The Book of Akbar 99: Verse. If you listen to the tale of Mary, Believe the same of Alanquwa.

99

But the world-fashioning Creator who from their inception brings all his works to their final accomplishment, effects His purposes by means of the contradictions and oppositions of His beautiful and His terrible Attributes (asmā, lit. names). Accordingly there is a section of mankind of lofty intelligence, right judgment, exalted thought, sublime power and correct thinking, whom He hath placed apart and whose condition He advances day by day. So also there is a multitude of human shapes, purblind, feeble of apprehension, crooked in thought and of evil imaginations, void of usefulness, whom He hath marked out and whom He keeps in a state of perturbation. And although the cup of His designs may be filled in either of these ways, yet there are many contrivances involved in the combination. Accordingly darkness is united with light, bad fortune with good, adversity with prosperity and the wicked and blackhearted are always putting forward stones of stumbling. But soon they are disgraced spiritually and temporarily and depart to the street of annihilation.
This brilliant event is an illustration of the above, for when such a wondrous thing occurred, evil thoughts arose in the hearts of the short-sighted dullards and worshippers of externals who had no share in real merit and were far from the grace of Divine knowledge. That enthroned vestal (Alanquwa), out of her perfect benevolence, did not desire that these blind wretches should remain caught in the slough of this thought and so apprized her nobles of the matter. She intimated that “if any dullard or simpleton, unaware of the wondrous power of God and the forms of Divine decrees, fall into the misfortune of evil thoughts and sully his mind's mirror with the rust of wicked imagination, he will for ever and ever abide in distress and loss. It is better then that I clear the courts of their intellect of such confusion. For this purpose, it is necessary that awakened-hearted truth-knowers and trusty persons of sincerity watch by night around the tent, so that the darkness of suspicion and doubt caused by the blackness of their hearts may by the light of Divine events and the beholding of hidden radiances, be changed into illumination and that evil thoughts may pass from their turbid minds.” Accordingly several wakeful and prudent, keen-sighted watchers were placed around the tent and like night-burning stars, they closed not their eyes. Suddenly in the middle of the night, which was the time for the descent of Divine mercies,— a shining light, like moonlight,—just as the lady, the curtain of chastity, had thought came down from on high and entered the tent. A cry was raised by the watchers. For a little while, people were stunned and their vain thoughts and evil imaginations were exorcised.
When the period of pregnancy was fulfilled, Alanquwa bore three noble sons. The first was Buqun Qanqi from whom the Qanqin tribe is descended; the second was Yusuqi Salji from whom the Saljiuts are sprung. The third was Buzanjar Qaan. The descendants of these nobly-born ones are called Nairun, i.e., light-produced and are considered to be the noblest class among the Mughuls.