After this ascended* the throne* of sovereignty, and by his justice and liberality adorned the world with fresh lustre and glory, and sent rewards to Samarqand, ‘Irāq, Khurāsān and Kāshghar. He also despatched offerings* to the sacred cities of Makkah and Medīnah, and to the holy places of pilgrimage, and sent off gold beyond price to all the inhabitants of Badakh-sh ān and Kābul, to each its separate store, from the vast treasuries of Hindūstān. He converted the world into a rose garden. The Amīrs of Hindūstān, notwithstanding his conciliatory behaviour and efforts to improve* their fortunes, did not yield obedience to him, but behaved like unruly savages,* and took to fortifying themselves in their fortresses and estates,* while Qāsim Sanbalī in Sambal, and Niām Khān in Baiāna, and Ḥasan Khān Mīwátī in Alwar, and Tātār Khān Sārang Khān* in Gwāliār, took refuge in their respective fortresses. Itāwa was held by Qub Khān, and Kalpī by ‘Ālam Khān, while Qanauj and all the eastern districts were in the possession of the Afghāns, who, in the reign of Sulān Ibrahīm also, had refused to own his sway,* and* having raised the son of Bihār Khān to the throne, gave* him the title of Sulān Muḥammad; his empire extended as far as Bihār, and Naṣīr Khān Lūhānī and Ma‘rūf Farmalī and other powerful Amīrs gave in their allegiance to him, while a slave of Sulān Ibrāhīm named Marghūb, having fortified the township of Mahāwan, which is situated at a distance of twenty krohs from Āgra, on the far side of the river Jamna, refused to own him as king.

Accordingly troops were detailed by Bābar Pādishāh to conquer these countries, and Fīroz Khān, and Sārang Khān,* and Shaikh Bāyazīd, the brother of Muṣafā Farmalī, with other Afghāns coming and tendering their submission, were given jāegīrs.* Shaikh Khūran who was one of the Hindustānī Amīrs, and also one of their most accomplished men,* being unrivalled in the art of music, came with his whole following and had an interview (with Bābar) in the Doāb.

The territory of Sambal was conferred as a jāegīr upon Shāh-zāda Muḥammad Humāyūn Mīrzā. The Amīrs seized Qāsim Sanbalī and sent him to Bābar, while another body of men had been sent against Baiāna, and had besieged Niām Khān, keeping him closely invested. In this year also Rānā Sānkā having wrested the fortress of Khandār,* which is in the vicinity of Rantanbhūr, from Ḥasan son of Makhan, was in possession of it; and Shāhzāda Muḥammad Humāyūn Mīrzā,* with a party of Amīrs who had been appointed* to capture and hold Dholpūr, were ordered to proceed against a body of Afghāns of the Lūhānī faction who were close on fifty thousand, and had advanced beyond Qananj. Both Saiyyid Mahdī Khwāja, and Muḥammad Sulān Mīrzā, who had been ordered to capture Itāwa,* joined the retinue of the Shāhzāda,* who brought into subjection the whole of the eastern districts as far as Jaunpūr. In the meanwhile Rānā Sānkā and Ḥasan Khān Mīwātī raised to the throne one of the sons of Sulān Sikandar Lodī, named Sulān Muḥammad, with the title of Pādshāh, and started on an expedition against the territories of Bābar with a large following and vast* army. Marching by way of Basāwar* they arrived in the neighbour­hood of Faṭhpūr, otherwise known as Sīkrī.* Nizām Khān, the Governor of Baiāna made representations to the Court of Bābar and gained a certain degree of influence. Rafī‘u-d-Dīn Ṣafwī, who was one of the most powerful Saiyyids of Balkh,* and the chief* of the traditionists, and who, having come to Hindūstān in the reign of Sulān Sikandar Lodī, had been given the title of Ḥaẓrat-i-Mu-qaddas (His Holiness), came and had audience of the Sulān and tendered his service. Tārtār Khān Sārang Khānī also, after that Rānā Sānkā seized the fortress of Khandhār, and the infidels had got the upper hand, first of all sent a representation to King (Bābar) saying, I intend to surrender the fortress of Gwāliār; but when Khwāja Raḥīm* Dād and Shaikh Khūran and a further party also arrived, he was ashamed (of this weakness). This party then, by the guidance of Shaikh Muḥammad Ghau, who was un­rivalled in his time, and was the chief authority on the science of da‘watu-l-asmā,* entered the fort by some skilful stratagem and took it from Tātār Khān whether he would or no, and sent him ^339. into the presence of Bābar Pādishāh. In just this same way also Muḥammad Zaitūn the Afghān gave up the fort of Dholpūr to* the Amīrs of Bābar, and coming in had an interview with the King. In the meanwhile, Rānā Sānkā* had arrived on the confines of Baiāna and was doing damage to the country, and had, after a halt of a few days, reached Fatḥpūr; Bābar Pādishāh, with a small body of the soldiery which he had with him, left the capital of Āgra with the object of engaging him in battle. He also wrote* a despatch to summon Shāhzāda Muḥammad Humāyūn Mīrzā, ordering him to leave Jaunpūr in charge of certain eminent Amīrs, and to come himself with all speed to take part in that war; the victorious Prince, having taken the country of Ḥarand* and Bihār from Nasīr Khān* Luhānī, and having appointed Khwāja Amīr, Shāh Ḥasan and Amīr Junaid Birlās to the government of Jaunpūr, proceeded by way of Kalpī, and by adopting measures partly peaceful and partly warlike, brought over ‘Ālam Khān the governor of that place,* and made him one of his adherents. He lost no time in attaching himself to the king's service, and was granted many royal favours.

At this same time, that pattern for the great* and noble, Khwāja Khāwind Naqshbandī arrived from Kābul, and the Amīrs sitting in council determined by a majority, that, seeing that the army of Rānā Sānkā is currently reported to exceed in multitude the ants and locusts, it appears advisable to strengthen the fortress of Āgra, and that, leaving it in charge of a garrison, the sovereign of Islām should proceed in his own excellent person towards the ^340. Panjāb, and wait for the development of unseen events. The king did not agree to the decision of this council, but girded up his loins to carry into effect his intention of a jihād, and setting his heart upon martyrdom, marched in the direction of the field of Fatḥpūr and made this project the aim and object of his ambition.*

Verse.

Since the soul must of necessity at last leave the body,
This is best, that, when the time comes, it should at least
depart with honour.
The end of the world is this, and nothing more
That after a man's death, his name should remain.

The Amīrs also, placing their hands upon the sacred word, (the Qur'ān), swore an oath to renew their compact and carry out their intention of making war upon the infidels, for the exaltation of the sublime creed,* and the promulgation of the glorious law, deeming the field of battle to be a joyful assembly, and doing full justice* to the claims of manliness in such a way as the eye of time had never before witnessed, and after many strenuous efforts the standards of Islām floated bravely on high, while the banners of infidelity were laid low. In the thick of the fight an arrow found its way to the forehead of Ḥasan Khān Mīwātī, who was an infidel who used the Kalimah; they cast him into a well and took to flight, while he fell into the well of Hell, although a certain Mīwātī,* a jogī* in form and appearance, in the year 960 H., after the death of Salīm Shāh Afghān Sūr, raised a rebellion in Mīwāt, and called himself* Ḥasan Khān, and mentioned certain of the secret signs to the Mīwātīs, still, a certain number acknowledged him. The composer of this Muntakhab (selection) also, in the year 965 H. (1557 A.D.) saw him* in Āgra, but no signs of nobility or authority were visible in his features,* and the late Khān-i-Khānān Bairam Khān used to say, that Ḥasan Khān Mīwātī* was a man who commanded a large following,* and was of kingly appearance, and had a poetical temperament. His poems are well known; but this mannikin* resembled* an uncouth rustic, his appearance was ex­tremely repulsive.* God forbid that this wretch, should be that Ḥasan Khān.

After some time certain of the Khānzādas of Mīwāt moved ^341. by indignation and jealousy put him to death. A short time after this* victory, that gallant king was attacked by a severe illness, and after that he had reached the age of fifty years, he departed from this transitory world to the eternal realms in the year 937 H. (1530 A.D.).