One of the strange occurrences of this time was the arrest of Khwāja Mu‘aam. The brief account is that a letter containing some lines by the Khwāja came to hand. In his contemptible understanding and wickedness, he had written improper things to Sikandar and had represented himself as his well-wisher. His Majesty was greatly surprised and called upon the Khwāja for an explanation. As he could not deny, he said* that his well-wishing (daulat-khwāhī) referred to His Majesty and that he had purposely contrived that the letter should come into His Majesty's hand in order that he should show him more favour, and cause him to be the performer of good service. His Majesty ordered him into confinement and placed him in charge of Mīr Qālī. After arranging the matters of Sihrind, His Majesty proceeded by way of Sāmāna towards Delhi. When he came to Sāmāna he sent Abu'l-Ma‘ālī with a number of officers such as Muḥammad Qulī Khān Birlās, Ismā‘īl Beg Dūldai, Muṣahib Beg, Ibrāhīm Khān Uzbek, and others to Lahore so that if Sikandar should come out from the hills, they might hold him in check. The charge of the Panjāb was made over to Shāh Abū'l-ma‘ālī. On account of the pleasant climate of Sāmāna, and the violence of the rains ordered a halt there for some days. While then, a report came from Sikandar Khān Uzbek, stating that by God's help he had come to Delhi and that the enemy had not withstood him, but had fled. The proper thing now was to exalt the site of India's throne by establishing there the masnad of the Lord of the Age. On receipt of this news His Majesty marched from Samāna, and on Thursday 1 Ramaẓān, 20th July, 1555, alighted at Salīmgaṛh which is on the north of Delhi and on the bank of the Jamūnā. On the fourth of the same month he entered the city and became established on the throne of the khilafāt.
On this day and while on the march His Majesty the Shāhinshāh struck a nīlagāo (an antelope, portax pictus) with his sword and took it as a prey so that the huntsmen were surprised,* while the acute obtained a sign of his capturing the booty of a sublime intention, and were made glad. His Majesty Jahānbānī who from the beginning of this blessed campaign till he came to Delhi and conquered India had given up the eating of animals now turned his thoughts towards the making a beginning (of eating flesh). On this day he rejoiced exceedingly and ordered that a piece of the nīlagāo be dried and kept in order that when after the Ramaẓān he should be disposed to eat animal food, he might make his first meal from this flesh. He then returned thanks to God.
All the servants of the threshold of the Khilafāt received high offices and noble fiefs. Sirkār Ḥiṣār and its neighbourhood were given as a jāgīr to the servants* of His Majesty the Shāhinshāh. Omen-takers recognized this as the fort* for the distresses of the world, and again drew a presage for the daily increasing dominion of His Highness. Bairām Khān was presented with Sihrind and various other parganas. Tardī Beg Khān was sent to Mewāt, Sikandar Khān to Agra, ‘Alī Qulī Khān to Sambal, and Ḥaidar Muḥammad Khān Ākhta Begī to Bīāna, which is near Agra. By the blessing of the royal advent, and the beatitudes of the spiritual and temporal khedive, India was made a garden of dominion and auspiciousness. Mankind attained good fortune. His Majesty stayed in the fort of Delhi and was continually engaged in pleasing God, and he watered the rose-garden of sovereignty with the stream of justice. He forever kept before him obedience to the Creator, and the prosperity of his creatures and so adorned the throne of the khilāfat.
Among the occurrences which were the cause of increasing his joy, was the arrival of Shāh Walī* Atka from Kābul. He brought news of the health of the chaste ladies, and also many details. He gave the joyful news that God had given a son to Māh Jūjak. His Majesty returned thanks to God for this good news and gave a feast and poured the coin of desire into the lap of mankind. He gave that rose of fortune the name of Farrukh Fāl, and rewarded Shāh Walī for his news by the title of Sulān and sent him back to Kābul with presents. He also gave him letters of greeting and affection.
Among the occurrences of this time was the arrival of Rustam Khān who was a leading man among the Afghāns. The brief account of this affair is that when the Atka Khān and a number of the royal servants proceeded towards Ḥiṣār, they halted on the day of Khūrdād 6th Shahryūr = Wednesday, 25th Ramẓān, two kos from Ḥiṣār. Rustam Khān, Tātār Khān, Aḥmad Khān, Pīr Muḥammad of Rohtak, Bījlī Khān, Shihāb Khān, Tāj Khān, Ādam Khān Qiyām Khānī and a number of Afghāns came out of Ḥiṣār and prepared to fight. Though the Afghāns were nearly 2,000 in number and the royal servants about 400, a great engagement took place and by Divine help the victory was gained, and seventy of the enemy were killed. Rustam Khān fled and strengthened the fort of Ḥiṣār. The contenders of fortune besieged it for twenty-three days. When Rustam found himself in difficulties he came to terms. He was sent to Court along with about 700 men of note in the charge of Mīr Laif and Khwāja Qāsim Makhlaṣ, and he did homage along with many others. After some time an order was given that he should get a proper jāgīr, but on the condition that his sons should be guarded in Bikrām in order that they might enter on the path of favour and also that the road of vigilance and caution might not be abandoned. That simpleton rejected this condition, which was a means of confirming his obedience, and was about to abscond. When this was found out, he was imprisoned and committed to the charge of Beg Muḥammad Īshak Āqā.
One of the occurrences of this time was the affair of Qambar Dīwāna. The short account is that he was one of the common men or rather of the unknown men of the camp. When after the victory of Sihrind, the royal standards went on to Delhi, this Qambar gathered together a number of his own set of vagabonds and indulged in plunder and rapine. Booty was continually coming into his hands, and was distributed by him, and out of cunning, he was continually sending petitions to the Court. Proceeding from Sihrind he went fighting on and got possession of Sambal. There he established himself and sent his adopted son, who had received the name of ‘Ārifu-l-lāh to Budāōn. Rai Ḥusain Jalwānī, who was a leading officer among the Afghāns, was there and was got rid of without a struggle. From there Qambar ‘Alī went on to Kānt Gōla* and devastated that country. There he fought an irregular (bītuzukāna, without method) battle with Rukn Khān a leading Afghān and was defeated. From there he came to Budāōn. Though this madman was always sending petitions and making representations of obedience and good service, his words and his deeds did not agree. He extended his foot beyond his carpet and made men Khāns and Sulāns of his own motion, and gave them standards and drums! Frenzy took possession of him and often from madness or assumed madness and fraud, he gave up his own house to be plundered. There continually appeared in him irregular proceedings which were allied to madness. When then facts repeatedly came to the notice of His Majesty he issued an order to ‘Alī Qulī Khān Shaibānī to send him to Court, and to punish him if he resisted. Just when the madman, having been defeated by Rukn Khān, had come to Budāōn, ‘Alī Qulī Khān after having settled the affairs of Mīrat came to Sambal. After arranging matters there he came to Budāōn. Though he sent a person to call him, Qambar did not appear, and said “Just as you are a slave of the king, so am I one of the office-bearers of the expedition, and I have got this province by the sword.” At last ‘Alī Qulī Khān took to arms and when Qambar was defeated, he took refuge in the fort of Budāōn, and sent a petition to Court. When His Majesty got this account of him, he sent Qāsim Makhlaṣ to encompass him with favours and to bring him to kiss the threshold. Before Qāsim had reached Budāōn, and brought this message of deliverance, ‘Alī Qulī Khān had killed him. The short account of this is that when Qambar strengthened the fort, and the siege was being protracted, ‘Alī Qulī Khān sent to him Muḥammad Beg Turkamān and Mullā Ghiāu-d-dīn. He imprisoned these envoys, and they secretly won over a number of people to their side and having by craft overcome the garrison, they made Qambar a prisoner. ‘Alī Qulī Khān sent his head to Court. The just heart of the king was grieved at this and he sent a firmān of rebuke to ‘Alī Qulī Khān. He asked why he went to war when he Qambar) was making proffers of obedience and wished to submit, and why did he kill him without orders after getting him into his power? His Majesty repeatedly said to those near him that he had wished to see this man and that if he had found on the tablet of his forehead truth and rectitude, he would have shown him favour and have educated him.