One of the occurrences was the coming to court of Amīr Fatḥ Ullah Shīrāzī.* He was singular for theoretical and practical knowledge. Though he had acquired much in the schools of Khwājah Jamālu-d-dīn Maḥmūd, Maulānā Kamālu-d dīn Shirwānī and Maulānā Aḥmad Kurd (?), yet his science was greater than theirs. 'Ādil K. of Bījāpūr had by great efforts brought him from Shīrāz to the Deccan. When 'Ādil K. died, he, in accordance with an old wish, and a command, proceeded to the holy threshold. On the 25th he attained this blessing. So much learning had he that if the old books of wisdom had disappeared, he could have laid a new foundation (of knowledge), and would not have wished for what had gone. As was right and just, he, with so much enlightenment, desired to become a disciple of the world's lord. By good fortune he gained his desire. He frequently said in the meetings, “If I had not entered the service of this adorner of multiplicity, and chooser of unity, I had not become a traveller on the road of Divine knowledge His (Akbar's) personality and magnificent nature have made the wine of learning digestible by me. Otherwise the current sciences had been a veil over the face of the search for truth.” And it is evident that there are two classes of men. There is he who having been taught in the Divine school has the pure temple of his soul filled with the light of knowledge without the stain of effort. He comes forth in the course of ages, and the form worshippers of the day seldom recognize him. The other is he who takes pains and who by thousands of strivings acquires some of the knowledge possessed by his predecessors. The general public do not see anything beyond him. At the present day, by the good fortune of the age and of mankind, the world's lord is the Primate (Peshwā) of the first class. Hail to the brilliant star which gathers eternal bliss by this knowledge and which imparts glory to the record of actions!

One of the occurrences was the sending of Shahbāz K. to Bengal. When M'aṣūm trod the desert of failure, as has been related, the victorious army proceeded against Qutlū. As the Khān 'Āim disliked the climate of that country, he begged for employ­ment elsewhere. The gracious sovereign accepted his earnest request and issued orders that if some officer could undertake the control of ⁴⁰² the army and the administration of the country for some time, he might make over charge to him, and come to Bihar, and repose in his fief. Otherwise he should wait a little, and Shahbāz K. would soon be sent. On 8th Khurdād the important duty was made over to him (Shahbāz), and he took leave and went off with many officers.

One of the* occurrences was that the grand-daughter (nabīra) of Māldeo obtained a new life. In the wide country of India, on account of truth-choosing, and jealous honour, when the husband dies, his wife, though she have spent her days in distress, gives herself to the fire with an expanded heart and an open brow. And if from wickedness (tardāmanī) and love of life she refrain from doing this, her husband's relatives (kheshāwandān) assemble and light the flame, whether she be willing or unwilling. They regard this as preserving their honour and reputation. From the time that this ever-vernal country has been kept verdant and fresh by the justice of the world's lord, vigilant and truthful men have been appointed in every city and district in order that the two classes of cases may be continually kept distinct, and that forcible burning may not be permitted.*

At this time H.M. had sent Jaimal by relays of horses to the Bengal officers. On account of immoderate expedition, and the excessive heat, the torch of his existence was extinguished in the neighbourhood of Causā. His wife, the daughter of the Mota Rajah (The Fat Rajah), had not the courage to burn herself. Udai Singh her son and some bold and foolish persons set themselves to work this injustice (to make her burn). It was high dawn* when the news came to H.M.'s female apartments. The just sovereign fearing that if he sent others there would be delay, mounted a swift horse and went off to the spot. As the circumstances were not known there was confusion for some time. Foolish talkers, and imaginative simpletons, made up wonderful stories of a fight. The loyal and devoted, and the happy warriors, got agitated and assembled in troops. There was a time of confusion and they set about putting on their armour and making ready for battle. The loyal but feeble-minded were at a loss, while the strong and well-disposed galloped off. The two-faced and wicked misunderstood matters and talked unintelligently. The crooked in their ways and the inwardly dark raised a song of triumph. Such had been the rapidity that even the guards had not been able to come up, but some of the personal attendants arrived near the spot. The faction gave up their proceed­ings in presence of the Shāhinshāh's majesty. When that cavalier of fortune's arena had come near the spot, Jagannāth and Rai Sāl went ahead and seized the ringleader of the ignorant and turbulent ones and brought him to H M. The appreciative sovereign read the writing of repentance on the foreheads of the crew, and in all this ebullition of anger gave them their lives, but imprisoned them. In a short time the prudent prince made use of justice, graciousness, ⁴⁰³ and courage, and brought things into tranquillity. The dust of turbulence was laid and the pæan of joy rose high.

One of the occurrences was the sending of I'timād K. to the government of Gujarat. At the beginning of the conquest of this country, he had been nominated to this high post. From wicked­ness and perversity he indulged in evil thoughts, and the Shāhin­shāh's fortune put chains on his feet and sent him to the school of the prison, as has already been related. From much cupidity he had begged for the government of the province. When the Shāhin­shāh treated him with kindness, Mīr Abū Turāb for his own advan­tage made him more keen in the prosecution of his desire. The truth-seeking Shāhinshāh's idea was that if some goodness should appear in him, and if it was his wish, he should fulfil what he had said. As at this time there was some appearance of this, he pro­ceeded to grant his long-cherished wish. He made over to him the military command and the administration of the province. He adhered to what he had said and ripened his hopes. Though right-thinking and far-seeing persons represented, “When he was in full strength, and had numerous helpers, he was not able to control the factious people of Gujarat. At this day, when his bodily frame is declining, and he has no single-hearted comrades, how can it be proper to dispatch him on this service?” Yet as the decree of heaven had passed, the speech of the wise did not take effect, and he went off in great elation. Mīr Abū Turāb was sent off as Amīn to the country, and Khwāja Niāmu-d-dīn Aḥmad was made Bakhshī. Khwāja Abu-l-qāsim became Dīwān. They were accom­panied by Muḥammad Husain, S. Abu-l-Moaffar, Beg Muḥammad Toqbāī, Mīr Muḥibbullah, Mīr Sharafu-d-dīn, Mīr Sāliḥ, Mīr Hāshim, Shāh Beg, Mīr M'aṣūm Bhakkarī, Zainu-d-dīn Kambū, Saiyid Jalāl Bhakharī, Saiyid Abū Isḥaq, Qambar Īshak Āqā, Pahlwān 'Alī Sīstānī and others. Each was exalted by receiving a robe of honour, and a choice means of conveyance (bāragī). They also received valuable counsels. They took leave on 7 Tīr, and Karm 'Alī Darogha of the perfumery was sent to bring away Shihābu-d-dīn Aḥmad K. The order was that when the new governor came, Shihabu-d-dīn should come with his soldiers to court.*

Also at this time Mīr Sharīf Gīlānī came from the Niām-ul-mulk together with other ambassadors from the Deccan and did homage and presented gifts. They were received with favour.