In the center of the mosque is the awe-inspiring column of which [it is said] nobody knows of what metal it is constructed. One of their learned men told me that it is called Haft Jûsh, which means 'seven metals' (sic), and that it is composed of these seven. A part of this column, of a finger's length, has been polished, and this polished part gives out a brilliant gleam. Iron makes no impression on it. It is thirty cubits high, and we rolled a turban round it, and the portion which encircled it measured eight cubits.
The association of the pillars with earlier Indian kings (historical and mythical) was not only stressed in medieval Persian sources, but in some cases was literally legible. A keen interest in the original cultural context of the reused pillars is suggested by attempts to decipher the inscriptions on the pillars reused in the fourteenth century by Firuz Shah Tughluq, an interest in antique epigraphy that recalls the response of earlier Persian rulers to the relics of the pre-Islamic past. Sanskrit inscriptions were evidently read with a high degree of accuracy, for the Sirat-i Firuz Shahi, the Persian text that records the removal of the Firuzabad pillar, reports quite correctly that the writing on the column commemorates its re-inscription by prince Visala Deva two centuries earlier, and notes the fact that it had once been associated with a temple. By contrast, the Prakrit inscriptions on the Firuzabad pillar remained elusive, connoting a mythologized antiquity. Even here the inscriptions were integral to the perceived meaning of the pillars, since monumental texts are capable of evoking power not only through their content, but also "through their location in space and the way they look." That the only two pillars to be inscribed when reused in an Islamicate context were inscribed with genealogical texts very similar in content and nature to those that Gupta and Chauhan rajas had earlier carved on similar pillars is strong evidence for a continued association between reuse, kingship and legitimacy.
- Through the physical incorporation of the lat from its antique site to the new Islamic capital, the empires of pre-Islamic India (Dār al-Harb) were symbolically incorporated into the Dār al-Islām.
The land of Haryana was first enjoyed by the Tomaras and then by the Chauhan. It is now ruled by the Shaka kings (i.e. the sultans). First came Sahabadina (i.e. Shihab al-Din Ghuri), then Khudavadina (i.e. Qutb al-Din Aibak), master of the earth, Samusdina (i.e. Shams al-Din Iltutmish), then Pherujsāhi (i.e. Firûz Shāhi), lord of the earth.