azral under-castes or the converted Muslims who are regarded as "ritually polluted" by the ashraf. Muzaffar Alam argues that, contrarily to what many think, through this aristocratic view of power he doesn't follow secular models (Iranian or Indian), "rather, the interests of the Muslim community define the contours of his ideas on the heredity question", as he saw that during times of political troubles "frequent changes within ruling classes lead to the ruination of illustrious Muslim families", and thus preserving these upper class families, themselves at such place for diverse administrative or military qualities, would lead to the advent of more capable rulers and in the longer run help Muslim interests, Alam to conclude that this hierarchization "was a conscious choice exercized by Barani to serve the narrowly sectarian interests of the early Islamic regime in India The work delves into aspects of religion and government and the meeting of those two, as well as political philosophy. He notes: Barani's Fatwa-i-Jahandari provides an example of his views on religion. He states that there is no difference between a Muslim king and a Hindu ruler, if the Muslim king is content in collecting jizya (poll-tax) and khiraj (tribute) from the Hindus. Instead, he recommends that a Muslim king should concentrate all his power on holy wars and completely uproot the "false creeds". According to him, a Muslim king could establish the supremacy of Islam in India only by slaughtering the Brahmins. He recommends that a Muslim king "should make a firm resolve to overpower, capture, enslave and degrade the infidels." At the same time, the book makes it clear that the kings of the Delhi Sultanate did not hold similar views. Barani rues that they honoured and favoured the Hindus, and had granted them the status of dhimmis (protected persons). The Muslim kings appointed Hindus to high posts, including governorships. Barani further laments that the Muslim kings were pleased with the prosperity of Hindus in their capital Delhi, even when poor Muslims worked for them and begged at their doors. Tarikh-i-Firuz Shahi The Tarikh-i-Firuz Shahi or Tarikh-i-Firoz Shahi (Firuz Shah's History) (1357) was an interpretation of the history of the Delhi Sultanate up to the then-present Firuz Shah Tughlaq. Then interpretation noted that the sultans who followed the rules of Barani had succeeded in their endeavors while those that did not, or those who had sinned, met the Nemesis. But, though