When the world-adorning Creator wills that the Khedive of the Age shall come forth from the veil of concealment and display his world-decking beauty, assuredly He darkens the judgment and the fortune of the wise of the age who engage in opposition to such a great one. Accordingly, the schemes of Bairām Khān and his crowd of wise men by profession came to nought. In a helpless condition he came out from Agra, the capital, on the day of Anīrān the 30th Farwardīn, Divine month, corresponding to Tuesday 12 Rajab (8th April 1560), and proceeded towards Alwar. When he came to the city of Bīāna he took off the chains of Shāh Abū-al-M'aāli and Muhammad Amīn Dīwāna, who had been confined in the fort of Bīāna in order to suppress their sedition-mongering, and set them at liberty. Though he professed to tell them to resort to the sublime court, yet his object in releasing such experienced troublers was nothing but to give them the opportunity for sedition. When the news of Bairām Khān's having left Agra reached the royal hear­ing, and it appeared that his intention was to proceed in his evil course towards the Punjab, the universe-adorning mind determined that the world-traversing standards should advance from Delhi and establish themselves at Nāgor, so that Bairām Khān might not be able to plant his foot in that region. The road would thus be blocked if he in his vain imagination thought of entering the Punjab. Accordingly on the day of Aẕar 9 Ardībahisht, Divine month, corresponding to Friday 22 Rajab (18th April), the world-conquering army marched from Delhi. As the vigilance and caution of the Shahinshāh were unwavering, he was not contented with giving such excellent admonitions as have been already described, but on the first stage out from that place he sent Mir Abdu-l-laīf of Qazwīn who was distinguished for knowledge and fidelity, that he might guide Bairām Khān by righteous exhortations. The gist of his words was as follows: “Your services and your fidelity to this great family are known to mankind. As owing to our tender age, we gave our attention to promenading and hunting, we did not cast our glance on political and financial affairs, and all the business of sovereignty was entrusted by us to your excellent capacity and knowledge. Now that we have applied our own mind to the affairs of government, and the adminstration of justice, it is right that this sage well-wisher (Bairām), who ever boasted of his sincerity and devotion, should recognise a Dīvine gift in this truth, and offer up endless thanks for it. He should for a time gather up his skirts from business and turn his attention to the bliss of pilgrimage of which he was always desirous, and with regard to which he was constantly, in public and in private, expressing his great longing to obtain such a boon. We shall grant him whatever place and whatever extent of land he may wish for in India, so that his servants may remit him the proceeds, harvest by harvest and year by year.” On 13 Ardībihisht, Divine month of the above-mentioned year (22nd April) corresponding to Tuesday 26 Rajab, the standards of glory were planted at the town of Jhajhar.*

In the meanwhile Shāh Abū-al-M'aālī, who was a repository of strife and sedition, arrived with his evil ideas at the sublime court, in order that, as he could not do anything outside, he might effect something under the disguise of service. But who­ever cherishes evil thoughts against God's chosen one, is his own ill-wisher, and his affairs worsen daily. In order to refresh my narrative I shall here give a short account of Abu-al-M'aālī from the time of his escape from Pahlwān Gulgaz kotwāl's custody in Lahore, already described, till now.

When Shāh Abū-al-M'aālī escaped from Lahore in the first year of the Divine Era by his own craft, and the carelessness, or avarice and treachery of his custodians, he, by the contrivance* of Yūsuf Kashmīrī, who served him, conveyed himself to the country of the Ghakars. There he was imprisoned by the landowner Kamāl Khān. By his trickery he managed to escape and arrived at Naushahra, which is a town between Bhimbhar and Rājaurī.* The Kashmīrīs who had seceded from Ghāzī * Khān, the ruler of Kashmīr, came there, and about 300 Moghals, who are always oppor­tunists and ingrates, joined them. The Kashmīris also to the number of about 700 or 800 men joined him, and this filled Abū-al-M'aālī with pride and arrogance. Shams-l-mulk Cārdara, and Khwāja Ḥājī,* who had formerly been in the service of H. M. Jahān-al-bānī Jinnat-Ashīyānī came and infused spirit into them. Daulāt Cak, the ruler of Kashmīr, who had been blinded* by Ghāzī Khān, assembled there along with a number of Kashmīr Sirdārs such as Fatḥ Cak, Hasūbat and Mūsūbat, the nephews (brothers' sons) of Daulat Cak, Lohar* Ẕẖānkar, the sister's son of Daulat Cak, Yūsuf Cak, who also had been blinded by Ghāzī Khān, but with­out effect, owing to the contrivance of the Kashmīris, and Muḥammad Khān Mākrī, the father of 'Ali Sher, who is at present in service; they proceeded via Punc and Khāwara* by secret passes, called in the Kashmīrī language Ākūdeo,* and arrived at Bārah­mūla. From there they hastened to Nūrpūr, and having passed it they fought a battle above the village of Pattan with Ghāzī Khān. As he (Abū-al-M'aālī) had turned his back on the altar of fortune, he was defeated, and returned without having effected his object and in a wretched condition by the same route as he had set out, and came to India. He nearly fell into the hands of the Kashmīrīs; but one of the Caghatai* heroes who was with him got off his horse and occupied a narrow place and shot arrows. He continued doing so till his quiver was empty, and then the Kashmīrīs came and finished him off, while Abu-al-M'aāli took advantage of the opportunity and escaped. He came by the Dāmān-ī-koh and arrived at Sīālkot. Troubled and in distress he wandered about in disguise from village to village, and was in quest of a disturbance. At last he came to Dīpālpūr which was then the fief of Bahādūr Khān, brother of A'lī Qulī Khān, and obtained shelter with one Tūlak, a servant of Bahādur Khan and whom he formerly knew. He was long concealed in his house, and was preparing the methods of a disturbance when Tūlak's wife, on account of a disgust which she had conceived for her husband, went to Bahādūr Khān and told him that her huband was keeping Abū-al-M'aālī concealed in his house, and that they meditated killing him (Bahādūr). Bahādūr Khān immediately mounted his horse and came to the house. He had it surrounded and he captured Abū-al-M'aālī, and put Tūlak to death there and then. He confined Shāh Abū-al-M'aālī and sent him to Bairām Khān who made him over to Walī Beg in order that he might send him to Gujrāt via Bakar. Walī Beg sent him by that route to Gujrat in order that he might go from there to the Ḥijāz. When Shāh Abu-al-M'aālī reached Gujrat he in unruliness and mad­ness did improper actions and committed a murder. Then he fled from there and came to the eastern provinces, and joined 'Ali Quli Khān, thinking that he might by his help stir up a commotion As that disloyalist was himself meditating on sway and sovereignty, he did not give any room to Shah Abu-al-M'aālī, and sent him to Bai­rām Khān. He arrived at the town when Bairām Khan's affairs were in convulsion. For the sake of apparent loyalty he confined him and sent him to Bīāna. At last, at the time when, under malign influ­ences, he was going to Alwar, he released him from Bīāna Fort and turned him loose on the world, as has been stated. The Shahinshah's victorious standards had reached Jhajhar, when that headstrong and disrespectful one came in his folly and offered the kornish* from horseback. H.M. ordered the mad man to be put in chains and to be made over to Shihābu-d-dīn Aḥmad Khān in order that he might be sent off to the Ḥijāz. On this occasion, too, the spiritual and tem­poral Khedive, acting on the advice of old servants, and out of consideration of the times, ordered the release of such a sedition-monger. They should have released his futile soul from the prison of the bodily elements. Alas, alas! that they should not* have freed that essentially and innately wicked one from the burden on his neck (his head). Because his evil soul long remained connected with his body, many wicked deeds of his came to pass. He thus became still more the subject of eternal punishment. I now leave this subject and return to my task.

It is not unknown to the wise and instructed that as Bairām Khān worsened so did fortune turn away her face from him. Though he ostensibly accepted the admonitions, in his heart he retrograded, and on the day when the imperial camp was established at Jhajhar, the Nāṣir-al-mulk Pīr Muḥammad Khān Shīrwānī arrived and made the dust of the threshold of fortune the collyrium of his lessoned eyes. The above-mentioned had not yet reached Gujrat when he heard of the overthrow of Baīrām Khān's fortune. As he was a well-wisher of the Court he hastily came and did homage. H.M. distin­guished him by royal favours and exalted him by the title of Khān and the communication of a standard, and a drum. In consequence of his excellent character, which was innate in him, he was successful both temporally and spiritually.