Verse.

Never in the garden of Faith has a blade fulfilled its promise,
Never has a shaft aimed by Heaven failed to strike the mark.
The tailor of Fate has never clothed any man in a garment
which it has not afterwards torn from him.
The Age has never given any coin which it has not changed.
The Time has never played any piece without practising
deception with it.
Whom has the Heaven placed in safety beneath the Sun,
That it has not made short-lived like the shining dawn.
Khāqānī! cast dust into the eyes of the world,
For it has caused thee pain in the eyes and has given thee
no remedy.

Maulānā Qāsim Kāhī wrote this tārīkh.

Verse.

Kāmrān,* than whom no man has been found more fitted for
sovereignty,
Went from Kābul to the Ka‘bah, and there committed his soul
to God, and his body to the dust.
Kāhī spake this as a tārīkh to commemorate his death,
Pādshāh Kāmrān died at the Ka‘bah.*

And the poet Waisī* wrote:

Verse.

Shāh Kāmrān the renowned Khusrū,
Who in majesty raised his head to Kaiwān.
Faithfully served the holy temple four years
And entirely freed his heart from worldly bonds.
^453. After performing his fourth pilgrimage
In pilgrim garb, he yielded up his soul to his Lord.
One night as Waisī was holden with sleep,
He visited him and called him towards himself,
And said, “If they ask thee concerning my death
Reply, “The pardoned Shāh remained in Makka.”*

Mīrzā Kāmrān was as a king, brave and ambitious, liberal and good-natured, sound of religion and clear of faith. He used always to associate with the ‘Ulamā and learned doctors. His poems are well-known. At one time he held such strong views of probity that he gave orders to exterminate grapes from his kingdom, but afterwards became such a slave to wine that he was not ashamed of the after effects of debauch; eventually he left the world penitent and devout. All's well that ends well.*

This event took place in the year* 964 H.

Mīrzā ‘Askarī, after Qarrācha Khān was slain in the last battle before Kābul, fell a prisoner into the hands of Humāyūn's soldiery, and Khwāja Jalālu-d-Dīn* Maḥmūd Dīwān conveyed him to Badakhshān and made him over to Mīrzā Suleimān. He was kept in confinement for some time,* and then was released, and Mīrzā Suleimān despatched him to Balkh, by which route he purposed journeying to the two sacred cities.* When he reached a valley which lies between Shām* and the sacred city of Makka, without accomplishing his object he hastened from* that desert to the true Ka‘bah which is the bourn of all mankind. The following is the tārīkh of that event:—

‘Askarī pādshāh-i-daryādil.

Verse.

Why dost thou soil thy fingers with the blood of the world?
For honey is oft mingled with deadly poison.*

^454. The end of Mīrzā Hindāl was on this wise, that after Mīrzā Kāmrān had suffered defeat in the final engagement, and had taken refuge with the Afghāns, and Ḥājī Muḥammad Khān* Kūkī was executed* on account of his numerous misdeeds, one night Mīrzā Kāmrān made a night attack upon the camp.* By chance that night the dart of death struck Mīrzā Hindāl in a vital spot, and he drank the draught of martyrdom. This event took place* in the year 958 H. and Shabkhūn was found to give the date.*

Verse.

When Fate made such a night attack* with the forces of the
world
That the zenith became red like the twilight from bloodshed,
Hindāl the world-conqueror left the world,
And abandoned the world to Shāh Humāyūn;
The young plant-like stature of that shapely palm-tree
Was like a lamp to the sleeping-apartment of the sky.
Wisdom sought for a tārīkh of his death,* I said,
Alas! a lamp has been extinguished by reason of a night
attack.

Mīrzā Amānī also wrote* the following:—

Shāh Hindāl the cypress of the rose-garden of beauty,
When he left this garden for that of Paradise,*
The wailing ring-dove uttered this tārīkh,
“A cypress has gone from the garden of glory.”*

And Maulānā Hasan ‘Alī Kharās* wrote:

Verse.

Hindāl Muḥammad Shāh of auspicious title
Suddenly was martyred by Fate in the heart of the night; ^455.
Since a night assault (shabkhūn) caused his martyrdom,
Seek the tārīkh of his martyrdom in shabkhūn.

Humāyūn bestowed the horses and retinue of Mīrzā Hindāl upon the young Prince, the asylum of the world, and confirmed to them Ghaznīn with its dependencies as Iqā‘ grants.*

The Afghāns could no longer protect Mīrzā Kāmrān, and it so happened that Mīrzā went to Islem* Shāh; in the meanwhile the hidden purposes of Heaven were made manifest, so that after hearing the tidings of the death of Islem Shāh, and of the occurrence of extreme confusion and turmoil between the Afghāns of Hindustān and the tribal chiefs, Humāyūn definitely determined upon the attempt of the conquest of Hindustān.* In the meantime the lovers of contumacy, that is to say, the envious and riotous, so distorted the appearance of the sincere loyalty of Baīrām Khān, in the clear mirror of the mind of Humāyūn, that it was inverted and he was represented by them as hostile. Accordingly an attack was ordered in the direction of Qandahār. Baīrām Khān came out in person to receive* Humāyūn and with all ceremony offered due service. Thereupon the disloyalty of his traducers became apparent. On this occasion Humāyūn was furnished, by the good offices of Baīrām Khān, with the opportunity of meeting that Scion of the Walīs, the offspring of the Saints, the seal of the Shaikhs of the Naqshbandī* sect, Maulānā Zainu-d-Dīn Maḥmūd Kamāngar.

The following is a fuller account:—