There arose a great disturbance amongst the troops on account of the wound which the King had received, and the people said amongst themselves, “The King has been killed by a paik.” Islám Sháh returned immediately to his camp, and remained seated for some time on the throne. He sent for the sword with which the man had wounded him, and threw it down before the nobles. They all, as well as the King, perceived that the weapon was one which he had himself given to Ikbál Khán. This Ikbál Khán was called Karamu-lla, and had served in the King's in­fantry. Islám Sháh had patronized him and promoted him to the rank of a noble. The King summoned him, and thus addressed him, “I raised you to your present station, because I believed you to be faithful and trustworthy; and I made you extremely wealthy. I am ashamed to put you to death, because you are a person whom I have raised and treated kindly. Thus I punish you. I degrade you from your dignity and position as a noble, and send you back to the salary which you formerly received as a foot soldier. Take your old place again.” The King then repeated this verse:

“I am so vexed with my friends,
I will never take one even to save myself from ruin!”

Certain nobles desired to place Mubáriz Khán, who possessed the title of 'Adalí, on the throne. The King summoned him to the presence, but said nothing to him, for the sake of Bíbí Báí. From that date, the suspicions which he entertained of his nobles led him to treat them with open enmity, and to take measures to overthrow them. He directed that the war elephants and those nobles in whom he placed confidence should keep watch and ward over his tent.

He then set seriously to work to exterminate the Níázís. When the Ghakkars had been rendered powerless, 'Azam Humáyún went into the hill-country of Kashmír. Islám Sháh encamped beneath Kaitálí-shahr, and designed to pursue the Níázís into Kashmír; while Mirzá Haidar, the Governor of Kashmír, in order to gain Islám Sháh's good-will, blocked up the road against the Níázís.* 'Azam Humáyún perceived that the King was coming in his rear, and that the Governor of Kashmír had closed the path on ahead; being, therefore, unable to effect anything, he went to Rájaurí. Islám Sháh pursued the Níázís with the choicest of his troops as far as the village of Madad, in the territory of Naushahra, where he was terrified by the dangers and difficulties of the mountain passes, and thought that his best plan would be to make peace. With this view he sent Saiyid Khán and 'Abdu-l Malik, who were two of his most trusted and confidential courtiers, with a letter to 'Azam Humáyún and the other Níázís, counselling them to take a course by which their interests would be best benefited. 'Azam Humáyún's son and mother were then surrendered as hostages to Islám Sháh, and he, taking them with him, quitted the defiles of the hills, and en­camped at Ban, a village near Síálkot.

Muhammad Nazr and Sabr 'Alí, the King of Kashmír's governors in Rájaurí, plotted to carry 'Azam Humáyún into Kashmír, and expel Mirzá Haidar thence. 'Azam Humáyún consulted the Afgháns who had accompanied him with reference to the propriety of this proceeding, and the greater portion of them counselled him to consent to what was evidently a decree of the Almighty. 'Azam Humáyún, however, refused to agree to this arrangement, and sent a bráhman to Mirzá Haidar, with proposals for accommodation, at the same time begging for assistance, and giving an account of his distressed condition. Mirzá Haidar, who was a youth of a magnanimous disposition, sent a large sum of money to 'Azam Humáyún, with a civil message. 'Azam Humáyún marched from his encampment to the village of Buzurg. When the faithless Kashmírís saw that 'Azam Humáyún was unsuccessful, they turned against him and deserted him. Some of them went over to Islám Sháh. Ghází Khán Chak went to Mirzá Haidar and told him that 'Azam Humáyún was coming with a body of Afgháns for the purpose of seizing Kashmír, and had reached the pargana of Báníhál, and the hills of Lohkot and Málwakot. 'I'dí Ratna, Husain Mákarí, Bahram Chak, and Yúsuf Chak, were ordered to attack the Níázís with a force of Kashmírís. Both sides prepared for action, and a fierce contest took place. Bíbí Rábí'a, the wife of 'Azam Humáyún, fought like a man, and smote Lálí Chak with her sword. The Kashmírís were very numerous, and were victorious over the discomfited Afgháns. 'Azam Humáyún, Sa'íd Khán, and Bíbí Rábí'a were killed in the battle, and the men of Kashmír returned successful to Sirínagar. Mirzá Haidar sent the heads of the Afgháns, by the hand of Ya'kúb Mír, to Islám Sháh, who was in the village of Ban, near the river Chináb, and who, well pleased at the termination of the Níází rebellion, marched back homewards.

About this time Mirzá Kámrán fled from King Humáyún's Court, and sought refuge with Islám Sháh. Kámrán Mirzá was an excellent poet, and this fact had repeatedly been a subject of conversation in Islám Sháh's presence. At their first interview, Islám Sháh, with the view of testing Kámrán's skill, repeated three couplets: one composed by a poet of 'Irák, the second by one of the learned of Hindustán, the third was an Afghán production. He then asked for an explanation of them. Kámrán Mirzá said, “Do you question me concerning the beauties of the poetry, or do you wish to know who the poets are?” After this Kámrán Mirzá said “The first couplet which you recited was written by a Mughal of 'Irák; the second by a poet of Hind; the third is by an Afghán poet.” Islám Sháh praised the excellence of Mirzá Kámrán's knowledge and understanding before all that assembly. After this occurrence, Islám Sháh, although he meant him no good, by the advice of certain nobles, continued to treat that prince with fitting distinction. Nevertheless, the Mirzá fled from Islám Sháh's presence into the Siwálik hills, and from thence went into the Ghakkar country. All this is related in detail in the histories of King Humáyún's reign.

Islám Sháh proceeded by uninterrupted marches from the village of Ban to Dehlí, where he remained for some months.* One day when in Dehlí Islám Sháh had applied leeches to his neck, when intelligence reached him that Humáyún had crossed the Níláb and entered Hindustán. At this moment an Afghán musician was singing this verse, and accompanying himself on the rubáb:

“When the whole universe is inimical to me,
If you befriend me, why should I be afraid?”

Islám Sháh said to those who were present, “This good news, which my guardian angel has sent me, is the best omen of success I can have.” He paid no attention to the selection of an au­spicious moment for departure, nor did he consult the astrologers, but immediately freed his neck from the leeches, and mounted his horse, and determined to sustain the royal honour. On the first day he made a march of three kos. He was always accompanied by his artillery; but on account of the haste with which he started on this expedition, oxen were not procurable in the villages near Dehlí. He did not, however, wait for their arrival, but directed that the common people should pull the gun car­riages. He had 300,000 of these individuals employed on this service; 150,000 of whom were provided with mattocks for the purpose of entrenching the camp. Each gun was pulled by 2000 men on foot.* He went in person, with great speed, to Lahore; but King Humáyún had, previous to Islám Sháh's arrival, re­ceived his brother Kámrán Mirzá from Sultán A'dam Ghakkar, and returned with him to Kábul.