Next day 'Alī Qulī Khān sent his mother, and Ibrāhīm Khān and some noted elephants such as Bāl Sundar and Acapla (?)* and others by Mir Hādī Niām Āqā. He also sent Ḥājī Khān Sīstānī who was a sort of prisoner. The Khān-Khānān and Khwāja Jahān left the army on the river-bank, and, taking with them 'Alī Qulī's mother, Ibrāhīm Khān and the presents, proceeded to court.

The Khān Khānān had a sword and shroud hung round Ibrāhīm Khān's neck, and had his head and feet bared, and so brought him into the Presence. Through his intercession the pen of forgiveness was drawn over the varied offences of those ill-fated ones. The holy tongue dropped these words: “Though it is plain that these evil-starred ones will not adhere to their promises, yet as we love to please you, their offences have been forgiven. Their fiefs will be given to them as before, but so long as the imperial standards are in this neighbourhood for the purpose of hunting and recreation, 'Alī Qulī Khān must not cross the Ganges to this side. When the court is established at Agra, their agents will come and get the patents for their fiefs put in order. They will thereupon enjoy their fiefs in accordance with the orders that shall be passed.” The Khān-Khānān was exalted to the pinnacle of glory by the royal favour, and an order was issued that the sword and shroud should be removed from Ibrāhīm Khān's neck. The good news of pardon were* conveyed to 'Alī Qulī Khān's mother, who was in the Shāhinshāh's harem and had cast her face into the dust of lamentation, and was waiting for the royal forgiveness. As the transactions of those unworthy wretches were hypocritical—as is not unknown to the acute and intelligent—the world-adorning Deity willed that the evil inner nature of these ingrates might be impressed on the simple-minded.

Some days after they had the bliss of doing homage, news came of the battle of Mīr M'uīzzu-l-mulk and the other great officers. The particulars of this occurrence are that when Bahādur Khān and Sik­andar Khān had, at the instigation of 'Alī Qulī Khān, stirred up the dust of strife in Sarkār Sarwār,* a large force suddenly arrived from the imperial camp. On hearing of this they got confused and lost courage and had recourse to deceit and fraud. They sent a message to Mīr M'uīzzu-l-mulk and the other officers asking how it was reason­able to suppose that they were going to oppose the imperial forces and engage in battle. Their desire was that they (i.e., the imperial officers) should be the intermediaries for cleansing their offences, and they were sending to court noted elephants which had come into their possession by the king's good fortune, and were such as H.M. loved. And when it appeared that their faults had been washed by the limpid waters of forgiveness, which flowed from the sea of his graciousness, they too would come and ask for pardon. As Mīr M'uīzzu-l-mulk and the other officers knew the deceitfulness of the set, they rejected their overtures (lit. put the mark of rejection on the forehead of the wish of those wretches) and wrote in reply that the record of their crimes was not of a nature to be expunged from the register of time save by the bloody deluge (ūfān) of the shining sword. Bahādur Khān again sent a message to Mir M'uīzzu-l-mulk and requested that they should have an interview and discuss matters face to face. Mīr M'uīzzu-l-mulk agreed and came out of his camp with a few followers. Bahādur Khān also came out from his, attended by a few men, and embraced the Mīr. Proposals on both sides were submitted, but as deceit was patent on the foreheads of the contumacious, peace was not established, and the time passed in futile talk.

When the state of the matters was reported to H.M., he issued an order that Lashkar* Khan and Rāja Todar Mal should join the army with his men. If they considered that fighting was the proper course, they were to take part; if it seemed advisable to accept the petitions of the rebels, they were not to allow them to despair of the royal clemency. When these two loyal servants arrived with their troops, they at once sent a message to the rebels to the effect that if their protestations of devotion, etc., were genuine they should honestly proceed to court. Otherwise, it was not manly to waste time and to put their hands to deceit. As their hearts and their tongues were not in accord, they were not guided aright. They waxed still bolder in their contumacy near Khairābād,* and as the imperial army was not aware of the intreaties of 'Alī Qulī and of the graciousness announced by the Shāhinshāh, and also as the first body of troops had displayed indifference to fighting, the Rajah* and Lashkar Khān determined upon war and drew up their forces. The centre was officered by Mīr M'ūīzzu-l-mulk, Itmād Khān Khwājasarā (eunuch), Mīr 'Ali* Akbar, Rājah Todar Mal, Lashkar Khān, Daulat Khān Faujdār and others; the right wing by Qīyā Khān, Ḥasan Ākhta, Sher Sultān, Rajah Mattar Sen, Karamsai*(?), Mihr 'Alī son of Ustād Yūsuf and others: the left wing by Bāqī Khān, Shāh Budāgh Khān, Maalib* Khān, Fattū, Nāṣir Qulī Uzbeg and others. The vanguard was under Muḥammad Amīn Diwāna, M'āṣūm Khān Farankhūdī, Qatlaq Qadam Khān, Shāh Fanāī, Ṣad Raḥamat Uzbeg, Qalmāq Bahādur, and others. The reserve-vanguard (iltmish) was under Khān 'Aālam, Hindū Beg Moghal, Rai Sāl* Darbāri, Rai Patr Dās, Dāūd Khān Faujdār, and others. On the other side the rebels were in three bodies: one under Bahādur Khān, one under Iskandar Khān, and one under Muḥammad Yār, brother's* son of Sikandar. This last was in the van. A hot engagement ensued. The enemy's vanguard had the advantage somewhat, when the reserve-vanguard showed courage and drove it off. Muḥammad Yār was killed and many others of the enemy perished. Sikandar, who was behind the vanguard with a chosen force, turned and fled, followed by the victors who slew whomever they reached, until they came to the bank of a black piece of water.

Sikandar, in fear of his life, cast himself into the black water and brought out his head from the black earth* (sīāh). Many of his best soldiers went down in that slough of darkness. The vic­torious troops, who had pursued Sikandar, dispersed in order to plunder the fugitives. Bahādur Khān was in ambush with a body of men and came upon the left wing at this time of seizing and snatching. A battle took place and Shāh Budagh Khān fell from his horse, and was made a prisoner. His son 'Abdu-l-matalib did not obtain the glory of good service, and Nāṣir Qulī and a number of ingrates strewed the dust of faithlessness on their heads and joined the enemy. Bahādur drove off the force and then proceeded against the centre. The centre, without fighting, let fall the thread of war from its hand and chose the disgrace of flight. Muḥam­mad Bāqī Khān* withdrew himself under the pretext of guarding the baggage, and sundry persons from hypocrisy and treachery did not fight and turned their backs. Owing to their misconduct the army which had conquered was defeated. Rajah Todar Mal, Qīyā Khān, 'Itmād Khān and the men of the reserve-vanguard gathered together and stood their ground, but as the army was in confusion there was not a successful result. This was the consequence of pre­sumption!

Those misunderstanding ones did not perceive with what perfect knowledge the Lord of the Age had directed a conciliatory course. Whoever acts in this way has himself to thank for the result.* Next day the dispersed soldiers reassembled and proceeded towards Qanauj. The leaders sent representations descriptive of what had occurred. H.M., who is a mine of clemency, passed over such grave offences, inasmuch as he had lately overlooked other offences, and sent for the officers. Those who appeared to have behaved with insincerity remained in disgrace and were debarred from the bliss of doing kornish, while the sincere were, in spite of the condition they were in, rewarded by special favours.