At last the Mujtahids [of the Divine Faith], especially [Faizí, who called himself] the king of poets, called out: “Here is a bumper to the confusion of the lawyers!” On the last day of this feast, when the sun enters the nineteenth degree of Aries (a day called Sharaf-ush-sharaf, and considered particularly holy by His Majesty) the grandees (P. 310) were promoted, or received new jágírs, or horses or dresses of honour, according to the rules of hospitality, or in proportion to the presents they brought.

At this place Sháham Khán Jaláír arrived from Bengál, and Rájah Bhagwán Dás from Láhor.

During the absence of A'zam Khán and the other Amírs, who had come to the metropolis from Ḥájípúr, one Khabísah* by name, a servant of Ma'çúm Khán Kábulí, together with Tarkhán Díwánah, and Sarkh Badakhshí, raised a rebellion in Bihár. And Muḥammad Çádiq Khán, together with Muḥibb 'Alí Khán defeated them in an engagement, and slew Khabísah.

In this year the prince Sulṭán Salím* went to Ajmír to meet Gulbadan Begum, and Salímah Sulṭán Begum, who had returned from the pilgrimage. On this occasion they paid a gratuitous visit to the shrine of the saint Mu'in-ud-dín, and left their gifts there.

At this time Muḥammad Çádiq Khán came from Bihár, and was quickly ordered off again, in conjunction with A'zam Khán, to repulse Ma'çúm Kábulí. And Sháh Qulí Khán Muḥarram, and Shaikh Ibráhím Chishtí, and other Amírs, who had not gone in the army to Kábul, were appointed to assist Çádiq Khán.

At this time Sháh Abu Turáb, and I'tímád Khán Gujrátí, who had been together on a journey to Hijáz, returned, and brought with them a stone of very great weight, which required a very strong-bodied elephant to lift it. A foot-print was clearly to be seen on it, and Sháh Abu Turáb declared it to be the impression of the foot of the Prophet (God bless him and his family and give them peace!):—

“On the tablet at the head of our grave,
We have engraved thy image.
Until the day of the resurrection
Our head and thy foot are together.”

The Emperor went a distance of four cosses to meet it, and com­manded the Amírs to carry it by turns (P 311) a few steps, and in this manner they brought it to the city.

On the nineteenth of the month Sha'bán* the weighing of the eldest prince took place.

In this year, or the year after, Shaikh 'Abd-un-nabí, and Mukh-dúm-ul-mulk, who had received the decree of eternal banishment,* hearing the news of Mírzá Muḥammad Ḥakím's insurrections, came from Makkah to Gujrát, and set their hearts on their former posi­tions of authority, forgetful of the saying, ‘The fleeting does not return’:—

“The world is wide, O my child,
Thou art our corner, our corner.
Like the locust from the field of the king,
Thou art our ear of corn, our ear.”

Makhdúm-ul-mulk died at Aḥmadábád, and in the year nine hundred and ninety Qází 'Alí was sent from Fatḥpúr to ascertain what property he had left.* When he came to Láhor, he found such vast treasures as defied the key of conjecture to open their lock. Several ingots of gold were discovered in his sepulchre, where he had caused them to be buried as corpses. And the wealth which lay open to the eye of the world was such as none but the Creator (glorious is His Majesty!) could ascertain. All these ingots of gold, together with his books, which were as precious to him as in­gots, were placed in the public treasury. His sons after being some time on the rack of distress fell at last into the most abject poverty.

Shaikh 'Abd-un-nabí came to Fatḥpúr, and having made use of some rude language, the Emperor was unable to restrain his passion, and struck him in the face. He said: “Why don't you strike with a knife?” Then with a view to make him settle his account about the 7,000 rupees, which the Emperor had given him when he set off for Makkah, he was handed over as prisoner to Rájah Todar Mal, and for some time, like a defaulting tax-gatherer, they imprisoned him in the counting-house of the office; and one night a mob strangled him, and he went to God. And the next day, until after­noon prayer, the minarets resounded with nothing but this: “Verily in this man ye have a warning (P. 312) ye that have eyes to see.” This event took place in the year nine hundred and ninety-two. And “A Shaikh like a prophet”* was found to give the date, in accordance with the verse:—

“Although they used to say, The Shaikh is like the Prophet,
It is not the Prophet, our Shaikh is like a Prophet.”

“Heaven's nature is to throw down heads,
You must not withdraw your head from what is written.
She has never nurtured any, that she has not killed,
For she is tender in love, and stern in hatred.”

In this year that crucible of austerity, and devotion, that imper­sonation of piety and religious fervour, that spiritnal effigy, and mirror of divine grace, that paragon of people of rapture and ecstasy Shaikh Jalál of T'hánésar (God rest his spirit!) became an inhabitant of the garden of Paradise: and “The Shaikh of Saints”* was found to give the date.

In the same year Áçaf Khán, Mír Bakhshí Sání, who had the title of Mírzá Ghiyás-ud-dín 'Alí, gave up his place to his own nephew Mírzá Ja'far (who afterwards obtained the title of Áçaf Khán), and then chose the last journey. And “May God be his help!” was found to give the date.

And at this time His Majesty deposed Ḥájí Ibráhím of Sarhind, as has been narrated, from the Çadrate of Gujrát. And when he heard that he had received many bribes, and that he kept many women, and that he desired to escape to the Dak'hin, he had him seized. For some time he entrusted him to Ḥakím 'Ain ul-mulk, but after a time he sent him to the fortress of Rintamb'hor. Till at last having cast him from the pinnacle of exaltation, to the abyss of misery, he fulfilled every dream of vengeance.

In this year Shaikh Mubárik of Nágor said in the presence of the Emperor to Bír Bar: “Just as there are interpolations in your holy books, so there are in ours; hence it is impossible to trust either.”

Some shameless and ill-starred wretches also asked His Majesty why, since a thousand years from the Hijrah were passed, he did not bring forward, like Sháh Ismá'íl the First, some convincing proof. But His Majesty was at last convinced, that (P. 313) confidence in him as a leader was a matter of time, and good counsel, and did not require the sword. And indeed, if His Majesty, in setting up his claims, and making his innovations, had spent a little money, he would easily have got most of his courtiers, and much more the vulgar, into his devilish nets:—

“I see in 990 two conjunctions,
I see the sign of Mahdí and that of Antichrist;
Either politics or religion must change,
I clearly see the hidden secret.”

At a council held for the renovating of the religion of the empire Rájah Bhagwán Dás said: “I would willingly believe that Hindús and Musalmáns have each a bad religion, but only tell us what the new sect is, and what opinion they hold, so that I may believe.” His Majesty reflected a little, and ceased to urge the Rájah. But the alteration of the decisions of our glorious Faith was continued. And “The innovation of heresy”* was found to give the date.

At this time His Majesty sent Qází Jalál Multání, together with Khwájagí Fatḥ-ulláh bakhshí, who was a great opponent of the vile Shi'ah sect, to the Dak'hin. The cause of his banishment was this, that he had forged in a farmán a draught for five lacs of tankahs, which he had drawn from the treasary for his own use. The Em­peror thought it likely, that the rulers of that part, who were exceed­ingly bigoted in that heresy, would put Qází to death with various tortures, and ignominy. But they, having heard of his constancy in the faith of the Islám, and his support of the word of God against liars, secretly believing in him considered his arrival as a great gain. Besides giving him the districts granted to him as madad-i-ma'ásh they showed him every attention, and reckoned the very dust of his feet as collyrium. Thus through his innate good luck he became at the end of his life so honoured and respected, that however much he asked to be allowed to go on a pilgrimage to Makkah, they could not make up their minds to part with him. (P. 314) But at last he gained this felicity, and having arrived at Baṭḥá wa Yathrab (may God magnify them both!) in glory and dignity, he obtained eternal acceptance, and there passed away from this old dust-bin:—