After the Namáz-i ishrák, he went through various business: he paid each man separately, mustered his old troops, and spoke to the newly-enlisted men himself, and questioned the Afgháns in their native tongue. If any one answered him accurately in the Afghán tongue, he said to him, “Draw a bow,” and if he drew it well, he would give him a salary higher than the rest, and said, “I reckon the Afghán tongue as a friend.” And in the same place he inspected the treasure which arrived from all parts of the kingdom, and gave audience to his nobles or their vakíls, or to zamíndárs, or to the envoys of the kings of other countries, who came to his victorious camp; or he heard the reports which came from the nobles who were his 'ámils, and gave answers to them according to his own judgment, and the munshís wrote them. When two hours and a half of the day were over, he rose up and eat his breakfast with his 'ulama and holy men, and after breakfast he returned and was engaged as before described till mid-day. At mid-day he performed the kailúla (which is a supererogatory act of devotion), and took a short repose. After his rest he performed the afternoon devo­tions in company with a large assembly of men, and afterwards employed himself in reading the Holy Word. After that he spent his time in the business described above; and whether at home or abroad, there was no violation of these rules.

The rules for the collection of revenue from the people, and for the prosperity of the kingdom, were after this wise: There was appointed in every pargana,* one amír, one God-fearing shikkdár, one treasurer, one kárkun to write Hindí, and one to write Persian; and he ordered his governors to measure the land every harvest, to collect the revenue according to the measure­ment, and in proportion to the produce, giving one share to the cultivator, and half a share to the mukaddam; and fixing the assessment with regard to the kind of grain, in order that the mukaddams, and chaudharís, and 'ámils should not oppress the cultivators, who are the support of the prosperity of the kingdom. Before his time it was not the custom to measure the land, but there was a kánúngo in every pargana, from whom was ascertained the present, past, and probable future state of the pargana. In every sarkár he appointed a chief shikkdár and a chief munsif, that they might watch the conduct both of the 'ámils and the people; that the 'ámils should not oppress or injure the people, or embezzle the king's revenue; and if any quarrel arose among the king's 'ámils regarding the boundaries of the parganas, they were to settle it, that no confusion might find its way amongst the king's affairs. If the people, from any lawlessness or rebellious spirit, created a disturbance regarding the collection of the revenue, they were so to eradicate and destroy them with punishment and chastisement that their wickedness and rebellion should not spread to others.

Every year, or second year, he changed his 'ámils, and sent new ones, for he said, “I have examined much, and accurately ascertained that there is no such income and advantage in other employments as in the government of a district. There­fore I send my good old loyal experienced servants to take charge of districts, that the salaries, profits, and advantages, may accrue to them in preference to others; and after two years I change them, and send other servants like to them, that they also may prosper, and that under my rule all my old servants may enjoy these profits and advantages, and that the gate of comfort and ease may be opened to them.”

And this amount of forces fully equipped and stored came yearly to the king's presence. His whole army was beyond all limit or numbering, and it increased every day. The rule regarding the army for guarding the kingdom from the disturbances of rebels, and to keep down and to repress contumacious and rebellious za-míndárs , so that no one should think the kingdom undefended, and therefore attempt to conquer it, was as follows: Sher Sháh always kept 150,000 horse and 25,000 footmen, either armed with matchlocks or bows, present with him, and on some expeditions took even more with him. Haibat Khán Níází, to whom the title of 'Azam Humáyún had been granted, had one force con­sisting of 30,000 horsemen in the neighbourhood of the fort of Rohtás, near to Bálnáth of the jogís, and held in check the country of Kashmír and of the Ghakkars. Díbálpúr and Multán were committed to Fath Jang Khán, and in that (latter) fort much treasure was stored; and in the fort of Milwat (which Tátár Khán Yúsuf-khail built in the time of Sultán Bahlol) was stationed Hamíd Khán Kákar, who held such firm posses­sion of the Nagarkot, Jwála, Dihdawál, and Jammú hills, in fact the whole hill-country, that no man dared to breathe in opposition to him; and he collected the revenue by measure­ment of land from the hill people. The sarkár of Sirhind was given in jágír to Masnad 'Álí Khawás Khán, who kept in that sarkár his slave Malik Bhagwant, at the capital Dehlí. Míán Ahmad Khán Sarwání was amír, and 'Ádil Khán and Hátim Khán shikkdar and faujdár. And as the head-men and cultivators of the sarkár of Sambhal had fled from the oppression of Nasír Khán, Sher Sháh sent there Masnad 'Álí 'Ísá Khán, son of Masnad 'Álí Haibat Khán Kalkapúr Sarwání, who had the title of Khán-i 'Azam, and was a counsellor and adviser of Sultáns Bahlol and Sikandar; and he said to him: “I have given to you the parganas of Kánt, Gola, and Tilhar for your family and your old horsemen. Enlist five thousand new cavalry, for the sarkár of Sambhal is full of disaffected and riotous people, and the cultivators of that sarkár are for the most part rebellious and contumacious, and they are always given to quarrelling with and resisting their rulers.”

When Masnad 'Álí 'Ísá Khán came to that sarkár, he being a lion in valour and gallantry, so humbled and overcame by the sword the contumacious zamíndárs of those parts, that they did not rebel even when he ordered them to cut down their jungles, which they had cherished like children, but cut them with their own hands, though drawing deep sighs of affliction; and they reformed and repented them of their thieving and highway robberies, and they paid in at the city their revenue according to the measurements. Sher Khán said: “By reason of these two Sarwánís, that is to say, 'Ísá Khán and Míán Ahmad, I have no cause for anxiety from the sarkár of Dehlí to the sarkár of Lucknow.

And Bairak Níází, who was shikkdar of Kanauj, so subjected the contumacious and highway plunderers inhabiting the pargana of Malkonsah, that no man dared to draw a breath in contraven­tion of his orders. Bairak Níází so established authority over the people of Kanauj, that no man kept in his house a sword, an arrow, a bow, or a gun, nay, any iron article whatever, except the implements of husbandry and cooking utensils; and if he ordered the head-men of any village to attend him, they obeyed his order, and dared not for one moment to absent them­selves. The fear and dread of him was so thoroughly instilled into the turbulent people of those parts, that according to the measurement they paid their revenue to the treasurers.