In the era of the fault-forgiving king
The Qāẓī drained flagons, the Muftī quaffed cups.
On the 15th Aḥmad 'Alī Atālīq the Turanian ambassador died. Untimely eating made him ill, and want of abstinence added to his sickness. He had a large share of knowledge and sense. On the 13th the Khān-Khānān had a third son. He had always wished for a son, and had been impatient in his seeking for one When he was in Gujarat, H.M. said one night to the writer: “When you write the firmān styling* him Khān-Khānān, say in it that the life-giving Deity will soon give him three sons, and that he is to call them Īraj, Dārāb, and Qaran.” In a short time the saying was fulfilled, and great and small had a new proof of H.M's. knowledge of hidden things. The Khān-Khanān gave a feast, and begged for the presence of H.M., who granted his request.
On this day news came that Sher Fulādī, an increaser of commotion in Gujarāt, had died, and that the sedition-mongers had retired to the straits of failure.
On the 14th, the daughter* of Mīrzā Sanjar entered the service of the Prince-Royal. Her father was the son of Khiẓr Hazāra. By H.M's. order she (or he?) was brought from her home, and her (or his) desire was accomplished.
One of the occurrences was the seizure of Y'aqūb and the death of Abiyā. These two brothers were plotting to escape, but they did not get an opportunity. The gracious sovereign did not approve of punishing those to whom quarter had been given. He sent them with Ḥasan Beg Gurd to Rajah Mān Singh, in order that they might be far from their home, and also that they might be reduced to some measure of quiescence (?). On the 18th* they were passing through a town (in Etawa?) near Bāburpūr. Ḥasan Beg had divided his men into three bands. One band was with the women and children, one was guarding Y'āqūb, who represented himself as ill and so was travelling in a litter, and a third was with himself. Some evil-minded tricksters raised an alarm, saying that robbers had attacked the baggage. Ḥasan Beg sent off his men in that direction. At this time Abiyā, who was in the plot, killed the torch-bearer with a sword, and wounded Ḥasan Beg. The latter struggled with him and threw him down, and despatched him. In the fight, Muḥammad, Y'aqūb's foster-brother wounded Ḥasan with a sword, and Ḥasan seized him also, and flung him down. Men now came up, and Y'aqūb and the other conspirators were seized.
At this time Rāwat* Dat (?) paikār, who was the headman 583 (dih kiyāī) of Mau which belongs to the country of Baksar (?), was wounded by his deadly enemies on his back, and on the lobe of his ear. About this time his son-in-law (khwesh) Rām Dās had a child which bore two similar marks. People said that the deceased had taken form again, and pointed to several indications of this. An order was given to have the child brought. On the 26th that four-year old child was brought. By the brilliant acuteness of H.M. the foolishness of the story was demonstrated. He said that in metempsychosis the body must be changed. In this case the body had been wounded, not the soul. Apparently this wonder was the result of imagination. It was not improbable that the child's mother had thought that the deceased would come out of her womb. During pregnancy she had been thinking of the wounds. She had taken a style and made the same marks (on herself) and then stories had been made about it. He said that one day before his own birth Miriam-Makānī was making marks with a needle (qn. tattooing?) on her foot. Jahānbānī (Humāyūn) asked what she was doing. She said that she wished that some memento might appear on the foot of her child. When he was born, similar marks appeared; and he uncovered his lower leg, and showed them to those who had the privilege of being present.
One of the occurrences was the arrival at Court of Qāin Kokaltēsh. It has been mentioned* that this approved servant had been sent to the Northern Hills. He came out near Pathān* and proceeded towards Kahlūr,* on the bank of the Satlej. All the inhabitants submitted and tendered presents, Raja Badhī Cand from Nagarkot, Paras Rām from Koh-i-Jammū, Raja Bāsū from Man,* Raja Anrūda from Jeswāl,* Raja Tīla* from Kāhlūr, Raja Jagdes Cand from Gwālyār,* Raja Sispāl from Dahpāl,* Raī Sānsar Cand from Sībah,* Rai Partāb from Mānkot, Rai Bhūnar from Jasrota,* Rai Balbhadra from Lakanpūr,* Rai Daulat from Sharkot* Bharta, Rai Krishn from Fort Bhīla, Rai Narayan the proprietor of Sukat* Mandī, Rai Krishn Īlādiya,* Rai Udiya Dhamrīwāl.* Though their cavalry was (only) 10,000, their infantry was more than 100,000. On 7 Dai he did homage, attended by all the landowners, and each of them received various favours. They presented 18 elephants, 115 horses, 205 hunting animals, consisting of hawks, falcons, etc. and also Yāks (qaṭās) and other varieties of that country.
One of the occurrences was the arrival of the Turanian ambassador. From the time that the ruler of that country recognized the glorious and eternal dominion, he tendered friendship and supplication, and on every occasion displayed new flattery, and spoke of concord. He was anxious on account of Aḥamad 'Ali Atālīq's not having returned, and at this time he was still more troubled on account of the improper conduct of his son in demanding the Aimāqs of Badash-shān. He had censured that hot-headed one and shown his disgusts with him. He made apology the forefront of his application and brought forward his former proposals. He sent Maulāvī Ḥusain, who was one of his old servants, to court with valuable presents. On the 15th he obtained an audience, and uttered 584 sweets words.
Also in this year Shihābu-d-dīn* Aḥmad died in Ujjain. He had done much good service in the empire, and was one of the most distinguished men of the Age in the matter of developing the cultivation of the country. In order to sympathise with his relicts the lord of the world made Khwāja* Muḥibb 'Alī K. dīwān of Mālwa, and left Shihāb's fiefs to his servants.
One of the occurrences was the sending of Shahbāz K. to the school of the prison. Oh the 17th Dai (27th December 1590) he came without orders from Swād and fell into the toils of censure. It also came out that he had out of avarice given up Kālpī which was in his fief. The displeasure of the holy heart increased, and spiteful and tyrannical people (qābūcīān) brought to notice other crooked proceedings of his, and did so as if they were speaking the truth and were acting in a disinterested manner. The sovereign put him into prison* and sent an acute person to ascertain the truth. On this day Ḥakīm Ain-ul-mulk came to do homage. His fiefs were in India and Mālwa. As he came without order, he was not admitted to an audience. As it became known that the Khān A'aim M. Koka had taken away his Jāgīr, and that he had come to complain about it, he was summoned to the presence. On the 20th a special pigeon took a flight. A hawk made an attack on it and was nearly capturing it. When H.M. saw this, he said, “Strike and seize.” Suddenly a troop of crows gathered from the plain and surrounded the hawk, and he withdrew his claws from the pigeon and fell into consternation. A cry arose from the spectators. Glory to the prince that seeks nothing but the will of God. The heavens revolve at his wish. What wonder then that a few birds acknowledge him!
One occurrence was the sending a force to take Qandahar. Jinnat Āshiyānī (Humāyūn) had made it over to Shāh ahmāsp, the ruler of Persia, and hence H.M. had not thought of taking it. Now that the star of the Persians' fortune was not as brilliant as formerly, and that Moaffar Ḥusain M. and Rustūm Ḥusain M., the sons of Sultan Moaffar, had, from the intoxication of youth, revolted against the ruler of Persia, and that their deeds did not conform to their words about obedience to the Shāhinshāh, it occurred to H.M. that he should send an army to that quarter. Help would thus be given to the ruler of Persia. If the Mīrzās should proceed to the court they would be caressed, and another country would be given to them, and that cultivated territory would be put under the guardianship (pāsbīnī) of a discreet and just officer, and the Usbegs would be restrained from thinking of seizing it. This assistance* (to Persia) would have a kindly appearance.
On the 24th (Dai 4th January, 1590) the Khān-khānan took leave. Shāh Beg K.,* Saiyid Bahāu-d-dīn, Bakhtiyār Beg, Gūrdhan, Rāwal, Bhīm, Dalpat, Jānish Bahādur, Bahādur K. Qūrdār, Muḥammad K. Niyāzī, 'Alī Mardān Bahādur, Balbhadhar Rāthor, Sher K., Qarā 585 Beg, Farīdūn Barlāṣ Sarmadī, Mīr M'aṣūm Bhakkarī, Ḥasan 'Alī, 'Arab, Khwāja Hisāmu-d-dīn, Saiyid Darvesh, Qāsim Koka, Khākī Gallabān, Nūr Muḥammad, Khwāja Khiẓri, 'Abdu-l-ghanī, Ulugh Beg, Sāl Alangī, Khākī Beg, Saiyid Mīr 'Alī, Mīrzā Beg, Sālār Qulī, M. Muḥammad, Saiyid Banda 'Alī, Ibrāhīm Beg, Murshid Qulī, Jolak Shamsher 'Arab, Muḥammad Zamān, Bāqī Cārdāngī, 'Abdul-l-laīf, Bahādur Malik, 'Izzat 'Alī Kabulī, Allah Bardī Tūlakcī, Ilyās Tūpcī, Muḥammad Qulī, Tingrī Bardī, Farrakh Beg, Qul Muḥammad and many other brave and capable men accompanied him. Khwāja Muqīm was made bakhshī, and an order was given that they should march via Baluchistan. If they* submitted, that fertile country was to be restored to them, and they were to be brought along with the army, otherwise they were to be punished, and were to be made over to just administrators. Also, the ruler of Tatta (Scinde) had not paid his respects. An able army should be sent to him, to advise him. If he came in person, or should send an army, it would be better, otherwise he was to be temporised with and should be punished on the return.
On 1st Bahman, H.M. got into a boat and visited the Khan-khānan at the first stage, which was a league off. He gave him valuable advice.
On this day also Sultan Parviz had a sister born.
On the 6th, Ism'aīl Qulī came from Gujarat. On the 9th, Qāsim Alī was allowed to go to Kālpī, which was his fief. On the 22nd, H. M. had toothache, and was relieved by the application of leeches. On the 3rd, Isfardarmaẕ H.M. crossed the Rāvī, and enjoyed hunting for eight days and wandered about in the pleasant plains.