When His Majesty Jahānbānī had encamped at Andarāb and the Mīrzās had waited upon him, as has already been related, he, in a short time, got together an army and prepared to march through the passes of the Hindū Kōh. As there were a number of traitors and false-hearted ones in attendance, His Majesty, in order to conciliate and to give repose to the exoteric, came down from the heaven of his nature (firat)* and took his seat on the earth of the spirit (abī‘at) of the age and brought forward the proposition of an oath, which is regarded by the worshippers of form as of great weight, suggesting that he should administer a special oath to each section (girōh) to the effect that they would accompany him with one heart and will. And he observed that, though the creative, Divine pen was the recorder of duties, and though it was the Divine help which caused and stablished in the right way the actions of the loyal, and though his own empire-viewing mind was at rest with regard to them all, yet he desired to in some measure enlighten the hearts of worldlings who could see nothing except what was symptomatic (sabab) and that the countenance of truth might display her perfect beauty in the mirror of their actions.* Upon this Ḥājī Muḥammad Khān Kōkī, who had no reverence and no sincerity of heart, represented that in accordance with orders they would all take the oath, let His Majesty take an oath also, to the effect that he would listen to and carry into effect what they, the loyalists, should in their right thinking perceive and should represent to him. M. Hindāl who was imbued with devotion and had a knowledge of affairs, said “Ḥājī Muḥammad, what sort of story is this you are saying, and what kind of oath is this? Never have servants said such words to their masters, or slaves to their lords.” His Majesty who was a mine of urbanity—and a sea of generosity, said, “So be it. We shall do whatever Ḥājī Muḥammad wishes and shall, in his loyalty, suggest.” After making confirmatory oaths and agreements, they marched from that place.*

When the grand army came near Ushtar Grām M. Kāmrān, according to his wont and in his folly, made preparations for war and having collected a body of troops marched against the royal army. When there was only a little distance between the two armies His Majesty Jahānbānī in adherence to his affectionate nature sent M. Shāh,* a relative of Mīr Barka who belonged to the illustrious Saiyids of Termiz, to the Mīrzā, and conveyed weighty advices such as might be earrings for the ears of men of fortune and prestige. The gist of them was that to take always the path of opposition and to abandon the high-way of concord was remote from wisdom. God forbid that all this contention should take place about Kābul. Respect obligations, old and new, and observe the ways of peace and candour, and be of one heart and accept companionship in the conquest of India. The Saiyid performed his mission, and peace was agreed upon, but on the condition that as Qandahār belonged to His Majesty, Kābul should belong to Kāmrān; upon these terms he would enter into service and take part in the conquest of India. As His Majesty was kind and affectionate, he sent the ambassador a second time, along with Maulanā ‘Abdu-l-bāqi Ṣadr and sent a message that if Kāmrān was sincere and really wished to take the road of concord, he should give his dear daughter in marriage to the unique pearl of the khilāfat, viz., His Majesty the Shāhinshāh, so that His Majesty might bestow Kābul upon them, and that they two (Humāyūn and Kāmrān) might unite in destroying the darkness of the great country of India, and might make that last which had become the stage of wicked men and of calamities, an abode of peace and tranquillity. Both Kābul and Hindūstān would then in reality belong to the two of them. The Mīrzā wished to accept these wise suggestions but Qarāca Qarābakht, who was the centre of his power, did not agree and said “Our heads* and Kābul.”

In fact on that day the Eight Stars* were in front of the Mīrzā and, according to astrologers, to fight under these circumstances is to be<Arabic script>defeated, and so the Mīrzā by stratagems put off the fight to another day. The victorious army (Humāyūn's) was anxious to engage, but Ḥājī Muḥammad did not want this, and His Majesty in deference to him, delayed to give battle. Meanwhile Khw. ‘Abdu-ṣ-Ṣamad and many others who had gone to a distance during the battle of Qibcāq, took advantage of their opportunity and joined His Majesty, and brought tidings of the vacillation and confusion in the hostile army. Half the day had passed when His Majesty put the foot of firmness in the stirrup of intent, and having drawn up his forces, and arranged them in right and left wings, centre and van­guard, ordered an advance. The centre derived glory from his own presence, the right wing was made illustrious by M. Sulaimān, and the left wing by M. Hindāl. M. Ibrāhīm had charge of the vanguard. Ḥājī Muḥammad Khān and other tried heroes had charge of the reserve.* On the other side, M. Kāmrān was in the centre, M. ‘Askāri on the right, Āq Sulān on the left, and Qarāca Khān on the vanguard. The two armies moved on, in appearance like two iron mountains, and approached each other. Mihtar Sahbāka and a number of faithful servants who had after the affair of Qabcāq entered, from necessity, the service of the Mīrzā, galloped off and joined the victorious army. Near the river Mūrī, M. Ibrāhīm in his high courage, took the lead. The soldiers on both sides fought bravely. At this time the head of Qarāca Khān was brought before the world-traversing steed (of Humāyūn) and all were freed from the malice of that troublesome traitor. An order was given that the guilty head of that faithless one should be stuck up at the Iron gate of Kābul so that it might be a warning to the seditious. Thus the words which he himself had uttered “Our heads and Kābul,” were brought to pass. I have heard from reliable persons that a low follower of the Mīrzā seized the traitor and wished to take him before His Majesty Jahānbānī as an atonement for his offences and that Qambar ‘Alī Sahārī* who was a servant of M. Hindāl and whose brother had been killed in Qandahār by Qarāca, was following and that he took off his (Qarāca's) cap (āqīya) and struck him on the crown of the head with his sword, splitting it, and then cutting off the head brought it to His Majesty.

During this conflict and tumult, in which the royal servants fought with devotion, knowing that it was the end of the contest, M. Kāmrān could not maintain his ground and took to flight. He went off to Afghānistān by the Pass of Bādpaj* (the windy pass). The victorious army betook itself to plunder and got hold of much property. The enemies of the State were seized and put to the sword, many of them lowered the veil of shame over their faces and made the tears of repentance their intercessors and after a thousand reproaches, were enrolled in the list of servants of the State. M. ‘Askarī fell into the hands of the heroes of the army (‘Askar). A victory such as might be the introduction to countless victories, was obtained and was the subject of thousands of rejoicings. But the heart of His Majesty was very anxious about the safety of the jewel of empire's diadem, viz., His Majesty the Shāhinshāh, for he bad heard that on this occasion M. Kāmrān had brought him with him. His Majesty could get no comfort from his distraction until Ḥasan Ākhta brought that rosebush of fortune's rose-garden, and cypress of the parterre of sovereignty before him. Recognising his advent as the beginning of fortune, he returned thanks to God for his safety and the realisation of his hopes, and with excessive joy, he clasped that Divine nursling to his bosom. After his devotions he distributed charities,—which are the practical form of thanksgiving,—and drew to himself the hearts of the poor and the widowed and orphaned by abundant presents. And he rewarded every one of the devoted servants either because of the happy issue of events with regard to the eye-pupil of the Khilāfat or as a guerdon (jaldū) for good service. His Majesty Jahānbānī announced that in future he never would be separated from this new fruit of the garden of the Khilāfat,—for thousands of good auspices were infolded in his footsteps,—and he recognised that the glorious victory came from the blessing of the advent of this sublime pearl. At this joyous time two camels loaded with boxes and without drivers were seen on the field of battle. His Majesty said “every one is having his plunder, let mine be these two camels!” He went himself and taking their nose-strings, ordered that they should be made to kneel and that the boxes should be opened, so that he might see what was inside. By a beautiful coincidence it was found that the special, royal books which were lost at the battle of Qibcāq were in these boxes and in perfect condition. This was the occasion for a thousand rejoicings. Khw. Qāsim Mīr buyūtāt, who was the kindler of the fire of strife, was consumed in the flames of this battle by the fire of his own deeds, and so commo­tion and depravity were set at rest. On this day a joyous assemblage was held in Cārīkārān.

When by the favour of God, the gates of victory had been opened and the seditious had been punished, Kābul became on the following day the alighting place for blessed feet and a station of everlasting auspiciousness. First, His Majesty entered the citadel and had the joy of receiving his chasto ladies. After that he, according to his wont, proceeded to the Ūrta Bāgh and freshened it by his fortunate presence. There he made arrangements for his subjects and dominions, rewarding the good servants and punishing the bad. Dīndār Beg, Ḥaidar Dōst Mughal Qānjī, and Mast ‘Alī* Qūrcī who had on many occasions shown disloyalty, were capitally punished in accordance with their deserts, and the public benefit. He exercised his genius in the distribution of justice. M. Sulaimān was loaded with gifts and dismissed to Badakhshān. M. Ibrāhīm remained for some days, as a special mark of favour, and then was sent to Badakhshān. And it was settled that in an auspicious hour he should be married to His Majesty's daughter Bakhshī* Bānū. His Majesty's world-adorning heart engaged in the arrangement of affairs and exalted all the servants by his affability and benevolence.