You know that souls have certain aversions, (but in spite of this,) they do care for their father, their brother and their khushdāsh. The Ẓāhirīya could no no longer be with the sultan, as they had been before, and the sultan realized that. They too, just like the ʾAshrafīya Barsbāy who were mentioned before, started conceiling their hatred towards him.
Then, later, there was the night when the julbān had agreed on murdering the sultan, their agreement being with the ʾAshrafīya ʾĪnālīya , who also constituted a large faction. However, since none of the latter has kalima or is a raʾīs in the state, I have not included them (in this survey of factions), even though there were a large number of them.
You also know what the sultan had been doing to them, ever since he became sultan until this very day, and especially during the aforementioned night, when they had made an agreement with the julbān. The sultan’s desire to rout them and to remove them from the Egyptian domains increased, and since that night until now he has continued to seize them, banish them, murder them drown them. Thus these too are the sultan’s enemies instead of his ʾaṣḥāb.
The sultan feared his purchased ʾajlāb, who were also in the barracks.
Thus there remained nobody in the state (whom the sultan could trust?), except for the sayfīya, that is, the mamlūks of the amirs, who (came to) serve at the Bāb al-Salṭana, after the death of their ʾustādh. These amount to nothing*, as they follow the majority in most matters*.
None of them takes a personal interest in any sultan*, (their only link being that) whomsoever becomes sultan, that person’s mamlūks they become, just as if he is like any other person*. It is like me calling the man who married my mother ‘my father.’