[On Friday, the 1st Safar, may God end it with victory (zafar), in the year 932 of the Best of Mankind, when the sovereign of the stars (the Sun) was in the sign Sagittarius, and having come into his residence in the Bow, had raised the standard of obedience among the royal archers: at such a time the victorious ensigns, which enhance the splendour of the flags of the sun and moon, moved from their place of safety in the city of Kábul, which is the seat of empire and prosperity, and the abode of honour and grace, under the gracious guidance of the Almighty and the beneficent conduct of the Eternal, and proceeded towards the vast country of Hindustán, to the greatness of which the text—“The great country is bestowed on you”—refers. The royal tents, the emblems of victory, were pitched on the west of the canal of Ya'kúb, which is one of the best villages of that country, and the poles and ropes of the tents reached to the stars.
After this date (28th Jumáda-l awwal) the ears of the victorious army were every moment engaged in listening to the intelligence about Sultán Ibráhím; for news was constantly arriving that, after marching one kos or two kos, he remained encamped in the same place for two or three days, but yet was advancing, attended by a numerous army, with the intention of attacking and pushing back our forces. Although the object of his proceedings and movements was palpable, Bábar strengthened his resolution for the conflict, and resolved to stake his fortunes upon the issue of battle. The heroes of his army also, seeing the enemy's preparations and resolution for fighting, braced up their courage and invigorated their determination. Leading forth the prancing steed of intrepidity into the arena of courage, they raised the banner of energy and resolve over the cerulean sphere. The army intent on victory made two marches from Sháhábád, and, displaying the victorious banners on the banks of the Jumna, it encamped opposite to the town of Sirsáwah. His Majesty the Khákán, with an escort of his attendants, passed the river by a ford near some trees, and visited the town of Sirsáwah. Having gratified his heart with a ma'jún, he proceeded to see the curiosities of the place. A fountain of water in the town attracted his gracious notice, from which a small stream was flowing. The houses and gardens, the fields and the meadows, satisfied his not easily pleased eyes, and the nobles and companions agreed in his judgment. Tardí Beg Kháksár began to praise the town, and some words in its eulogy proceeded from his tongue. His Majesty listened to these praises and said: “It is yours, take it,” and immediately afterwards the revenue and the management of that place were granted as in'ám to Amír Tardí Beg, and were so entered in the records of government.
From that camping ground two marches were made along the banks of the river, and the camp was pitched upon its margin. Here Haidar Kúlí, a follower of Amír Khwája Kalán, who had been sent on under orders to collect intelligence, came back and made his report that Dáúd Khán and Haitam Khán, with 5000 or 6000 men, had advanced in the vicinity of the river, and, crossing over the Jumna, had sat down three or four kos in advance of the camp of Sultán Ibráhím. So for the purpose of overthrowing and destroying this force, there were sent on from the camp, vast as the firmament, Chín Tímúr Sultán, Saiyid Mahdí Khwája, Muhammad Sultán Mírzá, and 'Ádil Sultán; from the amírs of the left wing—Sultán Junaid Birlás, Khwája Sháh Mír Husain, and Amír Katlak Kadam; from the amírs of the centre—Amír Yúnas 'Alí, Amír 'Abdu-llah Kitáb-dár, Amír Ahmadí Parwánachí, and Amír Kitta Beg. Having placed the saddle upon the horse of victory, and unfurled in the sky the banner of resolution, the royal lieutenants crossed the Jumna after noon-day prayers on Sunday, the 8th Jumáda-l ákhir. At the close of evening of that day they came in face of the enemy on that side of the river.
When the armies of the dawn raised their white standards over the legions of the stars, and the victorious army drew near to the forces of the foe, the enemy became aware of the dashing of the furious waves of the opposing armies, and of the throng of crocodiles in that sea of billows. A small part of the enemy came onwards, but the conquering army instantly dashed forward and carried the whole of that force away before it, as a flood bears away the litter it meets with. Having beaten to the earth the heads of the enemy's chiefs, and made the wails of their half-killed followers to rise unto the skies, the victorious forces drove before them every man and ally of the vanquished force, separating riders from steeds and heads from bodies. The shrill blast of the clarion of destruction, and a scene like that of the day of judgment, full of awful and tremendous strife, now operating together, the meaning of the text, “When the heavens shall be rent,” became manifest; and the heads of the leaders of the armies of the time, like shooting-stars falling from the sky, fell like balls in the arena, and the meaning of the words, “The stars shall be scattered,” became apparent. The brave chiefs of the victorious army spurred their fleet steeds in pursuit of the enemy, and, coming up with them, they despatched them one by one to the everlasting shades of non-entity and the eternal abyss of annihilation. In fine, the brave heroes of the conquering army having utterly defeated Dáúd Khán and Haitam Khán, they made prisoners of Haitam Khán and a large number of his followers. Many others were slain, and those who escaped to the camp of Sultán Ibráhím made a fearful outcry. Haitam Khán with seventy or eighty other amírs were brought before the throne of victory, and eight elephants which had been captured in the battle were presented to His Majesty. In obedience to the Khákán's order for their punishment as examples, and in execution of his severe decree, a command for the slaughter of all the prisoners was given. So the flames of the fire of vengeance blazed forth, and the flashes of the fire of the sword drove out the dark vapours of the souls of the followers of Dáúd Khán, like smoke from the windows of existence.]