On a certain occasion he interpolated this verse into a fragment from Salmān,* and sent it to the Shāh.
Verse.I hope that the Shāh will out of kindness treat me,
As ‘Alī treated Salmān in the desert of Arhan.*
The Shāh was extremely pleased, and after innumerable banquets and associations in travelling, and hunting expeditions,* arranged all preparations on a scale of regal magnificence in Humāyūn's honour, and took much trouble in giving his assent to the religious tenets of the Shī‘ahs, and to that which the later writers of that persuasion say regarding the blessed companions of Muḥammad, may God be pleased with them, and Humāyūn after* much ado said “Bring them written upon a sheet of paper.” Accordingly they wrote down all their religious beliefs, and Humāyūn read them with a view to copying them, and gave precedence* in the Khubah, after the custom of ‘Irāq, to the recital of the twelve Imāms.* Shāh Murād, the son of the Shāh, an infant at the breast, with ten thousand* cavalry under the command* of Bidāgh Khān Qizilbāsh Afshār,* was nominated* to reinforce Humāyūn, and it was determined that the Qizilbāsh should march by one route and Humāyūn by another,* and that Humāyūn should, after gaining the victory, hand over Qandahār to Shāh Murād. Taking leave, and marching rapidly through Ardabīl and Tabrīz, (Humāyūn) again went to Mashhad the holy city,* and succeeded in visiting the shrine of the fountain-head of light.*
At the time when one night he was walking alone in that sacred 446. enclosure, one of the pilgrims said in a low voice* to his fellow, “This is not Humāyūn Pādshāh.”* The other replied “Yes it is.” Then coming close, he said in the ear of Humāyūn “So! you are again laying claim to omnipotence!” This was a reference to the circumstance that Humāyūn used generally in Bangāla to cast* a veil over his crown, and when he removed it* the people used to say, Light has shined forth! He also washed his sword in the river and said* “Upon whom shall I gird the sword?” When he arrived at Āgra he imposed upon the populace a new self-invented form of salutation, and wished them to kiss the ground (before him). At last Mir Abūl Baqā with the Amīrs and Vazīrs paid the due respects, and the Amīrs of the Qizilbāsh coming (by another road)* arrived at Garmsīr and took possession of the whole of that territory, and had encamped within view* of Qandahār, when* after five days Humāyūn arrived, and Mīrzā ‘Askarī was besieged, and for three months continuously* fighting was kept up, and a large number were daily killed on both sides. Thereupon Bairām Khān was sent to Kābul as an ambassador to Mīrzā* [Kāmrān in whose behalf Mīrzā ‘Askarī was fighting and Mīrzā Hīndāl and Mīrzā] Suleimān Badakhshī and Mīrzā Yadgār Nāsir* who had arrived from Bakkar in a wretched plight;* and [since]* the idea of the Qizilbāsh was that no sooner would Humāyūn arrive than the Chaghatai would submit to him* and would all come in.* This, however, did not happen, and the siege became very protracted, and a large* number were killed. It was also currently reported that Mīrzā Kāmrān was coming to the assistance of Mīrzā ‘Askarī, they accordingly lost heart and meditated a return to their own country.* It so happened that just at that very time certain Amīrs deserted from Mīrzā Kāmrān, namely, Muḥammad Sulān Mīrzā, Ulugh Mīrzā, and Mīrzā Ḥusain Khān with other noted commanders, and offered their services to Humāyūn. Mu‘yad Beg, who was a prisoner in the fortress of 447. Qandahār, escaped* from the fort and had an interview with him, meeting with very kind treatment. Mīrzā ‘Askarī in his alarm, sued for quarter, and joined* the ranks of Humāyūn's followers; his faults were pardoned and he was distinguished by especial marks of favour.
Verse.There's a sweetness in forgiveness which there is not in
revenge.
He also ordered the Amīrs of Qizilbāsh that for the space of three days they should abstain from interference with the families of the Chaghtā tribe,* and the inhabitants of the city, so as* to allow of their all coming out; and although Humāyūn had no territory in his possession, yet on account of the promise which had gone forth he brought Bidāgh Khān and Mīrzā Murād into the fort and made over the whole of that country to them.
Verse.If a man fulfils the obligation of his promise
That man rises superior to any estimate you may form of
him.
With the exception of Bidāgh Khān and two or three other Amīrs,* no one remained in the service of Mīrzā Murād, while the remaining Amīrs of the auxiliaries, all returned to ‘Irāq.
Humāyūn was induced by the coming on of the winter winds, to ask Bidāgh Khān to provide shelter for the followers of his army within the walls of the city, but that inhuman being invariably sent strangely rough answers.* On this account some of the Chaghatai Amīrs began* to take to flight towards Kābul; among them was Mīrzā ‘Askarī, who was seized in the way and brought to Humāyūn, who imprisoned him. Many stirring events* happened in those days, which* led to the delivery of Qandahār from the hands of the Qizilbāsh. First among these was this, that the Chaghatai Amīrs urged upon Humāyūn the necessity of seizing Qandahār, on account of the coldness of the weather, saying that after the conquest of Kābul and Badakhshān he ought* to 448. bestow the greater portion of that place again upon the Qizilbāsh as compensation, so that due requital might be made them.
Secondly, the passing of Mīrzā Murād on that very day,* by a natural death, from the world of existence and trouble.
Thirdly, the tyranny and oppression inflicted by Qizilbāsh canaille on* the inhabitants of the city, and their preventing the Chaghatai from entering the fort, upon any pretext whatever.*