard and at close quarters, till they were exhausted and then returned to their respective camps.

The next day the accursed Rái ordered the Thakur of Jehpur to charge the enemy. He was a brave man and he issued forth and fought with the enemy till he was killed. As the troops told off by Dáhar, one after another, fell under the blood-thirsty sword of the Arabs, Wazír Siákar approached Dáhar with due obeisance and said: “O king, the way in which you are carrying on warfare is a mistaken one. How many times has your wrong policy failed and yet you are no better for your experience. It is true that man proposes and God disposes, but nevertheless the high wisdom of kings owes it to itself to chalk out a plan for averting a calamity. Had you in the very commencement, when this army was crossing the waters of the Mehrán by batches, opposed them and harassed them, they would have been too much cowed down to risk a battle again with you. Now that they have all assembled (on this side of the River) and confronted you, every Thakur, whom you send against them is killed by them. This plan of yours is not the right one. The best thing is to attack them with all your forces, having first assembled all your cavalry and infantry. If you succeed, your object is gained and your enemy is repulsed. If not, they will overpower you and you will at least be free from the reproach of the kings of other countries and be excused by them, and your descendants and children will not have to bear any taunts.” Dáhar accepted this advice.

The next day by command of Dáhar, the drum of war was beaten and standards were raised high in the air. Young men of royal blood, and ceiebrated horsemen and veteran warriors, numbering 5,000, with 60 elephants, some say 100??-like elephants and 20,000 foot soldiers with complete armour or coats of mail, marched out in front of Dáhar, who himself sat on a furious elephant, with a litter lashed to it and an iron coat spread over it.¹³⁴ He was armed cap-a-pie and had a tightly—strung bow in his hands.^134a Two maidservants were sitting with him in the litter, one of whom was handing over arrows to him one by one, and the other was giving him betel leaf (to chew).¹³⁵

Dáhar then led out the army in person, and calling his son said: “I give you Muhammad Aláfí; he knows better than yourself how the Arabs fight. Do whatever he may advise or suggest—whether it be an advance, or a retreat. That day was the 9th of the month of Ramazan, of the 93rd year^135a from the flight of His Holiness the Prophet of God, (may the blessings of God and peace be on him and his descendants). When Dáhar arrived at the battle field, Muhammad Kásim encouraged the Mussal-mans and urged them to the fight: “O people of Arabia,” said he, “today is the day of trial. Try your best in the cause and for the sake of Islám, and use all your energy and zeal. Depend for protection and strength on the divine help and Grace so that you may drive away the infidels, and their kingdom may devolve upon you, and their wealth and country come into your possession. If you remain quiescent, or waver in your mind, or become broken-hearted, or allow weakness and infirmity to prevail on you, then they will overpower you and kill all of you, not leaving a single one of you alive and (remember, above all, that) if you turn your faces from the káfirs, your souls will be in hell, and your ancestors will be ashamed of you.” He then appointed Muhriz son of Sábit Dimishkí and Uwais son of Kais with 6,000 horse to form the advance column and cross the lake. They passed the rivulet that stood between Dáhar and the Army of Islám, and then he ordered Atan son of Málik Kaisí and Zakwán son of Alwán Bahkrí, to join the van and all of them also went across (the rivulet). Then Aláfí thus addressed Dáhar: “O king of Hind and Sind, this mass of men that has come opposite to you, forms the backbone of the whole army. They are all valiant lions, life-sacrificing heroes and bold warriors. If your army succeeds in repulsing them, your object will be gained. If not, they will undoubtedly put you to flight. Now do what you think proper.”

Dáhar now led out the whole of his army. Some elephants he sent with the advance column. The central forces he collected round himself. He placed in his front armed foot-soldiers and archers, and men with javelins, half-spears, and halberts, and on his right archers, and on his left, armed horsemen with naked swords. In this array they engaged in battle. That day Ubaid son of Atab left the side of Muhammad Aláfí, and came to Muhammad Kásim and communicated to him the following information. “Muhammad Aláfí,” said he, “has told Dáhar that the battalion of Arabs, that has crossed the lake is the flower of the army of Islám and is its best cavalry. Dáhar has therefore directed his forces to cross over and so all the brave warriors and armed men are preparing to cross the lake.” On getting this information, Muhammad Kásim ordered his best troops to hasten to cross the intervening lake. These, accordingly, who were all warlike horsemen and brave soldiers came down to the lake, leaving the centre and the body guard of chief men with Muhammad Kásim who followed with Mókah Basáyeh. Thus they marched on against the enemy. After crossing the lake, Muhammad Kásim put himself in the centre of the army, with Muhriz son of Sábit, and ordered Jahm son of Zajr Jaafí to take the right wing and, Zakwán son of Alwán Bahkrí to take the left. Atan son of Málik Kaisí was to lead the van, and Banánah son of Khantilah Kilábí the rear. Muhammad Kásim then addressed the troops saying: “O people of Arabia, if some accident befall me, then Muhirz son of Sábit is your next general (Amír), and if he obtain martyrdom, then Said is your general.” Then Muhriz charged the enemy, and engaged them till he was killed. Then Said encouraging the troops attacked the enemy. In the fight that ensued, Hasan son of Mahabbat Bahkrí had his thumb cut off by a sword-blow, but the Mussalmans stood their ground, and (even) when furious elephants were brought into action, they divided themselves into small bands and falling on the elephants succeeded in scaring them away. The army of Islám then made a united assault and drove the infidels to their lines. The day then came to its close, and the two armies returned to their respective camps.

The writers of this history (literally the tire-women of these brides) have related that the next day when the creation-adorning morn showed its heart-exhilarating beauty to the world from the horizon of the east, it was a Thursday, and Dáhar issued forth with his son Jaisiah.^137a He was in the centre of the army, with 10,000 brave horsemen around him, all encased in iron, and some of them, whose hair hung loose, held drawn swords while others whose hair was tied in knots, bore swords and shields. Thus they advanced and stood opposite the ranks of the Mussalman army. Dáhar was seated on a white elephant surrounded by other elephants, with some more in the rear. On his right was Jaisiah with Abá son of Hasan, Kirád the elder and Kirád the younger and on his left was his nephew Jáhín with Bashar son of Haol and Wakiah son of Bashar.^137b His other son Daharsiah, with Bel, the ruler of Kunhab and Nailah, Júnah and some other chief men of Sind, and Bakhiari, Sarahil, Sanj, Asbar, Lakialba, and all the Jats of the eastern part of the country stood marshalled in the rear. Great swordsmen and slaughterers were put in front of the centre, and out of the elephants two were placed to the left, and the rest with the cavalry were sent under the command of Jáhín to face the army of Islám.

When Muhammad Kásim on seeing the enemy approaching issued forth, he appointed Khantalah Kilábí to the charge of the right wing, and Zakwán son of Alwán Bahkrí to that of the left and directed Abasobir Hamadán to take up his position with the standards in front of the elephants (of the enemy.) (At the same time) Hudail son of Salmán Azdí and Zaid son of Jolaidí Azdí with a number of horsemen from Numailah and Masúd son of Shaarí Kalbí and Muharik son of Kaab Rastí were posted in front of the centre. The van was to come into action, Muhammad son of Zaid Abdí and Bashar son of Atiyah with their companions joining it on one side and Maasab son of Abdurrahmán Sakifí and Hazím son of Urwah Madaní on the other. Muhammad Kásim divided his select cavalry (also) into the centre, the right wing, and the left. Those who remained, stood behind the army. He ordered the naphtha-shooters to have their weapons and appliances ready and to light their torches and set up their fires. They were 900 men in all and these he divided into 3 parties; 300 men were put in the centre, 300 in the right wing and as many in the left. All of them fixed their arrows of naphtha to their bows.¹³⁸ It was the hour of morning prayer when the five lines stood arrayed with their colours flying. One line was formed by the men of the family of Aliyah; another by the children of Tamím; a third by Bikr Ráil and his men; a fourth by Abdul Kais with his tribesmen; and a fifth by the people of the Azdí tribe. All these five lines turned their faces to Muhammad Kásim in order to hear his orders.

Muhammad Kásim now addressed his troops in the following words—

“O men of Arabia, these crowds of káfirs have come prepared to fight with us. You must exert yourselves as much as possible, for they will fight furiously for the sake of their wealth, families, houses, domestics and property. Ride against them with the assistance of the Great God. Under the divine protection and with the divine help we hope to make them all the food of our sharp and well-tempered swords, and to defeat and subdue them, dispossess them of their property and families, and obtain large spoils. Be steadfast and waver not. Deck yourselves with silent perseverance. Stick to your posts, and keep your respective positions in the ranks, and see to it that none of you goes from the centre to the right wing or from the right wing to the left wing to render individual help. Stand in your proper places, and remember that the great and glorious God makes the end of the pious happy. Be always repeating the holy word of God (the Korán) and be saying ‘There is no protection or power, but with God, the Great, the Powerful”¹³⁹ He then ordered the water-bearers to fill their leather bags, and go along every line giving water to the men, that they might not move from their places in search of it. At this juncture Abú Baker, son of Wáil and the men of the Baní Tamím family came up to him and said:—“The army of the infidels appears to be a veritable calamity, so numerous is it. It has already its weapons and instruments of war in perfect order, and being quite ready for battle, it is quite jubilant, and is pressing forward to meet you and to fight.”

Hearing this, Muhammad Kásim turned his face to them and said:—“O children of Tamím, O dear friends, the enemy has come forth and is facing us. He is ready for the battle. Do you now exert yourselves with your whole might and your utmost energy, and you will not fail.” He thus encouraged them, and they stood ready to fight, and brave warriors and martial heroes in every line shouted to one another, and proceeded to battle.

The authors of history have related on the authority of Farkad that, on that day Muhammad Kásim addressed his men thus:— “O Mussalmans, be constantly asking pardon of God for your sins. The great and glorious God has sent two gifts to the followers of Muhammad, the chosen one, (on whom and on whose descendants and friends be peace and the blessing of God); one is repeating blessings on his holiness Muhammad the chosen one (may God's blessings and peace rest on him, his ehildren and his associates) and the other is asking pardon of God for sins. If you take heart, the great and mighty God will make you victorious over the enemy.” It is related that when Muhammad Kásim came to the battle-field he asked Abú Fiddah Kishairí, the emancipated slave of Kandhal to take 200 picked horsemen and act as advance guard. Accordingly Abú Fiddah marched on till he came face to face with Dáhar and his Thakurs and warriors. Then a column of the infidels which had come out for battle, engaged him, but a large number of them was sent to hell, and the rest fled and joined Dáhar. Dáhar then sent another column to oppose him but Abú Fiddah remembered the name of the great God, and made an assault on the enemy, whom he again defeated. A third time Dáhar nominated some of his Thakurs to fight with the Arab vanguard. Abú Fiddah, once more praying to God for his pardon, attacked the enemy and put them all to flight. He went on slaughtering them till he drove them to Dáhar's camp.

The narraters of historical tales have related, that when Muhammad Kásim moved his rank and file, a few men of the infidels came out all of a sudden and asked for mercy. On Muhammad Kásim promising it, they said: “O just governor we have renounced our own faith, and have come into the fold of Islám. Give us a select detachment of your cavalry, that we may take it behind the army of Dáhar unawares, and seeing your men coming suddenly from that side, they will be frightened and will disperse. When you find them wavering, order the forces of Islám to press the attack from all sides; and our mind suggests that thereby your sword will overawe these infidels and they will be over-powered.” Without loss of time, Muhammad Kásim selected a party of cavaliers and appointed Marwán son of Ashham Yamaní and Tamím son of Zaid Kaisí their leaders, and ordered them, with two standards, to the rear of the Sind forces. The infidels had no knowledge whatever of this move. As soon as the army of Islám raised their war-cry of “God is great,” as was their custom in religious wars, some of the káfiirs lost their hearts and turned their faces in order to run away. Terror and awe struck the whole army of Dáhar, and in the confusion that followed, their ranks wavered. Muhammad Kasim then called out to his men in a loud voice, and said: “Hark, O Arab host, make an onset at once as there is division in the camp of the káfirs now,” and forthwith the army of Islám poured in upon them from the front and the rear, from the right and the left. Muhammad Kásim continued to incite his men to fight bravely. “To-day”, said he, “Is the day to kill and to be killed; so try your best,” and the battle went on, till there were heaps of infidels killed. It was then that Dáhar took up his shield on his white elephant, and taking with him 400 men, armed cap-a-pie and bearing swords and iron shields and half lances with iron handles called sel in the Hindí language, came forth—and fought with such unceasing vigour that the skin of his mens' hands cracked. Now and then Dáhar made his elephant rush upon the enemy. He himself carried a circular disc in the form of a mirror with sharp knives.¹⁴¹ He threw it as men throw a noose at every one whether a horse, man, or a footsoldier who approached, and severed his head from his body. (As already stated), he had two maid-servants with him in the litter, one of whom was giving him betel-leaf and the other arrows, one by one. Thus the battle went on till the evening prayer hour, and the infidels lost a large number in killed.

The relaters of historical tales have stated, on the authority of Rámsiah Brahmin, that among the Mussalmans there was a man called Shujáa Habashí (Abyssinian). His bravery was unbounded, and in the field of battle he had already worked miracles. He now came before Muhammad Kásim, and solemnly swore: “I shall not eat or drink till I have faced Dáhar and wounded his elephant. As long as my soul is in my body I shall fight on till I become a martyr.” It was on Thursday, the 10th of the sacred month of Ramazán 93,^141a that Dáhar came forth seated on a white elephant and ready for battle. The Abyssinian who was on a black horse, then advanced and engaged in fight. Rái Dáhar was informed that the man was comi g to have a combat with him, and Rái Dáhar turned towards him and drove his elephant at him. The Abyssinian too spurred his horse and brought it before the elephant. But the animal frightened at the sight of the elephant, tried to turn aside. The Abyssinian then immediately took off his turban, and tried the horse's eyes with it, and rushing on the elephant, wounded its trunk with a single blow. Rái Dáhar placed a bifurcated arrow of the shape of scissors on his bow string, and with his usual firmness and skill discharged it at the Abyssinian, and it sheered off the Abyssinian's head from his neck, his body still remaining on the horse. Dáhar then shouted out: I have smitten the Abyssinian and killed him.” Dáhar's war iors approached, and found the Abyssinian's body lying on the bow of his saddle. Thus the infidels made a rush on the Arabs from all sides, and fought so steadily and bravely that the army of Islám became irresolute, and their lines were broken up in great confusion. It was generally believed that the Arabs were defeated and put to flight, and men were struck dumb and overawed. Muhammad Kásim was then so much perplexed that he called out to his boy water-bearer:—“Give me a little water to drink.” He drank water and then returned, and loudly shouted: “Here am I, your commander Muhammad Kásim. Whither are you running away. Up with your shields and on to the attack, that the infidels may be killed and victory be ours.” He then rallied all the forces. Mókah Basáyeh now came to his presence, and with all his men dismounted and stood on foot before him.

Muhammad Kásim called out at the top of his voice: “Where are Hazím son of Umar, Madaní, and Kublí Wahalí, and Musib son of Abdurrahmán, and Banánah son of Khantilah Kilábí and Aós son of Ayyah and Abú Fiddah and Muhammad son of Ziyád Abdí and Tamím son of Zaid Kaisí? Where are my comrades and kinsmen and my swordsmen, my guards and my lancers? All of you are the prop and support of your respective armies. Keep your columns ready in their allotted positions. Do not waver or lose resolution; encourage your men.” Then Muhammad Kásim repeated the name of the great and glorious God and ordered an assault. The káfirs held their position firmly, and the battle raged furiously. The flourishes of brilliant swords caused flames of fire to appear in the air, and swords and lances struck against one another till they broke. Then the men began to wrestle and tussle with one another. From early morn to eventide large numbers of the infidels were killed, and Rái Dáhar was left with 1,000 horsemen only, chiefly those of royal blood, when the sun set.

The gardeners of these beautiful flowers, and the writers of these beautiful tales, have stated that Rái Dáhar was killed on Thursday the tenth of the holy month of Ramazán in the year 93¹⁴³ at about sunset. It is related by Abdul Hasan on the authority of Abilláis Hindí, who had heard it from his father, that when the army of Islám rushed on the enemy, most of the infidels were cut to pieces in the fierce assault. All of a sudden, then, there was noise and confusion on the left hand side, and Dáhar thought his men were running away. Dáhar called out to them “Come to me, come to me, I am here,” and the voices of some women in that melee replied: “O king, we are women, and have been caught and made prisoners by the Arab troops.” Dáhar said: “What (do you say)? I am still alive. Who can seize you”? So saying he drove his elephant on the army of Islám. Muhammad Kásim then ordered his naphtha-flingers to shoot their naphtha, and one of these men, who was very skilful in his profession, threw a naphtha arrow at the litter of Rái Dáhar on the elephant, and the litter immediately caught fire. Dáhar asked the elephant-driver to turn back the animal, as he was thirsty. But the litter was already in flames, and the elephant, disobeying the driver, rushed towards the water, and threw himself into it. The driver tried his best to check and turn back the animal, but to no purpose. Thus both Dáhar and the driver were flung into the water. Some of the infidels ran up to the king in the water, and others stood on the bank. Just then a party of Arab horsemen arrived at the scene, and the infidels decamped. After drinking water and drenching himself in it, the elephant was up again. Dáhar then wanted to go back to the fort, but the Mussalman archers threw a volley of arrows at him, one of which pierced his heart and he fell with his head downwards in his litter, which was still on the back of the elephant.^143a The elephant came out of the water, rushing madly at the men about him, and (thus) trampled under his feet the infidels (who had remained behind), and created wild disorder. Dáhar then slowly dismounted from the elephant and was confronted by Shujáa Arabí, who déalt him a sword-blow on the top of his head splitting it into two, down to his neck. The army of Islám now fell upon the káfirs and a great slaughter ensued, and only a few arrived at the fort of Raór.¹⁴⁴ Those of the infidels who had thrown themselves into water (after Dáhar), now came out, as they found the place where Dáhar had fallen dead was unguarded, and they concealed his body in the slush. The white elephant jogged on towards the army of the infidels of whom no trace remained on the battle-field.

It is related that on the day the accursed Dáhar was killed, Kábil son of Háshim received sixteen wounds. Nevertheless he continued to assault the enemy, and to say— Verse:—

Know (Oh friends) what a merry morning it is to me to kill and to crush (the soldiers of) Dáhar—Help (from above) comes to our army in the morning—the (blessed) morning of battle to which may my, life be a sacrifice.

They say that when he died, the infidels wanted to remove his weapons, from his body, but they were not able to do so. They left his body where it was lying, to be engulfed in the water.

Muhammad Kásim now looked around and saw Jaish son of Akbí Ámir (who was a son of Abdul Kais) standing before him. To him he said: “O son of Akbí Ámir call out loudly to your friends and say that Rái Dáhar cannot yet be found. Take care lest he be in ambush somewhere. Be therefore on the alert.” Jaish replied: “My mind tells me that Dáhar is killed.” But Muhammad Kásim was still anxious, and went on asking every body as to what he knew about Dáhar who was not visible. Soon afterwards a Brahmin came and asked for quarter,^144a and said: “If the just commander pardons me with my children and followers, I shall point out the spot where Dáhar has been killed.” Some trustworthy men and friends (of Muhammad Kásim) went with him, and pulled out Dáhar's body from the mud. They could still smell the sweet scent of musk and otto of roses emanating from it.¹⁴⁵ The head was severed and fixed on a lance, and brought to Muhammad Kásim who enquired if any one could identify it, and ordered the two maid-servants who had been with Dáhar in the litter and who had since been captured, to be brought before him; and these identified the head. Muhammad Kásim thereupon gave pardon to and set at liberty, the Brahmin and 300 others who were his relations, followers and dependents. When Muhammad Kásim saw Dáhar's head, he praised the great God, and offered thanks by performing two genuflexions. He then issued a mandate to the effect that all the prisoners of war should be put to death. All the artisans and merchants, however were pardoned by him and allowed to continue to live in their native land.^145a

Umar son of Mughairah Kilábí is said to have related that when prior to its departure the Arab army was arrayed before Hajjáj son of Yúsif, the latter reviewed every line, and encouraged the soldiers, and when he came to Amrú son of Khálid, said: “O Amrú, I ask Muhammad Kásim and your other friends here to be witnesses to the deeds you would perform. Let us see whether you do what you have said you will.” The tradition says that on the day when Amrú encountered Dáhar in the battle-field, he called Muhammad Kásim to bear witness and instantly with a blow wounded the elephant, and it was he who cleft Dáhar's head into two halves.^145b Subsequently when this same Amrú came to Irák and presented Dáhar's head to Hajjáj, he made a bow, and said: “May the just governor live long in prosperity. You had asked the commander Muhammad Kásim to be a witness to my deeds.” “Aye,” said Hajjáj “tell us what you have done.” Amrú, in reply read the following verses:

Verses.—The whole host is witness to what you said on the day of my visit in the presence of Muhammad bin Kásim bin Muhammad. The enemy's army is defeated. I fought— without flight—till I felled him from his high estate and brought him under the heel of Hajjáj. Behold now his fall—behold the shamed cheeks of the slaughtered foe.

It is related by Muhammad Hindí, who heard it from Mushta-ir Abi, who again had heard it from some venerable old men of Hind, that when Dáhar's wife Ládí¹⁴⁶ was made a prisoner after Dáhar's death, Muhammad Kásim fell inclined to purchase Ládí for himself from her captors. Accordingly he wrote to Hajjáj asking his permission to do so. Hajjáj forwarded his application to the Khalífah Walíd with his recommendation. (In due course of time) an order was received from the Khalífah granting the permission for the purchase of Ládí. Muhammad Kásim thereupon purchased her and made her his wife.

It is related by Ukail son of Umar that Muhammad Kásim asked Ládí “How were you captured amidst Dáhar's retinue, and for what reason, did you separate yourself from Dáhar” Ládí replied: “when the army of Islám came to close quarters with Dáhar, the latter appointed a strict watchman over each lady of his house with instructions that as soon as the army of Islám became victorious and the infidels were defeated and routed, they were to behead all the ladies, so that none of them might fall into the hands of Mussalmans. The watchman set over me looked closely at me and said: ‘your face is so smiling that I take it your heart is inclined towards the Arabs. Methinks you will become their property.’ Shortly afterwards when the army of Islám made an attack on the infidels and put them to flight, every other watchman, appointed by Dáhar, killed the lady in his charge, but I threw myself down from over my camel in the midst of the fighting men, so my watchman could not kill me, and he himself took to his heels. Instantly the Mussalmans came up, and seized me, and General Muhammad Kásim ransomed me and made me his wife.”¹⁴⁷

It is related by old men in Sind that when, with heavenly help and divine assistance, the Arabs became victorious, and the infidels were defeated, Muhammad Kásim wrote the following letter to Hajjáj son of Yúsif describing the victory gained by him and giving particulars in connection with it:—

“To Hajjáj son of Yúsif, the governor of Irák and Hind. After many compliments and respects, Muhammad Kásim begs to state that the glorious and omnipotent king, of holy names, has, with His universal grace and liberal kindness, vouchsafed victory and success to the army of Islám, after brave warriors and fighting heroes of both sides sacrificed themselves on sharp and shining swords. We have overpowered and defeated Dáhar and his forces, with his mad elephants and infidel horsemen, who were entirely covered with mail and weapons. Their elephants, horses, wearing stuffs, slaves and cattle have all come into our possession, and the usual fifth part of the same has already been sent to the Khalífah's treasury. We hope that, with the grace of God, the whole kingdom of Hind and Sind will come into our possession and under our sway, as so much has already been done satisfactorily and successfully. The will of the ominpo-tent God be done.”

The head of Dáhar was then entrusted to Sárim son of Abí Sárim Hamadání and Abí Kais was ordered to accompany him. Zakwán son of Alwán Bahkrí, Yazíd son of Mukhálid Hamadání and Ziyád son of Hawári Abdí and some others were also asked to accompany them. All these men were mentioned and praised by Muhammad Kásim in his letter to Hajjáj. “This victory” wrote he, “is entirely due to the intrepidity, fortitude, heroism and help of these men.” Those of the chiefs of Hind, who had fought obstinately and proudly and whose heads were sent to Irák, were all enumerated with their names in that letter by Muhammad Kásim.¹⁴⁸

When Dáhar's head and the heads of his triutary princes, together with their ensigns and royal umbrellas, (described in Muhammad Kásim's letter), were received by Hajjáj Yúsif, he enquired: “Which is the chief person among you?” And Kaab son of Mubárik said: “I am that person.” Then Hajjáj said: “Muhammad Kásim has mentioned in his letter the names of his friends and has written what he came to see or know about them. He has written nothing about you and has not even mentioned your name. How are we to know that you were present there and that you did anything?” Kaab replied: “When the dread and awe of the káfirs prevailed over the minds of the Arabs, and Amír Muhammad Kásim, in perplexity came down from his horse, I went and caught his saddle-bow. He put his hand round my neck, and kept on consulting with me. Subsequently I was fighting quite in front of him, till Dáhar was deprived of his life.” Hajjáj enquired: “Did Muhammad Kásim feel perplexed and appear confused at the time of battle? Did he at the time of victory express his joy and make merry? Did the hardships of war and the plots of the enemy produce any perceptible effect on him?” Kaab said “When the assault was made, horsemen stood by horsemen and foot-soldiers by foot-soldiers; reins were by reins and lances by lances. Flames of fire were visible in the air from the reflection of the spears and the lighting-like brilliancy of the swords. At this juncture, Muhammad Kásim cried out: ‘give me water to drink,’ and he drank it.” Hajjáj said: “That is right. What my cousin has said is not, wrong. By God it is not wrong, because in the holy Korán the great God has said ‘Verily God will test you by a stream; and he who drinks out of it, is not from amongst us, and he who does not drink out of it, is undoubtedly from amongst us.’”¹⁴⁹

When they placed Dáhar's head before Hajjáj, and reversed his royal umbrella and banners, and made the prisoners stand along with the menials and shoe-bearers, a man belonging to the family of Baní Sakíf got up and recited the following verses:—

Verses.

We have conquered Sind, after enormous trouble, by the terror of Muhammad bin Kásim's name—Muhammad bin Kásim the Sakifí—perfect in counsel and courage. The Amír (Hajjáj) who enacts respect from the world—bade him adieu in the morning. Never has wisdom been absent from the deeds of the Amír. Notorious is the confidence which he reposes in Muhammad bin Kásim. The God of (the Prophet) Muhammad has given him (Muhammad bin Kásim) victory. Low are the necks of the enemy's women under his swords. Bewrayed is Dáhar by his (masterly) strategy. (Rejoice)—the evil-doers are disgraced—their wealth has been brought away—they are now solitary and brittle as eggs, and their women (fair and fragrant) as musk-deer are now asleep (in our harems). The (chopped off) head of their lord here is their only head—they have to ride on camels in shame, and their (whilom) army is shedding unceasing tears.”

Hajjáj Yúsif was very fond of Muhammad Kásim, so much so that whenever he did not see him he became impatient and restless. So when he heard the above he uttered the following verses:—

Verses.

“Verily no desires reach their cousummation until
Muhammad bin Kásims' desires reach theirs'”

Then he said “It is now obligatory on us that every day we should write a letter to Muhammad Kásim, that he may take heart and be encouraged by reading it.” Thenceforth he used to correspond with him regularly, and Muhammad Kásim always acted in accordance with Hajjáj's suggestions and in obedience to his orders.

A man of the family of Baní Tamím has related (the following story) on the authority of Yazíd son of Kanánah who heard it from his father. Yazid's father said that, he was one day with Hajjáj when he thus spoke to Muhammad Kásim,—“O cousin, I mean to raise you to high position. If you have to ask any favour of me, ask it” Muhammad Kásim replied; “Make me happy, by giving me the hand of your daughter.” Hajjáj who had a small stick in his hand at that time, struck it on Muhammad Kásim's turban and repeated the question: “Ask what you want?” Muhammad Kásim gave the same reply. Again Hajjáj struck the stick on his head, and for the third time said “Ask what you want? Speak out your mind” Muhammad Kásim again begged the hand of his daughter. Hajjáj then said: “I shall comply with your request on condition that when you become happy, you will take an army to Facs or Hindustán, acquire the wealth of those countries, and conquer them and bring them into your possession.”

The historians of this conquest have stated that when the party aforesaid brought the trophies of war viz: Dáhar's head and the heads of his Thakurs or chiefs, with banners and ensigns and drums, Hajjáj ordered that a proclamation be issued throughout the town of Kúfah, calling a meeting of the people. Then he himself ascended the pulpit of the mosque, and after praising the great and glorious God of the great name, and pronouncing blessings on the Prophet (on whom and on whose descendants be peace and the blessing of God), and speaking highly of those who had served in the cause of the religion of Muhammad, (peace be on him and his children and the blessing of God), he said: “Good news and good luck to the people of Syria and Arabia, whom I congratulate on the conquest of Hind and on the possession of immense wealth, the sweet waters of the Mehrán and unlimited benefits and boons which the great and the ominpotent God has kindly bestowed on them.” Then he read out to them the letter describing the conquest of Sind, and ordered joyous entertainments to be given in the town. He conferred plenty of favours on and gave high posts to those who, in the late war, had performed (almost) miraculous exploits. He presented to them valuable ornaments set with jewels and of different colours, and sent them to Abdul Malik son of Marwán the Khalífah of the time. The latter enlisted them as his chief courtiers, and some of them stayed there, but some, (who did not like to remain there) were sent back.

Hajjáj then wrote a letter in reply to that of Muhammad Kásim, and he gave him warm encomiums, (but at the same time, he did not omit to reprimand him,) for he wrote to him: “You have praised the emancipated slave of Sakíf so much; where was the necessity of praising a wicked man like him? There were so many worthy men in your army, as for instance the men of the family of Baní Salím or of that of Baní Tamím or of your own mother Habíbah the great, your own brother Salb son of Kásim, your own uncle and father, these all were not less worthy; and yet you have said nothing about them. I do not find fault with you, nor do I charge you with any mischievous behaviour. I would not exchange you for them, and would value and love you more than them. I only say that it was improper for you to have praised a hypocrite, in connection with the victory over Dáhar, when there were better men from Syria and Irák like Haziráah son of Amrú or Dáris son of Ayyúb, or Banánah son of Kantilah, or Hazil son of Sálim or Jehm son of Zajr Jaafí or Zakwán son of Alwán Bahkrí, or Kaab son of Mubárik and some other noteworthy persons who were superior in every way. You must patronize all these men and keep yourself aloof from ambition, deceitfulness, hypocrisy and vanity. I conclude with compliments.”

The following is related by Abú Ayyúb Háshim one of the children of Jaafar son of Sulaimáns, an emancipated slave of Abí Abdulláh son of Abbás, who heard it from Kaab son of Mubárik. Kaab said “I went to visit Abdul Malik son of Marwán (the Khalífah) on the day when they brought Dáhar's head, sent by Hajjáj Yúsif. The slaves, who were chiefly daughters of princes and Ránás, were made to stand in a line along with the menials¹⁵² The Khalífah of the time asked those, who knew the prisoners, to bring up Dáhar's niece. (When she was brought) the Khalífah was full of admiration on seeing her face and features. He then said: ‘O Kaab, this girl is a princess and has a beautiful face. Take her away and make her your wife.’ At that time I was a young man. I took her away to my house and married her. She was so wise that many women used to come to her to consult her and take her advice and they learnt many things from her. But she bore me no child.”

It is related by several historians, all of whom agree, that when Dáhar was killed, his son Jaisiah and queen Báí who was his sister but whom he had placed with himself on the throne and under his royal umbrella or canopy as a queen, went to the fort of Raór with the forces of their kinsmen of royal blood, and protected themselves within its walls. Jaisiah was very proud of his bravery and prowess and rank. Having much confidence in himself, he prepared to carry on war, and Muhammad Aláfí co-operated with him. When they heard that Dáhar was killed and his white elephant severely wounded, Jaisiah Dáhar said to the noblemen around him: “we will face the enemy and smite him with our swords to win fame and honour. Even if we are killed we shall not have lost our lives in vain.” Wazir Siyákar said: “what the prince thinks is not right. Our king is killed, our army is defeated, our numbers are dispersed, and our hearts, over-awed by the fear of the enemy's sword, are sick of fighting. Under these circumstances, how can you manage to war with the Arabs? Our country still stands where it did before, and our impregnable forts are still strongly fortified, and are alive with warlike men and the natives of the soil. The best plan is that we should go to the fort of Brahminábád. That fortified town is an hereditory possession of our king's ancestors and a residence of Dáhar. The treasure there, whether over the surface of the earth or buried under it, is still at our disposal. The dwellers in the town are on friendly terms with and favourably inclined towards, the family of king Chach, and will all assist you in fighting with the enemy.” Jaisiah consulted Aláfí: “What is your advice in this matter?” asked he. “My advice” replied Aláfí “is also the same as given by the Wazír.” Rái Jaisiah therefore resolved to act accordingly, and he took all his dependents and followers with him and shifted to Brahminábád. On their departure, Dáhar's queen Báí made preparations for war in the fort of Ráor with the assistance of some other princes. She appealed to the men, and 15,000 brave warriors enlisted themselves on her side. All stood up ready for death, with one mind. When the next morning they heard the news that Dáhar was killed in the gulf of Dháwáh, in the waters of the Mehrán,¹⁵³ the princes and chiefs who had joined queen Báí, sheltered themselves within the walls of the fort. Muhammad Kásim, on learning this, turned his steps towards the fort of Ráor, and soon arrived at the foot of the fort. Instantly drums were beaten and trumpets sounded from the top of the fort and the towers, and volleys of catapult and sling stones and arrows and spears were showered down upon the Mussulmans.

Muhammad Kásim arrayed his army and set some miners to dig through the castle walls and make subterranean passages. He divided his army into two divisions, one of which commenced offensive operations by means of battering rams, arrows and lances, while the other threw naphtha torches and burning stones at night-time. The towers and bastions of the fort were thus soon destroyed. Dáhar's sister Báí then collected all the women in the fort and addressed them thus: “Jaisiah,” said she, “is separated from us, and Muhammad Kásim has come. It is certain that we cannot escape the clutches of these Chandáls^153a and cow-eaters. Oúr glory is gone, and our term of life has come to its close. As there is no hope of safety and liberty, let us collect firewood and cotton and oil. The most expedient course for us, I think, is to burn ourselves to ashes, and thus quickly meet our husbands (in the other world). Whoever of you is inclined to go and ask mercy of the enemy, let her go. It is possible she may be saved and set at liberty.” But all of them were of one mind, and so they entered a house and set fire to it, and were soon burnt to ashes. Muhammad Kásim now took possession of the fort, and halted there for three days, during which time he massacred 6,000 fighting men who were found in the fort. Some of them were shot with arrows. Their followers and dependents, as well as their women and children, were taken prisoners.

It is related that when the fort of Ráor was taken, all the treasures and arms that were in it were secured, except what had been taken away by Jaisiah with himself. All this booty was brought to Muhammad Kásim. The slaves were counted, and their number came to 60,000. Out of these, 30 were young ladies of royal blood, including Rái Dáhar's niece whose name was Hasanah.¹⁵⁴ Muhammad Kásim sent all these to Hajjáj, together with Dáhar's head, and one fifth of the treasure obtained as booty, for the royal coffer in charge of Kaab son of Mubárik Rástí. When the head of Dáhar and the women and the treasure were brought to Hajjáj, he placed his forehead on the ground and offered prayers of thanks-giving, by two genuflections to God, and praised him, saying: “Now have I got all the treasures, whether open or buried, as well as other wealth and the kingdom of the world.”

Hajjáj then sent Dáhar's head, and royal umbrellas and hostages and treasures to Walid, the Khalífah of the time.^154a When the Khalífah read the letter, brought with the presents, he praised the great and glorious God. He sold some of those female slaves of royal birth, and some he presented to others. When he saw Hasanáh, Rái Dáhar's niece, he was struck with her beauty and fine features. Abdulláh son of Abbás applied to him for her hand. Walíd said “O my cousin, this girl is exceedingly beautiful and perfect in every way. I have become so enamoured of her that I should like to keep her for myself. But as you want her, it is much better that she should be your wife and bear you a son. She is more fit for you.” Accordingly, with his permission, Abdulláh married her. They lived together for a long time but she never bore a child.¹⁵⁵

The historian relates that when Ráor was taken, and the public affairs of the place were settled and Muhammad Kásim's report of his victory came to Hajjáj, the latter wrote the following letter in reply:—“My dear cousin, I have received your life-augmenting letter. On its receipt my gladness and joy knew no bounds. It increased my pride and glory to the highest degree. It appears from your letter that all the rules made by you for the comfort and convenience of your men are strictly in accordance with religious law. But the way of granting pardon prescribed by the law is different from the one adopted by you, for you go on giving pardon to everybody, high or low, without any discretion and without any distinction between a friend and a foe.^155a The great God says in the Koran:—‘O true believers, when you encounter the unbelievers, strike off their heads.’^155b The above command of the Great God is a great command and must be respected and followed. You should not be so fond of showing mercy, as to nullify the virtue of the act. Henceforth grant pardon to no one of the enemy and spare none of them, or else all will consider you a weakminded man Concluded with compliments. Written by Náfia in the year ninety-three.”^155c

The writers of history, in giving an accoun of Dáhar's death and Muhammad Kásim's victory, have stated, on the authority of some old Brahimns, that when Rái Dáhar departed to Hell, Jaisiah threw himself within the walls of the fort of Brahimnábád to defend himself. When Ráor was completely lost, Jaisiah began to prepare for war again by collecting men and materials. He sent letters in different directions. First he wrote to his own brother Fófí son of Dáhar¹⁵⁶ who was in the fort of the capital city of Arór^156a , then to his nephew Chach son of Daharsiah at Bátiah, then to his cousin Dhal son of Chandar in the country of Budhia and Kíkáván. He informed all of them that Dáhar had been killed, and he invited them to join him and fight against their common enemy. Meanwhile he made the necessary preparations for war, and with some brave men made a stand against the enemy at Brahminábád.

Muhammad Kásim now determined to march against Brahminábád. There were two fortified towns between Ráor and Brahminábád, called Bahrór and Dahlelah and there were about 16,000 fighting men in those forts. Muhammad Kásim went to Bahrór where the fighting was so prolonged that he was obliged to remain there for two months. Eventually he ordered that some of his men should fight during the day, and others should throw naphtha arrows and battering-ram stones at night. In this way, almost all the fighting men of the enemy were killed, and the castle walls were broken down. The survivors were taken prisoners, and a large booty was secured, one-fifth of which was duly sent to the royal treasury. When the news of the fall of Bahrór reached the people of Dahlelah, and they further learnt that Muhammad Kásim was so very powerful in war that safety was impossible, those of them who were merchants and traders went to various towns of Hind but those who belonged to the military class remained behind to defend their country.

Muhammad Kásim now came up to Dahlelah, and there he halted for about two months, (to lay siege to the place). When the occupants of the fort were pressed very hard and they despaired of help from any direction, they put on the clothes of death and applied otto of roses and other sweet herbs to their bodies (as they used to do to dead bodies), and taking their families with them issued from the gate facing the town of Ramal and managed to cross the waters of the Manjhal,¹⁵⁷ without the knowledge of the Mussulmans.

When day-light made its appearance from behind the curtain of dark-night, Muhammad Kásim came to know of their (secret) departure. He then despatched a band of soldiers in pursuit who overtook them just when they were crossing the small river. Some of them were caught and immediately struck down, but those who had already passed over, made their way viá Ramal to Hindustán, and sought shelter in the country of Sírú, which was then ruled by King Deurai, a cousin of Rái Dáhar's. When the war with Dahlelah was over, and Muhammad Kásim took possession of the town, he sent the fifth share of booty to the treasury of the Khalífah, and wrote a letter to Hajjáj, in which he gave a detailed account of his successes at Bahrór and Dahlelah.

Muhammad Kásim, then wrote letters to the rulers of Hind and other places, calling upon them all to surrender and to accept the faith of Islám. When Siyákar, Dáhar's wazír, heard of this he sent some of his confidential servants to Muhammad Kásim proposing to surrender if his life were spared. He followed his messengers, and appeared before the Arab general with those very Mussulman women, who had been captured and had been retained as hostages. These were the same women who had called Hajjáj by name to hear their complaint and to come to their help.^157a

Muhammad Kásim received Siyákar, in an honourable manner, and poured innumerable favours upon him, and entrusted to him the office of wazír. By Muhammad Kásim's advice, he became a Mussulman, and thenceforth he became Muhammad Kásim's counseller, and on all occasions of confidential consultation he used to be with Muhammad Kásim who always sought his advice. In the disposal of political matters and the settlement of state affairs, he was always useful to the Arab general. He used to tell him:—“The scheme enunciated by the just Amír is so sensible and expedient that all the kingdoms of Hind will come into his possession. The laws of government, and the permanent elements of empire of which it is composed will ultimately disarm and subdue all your enemies. It soothes the subjects and tributaries, secures striot obedience to the law laid down by you, dispenses with any necessity for oppression or compulsion in regard to increased taxes or extraordinary contributions, and gratifies your friends and subordinate officers.” He gave the governorship of Dahlelah to Banúnah son of Dháran. Some say after taking Dahlelah Muhammad Kásim called Banúnah son of Dháran, received homage from him and entrusted to him the work of collecting and superintending the boats along the bank of the river from Dahlelah to a place called Wadhatiah. The distance between that place and Brahminábád was one league, and before long Jaisiah son of Dáhar got the news that the army of Islám was on its way to Brahminábád.

Muhammad Kásim now moved on till he came to the bank of the small channel of Halwáí to the East of Brahminábád, and he fixed his camp there. He sent messengers and trustworthy men to Branminábád, calling upon the people of the place to submit and to be enlisted among the faithful. He proposed to them the alternative of accepting Islám or giving tribute. If they would not choose either, they were told to prepare for war. Jaisiah son of Dáhar had gone to Janesar, before the arrival of the above messengers. He picked out 16 men from the notables of the place and posted four of them at each of the four gates of the city, with their respective bands of soldiers. One of these gates was called Jarbaterí or Bahár and another Sátia, the third Manórah and the fourth Sálbah. When Muhammad Kásim arrived, he ordered a ditch to be dug, and on Saturday the first of the month of Rajjib, fighting commenced.¹⁵⁹ Every day the infidels came out with drums and gave battle. They were about 40,000 fighting men in number. From morning till late in the evening, both the parties used to fight fiercely with each other, and when the sun, the king of stars, was about to set, they used to go back to their respective camps; that is, the Mussulmans to their trenches and the káfirs to their fort. In this way they warred for six months. When Muhammad Kásim despaired of taking the fort, his mind became full of anxiety. It was now the close of the month of Zi Hajj 93.^159a

Jaisiah had shifted to the country ruled by king Ramal, called Bátiab, and from there he used to harass the army of Islám and rob them on highways.

Muhammad Kásim sent a confidential servant to Mókah Basáyeh, and informed him that Jaisiah caused trouble off and on, injured grass-cutters and harassed the troops in many other ways, and he consulted Mókah as to how Jaisiah should be checked. Mókah sent the following reply: “He is at present residing near your camp, and so you should move thence and send a few respectable and trustworthy men from your army after him to extirpate him and his party. There is no other remedy.” Accordingly Muhammad Kásim asked Banánah son of Khan-tilah Kilábí, Atiyyeh Saalabí, Sárim son of Abí Sárim Hamadání and Abdul Malik Madaní to prepare for that undertaking with their horsemen, and appointed Mókah Basáyeh and Hazím son of Amrú Musá as their leaders. He supplied them with sufficient provisions for the journey, and sent them off, and they soon arrived at their destination. When Jaisiah received the news of the approach of the Arab army, he lost no time in leaving the place with his valuables and his family, and, passing through a sandy desert, he came to Chankan and Ura Okáyah belonging to the province of Jitór. There Aláfí separated from him, and proceeded to the province of Tákiah, and thence, with the intention of taking shelter with the king of Kashmír, came to the frontier of Ráwim, close to Ráwistán. The country was all a desert and an extensive plain. From there he wrote letters to the king of Kashmír whose capital was situated further up in the midst of hills, protesting his sincerity, and praying for a refuge.

The Ráná of Kashmír, after reading the letters, ordered one of the towns, in the skirts of Kashmír, known by the name of^160a Shakalbár to be granted to Aláfí. Later on when Aláfí paid a visit to the Ráná, the latter gave 50 saddled horses^160b and 200 valuable robes of honour, as presents to his companions. Aláfí then asked Jehm son of Samah Shámí^160c to go with him and remain in the alienated town of Shakalbár. When Aláfí went again to pay a visit to the Rái of Kashmír, the latter again received him with due honour and distinction, and made gifts to him of an umbrella, a chair and a palanquin. Such honour, according to the prevalent custom of those days, was accorded only to kings. He then sent him back with honour and eclât to the land assigned to him, which was situated in a valley. After some time Aláfí died at Sha-kalbár and was succeeded by Jehm son of Samah, and his line survives up to this time. He built many mosques and enjoyed great respect and dignity at the Kashmír court.

Jaisiah went to the province of Jitór and resided there temporarily. He wrote a letter thence to Fófí son of Dáhar at Alór communicating to him the reasons for his movements and changes of camp, and advising him strongly to defend the fort of Alór. That letter buoyed up Fófí Dáhar's spirits. When Muhammad Kásim's siege of Brahminábád was prolonged to 6 months, and when it was known that Jaisiah was at Janesar, four of the leading citizens, heads of mercantile houses residing in the fort of Brahminábád, met at the fort gate called Jarbaterí to confer with one another. They said: “The Arab army has proved triumphant over the whole of the country, Dáhar is killed, and for the last 6 months we have remained confined within the walls of this fort. We have not strength enough to cope with the Arab general in the battle-field, and there seems no probability of peace or even of a truce. If he continues in this way for a few days more, he will be ultimately victorious, for there is no one anywhere to hear us and to come to our help, and we must give up every hope of succour. There is among us no king to whom we can appeal, and it is impossible for us to fight on any longer against this army. Now, therefore, let us unite in going out of the fort and fighting till we are killed. For, even, if peace is made they will put to death all the men among us who are capable of bearing arms; only common folk, the traders the artisans and the cultivators will be spared. (There is yet another alternative.) If we could be sure of our safety, we would prefer to hand over the fort to him after a solemn covenant is made between us. If we submit to him, he may show us some regard, and we may thus save ourselves through his intervention.” Having (eventually) formed this (latter) resolution, they threw themselves with their families and children on his mercy, and prayed for pardon. Muhammad Kásim granted pardon to them, after solemn promises were mutually made. All the other people capable of bearing arms were beheaded and their followers and dependents made prisoners. All prisoners of or under the age of 30 years were put in chains, and many were killed, while tribute was fixed on the rest.

When Muhammad Kasim received the message of the men of Brahminabad, he called all the nobles and the grandees and communicated it to them and said: “The envoys from Brahminábád have come. Hear what they say and give them a reply after due consideration.” Mókah Basáyeh said: “O commander of all the cities of Hind, this fortified city is the chief. It is the capital of a whole kingdom. If you conquer this one city, the whole of Sind will come into your possession, and many a strong and impregnable fortress will be within your power and control. The people of the surrounding places will, then, break their connection with and cease to have any regard for, the children of Dahar. Some will run away and others will voluntarily put the yoke of allegiance on their necks.” Muhammad Kásim then wrote of all this to Hajjaj, and at the same time gave a reply to the envoys fixing a day for the carrying out of their promised plan, which they had informed him was that on the appointed day, they would all come to the Jarbaterí gate and issue in a body to fight with him, and that when the two armies met, the Arab army was to suddenly make an assault, whereupon they were to run away and re-enter the fort leaving the gate open.

After Hajjáj's letter was received, in reply, to the effect that pardon might be granted to the men in question and the terms of the promise faithfully kept, the men came out from the fort (on the day fixed for the pretended sortie) and engaged in fight for a while. But when the Arab army assaulted them and fell upon them, they fled back into the fort and left the gate unclosed, in order that the Arabs should take possession of it. Accordingly the Arab army followed them closely into the fort, and without any resistance ascended the towers and bastions of the fort, and the Mussalmans' war-cry, “Allahu Akbar,” (“God is great”) rang out all around. When the garrison saw that the Arab army had made a rush, they opened the eastern gate and flocked out in flight. The Mussalmans were now completely masters of the place. Muhammad Kásim issued an order that none should be killed, except those who offered any opposition or showed fight. Those who were seen with arms were caught and made prisoners, and brought to Muhammad Kasim with their military weapons and valuables and with their families and followers. Those who paid homage and asked for mercy were pardoned and left to reside in their own houses.

It is related in traditions received from some noteworthy old men of Brahminabad, that when the fort of Brahminabad was completely lost, Dahar's queen Ládí who, with the king's son had been at Brahminabad since Dahar's death, determined to make a stand against the enemy. She said: “It does not behove us to leave this strong fort and our families. We must anyhow manage to hold on and make a vigorous attack on the enemy in order to save our homes and our native land; and if the Arab army prove victorious, we shall have recourse to some other remedy. She then brought out her treasure and spent it on the brave soldiers of her army, and, with encouraging words, inspiring them with fresh strength, carried on the struggle near another gate. The resolution, which Ladi had formed was that in case of the fall of the fort, she would throw herself together with her followers and children, into a burning fire. The fort, however, was, all of a sudden, taken by the enemy. All the nobles and faithful followers flocked to the gate of Dáhar's palace, and the members of the Rai's family came out prepared to put an end to their lives, but they were captured.¹⁶³ Subsequently when the booty and the prisoners were brought to Muhammad Kasim, he made it widely known among the soldiery that Dáhar's wife Ladi and his two virgin daughters by another wife^163a who had been in the fort, should be produced before him. This was done, and these ladies were given in charge of an attendant and seated apart from the other prisoners. In order to detach the usual one-fifth share of the State, a selection was made from the slaves and other spoils. The number of these selected slaves came to about 20,000. The rest were distributed among the troops.

Those of the prisoners, who belonged to the classes of artisans, traders and common folk, were let alone, as Muhammad Kásim had extended his pardon to those people. He next came to the place of execution and in his presence ordered all the men belonging to the military classes to be beheaded with swords. It is said that about 6,000 fighting men were massacred on this occasion; some say 16,000. The rest were pardoned.

It is related by some that at first, they could not find any members of Dáhar's family amongst the prisoners. Enquiries were made from the chief men of the city, but no one could give any information or clue as to them. The next day about 1,000 men from amongst the Brahmins of the place came to the court of Muhammad Kásim with their heads and beards clean shaved. When Muhammad Kásim saw them, he enquired: “To what army does this body of men, who have come here in this shape, belong?” The men themselves replied: “O Commander, who are a faithful observer of promises, our king was a Brahmin. When he was killed and the reins of the kingdom were taken away from him, some of his subjects killed themselves out of excessive love and loyalty towards him, and others shaved their heads and beards. Now that the great and omnipotent God has entrusted this kingdom to your charge, we have come here to pay our respects to the just commander and to know his will as to the survivors.” Muhammad Kásim was very much astonished, and said:—“By my head and soul, these are really good and faithful people. I give them pardon on condition that they find out and produce the members of Dáhar's family wherever they may be.”

On this solemn promise being made, the Brahmins produced Ládí from her inner-most private apartments. As for the rest of the people, a tribute was fixed on them under the rules laid down by the holy Prophet of God (may the blessings of God be on him and his descendants). He who received the honour of Islám and become a convert was exempt from slavery as well as tribute and was not injured. Those, however, who did not accept the true faith were compelled to pay the fixed tribute (jizia). These latter were divided by him into three classes. The first and highest class had to pay 48 dirams of silver in weight per head.¹⁶⁵ The second or the middle class, had to pay 24 dirams in weight, and the third or the lowest class, had to pay 12 dirams in weight only. He then dismissed them with the following words: “I let you go this day. Those among you who become Mussalmans and come within the fold of Islám shall have their tribute remitted, but those who are still inclined to be of their own faith, must put up with injuries (gazand) and tribute (jizia) to retain the religion of their fathers and grandfathers.” Thereupon some resolved to live in their native land, but others took to flight in order to maintain the faith of their ancestors, and their horses, domestics, and other property were taken away from them.

Muhammad Kásim, then, settled tribute on the principal men (who had surrendered the city), according to their rank and circumstances, and left the management of all internal affairs in their hands. He, however, posted guards at each of the four gates of the fortified city. He presented a dress of honour and a saddled horse to each (of the principal men) and placed precious ornaments of Hind on his hands and feet. He also allowed an honourable seat to each of them in his own court.

He then ordered a census to be taken of all the merchants and artisans. About 1,000 men from amongst the ordinary public were thus counted out. Muhammad Kásim ordered a capitation tax of 12 dirams of silver in weight only to be fixed on each of them as they had already lost their property by plunder. He next appointed headmen and village chiefs to collect the revenue and charged them with the duty of collecting the tribute from all the townspeople and villagers, and thus provided them with sufficient means of subsistence and support.

When the Brahmins saw the consideration shown by the Arab General to the headmen, they came to him with a petition (praying that a similar favour be shown to them), and all the great and chief men of the place testified to the fact that, in the last reign, they were much honoured and revered. Muhammad Kásim, therefore, paid them proper respect, and issued an order that they be shown the same reverence as before. They were, thus, in every way, free from trouble and violence. Muhammad Kásim (also) gave every one of them a proper appointment. As he was quite sure, now, that no harm or mischief would result from them, he conferred on every one of them the same post which he had held in the reign of Rai Chach. He then called a conference of all the Brahmins in the town, and addressed them as follows:—

“In the reign of Dahar, you held responsible posts, and you must be knowing all the people of the city as well as of the country all around. You must in form us which of them are noteworthy and celebrated and deserve kindness and patronage at our hands; so that we may show proper favour to them, and make grants to them. As I have come to entertain a good opinion of you, and have full trust in your faithfulness and sincerety, I confirm you in your previous posts. The management of all the affairs of State, and its administration, I leave in your able hands, and this (right) I grant (also) to your children and descendants hereditarily, and you need fear no alteration or cancellation of the order thus issued.”

Henceforth, the Brahmins and the officers newly appointed spread themselves over different parts of the country, and told the people: “O ye respectable and well-known gentlemen of the place, all of you know that Dahar is killed, and that the rule of the infidels has terminated entirely. Now all the country, whether Sind or Hind, is under the absolute sway of the people of Arabia. Before them, the highest and the lowest, the townsmen and the countrymen, are alike, and whatever we few do, must be considered as done under the direction of the great king. They have sent us to you on a mission, having given us splendid hopes. If we would not submit to these Arabs and obey them, neither any property will be left with us nor any other means of subsistence. We are reduced to a helpless condition, and it is only through the kindness and goodness of the masters of the kingdom, that we can hope to secure position or respect. Otherwise we will be instantly driven away, and cut off root and branch from our native land. If you do not submit to the payment of the tribute fixed on you, we may have to bear a heavier burden still. We shall, however be on the look-out for a favourable opportunity to emigrate to some town in the land of Hind and Sind with our families, and then we shall be quite safe. We must needs go to such a place, for nothing is more valuable to a man than his personal safety. When we extricate ourselves from our dangerous position, and save ourselves from being molested by the Arab army, then only can we securely enjoy the possession of our family and property.”

The country people now came to Muhammad Kásim and agreed to pay the tribute. They enquired from him as to what amount they had to pay to Government, and what to the Brahmins whom the Arab commander had appointed to collect the revenue. Muhammad Kásim, then counselled his officers, telling them: “You should behave honestly towards the king as well as towards the people. When you have to divide among many sharers, divide justly and equally. Tax every person according to his means and circumstances. You should co-operate with one another, and never let disagreement creep among you, so that your country may not be devastated.” Then, Muhammad Kásim spoke words of comfort to every one of them separately, and told them all: “Be of good cheer, and do not entertain any anxiety, or fear of (arbitrary) punishment on my part. I am not going to compel you to pass a bond or written document; but be paying regularly, of your own accord, the tribute fixed on you. I shall try to shew you favour, and disregard your little failings. If any of you has any request to make, let him make it openly, that I may hear it and give a proper reply to it, and gratify the wishes of each.”

Thenceforth, the Brahmins received their customary dues from the traders and other infidels and the thakurs, and they freely worshipped their idols. Thus, these people led a happy life, but the keepers of idol-houses and temples became poor and needy, as they depended for their living on the gifts and charities of the people, and the people, through fear of the Mussalman soldiery, did not continue their offerings. So these men came to the door of Muhammad Kásim's residence, and raised their hands in prayer, and sent a message to him, saying: “May the just governor live long! we are monks and priests. We used to live so long on the earnings of Budh temples. When you have shown so much mercy and kindness to the traders and other infidels, who have guaranteed to pay the fixed capitation tax and have become zimmís (protected), we, your slaves also entertain the same hope of your lordly kindness, and request that you will kindly intimate your permission to them to visit Budh temples, and to worship what they worshipped before.

Muhammad Kásim replied:—“The capital of this kingdom is Alór, and all these places are only in the surrounding territory dependent upon it.” The Hindus said: “In this country, the existence and prosperity of towns depends on the Brahmins, who are our learned men and philosophers. All our affairs, on occasions of mirth or mourning, are conducted and completed through their medium, and we agreed to pay the tax, and to subject ourselves to (Mussal-man) scorn (gazand), in the hope that every one will be permitted to continue in his own religion. Now, our temples are lying desolate and in ruins, and we have no opportunity to worship our idols. We pray that our just commander will permit us to repair and construct our Budh temples and carry on our worship as before. And then our Brahimins will receive enough from us for their living.”

Muhammad Kásim wrote about this to Hajjáj, and in a few days he received a reply, which ran as follows:—“I have received my dear cousin Muhammad Kásim's letter, and have become acquainted with its contents. With regard to the request of the chiefs of Brahminábád about the building of Budh temples, and toleration in religious matters, I do not see (when they have done homage to us by placing their heads in the yoke of submission, and have undertaken to pay the fixed tribute for the Khalífah and guaranteed its payment), what further rights we have over them beyond the usual tax. Because after they have become zimmís (protected subjects) we have no right whatever to interfere with their lives or their property. Do, therefore, permit them to build the temples of those they worship. No one is prohibited from or punished for following his own religion, and let no one prevent them from doing so, so that they may live happy in their own homes”¹⁶⁹

This letter came to Muhammad Kásim's hands, when he was encamped in the suburbs, he having marched out of the town. He called all the chiefs and headmen and Brahmins and told them that they were thenceforth permitted to build the temples of their gods, to freely carry on commerce with the Mussalmans, and live happy and safe. (He also told them) to work for their own welfare, to give charity, to show kindness to the Brahmins and Fakírs, to follow their customs, to celebrate their holidays (I'ds) like their fathers and grandfathers, to continue their offerings to their Brahmins, as in ancient times, and to give three out of every hundred dirams of revenue to them and to pay the rest into the treasury to be accounted for by the officers and the deputy. He also fixed the salaries of the officers and the pensions of the nobles. These arrangements were made through Tamím son of Zaid Kaisí, and Hakam son of Awán Kalbí, at the express desire of the people. It was also settled that the Brahmins were at liberty to go about begging at the doors of houses, with a copper bowl, and collecting corn in it, and to utilize such corn in any way they liked. This practice has since been very common among the infidels.

Muhammad Kásim, then complied with the prayer made by the people in the suburbs of Braminábád, and permanently settled their affairs in the same way and on the same lines, as had been followed in the case of the Jews, Fire-worshippers, Nazarenes and Magians of Irák and Syria. He then sent them back to their homes; and to their headmen he gave the generic name of Ráná.^169a He then sent for Wazír Siyákar and Mókah Basáyeh, and asked them as to how the Jats of the Lúhánah tribe had been treated by Chach and Dáhar, and how matters now stood in regard to them. Wazír Siyákar replied in the presence of Mókah Basáyeh: “In the reign of Rái Chach the Lúhánahs, that is, the Lákháhs and the Sammáhs¹⁷⁰ were not allowed to use soft clothes of silk or velvet. On the contrary they used to wear a rough black blanket, and put on a rough coarse scarf on their shoulders, and they went about with bare head and feet. If any one of them wore some soft stuff, he was fined, and when they went out of their houses, they used to take a dog with them, in order that they might easily be distinguished from the other tribes. None of their elders or chiefs was allowed to ride a horse. If any guides were required anywhere by any prince, they served as such. In fact it was their business to show the way as guides upto the limits of another tribe. If any headman or Ráná was obliged to use a horse, he rode it without any saddle or reins, and with only a blanket on its back. If an accident occurred to any traveller, the Jat tribes were called to help, and it was the duty of their headmen to see that such help was given readily. If any one of them committed theft, his children and the other members of his family were thrown into flames and burnt. They guided caravans on their way both during day time and at night. Among them there is no distinction of high and low; they are all of the wild nature of brutes. They have always been refractory and disobedient to the rulers; and are in the habit of committing highway robberies. In the robberies committed some time ago on the high roads of Debal, they were probably concerned as accomplices. It was also a duty of theirs to supply firewood for the royal kitchen, to collect provisions for the personal use of the king, and to keep watch over his person, as his body guards.”

Hearing this account of the Lúhánah Jats, Muhammad Kásim is said to have remarked: “what a villainous set of people these are. They are quite like the wild men, living in some villages of Fárs and Mount Payeh, and they should now be treated as such.” Muhammad Kásim, therefore, thought it proper to deal with them exactly in the same way, and following the rule made applicable by the commander of the faithful, Umār, son of Khattab, (may the great God be pleased with him) to the people of Syria, he ordered that if any stranger or a traveller should arrive within their limits, they were bound to entertain him with food as a guest for a day and night, and if he fell sick, for three days.

When Muhammad Kásim had disposed of the work of settling the affairs of Brahminábád and the Lúhánáhs, and of fixing a punitive tribute on the Jats, he wrote to Hajjáj son of Yúsif of his proceedings. He said that he was writing from his camp higher up the river of Halwáí near Brahminabád, and gave him detailed information as to the subjugation of Sind. In due course of time Hajjaj sent the following reply: “O my cousin Muhammad Kásim, praise and credit is due to you for all that you have done or tried to do in maintaining your position as commander of the army, in showing favour and courtesy to the people in general, in improving their condition and in satisfactorily settling the State affairs. What you have done in fixing assessments on each Mauza, and in encouraging every class of people to follow the path of law in their worldly business, cannot but conduce to the permanency of the kingdom and to the systematic administration of the country. You should not now stick to that city (Brahminabad) any longer. The props of the kingdom of Hind and Sind are the towns of Alór and Multán. Those two cities are the capitals of kings, and, in them, lie the external and internal treasures of kings. Select that town for your residence which is the best and the most pleasant, so that, from it, you may command the entire kingdom of Hind and Sind. Whoever refuses to submit to the power of Islám, let him be killed. The great God will help you in this cause. It should be your anxiety to extend your conqùests from the country of Hind to the limits of China. I have appointed Amír Katabiah son of Muslim Kuraishí, and send him to you with fresh recruits. Hand over all your hostages to his charge. Arrange in such a way, O my uncle's son, that your name may be widely known, and your enemies be subdued and mortified. The great God's will be done.”

Muhammad Kásim perused Hajjáj's letters, (carefully) on receiving them. He had written: “O Muhammad Kásim, be always consulting me by means of letters; that is the essence of cleverness. Owing to the long (intervening) distance I cannot know every thing so well as I should. You should try to induce the people to submit, and to obey. Appoint four of the chief men of the town to carry on the administrative affairs of the country, and issue an immediate and absolute order to that effect.” Accordingly Muhammad Kásim called Widáa son of Hámid Najdí, and entrusted to him the superintendence of the affairs of the town of Brahmin-ábád, that is, Bánbanwáh¹⁷² and asked him to appoint village tax-gatherers and local officers. He gave the management of money matters and revenue accounts to the charge of four persons from amongst the merchants of the place, with strict orders that each and every thing was to be brought to the notice of Widáa, and that they were never to do a thing or dispose of any business without first consulting him. Next he posted Nabah son of Daris to the fortified town of Ráor, and asked him to look after that town and (watch the river traffic), and to collect boats. If any boat coming from the upper part of the river, and, sailing down, contained any weapons or other military stores, it was to be stopped, and its contents were to be removed to the fort of Ráor. The collection of boats higher up was entrusted to Ibn Ziyád Abdí. All the country ruled by Dróhar, king of Kúrij was given to Huzail son of Sulaimán Azdí, and Khantilah son of Bananah Kílábí was made the governor of Dahlelah. Every one of these officers was ordered to make full enquiries as to the state of affairs in his charge, and to communicate the result, every month, after careful verification. He also advised all of them to assist one another, in case an enemy's army invaded the country, or caused disaffection or revolt among the people. They were further instructed to keep an eye on the unruly and the mischievous, and to chastise them. He gave them 2,000 infantry for the purpose. He also nominated Kais Abdul Malik, son of Kais Dini and Khálid Ansári to the charge of Siwistán; and deputed Masúd Tamímí son of Shaibah Jadídí, Farasatí Atkí, Sáhir Lashkarí Abdul Malik son of Abdullah Khazáí, Mahní son of Akkah, and Wafá son of Abdurrahmán to Dahlelah and Nerún to settle that part of the country. Among the emancipated slaves, there was one by name Málik, who was very enterprising. Him, he sent as his officer to Kardáíl. Alwán Bahkrí and Kais son of Saalabah with 300 followers of theirs chose to become permanent residents. They married and begot children, and completely subjugated and tamed the Jats.

It is related that when Muhammad Kásim satisfactorily settled the affairs of Bánbanwáh, and put on a firm footing his power in the Eastern and the Western Districts and the country round about the town (of Bánbanwáh), he marched out on Thursday, the third of the month of Muharram of the year 94,¹⁷³ and alighted at a town called Musthal, in the vicinity of Sawandí and close to a beautiful lake with a pleasant meadow, called Dhandh Wikarbhá, and on the bank of this Dhandh (lake) he made his camp. The residents of the place and its surrounding country were Samanís,^173a Bahzams and merchants. All these men came forward to pay respect to Muhammad Kásim, and he pardoned them all, (as he had orders from Hajjáj to that effect,) and allowed them to live happy and safe in the place of their birth and to regularly send the tribute fixed on them to the public treasury. He appointed two of them to be their headmen,—one a Samaní by name Báwad and another a Duddhist, by name Zaman (or Baman) Dhól. All the rustics of the Jat tribe living about the place put their heads in the yoke of submission, and to all of them he gave pardon in accordance with the written orders of Hajjáj. He sent a report of all these matters, and when Hajjáj came to know of the smooth working of the administration he wrote a reply as follows:

“My distinct orders are that all those who are fighting men (ahl harb) should be assassinated, and their sons and daughters imprisoned and retained as hostages. Spare those whose submission will be useful in the end, and those in whose lands streams of fresh and limpid water flow. Let tributes and taxes be fixed on them. As for the merchants and artizans, let them have light burdens. Those who know the work of building houses and cultivating land, let them carry on their callings freely and diligently. Show kindness and leniency to them in revenue matters. Take only one-tenth on the property and land-produce of those who receive the honour of Islám; while those who remain in their own religion should be required to pay to the officers the usual tax from the income of their handicraft or curtivation.” Muhammad Kasim then marched from the said place and came to Bahrówar. There, he called Sulaiman son of Bahtan, and Abú Fiddah Kishórí, an emancipated slave of Kand, and, after adjuring them in the name of God and of Kand's children, asked them to carefully carry on the local administration, which he left in their charge. At the same time he called upon the people to show due regard to Juned son of Amrú and Baní Tamím. Next he sent Muhammad to the people of Bharj, to live among them, and Amrú son of Mukhtár Hanafí was appointed governor of the place, with a band of brilliant soldiers for its protection.

Muhammad Kasim then proceeded to that part of the country where the Sammahs lived.¹⁷⁴ When he approached them, the people came forward dancing to the music of drums and pipes. Muhammad Kasim enquired as to the cause of their boisterous assembly, and he was informed that there was an old custom among them to come forward playing and dancing, and make merry to receive a new king on his arrival. Házam son of Amrú then instantly walked up to Muhammad Kásim and said: “It is incumbent on us that we should glorify and praise the great and the Omnipotent God, and offer thanks to Him, who has made these people submit to us, and has caused our command to be obeyed throughout this country.” This Házam was a very sensible and intelligent man, and was honest and religious. Muhammad Kásim smiled and said: “I appoint you these people's governor,” and he ordered the men to dance and play before him. Házam, immediately, gave them 20 dinars of western gold as a present,¹⁷⁵ and said: “This seems to be a royal ceremony, performed at the approach of a ruler, to express joy and thanks to God. May this happy rule remain permanent over them.”

The narrator of this history states on the authority of Alí son of Muhammad son of Abdur-rahmán, son of Abdulláh Salítí, th?? when Muhammad Kásim finished the settlement of the affairs of the Luhá-nahs, he came to the land of the Sahtahs. The rural classes with their headmen came out bare-headed and bare-footed, and asked for mercy and pardon. Muhammad Kásim pardoned them all, fixed tribute on them, and took some hostages from them. He then wanted to have a sketch of all the stages and camping places on the way thence up to Alór. The guides supplied this and said: “Alór, the capital city of Hind, is the biggest town in the whole of Sind. Its inhabitants are mostly artisans and merchants and cultivators. Fofí son of Rai Dahar has made that fortified town the chief city of his kingdom. No one dare speak of Dahar's death before him. He says that Dáhar is still alive and that he (Dahar) has gone to Hind to bring an army, with the intention of again engaging the Arabs with their help and assistance.” Muhammad Kásim continued his march till he came to within a mile of that city, and fixed his camp just opposite the fort, and there he spent about a month. During this time he built a mosque in which he used to deliver orations every Friday.^175a

(On the approach of Muhammad Kásim), fighting commenced forthwith between the Arabs and the people of Alór, who still entertained hopes that Dáhar was about to bring them succour. They loudly told the Arabs from the top of the ramparts: “You ought to feel some compassion for your own selves, for Dáhar is about to come with his allies and a large army consisting of numerous elephants and cavalry and infantry, and he will hunt you down. We are just coming out of the fort to put your army to flight. Return to us our wealth and property; have some pity on your own lives, and run away that you may not be put to death. Do you listen to our advice.”

When Muhammad Kásim saw that they had made a firm stand against him, and were fighting furiously, not believing for a moment, that Dáhar had been killed, he made Ládí, Dáhar's wife whom he had purchased out of the spoils and made her his wife, ride the same black camel, which she used to ride during Dáhar's life-time, and sent her with some trustworthy men to the front of the fort. There she spoke out to the people saying: “O residents of the fort, I have to tell you something and give you some good advice. Stand in a line, that I may speak to you.” A number of the chiefs then appeared on the top of the walls. Ládí then unveiled her face and said: “I am Ládí, wife of Dáhar. Our King is killed and his head has been sent to the capital of the Khalífahs, in Irák, together with his standards and umbrellas. You should not expose yourselves to trouble and ruin, and throw not yourselves with your own han into perdition.”^176a Saying so, she set up a wail, and wept bitterly and began to sing dirges. But the men standing on the top of the ramparts said: “You are telling a lie; you, too, have conspired with these Chandáls and cow-eaters and are united with them. Our king is still living. He is soon to come with a large army and numerous troops and furious elephants, to defeat the enemy. You have mixed with the Arabs and defiled yourself. You prefer their rule to ours.’ They then began to abuse her. Muhammad Kásim came to know of this, and sent back for Ládí, and said:—“Sovereignty has after all turned away from the house of Seláij.”

The writers of this history have stated that in the fort of Alór there was a sorceress, of the Hindú Jógi class. Fófí Dáhar.¹⁷⁷ and other nobles of the town went to her, and told her:—“We have hopes that with the help of your knowledge of magic, you will inform us as to where Rai Dáhar is now.” The sorceress said: “Leave me to-day, that I may consult my science, and make secret enquiries about the matter, and then I shall let you know.” She then went into her private apartments, and after about a watch, she re-appeared with a branch of a pepper-plant and another of a nutmeg plant in her hand, from Sarandeb,^177a bearing fresh buds, and green flowers and fruit, and said: “I have travelled over the whole world from one end to the other, and specially in Hind and Sind, but I could find no trace of him (Dáhar) any where, nor could I hear anything about him. You should shift for yourselves. If he had been alive, I would have certainly known it, and he could not have remained concealed from me. For the verification of my statement, I have here brought for you green branches from Sarandeb, that you may not entertain any evil doubt. For myself, I am quite sure that your king is not alive on the face of the earth.”

When this news got abroad, the residents of the town, high and low, said to one-another: “We have been so long hearing about Muhammad Kásim's piety and probity, his watchfulness, his justice, his virtue, his equity, his kindness, his faithfulness in the observance of promises, and his truthfulness; but now we have seen all this, with our own eyes. We should, therefore, now send a message to him, through some trustworthy person and ask for his mercy; and hand over the fort to him.” When Fófí came to know for certain that Dáhar had been killed, and that the people were contemplating a surrender, he collected all his followers and family members, and as soon as the king of heavenly bodies went behind the curtain of the dark night, he came out of the fort and went to the territory of Jitór, where he joined his brothers Jaisiah and Wakiah, sons of Dáhar, who had been residing at a place called Nazwalah Sandal. There was a man from amongst the Aláfís at Alór, who had been all along co-operating with Fófí and he, with the intention of informing the Arabs outside, of Fófí's flight and concealment, wrote on a piece of paper, the following words: “Fófí Dáhar has resigned the ruler-ship of Alór, and has gone away some where” and tying the paper to an arrow, he shot it out.

Muhammad Kásim now sent his army to commence an assault. Accordingly, warlike men and brave soldiers got over the ramparts, and began to fight. Then all the traders and all the artisans and other professional people immediately sent the following message to the Arab general: “We have given up our allegiance to the Brahmins and have turned away from them. Rái Dáhar has gone away from us, and his son Fófí too has disappeared. We never wished to see such a day. As it was destined by God that all this should happen, no creature dare oppose the will and power of God, and fate cannot be averted by fighting or by any strategem. The kingdom of this world will never last with any one person. When the army of Fate issues forth suddenly from the ambush of mystery, some kings, with its assistance, secure a royal crown and throne, while others, by the vicissitudes of time and the revolutions of fortune, are defeated and isolated. One should not count upon an ancient kingdom or upon a new rulership. It will fall into his possession to whom destiny gives it. We, therefore, intend to come to you to pay our respects and, trusting in your justice and kindness, to place the collar of submission and allegiance on our necks. We are ready to deliver the fort to the faithful officers of the just commander, in the hope that you will pardon us and show us mercy and save us from the depredations of your army. This ancient kingdom has come down to us from Rai Dáhar as an important legacy. As long as he was living, we tried our best to take care of it and to watch over it. Now, that Dáhar is no more and his son Fófí has also run away, subordination to you is welcome to us, and we shall be happy in it.” Muhammad Kasim said: “I never sent any proposal to you, nor did I send any messenger to you. You have all had recourse to me, of your own accord, for pardon and protection. You must, therefore, make a solemn promise to withdraw entirely from warfare, if you are sincere in your intentions and are really inclined to render allegiance to us. Unless you come out and satisfy me by making a solemn promise, the enmity between you and us will not cease, and hereafter, I shall not hear or accept your excuses, nor pardon you, and in that case, you should not consider yourselves safe from injury or harm at the hands of my troops.”

Then the defenders of the fort came down from the battlements, and resolved among themselves, saying: “We are going to open the gate and stand there till Muhammad Kasim comes in. Then, if he confirms his promise, we will surrender and pay homage to him. If he, by way of kindness, receives us well and gives us pardon, well and good, if not, there must be treachery at the bottom of this affair.” Having formed this resolution, they came with the key of the fort to the gate. Some of the righteous men sent by Hajjíj, served as a medium of communication and intercession, and the garrison, eventually, opened the gate, and posted themselves near it. Muhammad Kásim then entered and all the townspeople came to the temple of Nóbhár,¹⁷⁹ and prostrated themselves before an idol. Muhammad Kasim enquired: “Whose house is this, in which all the people high and low are respectfully kneeling and bowing down.” They replied: “This is an idol-house called Nóbhar.” Then, by Muhammad Kásim's order, the temple was opened. Entering it with his officers he saw an equestrian statue. The body of the idol was made of marble or alabaster, and it had on its arms golden bracelets, set with jewels and rubies. Muhammad Kásim stretched his hand and took off a bracelet from one of the idol's arms. Then he asked the keeper of the Budh temple Nóbhár: “Is this your idol?” “Yes” he replied, “but it had two bracelets on, and one is missing.” “Well,” said Muhammad Kásim, “cannot your god know who has taken away his bracelet?” The keeper bent his head down. Muhammad Kásim laughed and returned the bracelet to him, and he fixed it again on the idol's arm.

Muhammad Kásim now ordered that those of the fighters who submitted should not be killed (but the rest of them should be killed). Ládí however told him: “The people of this country are good builders and some of them are merchants. All the houses in this town have been built by them, and all the lands here are cultivated by them. The treasury has always remained full owing to their earnings and their labours. If you kill them, you lose your wealth.” Muhammad Kásim, therefore, to please Ládí spared them all.

The narrators of stories and the writers of histories state that, out of the body of men handed over to the executioners for slaughter, a person stepped forth and said: “I am in possession of a wonderful thing.” The executioner told him “show it to me.” The man said “I won't show it to you; nor to any person other than the commander himself. Muhammad Kásim was informed of this. He sent for the man, and the man was immediately brought to him. “What wonderful thing have you got?” asked Muhammad Kásim. “A thing” replied the man, “that has never been seen before by any person.” “Bring it and show it to me,” said Muhammad Kásim. “Promise” said the Brahmin, “that you will give pardon to me, my followers and my children one and all.” “I have given it,” said Muhammad Kásim. “Be pleased then” said the man: “to pass a written order to that effect, under your signet as letters patent.” Muhammad Kásim thought the man had some very precious jewel or exquisite ornament to show. But when he made a solemn promise and handed over a document to that effect to the man, the latter unwound his beard and loosed the hair of his head after uncovering it, and then rolling his breeches round his toes and standing upright, began to frisk about and dance, and to repeat the following words. “No one has ever seen a more wonderful thing than what I have to show. My heard is so long that it reaches my feet.” Muhammad Kásim was taken aback and those who were present, said: “what sort of wonderful thing is this on the strength of which you prayed for a pardon! Indeed you have cheated us.” But Muhammad Kasim said: “No, a promise is a promise, after all, and a word a word. Great men never change their promises or break their word. It is said; ‘Do not look to the fact that a man is a possessor of learning and science; look to the man's faithfulness in keeping a promise and see how he is in that respect. If a man faithfully performs his promise, he is superior to whatever you can conceive him to be.’ No, I shall not kill him but I shall keep him imprisoned and report the matter to Hajjáj and see what he says.” Accordingly, that Brahmin with 200 of his near relations and dependents was kept in custody, and the fact was mentioned in the letters written to Hajjáj. Hajjáj asked the learned men of Kúfah and Basrah to give their opinion on the point, and wrote about it to Abdulmalik, the Khalífah of the time. He soon received replies from the Khalífah and from the learned men, who said that such a question had already been raised by the companions of the Prophet, and had been decided by the text of the Korán in which the great God says:—“Some men justly performed what they had promised unto God.”¹⁸¹ When the solution of the problem was received, the Brahmin with all his followers and dependents was set at liberty.

It is related by some respectable and worthy people that, when Jaisiah son of Dáhar arrived at the fortified town of Kúrij with 700 men, cavalry and infantry,^181a the king of Kúrij received him well, showed him proper respect and regard, and gave him hopes and promises, and told him: “I will help you in fighting against the army of Islam.” Now it was a custom with Drohar Rái that every six months he took a day's recess, and observed it as a holiday. On that day he used to drink liquor in the company of women, who sang and danced, and no stranger was allowed to disturb him or thrust himself upon his company and revelry. But as the great God willed it, Jaisiah Dahar happened (one day) to come just when king Drohar was in the enjoyment of his holiday. Dróhar, then, sent out a person to Jaisiah to tell him: “We have retired to our private apartment to-day; no stranger or outsider, is allowed to come to us in our sleeping apartment. But since you are a dear guest of ours, and I regard you in the light of a son, do come in without any reserve.” So Jaisiah went in, and sat among the merry—makers in the midst of the women. Prince Jaisiah (seeing the women) hung down his head, and began to draw lines on the ground, and would not look up towards the women. Observing this, Dróhar said: “These ladies are in the position of mothers and sisters to you; raise your head and look about.” But Jaisiah said: “We people are monks by origin; we never look upon any woman who is a stranger to us.” So king Drohar excused him from looking up, and praised him for his piety and abstinence. It is related that among the ladies who had assembled, there was one Jankí, Dróhar's sister, who was very beautiful and charming. Jaisiah too was of princely birth and had a handsome face, tall stature, pleasant features and pleasing ways. His speech was like a pearl and his voice like rain. His eyes were beautiful and his cheeks were like tulips and rubies. So, when Dróhar's sister saw him, she fell in love with him. Every now and then she cast sidelong glances at him, and used her blandishments. (When the entertainment was over) Jaisiah retired to his house, and Drohar's sister Jánkí also got up and went to her home. Presently she had a covered litter got ready with soft cushions in it, and seating herself in it, ordered her maidservants to carry her to the house where Jaisiah had put up. There Jankí alighted from the litter, and entered the house. Jaisiah was asleep, but when the smell of liquor reached his brains, he awoke and saw Jankí sitting by his side. He started up and said: “What business has brought the princess here? Is this a time for your coming?” The lady said: “You fool, is there any need of questioning? A young and beautiful woman has come, at the dead of night, to visit a prince like you, and has awakened you from your sweet slumber, and wishes to lie with you under the same sheet, even a beauty like myself, whose amorous blandishments and gestures can fascinate the world, and for union with whom the whole world is mad. This should have revealed itself fully to your mind, and should not have remained concealed from it. You should consider this good luck to be a godsend till the dawning of the day.” Jaisiah said: “O princess, we dare not associate with any woman other than our own lawfully married wife. We can never do such a thing, as we are Brahmins and pious ascetics. Such a wicked deed is not agreeable to the moral taste of great and respectable persons or pious men of learning or good and virtuous people. Have a care that you do not defile me with such a sin.” Howsoever much Jánkí grew importunate, Jaisiah paid no attention to her, and firmly rejected her proposal. At length when she thought she would not succeed in the gratification of her wish, she said: “O Jaisiah, you have disoppointed me in the gratification of my heart's desire, my natural inclination and my soul's yearning. I now consider it proper, first, to ruin you and then to burn myself in fire.” So saying she returned to her house, and threw herself on her bed, and was restless and agitated the whole night like the fumes of incense, and was reciting the following couplets: A quatrain—“This calamity of your love has burnt my heart; and this lamp of your beauty has enlightened my soul. Deal justly with me, or else I will emit a sigh; and burn myself, yourself, and the whole town in one confused mass.”

The next day when the planets issused from the heavenly towers of constellations, and the black cloth of night was torn asunder, Jánkí still remained sleeping in her bed. The intoxication of liquor had mixed itself up with the intoxication of separation from her beloved, and so she remained in her bed up to noon. King Dróhar was so fond of his sister Janki, that until she came and he saw her face, he would not eat or drink. He had great regard for her and treated her with great respect. He now rose and came to her house, and finding her sad and thoughtful enquired: “O sister, O princess, what is the matter with you that your tulip coloured face has changed and become pale and yellow like saffron?” Jankí replied: “O prince, can there be anything more heinous than what that fool of a Sindí has done to me. He happened to see me in your pleasure party, and he came to my private apartment last night, and wanted to have me in order to spoil my garment of virtue and chastity, that has never before been contaminated with the dust of vice, and he wished to defile my chaste body and pure soul, with the dirt and impurity of his lust, and dishonour me by besmearing my robe of honour and purity (with the mud of his unholy passion). The king should now avenge me, so that no reckless rogue should, in future, commit such evil, and act dishonourably, with impunity.” On hearing this, the fire of anger began to burn in Dróhar. He told his sister: “He is our guest, and is, besides, a Brahmin and a monk. He has also business with us and has come to ask for succour. He has about one thousand warriors with him, and he cannot be killed until double that number of our people are killed. I will, however, have recourse to a plot and put him to death. Do you rise now and take your meal. As no tangible harm has been done, no punishment can be (openly) dealt out to him.”

Dróhar then came home and immediately sent for two men armed with swords. The name of one was Subet and of the other Bhán. He addressed them thus: “I mean to invite Jaisiah to-day, in the afternoon and to entertain him as a guest. After we have finished our dinner, we shall retire to the drawing room to have a drink and to enjoy each other's company. I shall then play at chess with Jaisiah, and both of you should keep yourselves ready with your weapons, and as soon as I say: ‘the king is check-mated’ you should draw your swords and kill Jaisiah.” Luckily a Sindí, who was one of Dáhar's attendants and was on intimate terms with one of the confidential servants of Dróhar, came to know of this plot and communicated it to his friend, who in his turn informed Jaisiah. So when Dróhar's confidential servant came to call Jaisiah to dinner, the latter sent for two of his dare-devil Thakurs, who were at the head of the executioners and told them: Look here, you Túrsiah and Súrsiah, I am going to dine with king Dróhar, you must come along with me, ready with your weapons, even into the room. I shall play at chess with Dróhar and you should stand behind Dróhar, and watch all the time lest the effect of evil eyes or mischievous plots or treachery may make itself manifest. In this wise, they went to the palace. Dróhar had omitted to instruct his men not to admit any one else besides Jaisiah. So both the brave swords-men came in, without any hindrance, and quietly stood behind Dróhar, without his being aware of the fact. When the play at chess drew to its close, Dróhar raised his head in order to make a sign to his men, and his eyes fell upon the two persons, who were standing quite ready with their weapons. He was much vexed at heart on this account, and said: “The king is not check-mated. That chess-man should not be killed.” Jaisiah understood that that was a hint to Dróhar's men; so he rose and came to his house, and immediately ordered his horses to be saddled, and his men to get ready. He then had a bath and adjusted his weapons and directing his followers to mount, left the place. Just then, Dróhar sent a servant to see what Jaisiah was doing, and the men returned and said: “The mercy of God be on him, whose nature is adorned with the ornaments of piety and obstinence, whose origin is noble and who has always been endeavouring to remain pure and chaste in hope and fear (of God).”

There is a tradition that when Jaisiah had taken his bath and finished his dinner, he put on his arms, loaded his animals, and riding his horse, he came to the gate of king Dróhar's palace, and without paying him a farewell visit, went away with his retinue; leaving word merely to inform Dróhar of his departure. He journeyed on, till he arrived at Jalandhar in the land of Kashmír. The ruler of the place was called Balhrá. Jaisiah resided in the quarters given to him and he remained there till the Khalífate of Umar son of Abdul Azíz, when Umar son of Salm Aala received orders from the Khalífah to conquer that part of the country, and it was accordingly conquered.

It is related by some Brahmins of Alór that Jaisiah son of Dáhar had no equal in wisdom and bravery. The story of his birth runs as follows:—One day, Rái Dáhar went out on a hunting excursion in the vicinity of the city with the necessary provisions, appliances and animals. He left his trained hounds and panthers and lynxes to chase the deer, and he let loose his hawks and falcons and eagles to soar aloft in the open air. All of a sudden a (mighty) lion made its appearance and the hunters and the retinue were all terror-stricken and blinded with fright. Dáhar however alighted from his horse and turned straight on the lion. On the lion attacking him, Dáhar immediately rolled his scarf round his left arm and thrust that arm into the lion's mouth, and drawing his sword lopped off both of its forelegs. Then, withdrawing his arm, he dealt it a blow with his sword on its belly and cut it open. The lion then dropped down dead. The people who had run away in fright, came to the palace and informed the queen of Rái Dáhar fighting with the lion. Now Dáhar's wife was pregnant and when she heard this news, she fell down senseless, owing to the excess of love she bore her husband. She remained in that state, till Dáhar returned from the hunt, and then it was found, that overcome by the shock her soul had already left her body, and the child was moving in her abdomen. He ordered the abdomen to be operated on, and on this being done, a living male child issued. It was entrusted to a nurse, and named Jaisiah, which means, ‘conqueror or vanquisher of a lion.’¹⁸⁶

The dressers of these brides (tales) and the gardeners of these plants (histories) have stated on the authority of Alí Muhammad son of Salmah son of Mubárik, and Abdur-rahmán son of Abdulláh Saliti, that when Muhammad Kásim brought Alór the proud capital of Sind under his sway and subjection, and all the people rendered allegiance and submitted to him, he appointed Rawáh son of Asad one of the grandsons of Abú Af son of Kais, to be the governor of Alór; while the administration of legal and religious matters, the dispensation of justice and the preaching of sermons, were entrusted to the highest priest in the realm, the great, the learned, the demonstrator of religion and faith, the (vindicating) sword of religious customs and the load-star of religious laws, Músá son of Yaakub son of Taí son of Muhammad son of Shaibán son of Usmán Sakifí (may God be merciful to them all). Muhammad Kásim instructed him to show due kindness to all the subjects, and act in accordance with that text of the Korán which says: “Let them command that which is just and forbid that which is evil.”¹⁸⁷ He asked both of them, in positive terms, to deal kindly with and take proper care of the people.^187a Then he left, and marched on till he came to the fortified town of Babiah, which contained an ancient fort situated on the southern bank of the Beas.^187b The ruler of the place was Kaksah son of Chandar son of Seláij, a cousin of Dáhar, who was present at the battle fought with Dáhar and had fled after the defeat of that prince and had taken shelter in this fort. When the army of Islám approached the town, he sent tribute and hostages in advance, and soon afterwards, the chiefs and nobles of the place went to the Arab general and kissed the ground in token of submission and servitude, before him. Muhammad Kásim received them kindly and gave them proper respect, and said: “This Kaksah is one of the people of Alór, and they are all wise men and philosophers, and are known for their truth and honesty, faithfulness and strength of mind. I therefore, give him pardon in order that he may be encouraged to come to me. I will make him my counseller and will take his advice in all things. I will deal fairly with him and treat him as my minister.”

Kaksah was a learned man and a philosopher of Hind. After he came and joined Muhammad Kasim, the latter used occasionally to make him sit in front of his dais to consult with him. Muhammad Kasim always valued his counsels and followed them. He was considered the most prominent of all the noblemen and of all the captains of the army. The financial work of the country was entrusted to his charge, and the treasury was under his seal. Thenceforth, in all the wars, he remained with Muhammad Kásim who gave him the appellation of “The blessed counseller.”

When this affair of Kaksah was brought to a happy close, Muhammad Kásim left that fort, and, crossing the river Beas, came to the fort of Ghólkandah. The people of that fortified town, learning of the approach of the Arab army, came forth ready to fight, and Randah son of Abar Altáfí, and Kaksah, taking the lead, engaged them, and many a pitched battle was fought in which streams of blood flowed on both sides. But when the time of after-noon prayers arrived, the Arabs raised their war cry of “God is great,” and made an assault right and left. The infidels then were put to flight and they took shelter in the fort, and from the top of the walls began to shower arrows, and discharge stones from their slings. The siege went on in this way for a week. A nephew of the ruler of Multán, who was in the fort of Multán, also fought several battles with the Arabs. Hunger now began to be felt in the army, as the supplies of corn failed. Ultimately the ruler of Ghólkandah left the fort at night, and threw himself into the fort of Síkkah. This fort was situated on the southern bank of the river Ráwí. After the departure of the ruler the poor people as well as the artisans and traders sent a message to the Arab general, saying: “We are but sujects. Our ruler has now gone away; give us pardon.” Muhammad Kásim gave pardon to the merchants, the agriculturists and the artisans, and entered the fort. He put to the sword 4,000 men of the military class, and took their followers and dependents prisoners. He then appointed Atbah son of Muslim to be in charge of the place, and himself taking his army with him went towards Síkkah Multán. That fort, was on the southern bank of the river Ráwí, and Bachhrá, a grand son of Bachhra Tákí, was in the fort. When he received the news, he at once met the Arabs in open field. Every day, when the Arab army approached the fort, the garrison came out and fought with them. Thus for 17 days hard battles were fought, in which twenty of the noteworthy companions of Muhammad Kásim fell martyrs, and about 215 men from the Syrian forces were killed: Bachhrá then crossed the Ráwí, and went over to Multán. Muhammad Kásim was so much affected with grief for the loss of his friends, that he made a vow on oath, to raze the fort to the ground. He further ordered all the towns to be plundered and destroyed. He then crossed over to Multán, where Kundrái of Multán and Bachhrá came out to give him battle.

That whole day they fought, from morning to evening. When the world put on a dark blanket like that used by miserable wretches, and the king of stars concealed his head behind the curtain of the west, they went back to their respective camps. The next day when the true dawn appeared above the horizon from behind the dark screen of night, and the world was filled with light, they commenced fighting a second time, and many men were lost on both sides. In this way the war went on continuously for two months. The Sindís exerted themselves to the utmost in throwing arrows and stones, and using catapults and slings, and corn became so scarce in the camp that three donkey loads were sold for 500 dirams. (Eventually) Prince Kaksah son of Chandar cousin to Dáhar seeing that the Arab army remained as strong and vigorous as before, and showed no sign of weakness or languor, and that his people expected no succour from any side, took himself to the king of Kashmír for refuge. The next day the Arab forces came forth and commenced fighting as before. They could however, by no means, make a breach in the walls or make any subterranean passage, till a man came out from the fort asking for mercy, and, on being given a pledge of safety by Muhammad Kásim, pointed out a spot on the northern side of the fort, bordering on the bank of the river. From that spot the soldiers burrowed onwards, and made a breach. (Thanks to their perseverance) in 2 or 3 days, the fort walls toppled down, and the fort was taken. 6,000 military men were slain, and their followers and dependents were made prisoners of war. The merchants, the artisans and the agriculturists of the place however were all pardoned, but were required to collect among themselves the tribute for the treasury of the Khalífah, and a certain amount of cash to be distributed as a well-deserved largess as well as compensation among the Arab forces who had taken so much trouble and run so much risk in making the breach and in fighting with the enemy.

Accordingly all the nobility and gentry of the town assembled, and subscribed 60,000 dirams of silver in weight, which sum was distributed among the Arab army, each horseman receiving 400 dirams of silver in weight as his exclusive share. Muhammad Kásim next told them: “You must now arrange for the tribute and the Khalífah's share which are to be sent to the treasury of his capital.” While they were conversing and deliberating a Brahmin appeared there, all of a sudden and said: “As the reign of the infidels has come to its close, and temples have been razed to the ground, and as the world has been enlightened with the light of Islam, and, in place of idol-houses, mosques and pulpits are being built, I must no longer hesitate to inform you of what I have heard from the old men of Multan; and that is, that in ancient times in this very town, there lived a king, by nam?? Jaswín, who was a descendent of the Rai of Kashmír. He was a Brahmin and an ascetic. He was well-versed in his own religion, and was constantly busy worshipping idols. When his wealth and treasure increased beyond enumeration, he built a large cistern, on the eastern side of Multan, measuring 100 yards by 100 yards. In the middle of this cistern, he constructed an idol-house, 50 yards long and 50 broad, and he buried forty large copper jars underneath, and, over the spot he placed an idol, made of brilliant gold. Round that cistern he planted some trees.

¹⁹⁰ It is related by the writers of history and narrators of tales on the authority of Alí son of Muhammad (who heard it from Abu Muhammad Hindí), that Muhammad Kásim, accompanied by his companions, chief attendants and private servants, went to the temple. He found an idol made of gold, with two eyes of red rubies in its face. It was so like a living man that Muhammad Kasim mistook it for one, and he drew his sword in order to strike it. The keeper of the idol said: “O just commander, this is only an idol, which has been made by Jaswin the king of Multan, who has buried his treasure here.” Muhammad Kásim then ordered the idol to be removed thence. It weighed 230 maunds of gold. The treasure contained in the 40 jars was then brought out and weighed. It amounted to 1,320 maunds of gold. The idol as well as the other gold was removed to the public treasury; and the jewels and pearls obtained by plunder in the town of Multán together with other treasures, either exposed or buried, were all carried away.

It is related by Abul Hasan Hamadání (as stated by Huzaim son of Amrú) that on the day the idol-house was discovered and the treasure secured, a letter was received from Hajjaj Yúsif, which ran as follows: “O my cousin, at the time of sending out that expedition under you, I had pledged my word with Khalifah Wahd son of Abdul-malik son of Marwán, and given a guarantee that whatever amount of money, issued from the treasury of the Khalífah, was spent on the preparation of the expedition, &c., would be replaced by me with double the amount. Now on enquiry from the officers of the Khalífah's treasury, I learn that 60,000 dirams of silver have been sent to you for expenditure of the expedition; and what you have, up to this day, paid back, either in cash or kind, together with the rich stuffs, has been taken down in detail and totalled up. It amounts to 1,20,000 dirams and 20,000 dirams besides, ¹⁹¹ and all this has been sent to the royal treasury. Now you should build mosques and pulpits wherever you find a permanent village or a town or a celebrated city, and order that Friday orations be delivered and coins struck in the name of the Khalífah. You have raised your troops on a very auspicious day and hour; so be sure, to whichever part of the country of the infidels you may turn your face, you will conquer it.”

When peace was concluded on solemn conditions with the chiefs and dignitaries of the town of Multán, Muhammad Kasim laid the foundation of a big mosque with a lofty turret, and appointed Dáúd son of Nasar son of Walíd Ammání as the governor of Multán, and Ajhar son of Haraiwah son of Atbah Madaní as the superintendent of the fort.¹⁹² He then sent off the treasure by boats, and ordered that, at Debal, it should be placed in a ship and conveyed to the treasury of the Khalífah. He fixed his residence at Multan, with nearly 50,000 choice horsemen, as a permanent force equipped with all the necessary arms and instruments of war.^192a He next sent Abú Halím Shaibání with 10,000 cavalry to Kanúj, with a decree of the Khalífah inviting the people to share the blessings of Islám, to submit and make homage to him, and to pay the tribute for the public treasury. Muhammad Kásim himself marched out with his army to the frontiers of Kashmír, called Panj Náhiyát^192b and arrived at the place where Dáhar's father, Chach Seláíj, had planted a fir tree (or a white poplar) and branded a mark on it. Muhammad Kásim fixed a fresh boundary mark there.

Rái Harchandar Jahshal was the king of Kanúj at that time. When the army arrived at Udhápur^192c Abú Halím Shaibání sent for Zaid son of Amrú Kilábí and told him: “O Zaid you must go as an envoy to Rái Harchandar Jahshal and deliver to him the order calling upon him to submit to Islám. Tell him, “From the sea to the limits of Kashmir, every king and every prince has come under the sway of Islám. Amir Imáduddín (Muhammad Kásim) is the commander-in-chief of the Arab army and he is the most powerful conqueror of infidels. Most of the kings and subjects have already submitted to the yoke of Islam, and the rest have undertaken to pay the annual tribute, fixed on them, to the treasury of the Khalífah’.”

Rai Harchandar said in reply “This kingdom has remained in our possession for nearly 1600 years; and during our rule no enemy has ever dared to set foot within our territories with offensive intentions or to stretch his hand to dispossess us of any part of our country. What fear have we of your absurd vapourings? It is improper and against the rules of etiquette to imprison an envoy or to put him in chains; or else, for this nonsensical talk and absurd boast of yours, I would have made an example of you to serve as a warning to other enemies of kings. Now go back to your amír, and tell him that we must meet once and measure each other's strength and prowess. Then, either we shall overpower you or be overpowered. When the strength and bravery of both sides is put to the test on the field of battle, we shall decide whether to make peace or to carry on war.”

When this message of Rái Harchandar was duly conveyed to Muhammad Kásim, he called all the dignitaries, chiefs, nobles, generals, warriors, heroes and all his officers, and said: “We have conquered and degraded Hind so far, with divine grace and heavenly help, and success and victory have so long been accompanying the army of Islám. To-day, when we have come face to face with this haughty cursed creature, who has become so madly vain on account of his men and elephants, we must try our utmost with the help and under the protection of God, to overawe him and to gain an easy victory.” All of them, then, began to prepare to fight with Rái Harchandar. They made a strong joint vow, and encouraged one another to war against their common enemy.

The next day when the king of stars made his appearance from behind the curtain of night, a camelman bearing a letter from the capital of the Khalífahs arrived. Muhammad son of Alí, and Abdul Hasan Humadání relate that at the time of Rai Dáhar's death, two of his virgin daughters had been captured in his seraglio. Muhammad Kásim sent them in charge of some Abyssinian servants to the holy city of Baghdád.¹⁹⁴ The Khalífah ordered them to be taken into his seraglio, in order that they might take rest and be comforted for some days, and be in a fit condition to be admitted into his bed-chamber. After some time^194a the Khalífah remembered them, and ordered that both, of them be brought to him at night. When they came, Walìd son of Abdul Malik required his interpreter to make the usual enquiries, and to ask them as to which of them was the elder, so that one of them might be kept back and taken care of till her sister's turn was over. The interpreter first asked their names. The elder of them said, “My name is Súrijdew,”^194b and the younger said “My name is Pirmaldew.” He then called the elder sister to himself, and ordered the younger to be removed and taken care of. When he seated the elder near himself, she unveiled her face and the Khalífah of the time looked at it, and became charmed with her perfect beauty. Her blood-sucking blandishments, took away patience from his heart, and he began to take liberties with her, and, catching hold of Súrijdew, pulled her to himself. Súrijdew sprang up and said: “May the king live long: I, a humble slave, am not fit for your Majesty's bed-room, because the just amír, Imáduddín Muhammad Kásim kept us both with him for 3 days, and then sent us to the Khalífah. Perhaps your custom is such, or else this kind of disgrace should not be permitted by kings.” At that moment his passion for the girl blinded the Khalífah. He lost patience, and his excess of jealousy did not permit him to make any enquiries. He therefore immediately sent for pen, ink and paper, and with his own hands wrote an order, directing that “Muhammad Kásim should, wherever he may be, put himself in raw leather^194c and come back to the chief seat of the Khalífah.”

When Muhammad Kásim received this order on his arrival at Udhápur, he at once asked his men to put him into a fresh hide. This was done and the living parcel was placed in a box and carried away. Muhammad Kásim thus in a short time breathed his last. After his death the governors, appointed to different divisions of the country, remained in charge of them. As for the box, it was taken to the Khalífah. The men who had brought it, at first requested the chief attendant, to inform Walíd son of Abdul Malik son of Marwán that Muhammad Kásim had been brought. “Is he dead or alive?” inquired the Khalífah. “He is dead” was the reply. “He got your order in the town of Udhápur, and immediately he enclosed himself in raw leather. After two days¹⁹⁵ he entrusted his soul to God and went to the everlasting abode. The rulers and governors appointed by him to different places have remained secure in their possessions and are trying their best to administer the country well in the name of the Khalífah, whom they duly mention (with praise) in the orations and addresses that are delivered from the pulpits.”

Then the Khalífah raised the lid, and opened the box. The two girls were also called to be present there. The Khalífah had a stick of green emerald in his hand at that time, and he placed it on the teeth of the dead body, and said: “O daughters of Rái Dáhar, look how our orders are promptly obeyed by our officers; they are ever anxious to carry them out strictly. As soon as he got our letter in Kanúj, he sacrificed his dear life at our behest.”

Hearing this, the virgin girl, Jankí,^195a removed her veil from her face and placing her head on the ground, said: “May the king live long, and may his power and dignity increase and last for many many years! The sovereign of the time, who is supposed to be a perfect paragon of wisdom, should consider it his duty, to weigh and test (like gold) whatever comes to his ears whether from a friend or a foe, and when he finds it to be true beyond doubt, then only (and not before) is he justified in issuing decisive orders, lest he be punished by the divine wrath and held up to scorn by human tongues. It is true that your command is strictly obeyed, but it never occurred to your majesty to make a preliminary enquiry. The fact is that Muhammad Kásim was like a brother or a son to us; he never touched us, your slaves, and our chastity was safe with him. But in as much as he brought ruin on the king of Hind and Sind, desolated the kingdom of our fathers and grandfathers, and degraded us from princely rank to slavery, we have, with the intention of being revenged on him and of bringing ruin and degradation on him in return, misrepresented the matter and spoken a false thing to your majesty against him. Now our object is gained, for by means of this deceit and falsehood, we have taken our revenge. As for your majesty's passing an urgent and irresistable order, if the excess of lust and passion had not eclipsed and clouded your majesty's reason and judgment, you would have thought it proper to enquire into the matter first and would not have made yourself blameworthy and repentant. As for Muhammad Kásim himself if he bad had any sense in him he would have travelled in the usual way, till he had arrived within a day's journey from here, and then enclosed himself in raw leather, so that after enquiries had been made he would have been acquitted and would not have died.”

When the Khalífah heard all this, he was so much overpowered by grief, that he bit the back of his hand.

The Princess Jankí then once more attempted to speak, and looking at the Khalífah and finding that he was much enraged, said: “The king has committed a great blunder, since for the sake of two slave girls he has killed a man who captured a hundred thousand noble girls like us, brought down seventy kings, who were rulers of Hind and Sind from a royal throne to a bier, and built mosques and minarets in place of idol-houses and temples. Even if it be assumed that he did some slight mischief or was guitly of an indecent act, Muhammad Kásim should not have been killed simply on the slanderous word of a malicious individual.”

The Khalífah immediately ordered the two sisters to be buried alive in a wall.¹⁹⁷ From that time up to our own days, the banner of Islám has been rising higher and higher and gaining greater and greater glory day by day.

May the sovereign of highest dignity and of the holiest names, keep the past kings of Islám drowned in the ocean of His mercy, and the present kings, steadfast on the thrones of their kingdoms, as long as the universe lasts and time continues, and until the period of life, given to Adam's children, comes to its close; and may He with his divine grace and help, protect the banners of Islám, through their power and awe, from accidental misfortunes and evil auguries of the time.

This book which bears the title of ‘The highway of religion and the glory of the high and great chief the eye of the kingdom’ is one of the compositions of Arab men of learning^197a and moral philosophers, on the conquest of the country of Hind and Sind. It is a book adorned with beautiful thoughts and varieties of nature, with wonders of wisdom and curiosities of knowledge and with excellencies of hearts and singularities of mind. It is nectar for the hearts of friends and a garden for human beings and spirits. It is based on the foundation of laws and of Government and on the strength of constitutional administration. It contains eloquent discourses on religious and state matters and treats of territorial and national peculiarities. As it occupied a high rank in the very superior arabic language and in the accomplished Hijazic tongue, all the princes of Arabia derived encouragement and excessive pleasure from reading it. But since it was enveloped in Arabic, and was made of the ornament and beauty of Persian idiom, it could not become popular with Persia or other non-Arab countries. No dresser of the people of Fars (Persia) had (before this translation) dressed and adorned the bride of this book of conquest, or prepared garments for her in the manufactory of just and philosophical words, or given her any ornament from the treasury of wisdom, and none of them had galloped a horse in this field of eloquence or in this meadow of rhetoric. The events of the days of yore crowded in my mind, and the troops of tragical occur-rances and accidents of the time assembled in the ship of my chest. Different kinds of misery and anxiety are hard by, but there are no means of help and patronage available. Different varieties of danger have settled themselves around (me), but the means of avoiding or averting them are uncer ain.

Thanks to God, the book is finished.

Verse. If any mistake has crept in while copying this book, O reader, do not be angry with me or blame me for it. Verse. The writing remains on the paper for an age, while its writer gets reduced to dust.

* Hijjáz is the name for Mecca and the surrounding country which is termed “Arabia Felix.”