When this tax was imposed in former times by those who held outward sway, the reason [[317]] for it was that they on account of heart-rooted enmity were girded up for the contempt and destruction of opposite factions, but for political purposes and for their own advantage, they fixed a sum of money as an equivalent therefor, and gave it the name of jiziya. Thus they both gained their object and also derived a profit.

At the present day, when owing to the blessing of the abundant good-will and graciousness of the lord of the age, those who belong to other religions have, like those of one mind and one religion, bound up the waist of devotion and service, and exert themselves for the advancement of the dominion, how should those dissenters, whose separation is founded merely on habit and imitation, and whose zeal and devotion are the real things, be classed with that old faction which cherished mortal enmity, and be the subjects of contempt and slaughter?

Moreover the prime cause of levying the tax in old times was the neediness of the rulers and their assistants. At this day, when there are thousands of treasures in the store-chambers of the world-wide administration, and when every one of the servants of the threshold of fortune is rich and prosperous, why should a just and discriminating mind apply itself to collecting this tax? And why should it from imaginary advantage advance on the path of definite dissension?

    One of the excellent occurrences was the punishment of Abu-l-Ma'ali. The account of this instructive occurrence is that, when Abu-l-Ma'ali went with evil intentions to Kabul, and when the army which had gone in pursuit of him and to drive him out of the dominions, returned after traversing the Panjab, that inauspicious wretch sent a petition from Sind, full of his relationship to H.M. Jahanbani Jinnat Ashiyani, to Mah Chuchak Begam, the mother of M. Muhammad Hakim, who was all-powerful in Kabul; and he added to it an account of his own forlorn condition, and embroidered it with this verse:—

We have not come to this door in search of honour and glory;
We've come here for protection 'gainst the hand of fate.

The simple-minded Begam was led by the deceitful words of these men to entertain wrong ideas, and replied to Shah Abu-l-Ma'ali's letter in soothing language, and brought him to Kabul with all honour. Without making inquiry at the court of H.M. the Shahinshah, she of her own notion gave Abu-l-Ma'ali her daughter Fakhru-n-Nisa Begam in marriage, and joined that scion of the family of realm and religion to this evil-minded man. The fruit of this was soon gathered, for in a short space of time the Begam lost her life in consequence of this union.

    The details of this are as follows: When Abu-l-Ma'ali, who always displayed lack of wisdom and narrowness of thought, as well as other bad qualities, became the master in that household, he could not contain his emotions. His evil nature too was worsened by the companionship of instigators. He made no account of the Begam and her officers, nor followed her weighty counsels. Nor did his actions show the fragrance of gratitude and devotion. At this time, various strife-mongers such as Shagun, the son of Qaracha Khan, and Shadman-- who both had old spites against the Begam-- joined Abu-l-Ma'ali. They represented to him that so long as the Begam was in life, he would not be secure in office, and that he would soon be put to death like Fazil Beg, his son Abu-l-fath and Shah Wali Atka. The proper thing was for him to act boldly and take the initiative, and to bring up M. Muhammad Hakim, who was still young, in accordance with his views. In this way all the Kabulis [[319]] would place the head of obedience on the line of submission to him. That evil-minded one who did not think of his latter end gave ear to their wicked counsels, and took steps to carry out their evil plans. He did not retain possession of the key of reason but lost it in the abyss of ignorance. He gave to the wind of rebellion ('aquq) the harvest of the rights (haquq) of the family. He spurned the recent favours of the Begam, and lay in wait to commit murder-- the worst of crimes!

    In fine, he made that wretch Shagun and that scum of Trans­oxiana, who was styled the Qazizada, his friends, and proceeded to the Begam's residence. Abu-l-Ma'ali entered the house by one way, and the two wretches by another. There were a number of women in the house, and by mistake they shed the blood of an innocent lady. When it appeared that they had blundered, and that it was not the Begam, they went looking for her and joined Abul-l-Ma'ali. They endeavoured to effect their object, and when the Begam became aware of the facts, she shut the door of her room in the face of the tyrants. Abu-l-Ma'ali broke the door with the help of the two villains, and entered and put the Begam to death. By this wickedness he hoisted the flag of oppression. This instructive catastrophe occurred in the middle of Farwardin, Divine month, corresponding to the middle of Sha'aban (971), April, 1564.

After shedding the blood of the Begam, he hastened in search of M. Muhammad Hakim. He took him out from among young boys and brought him into the diwankhana by the side of himself. The men of the Mirza's household attended on him (Abu-l-Ma'ali) willingly or unwillingly. Next day he put to death Haidar Qasim Kohbar, whose family had filled great offices under the dynasty from generation to generation, and who at that time held the office of the Mirza's Vakil, and carried on the administration of the country; and also Khwajah Khas Mulk and several others.... [[320]] ...M. Muhammad Hakim, in spite of his tender years, was horrified at the catastrophe of his mother; and by the advice of well-wishers secretly sent messengers to M. Sulaiman in quest of relief, and to incite him to come.

    M. Sulaiman, on hearing of what had happened, girt up the loins of intent and prepared to march to that abode of pleasure which was always the object of his ambition. He collected the army of Badkhashan and marched to Kabul, accompanied by Haram Begam. Abu-l-Ma'ali? was agitated by the news of M. Sulaiman's purpose. He collected his troops, and as in his folly he regarded M. Muhammad Hakim as being on his side, and as one of his titles (dast-awez) he made arrangements for his accompanying the army. He took the initiative and marched out of Kabul before M. Sulaiman could get there, and arriving at the river of Ghorband took possession of the head of the bridge.

From the other side M. Sulaiman came rapidly with the Badakhsh?n forces to the bridge, and both sides drew up in line. Just then a body of troops from Kulab were seen on the right, and Abu-l-Ma'ali sent off a number of Kabulis to oppose them. After the two forces had engaged, news was brought to Abu-l-Ma'ali that the Kabulis had been defeated. He thereupon placed M. Muhammad Hakim in the centre of the troops facing M. Sulaiman, and went off to assist his defeated men. Upon this opportunity M. Muhammed Hakim's men seized his horse's rein and drove him to the river, and in haste brought him to M. Sulaiman.

The whole Kabul army became disorganised after this event and dispersed. When Abu-l-Ma'ali came [[321]] back and learnt the state of affairs, he got utterly confused, and gave up fighting and accepted defeat. The Badakhshanians pursued him and came up with him at Charikaran. They seized him and brought him before M. Sulaiman, who came rejoicing to Kabul along with M. Muhammad Hakim. Two days afterwards he sent that tyrant in chains to the Mirza, who ordered him to be strangled. This was done on the day of Ormazd, the beginning of Khurdad, Divine month, corresponding to the 10 of the Ramaz?n.

With my own eyes I saw in a thoroughfare
That a bird killed an ant;
Its beak had not been withdrawn from the prey
When another bird came and killed it.
Be not secure if you have done evil;
For retribution is in accordance with nature.

    At the time of his being strangled, his impure character displayed itself, and he made entreaties and lamentations in order that he might, perhaps, by a thousand humiliations, gain a few more days of life, though they were worse than death. But the result was only to show his worthless character. His impure carcass was by the exertions of some worthy people deposited near the graves of the cupola of chastity, Khanzada Begum, and of Mahdi Khwaja. God be praised! The world was cleansed of his hateful existence, and he by his own acts hastened to the pit of destruction....

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