During the auspicious time which the sublime army was spend­ing in Jālandhar, news came of the rebellion of M. Sulaimān. Arrangements were made for sending succour. The particulars of this affair are as follows: When the terrible news of the death of H.M. Jahānbānī Jinnat Āshiyānī reached Kabul and Badakhshān, M. Sulai­mān and his son M. Ibrāhīm, whether because there is little truth or sincerity in that country, or whether because of their inexperience and ignorance, which degraded them from the rank of self-interest and made them seek their own harm, or because they out of an evil disposition sought their own advantage in the injury of others, or at the instigation of wicked, short-sighted persons who looked to nothing but their own interest, and the prompting of Ḥaram* Begum the Mīrzā's wife, without whose concurrence he could not conduct any of his state-business, and whom he, out of weakness (kūcakdilī) had made ruler over himself, from exceeding shortness of thought, and heedless of the fact that the throne of the Caliphate had received celestial elevation by the sacred accession, departed from their hereditary obedience and dutifulness to H.M. the Shāhinshāh, whose service is productive of greatness, and raised the head of rebellion. M. Sulaimān looked to the confusion of the time and to the apparent immaturity of the Khedive of the world, which was but a veil of world-adorning beauty, and laid claim to sovereignty. At a time which was the season for showing gratitude and for requiting favours, viz., the education and regard which had been bestowed on him by H.M. Getī Sitānī Firdūs Makānī and H.M. Jahānbānī Jinnat Āshiyānī, by performing good service and thereby winning the praise of mortals, and by proffering with a good intention and a firm resolve, the jewel of his fidelity to be tested by acute assayers, attaining to success, spiritual and temporal, he, from an evil nature and want of decency, passed beyond the omissions of ingrates, and washed the glorious rolls in the waters of sin and then flung them on the earth of rebel­lion.* He changed duties (ḥaqūq) into disobediences ('aqūq) and took the path of shamelessness. He gathered together his dispersed troops from the hill-country of Badakhshān and held out to his ungrateful heart the prospect of an attack upon Kābul.

Ḥaram Begum was the daughter of Mīr Wais Beg, and mother of M. Ibrāhīm, and was known by the name of Walī N'iamat (lady of beneficence). In early days, when H.M. Jahānbāni was meditating an expedition to India, she had come on a visit of condolence for the death of M. Hindāl in order that she might sympathise with the chaste ladies Gulcahra Begum and Gulbadan Begum who were the sisters of H.M. Jahānbānī Jinnat Āshiyānī. This was the Begum's ostensible design, but in reality her motive was a quarrel with her husband and son which had led her to leave them and to determine on a pilgrimage to Mecca. The cause of the disagreement was that as the Begum by her ability and planning managed the political and financial affairs of Badakhshān, and exercised full powers in favouring one part and depressing another, envious and narrow-minded people wickedly said improper things about her to M. Ibrāhīm and so made him displeased with her. So far did this go that that simpleton of a Turk lost his self-control and got hold by a stratagem of Ḥaidar Beg, the Begum's younger brother, and about whom men had their suspicions*; and put him to death. The Begum was displeased at this and came to Kabul. For some time she was in attendance on the chaste ladies. After that, the Mīrzās (father and son) repented of what they had done, and sent men and induced the Begum to return. She in her little sense, and evil soul, had seen the outward state of Kabul, and resolved to get possession of it. She represented this to M. Sulaimān as an easy undertaking, but the prestige of H.M. Jahānbānī made success impossible to those short-sighted wicked people.

When the unavoidable event (Humāyūn's death) occurred this Wali N'iamat Kāfir-N'iamat (this so-called benefactress, but really forgetter of benefits) became in a roadless country the guide in paths of destruction. When Mun'im Khān learned the state of the case, he wisely did not engage in battle, but set himself to putting the fort in order, rebuilt what was broken, and repaired the bastions and bul­warks. He reported the matter to the world-protecting Court before the seditious Mīrzā could stir up the dust of strife in Kabul. The Mīrzā, looking with his shallow vision to his own numbers and the paucity of the imperial servants, went on, march by march, and arrived at Kabul in the beginning of the first Divine Year, that is, in the middle of spring, and besieged it. In the first encounter he showed his impetuousity and contentiousness and was prominent in fighting. There was a hot fight between the loyal Kabulis and the bold Badakhshīs. The fire of attack and defence burst forth. Each day the braves on the side of M. Sulaimān advanced to the foot of the fort and gave proof of courage, and made attacks on the gates. The loyal men of Kabul made every exertion to defend the fort, and disposed of those unmeasured assailants by firing on them with cannon and muskets from the walls. Gallant and active men also came out of the fort and fought courageously. As these experienced warriors were upheld by the eternal fortune of H.M. the Shāhinshāh, they were victorious in spite of superior numbers, and were never under any apprehensions.

When the state of the case became known from Mun'im Khān's representations, attention was given to sending an army. Many represented that the force which had left to bring away the chaste ladies was sufficient for the purpose, and before H.M., on account of sundry necessary matters in India, had arranged about sending help, Kabul and the Kabulis were by God's help delivered from the Mīrzā's troubling. Though the troops who had gone to bring away the chaste ladies did not take part in the affair, yet when they arrived at the Indus, and it became known in Kabul that troops were coming from India the courage of the besieged was heightened, and the opponents were disconcerted. The Mīrzā had recourse to wiles and stratagems, and sent as his ambassador Qāẓī Khān* Badakhshī, who was one of his special intimates, and was distinguished by his knowl­edge and wisdom, and who by his good fortune and innate auspiciousness spent the last part of his life in the service of H.M. the Shāhinshāh and became one of the constant attendants on the thresh­old of fortune. A short account of this will be given in its proper place. He used his talents on this occasion, but was not successful. Mun'im Khān knowing that the proper course was to keep him under surveillance did not give him leave to depart. He showed him great kindness and managed that he should get the impression that there was abundance of food and plenty of heartiness in the garrison. So well did he contrive that in spite of total want of stores this clear-sighted ambassador became convinced, contrary to the fact, that there was complete arrangement and plenty of provisions. By this far-seeing plan he carried out an excellent work. After some time Mun'im Khān dismissed the envoy and sent this message: “God be praised that I am upheld by such a Lord of the Age, and that there are so many brave and loyal men within the fort that I could sally out and give battle. But I am not going to let caution slip. Hundreds of thanks for this that there are provisions and stores for the garri­son which will last for years, and that besides this the army of India, which is more numerous than ants or locusts, will soon arrive with a complete equipment. Give up this malign design, and do not make yourself one to be pointed at by high and low as an ingrate, nor put the stain of an evil name on the cheek of good fortune. You could not seduce mere men of courage by promises, how then could you succeed with this noble band who by help of good fortune have left behind this lowest of stages, and attained to the heaven of sincerity? How can you move from their place by deception and deceit this hal­lowed body of men?”

The Mīrzā who had vain desires in his head from the hope of the inhabitants becoming unfaithful, and of the garrison's want of supplies, at once fell into despair and sent the Qāẓī Khān back to the fort. As the latter had ascertained the distress of the populace from the long siege he knocked at the door of peace with onerous condi­tions. Mun'im Khān, whose heart had been set on being killed, took pity on himself and on the straits of the besieged and agreed to a peace. As the envoy was a capable man he made it the first condi­tion of peace that the Khuba should be recited in the name of that disgrace to his name, that feeble of understanding, that disrespectful and incapable one! Here Mun'im Khān left the path of truth according to the plotting of sincerity-professing hypocrites and agreed to such an indignity. The next condition was that the other side of the Bārān should belong to Badakhshān, and be the property of the Mīrza. Mun'im Khān agreed to this outwardly, not inwardly, and gave permission to have the Khuba recited in the manner that had been agreed upon, in one of the mosques, and in the presence of a few persons. The Mīrzā left Muqdim Beg at the river Barān to protect the territory in question and returned to Badakhshān. The return of the Mīrzā and the ousting of Muqdim Beg, were one and the same thing. Owing to the loyalty of right-thinking servants Kabul was freed from the claws of so many ungrateful men, and received order again from the justice of Mun'im Khān. The ungrate­ful Mīrza went off to Badakhshān after having prepared the leaven of his own destruction.

Good God! the victorious imperial servants who had the charge of the Shāhinshāh's affairs, whether on account of the attractions of India, or from other worthless motives, did not chastise M. Sulaimān. But the eternal good fortune which waited on the stirrup of H.M. the Shāhinshāh took measures for giving him the recompense of his disrespect. Accordingly, defeats* and disasters befell the Mīrzā, stage by stage, and God the Avenger brought the overthrown Mīrzā, who had withdrawn his head from obedience to his liege lord, to kiss the threshold of the mankind-protecting Court. Though the ostensible managers of imperial affairs did not take steps to punish the Mīrzā, the real Stewards were at work and put his punishment into his bosom. This will be recounted in its proper place.

At length, when the Kabulīs, by being under the Divine protec­tion, were released from the calamities caused by wicked men, it was decided that the litters of the chaste ladies, H.H. Miriam Makānī, Gulbadan Begum and others should, in accordance with the sacred directions, proceed to India. They all happily and auspiciously joined H.M. the Shāhinshāh and prostrated themselves in thanks to God for temporal and spiritual favours. A brief account of their journey and adventures will be given hereafter. (See infra, p. 54, of text).