When the Sambhals perceived that Mubáriz Khán desired a thing which could never come to pass, they said undisguisedly to him,—“Intermarriages have continually taken place between our families and yours, but always those of pure descent have intermarried with those of pure descent, and the illegitimate with the illegitimate. Although, with regard to your station in life, such a marriage is not an equal one, yet, as the mother of us three was, as yours was, a slave, and respecting the royal authority, we have agreed to our daughters being given in marriage to you, in order that the rust of quarrel and contention might be effaced from between us. To this you have not consented, which we much regret: do not act in opposition to the fear of God and the customs of the Afgháns. Allah-dád is of pure birth, and he never will be compelled to connect himself with you by force and violence, or from fear of you; do not entertain so vain a desire.” When Mubáriz Khán heard these words, from presumption, arrogance, and the pride of power, his wrath overpowered him; he gave way to anger and enmity, and hastened to persecute the Sambhals; and, on account of his hatred, without any fault of theirs, laid waste their villages and their property, and made prisoners of many of the inhabitants. Among these he carried off to his own house the daughter of Kherú, who was a dependent of Allah-dád, and filled the post of shahna among the Sambhals. The chiefs of the Sambhals came in a body to Mubáriz Khán, and said: “The honour of our women and yours is one. Release the daughter of Kherú the shahna, and respect the honour of our women.” But although the Sambhals humbly and earnestly entreated him, he would not listen to them, for his predestined time was near at hand. When the Sambhals were driven to despair, they said to Mubáriz Khán:—“You were born in Hindustán, and do not understand the habits of the Afgháns. The crane has never yet overpowered or domineered over the hawk. We have paid the reverence due to the king and to yourself. Leave us alone, and do not oppress and injure us beyond all bounds, and let this helpless one go free.” Mubáriz Khán in a passion replied:—“You talk of the honour of this dependent of yours; you will know what it is when I tear Allah-dád's daughter by force from her house, and bring her away.” The chiefs of the Sambhals fell into a passion also, and said to Mubáriz Khán:—“Have respect to your own life, and do not step beyond your own bounds. If you so much as look towards our women, we will slay you; though, in return for your life, they will put several of our chiefs to death.” Mubáriz Khán, on hearing this angry reply of the Sambhals, told his Hindustání doorkeepers to beat the chiefs of the Sambhals out of his house, for they were insulting him. When the Hindustání doorkeepers lifted up their sticks to beat the Sambhals out of the house, a tumult arose. The gallant Sambhals, who had, by Mubáriz Khán's violence and oppression, been driven to extremi­ties, grew enraged, and, in the twinkling of an eye, killed Mubáriz Khán and most of his followers.

When Sher Sháh heard the news, he wrote to 'Azam Humáyún, saying:—“The Súrs are a tribe the least quarrelsome of the Afgháns, and if every Afghán was to kill a Súr not one would be left in the world. The Sambhals are of your own tribe. Do you bring them to order, and chastise them, that they may not set a bad example to others, and may refrain from killing their governors for the future.” When this order reached 'Azam Humáyún Níází, he collected an army against the Sambhals. They hearing that 'Azam Humáyún was coming in person against them, left their country, and took to the hills, where they occu­pied fortified positions, intending to go with their families to Kábul.

When 'Azam Humáyún heard that it was the intention of the Sambhals to go to Kábul, he was overwhelmed with anxiety and grief, and took counsel with his people, saying:—“The Sambhals are my brethren, and a numerous tribe and race: we cannot seize them by force. If they go to Kábul, Sher Sháh will think that I have been negligent in seizing them, and that they have escaped from these parts by my connivance. We must get hold of them by some stratagem or contrivance.” He sent his vakíl to them, and said:—“I have ascertained you are not to blame. You were much injured and oppressed by Mubáriz Khán. I will send you to Sher Sháh, and beg him to forgive your fault. Accord­ing to the Afghán custom, the Níázís shall give several of their daughters in marriage to the Súrs, or Sher Sháh may put to death two or three of your chiefs. It is not fitting that the whole tribe should be exiled, and compelled to go to other countries.” The Sambhals wrote in their reply:—“We are in difficulties. If the Súrs come to fight with us, we will do our best against them, that it may be remembered in the world, how the Níázís combated, and how they went into exile! If you come and fight with us, on both sides Níázís will be killed; and if we are cast out, you will even then be disgraced—for it was your own tribe who were driven out, and you had no pity. But if you will bind yourself by promises and oaths, that you will not seek to injure or persecute us, we will come in and make our submission. 'Azam Humáyún replied:—“Have I no regard for my kin, that I should injure or persecute you?” So 'Azam Humáyún made the most solemn promises and oaths to the Sambhals; and the whole tribe, with their wives and families, came to him. When he saw that he had deceived the whole tribe of Sambhals, and that they had come in with their wives and families, he took measures to prevent their escape, and slew 900 persons. While he was putting them to death, the Níázís said to several of their friends among the Sambhals, “We will let you escape, fly!” But the Sambhals maintained the Afghán honour, and said:—“It is better to die with our wives and families than to live dishonoured; for it is a well-known proverb, ‘The death of a whole tribe is a solemn feast.’” When 'Azam Humáyún had slain most of the Sambhals, he sent their wives and families to Sher Sháh. Sher Sháh, who wished no man evil, disapproved of 'Azam Humáyún's cruelty, and said: “Never before has such a shameful thing been done among the race of Afgháns; but 'Azam Humáyún in fear of the King has slain so many of his own tribe. It is only from his affection for the King that he would thus uselessly shed so much blood of his own tribe.” He had intended to remove 'Azam Humáyún from his government of the Panjáb, but had no time before he was glorified in martyrdom. After his death, 'Azam Humáyún displayed great loyalty, which shall be narrated in its proper place.

From the day that Sher Sháh was established on the throne, no man dared to breathe in opposition to him; nor did any one raise the standard of contumacy or rebellion against him; nor was any heart-tormenting thorn produced in the garden of his kingdom; nor was there any of his nobles or soldiery, or a thief or a robber, who dared to direct the eye of dishonesty to the property of another; nor did any theft or robbery ever occur in his dominions. Travellers and wayfarers, during the time of Sher Sháh's reign, were relieved from the trouble of keeping watch; nor did they fear to halt even in the midst of a desert. They encamped at night at every place, desert or inhabited, without fear; they placed their goods and property on the plain, and turned out their mules to graze, and themselves slept with minds at ease and free from care, as if in their own house; and the zamíndárs, for fear any mischief should occur to the travellers, and that they should suffer or be arrested on account of it, kept watch over them. And in the time of Sher Sháh's rule, a decrepit old woman might place a basket full of gold ornaments on her head and go on a journey, and no thief or robber would come near her, for fear of the punishments which Sher Sháh inflicted. “Such a shadow spread over the world, that a decrepit person feared not a Rustam.” During his time, all quarrelling, disputing, fighting, and turmoil, which is the nature of the Afgháns, was altogether quieted and put a stop to throughout the countries of Roh and of Hindustán. Sher Sháh, in wisdom and experience, was a second Haidar. In a very short period he gained the dominion of the country, and provided for the safety of the highways, the administration of the Government, and the happiness of the soldiery and people. God is a discerner of righteousness!