[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [Mughals (1526–1857)](https://indike.org/pramana/in.darkages.mughal) › [Akbar (1556–1605)](https://indike.org/pramana/in.darkages.mughal.akbar) › [Akbarnāma](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama) › [The Akbarnama (H. Beveridge), vols. I–II](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge) › 376.2 # The Book of Akbar 376.2 The Akbarnama (H. Beveridge), vols. I–II 376.2 - **Language:** English ### [376.2.1](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.376.2.1) Meanwhile news came that M. Beg had been killed, and that Pīr Muhammad Khān had collected an army and was preparing for war. The story of this catastrophe is that the Mīrzās had on their march to Khurāsān advanced to near the Cūl-i-Zardak (the brownish desert ?) which is known by the name of San’ Cirek, and had passed the Casma-i-Gazarin, and were purposing to go on still further when the news came that M. Beg had left Pir Muhammad Khan’s house after finishing a great piece of work, when at a sign from Pir Muhammad Khan, Khusri had killed him with a sword. (Pir Muhammad’s view was) “what weakness is there in us that we should give up our own territory,” and his whole intention in proposing peace was to procrastinate, and to collect his forces. Now that assistance had come he had marched across country and headed the Mirzās. When the Mirzas heard this news they took counsel among themselves. Men of experience said that the proper course was to bend round qurib shuda) and make a rapid march to the shrine (Ribat) of Mir Rizadar. The Uzbegs would be left behind. If it should come to a fight that too would be advantageous. But to march on to meet them was in no way expedient. The Mirzas did not accept this opinion and went on to meet the enemy. ### [376.2.2](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.376.2.2) The Uzbegs with great dexterity struck the bank of the Casma-i-Gazaran, which has a winding course and dug trenches, and constructed a wall in front of their position, and having lined them with musketeers and archers remained ready for battle. The Mirzas quickly put their troops into fighting order and were approaching the spring (sar-i-casma) in ignorance of the fortification; M. Sulaiman coming by the low ground near the river, and M. Ibrahim by the upper route. M. Sulaiman advanced against the enemy but could make no impression. As he did not know what to do he retreated, and perceived that to go on towards Khurasan and its neighbourhood would lead to nothing but his being captured. Then he turned round and by great management got out of the ravines (jarha), and passing the enemies’ rear (arqa,—the back, the rear, Turki) went on to the desert (dasht-i-cul) which is on the side of Badakhshan. Many of his men perished. M. Ibrahim came to the spring and attacked, but could make no impression. He drew bridle and stopped, and many of his men were killed by bullets and arrows. Muhammad Quli Shighali ran up to him and said, “What time for standing is this? Your father has got out.” The Mirza asked his own people what they advised. Many of his warriors said, “It will be very difficult to get out. ### [376.2.3](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.376.2.3) The proper thing is to fight in this very place and see what the result will be.” Muhammad Quli spoke roughly and said, “It is a fixed principle with military men that whenever soldiers have gone a bowshot away from the enemy it is difficult to come to close quarters with him again. Why do you unnecessarily bring the Mirza into destruction.” After much talk the Mirza came out from that place and proceeded to retreat. He fell into the enemies’ country and many of his men dispersed. He shaved his head and face and went on with a few men, thinking that in this way they might perhaps get out. When they had gone some way their horses became tired out. They took to their feet and marched for two days more. Then getting ponies they came to a village in order to get something to eat. Meanwhile the brother of Kul Kafir recognised the Mirza and arrested him with the aid of the villagers and took him before Pir Muhammad Khan. He confined him for some days and spoke of releasing him. The impure wretches of Transoxiana came in numbers to visit the Mirza on account of a similarity of disposition. Pir Muhammad Khan grew suspicious and hastened to put him to death. The chronogram of this occurrence was Kirak kusht (Kirak killed, 967) Karak was the name of an executioner. M. Sulaiman found the chronogram Ko nakhl-i-umed-i-pidr (“where is the sapling of a father’s hope,” 967). Two days before this event M. Ibrahim composed an ode (qasida) of which the opening lines were— ### [376.2.4](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.376.2.4) Verse. I went to the land of regret like a tulip with a scar on my heart, At the resurrection I’ll rise from the clay with a scarred heart ! A wonderful thing was that before this march M. Ibrahim was always troubled about a dream which he had had, and was divided between fear and hope. M. Ibrahim used to describe the dream as follows: “One night I came to wait upon H.M. Jahanbani Jinnat Ashiyani. I was gazing on his beautiful countenance, and was in a reverie, being much in contemplation of the Divine halo. From time to time a longing to have his features took possession of my heart. One night I saw myself in a dream, possessed of his features, and was rejoicing thereat, but when I put my hand on my beard and eyebrows, I found that they were all rotten and came to pieces, so that in a short space of time I had no beard, or eyebrows or eye-lashes. I awoke grieving at this, and the sorrow for it will not leave me. It appears that some harm will come to me.” ### [376.2.5](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.376.2.5) When M. Sulaiman had crossed the ravines (jarhā) he went towards Badakhshan by way of Wakhsh and the desert of Mahmūd. With a few men he came amongst the people of the Hazārajāt and had to fight. He gave proof of courage and went on attacking, whatever loss he incurred (kushta kushta). Two and thirty times they blocked his progress. He personally fought and gained deliverance. When he reached Badakhshan, he got the news of the Mirza’s mishap. The gates of sorrow were opened on his days. Especially did Haram Begam, the daughter of Sultan Wais Qibcaq and mother of the Mirza fall into prolonged sorrow. She put on blue clothes and wore them as long as she lived. One of the eloquent recited this quatrain— Verse. Ah, ruby of Badakhshan, thou has gone from Badakhshan, Thou wentest shining from the protection of the sun; Thou wert in the world like Sulaiman’s ring, Alas, thou hast gone from Sulaiman’s hand. ### [376.2.6](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.376.2.6) Assuredly whoever fails to recognise the power of the lord of the age, and becomes intoxicated with the heady wine of the world, will see such days. This is the first stage that has been reached. Give ear to me, for among the occurrences I shall describe the downfall of M. Sulaiman, so that the wise may take warning. The brief statement now is, that on the day when Mun‘im Khan, the Khan-Khanan gave his feast the ambassadors were introduced. And when the protestations, the laments and the apologies for crimes of the Mirza had been made known, the heart of the Shahinshah, which is an ocean of kindness, accepted the excuses, and after making kind inquiries he expressed compassion for the Mirza. He used lofty utterances, and the whole of that joyful day was spent in mental and physical pleasures. During this auspicious year a large number of aspirants left their homes and came to prostrate themselves at the threshold of fortune, being attracted by the reports of the justice and liberality of the Khedive of the age. They succeeded in their objects and made the eulogium of H.M. the Shahinshah the amulet of their faith and fortune. Among them came the blessed feet of that bowl of knowledge and deposit of truths—Khwaja Abdu-shahid, the son of Khwaja ‘Abdulla, who is known as Khwajagan-Khwaja, who again was the son of Khwaja Nagiru-d-din Ubaidullah, who is known as Khwaja Ahrar. Khwaja Abdu-shahid had external accomplishments and also internal gifts. ### [376.2.7](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.376.2.7) He obtained the exultation of joining the sublime assembly, which is an auspicious elixir of things temporal and spiritual, and H.M. the Shahinshah who was inwardly a student in the Divine school, came forward with reverence and did him honour. That reservoir of instruction, Maulana S‘aid Turkistani, who was at the head of the learned men of Transoxiana, and who had spent a lifetime in the society of Maulana Ahmad Junaid also made the acquaintance of H.M. the Shahinshah. The Maulana also was imbued with inward knowledge. Though he had not plunged so far into the niceties of Divine wisdom, or into physics and mathematics, yet he had attained a high rank in those sciences which are current in Transoxiana, and had not made his knowledge a cause of trouble and disturbance. At this auspicious time, when the management of political and financial affairs and the expansion and contraction of the affairs of the Sultanate were illuminated by the radiancy of H.M. ### [376.2.8](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.376.2.8) Shahinshah’s supervision, various ranks of men and skilful persons of every country came and were successful spiritually and temporally. By the felicity of the attention of God’s shadow the transactions of the Sultanate took an upward course. The market of administrations became brisk. A lofty foundation was given to faith. The world’s springtime became more adorned. The masters of religion received support. Slanderers lost their trade. Worshippers of the creature received eyes to see with. The morning of auspiciousness breathed for the worshippers of God. The real world became revealed. The outer world acquired splendour. --- Source: [https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.376.2](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.376.2) · Pramāṇa