Ziauddin Barani was a prolific writer. His works reflect his profound scholarship. His primary works are: Tarikh-i Firuzshahi and Fatawa-i Jahandari (1335/1337 [revised]) and Sahifa-i Nat-i Muhammadi.
Barani’s detail account on prices throws valuable light on Alauddin’s price control measures. Barani also throws interesting light on the construction activities of Alauddin – fortification of Siri wall, Jami Mosque, several cities and towns, Hauz Khas, etc. Barani showed his clear dislike for Alauddin for showing disregard for Sharia in dealing with punishments, though he praises in general the progress of the Sultanate under Alauddin and particularly that of Delhi, its bazaars, trade, craftsmen and artisans. Barani’s account of Afghanpura tragedy is of importance where unlike the general blame that Muhammad Tughlaq was responsible for his father’s death; he conspired against him, he emphasizes upon his innocence and calls it an accidental death.
He served as nadim (counsellor/courtier) for seventeen years
under Muhammad bin Tughlaq and is full of praise for his benefactor, calls him
‘Sultan-i Sa’id, (pious ruler) and a shahid (martyr). Barani informs us that he
attempted to combine both spiritual and temporal powers (Caliph of the Prophet
and those of the Sultan). He praises him as a genius in military leadership,
learning and generosity. Barani also emphasizes upon his great literary
pursuits, his interest in the rational sciences (ilm-i m‘aqul) and his fondness
for philosophers and rationalists and he disregarded traditional sciences
(manqul), particularly under the influence of Ubaid Sha‘ir (poet) and S’ad
Mantaqi (logician). Barani informs that Muhammad Tughlaq was a great supporter
of reason. Thus he did not hesitate killing pious and religious minded/orthodox
Muslims, ulama, mashaikhs and Saiyyids, nonetheless he was a pious Muslim
performing five times prayers. Barani’s comment with regard to failure of his
policies is also very important to understand the personality of Muhammad bin
Tughlaq. He says that failures of his projects were not on account of his lack
of faith in Islam instead because the people were not willing to cooperate for
the implementation of his progressive policies. He rather portays him an
‘intellectual follower of Islam, anxious to lead his people on the path of
progress through the new laws and regulations formulated by him’ (Siddiqui
2014: 213). Ikhtisan, the dabir-i khas of the Sultan calls him Numan-i Sani
(Abu Hanifa of the age) for his command over Islamic law.
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