In fine, when the news of the expulsion of Ghanī Khān and of the confused state of affairs in Kabul was brought to the sublime court, it occurred to the acute and farseeing mind of H.M. the Shāhinshāh that Mun'im Khān was very anxious to be in Kābul. He resolved to appoint him the guardian of M. Ḥakīm and to send him to Kābul in order that he might both avenge his own son, and also ameliorate the condition of the Kabulīs, and also that he might better appreciate the favour and clemency of the Shāhinshāh. In accordance with this wise decision Mun'im Khān, who had been sent against the Rajah* of the Meos, was recalled from Etawah and dispatched on this important service. Many officers, such as Muḥammad Qulī* Khān Birlās, Ḥaidar Muḥammad Khān Atka Begī, Shāh Ḥusain Khān Nikadarī, Ḥasan Khān, the brother of Shihābu-d-dīn Aḥmed Khān, Taīmur* Khān Ikka and a number of brave and distinguished men were also appointed. As Mun'im Khān did not appreciate what a blessing H.M. was, and did not comprehend the extent of his favours, and did not properly know the Kābulīs, he regarded this appoint­ment as a great gain and went* off to Kabul in all haste as soon as he got leave. He marched rapidly and arrived at Jalālābād. He did not make such halts that the auxiliary forces could join him, nor was there any sign of Muḥammad Qulī Khān Birlas who was gover­nor of Multān and had a large force. When the Begam heard of the coming of Mun'im Khān she took counsel with the Kābul officers and decided that the soldiers and Aimāqs should be collected and that they should take the Mīrzā with them and go forth to meet Mun'im Khān so that they might make war in the Lamghānāt. If they were victorious nothing could be better, and if they were defeated they could join the Mahmaṇd and Khalīl tribes, and from there could go and wait upon H.M. the Shāhinshāh, and submit themselves to his protection. Otherwise the Khān-Khānān would by various punish­ments take vengeance for his brother, his son and his nephew.

When Mun'im Khan arrived at Deh-Ghulāmān* there came news that 'Idī Sarmast had come to Jalālābad and was fortifying it. Taīmur Īkka and Khwājah Kilān and a force were sent there against 'Idī. He made the fort strong and came out to fight. Next day the Khān-Khānān marched to besiege Jalālābād. Meanwhile the news arrived that M. Ḥakīm and the army of Kābul had come. Jabār* Bardī Beg, who had been an officer of H.M. Firdūs Makānī, and had become a dervish, and who was travelling with the army, was sent to the Mīrzā in order that, perhaps, the affair might be settled without a battle. If this could not be done, it was decided that the battle should take place next day, as the star was in front.* Taīmur Ikka came from the vanguard and reported that the enemy were few in number and that they should not postpone fighting till to-morrow, for perhaps the enemy would go off in the night, and the affair would be protracted. The Khān-Khānan from his own eagerness, and the instigation of Ḥaidar Muḥammad Khān, both of whom loved Kabul and were proud of their courage, took the course of engaging. Mean­while Khwājah Kilān, who commanded the vanguard, was killed. M. Ḥasan, who was on the left* wing, did not move from his place, and the Qāqshāls and others, who were on the right wing, also did not do their duty. Abu-l-M'aālī* topcī, to whom the Kabulis had given the title of Rumī Khān, had arranged fireworks (grenades?) all round his horse, and a ball (tīr) from them struck Calma Ḥisārī and killed him. As men had lost* heart on account of the death of Khwājah Kilān, they flung way their reins and did not keep their feet firm in the stirrup. The battle took place near Cārbagh* by the shrine (muqām) of Khwāgah Rustam. As a retribution for his failure to appreciate the favours which had been shown to him, and in punishment of his presumption, which is the worst of human faults, defeat fell upon Mun'im Khān. A number showed faithlessness and joined the Kabulīs. All Mun'im Khān's baggage was plundered. Bāyazīd Beg,* who was one of Mun'im Khān's confidential followers, states that he had thirty lakhs of rupees with him in specie and goods, and that they were carried off. If the enemy had not been engaged with the spoil Mun'im Khān himself would have been seized.

Mun'im Khān came* with loss of everything to Bikrām (Peshawar), and stayed there for some days, seeking what he should do. At last he sent Yarī Tawācī* with a petition to Court and represented that he had not the face to come to the sublime threshold. He hoped that he would be allowed to go to Mecca, in order that he might in that holy land cleanse himself of his offences and then come and kiss the threshold. As by his evil star he had not understood the amount of the king's graciousness he had seen what he had seen. If the king was not disposed to be so gracious to him as to give him leave, he hoped that a fief in the Panjāb might be granted to him for some time, as he was without any property, that so he might acquire some­thing and then come and present himself. When he had sent off the petition he could not remain* in Bikrām. He went off from there to the Indus. Then from fear of his enemies he crossed the Indus and came into the country of the Ghakkars where he had repose. He stayed for some days in that country, and Sulan Adam behaved with humanity to him. The Khān-Khānān was in a distracted state, and could neither travel nor settle down. He spent his days in a confused manner. When H.M. the Shāhinshāh heard of his condi­tion he, contrary to the ideas of superficial worldlings, sent gracious orders and by weighty admonition and by acts of clemency relieved him from his distress. In reply to his petition he said, with reference to the fief in the Panjab, that he had not taken away his former fiefs which were not inferior to Panjab fiefs, such as Ḥīṣār Fīrūza, Sarkār Etawah, Khairābād, Shāhpūr, Kalānūr, Jālandhar, Andari,* etc. If there was to be no expedition against the Ghakkars, there was no necessity for his being in Lahore. He should now come to Court as soon as he had received this order. When Mun'im Khān became aware of the royal favour he proceeded to Court. Accordingly he arrived there in the middle of the eighth year of the Divine Era, and in the end of 970. The Shāhinshāh's favours overwhelmed (maghmūr) him in the sea of graciousness, and made him luxuriant (māmūr) on the continent of kindnesses. The dust of shame and the mist of melancholy were wiped from his countenance, and he received special, royal favours. Mun'im Khān came to know the perfect qualities of the Shāhīnshāh, and the black thoughts of going to Kābul departed from his heart. He became of one head and one mind and girded up the loins of zeal for the service of the Shāhinshāh. The holy heart of the Shāhinshāh wished Mun'im Khān to be with him, while he from ignorance and unthankfulness did not respond. At last he understood his own good, and with a hundred supplications became devotedly attached to the threshold of fortune. The auspi­cious star of his fortune rose higher day by day, and he attained to high positions.

One of the occurrences was that the joyous heart of H.M. the Shāhinshāh turned towards hunting, and he went to the neighbour­hood of Mathura with a select party. The hunting was successful. One day that tiger-hunter hunted seven tigers. Five were levelled with the dust by arrow and bullet, and one that repository of cour­age caught alive and so was the subject of a thousand wonderings. The other was caught by the united efforts of a number of bahādurs. In the same hunt he joined worship with pleasure and became a distributor of justice. It was* brought to his notice that for a long time it was the custom in India for the rulers to take sums from the people who came to sacred spots to worship, proportionate to their rank and wealth. This (worship) was called Karma.* The Shāhin­shāh in his wisdom and tolerance remitted all these taxes which amounted to crores. He looked upon such grasping of property as blameable and issued orders forbidding the levy thereof throughout his dominions. In former times, from the unworthiness of some, and from cupidity and bigotry, men showed such an evil desire towards the worshippers of God. H.M. often said that although the folly of a sect might be clear, yet as they had no conviction that they were on the wrong path, to demand money from them, and to put a stumbling-block in the way of what they had made a means of approach to the sublime threshold of Unity and considered as the worship of the Creator, was disapproved by the discriminating intellect and was a mark of not doing the will of God.