Be it not concealed that in the country of Hindústán there is a set of babblers and fools, who sit in the shops of hemp-sellers, and whatever comes into their minds they say with regard to the nobles, ministers, and the King himself. Though their words have no connexion with truth, yet ignorant and foolish people, conceiving them to be true, spread them in all places. For instance, the following story was originated by these absurd talkers. That one day Nádir Sháh said to Burhánu-l Mulk and Nizámu-l Mulk Ásaf Jáh, “You wrote me when I was in Kandahár, that if my royal servants should come in this direction, you would pay fifty krors of rupees into the treasury. Where are now those rupees? Go, and bring them within three days; otherwise I will put you to death with great torture.” Those nobles, having taken their leave, determined with each other to kill themselves, and thus save their honour. Nizámu-l Mulk took only a cup of water mixed with sugar, while Burhánu-l Mulk, on hearing of it, actually poisoned himself, and delivered his life to his Maker. This is a direct falsehood. The truth is, that Nawáb Burhánu-l Mulk had been troubled for some months with a boil. Notwithstanding his sickness, he took part in the battle which was fought with Nádir Sháh, and with the severity of the pain his holy soul departed to the heavens. Ásaf Jáh had no animosity against Burhánu-l Mulk.*
Nawáb Burhánu-l Mulk left four daughters and one son by the daughter of Sálih Muhammad Khán Ásaf Jáh, besides the mother of Shujá'u-d daula. His son, after some time, died of smallpox. * *
It was at this time that the Nawáb (Shujá'u-d daula) marched towards Ágra, and having pitched his tents at Karya-ganj, sent word to Háfiz Rahmat Khán that he should now pay him the sum of forty lacs of rupees which had been paid on his account to the Mahrattas.* Although Háfiz Rahmat Khán endeavoured to persuade the Afghán chiefs to pay the money due to the Nawáb, yet the Rohillas, who in their excessive pride thought that no one could stand before them, prepared to fight, and a great engagement ensued between the parties. Just as the Rohillas had nearly completed the battle with the Nawáb Wazír, the English army came up to oppose them, and threw them into confusion by the heavy fire of its artillery. In the midst of the fight, Háfiz Rahmat Khán with great intrepidity attacked the English army, and having killed a great number of men, drank the cup of martyrdom in the field. The Rohillas took to flight, and Sultán Khán, brother of Murtazá Khán Baráichí, cut off the head of Háfiz Rahmat Khán, and presented it to the Nawáb Wazír, who ordered his joy to be expressed by the beat of drums. Zú-l fikár Khán and Muhabbat Khán, sons of Háfiz Rahmat Khán, who were taken prisoners, were honoured with the grant of khil'ats. Bahá'u-d daula 'Abdu-llah Khán of Kashmír, and Khán Muhammad Khán, the son of the sister of Háfiz Rahmat Khán, were the originators of this quarrel. Khán Muhammad Khán was given over to Muhabbat Khán, but 'Abdu-llah Khán was sent to prison. His face was blackened, and he was placed on an ass, and paraded round the whole camp.
After this, the Nawáb Wazír marched towards Bundelkhand, and placed the Rohilla territory under the charge of Sídí Bashír Khán. He left Mirzá Sa'ádat 'Alí in Bareilly, and ordered Murtazá Khán Baráichí, Mahbúb 'Alí Khán, and Latáfat 'Alí Khán to remain with his son, and never to step beyond the sphere of obedience. After some time, the Nawáb Wazír fell sick, and although very different accounts are given of his disease, yet the most correct one is that a boil broke out in his thigh, which, notwithstanding all the endeavours of the physicians, was never cured. It gave him more and more pain every day. In short, he suffered from it for a month and thirteen days, and expired on the night of the 24th Zí-l ka'da, 1188 A.H. (28 Jan. 1775).* The next morning he was buried in Guláb Bárí, which was designed for the burial-place of his venerated mother. Though the servants of the Nawáb struck their heads against stones in their grief, yet the subjects of Faizábád were very glad at the event.
Before this, Mukhtáru-d daula had disbanded the battalions which were under the command of Mír Afzal 'Alí. He was also seeking to injure both the Gusáíns, Umráo Gír, and Himmat Bahádur. He disbanded many divisions of the cavalry, and it was his intention to discharge the whole army, and enlist a new one of his own choice. He was also waiting to find an opportunity of deposing Ásafu-d daula, and making himself master. As Nawáb Ásafu-d daula was as much addicted as a child to sports and trivial pursuits, and had no acquaintance with the business of the State, Mukhtáru-d daula, who had the power of employing and dismissing all the establishments, did what he liked. The Nawáb Wazír was at last sorry that he had obtained so much influence, and endeavoured to remove him.
In these days, Mír Afzal 'Alí wrote a letter to Rája Jháú Lál, who submitted it to the Nawáb Wazír. The Nawáb, after perusing it, kept silence, and tore the paper in pieces. In short, all the officers of the court of the Nawáb Wazír were united together to ruin Mukhtáru-d daula. But he was not aware of it, and passed day and night drinking in the company of women. Basant 'Alí Khán, the eunuch, was introduced to Mukhtáru-d daula, and was adopted by him as his son. He wore the ring of obedience in his ear, and was day and night present before him. Mirzá Sa'ádat Alí Khán joined Basant, and it was agreed that Basant should kill Mukhtáru-d daula, and that he should kill Ásafu-d daula, and seat himself upon the masnad. Basant 'Alí Khán did not tell this secret to his other friends. Had he made them his confidants, the design might have been fulfilled; but by his concealment, the opportunity was lost. Mír Muhammad Amín, son of Mirzá Yúsuf the blind, having become acquainted with the design, associated with Mirzá Sa'ádat 'Alí Khán.
One day, Basant 'Alí Khán invited Mukhtáru-d daula to dine in his house, and to see the cold bath which he had made. Mukhtáru-d daula, ignorant of the treacherous destinations of the heavens, accepted this last entertainment, and rode to the bath, the place of his murder, which fate had prepared for him. After the dinner was over, dancing and drinking began. When Mukhtáru-d daula had become drunk, Basant 'Alí Khán left the place on some pretence, after which, five ruffians, who had been appointed for the purpose, entered the room, and one of them, whose name was Mír Tálib 'Alí, put an end to Mukhtáru-d daula's existence with a dagger.
When the news of this tragedy spread in the camp, Tafazzul Husain Khán reported it to Mirzá Sa'ádat 'Alí Khán, who, arming himself, proceeded on horseback towards the tent of Ásafu-d daula; but Basant 'Alí Khán had arrived at the Nawáb's before him, sword in hand, and exclaimed that he had killed Mukhtáru-d daula. The Nawáb cried, “What! have you come here with a drawn sword to slay me also?” He said this, and made a signal to Rája Nawáz Singh, who with one blow of his sword put Basant to death. In the mean time, came the uncle of Basant, whose name was Khwája Ghulám Muhammad Khán, and he aimed a blow at Rája Nawáz Singh. One Ghulám 'Alí Khán rose to attack Ghulám Muhammad Khán; but Nawáb Ásafu-d daula prevented him, and sent Ghulám Muhammad away with great honour. It was immediately after this that Mirzá Sa'ádat 'Alí Khán reached the tent of Ásafu-d daula; but having heard what had passed, returned to his own, and thence, accompanied by Tafazzul Husain Khán, hastened to the tent of Gusáín Umráo Gír, who placed him in a boat which belonged to himself, and having given him a mare and some money, sent him off to a place of safety, where some friends afterwards joined him. These events took place in the month of Safar, 1190 A.H. (March-April, 1776 A.D.).