About the time when this horrid tragedy was perpetrated by 'Azíz Himár, the náíb-wazír of Gujarát, Mukbil by name, having with him the treasure and horses which had been procured in Gujarát for the royal stables, was proceeding by way of Díhúí and Baroda to the presence of the Sultán. When he came near Díhúí and Baroda, the foreign amírs of those places, who, alarmed by the act of 'Azíz, had been impelled into rebellion, attacked Mukbil, and carried off all the horses and treasure. They also destroyed all the goods and stuffs which the merchants of Gujarát were carrying under his convoy. Mukbil returned to Nahrwála, and his party was dispersed. The amírs having ac­quired so many horses and so much property grew in power and importance. Stirring up the flames of insurrection, they gathered together a force and proceeded to Kanháyat (Cambay). The news of their revolt spread throughout Gujarát, and the whole country was falling into utter confusion. At the end of the month of Ramazán, 745 H. (Feb. 1345), the intelligence of this revolt and of the defeat and plunder of Mukbil was brought to the Sultán. It caused him much anxiety, and he determined to proceed to Gujarát in person to repress the revolt.

Katlagh Khán, who had been his preceptor, sent a communi­cation to the Sultán by Zíá Barní, the author of this history, saying, “What are these amírs of Díhúí and Baroda, and in what position are they that the Sultán should proceed in person against them?” * * “If permission is granted I am willing to raise an army from the resources which I have received through the Sultán's bounty, and to march to Gujarát, to repress this revolt.” * * * The author of this work delivered the letter, * * * but it did not meet with the Sultán's approval, and he vouchsafed no answer. He gave orders, however, for pressing on the prepara­tions for his campaign. Before the news of the revolt arrived, he had appointed Shaikh Mu'izzu-d dín, son of Shaikh 'Aláu-d dín Ajodhaní, to be náíb of Gujarát. He now ordered three lacs of tankas to be given to the Shaikh for enabling him to raise in two or three days a thousand horse to accompany the royal army. He appointed Fíroz, afterwards Sultán, Malik Kabír, and Ahmad Ayyáz to be vicegerents in the capital during his absence. He commenced his march and proceeded to Sultánpúr, about fifteen kos from Dehlí, where he remained a short time. This was just at the end of Ramazán. Here a letter reached him from Dhár from 'Azíz Himár, stating that * * * as he was nearer to the rebels, and was ready with the forces of Dhár, he had marched against them. The Sultán was not very pleased with this movement, and became very anxious, for 'Azíz knew nothing of warfare, and the Sultán feared that he might be cut up by the rebels. This letter was followed immediately by the news that 'Azíz had engaged the enemy, and, having lost his head during the battle, he had fallen from his horse, and being senseless and helpless he had been taken by the rebels and put to an ignominious death.

Insurrection followed upon insurrection. During the four or five days of Ramazán that the Sultán halted at Sultánpúr, late one evening he sent for the author of this work, Zíá Barní. When he arrived the Sultán said, “Thou seest how many revolts spring up. I have no pleasure in them, although men will say that they have all been caused by my excessive severity. But I am not to be turned aside from punishment by observations and by revolts. You have read many histories; hast thou found that kings inflict punishments under certain circum­stances?” I replied, “I have read in royal histories that a king cannot carry on his government without punishments, for if he were not an avenger God knows what evils would arise from the insurrections of the disaffected, and how many thousand crimes would be committed by his subjects. Jam-shíd was asked under what circumstances punishment* is ap­proved. He replied, ‘under seven circumstances, and what­ever goes beyond or in excess of these causes, produces dis­turbances, trouble, and insurrection, and inflicts injury on the country: 1. Apostasy from the true religion, and persistence therein; 2. Wilful murder; 3. Adultery of a married man with another's wife; 4. Conspiracy against the king; 5. Head­ing a revolt, or assisting rebels; 6. Joining the enemies or rivals of the king, conveying news to them, or aiding and abet­ting them in any way; 7. Disobedience, productive of injury to the State. But for no other disobedience, as detriment to the realm is an essential. The servants of God are disobedi­ent to him when they are disobedient to the king, who is his vicegerent; and the State would go to ruin, if the king were to refrain from inflicting punishment in such cases of disobedience as are injurious to the realm.’” The Sultán then asked me if the Prophet had said anything about these seven offences in respect of their punishment by kings. I replied “that the Prophet had declared his opinion upon three offences out of these seven—viz., apostasy, murder of a Musulmán, and adultery with a married woman. The punishment of the other four offences is a matter rather of policy and good government. Referring to the benefits derivable from the punishments prescribed by Jamshíd, it has been remarked that kings appoint wazírs, advance them to high dignity, and place the management of their kingdoms in their hands in order that these wazírs may frame regulations and keep the country in such good order that the king may be saved from having to stain himself with the blood of any mortal.” The Sultán replied, “Those punishments which Jamshíd prescribed were suited to the early ages of the world, but in these days many wicked and turbulent men are to be found. I visit them with chastisement upon the suspicion or presumption of their rebellious and treacherous designs, and I punish the most trifling act of contumacy with death. This I will do until I die, or until the people act honestly, and give up rebellion and contumacy. I have no such wazír as will make rules to obviate my shedding blood. I punish the people because they have all at once become my enemies and opponents. I have dispensed great wealth among them, but they have not become friendly and loyal. Their temper is well known to me, and I see that they are dis­affected and inimical to me.”

The Sultán marched from Sultánpúr towards Gujarát, and when he arrived at Nahrwála he sent Shaikh Mu'izzu-d dín, with some officials, into the city, whilst he, leaving it on the left, proceeded into the mountains of Abhú,* to which Díhúí and Baroda were near. The Sultán then sent an officer with a force against the rebels, and these being unable to cope with the royal army, were defeated. Many of their horsemen were killed, the rest were dispersed, and with their wives and chil­dren fled to Deogír. The Sultán then proceeded from the mountains of Abhú to Broach, from whence he sent Malik Makbúl,* náíb-wazír-i mamálik, with some of the soldiers from Dehlí, some of the foreign amírs of Broach, and the soldiers of Broach, in pursuit of the fugitives. Malik Makbúl ac­cordingly followed the fugitives as far as the Nerbudda, where he attacked and utterly routed them. Most of them were killed, and their wives, children, and goods fell into the hands of the victors. Some of the most noted of the rebels fled upon bare-backed horses to Mán Deo, chief of the mountains of Sálír and Málír. Mán Deo made them prisoners, and plundered them of all the valuables they possessed. Their evil influence in Gujarát was thus put an end to. Malik Makbúl remained for some days on the banks of the Nerbudda, and under royal commands he seized most of the foreign amírs of Broach who had been sent to him, and put them to death. Of those who escaped the sword, some fled to Deogír, others to the chiefs (mukaddims) of Gujarát.