When the arrival of M. Kāmrān at the borders of Kābul was approaching, a number of the loyal and farseeing represented that there should be a limit to simplicity and optimistic views of persons. Seeing that the fraud, lying and disaffection of this ingrate had been tested many times, it was right and proper that caution should not be thrown away again, and that the army should be ordered to march out, and the banners of victory be unfurled for the suppression of the rebellious. If indeed the Mīrzā had repented of his evil deeds, and had entered on the path of concord, and were desirous of doing homage, he would receive distinction from the royal favour (in going out to welcome him), and if on this occasion also he was persistent in perversity, the rules of precaution would be observed on our side. On hearing these weighty words His Majesty determined to march towards Ghūrband, which was the Mīrzā's route, and he set out in that direction in the middle of 957 (June-July, 1550). He left His Majesty the Shāhanshāh as prince in Kābul and put Qāsim Khān Berlās at the head of affairs. Qarāca Khān, Muṣāḥib Beg and many others, white without and black within, who were always stirring up strife, were rejoiced and wrote seditious letters to M. Kāmrān, pressing him to come to Kābul and saying that they, and many others, would welcome him and would disperse the King's well-wishers by unfitting sugges­tions, and that Kābul would easily fall into his hands.

'Tis marvellous how actions which, with complete inconsistency, they regarded as improper when practised on themselves by equals and associates, viz., promise-breaking, evil-devising, and lying, should all be performed by them against their Master and benefactor! Their blinded eyes opened not to the hideousness thereof, nay, they regarded its repulsiveness as a beauty, and counted it as part of their wisdom of strategy. Though they understood loyalty and right dealing and looked for them in their servants, yet they were so over­come by their own baseness as to play the game of deceit and infidelity against such a pure-hearted Master! And what wrongheaded­ness also! I can imagine that they could not comprehend the glorious merits of this holy personality, but where was their common sense! That which they expected from their own servants they would not render to that aggregation of benevolences and to that bestower of so many favours, any one of which deserved a life's devotion, but on the contrary they acted in the very opposite way to one who was their Master and benefactor, and requited him with negligence and wrong advice. But alas! What marvel is it that he who has been kneaded of strife and malice, should show such behaviour? What joy have the born-blind in the glory of the sun? The sincerity's eye of this crew has been filmed over with hypocrisy and become void of light, and their breast of love has been narrowed by the tumour of pride! How can such recognise a Master's rights to gratitude, or perceive the beauties of a benefactor? What place then is there for thanksgiving for boundless favours? The wild steeds of the o'er mastering passions of such self-pleasers have not such docility* that their bridles can be tightened by the hand of chiding, or their reins turned by the outspread fingers of counsel!

At length His Majesty, in accordance with the decrees of fate, marched from Kābul and encamped at Qarā Bāgh. From thence he went to Cārīkārān and from there to the river Bārān. It happened that there was a stream on this stage and that His Majesty crossed it on horseback, whilst his followers went off in different directions seeking for a safe passage. His Majesty did not approve of this and instanced in reproof of this disaffected crew, the conduct of the devotees of Shāh Ism‘āīl Ṣafavī, who flung themselves down from a sky-high mountain to seize his handkerchief and made for themselves a lofty foundation of fame and life-sacrifice. Such was His Majesty's sound opinion of his followers on this occasion, and such was their pusillanimous circumspection. In fine Qarāca Qarābakht and Muṣāḥib Munāfiq and others, who were burning torches of sedition, represented, directly and indirectly, that they had to do with mountains, and that there were many defiles; that the Mīrzā would have few men with him, and that the loyal should be stationed on different roads, so that the Mīrzā should not be able to come out. The whole idea of these evil-minded ones was to disperse the army so that M. Kāmrān's purpose might be effected. His Majesty Jahānbānī, who in his noble nature only believed good of men, thought the plan of these traitors a good one and sent Ḥājī Muḥammad Khān Kōkī, Mīr Barka, M. Ḥasan Khān, Bahādur Khān, Khw. Jalālu-d-dīn Maḥmūd, Calpī Beg, Muḥam­mad Khān Beg Turkmān, Shaikh Bahlūl, Ḥaidar Qāsim Kōhbar, and Shāh Qulī Nāranjī to Ẓuḥḥāq and Bāmīān, and appointed Mun‘im Khān and a large body of troops to Sāl Aulang. Qarāca, and Muṣāḥib, Qāsim Ḥusain Sl. and a number who remained with His Majesty, drew up daily an account of His Majesty's position and sent it to M. Kāmrān, and were continually representing to His Majesty that this time the Mīrzā had no other idea but to serve him.

When there were few loyalists in attendance, and the conven­tion of hypocrites was powerful, M. Kāmrān, who had been con­founded by the royal pomp and the large army and had been unable either to quit the service (of the king) or to go forward and do homage, having become acquainted by the brokerage of the hypo­crites with their treachery, turned off from the road by Ẓuḥḥāq and Bāmīān towards Dara Qibcāq* which is a dependency of Ghūrband. Yāsīn Daulat, Maqdum Kōka and Bābā Sa‘īd led the advance, while he himself was in the centre. His men were arranged in two bodies. It was midday when His Majesty was apprised by a peasant* of that quarter of the coming of M. Kāmrān, and of his evil intentions. Qarāca who was the ringleader of the ill-disposed, represented that if one listened to the tales of a man like this and placed reliance on such false rumours, hearts would be divided, and the people (Kāmrān's followers) would become apprehensive. Should there be a desire to give battle on account of this news, and should warlike preparations be made, certainly when M. Kāmrān heard of them, he would desist from his desire of entering into service. Meanwhile the news of the Mīrza's coming and of his wicked intentions became stronger and more continuous. Wondrous to relate, the hypocrisy and inmost thought of those hypocrites had not yet been revealed on the mirror of His Majesty's mind. Nought entered his holy heart save good thoughts of people, till at length it become established that the enemy was coming and coming with a hostile intention. An order was given that all who were with him should mount their horses. He himself put the foot of courage in the stirrup of enterprise and in a short time there was a hot engagement. Pīr Muḥammad ākhtā, who was one of the devoted followers and Muḥammad Khān Jalāīr and many other brave men moved forward. Pīr Muḥammad ākhtā, who was athirst for the stream of life-sacrifice, brought his foot into the circle of conflicts and so watered the sword of battle in slaying the foe, that he himself was swept away by the foam. M. Qulī made his steed so rush about in the field of contest that after slaughtering crowds of wretches he, in the press and confusion, fell wounded* from his horse. His son Dōst Muḥammad could not endure to see him in the power of the foe, and ran to his help. While his father yet lived, he killed his adversary, and had such combats that he too was swept away, and disappeared. His Majesty Jahānbānī got upon a rising ground and calculated the strength of friend and foe. By seeing the manner in which some of his servants were killed, and by seeing others go in crowds over to the enemy, the truth of the fraud and treachery of those scoundrels became apparent to him. His native valour and intrepidity were stirred up, and seizing a lance he himself rushed against the foe. They were scattered before him, but an arrow wounded his horse and Beg Bābāī of Kūlāb came from behind, and knowingly* or unknowingly struck him a blow with his sword. His Majesty turned round and gave him an angry look which caused him* to stumble. Mihtar* Sakāī known as Farḥat Khān came and put that wretch to flight, and M. Nijāt tendered his piebald horse to His Majesty who took it and gave the Mīrzā his. Meanwhile ‘Abdu-l-wahhāb, one of the yasāwal came and telling how the officers had joined with M. Kāmrān, seized His Majesty's rein. “What time was it,” he said, for fighting. The bucket of success must at one time come up full from the waters of hope and at another, it must, by a revolution of the wheel, go down empty.”