Though His Majesty the Shāhinshāh used his tender age as a veil and lived secluded, yet, as God the Creator willed that the real state of this great one of the age should be made manifest,— involuntarily did wondrous works, each of which was a competent witness to his lofty nature (shāhide ast‘adil), hasten to the world of manifestation. Among the unusual things which at this time revealed themselves on the part of His Majesty the Shāhinshāh, was this, that he came out on the roof of a house in the city and contemplated with his clime-comprehending glance the hostile army. It was so great an army that no one could imagine its being defeated, but he said that in a short time “our” men would disperse it. His entourage who knew of his far-sight and had often beheld his marvels, rejoiced at this tidings, and offered thanks to God. Things like this look strange to custom-worshippers and formalists. But the worshippers of truth, and the esoteric do not regard this occurrence or hundreds like it as strange when coming from one so eminent temporally and spiritually.

At this time Khwāja ‘Ambar Nāir, who was an old servant, came from Kābul and applied for employment. His Majesty Jahān­bānī made him over to the nursling of Divine light. Forthwith he entered into his service and used to explain to him the manners and customs of India, and he brought Indians before the Unique of the age. As the star of the men of India was powerful, their ways became pleasing to him. This was the first time that he conceived an inclination for hunting with the cīta (hunting leopard), and the first place where he saw the sport. For Walī Beg the father of the Khān Jahān* presented as peshkash a cīta which had come into his hands from the Afghāns at the battle of Mācīwāra and was called Fateḥbāz (the gamester of victory). The farseeing who were in his entourage made conjectures about countless victories on seeing this strange form. The keeper of this cīta was called Dūndū and on account of his good qualities, he received the title of Fateḥ Khān.* And at this day when the insignificant well-wisher, Abū'l-faẓl, is writing this noble volume with a pen perfumed with sincerity, Fateḥ Khān is in the service of His Majesty the Shāhinshāh and reckoned among the especial huntsmen. His Majesty who always dressed himself in outward disguises, and clothed himself in other garb, and kept his splendour hidden under various veils, made another screen for his beauty by his regard for this strange animal. But the rays of the sun and the fragrance of musk cannot be hid. On that day when fortune drew me to learn wisdom and to beatitude, and when by having the blessing of service, I became cognisant of the perfections of this chosen one of God, what prostrations of thanksgiving did I not perform, and what successes did I not obtain from this auspicious service! I was exalted spiritually and tempo­rally, and I cleansed the chamber of my heart from superfluous desires. Now that the time of thanksgiving has arrived and that I wish to record my impressions—so that I may both give thanks and that a lamp of vision may be put in the path of the walkers in darkness, I am unaffectedly disturbed by the fact that I am in service and that there is a commercial nexus. Would that I had no outward acquaintance (with Akbar), and that I were not in the list of visible servants! so that the outwardly-seeing but inwardly-blind might not reckon this individual among the crowd of flatterers, and that men might, through my apparent exclusion be led to the goal and attain felicity. Good God! panegyrics have been written of old about ascetics who had not a tithe of the tenth part of the excel­lencies of this Khedive of the Age, nay, many of them had naught but external semblance, and yet, because there was no reciprocity in the matter, men void of insight imagine that these are not flatteries but are representations of the truth! But now, at this day, when the story of the Leader (peshwā) of mankind, whether spiritual or temporal, is about to be told, I who have tracked the spirit of the age must bear on my heart's shoulder the burden of men's ill-understanding! But forasmuch as my first thought was to pay in some small measure my debt of gratitude, I am not sad­dened by this man-troubling burden (bār-i-mardamāzār). And wherefore should I be? And now rejoicing in my good intention I pass on as a swift nocturnal linkman! Many have gained the Truth and ta'en the highway of loyalty! I now leave this subject, to which there is no end, and return to the point in my narrative where I was.

In fine, His Majesty Jahānbānī waged a masterly war for about forty* days, and by taking thought, and by making preparations gave support to the hearts of the loyal and enabled them to adorn the field of battle. At length, on 2nd Sh‘abān of the year in question (962), 22nd June, 1555, which was the watch-day (naubat-i-taraddad)* of the servants of His Majesty the Shāhinshāh Khwāja Mu‘aam, Atka Khān and others went forth and did manfully. On the other side Kālā Pahār, brother of Iskandar, came forward and fought. Though it had not been intended that on that day there should be a general engagement, yet as something was to emerge from the curtain of fate, gradually the flames of conflict burst forth and rose high. The victorious troops advanced from all sides and steadily took post, so that there was a glorious battle-array.

Verse.

Two iron mountains moved from their places,
You'd say earth was moved from top to bottom,
Two armies drew their poniards in front of each other,
The centre and wings were drawn up in line,
The rush of arrows and the clash of swords,
Tore the marrow of elephants and the entrails (zehra, lit., gall-bladder)* of tigers.

By the auspicious influence of the fortune of His Majesty the Shāhinshāh, a great victory was gained, and much booty fell into the hands of the imperial servants. A large number of the luckless foe went to the world of non-existence. Sikandar went off with his men to the Dāman-i-kōh of the Panjāb. Khwāja Musāfirī,* one of the gallant men, came in his path. When Sikandar saw that a man was going to attack him, he turned, but though he put his hand to his sword, he could not draw it. After many attempts he disengaged himself from him and came away from that dangerous place. What else but this can happen to those intoxicated with the world and proud of their glory? His Majesty Jahānbānī in the midst of the worldly success, which is a wine that overthrows men, was wise and made supplications to God. And he conducted himself with perfect wisdom towards all classes. What marvel then that he was successful! Obedience to wisdom the Sulān (Sulān-i-khird) fits the work to the desire. Firstly; it makes the intention good. Secondly; effort is made in work suitable to one's condition. Thirdly; when good results are obtained the credit of them is not given to oneself. And no author is recognised except the omnipotent God. In fine His Majesty in order to teach the superficial, and in order to show respect to the various degrees of supplication, did not confine himself to inward thanksgiving, but had recourse to external acts, and pros­trated himself in prayer to God. Though when India was last conquered, the victory of His Majesty Gītī-sitānī Firdūs-makānī was a masterpiece, as has been already described, yet the wise and acute know that it was not like this present marvel. In fact* there have been few instances in past times of such a victory as this which was obtained by few against many and which came solely from the great throne of God. Just at the time of this victory there was an exces­sive storm of wind and rain. As this caused the destruction of a number of oppressors and ingrates, it may be regarded as belonging to the successes of the servants of the State, and as a mark of the destruction of the contumacious. But as it prevented a pursuit of the fugitives and gave them after a thousand agonies a release from danger it may be regarded as a respite to an ill-fated crew.

When by Divine aid such a great gift had been revealed, His Majesty sat on the throne of justice and appraised the services of the loyal and devoted. In order to bring out the jewel of the sincere from the potsherd of service-sellers the question arose, in whose name should the proclamation of victory be recorded? An order was given that everyone should lay in his claim. Shāh Abū'l-ma‘ālī, who was drunk with the wine of negligence, wished that the record of the glorious victory should be in his name. Bairām Khān who was conscious that the coming to India was by his exertions, and who, up to the time of the victory, had, in opposition to a crowd of men, supported the world-adorning views of His Majesty Jahānbānī and had conducted the conquest of the countries and the uprooting of foes, was keenly desirous that the proclamation should bear his name. The farseeing and wise who knew that the victory was due to the felicity of His Majesty the Shāhinshāh and nursling of Divine light, opened their eyes and ears in surprised contemplation of the speakers, and the experienced and the just, knowing that this great victory which had shed its rays on the day assigned to the watch (naubat-i-mansūbān) of the light of the garden of the khilāfat was due to the presence of his Majesty the Shāhinshāh, were astonished at the utterances of those men (Abū'l-ma‘ālī and Bairām). At last, His Majesty Jahānbānī became by inspiration cognisant of the truth, and ordered the victory to be inscribed in the name of His Majesty the Shāhinshāh and thereby gratified the loyal far and near.