What words do I utter, whither have they driven my con­veyance?
Whether have we gone, and where has our steed halted?

M. 'Abdu-l-'Alī attained to high rank under Sulān Maḥmūd M. the son of Sulān Abu S'aīd M., and became ruler of Bokhāra. Shaibek K. Uzbeg was in his service, but when he attained the Sultanate, he killed his master* and his five sons, and so gathered the materials of eternal ruin. M. ‘Īsā was six months’ old. The Arghūn clan being without a head, left Transoxiana and some came to Khurāsān. Mīr Zū-n-nūn Beg Arghūn became a great man under Sulān Ḥusain M. Qandahār, Sīstān and Zamīndāwar were given to him as his fiefs. When Badī'u-zamān M. had the wicked­ness to rebel against Sulān Ḥusain M. (his father), Mīr Ẕū-n-nūn joined him, and gave him his daughter. When Sulān Ḥusaīn M. died, his two sons Badīu'z-Zamān and Moaffar ascended the throne, and there ensued distractions in the country. Shaībeg came to fight, and Ẕū-n-nūn was killed in battle against him. His son Shāh Beg was kept in Qandahar under surveillance (by Shaibānī). Shāh Beg sent for Bābur from Kabul in order that he might enter into his service and proceed to Khurāsan, but when Bābur approached, he fought with him. A great battle took place, and Shāh Beg was defeated, and Qandahar and the collections of years were lost. Bābur left Nāṣir M. (in Qandahar) and returned to Kabul. At the instigation of Muqīm, Shah* Beg's brother, Shaibānī (Uzbeg) came to Qandahar. Nāṣir carefully guarded it, and as there was a report of a disturbance in Khurāsan, Shaībāni made peace and returned. After some time Nāṣir left Qandahar without cause, and came to Kabul. Shāh Beg acted promptly and took Qandahar. When Shaībāni in battle with Ism'aīl Ṣafavī got his retribution for killing his master, Shāh Beg came to Herat at the summons of the Shāh (Ism'aīl), and was put into prison. Sanbal* by name, a slave, from goodness and faithfulness, made a plot with forty leaders of the Arghūns, and, going to Herat, set up as a shopkeeper. He set up a shop for a while. He made clever arrangements and by means of pretexts contrived to convey news to the prison, and he in a consummate manner revealed his secret plan. Shāh Beg got the help of the other prisoners, and that faithful one brought together strong horses and had them shod backwards. At night he drugged the food of the guards and brought Shāh Beg out of prison. He himself guided him to Qandahār. After some time Firdūs Makānī (Bābur) made an expedition against him. He did not think himself strong enough to resist and retired into the fort. After two years peace was made. He went towards Shāl* and lay in wait. From there he came to ⁶³⁷ Sehwān and took Sewistān from Jām Nandā* who was of the Jādūn tribe and known generally as Samma (?). During the time of his son Jām Fīrūz, Shāh Beg got possession of the whole of Sind. He also took Multan from the Langāhs. When he died, he was suc­ceeded by his son Shāh Ḥusaīn. Jinuat Āshīyānī (Humāyūn) came to him at the time of his misfortune, but Shāh Ḥusain in his folly went to war with him. Some account of this has been given in the first volume (of the Akbarnāma). As* a retribution for his wickedness, he lost his intelligence, and could not distinguish a friend from an enemy. He took flattery and cajolery to be the tests of goodness. He constantly spent six months in ascending the river, and six months in going down stream. When he was going towards Bhakkar, Kastak,* (?), Mīr Shāham, and Kīrchak, who were noted men among the Arghūns, raised up M. 'Isā—whose ancestors had been the heads of the Arghūn clan—and seized Tughlaqābād* and Tatta. On hearing this, Shah Ḥusain turned back without going to Bhakkar. With the help of Sulān Maḥmūd his foster-brother, who was governor of Bhakkar, he prepared for war, and encamped near Koh Haftdakhtar (the hill of the seven danghters), and with a stream in front of him. For six months, naval fights went on. By the evil machinations of Sulān Maḥmūd, a sort of peace was made. The country of Sind was divided into five portions, three being assigned to M. 'Isā and two to M. Shah Ḥusain. Afterwards* that ingrate deprived his master of the wine he was accustomed to. He died in the same* year as that in which Humā­yūn went to heaven, and the whole country came into the possession of M. 'Īsā. When he died, his son M. Bāqī succeeded him. Mad­ness overcame him, and he stuck a sword-hilt in a wall, and drove the point into his belly. He died,* and the Arghūns assigned the name of royalty to his son M. Pāyinda, but as he was a recluse, and of an insane disposition, the administration was committed to his son M. Jānī Beg. In the previous year (1000? 1592) the recluse died. For the sake of refreshing my narrative, I have disgressed somewhat. Now I return to my tale with the same straightforwardness as for­merly. May this quality never fail!

On 15 Farwardīn Shāham K. Jalāīr and Qāsim K. Tamkīn came from their fiefs and had the good fortune of an audience, and were exalted by princely favours. On the day of exaltation (sharf) the feast of the lunar weighment look place. That noble personality was weighed against eight articles, and many necessitous ones had their desires gratified. On this day, the territory of Tattah was given in fief to M. Shāhrukh. M. Jānī Beg was given a manṣab of 3000, and the province of Multan. All those who had served in Sind received ⁶³⁸ the reward of their service. Shāh Beg K. was made an officer of 2500 and Saiyid Bahāu-d-dīn one of a 1000. Similarly, every one received in accordance with his merit. On this day, M. Qubād, who had learnt wisdom in the school of the prison, was released.

One of the occurrences was the departure of M. Koka for the Ḥijāz. For a long time fancies had taken possession of him. He thought that H.M. disliked him, and he regarded* marks of favour as censures. At the time when he showed good service, H.M. out of excessive affection summoned him to his presence. The old frenzy boiled over, and he sank into improper thoughts. He had not the courage to treat his imaginings as realities, and yet come to court, nor the discernment to rid himself of his wrong ideas. He dismissed Naurang K., Gūjar K., Khwāja Ashraf and many of the royal servants to their jāgīrs, and went off himself to Jūnagarh. But without going there, he proceeded to Dwārka, in order that he might after the fashion of thorough-going men take the road of exile. He disclosed his secret to some confidants, and hurried off to Pūr Bandar. That is a populous place on the seashore. It has a stone fort, and most of the wall is of stone. From there he went to Mangalūr.* He gave out that he meditated the capture of the port of Diu, and he stopped the coming and going of traders from all the ports of Gujarat — a traffic which makes Diu prosperous. The Christians were put into straits and made a peace. It was agreed that this year the Divine* ship (Jahāz-i-Ilāhī) which is always filled up in Diu, should only be half filled (there) and that the other half should be freighted wherever the owner of it (khedive) chose, and that the 10,000 Maḥmūdis,* which was the hire, would not be demanded, and that the embarkation might take place wherever he chose (?). No one would interfere with this. In order to deceive people, he wrote to the Jām and to Bihāra (of Kach) that he was going to court by way of Sind, and asked that they would arrange to accompany him. He also described the route, stage by stage, and requested them to make suitable arrangements for food and water. When he came to Pattan Somnāth he confined Mīr 'Adu-r-Razzāq Bakhshī and Saiyid* Bāya­zīd, and took a promise from the soldiers that they would not pre­vent him from going. On 15 Farwadin,* 25th March 1593, he embarked on the ship Ilāhī at the port of Balāwal* which is near Somnāth. Six of his sons—Kharram, Anwar, 'Abdu-l-lah, 'Abdu-l-laīf, Martaẓā, 'Abdu-l-Ghafūr, and six daughters, together with their mothers, accompanied him. He took* with him Khwāja Bā bā, Ḥāfi 'Abdu-r-raḥmān, Mullā Yūsuf, Ḥakīm Masa'ūd, Muḥam mad Ḥusain, Qāsim 'Alī, and others, to the number of one hundred per­sons. The anchor was raised at night, and he went afar from the Qibla of hope. H.M., on hearing of this, forgave the crookedness of his vision, and his errors, and prayed to God for his deliverance, and for the success of his journey. He said, “Inasmuch as I have trod the path of peace with Jews and Nazarenes and others, how can I rise up against my own protegé? I so love 'Azīz that though he show evil thoughts, we can think nothing but good of him. ⁶³⁹ Should his mother die of grief for his absence, it will be hard for him to be delivered from the harshness of the world. Otherwise he will soon repent of what he has done.” He also said, “Before this, the mother of the Mīrzā came into our presence. Before I knew what she was going to do she made a cup of water revolve round my head and then drank it. When I asked what she meant, she said, ‘This night I had a dream that something untoward had happened to the Shāhinshāh. I have taken it upon myself.’ Apparently she had seen her son in my* form.” H.M. was most gracious to his sons and servants—who were in a state of great perplexity—and raised his eldest son Shamsī* to the rank of 1000, and his other son. Shād­mān to the rank of 500. A fertile jāgīr was also bestowed. They got new life on beholding his kindness, and felt ashamed on account of their father's conduct.