HOW THE KHÁN, WISHING TO BECOME A DARVISH, INTENDED TO ABDICATE THE THRONE, AND HOW HE WAS DISSUADED.
AFTER the Khán had been distinguished with the honour of repentance, and had entered the circle of those of whom it is said, “God loves the penitent,” he passed into Moghulistán, and joined Rashid Sultán at Kuchkár.* Remaining himself in Kuchkár, he sent forward Rashid Sultán, with his Amirs and Muhammad Kirghiz, to the farthest limits of Moghulistán. They collected and brought back the scattered Kirghiz, thus setting [the Khán's] mind at rest with regard to this affair. In the spring the Khán went back to Káshghar. After this, he used to return every year to Moghulistán with his family, to see that the country was in order, and to confirm the authority of Rashid Sultán. In the second spring that he took his family there, most of the Moghul Ulus, who were able to do so, went with him of their own accord and desire. That winter the Khán and Rashid Sultán took up their quarters in Kuchkár, and at the end of the winter the Khán, leaving his family there, went back to Yárkand.
The reason for this was that, since his repentance, he had devoted himself much to the study of Sufi books; and having pondered deeply on their sayings, was greatly influenced by them…* The Khán entered fully into the tenets of the sect, and was profoundly impressed by them. From their books and pamphlets, he learnt that the blessing [of Sufistic knowledge] was only to be attained by devoting himself to the service of a perfect [Sufi]; on this account he withdrew his mind from his earthly kingdom, while his heart became entirely detached from the world. He spent most of his time in seclusion; engaged in discussions on Sufism. Not every one was allowed to intrude on his privacy. One of his companions was my uncle, who had been a disciple of the Yasavvi Shaikh's, and who, under the guidance of that sect, practised abstinence. Most of the conferences took place in his presence. Another was Sháh Muhammad Sultán, who was a cousin of the Khán and a son-in-law of his sister, and who has been mentioned briefly above; at times I was also admitted. No one else was allowed to enter, and the people used to wonder what kind of discussions those could be, to which only these four persons were admitted. [Couplet]…
It was finally decided that the Khán should go to Yárkand, and that his brother, Amin Khwája Sultán, should be brought from Aksu and set up as king in his stead. To him should be confided the whole Ulus, while the Khán, divesting himself of everything, should set out on his journey; haply he might thus render the Most High God perfect service. My uncle then suggested that before taking this step, preparations should be made for the journey to Mekka, and all necessaries got ready; that he would accompany [the Khán]; that wherever he was he would spend his whole life in attendance on him, and that Sháh Muhammad Sultán and myself should also be in waiting.
No sooner had these plans been determined on, than Khwája
Muhammad Yusuf, son of Khwája Muhammad Abdullah, son of
Khwája Násir-ud-Din Ubaid Ullah, arrived in Káshghar from
Samarkand, and the news [of his arrival] reached Moghulistán.
The Khwája was an exceedingly pious and austere man, and the
Khán longed to wait upon him, in the hope that [in his service]
his desire might be realised. So he journeyed from Kuchkár to
Yárkand, where he arrived at the end of the winter and waited
on the Khwája. [But] when he explained to him his resolve, the
Khwája remarked: “Much has been said by wise men on this
subject; such as: Remain on the throne of your kingdom, and be
like an austere darvish in your ways! And again: set the crown
on your head, and science on your back! Use effort in your work,
and wear what you will! In reality sovereignty is one of the
closest walks [with God], but kings have abused its rights. A
king is able, with one word, to give a higher reward than can a
darvish (however intent upon his purpose) during the whole of
a long life. In this respect sovereignty is a real and practical
state …*
But I will show you one line that my father,
Khwája Muhammad Abdullah, wrote for me.” And he gave the
writing to the Khán. It was written: “The most important conditions,
for a seeker of union with God, are: little food, few
words, and few associates.” This brief [sermon] sufficed to
compose the Khán, and he resolved to pursue the road of justice
and good deeds. He began to occupy himself, at once, with what
he was able, until the words of Shaikh Najm-ud-Din should be
realised. A short time after this, Khwája Nurá came, and the
Khán's desire was fulfilled. In the meanwhile Khwája Táj-ud-