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Muntakhabu-t-tawārīkh (Ranking, Lowe, Haig) 79 - **Language:** English ## Contents - [79.1](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.1) — 8 parts - [79.2](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.2) — 7 parts - [79.3](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.3) — 7 parts - [79.4](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.4) — 7 parts - [79.5](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.5) — 6 parts - [79.6](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.6) — 7 parts - [79.7](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.7) — 9 parts - [79.8](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.8) — 7 parts - [79.9](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.9) — 6 parts - [79.10](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.10) — 7 parts - [79.11](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.11) — 9 parts - [79.12](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.12) — 8 parts - [79.13](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.13) — 8 parts - [79.14](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.14) — 7 parts - [79.15](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.15) — 7 parts - [79.16](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.16) — 8 parts - [79.17](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.17) — 8 parts - [79.18](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.18) — 8 parts - [79.19](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.19) — 8 parts - [79.20](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.20) — 7 parts - [79.21](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.21) — 8 parts - [79.22](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.22) — 8 parts - [79.23](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.23) — 7 parts - [79.24](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.24) — 7 parts - [79.25](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.25) — 7 parts - [79.26](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.26) — 7 parts - [79.27](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.27) — 8 parts - [79.28](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.28) — 7 parts - [79.29](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.29) — 7 parts - [79.30](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.30) — 5 parts ### Petition. ### [79.1.1](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.1.1) Whereas Hindustan is now become the centre of security and peace, and the land of justice and beneficence, a large number of people, especially learned men and lawyers, have immigrated and chosen this country for their home. Now we, the principal ‘Ulamá, who are not only well-versed in the several departments of the Law and in the principles of jurisprudence, and well acquainted with the edicts which rest on reason or testimony, but are also known for our piety and honest intentions, have duly considered the deep meaning of the verse of the Qur’an: “Obey God, and obey the prophet, and those who have authority among you,” and, secondly, of the genuine tradition: “Surely the man who is dearest to God on the day of judgment is the Imám-i-‘ádil; whosoever obeys the Amir, obeys Thee; and whosoever rebels against him, rebels against thee,” and, thirdly, of several other proofs based on reasoning or testimony; and we have agreed that the rank of Sultán-i-‘ádil, is higher in the eyes of God than the rank of a Mujtahid. Further we declare that the king of the Islam, Amir of the Faithful, shadow of God in the world, Abu-l-Fath Jalál-ud-dín Muhammad Akbar Padshah Gházi (whose kingdom God perpetuate!) is a most just, a most wise, and a most God-fearing king. ### [79.1.2](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.1.2) Should therefore in future a religious question come up, regarding which the opinions of the Mujtahids are at variance, and His Majesty in his penetrating understanding and clear wisdom be inclined to adopt, for the benefit of the nation, and as a political expedient, any of the conflicting opinions, which exist on that point, and issue a decree to that effect, we do hereby agree that such a decree shall be binding on us and on the whole nation. Further, we declare that, should (P. 272) His Majesty think fit to issue a new order, we and the nation shall likewise be bound by it, provided always that such order be not only in accordance with some verse of the Qur’an, but also of real benefit to the nation; and further, that any opposition on the part of his subjects to such an order passed by His Majesty shall involve damnation in the world to come, and loss of property and religious privileges in this. This document has been written with honest intentions, for the glory of God, and the propagation of the Islam, and is signed by us, the principal ‘Ulama and lawyers, in the month of Rajab of the year nine hundred and eighty-seven (987).” The draft of this document, when presented to the Emperor, was in the handwriting of Shaikh Mubarak. The others had signed it against their will, but the Shaikh had added at the bottom that he most willingly signed his name; for this was a matter to which for several years he had been anxiously looking forward. ### [79.1.3](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.1.3) No sooner had His Majesty obtained this legal document, than the road of deciding any religious question was open; the superiority of the intellect of the Imam was established, and opposition was rendered impossible. All orders regarding things which our law allows or disallows were abolished, and the superiority of the intellect of the Imam became law. But the state of Shaikh Abu-l-Fazl resembles that of the poet Hairati of Samarqand, who after having been annoyed by the cool and sober people of Mawara-n-nahr, joined the old foxes of Shi‘itic Persia, and chose the roadless road. You might apply the proverb to him — “I prefer hell to disgrace.” On the 16th of Rajab of this year His Majesty made a pilgrimage to Ajmir. It is now fourteen years since His Majesty has been to that place. On the 5th of Sha‘ban, at the distance of five kos from the town, the Emperor alighted and went on foot to the tomb of the Saint \[Mu‘in-ud-din\] But sensible people smiled, and said, It was strange that His Majesty should have such a faith in the Khwajah of Ajmir, while he rejected the foundation of everything, our prophet, from whose “skirt” hundreds of thousands of saints of the highest degree had sprung:— “The Fairy has her face hidden, But the Demon is all ogles and blandishments: The Intellect is consumed with astonishment, What can this miracle mean! In this Garden no one has ever gathered A Rose without a thorn: Nay, The Lamp of Muhammad is ever attended By mischievous-sparks of Abu Lahab.” ### [79.1.4](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.1.4) After that the Emperor had started \[for Ajmir\] Makhdum-ul-mulk and Shaikh Abd-un-nabi tempted mankind by suggesting the forgery of the Qur’an, and by going out of the way to show the impossibility of inspiration, and by throwing doubts on the authority of prophets and Imams, and utterly denying the existence of demons and angels, and all mysteries and signs and miracles. Also the integrity of the traditional Text of the Qur’an and its verbal authority, and existence of the soul after the dissolution of the body, and reward and punishment other than by means of transmigration they deemed impossible, and tenaciously brought forward such verses as these: “How much of Truth is in the hand of the tomb! The Qur’an remains, and many an old Tomb. The Tomb tells not a word to any, For the secret of the Qur’an none searches. The Festival is come, and all shall be well—like the face of the bride, The cupbearer will pour pure wine into the cup—like the blood of the cock, The bridle of prayer, and the muzzle of fasting—Once again It will remove from the necks of these asses—Aha! aha!” ### [79.1.5](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.1.5) His Majesty had now determined publicly to use the formula, ‘There is no god but God, and Akbar is God’s representative.’ But as this led to commotions, he thought better of it, and restricted the use of the formula to a few people in the Harem. People expressed the date of this event by the words, 'a Revolution of Religion.' The Emperor tried hard to convert Qutb-ud-din Muhammad Khan and Shahbaz Khan. But they staunchly objected. (P. 274). Qutb-ud-din Khan said: “What would the kings of the West say, such as the Sultan of Constantinople, if he heard all this? For they all hold the same faith be it a travesty or no.” His Majesty then asked him, if he was in India on a secret mission from Constantinople, as he showed so much opposition; or if he wished to keep a small place warm for himself, should he go away from India, and become an honoured subject there. He might go at once. Shahbaz got excited, and took part in the conversation; and when Bir Bar—that hellish dog—said: “You cursed infidel, will you go on talking in this manner, until I am able to pay you out!” Affairs became rather unpleasant, and the Emperor said to Shahbaz in particular, and to the others in general: “Would that they would beat your mouths with a slipper full of filth!” At this time Tarsun Muhammad Khan, governor of Patan arrived from Gujrat. ### [79.1.6](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.1.6) And in this year Qazi ‘Ali of Baghdad, who had been appointed in spite of Shaikh ‘Abd-un-nabi to look into the administration of the Madad-i-ma'ash lands, and their encroachment, brought those holders of grant-lands, which brought in 1,000, or 500 down to those which brought in 100, to Court, and cut off most of their lands, and taking the very calf from the cow left them precious little. By this means respect for the families of the great and noble, and the renowned and famous vanished from the cities, and the children of no race were left so helpless as the human beings of Hind: “A generation came after, who neglected prayer, and followed their own lusts.” Schools and mosques were obliterated, and great numbers left their native country: and their children, who remained, in course of time got a reputation for mean conduct. “The schools were as empty of learned men, As the wine-seller’s shop of wine-bibbers in the Fast-month. They turn the teacher’s black-board into a draught board, And the Reader’s Qur’an into a gambling-stake.” And the Emperor after showing much severity to Hakim-ul-mulk on account of his opposition to Shaikh Abu-l-Fazl, whom he called Fazlah at last ordered him to make a pilgrimage to Makkah. ### [79.1.7](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.1.7) In the blessed month of Ramazan of this year the afore-mentioned Qazi ‘Ali brought me (who through my absence from Court had begun to look upon myself as one of those forgotten out of mind) before the Emperor in the city of Ajmir, and mentioned my 1,000 bigahs of subsistence-land, which he said caused me to waste my time:— “To the Court of Princes in season and out of season Thou shouldest go in order to receive some grant.” ### [79.1.8](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.1.8) The Emperor said: “I suppose that in the farman for this grant there is some condition insisted on.” He replied: “Certainly, it was on condition of his attendance at Court.” The Emperor said: “Make enquiries, perhaps he is not well, that he absents himself so long.” Ghazi Khan Badakhshi said in joke: “He is suffering from a purse-complaint”; and all the courtiers made some reference to the duties of my late office of Imam, which together with public prayer, was at that time in abeyance. Shahbaz Khan said: “He ought always to be present.” The Emperor said: “We do not wish any one to attend against his will, if he does not care about attending at Court, let him have but half of the grant.” Immediately I resigned it, and this was very annoying to the Emperor, and he turned his face from me. But when Qazi ‘Ali kept perpetually asking the Emperor: “What does your Majesty decree concerning it?” after a good deal of talk he said: “Ask Shaikh ‘Abd un-nabi (who is now at the Camp) how much he ought to lute without condition of attendance.” Shaikh ‘Abdun-nabī sent word by the late Mullā Ilāhdād of Amrohah: “Since he is a family-man, and the expenses he has are well known, we approve of his having the amount, which your Majesty has decreed, viz., 700 or 800 bīgahs.” But the courtiers did not see the fitness of this, and put great pressure on me to be more diligent in attendance, so that nolens volens I fell again into the snare:— ### [79.2.1](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.2.1) “The clever bird, when it falls into the snare, Has to bear it as well as he can.” All this arose from my not consenting to be branded as his disciple, and I used frequently to allude to it, and in extemporary verse to \[say\]:— “I am glad I have not a horseman nor a foot-soldier, I am free from the bond of the king, and of the Prince too.” In this year the Tamghā, and the Jazyah, which brought in several krors of dāms were abolished, and edicts to this effect were sent over the whole empire. In the same year Ma‘ṣūm Khān, son of Mu‘īn-ud-dīn Aḥmad Khān Farankhūdī, who held the governorship of Jaunpūr, came to the Court, and was afterwards sent back to Jaunpūr. And Mullā Muḥammad Yazdī the Emperor appointed Qāzī’l-quzāt of Jaunpūr, and the governorship of Dihlī was given to Muḥibb ‘Alī Khān, son of Mīr Khalīfah. Mullā Muḥammad Yazdī, when he reached the province of Jaunpūr, issued a fatwā insisting on the duty of taking the field and rebelling against the Emperor. The consequence was that Muḥammad Ma‘ṣūm Kābulī, and Muḥammad Ma‘ṣūm Khān Farankhūdī, and Mīr Mu‘izz-ul-mulk, and Nayābat Khān, and ‘Arab Bahādur, and others, drew the sword, and in many places (as will be narrated) fought some desperate battles. The Imāms said, that the Emperor has in his dominion made encroachments on the grant-lands belonging to us and to God (He is magnified and glorified!), may the All-merciful have mercy on him! ### [79.2.2](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.2.2) Finally Mihtar Sa'ādat, who bears the title of Pēshrau Khān, when he had been to Ma'çūm Khān Jaunpūrī and returned to Court, informed the Emperor of the facts of this fatwā of Mullā Muḥammad Yazdī, who accordingly on some pretext or other sent for Mīr Mu‘izz-ul-mulk and Mullā Muḥammad Yazdī from Jaunpūr. When they arrived at Fīrōzābād, which is eighteen corns from Āgrah, the Emperor sent word that they should separate them from their guards, and put them into a boat, and take them by way of the Jamna to Gwālyār. Afterwards he sent another order that they should be made away with. So they put the guards into one boat, and them into another old one, and when they were in deep water ordered the sailors to swamp the boat of the lives of the two in the whirlpool of destruction. After some days Qāzī Ya‘qūb came from Bengal and the Emperor sent him to follow the other two. And one by one he sent all the Mullās, against whom he had any suspicions of dissatisfaction, to the closet of annihilation. And having banished the ‘Ulamā of Lāhōr, he separated them from one another like a disheveled thread. Of the number of these was Qāzī Qadr-ud-dīn Lāhōrī, whose free-thinking was greater than that of Makhdūm-ul-mulk; him he appointed Qāzī of Bahrōñch in Gujrāt. And Mullā ‘Abdu-sh-shukūr Guldār he appointed Qāzī of Jounpūr, and Mullā Muḥammad Ma'çūm he appointed to Bihār. And Shaikh Munawwar he banished to Mālwalı, and made him Çadr of that district. ### [79.2.3](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.2.3) In this way each of them obtained the promotion he wished, but away from home. But on account of his advanced age, and because the Mullās had refused him the title of Shaikh, looking on him, as they did, as a mere travester, and a regular enemy and ill-wisher to the Faith, and an unfortunate old beggar, the Emperor made an exception in the case of Shaikh Mu‘īn, grandson of Maulānā Mu‘īn, the celebrated preacher, and giving him no trouble left him at Lāhōr. He died in the year nine hundred and ninety-five. And Ḥājī Ibrāhīm Sarhindī he made Çadr of Gujrāt, and sent him thither. He abstracted much treasure and gold from the fief-lands by means of bribes, and so heaped up quantities of gold. If they would not pay the bribes he used to confiscate their lands. This matter was represented to the Emperor, and Haji Ibrahim had to sue for permission to retire to the Dak’hin, until on suspicion of rebellion the Emperor sent for him, and committed him to the keeping of Hakim ‘Azim-ul-Mulk. His Majesty used to send for him to attend the evening seances, and he inventing such things as would please the Emperor presented a pamphlet containing all sorts of lies about the great ones of the Faith. But this forgery and deception was found out. ### [79.2.4](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.2.4) The sum-total of it is that he wrote in a clumsy manner in an old worm-eaten book a spurious expression purporting to have emanated from Shaikh Ibn ‘Arabi (God sanctify his tomb!), to the effect that the Khalif of the age would have many wives, and would shave his beard; and he included many other peculiarities of the Emperor. So his Majesty became again propitiated, and admitted him once more among his courtiers. And according to report Haji Ibrahim had interpolated in an old pamphlet, one of the works of Mulla Abu Sa‘id, nephew of Miyan Panipati, a tradition to the effect that a son of one of the Companions of the Prophet came in shaven into his presence (God bless him, and his family, and grant them peace!), and that he said: “The people of Paradise will look like that.” When he took to boldly disputing with Shah Fath-ullah, and Shaikh Abu-l-Fazl, and Hakim Abu-l-Fath, and satirizing them, the Emperor sent him to the castle of Rintamb’hor. There he died; and after the razing of the fortress, they found his dead body, which was tied up with long strips of cloth, and the story got abroad that he had thrown himself down from the top of the fortress. This event took place in the year nine hundred and ninety-four:— “Last night our share in this world was in a garden like Paradise, But this morning we are without house, as if it had never been inhabited!” ### [79.2.5](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.2.5) And any piece of orthodox learning which a man might have acquired became his bane, and the cause of his degradation. And the Ulama and Shaikhs, the leaders of thought to all around, he sent for to the Court, and enquired into their grant-lands and pensions, He saluted and honoured them all in the Moghul style, and when they had had either a public or a private audience with him (p. 270), he settled upon them a certain portion of land according to the opinion he had formed of them. And any one, whom he knew to have pupils, or assemblies for dervish-dancing, or any kind of counterfeit worship, he named “a shop,” and either sent him to prison, or dismissed him to Bengal or Bakkar. And this business was always going on. Those Pirs who had reached a blessed old age, and those Shaikhs who were nearest eternity, were the best off. But to enter into details would be too long. And on account of these farmáns the Çūfīs, who gave themselves up to dances and ecstasies, were subjected to the testamur of Hindū examiners, and through their evil state “they forgot their religious ecstasy.” These were banished from their country and had to creep into mouse-holes, and the whole position was reversed: “There was one year such a famine in Damascus, That lovers forgot love. Heaven became so stingy towards earth, That fields and palms did not wet their lips.” ### [79.2.6](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.2.6) And in truth those wretched assemblies, and absurd ceremonies, and those worthless hypocritical Çūfīs were for the most part quite worthy of perishing:— “That is not Çūfī-action or liberality, But rather deceitful action and bawdery. Theft and robbery are better than this, Robbing the dead of their clothes is better than this.” However much I wish that this bit of sketch of a historical fact may be put together, my pen against my will slips from my guidance and turns in another direction to the description of this period of innovation, and the doctrines of the new sect and religion:— "The virtues of Kāfūr, if I wish to praise him, Or if I wish not, they dictate to me and I write." "Hush! the master is coming to the house." Would that I were quit of their business; But what can I do?— "They are gone under the skirts of those by whom we lived, And I am left among the worthless like the skin of a scabby camel." I reproached heaven, that with sword of oppression thou hast slain Assembly-adorning kings, and the youth of the Barmak-family. Thou hast placed thine own power of binding and loosing in the hands of a people, Compared with whom a dog is honourable in respect of generosity. But in the ear of my soul the answer came: Be content, live happily! For a period of eighteen days pulls out the beard of every one." ### [79.2.7](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.2.7) In this year Muzaffar Khān arrived in Bengal, and began a course of great strictness in his administration, and commenced wronging and oppressing the Amīrs of that district, and confiscated many of their jāgīrs. He practised the dāgh-u-mahall in the Court fashion, and the settlement of accounts in the old manner;— ### [79.3.1](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.3.1) "Be not hard in reckoning with the world, For every one who is hard dies a hard death. In letting people be at ease spend thy time, For he lives at ease, who leaves people at ease." And Bābā Khān Qāqshāl, and Khālidī Khān, who were nobles of great importance, however much they tried to escape the dāgh, and begged to have their jāgīrs confirmed, did not obtain their request. But Muzaffar Khān with a view to getting back the money from the jágír, which Khálidí Khán had acquired through neglecting the dágh-u-mahall, put him in prison and ordered him the bastinado. It so happened that at this time he received a farmán addressed to him ordering him to bring to punishment one Roshan Beg by name, a servant of Mirzá Muhammad Hakím, who had arrived in Bengal from Kábul. Muzaffar Khán seized him from the midst of the Qáqsháls, and using harsh language to Bábá Khán showed him the farmán and ordered him to cut off Roshan Beg’s head at the head of the díwán. All the soldiers of that place on beholding this affair trembled for their own safety, and with one accord scratching their heads, and putting on their Mughal helmets, broke out into open rebellion. They assembled in the city of Gaur, which in the ancient language was called Lak’hnautí, and looted the goods of Muzaffar Khán wherever they found them. Muzaffar Khán collected a number of boats, and ordered Hakím Abu-l-Fath and Patr Dás to march against the Qáqsháls at the head of their own armies. ### [79.3.2](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.3.2) It need hardly be said that by Hakím Abu-l-Fath, who was a bottle-man rather than a battle-man, and by Patr Dás, who was a Hindú writer, no great signs of valour would be likely to be shown in this time. Muzaffar Khán sent a farmán to the Qáqsháls, expressing his wish to conciliate them all, and promising to confirm them in their jágírs. But they sent him answer, that he must send to them Razwí Khán and Patr Dás as a guarantee of his sincerity. Accordingly he sent them the aforenamed together with Mír Abú Is-hâq, son of Mír Sayyid Rafí’ud-dín Muhaddis, all of whom they imprisoned, and then applied themselves still more vigorously to rebellion. Meanwhile Mullá Tib and Rái Purushtam, Bakhshí, who had at one blow confiscated the jágírs of Ma’çúm Khán, and ‘Arab Bahádur and the other Amírs of Bihár, and had thus laid the foundations of unpleasantness, and allowing their violence and arrogance to exceed all bounds had forced them into rebellion, crossed the river Josá with their whole force in order to attack Ma’çúm Khán. But ‘Arab Bahádur came upon Rái Purushtam unawares, and having slain him took much spoil. Then having opened a correspondence with Bábá Khan Qaqshal with a view to co-operating with him, he hastened to Garhi. On the side of Muzaffar Khan Khwajah Shams-ud-din Muhammad Khawafi (who is now Diwan-i-kul) opposed their entrance into Garhi. ### [79.3.3](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.3.3) Then Ma'sum Khan having been victorious and having succeeded in forming a junction with the Qaqshals, crossed the river Ganges to oppose Muzaffar Khan. Muzaffar Khan shut himself up in the fort of Tandah, which consisted of four old walls and nothing more. Vazir Khan Jamil Beg, who was one of the old loyal Amirs (p. 282), in conjunction with Jan Muhammad Khan Bihbudi and other warriors, joined the rebels. They took Hakim Abu-l-Fath and Khwajah Shams-ud-din and most of the nobles prisoners. But these two leaders together with Rai Patr Das by some means or other effected their escape, and with the help of the zamindars managed to reach Hajipur. During these troubles Hakim Nur-ud-din Qarari lost his life. The Qaqshals and Ma'sum Khan lured Muzaffar Khan out of the fort of Tandah upon a solemn assurance of safety, and then put him to death with all sorts of tortures. And making his goods and chattels the fund from which they drew in inducing people to join them, they collected a force. So the whole of the province of Bengal and Bihar fell into their hands, and they collected a large force of horsemen and foot-soldiers. They released from prison Mirza Sharaf-ud-din Husain, whom the Emperor had sent from the prison of Qasim 'Ali Khan Baqqal governor of Kabul to Bengal, and made him their general. ### [79.3.4](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.3.4) Then Rajah Todar Mal, with Sadiq Muhammad Khan and Tarsun Muhammad Khan and other mighty Amirs were appointed from Fathpur to go and quell the rebellion. And Muhibb 'Ali Khan, governor of Rohtas, and Muhammad Ma'sum Khan Farankhudi, governor of Jaunpur, and the other jagir-holders of the neighbourhood were ordered to assist the Rajah. While they were still on their way Shaham Khan Jalair engaged with Sa'id Khan Badakhshi and slew him. Muhammad Ma‘sūm Jounpūrī joined the Rājah with 3,000 well-trained and perfectly appointed cavalry. But symptoms of rebellion were apparent in all his actions. The Rājah suspecting this tried to soothe him by every possible means. Mean-while he sent a report of the state of affairs to Court. ### [79.3.5](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.3.5) Muhammad Ma‘sūm Khān Kābulī, and the Qāqshāls and Mīrzā Sharaf-ud-dīn Husain with 30,000 gallant horsemen, and 50 elephants and a number of boats and cannon in battle array seemed to intend to offer battle in the neighbourhood of the town of Mungīr (P. 283). The Rājah since he could not quite trust his army, which was on the look-out for the slightest change of fortune, did not deem it prudent to fight in the open, and so shut himself up in the fortress of Mungīr. Every day skirmishes took place, and the Imperial army was reduced to great distress. At this time Zain-ud-dīn Kambu, a relative of Shahbāz Khān brought by water a lac of rupees under a postal-guard, and delivered them over to the Rājah. This supported him for a few days. In the same way the Emperor sent a lac of rupees every few days, one time by the hand of Daryā Khān Ābdār, another time by Sarmadī, and another time by a son of the banker Bhagwān Dās the treasurer, and so received news each time. Of the number of the postal-guard was one ‘Abd-ul-Hay Khawwās, a handsome man without brains, son of Qāzī Sadr-ud-dīn Sambhalī (who also in a blundering sort of way used to discuss ceremonial and religious matters), he died young, and his barque of life was drawn into the whirlpool of calamity. ### [79.3.6](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.3.6) At this time Humāyūn Farmulī, a son of the celebrated Shāh Farmulī, who had received the title of Humāyūn Qulī Khān, and at the time of the discussions about the new Musalmānish customs, and the worrying and examining of men at Ajmīr, had been a witness of those dreadful pieces of work, together with Tarkhān Dīwānah fled from the army of the Rājah and joined the rebels. It so happened that during the course of the seige Bābā Khān Qāqshāl fell grievously sick, and was on the point of death. Then Jabbārī, son of Majnūn Khān Qāqshāl, who was a strong pillar of that cause (and is now in high favour in the service of the Emperor) on account of the sickness of Bābā Khān showed an inclination to be off. And so the solidity of that confederacy began to be broken up. Ma‘sum Khan Kabuli was obliged to hasten towards Bihar. And ‘Arab Bahadur went from thence by forced marches to seize Patnah and get the imperial treasury into his hands. Pahar Khan Khas-i-khail, who is generally known as Sayyid ‘Arif, shut himself up in the fortress of Patnah (P. 284). And Rajah Todar Mal sent Ma‘sum Khan Farankhudi with a force to the assistance of Pahar Khan. ‘Arab Bahadur, being unable to withstand the force opposed to him, withdrew to Kachti, a well-known zamindar (?). The Rajah and Sadiq Khan with the rest of the Amirs set off for Bihar with the intention of suppressing Ma‘sum Khan Kabuli. The latter made a night-attack on them. It so happened that he attacked the quarters of Sadiq Khan. ### [79.3.7](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.3.7) On that night one Tormah Beg, a great leader, who in conjunction with Ulugh Khan the Abyssinian had been appointed to keep guard, was slain. Ulugh Khan fell back but Sadiq Khan held his ground. Ma‘sum Khan fought bravely, and did all that was possible, but when he found that the attack was unsuccessful he retired, and became a bandit throughout that wide district. Eventually he took refuge with ‘Isa Khan, the zamindar of Orisa, who at that time by the hand of Sa‘id Khan Mughal sent to the Court two hundred and fifty elephants, and other precious gifts together with a sum of four lacs of rupees, and gold vessels, and aloe-wood, and fine linen and cloth beyond compare; and which are there to this day. Thus the whole of the province of Bihar as far as Garhi came into the possession of the imperial army. At this time the Emperor sent for Shaja‘at Khan, and his son Qayim Khan (who had a stipend as one of the musical people about Court, and was a smart and clever young man) from Sarangpur to come to Fathpur. On the road their attendants on account of bad conduct and evil goings-on, and faithlessness, and worthlessness, which are inseparable qualities of a leader of our day, killed both him and his son, and then dispersed. They say, that one day a beggar asked for something of Shaja‘at Khan, and other Khans, who were in the audience-chamber. After he had importuned them much he answered him: “My good man, the door of alms which admits you, was not made by us.” ### [79.4.1](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.4.1) After this event the Emperor appointed Sharif Khan Atgah governor of Malwah in his place, and having visited him at his quarters and received the greatest hospitality, he despatched him to that district. In this year the Emperor sent for Khan-i A‘zam from Agrah, where he had been for a long time under surveillance, and treating him with kindness sent him with 5,000 horsemen to assume the governorship of Bengal. And having sent for Shahbaz Khan from the district of the Kanti, he appointed him with a well-equipped army to assist Khan-i A‘zam, with orders that he should proceed to the confines of Hajipur and traversing the jungle of Kachiti should compel ‘Arab Bahadur to come out of that place. In this year Hakim-ul-mulk Gilani, being reckoned by the Emperor as one of those not to be trusted in matters of religion and faith, was sent, as has been already narrated, to Mekkah with a sum of five lacs of rupees, to be given as presents to the worthy among the sharifs and poor. And there he remained for the rest of his life:— “I will not move from the head of thy street, I am not the rolling-heavens, but the stationary earth.” And however much the Emperor sent for him he still remained there, and committed himself to God. ### [79.4.2](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.4.2) In this year he sent for the renowned Shaikhs from all sides and quarters, and had a private interview with each, and investigated several matters. Most of them made themselves agreeable, having a grant of some biqahs of land in view (may dust be scattered on their heads!), and indulged in flattery, and wheedling, and open blasphemy. And their real intentions broke through their cloke of dissimulation. This is the portion of the enemies \[of the Faith\]: Morals remained after the loss of Renunciation, Solitude, Trust, Contentment, Aspiration; and even that too men saw stripped from them all, and so suspicion of them crept into other quarters:— “This lot of fools are clothed in rags, They mumble some mysterious words. They have never advanced far in sincerity and purity, Though they have destroyed many a good name.” Of the number of these was Shaikh Chanildah, successor of the great Shaikh ‘Abd-ul-‘aziz, an inhabitant of the town of Siwahnah. In accordance with the Emperor’s command he went down to the ‘Ibadat Khanah and began to display and sell perverted prayers. He foretold that a certain lady of the harem would bring forth a son, but as it so happened that a daughter was born, the prophesy fell rather flat. In the same way Sayyid Hashim Firozabadi opened that kind of business with a hundred marvels; and they became the cause of discrediting former teachers. ### [79.4.3](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.4.3) But when the Emperor sent for Shaikh Muttahi Afghan Kasi from the Panjab, in obedience to his summons he came from the monastery on foot in company with the messengers, while they carried his litter behind him. At Fathpur he alighted at the house of Shaikh Jamal Bakhtyar, and sent word: “My eye has not rested on any blessed sign of the Emperor.” So the Emperor without granting him an audience sent him quickly about his business. Also Shaikh-ul-hadyah Khairabadi came to Court in accordance with a message from the Emperor, who received him standing with great respect. He had traversed the desert of Poverty with the foot of Trust and Solitude, and had not accepted any land from the Emperor. He was very intimate with the own son of Abu-l-Fath, with whom the Author at Samb’hal towards the end of the reign of Islam Shah, in accordance with the command of the famous Moulawi, the great Master Miyan Hatim, Sambhali (God have mercy on him!), read the Irshad-i Qazi, and the commentary thereon. He has now succeeded his father, and is the great authority on all knowledge and practice and Cufi-ism. When a question was asked Shaikh-ul-hadyah, he pointed to his ear and said: “I hear an exalted word!”, and the Emperor having excused him hastily dismissed him. ### [79.4.4](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.4.4) In this year low and mean fellows, who pretended to be learned, but were in reality fools, collected evidence (P. 287), that His Majesty was the Çâhib-i-Zamân, who would remove all differences of opinion among the seventy-two sects of the Islam and the Hindus. Sharif brought proofs from the writings of Mahmud of Basakhwan, that he had said that in the year 990 a certain person would abolish lies, and how he had specified all sorts of interpretations of the expression "Professor of the true Religion," which came to the sum-total 990. And Khwajah Moulana of Shiraz, the heretic of Jafrdan, came with a pamphlet by some of the Sharifs of Makkah, in which a tradition was quoted to the effect that the earth would exist for 7,000 years, and as that time was now over the promised appearance of the Mahdi would immediately take place. The Moulana also brought a pamphlet written by himself on the subject. The Shiahs mentioned similar nonsense connected with 'Ali, and quoted the following Ruba'i, which is said to have been composed by Nasir-i-Khusrou, or according to some by another poet: "In 989, according to the decree of fate, The stars from all sides shall meet together. In the year of Leo, the month of Leo, the day of Leo, The Lion of God will stand forth from behind the veil." All this made the Emperor the more inclined to claim the dignity of a prophet, perhaps I should say, the dignity of something else. ### [79.4.5](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.4.5) Meanwhile a despatch arrived from Rajah Todar Mal, stating that all this while he had kept Ma'çum Khan Farankhudi along with him by conciliatory treatment, and all sorts of expedients. But that Khwajah Shah Mansur Diwan had claimed a good deal of money due from him and Tarsun Muhammad Khan, and had written them exceedingly harsh and threatening letters and had caused them great annoyance. And, that at this critical juncture these payments were the cause of dissensions in the army. Since the exactions of Shah Mansur had several times been reported at Court, the Emperor refused him admittance, and after some days, thinking it the best thing to do, handed him over as a prisoner to Shāh Qulī Khān Muḥarram, and in his place appointed Vazir Khān, brother of Āṣaf Khān of Herāt, as Dīwān-i-kul. And to Qāzī ‘Alī Baghdādī, a heart-troubler, unlucky, preposterous, owl-like, rejected of God and mankind, he granted the honour of being his assistant, that in conjunction they might decide important cases. Glory to God! what a proper combination it was! ### [79.4.6](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.4.6) At this time they brought a man to Court, who had no ears nor any trace of the orifices of the ear. In spite of this he heard everything that was said to him, though the place of the ears was quite level. And in this year, in order to verify the circumstances of this case, an order was issued that several suckling infants should be kept in a secluded place far from habitations, where they should not hear a word spoken. Well-disciplined nurses were to be placed over them, who were to refrain from giving them any instruction in speaking, so as to test the accuracy of the tradition which says: “Every one that is born is born with a natural tendency,” by ascertaining what religion and sect these infants would incline to, and above all what creed they would repeat. To carry out this order about twenty sucklings were taken from their mothers, for a consideration in money, and were placed in an empty house, which got the name of “Dumb-house.” After three or four years they all turned out dumb, and the appellation of the place turned out prophetic. Many of these sucklings became the nurselings of mother earth:— “My mother is earth, and I am a suckling, The propensity of children for their mother is not strange. Soon will it be that resting from trouble I shall fall drunk with sleep on my mother’s bosom.” ### [79.4.7](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.4.7) In this year the Emperor sent the prince Daniyal with Shaikh Faizi, who was his teacher, and Shaikh Jamal Bakhtyar, and a number of courtiers to Ajmir. And he presented a donation of 6,020 rupees to the faqirs of that monastery. In this year Rajah Todar Mal and the other imperial Amirs passed the rainy season in Hajipur. (P. 289.) And Ma'sum Khan Farankhudi, who was in a discontented state of mind went to Jounpur without the permission of the Amirs, and broke out into rebellion. The Emperor sent Peshrou Khan, known as Mihtar Sa'adat, the head of the chamberlain department (daroghah-e-farashkhanah), with a farman to appease him, and the government of Jounpur was given to Tarsun Khan, and that of Oudh to Ma'sum Khan Farankhudi. He uttering some wild speeches like a crazy man, and considering Oudh an out-of-the-way corner of the Empire, went there and began to prepare for war. Meanwhile Mihtar Sa'adat came to Court, and again recounted how that Mulla Muhammad Yazdi had issued a fatwa authorizing rebellion and insurrection. This was the cause of Mulla Muhammad Yazdi and Mir Mu'izz-ul-mulk being sent for, as has been narrated. ### [79.5.1](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.5.1) At this time Niyabat Khan, son of Hashim Khan, Nishapuri, who at the time of the Emperor’s going to Patnah had found favour, revolted in Jhosi and Piyag, which was his jagir; and marching against Karah, which sided with Isma'il Quli Khan: and an Afghan named Ilyas Khan, who was governor of that place, slew Ilyas Khan in battle. They then laid seige to the fortress, and began to ravage and lay waste the country. The Emperor appointed Isma'il Quli Khan, Vazir Khan, and Matlab Khan, and Shaikh Jamal Bakhtyar, and other Amirs, to march against Niyabat Khan. Shah Quli Khan Muharram, and Birbar bhatfarosh, he sent to Oudh to try and appease Ma'sum Khan Farankhudi. “Approach thou now the lap of earth, thy mother, The wide-extending earth, the ever kindly,” Such instances might be multiplied indefinitely. After the departure of Vazir Khān, the Emperor released Khwājah Shāh Mansur, and reappointed him dīwān-i-kul. When Niyābat Khān heard of the despatch of this army against him, he raised the seige of Kajnūh, and went towards Gasht a dependency of the district of Patnah. The Amīrs crossed the river and quickly attacked him. He turned back to offer battle, and alone against so many Amīrs fought such a desperate battle, that imagination fails to picture it (P. 290). At first he threw their army into utter confusion, and having dismounted Shaikh Jamāl spared his life. But eventually he was put to flight, and retreated to Oudh to Ma'çūm Khān. ### [79.5.2](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.5.2) And ‘Arab Bahādur was at the same time defeated by Shahbāz Khān, and also took refuge with Ma'çūm Khān. Shahbāz Khān went in pursuit of ‘Arab Bahādur, first to Jounpūr, and afterwards to Oudh. Ma'çūm Khān, who had such a quantity of war materiel that, to use an hyperbole, he could have withstood the kings of Īrān and Tūrān both at once, and had thirty or forty banners and tails and kettle-drums in his army, and paraphernalia in the same proportion, hastened to attack Shahbāz Khān, and in the twinkling of an eye overcame him. Shahbāz Khān fled in one day a distance of forty Gosses as far as Jounpūr. But by good luck Tarsūn Muhammad Khān, who was in the right wing of Shahbāz Khān’s army, had remained hidden in the jungle, and at the moment that the troops of Ma'çūm Khān were dispersed after booty, he with a few followers seizing his opportunity charged in among his disorganized soldiery and defeated him. As soon as Shahbāz Khān heard this news, he hasted back just as quickly as he had gone, and joined the force of Tarsūn Muhammad Khān. He attacked Ma'çūm Khān a second time, and a great battle was fought in the environs of Oudh. This time Ma'çūm Khān was put to flight, and disappeared. His mother and sister and wife and son and his goods and chattels, and all his paraphernalia of pomp and power were taken as spoil. He himself fled headlong, not knowing his crupper from his reins, and took refuge in the Sawālik mountains. ### [79.5.3](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.5.3) This event took place in the month of Zī-hajjah in the year nine hundred and eighty-eight (988). At this time an organ, which was one of the wonders of creation, and which Haji Habib-ullah had brought from Europe, was exhibited to mankind. It was like a great box the size of a man. A European sits inside it and plays the strings thereof, and two others outside keep putting their fingers on five peacock-wings, and all sorts of sounds come forth. And because the Emperor was so pleased, the Europeans kept coming at every moment in red and yellow colours, and went from one extravagance to another. The people at the meeting were astounded at this wonder, and indeed it is impossible for language to do justice to the description of it. At one of the meetings the Emperor asked those who were present to mention each the name of the man, who could be considered the wisest man of the age; but they were not to mention kings, as they formed an exception. Thus Hakim Humam mentioned himself, and Shaikh Abu-l-Fazl his own father. During this time the four degrees of devotion to His Majesty were defined. The four degrees consisted in readiness to sacrifice to the Emperor Property, Life, Honour, and Religion. Whoever had sacrificed these four things possessed the four degrees; and whoever had sacrificed one of these four possessed one degree. All the courtiers now put down their names as faithful disciples of the Throne. ### [79.5.4](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.5.4) In the month Muharram of the year nine hundred and eighty-nine (989) news arrived that Mirza Muhammad Hakim on the invitation of the two Ma'sums, and at the instigation of Faridun Khan, who was his maternal uncle, and a regular leprous spot, set out with the intention of conquering Hindustan. He sent his servant Shadman over the Indus, but Man Singh, son of Bhagwan Das marched to oppose him, and slew him. On hearing the news the Mirza crossed the Indus, and encamped in the environs of Sayyidpur. Upon this the Emperor, having advanced the soldiers eight months' pay out of the treasury, and leaving the prince Daniyal with Sultán Khwajah Qtdr, and Shaikh Ibráhím the Abyssinian, as vicegerents, marched from Fathpur towards the Punjáb. At the sarái of Bád, which is fifteen cosses from Fathpur, news arrived of the victory of Shahbáz Khán. Mán Singh found in the portfolio of Shádmán three letters of Mirzá Muhammad Hakím addressed respectively to Hakím-ul-mulk Giláni, Sháh Mansúr Diwán, and Qásim Khán Mír-bahr. He sent them verbatim to the Emperor, who read them, but kept the matter to himself. At Dihli news arrived, that the Mirzá was encamped at Láhor in the garden of Mahdi Qásim Khán, and that Rájah Bhagwán Dás, and Mán Singh, and Sa'id Khán had shut themselves up in the fortress. At Pánípat Malik Sáni Kábulí, vazír of Mirzá Muhammad Hakím, who had the title of Vazir Khán, having been vexed by the Mirzá arrived at the quarters of Sháh Mansúr, and got him to introduce him at Court. ### [79.5.5](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.5.5) Since there had not been in times past any such manifest intimacy and connection between these two persons, the absence of Sáni Khán from the Mirzá at such a juncture seemed to the Emperor to be accounted for by some design on the part of the Mirzá, and as not being devoid of interested motives, so it confirmed his previous suspicions of Khwajah Sháh Mansúr. Accordingly he had him arrested and showed him the letters. However much he swore to his own innocence it did him no good, for it is an acknowledged principle, that “A denial on oath is no proof of innocence.” In the neighbourhood of Sháhábád Malik ‘Alí, brother of Qází ‘Alí, who is now Kotwál of Láhor, sent to the Court in one parcel two obscure letters. One was addressed to Sháh Mansúr from one Musharraf Beg, who was a servant of Sháh Mansúr. The second was from a person, whose identity was suspected, containing an account of his interview, first with Farídún Khán, and secondly with the Mirzá, and how the Mirzá had settled the affairs of a certain parganna, which was either known or suspected. And this much became known by inference and conjecture, that Sharaf Beg, a servant of Sháh Mansúr, who was Shikdar on his behalf in the parganna of Firozpur, thirty cosses from Lahor, had written to his master: “I have had an interview with the Mirza through the intervention of Faridun Khan, he has sent his agents everywhere, but he has exempted our parganna.” And suspicion became a certainty. ### [79.5.6](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.5.6) Most, nay all, of the Amirs, who had received many annoyances from Shah Mansur, were longing for his fall. With one consent they exerted themselves to secure his execution. In the morning the Emperor ordered the Captain of the guard to hang him on gallows at the Manzil of Kajh-kot. His numerous oppressions of the people formed the halter round his neck, and may it remain clinging there till the day of Resurrection. “Beware of the service of kings, for they pride themselves on giving an answer in peace, but they think nothing of cutting off your head in punishment:— Be of good cheer, for no tyrant Completes his course in peace.” The Emperor came by way of Sarhind to Kahlnor and Rohtas, and reached the Indus. When the Mirza heard this news, he crossed the river of Lahor, and turned his reins back to Kabul. And so the mystery of the verse: “On that day shall a man flee from his brother” became manifest. In the month of Rabi'us-sani of this year the Emperor ordered to be built on the banks of the Indus, which is generally known as the Sind-sagar, a fortress, which he called Atak Banaras, to distinguish it from Katak Banaras. From this place he sent the prince Sultan Murad with Qulij Khan and other Amirs to Kabul. And prior to this he had sent Man Singh with a body of Amirs towards Pashawar. ### [79.6.1](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.6.1) At this time the Mirza sent Khwajah Abu-l-Fazl Naqshbandi, and Muhammad ‘Ali Diwanah as ambassadors to the Court to sue for pardon for his offences. The Emperor sent back with them Haji Habib-ullah with the message : “ Forgiveness is conditional on repentance for what is past, and an oath for future conduct, also on your sending to the Court your sister, who is married to Khwajah Hasan.” The Mirza said to Haji : “ Khwajah Hasan will not agree to sending my sister, for he has taken her away to Badakhshan. But I am very sorry for what I have done : — I have repented, and am sorry for what I have done, Call me no more a Kafir, for I am become a Muslim.” ### [79.6.2](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.6.2) On the 15th of Jamada’s-sani having crossed the river Indus the Emperor sent Khwajah Nizam-ud-din Ahmad in haste to Jalalabad to the prince Shah Murad and the Amirs, with the request : “ Please send me your advice.” They replied : “ The best thing you can do is to come as quickly as possible.” And both Nizam-ud din Ahmad, and Haji Habib-ullah came together from that place, and at Pashawar gave each his own message to the Emperor. Nizam-ud-din Ahmad said : “ Although the Amirs in their usual talk say : ‘We ourselves are sufficient’; yet in the language of present facts they say : ‘Victory follows on the footsteps of the Emperor.’ ” Accordingly the Emperor left the prince Sultan Salim with Rajah Bhagwan Das and Qazi ‘Ali Mirbakhshi in the camp, and travelling express at the rate of twenty cosses a day arrived at a place called Surkhab, fifteen cosses from the camp of Prince Murad. Then Mirza Muhammad Hakim at seven cosses from Kabul, at a place called Khurd-kabul had a severe engagement with his nephew, who was like the king’s son in the game of great chess. The Mirza at last took to flight with the intention of taking refuge with Abd-ullah Khan Uzbek. Prince Murad entered Kabul. ### [79.6.3](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.6.3) The day before the action Faridun Khan had attacked the rear of the Prince’s army, and had slain many men. He had plundered the treasury of Qulij Khan and the other Amirs, and carried off much spoil. Haji Muhammad an Ahadi, who had preceded the Emperor by means of postal-relays, arrived on the spot just as the plundering was going on. When he saw what had happened, he returned to Surkhab and told the tale to the Emperor in an incoherent manner, and caused him much annoyance. The next day, as the Emperor was recommencing his march, news of the victory was brought. On the tenth of the month Rajab the Emperor entered the fortress of Kabul. He spent a week enjoying himself in the gardens of that city. When he enquired of some trusty followers of Mirza Muhammad Hakim the history of the affair of that letter to Shah Mansur, and examined closely into the matter, he found out that Karam-ullah, brother of Shahbaz Khan together with other Amirs had concocted all this forgery and deception, and that the last letter also, which had been the cause of his being put to death, was a forgery of the Amirs. So the Emperor was very much grieved about the execution of Shah Mansur: — “Thy noble death, which was intended \[by God\], Was brought about by the instrumentality of man.” But that repentance was like the drinking of the elixer by Sohrab. ### [79.6.4](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.6.4) The Emperor sent Latif Khwajah Mir shikar to the Mirza to tell him that his offences were forgiven, and so prevented his taking refuge in the territory of the Uzbeks. Mirza Muhammad Hakim took in his presence an oath of allegiance, and executed an engagement, which he sent by ‘Ali Muhammad Asp along with him to the Court. His Majesty conferred Kabul upon Mirza Muhammad Hakim, and leaving the army he returned quickly to Jalalabad, where there was a large encampment. At this time Khwajagi Muhammad Husain, brother of Muhammad Qasim Khan Mir bahr, who was one of the confidential Amirs of the Mirza, came and did homage to the Emperor. From Jalalabad he sent an army to plunder and lay waste the mountain district of Kator, which is a well-known stronghold of Kafirs, and then stage by stage he marched to the Sindsagar, which he reached on the twelfth of Sha‘ban. There he crossed over and transported his whole army by a bridge in one day, and by successive marches went quickly to Lahor, where he arrived in the latter part of Ramazan. ### [79.6.5](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79.6.5) He again committed the government of the Panjab to Sa'id Khan, and Rajah Bhagwan Das, and Man Singh. And with a view to making inquiry into the management of the grant-lands of that province, he appointed a Qadr to each Doab. These were Mulla Ilahdad of Amrohah, Mulla Ilahdad Nabawi of Sultanpur, Mulla Shah Muhammad of Shahabad, and Mulla Sheri the poet. The first and fourth were remarkable for their good-heartedness, and the second and third for their bad-heartedness. And Mulla Shah Muhammad wrote a mandate to Shaikh Ishaq Kakawi, a holy and God-fearing sage, with such pomp, that \[you might apply to it the verse\] "Our people obey God’s preacher!" And Shaikh Faizi he appointed Qadr of the Doab. And Hakim Humam, and Hakim Abu-l-Fath the Qadr of the metropolis, he sent to the other side of the Ganges. When His Majesty arrived at Panipat, Shahbaz Khan (who during the Emperor’s absence had more suo turned the whole of the imperial dominions right away from Garhi to the Panjab into people's jagir, and had given to any one any post that he wished for) arrived at that station with great magnificence, pomp, and circumstance to pay homage to the Emperor. When His Majesty enquired the cause of all this bravery, he replied: “If I had not thus won over the soldiery, they would have revolted with one consent. Now the empire is yours and the army is yours. You may give what you like to whom you will, and take away appointments and jagirs from whom you please”:— _First 40 of 251 passages. [Read on](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79)_ --- Source: [https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79](https://indike.org/pramana/in.darkages.general.muntakhab-al-tawarikh~en-ranking-lowe-haig.79) · Pramāṇa