[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [General histories](https://indike.org/pramana/in.darkages.general) › [Muntakhab al-tawārīkh](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh) › [Muntakhabu-t-tawarikh (Ranking, Lowe, Haig)](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig) › 65.4 # Muntakhab al-tawarikh 65.4 Muntakhabu-t-tawārīkh (Ranking, Lowe, Haig) 65.4 - **Language:** English ### [65.4.1](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.65.4.1) Secondly, the passing of Mirza Murad on that very day, by a natural death, from the world of existence and trouble. Thirdly, the tyranny and oppression inflicted by Qizilbash canaille on the inhabitants of the city, and their preventing the Chaghatai from entering the fort, upon any pretext whatever. Fourthly, this incident, that a fierce Tabarra, in accordance with Muslim and a Kafir, such as the relation of father and son, or brotherhood, other blood relationship or friendship, yet all these considerations must be cast aside from the exigencies of religion, and 'adawat must be based upon their kufr. Again, religious affection is centred in iman (faith of Islam), we must therefore from religious considerations love all the brethren of this faith, whether they are obedient or contumacious. Mahabbat and 'adawat between a true believer and an unbeliever (Kafir) has different degrees, just as there are differences of degree in the love which any reasonable being entertains for his different relations. So also in religious love there are degrees. The highest is that for the Prophet Mohammad; next to this love for the assembly of believers who have close connection and intimate relation to the Prophet; and that assembly is confined to three parties: First, the children and relations of the Prophet who are his members; secondly, his pure spouses who are in a way his members; thirdly, his companions who elected to serve him and gave their lives for his cause. ### [65.4.2](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.65.4.2) If among the believers there be any devoid of faith (iman), or guilty of any sin which destroys their former works, and in accordance with the dictates of the Qur'an become worthy of 'adawat they are excepted (from the rights of mahabbat) and enquiry should be made into their faith or absence of faith. Inasmuch as does not necessarily exclude iman (faith) it is not lawful to curse such an one, nor to display tabarra against him, but rather to pray for his pardon; as long as he retains iman it is lawful to entertain mahabbat for him, and 'adawat on religious grounds is unlawful, inasmuch as tabarra and sabb (reviling) are only justifiable when mahabbat for a person no longer remains, which is restricted to death in infidelity. Now we must consider the words of the Shiah divines who consider opposition to and contention regarding the Khilafat of 'Ali as kufr, according to the words of Khwaja Nasir Tusi "Mukhalifuhu fasaqah wa muharibuhu kafarah", "Those who oppose him are immoral and those who fight against him are infidels." Accordingly a section who have contented themselves with opposition are not deserving of tabarra, because their extreme fault is fisq (immorality) and the fasiq (immoral man) may be a true believer. The above is translated from the Tuhfa-i-Isna 'ashariyah of Shah 'Abdu'l 'Aziz of Dihli. ### [65.4.3](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.65.4.3) The gist of the matter appears to be this that Tabarra is not justifiable for immorality, but only for infidelity. It seems therefore to take the place in Muslim Theology of the anathema of the Christian Code. It is more than excommunication, inasmuch as death in infidelity is made the test of tabarra which thus implies final separation and curse. ### [65.4.4](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.65.4.4) The use of foul abusive language against the companions of the Prophet would be held to be loss of asl (iman) and hence to render the reviler liable to tabarra provided he died in that state. As the person referred to in the story was killed by Mirza Yadgar Nasir he is called tabarrai, accursed. part of the inhabitants of the world are like a flock of sheep, wherever one goes, the others immediately follow. Mirza Kamran, losing the clue of all independent action, availed himself of the services of the Shaikhs and 'Ulama to sue for pardon. Humayun, upon condition of personal submission, effaced the record of his transgressions from the page of his mind with the water of forgiveness. Mirza, in accordance with the saying “The traitor is a coward,” would not consent to an interview, and took refuge in the citadel of Kabul, where he entrenched himself, and fled thence in the dead of night to Ghaznin. The whole of his army came over to the camp of Humayun, who appointed Mirza Hindal to pursue him, and came himself to Kabul, and the hidden meaning of the sacred word “Verily, He who hath ordained the Qur'an for thee will restore thee to thy returning place” was revealed, and he refreshed to the full his eyes with the sight of the noble Prince — his son. This victory was gained on the tenth of the month of Ramazan the blessed, in the year 952 H. (A.D. 1545), and the following hemistich was written as a record of the date: Be jang girift az u Kabul. ### [65.4.5](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.65.4.5) “He took the kingdom of Kabul from him without fighting.” And inasmuch as others are responsible for the relation of these events, and the compiler of this has only adapted his record from them, now, however much he may desire to epitomise, the thread of his discourse has involuntarily become lengthened (in accordance with the saying). Narration has many bye-paths. To make a long story short when Mirza Kamran proceeded to Ghaznin and was unable to enter it, he departed towards Bakkar, and Mirza Shah Husain, who had given him his daughter (in marriage), came forward to assist him. Humayun put to death Mirza Yadgar Nasir who was meditating flight, and proceeded with the intention of conquering Badakhshan. Suleiman Mirza gave him battle, and was defeated, and Kamran Mirza coming up in Humayun’s absence took possession of Kabul, placing guards over the ladies of high degree, and over the young Prince. Humayun, after relieving Mirza Hindal of the government of Badakhshan, wrote a patent conferring it upon Mirza Suleiman, and making over the government of that country to him returned with all speed to Kabul. Mirza Kamran, after the defeat of his forces, remained entrenched in Kabul, and when he found himself in straits, out of sheer cruelty several times gave orders for the young Prince to be placed upon the ramparts of the fort within range of both artillery and musketry fire, but Maham Anka made her own body a shield for him against the arrows of calamity. Verse. ### [65.4.6](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.65.4.6) The Sardars and Amirs, on account of the heat of the contest in which they were engaged, began to traffic in hypocrisy, and kept coming backwards and forwards, now in one direction now in another. Many of them on both sides were killed. At last, Mirza, having made a hole in the wall of the fort, came out in disguise, and when Haji Muhammad Khan, who had been detailed with a party of men to pursue him, came up with Mirza, Mirza said to him "What if I have killed your father Baba Qashqa?" Haji Muhammad Khan, who was a veteran soldier, energetic and experienced, pretending not to understand him, returned, and the Prince reached his father Humayun safe and sound, and the part returned to the whole. Mayest thou live a thousand years, and a thousand years beside, For in the prolongation of thy life are a thousand advantages. And Mirza Kamran took refuge with Pir Muhammad Khan, Governor of Balkh, and asking his assistance seized certain of the provinces of Badakhshan without a struggle from Suleiman Mirza and his son Ibrahim Mirza, and took possession of them, and Qaracha Khan, who had done notable service, together with certain other grasping Amirs, entertained extravagant expectations from Humayun, and when their iniquitous desires were not realised betook themselves to Badakhshan and Kabul. Within these few years the earth had quitted its accustomed state of repose, and had undergone tremblings and agitations. A certain witty writer says with reference to this: ### [65.4.7](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.65.4.7) The fortress of Kabul which in height surpasses the seventh heaven ; Like the Kite which is six months female and six months male. ### [65.4.8](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.65.4.8) On several occasions it happened that Mirza Kamran came to pay his respects to Humayun and had a personal interview with him. Humayun, out of natural kindness and innate good-will pardoned his shortcomings, and cleared his heart of all rancour against him, and after he had sought permission to leave to make the pilgrimage to the sacred city of Makka, bestowed upon him the country of Badakhshan, and himself going up against Balkh, fought with Pir Muhammad Khan and ‘Abu-l-‘Aziz Khan, the son of ‘Abdu-llah Khan, the Ozbak king, and defeated them after a sharp engagement. But following the bad advice of his Amirs, who were treacherous hypocrites, and in alarm about Mirza Kamran, he turned back and came to Kabul. Mirza Kamran once more broke his treaty obligations, and inasmuch as the untrustworthy leaders on both sides began to practise unfaithfulness, and led him out of the way, and he had to fight numerous battles, he eventually sought aid from Islām Shāh, but, meeting with disappointment, and returning thence, was delivered into the hands of Humāyūn by the machinations of Sultān Ādam Ghak'kar at Parhāla. Notwithstanding all his repeated rebellions his life was spared, but the jewel of sight was taken from him, (as has already been stated), and he was permitted to depart for the sacred Makka. He had the good fortune to make the Hajj four times, and thus made amends for his past evil deeds, and there delivered up the life that had been entrusted to him. --- Source: [https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.65.4](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.65.4) · Pramāṇa