Under their variegated robes they have nooses,
See the long arms of those short-sleeved* ones.

Good God! What was the rank of this boastful simpleton, and what was the degree of the just appreciation, urbanity and gentleness of H.M. the Shahinshah! For although it was reported universally to H.M. that this Shaikh in general conversation instead of feeling remorse for his misbehaviour gloried in it, he took no notice and did not try to correct him! This Shaikh was the younger brother of Shaikh Bahlūl who has already been mentioned as having been put to death by M. Hindāl. Though these two brothers were void of excellencies or learning, they at various times lived in mountain hermitages and practised incantations with the Divine Names. They made these the proofs of their renown and credibility, and obtaining, by the help of easily-deceived simpletons, the society of princes and amīrs, they put saintship to sale and acquired lands and villages by fraud. His elder brother was in the service of H.M. Jahānbānī Jinnat Āshyiānī, and as the latter was inclined towards magic he held the Shaikh in reverence. The Shaikh (Bahlūl) also used privately and when in the company of simple ones to boast of his having relations with H.M. Jahānbānī of devotion and of teachership. At the time of the sedition of Sher Khān, as his elder brother had lost his life from his loyalty to H.M. Jahānbānī, and as people regarded his family as appertaining to the enduring dominion (of the imperial family) the Shaikh had, from fear of being ill-treated by the Afghans, gone to Gujrāt. When the vast country of India had been irradiated by the light of the Shahinshah's fortune and had become a periphery of peace and quiet, the Shaikh came with his sons and grandsons to Agra and presented himself at Court, and was received there with honour. Shaikh Gadāī, who had an old grudge against him, girded up anew the waist of enmity, and produced before the Khān Khānān a treatise which the Shaikh had composed in Gujrāt, and in which he ascribed exalta­tions to himself and made strange claims, and thereby attracted to himself the minds of the simple. This indisposed the Khān Khānān towards him, and the Shaikh having managed by the help of some men to escape from the Khān Khānān's ill-treatment, went off to Gwā­liār and became a hermit. On 3 Ardībihisht, Divine month, of the 8th year corresponding to Monday, 17th Ramẓān 970, 10th May 1563,* he went to the abode of annihilation.

Of the occurrences of this year there was the sending of Bahā­dur Khān, the brother of 'Alī Qulī Khān, with a large army for the conquest of Mālwa. Let it not be concealed that Mālwa, which is a country with a good climate, with many springs and full of culti­vation was governed by Shujā'at Khān, who is generally known by the people of India as Sujāwal Khān. After him, his son Bāz Bahā­dur possessed the country. During the tyranny of Salīm Khān, Sujāwal Khān once visited his court. After some time he got suspi­cious and went off to Mālwa without taking leave. Salīm Khān went there with a large army in order to seize Sujāwal Khān, who took refuge with the Rajah of Dongarpūr. Salīm Khān sent men from Mālwa to reassure him, and by dint of promises got him to come to him. He then made over the whole Sirkār of Mālwa to men whom he trusted and gave them fiefs, and taking Sujāwal Khān along with him gave him some parganas out of the province. After that when Muḥammad Khān 'Adlī came to power he restored Mālwa to Sujāwal Khān, and he remained governor thereof till the end of his life. After that his son Bāz Bahādur become governor in his room. At this time when the world-conquering mind was engaged in knitting together the dispersions of the world, H.M. turned his attention to the administration of Mālwa. He determined in his mind that if Bāz Bahādur behaved properly he should have the honour of coming to court, which was the elixir for obtaining desires; otherwise it would be right to rescue such a fine country from unjust sonsualists. With these thoughts Bahādur Khān was sent with a number of distinguished officers in order that the auspicious design might be realised, and that the sympathy for and relief of the oppressed, which appertain to sovereignty, might be carried into effect. Bahādur Khān went off to conquer the province, but when the army was encamped at Sīrī,* the confusion of Bairām Khān's affairs, of which details will be given, became known, and the latter for his own sake sent and recalled Bahādur Khān and his army. The conquest of the province therefore remained over till another time, as will be related in its proper place.