The pious lord of the world always regards external administra­tion as the decoration of the world of reality, and without any con­tamination of human desires recognises that his own satisfaction lies in the soothment of mankind. He always perceives what things are most important, and applies himself to the gathering together of the distressed and dispersed ones of the age. In conquering countries and cities his first thought is to inquire into and sympathise with the condition of the oppressed. Hence wherever the rulers act wisely and exert themselves to protect their subjects, he does not set himself to conquer that country though the means for doing so be at hand. And although it is clear to the front of his holy mind—which is truth's arena—that every extension of territory brings the plurality of the world into the majestic uniqueness of one of the sublime administrators of justice, and thus brings the highest form of worship to the bridal-chamber of manifestation, yet as the motive of his genius is the preservation of the general public—who are a wondrous trust from God—he does not address himself to such worship. But as the incomparable Deity is engaged in increasing the dominion and in exalting the foundations on H.M.'s sovereignty, it happens from time to time that He makes a country empty of just rulers, in order that the truthful sovereign may direct his royal attention thereto, and may eradicate it by his justice. So that those burnt up in the desert of misfortune may be cooled by graciousness, and also that compulsory unity, which is the twin of voluntary unity, may take proper shape; and that the torch of loyalty may be kindled even among the superficial, of whom the world is full. For the power of God has established a great gap between the merits of the various sections of mankind. Glory to His Name!* One section has, by beholding the brilliant wisdom, the walk and conversation, the giving and forgiving, the winking at men's faults, and the wakeful-heartedness of the Khedive of the age, become his followers and regards him as the Unique one of God's Court. They regard his service as Divine worship and go on augmenting their loyalty and devotion. Another section, whose glance has not fallen on those acts, have come to believe his esoteric greatness from seeing his external grandeur, and the increase in his territories, and have bound the noose of discipleship on the neck of their souls and become of the number of his devoted followers.

Accordingly, at this time, when the kingdom of Delhi was cleared from the dust of fly-like sedition-mongers, and the blind-hearted ones had descended into the abyss of defeat and annihila­tion, the Shāhinshāh's genius determined upon the conquest of Gujrat, and the amendment of the distractions of that country, for the oppression of the subjects thereof had reached its climax.

From the time when Sulān Maḥmūd had from carelessness taken the smooth-tonguedness of enemies to be friendship, and had died from the evil nature of servants who regarded the loss of their master and benefactor as their gain—as has been briefly noticed* in the account of the province of Gujrat—the officers of Gujrat, especially Saiyid Mubārak, 'Itmād Khān, and 'Imād-al-Mulk had looked after their own interests. In order that their power might be real, they had produced one of the sons of Sulān Aḥmad and given him a noble name. But when he came to years of discretion they got rid of him, and brought forward a worthless boy named Nannū who was of low origin, and gave him out as a son of Sulān Maḥmūd. They gave him the title of Moẓaffar Shāh and pursued their own private advantage. Aḥmadābād, which is the capital of Gujrat, Cambay and much of the country fell into the possession of 'Itmād Khān. Sarkār Patan fell to Mūsa Khān and Sher Khān Fūlādī; Surat, Broach, Baroda, and Cāmpānir to Cingīz Khān, the son of 'Imād-al-Mulk; Dandūqa and Dūlqa, etc., came to Saiyid Ḥāmid, the grandson of Saiyid Mubārak; Jūnagarh and the district of Sorath to Amīn Khān Ghori. 'Itmād Khān craftily kept that low-born child in his own presence, and so passed his days, while the country was, owing to the prevalence of embezzlers, the scene of various oppres­sions, and heedless heads strove with one another. Meanwhile, when Cingīz Khān died, Nannū, at the instigation of Shēr Khān Fulādi, fled from Aḥmadābād and came to Patan. Sher Khān Fūlādī and a number of vagabonds got together an army for the taking of Aḥmadābād. 'Itmād Khān shut himself up in Aḥmadābād and asked the help of the Mīrzās. Strife rose high, and the market of contention became brisk. The holy heart of the Shāhinshāh recognised that the taking of Gujrat was the most important matter, and applied himself to making preparations for this. Mīrzā Yūsuf Khān, Fattū, Rajah Bīrbar and a large force were sent to the Panjab to help Ḥusain Qulī Khān lest Ḥakīm Mirzā should at the instigation of short-sighted men, and from thinking that the imperial army was at a distance, allow seditious thoughts to occupy his brain. An order was issued to Ḥusain Qulī Khān that he should annex Nagarkot and make it over to Rajah Bīrbar, as Rajah Badh Cand, the zamindar thereof, had been convicted of bad service and evil intentions. If his people should regard the strength of the fort as materials for pre­sumption, he was to besiege it with a large force and capture it. Similarly prudent men were despatched to every quarter, and on the day of Bahram 20 Tīr, Divine month, corresponding to Tuesday, 20 Ṣafar, 4 July 1572, H.M. marched out from Fatḥpūr to conquer Gujrat, and halted at Dābar.

One of the acts of justice which were performed at this time was the punishment of Bābā Khān Qāqshāl. The brief account of this act of justice is as follows. Shahbāz Khān was the Amīr-Tūzak, and was engaged in arranging the procession. That ignorant Turk behaved presumptuously and was rude to Shahbāz Khān. When it was reported to the adorner of the rose-garden of the Caliphate, he ordered him to be severely* punished as a lesson to himself and as a means of amending other transgressors. Thus, by a single advertence of the Shāhinshāh was a matter appertaining to a large army, and for which many experienced* administrators would have found it difficult to make proper regulation, disposed of with ease.

One of the joyful occurrences was that at the time when the army was encamped at Sangānīr, H.M., according to custom, engaged in hunting. He was at this time much devoted to hunting with cītas' and after assigning cītas to numerous parties he went off himself with some special attendants. It chanced that they loosed a special cita (cīta-i-khāṣ) called Citr Najan at a deer.* Suddenly there appeared in front of them a ravine which was twenty-five yards broad. The deer leapt into the air to the height of a spear and a half and con­veyed itself across. The cīta in its eagerness took the same course, cleared the ravine and seized the deer. On beholding this astonish­ing occurrence the spectators raised a cry of amazement and there was great rejoicing and astonishment. The Khedive raised the rank of that cīta and made him chief of the cītas. He also ordered that as a special honour, and as a pleasure to men, a drum should be beaten in front of that cīta. On the day of Gosh* 14 Amirdād, Divine month, corresponding to Saturday, 15 Rabī'-al-awwal, 26 July 1572, he according to custom went one stage to Ajmīr on foot and proceeded to circumambulate the shrine of M'uīnu-d-dīn. On the way the scouts reported that there was a powerful tiger there that always lay in wait for travellers and killed them. Inasmuch as the extirpa­tion of causers of evil is one of the duties of sovereignty, the prince went forward to destroy him. He did so, and then went on to that delightful spot. The advent of the Shāhinshāh produced fresh joy, and the rites of supplication and circumambulation were performed. The river of bounty overflowed, and the grades of mankind shared in great gifts. Next day he proceeded to inspect the fort* of Ajmīr, which is on the summit of a hill. In that lofty place he visited the shrine of Saiyid Ḥusain Khang-suwār, who is commonly said to be a descendant of Zainu-l-abadīn. But by investigation it appears that the Saiyid was a servant of Shihābu-d-dīn Ghorī, and that at the time when he returned from the conquest of India he made him Shiqdār of Ajmīr. There he died. From lapse of time and general assent he became famous as a saint, and his tomb became the circumambulation-place of mankind. As H.M. the Shāhinshāh was always a painful seeker, he took into consideration the popular report and implored his aid. On the day of Rūz* 7 Amirdād, Divine month, corresponding to Tuesday, 2 Rabī'-a-ānī, 12 August 1572, the Khān Kilān was sent off to Gujrat as an advance-guard along with many officers such as Ashraf Khān, Shāh Qulī Khān Maḥram, Shāh Budāgh Khān, Saiyid Maḥmūd Khān, Qulīj Khān, Sādiq Khān, Shāh Fakhru-d-dīn, Ḥaidar Muḥammad Khān Akhta Begī, Saiyid Aḥmad Khān, Qutlaq Qadam Khān, Muḥammad Qulī Khān Tūqbāī, Kharram Khān, Beg Nūrīn Khān, Beg Muḥammad Khān, Muḥammad Qulī Khān, son-in-law of the Khān Kilān, Mihr 'Alī Khān Sildūz, Saiyid 'Abdullah Khān, Mīrzāda 'Alī Khān, and Bahādur Khān. On the day of Farwardīn 19 Shahriyūr, Divine month, corresponding to Monday, 22 Rabī'-a-ānī, 1 September 1572, H.M. marched from Ajmīr in order that he might indulge in hunting, and also that the officers sent in advance might the better show their merits, and also that Gujrat might as soon as possible come into the possession of the imperial servants, and that the sufferings of the oppressed ones of that country might be redressed in the best manner. In two stages the army had arrived within two stages of Nāgor when news came of the birth of a noble son, and also that of a victory.