M. Kāmrān in his folly and want of wisdom brought, for the sake of his own protection, that nursling of the garden of sovereignty and that new fruit of the springtide of the Khilāfat—viz., his Majesty the Shāhinshāh—in front of the guns, and kept him in a place where it was difficult, on account of the marksmen (qadr-andāzān) of the victorious army, for an ant or a grasshopper to pass. What humanity was this? Or what beast of prey or demon has such principles? Why did the tongue of him who gave such an order not grow dumb, and the arm of him who executed it not refuse its office when it encompassed that tree of fortune and planted it for such a purpose? The eye which could not see the manifest claims of his Majesty Jahānbānī—an elder brother, a venerated father's representative and a benefactor—; how could it perceive the world-adorning beauty of his Majesty the Shāhinshāh when concealed within the veil of honour, and when it was immature and in the dawn? How shall a heart which from the anguish of envy is trodden under foot of sorrow and is at enmity with Almighty God, perceive the rays of Divine light when enclosed in a human form? How shall he who cannot see the right path for himself divine the proper course for another? And inasmuch as the Divine Wisdom watched over that exhibition of hidden lights and kept him in the shelter of guardianship and the shadow of protection from evils and perils, and was surety for the safety of that Unique of the Age, it did not bring those wicked tyrants in a moment to the punishment of their deeds. Rather the design and intent of Providence with regard to those regardless ones had predetermined that they should be tossed about in the world and cast into the ashes of calamity and contempt, and by the revolu­tions of Time, degree by degree, and step by step, be brought* into dissolution (gudāẕish), and that the wicked actions of that oppressor should be flung gradually into the bosom of retribution, so that by beholding the final retribution other wrong-doers might take warning. Assuredly, when such things are looked upon with a purged vision, the recompense and retribution which comes into evidence by degrees and step by step is severer and more fatal in its exhaustive torments!

When the evil act (the exposure of Akbar) of this unspeakable crew was executed, the hands of the marksmen trembled, the arrows flew crooked, and the lintstocks congealed. Sumbul Khān, the master fireworker, felt his ardent soul grow cold, and thought within himself, “What can have happened”? God be praised! What evil-thoughted ones imagine to be failure and so press on in their wickedness becomes a means of perfection and an adminicle of security! This was instanced here. Firstly, that by being protected in so perilous a place by God from the strokes of seldom-missing marksmen, and of wondrous musketeers, shame was wrought for the wicked and blackhearted, and the beauty of instruction was conferred on the seekers after righteousness; and, secondly, that the miracle of fires displaying coldness and of lintstocks not becoming alight was manifested. When Sumbul Khān's eyes fell on the object-spot (masqa-i-tīr, the lighting-place of the arrow), his powers of vision were quickened and he recognised his Majesty the Shāhinshāh. The horror of the sight almost drove the souls out of the bodies of the spectators, and the gunners became as dead men (qālab tahī kunand, emptied their bodies). The mystery became revealed to Sumbul Khān, and he understood why the fires had gone out. In a moment he withdrew his hand from the battery, and the dejected crew of traitors (firqa-i mutafarriqa-i bāghīa) were respited for a time from the severity of the royal artillery. Wherever God's protection stands sentinel o'er His Chosen One, what power have human stratagems to do him wrong? Though fools exhibited the unbecom­ing act, yet the Divine plan required the revelation of the mystery and was the exponent of this truth, so that mortals might have an explanation of the miracle and that every one might, in proportion to his intellect and capacity, reflect upon its nature and might, according to the measure of his understanding, comprehend good and evil. In short, wicked men compassed this event in order to lighten their sufferings and the pressure which was upon them, but the far-seeing and discriminating reckoned the move as causing the speedy downfall of those workers of iniquity.

In the meantime, M. Ulugh Beg came from Zamīn Dāwar and Qāsim Ḥusain Shaibānī* from Qilāt, and Khwāja Ghāzī, who had remained in the Shāh's camp, and Shāh Qulī Sulān,* who was related to Bairam Khān, came from Qandahār, and a number came in from Badakhshān. H.M. assigned them a battery by the Yārak Gate. Those right-minded men girt up their loins for service and the valiant heroes displayed more and more alacrity and energy and pressed the Mīrzā more and more closely. When all his schemes failed, he turned like a fox to fawning and to feline hypocrisy and came forward with protestations of shame and repentance and with blandishments. He represented through Qarāca Khān that he regretted the past and was desirous of entering into service and of making amends for the past, so that he might win over his Majesty's appreciative heart by acceptable services. Might now his life and estate be under the o'ershadowing protection of his Majesty's clemency as the offering of his shame and penitence. His Majesty by virtue of his noble nature accepted his statements and ordered the siege-operations to be slackened. As M. Hindāl, Qarāca Khān, Muṣāḥib Beg and many of the other officers had not freely quaffed the sweet waters of loyalty they, from regard to their own interests, which is a note of old, discord-loving service, did not wish the Mīrzā to make his submission. Why should I mention sincerity and loyalty? These are priceless jewels and rarely-found gems. If they be scarce among Turanians, in whose country they have long ceased to be procurable, what marvel is it? But they had not even the practical sense, which is the surety for one's own loss and gain, to do good in return for good. Those blind-hearted ones returned evil for good. Worse than this; they perpetually prepared the element of bloodshed and trouble for mankind, with the evil idea that thereby their own greatness and affluence would be increased. How were their thoughts linked together, or what con­sistent ideas did they possess? If they had understood even the lowest stages of loyalty, which carries with it so many blessings, they had never approved of thus endamaging themselves. If they were unacquainted with the sanctuary of loyalty, what had become of the bazaar of common sense that this faction did not come to know of it? If the ear of their understandings did not tell them of this, would that they had known the depression of sorrow and so not have struck so sharp a hatchet into their own feet.

At length that faction for their own evil designs terrified the Mīrzā, and sent a message to him saying, “with what hope do you remain in the fort, or with what hope will you come to the Presence. Day by day the siege-operations are becoming more and more complete, you should get out quickly by a certain battery;” and they referred him to the battery of Ḥasan Qulī Āqā. The Mīrzā, in accordance with this advice, came out by the Delhi Gate at the place which they had pointed out to him, on the night of Thursday, the 7th Rabī‘ al-awwal 954, 27th April, 1547, and absconded. He went towards Badakhshān, thinking that he might perhaps do something with the help of M. Sulaimān, or, failing that, might be helped by the Uzbegs. His Majesty Jahānbānī appointed Ḥājī Muḥammad Khān and a body of troops to pursue him, and entered the city of Kābul, which had been a wilderness of rebellion, and made it by his advent a pleasant home of friendliness. His Majesty the Shāhin­shāh, a station of endless marvels, went forth to meet him and was made fortunate by entering the Presence. The chaste ladies also did homage. His Majesty Jahānbānī on beholding his Majesty the Shāhinshāh, displayed in heart and countenance fresh light and glory. What greater blessing could there be than this, that the eyes of a Jacob should be brightened by the beauty of a Joseph? Or what sublimer repose could there be than that the heart of such a sage (ṣāḥib dil) should be comforted by union with such a darling? In thanksgiving for the safety of the holy personality (Akbar), and for his well-being, he made vows, prayers, and alms, and applied fresh balm to the wounded hearts of mankind which were bleeding from the oppression of circumstances. Each one was soothed and com­forted by manifold sympathies and consolations, and the distractions of pained hearts were changed into concords.* His Majesty Jahānbānī and his Majesty the Shāhinshāh took their seat with the lustre of dominion and the magnificence of prestige on the throne of victory and the masnad of honour. Though Ḥājī Muḥammad and the others who had been sent in pursuit of M. Kāmrān came up with him, they out of the glamour and fascination of old and disloyal service, let him* go as if they had not seen him. The Mīrzā slipped away but Āq Sulān* and a number of other followers were made prisoners. They were subjected to a just scrutiny and each received a punishment suitable to his offences. Among them, Sulān Qulī Atka, Tarsūn Mīrzā, a relation of ‘Abdullāh Mīrzā, Ḥāfi Maqṣūd, Maulānā Bāqī Īrghū,* Maulānā Qadam Arbāb, and many others who were the ringleaders of strife and sedition were punished capitally. M. Kāmrān resolved upon flight, and arranged with his men that he would take refuge at the hill of Istālif, and that he would collect troops and prepare war. At the end of the night he went secretly towards Badakhshān along with ‘Alī Qulī Qūrcī by the way of Sanjad Dara. After a thousand (haẓār) distresses he passed on from the Hazārajāt with thousands of disgraces and ignominies towards Badakhshān. M. Beg, who was one of his confidents, and Sher ‘Alī joined him with a few men near Ẓuḥḥāk. When they got to Ghōrī he sent a message to M. Beg Birlās the ruler of that place and summoned him to his presence. He replied that disloyalty, the note of the wicked, would not come from him. The Mīrzā wished to pass by Ghōrī but one of his servants (qalaqcīān qu. qalūqcīān) abused him and said, “Why do you go with this fellow, (meaning the Mīrzā), who if he was the son of his Majesty Gītī Sitānī and had a drop of his spirit would never have let off the governor of Ghōrī so tamely or have left him scatheless.” The Mīrzā was stung by his taunts and said, “Why do you talk so idly and why don't you reflect? I am acting in this way because of your want of prepara­tion; would I have let the thing pass in this way if you were equipped for war”? The madman again spoke roughly to the Mīrzā, and he turned back and fought with the governor of Ghōrī. The latter was defeated and Ghōrī fell into the Mīrzā's hands. Thus he got possession of some munitions of war. He left Sher ‘Alī there and went on to Badakhshān. He sent a messenger to M. Sulaimān and M. Ibrāhīm, inviting them to assist him, but they wisely did not give up their loyalty to the king, and were on their guard against helping the Mīrzā.