As heaven's decree was otherwise, the others stuck to their own opinions, and thought what was in reality their loss was their gain. On 6 Isfandārmaẕ (16th February 1586) they proceeded towards the Balandarī* Pass. The Koka prudently took upon him­self the charge of the rear-guard, and a harder battle than that of the previous day ensued. When they had marched a little way, and it became evening, the camp (urdū, here perhaps the main body of the army) thought that what was but the beginning of a great defile was the top of the pass. So they halted. But when the Koka came up, it became known that it was necessary to traverse another defile before they could come to the top of that winding way. As there were heights (sarkobhā) close by, an attempt was made to push forward. It was arranged that the van­guard should get to the top of the defile, and take possession of the heights, while the camp should remain below, and should get through the difficult pass as soon as it was light. As the Afghāns were pressing on them from behind, the Kokaltāsh and some brave men turned back. Others thought that the untimely march and pushing forward of the vanguard indicated that the defile had been traversed. So they pressed on, and the proper rules of marching were disregarded. Though efforts were made to make them understand and to turn them back, they were of no avail. The Afghāns fiercely attacked them from every side with arms and stones, and the troops in their ignorance and confusion rushed down from the top of the hill to the low ground. In that crowding they lost heart, and elephants, horses and men got mixed up. A multitude threw away their lives, though many brave men stood their ground and valiantly sacrificed themselves. At the end of the day some got through the defile and came on to the low ground. ⁴⁸⁵ The Kokaltāsh was on the point of yielding up his life, but Jānish Bahādur seized his rein and drew him out. After going some way he, on account of there being no path, dismounted, and after a hun­dred difficulties got to the camp. Foolish babblers called out that the Afghāns are coming after us, and they went on in a disorderly manner. In the darkness the men lost the track, and got into the defiles. The Afghāns had stopped to seize and divide the spoil. Next day many of the stragglers lost their lives, and some were made prisoners. In the turmoil as many as 500* lost their lives. Among those known to H.M. were Rāja Bīrbar, Ḥasan Patanī Gadā Beg, Rāja Dharmkand Sankar, Khān Muh. Mullā Sherī,* 'Arab Shaikh Khakka, Mullā Ghayūrī, Jān Muh. Bakhshī, Shaikh Junaid, S. Ḥamīd Farmulī Bahādur, Amān Ullāh S'aīd.

On the 7th* the news of the disaster reached H.M. The deaths of loyal servants, and especially the death of Rāja Bīrbar, his spiritual companion, grieved him exceedingly, and his heart turned away from everything. As dignity consists in outward restraint and not in abandonment (to grief), H.M., as the Primate of the spiritual kingdom, preserved external composure. For two* days and nights he did not take his daily food and drink. By the efforts of Maryam Makānī, and the lamentations of his faithful servants, he was prevailed upon to take food. His design* was to plant the royal standards on those hills and to punish the wicked tribe, but at the entreaty of his loyal followers he refrained from this. On the 9th* that jewel of the diadem, Prince Sulṭān Murād, and many devoted servants were sent off. Rāja Todar Mal accompanied the prince.

On the same day the army crossed the Indus and the Kābul river, and encamped at Miṣr.* Agreeably to H.M.'s orders Zain K. Koka, Ḥakīm Abul Fatḥ and Qāẓī 'Alī of the former army joined the force. Though in the eyes of the superficial a defeat had occurred, and there had been a disaster, in consequence of envy and incapacity, yet in the eyes of the profound it was the beginning of a great victory. From the days of Ulugh Beg, the Yūsufza'ī tribe, which was more than 100,000 strong, had, by the help of their difficult mountains, practised highway robbery. They had caused much injury to traflic and intercourse. The Kābul rulers had not the strength to chastise them and the rulers of India on account of pressure of other business, and the chatter (hamzabānī) of persons of small capacity, had not attended to this matter. At this time the holy idea was to restrain (the Yūsufza'ī) from injuring people, and from evil ways and to make them obedient and serviceable. An evil habit which is of long standing, and has been inherited ⁴⁸⁶ from ancestors, is with difficulty eradicated. Clemency is not inclined to sever the thread of life. It does not put to death great criminals. It looks to destiny, and waits for the wondrous work­ing of fortune. When the armies that were sent were appointed, endeavours were made not to be hasty in killing the sons of men, who are fruit-bearing plants, and the sublime foundation of God. Whenever the victorious generals sent batches of those wayward and crooked-minded ones to court, they were given gold and robes of honour, and were released. Inasmuch as the time of retribution had arrived, the stewards of Fate caused such an aspect of things (as the defeat), and the life-cups of the brave and loyal were spilt in good service, and they earned a good name. The Shāhinshāh perceived that kindness required the punishment (of the Yūsufza'ī) and that it was proper to erase the record of their existence. In the opinion of the men of the age it was next to impossible to clear the hill country of the tribe, but in a short space a great clearance was made. A large* number were killed, and many were sold into Tūrān and Persia. The country of Sawād, Bajaur. and Buner which has few equals for climate, fruits, and cheapness of food, was cleansed of the evil* -doers.

One of the occurrences was the victory of Kunwar Mān Singh. When it was reported that the Tūrān ambassador and Nair Bé were coming with a large caravan, and that the Khaibar was somewhat impassable on account of the wickedness of presumptuous men (the Raushānīs), he sent S. Farīd Bakhshī to guide them to court. When he came to Jamrūd. Mādhū Singh (s. Bhagwān Dās) and some others were sent by Mān Singh to join him; they entered the Khaibar and joined the caravan at Daka. Mān Singh with a force hastened to 'Alī Masjīd. The Tārīkīs, thinking the force a small one, invested 'Alī Masjīd on a dark night and several of them got to the top of the fort. Brave men stood firm and prevailed against the enemy. Shāh Beg K. and his son also performed masterpieces of valour. The wicked men gave up the investment of the fort and took post on another height. They sate there and meditated evil, but at dawn the brave men drove them off and killed many of them. On the 7th, at the beginning of the day, the (news of the coming of the) ruler of Kashmīr arrived, at midday came the news of the death of Rāja Birbar, and at the close of the day came this joyful news (the victory at 'Alī Masjid). Next day the Tūrān caravan reached the Serai of Khairābād on the other side of the Indus. On receiving this news H.M. on account of the ruler of Tūrān's having sent choice pigeons of that country along with Ḥabīb* pigeon-fancier (kabūtarbāz), who was famous among pigeon-sports­men, sent for him and that family of delight (the pigeons), before ⁴⁸⁷ the ambassador had had the honour of an audience, and gathered happiness. Also on this day Nar Bé and his sons Qambar Bé, Shādī Bé and Bāqī Bé did homage by prostrating themselves at the holy threshold and so had their foreheads glorified.

One of the occurrences was that the ambassador from Tūrān had an audience. When the world-conquering standards reached the bank of the Indus, and the design of marching to Zābulistan became couspicuous, and the Khaibar Pass, which used to be traversed with difficulty by horses and camels, had been made passable for wheels, and a bridge had been made over the Indus, there was a tremendous agitation in the country of Tūrān. From fear of a rapid march of the World's Lord, the gates* of Balkh were generally kept closed. 'Abdullāh K. the ruler of Tūrān had the enlighten­ment and discernment to have recourse to deprecatory behaviour, and tendered supplications. He sent Mīr Quraish, who belonged to a noble family of Saiyids, with choice horses, strong camels, swift mules, auimals of the chase, and choice postīns (dressing-gowns) and other rarities of the country. He also sent an affectionate letter and pulled at the chain of friendship. As H.M. was some­what troubled in his mind on account of the disaster of Rāja Bīrbar, the ambassador for some days did not have an audience. This was disconcerting to him, and when H.M. learnt this, he had compassion on the visitors and gave permission for an audience. On the 21st (Isfindārmuẕ = 1 March 1586), there was a princely festival in the Diwānkhāna which had been recently erected, and the ambassador was exalted by prostrating* himself at the holy threshold. He produced before H.M. the rarities of that country (Tūrān).