Among the occurrences was the coming from Kāshghar of Khwāja M'uīn,* son of Khwāja Khāwind Maḥmūd, and his kissing the Shāhinshāh's carpet. God be praised! Owing to the daily-increasing fortune of the Shāhinshāh, just as the conquest of countries, the cultivation of lands, the safety of the roads, the lowering of prices were manifested year by year, month by month, week by week, and day by day, so did crowds of people—Turks, Tājiks, soldiers, mer­chants, mullās, dervishes and others come from the seven climes and rub the forehead of supplication on the world's threshold, and obtain success spiritual and temporal. Among these there came from the bounds of Kāshghar the essence of saints, Khwāja M'uīn. He was the son of Khwāja Khawind Maḥmūd, who was the son of Khwāja 'Abdullah who is known as the Khwājajān* -Khwāja, and who was the direct son of the repository of direction Nāsiru-d-dīn Khwāja Ubaidullah.* Khwāja Khāwind* Maḥmūd was distinguished among his brothers and the rest of the family for excellences and for purity of morals. In the time of his youth, after the acquisition of the ordinary sciences, he set down his feet on the path of exile and travelled over 'Irāq and Khurāsān and came to Shīrāz. After acquiring medical sciences in the school of the learned of the age, Maulānā Jalālu-d-dīn Dawwānī,* he went to Samarqand, and then at the time of the disturbances in Transoxiana he went to Turkistān and Moghulistān. At the time of the rising of the sun of the fortune of H.M. Getī Setānī Firdūs Makānī (Bābar) he came from Turfān* to Kāshghar. From there he came to Agra in order to participate in that monarch's assemblies, and here he was highly honoured, and given the chief seat at the meetings. At the time of the expulsion from India he came to Kabul and stayed there. He had two sons. One was Khwāja Qāsim, and the other was Khwāja M'uīn. The latter went to Kāshghar in the lifetime of his honoured father, and was there treated with respect. 'Abdu-r-Rashīd Khān, the son of Sulān S'aīd Khān, presented the Khwāja with rūdkhāna-i sang-i yashab,* commonly known as sang-i-yashm (the river of jasper or jade). When the Khwāja heard that the repu­tation of his son, Sharfu-d-dīn Ḥusain, had risen very high, he this year made the intention of pilgrimage (ḥaj) a means of visiting the (k'aaba) of the sacred threshold (Akbar's court) and proceeded towards India. Sharafu-d-dīn Ḥusain hastened from his fief of Nāgor to meet him, and went with him to court. When the latter came near the territory of Agra many officers went, in accordance with an intimation from H.M., to meet him, and when he came near the city, H.M., the Shāhinshāh went to meet him. By this act of respect he made the Khwāja for ever glorious. He brought him with all honour to the capital, and gave him honourable quarters, and treated him with favours such as kings show to dervishes. The Khwāja presented rare merchandize from Khita (China) and Kāshghar. For a long time father and son were encompassed with favours.

One of the warning occurrences was the absconding of M. Sharafu-d-dīn Ḥusain from the Court. It is an old custom for the divinely great and for acute rulers to attach to themselves the hearts of dervishes and of the sons of dervishes. And they have exhibited this tendency, which is both an intoxicant which destroys men, and also a refreshing wine, sometimes out of regard to the ancestors of such men, and sometimes as a means of testing their real nature. If the matter be looked into with the eye of justice, it will be evident to the prudent and awakened-hearted, that the favour shown by the Shāhinshāh to this father and son exhibited both those motives. Accordingly, the concomitants of H.M.'s fortune withdrew in a short time the veil from the face of M. Sharafu-d-dīn Ḥusain's actions, and his real worthlessness and unsubstantiality became manifest to mankind. When God, the world-protector, wills to cleanse the site of the eternal dominion from the evil and black-hearted, and to deck it with the sincere and loyal, a state of things spontaneously arises which could not be produced by a thousand plannings. The hypo­crites depart from the threshold of fortune by the efforts of their own feet, and fall into destruction. Such was the evilly-ending case of M. Sharafu-d-dīn Ḥusain, who by influence of the man-throwing wine of the world did not remain firm of foot, but left his place, and into whose head there entered thoughts of madness and melancholy. On 23rd Mihr, Divine Month, October 1562, he out of suspicions and from internal wickedness, to which his nature was prone, fled from the holy threshold, which is the refuge of the great of the seven climes, and hastened to Ajmīr and Nāgor which were his jāghīrs. Several found the chron ogramof this event to be shash Ṣafr (970= 5th October, 1562).

When this disgraceful event was reported to H.M., he expressed complete surprise and amazement. Though he inquired the reason of it from his Sharafu-d-dīn's confidants and companions, nothing appeared except internal wickedness and an injured brain. He frequently remarked that he had had the intention of educating him, but that his narrow capacity could not stand this, and that he had quickly gone off, and that in this way his real nature had been tested. Thereafter H.M. the Shāhinshāh determined that one of his trusty servants should be appointed to the province of Nāgor, lest the infatuated son of a Khwā­jah should, at the instigation of flatterers, stir up strife there, and should alienate the hearts of the inhabitants. As to raise the position of the loyal is to exalt the standards of dominion, and to cast down the faction of the ingrates and the strife-mongers is to preserve the general public, who are a trust from God, and also to leave the black-hearted a lamp of guidance for the highway, H.M. the Shāhinshāh exalted Ḥusain Qulī Beg, the son of Walī Beg Ẕū-al-qadir, who was an honoured servant and distinguished for acuteness and serviceable qualities, to the rank of Khān, and made over to him the jāgīr of M. Sharafu-d-dīn Ḥusain; and having given him valuable instructions, he sent him to Nāgor, which was the Mīrzā's seat and refuge. A number of loyalists such as Ism'aīl Qulī Khān, the brother of Ḥusain Qulī, Muḥumad Ṣādiq Khān, Muḥummad Qulī Toqbāī, Mīrak Bahādūr and others were appointed to assist him. H.M. observed that for­getfulness and mistakes were constituents of humanity, and that if the Mīrzā should awake from his sleep of negligence, and be ashamed of his conduct, he was to be treated with royal favours and brought back to Court. But if he were minded to be ungrateful, and to have evil intentions, he was to be punished so that his treatment might be a warning to others. Ḥusain Qulī Khān sent his family to the fort of Hājīpūr* and prepared for this important service, and proceeded towards Nāgor. When the fortune-helped army arrived, the Mīrzā had not time to arrange the strife which he meditated. Of necessity he made over the fort of Ajmīr to Tarkhān Dīwāna, who was one of his trusted servants, and went off to Jalaur, which he had brought into his possession, and there waited for his opportunity. The imperial forces approached Ajmīr and besieged the fort, in order that they might make the way clear for a further advance. Tarkhān Dīwāna acted wisely, and having made a treaty he was enlisted in the royal army. Ḥusain Qulī Khān made over the fort to trusty men, and marched onwards. Sharafu-d-dīn Ḥusain Mīrzā, who had turned his back on faith and fortune, could not resolve upon standing his ground, and left the imperial domains. The country was cleared from his mist, and the fort of Mīrtha, which was the strongest in the territory, and which Jaimal held with the approval of the Mīrzā also fell into the hands of Ḥusain Qulī Khān. In accordance with H.M.'s orders it was made over to Jagmal.