936 AH.-SEP. 5th 1529 to AUGUST 25th 1530 AD.
(a. Raḥīm-dād’s affairs.)
(Sep. 7th) On Wednesday the 3rd of Muḥarram, Shaikh Muḥammad Ghaus̤[2691] came in from Gūālīār with Khusrau’s (son) Shihābu’d-dīn to plead for Raḥīm-dād. As Shaikh Muḥammad Ghaūṣ was a pious and excellent person, Raḥīm-dād’s faults were forgiven for his sake. Shaikh Gūran and Nūr Beg were sent off for Gūālīār, so that the place having been made over to their charge....[2692]
TRANSLATOR’S NOTE ON 936 to 937 AH.-1529 to 1530 AD.
It is difficult to find material for filling the lacuna of some 15 months, which occurs in Bābur’s diary after the broken passage of Muḥarram 3rd 936 AH. (Sept. 7th 1529 AD.) and down to the date of his death on Jumāda 1. 6th 937 AH. (Dec. 26th 153O AD.). The known original sources are few, their historical matter scant, their contents mainly biographical. Gleanings may yet be made, however, in unexpected places, such gleanings as are provided by Aḥmad-i-yādgār’s interpolation of Tīmūrid history amongst his lives of Afghān Sult̤āns.
The earliest original source which helps to fill the gap of 936 AH. is Ḥaidar Mīrzā’s Tārīkh-i-rashīdī, finished as to its Second Part which contains Bābur’s biography, in 948 AH. (1541 AD.), 12 years therefore after the year of the gap 936 AH. It gives valuable information about the affairs of Badakhshān, based on its author’s personal experience at 30 years of age, and was Abū’l-faẓl’s authority for the Akbar-nāma.
The next in date of the original sources is Gul-badan Begīm’s Humāyūn-nāma, a chronicle of family affairs, which she wrote in obedience to her nephew Akbar’s command, given in about 995 AH. (1587 AD.), some 57 years after her Father’s death, that whatever any person knew of his father (Humāyūn) and grandfather (Bābur) should be written down for Abū’l-faẓl’s use. It embodies family memories and traditions, and presumably gives the recollections of several ladies of the royal circle.[2693]