When the expedition had been determined upon—and the measure was a most necessary one, they set off at an auspicious hour on Monday, 5th Jumādā-al-awal, 955, 12th June, 1548, and encamped at Alang Cālāk.* After two or three days, they moved from there to Qarā Bāgh, where they remained ten or twelve days on account of some state-affairs. In spite of some rumours about his disloyalty, Ḥājī Muḥammad Khān came as a well-wisher, and Qāsim Ḥusain Sulān, who was in Bangash, also came and did homage, and was favourably received. At the same stage, M. Ibrāhīm under the guidance of an auspicious star came post-haste and paid his respects. The lights of special favour were shed on the forehead of his fortune. One of the wonderful things which were the heralds of countless victories was that when he was about to proceed to Badakhshān, his Majesty was standing in the ewer-room. Suddenly it occurred to his sanctified mind that “if this white bird (referring to a cock which was always in the room) come upon my shoulder and crow, it will be a sign of victory.” As soon as he had this thought, the auspicious bird came flying and flapping its wings like a humā, perched on his shoulder, and cast an auspicious shadow over the head of fortune. His Majesty returned thanks, and ordered that a silver ring be put on the bird's foot.*

Among the occurrences which were suitable preludes to victory was this that when M. Ibrāhīm arrived at Panjshīr* Tamar Shighālī intercepted him. Malik ‘Alī of Panjshīr joined the Mīrzā with his clan, and M. Ibrāhīm bravely engaged Tamar ‘Alī Shighālī, and routed him. He brought Malik ‘Alī of Panjshīr along with him as a precautionary measure, and introduced him to his Majesty Jahānbānī. This simple-minded well-wisher of the State was incom­moded by having to travel with M. Ibrāhīm, on account of groundless anxieties about his lands,* and after a quarrel it came to fighting. Though the Mīrzā had but few men with him he displayed great superiority and conducted his own party to the Presence. Next day Malik ‘Alī sent his brother and preferred excuses for his offence, and he also sent the head of Tamar ‘Alī. His Majesty rewarded the messenger with a robe of honour and other presents, and sent a soothing letter to his brother. He wrote that the Mīrzā had not understood him, that his hereditary* loyalty was patent to his Majesty's heart, and that when his Majesty came to his territory he would treat him with royal favours; his Majesty also treated M. Ibrāhīm with much favour and called him his son. After bestowing royal benignities on him he gave him leave to depart in order that he might go and get M. Sulaimān ready with his army, and the munitions of war. He was to await the arrival of the royal army near Badakhshān. When it reached Tālīqān, they were to come and join. The noble lady Miriam-Makānī and his Majesty the Shāhinshāh, the light of the eyes of the Sulānate and the rose tree (gulbun) of the rose garden of the spring of the Khilāfat, were sent off from the village of Gulbihār* to Kābul. Muḥammad Qāsim Maujī was appointed governor of Kābul and sent with them. He was to continually serve his Majesty the Shāhinshāh, and also to manage thoroughly the district. When his Majesty had halted at the village of Bāzārak* in the Tūmān of Panjshīr, Ḥājī Muḥammad (son of) Bāba Qushqa, Qāsim Ḥusain Sulān, Tardī Beg, Muḥammad Qulī Barlās, ‘Ali Qulī Sulān, Mīr Laīf, and Ḥaidar Muḥammad Cūlī were sent as an advance-guard.* As soon as they had crossed the Hindū Kōh, Mahdī Sulān,* Tardī Muḥammad Jang Jang, and the party who were in the fort of Andarāb, fled. In accordance with the royal orders, Tardī Beg and Muḥammad Qulī Barlās hastened to Khōst in order to seize the families of the fugitives which were there. M. Kāmrān, being drunk with the wine of arrogance, was in Qil‘a afar. Though the runaway officers in Tālīqān requested the Mīrzā to guard the roads, and to block the route from Kābul, they were not successful. Mullā Khirad Zargar, who was then in close contact with M. Kāmrān, and was a constant sedition-monger, made great efforts in this respect, but could not attain his object. At last Qarāca Khān and his party took the precaution to send Muṣāḥib Beg to bring the families from Khōst, lest a force should come from Kābul and make them prisoners. Just at this time Tardī Beg and Muḥammad Qulī arrived at Khōst, and Muṣāḥib Beg took off the families to Tālīqān. Apparently this was done by the connivance which is the result of long service.

When the royal standards approached Andarāb, M. Hindāl arrived from Qandūz, and brought in Sher ‘Alī as a prisoner. His Majesty Jahānbānī honoured the Mīrzā with various favours. Among these was that he should pay his respects on horseback.* The short account of the affair of Sher ‘Alī is that before the arrival of the imperial troops in the Badakhshānāt, and when M. Kāmrān was in power there, Sher ‘Alī in his arrogance always behaved disrespectfully to the Mīrzā, and urged the taking of Qandūz and the bringing in of M. Hindāl. At last the Mīrzā appointed him to Qandūz, and M. Hindāl by the royal good fortune succeeded in making him prisoner. The thing happened thus. One night many of the infantry soldiers of Qandūz surrounded his house (tent?). He fled and flung himself into the river, and broke his arm, and was caught in his own snare. When the Mīrzā brought him before his Majesty Jahānbānī, the latter did not regard his improper actions, and drew the pen of forgiveness over his offences, and having given him a robe of honour nominated him to Ghōrī. For his far-seeing mind looked to his nature and his capabilities, and as he found in him manliness and administrative ability, he passed over so many great crimes, each of which was deserving of condign punishment, and distinguished him by favours. For in the scales of appreciation he found that the subjects of reward were more than those of retribution.*

After M. Hindāl had been honoured by royal favours, an order was issued that Ḥājī Muḥammad Khān and a number of others should advance as a vanguard (manqulā), and that the Mīrzā should head them. All were to obey the Mīrzā—who would always be a supporter of dominion—and not to fail in good service, so that each might be rewarded in proportion thereto. In the middle of Jumādā-al-ākhir 955, 22nd May, 1548, the camp reached the Qāẓī's Alang, which is a village of Andarāb. The Qāzī of Andarāb and the men of the Tūqbāī* and Sālqāncī tribes, and the Balūcīs and a number of soldiers and of the Aimaqs of Badakhshān, and of the servants of Muṣāḥib Beg did homage, and received royal favours. From thence the army proceeded, march after march, to Tālīqān. Most of the fugitive officers, as well as Mīrza ‘Abdullāh and a number of M. Kāmrān's men, were in garrison there. An order was issued to M. Hindāl and the officers with him to cross the Bangī* river and engage. Just then M. Kāmrān* hastily brought his men from Qila' affar and Kishm and joined the unholy crew. On Saturday, 15th Jamāda-al-ākhirī* an engagement took place on a rising ground which they call khalsān (?) The royal army had not yet crossed the river and there was some distance between the advance-guard and the main body. In accordance with the Divine Will, the imperial vanguard was turned back and had to recross the river. The enemy proceeded to plunder.* M. Kāmrān was stationed on the same rising ground with a few men. Meanwhile his Majesty Jahānbānī arrived on the river bank and wished to cross in front of the enemy. Sundry faithful informants represented that the river was in a pool* there, and that a mile higher up there was a mill, and that as the place was stony, it would be easy to cross there. They went there, and when they got nigh the mill, Shaikham* Khwāja Khiẓrī, the kalantar (headman) of the Khwāja* Khiẓrīs was brought in a prisoner. The tinqatārs who were by his Majesty's rein were bidden to strike the faithless runagate. They so fisted and kicked him that the spectators felt certain that his black soul could no longer have connection with his body. In that place they captured Ismāīl Beg Dūldai and brought him to the presence. His Majesty granted him his life, forgave him his offences at the intercession of Mun‘am Khān, and made him over to him. His Majesty then proceeded to the height where M. Kāmrān was. He appointed Fataḥ Ullah Beg, brother of Rūshan Kōka to the vanguard, and sent forward with him a number of devoted heroes. A gallant engagement took place, and Fataḥ Ullah was unhorsed. Just then the royal standard (kaukab), which is the preface of conquest and the advance-guard of victory, made its appearance; the Mīrzā gave up heart and had no power to resist. He fled to the fort of Tālīqān, and set himself to strengthen it. The imperial army proceeded to plunder. A dispute arose among the attendants (qalaqcīān) about the goods, and his Majesty gave orders for haral,* i.e., that every one should keep what came into his hands, and others had no claim to it. In that victory no one had even a hair of his head injured, excepting ‘Alī Qulī Khān. Isaḥaq* (Isaac) Sulān, Tardī Beg, the son of Beg Mīrak, Bābī Jūjak, and a number of others who had boldly followed the victorious were made prisoners. M. Hindāl and Ḥājī Muḥammad brought their prisoners to the Presence, and his Majesty treated them according to the laws of justice and equity, and distributed favour and chastisement suitable to their deservings. And he returned thanks to the Court of the True Disposer, who is liberal without stint and bounteous without solicitation.

Next day he commenced the siege and distributed the batteries. One day a shot from the battery which was in charge of Mun‘am Khān, Muḥammad Qulī Barlas and Ḥusain Qulī Sulān Muhrdār, struck Mubāriz Beg and killed him. His Majesty, who was a mine of compassion, lamented* greatly and exclaimed, “Would that his brother Muṣāḥib Beg had been killed in his stead.” With brotherly feeling, or rather out of general amiability, he, in spite of M. Kāmrān's many crimes, became kindly disposed to him and sent him an admoni­tory firmān which might be an armlet of dominion and fortune and a neck-charm of grace and favour. After various high-thoughted counsels this was written, “O evil brother and beloved war-seeker, refrain from courses which are productive of conflict and cause the affliction and destruction of countless men. Have compassion on the men of the city and of the army. To-day they are all killed; to-morrow is the judgment.