A single person acting along with him
Needed not to fear a hundred thousand
When the pure God gave his (Akbar's) fortune
What fear of the enemy's soldiers remained?

He made ready for battle and mounted a world-traversing steed ⁶¹ and uttered lofty and inspiriting words. He gave orders for the beating of drums and the blowing of trumpets.* The drummer was so alarmed that he could neither hear the sacred order, nor address himself to his work till he was brought to his senses by the menace of a spear, and began to beat his drum. Shujā'at Khān, Rājā Bhagwānt Dās, and some other brave men advanced a little way and proceeded to discharge arrows. H.M. said “Be not hasty, and await mystic victories for soon they will bring his head.” During this tumult he, at the instance of Rājā Bhagwānt Dās and Rai Rai Singh ordered that Muḥammad Ḥusain M., the foundation of the sedition, should be put to death. When Almighty God wills the dispatching of anyone to annihilation, what good will the kindness and grace of the Shāhinshāh do him? But it behoves the Unique One of creation—for whose designs the Divine goodness is surety— to be a fountain of grace, and a mine of kindness.

That force which showed such pomp, became more and more confused as it approached. Ikhtiyār-al-mulk separated from it and proceeded with a few others to withdraw himself rapidly from the whirlpool of destruction to the shore of safety. He struck upon the thorns and was thrown from his saddle to the ground. Sohrāb Turkman, who was one of the royal cavaliers, had made him his mark from a distance, and was following him. At this stumble he came up to him and lightened his shoulders of the burden of his head. On this occasion he was much agitated and died in an unmanly manner.

The detailed account of this wretch is that he engaged with a large force in besieging Aḥmadābād, and was a stumbling-block in the path of M. Koka, Qubu-d-dīn Khān, and others. When he heard of M. Muḥammad Ḥusain's capture and of the victory of H.M. he became confused and fled. What eyes of vision have the inwardly blind, and where have they the wisdom of heart to see the end of their design or to understand their own good. That ill-fated one passed with 200 men on H.M.'s right, while his large army and array of elephants went on the left of H.M. and threw the dust of defeat on their own heads. By the Divine aid a glorious victory dis­played itself in the mirror of desire. A work of many thousands of years was accomplished in nine days, for most of the first day of leaving the capital was spent in bidding adieu to the servants of fortune's threshold, and the day of the victory, in the beginning of which H.M. halted, cannot be taken into account. On the field of battle there were counted 1,200 of the enemy as killed, and the wounded who died in the fields and meadows, and near the battle­field, were reckoned at 500. A similar number may be reckoned as that of those who were wounded and escaped half-dead. Time with the tongue of action (zabān-i-ḥāl) came rejoicing and uttered this strain of joy:—

By your Fortune, your enemies were, one by one
Cast by Time into enduring loss
Man killed one and heaven's avenging dagger
Cut the throat* of one and reft another of house and home.

It would seem that this verse was a representation of what ⁶² happened to those wicked and rebellious brothers. Ibrāhīm Ḥusain M. died in the custody of S'aīd Khān. Muḥammad Ḥusain M. became food for the blood-consuming sword at the banquet of the Shāhin shāh's wrath. Shāh Mīrzā threw the dust of disgrace on his head and became a desert-wandering vagabond. About one hundred of the victorious heroes of the royal army drank the sherbet of martyrdom. The chief of those devoted ones was Saif Khān Koka. Sohrāb, the cousin of Ṣādiq Khān, Rāghū Dās, and Timar 'Alī Jalāīr made over the coins of their lives to Death's treasurer.

When H.M.'s heart was set at rest by the instructive catas­trophe of Ikhtiyār-al-mulk he proceeded onwards. A little of the day remained when another army was seen in battle array. The brave men advanced, and had nearly fought when Shaikh Muḥammad Ghaznavī went ahead and learnt that it was M. Koka! The imperial servants rejoiced, and H.M. the Shāhinshāh expressed his pleasure at the arrival of the Mīrzā. He embraced him in the manner that affectionate fathers embrace their loving sons. Qubu-d-dīn Khān and the other Gujrāt officers were exalted by doing homage, they asked how they could express their thanks for the saving of their lives. Just then Sohrāb brought the head of the bewildered one (Ikhtiyār-al-mulk) and was applauded by the imperial servants. H.M. prostrated himself in devotion to God, and what had passed from his lips had become fulfilled. As a lesson to the generality, an order was issued that a tower should be made of the heads of the rebels. At the end of the day H.M. reached Aḥmadābād, and the palaces of the Sultans of Gujrāt were glorified by his advent. Bulletins of victory were sent to various countries, and couriers carried the news to mortals. To Moẕaffar Khān and the officers of the province of ⁶³ Mālwa, and to Rājā Mān Singh, there were sent rescripts to the effect that as a complete victory had been gained, and H.M. had decided upon returning, they should do homage in the capital. H.M. engaged in those delightful palaces in promoting the loyal servants, and in acts of liberality. He gave great gifts to everyone. High and low experienced his favour. M. Koka represented that some learned men and lofty recluses had plotted with the rebels. As in H.M.'s judgment they were found not to be implicated, they were treated with royal favours. Among them was S. Wajīhu-d-dīn* who was famed for his knowledge of the rational and traditionary sciences, and who occupied himself with the rules of contentment, seclusion, and spiritual improvement. The Mīrzā represented that property of the rebels had been found in his house, and H.M. asked the Shaikh “What connection had you with such matters?” The Maulvī replied “Acquaintanceship and delicacy made me give them one of my houses.” As his honesty was evident, he was shielded from the evils of the time. Similarly, the sons of Mīr Ghīā-ud-dīn Qādirī were brought in, as properties of Ikhtīyār-al-mulk were in their house. They also were preserved by the far-seeingness and kindness of the Khedive of the world. At this same time Shaikh Moaffar, a relative of Shaikh 'Abdu-n-nabī and who was the Ṣadr of Gujrāt, was produced. Before this he had been bastinadoed by the Mīrzā on account of greed and of his trying to take bribes. When he came before H.M. he experienced the shade of his benevolence and remained in safety. So also were many of the wounded rebels brought before H.M., and obtained safety from his kindness. After that he went to the houses of I'timād Khān Gujrāti and occu­pied himself in the work of administration. The oppressed obtained relief by his justice, and the ruined world flourished anew.

During the time that he was occupying the abode of I'timad Khān, Shujā'at* Khān from constitutional folly advanced his foot beyond the mark of moderation and did foolishly. He used improper language with regard to Mun'im Khān. He did not regard the respect due to the sublime assembly, and transgressed the rules of the torah (etiquette or code) of the eternal monarchy. Whoever is not respectful to his superior and especially to the royal commander-in-chief is verbally censured by the sovereign, and this to noble minds is more severe than strokes with the glittering sword. ⁶⁴ Accordingly he was fittingly rebuked and made over to Qāsim 'Alī Khān in order that he might be taken before the Khān-Khānān and be punished or forgiven by him as he thought proper. This treatment was not for himself only, but intended to be a lesson to all the foolish ones of the court. At the same time Qubu-d-din Khān, Naurang Khān and a body of troops were sent to the province of Broach, as Shāh M. had fled to that quarter, in order that they might seize him and inflict suitable punishment on him. Rajah Bhagwānt Dās, Shāh Qulī Khān Maḥram, Lashkar Khān and a number of other servants were dispatched in order that they might, by way of Idar, go to the territory of the Rānā (Pertāb of Udaipūr) and put down the factious ones of that country, and chastise properly every one who was disobedient. As before, the government of Pattan was given to the Khān Kilān. Dandūqa and Dūlqa and some other states were given in jagir to Wazīr Khān and he was sent to that country.