HIS name was Muhammad bin Burhán-ud-Din. His father was one of the intimate friends of Kázi Imád-ud-Din Maskin, Samar-kandi, and for this reason Hazrat Mauláná was known as Mauláná Muhammad Kázi. After he had acquired a certain proficiency in the sciences, he devoted himself to the study of theology—walking in the way of God—and to this end he repaired to Khorásán. On leaving Samarkand, he went to pay his respects to that much beloved and respected example of piety, Khwája Násir-ud-Din Ubaidullah, who lived there. He asked Hazrat Mauláná where he was going. The latter replied that he was going to Khorásán. Again he asked: “Are you going for the sake of study, or for some other object?” A certain student, who was in the company of Hazrat Mauláná, said: “His greatest desire is to become a darvish.” His Holiness [the Khwája] telling them to wait a little, went into his garden, and after a prolonged absence returned, bringing two letters for Hazrat Mauláná: one was a letter of recommendation to Khwája Kilán, the son of Mauláná Sád-ud-Din Káshghari; the other contained an account of the rules and practices of devotees, which he had written, and which he now gave to Hazrat Mauláná.

[Here follows an epitome or summary of the contents of the “Tract,” which contained commendations to the study of divine truths, through following Muhammad, and warnings against associating with dancing and singing (or howling) darvishes, and against listening to heretical doctrines.]

In the Salsalat ul Arifin, one of Hazrat Mauláná's works, it is written: “It was most strange that in spite of the Khwája's admonition, my desire to visit Khorásán was in no way lessened; I at length obtained Khwája Nasir-ud-Din's sanction to depart, and set out for Khorásán. But as, on the road, incidents occurred which prevented me from proceeding further, I returned and entered the Khwája's service.” The writer remained some time with him, and managed his private kitchen; and so great was his devotion that he used himself to come, on foot, and lay the meals before Hazrat Ishán. He, by degrees, won his entire confidence, and Hazrat Ishán used to address Hazrat Mauláná in the presence of all his most distinguished guests.*

In all matters, the most perfect intimacy and trust existed between them—so much so, that Mauláná Muhammad became an object of jealousy to the other companions of Hazrat Ishán and his children. And as this gave rise to much unpleasantness, Hazrat Mauláná set out for Khorásán in company with Mauláná Muhammad Amin, who was also a disciple of Hazrat Ishán…

And there they spent six months in the enjoyment of the society of Mauláná Abdur Rahman Támi. Hazrat Mauláná then entered the service of Hazrat Ishán in Táshkand, who encouraged him and honoured him with the respectful style of “Ishán.” …

*

It was the fashion, at that time, for every Sultán to have one of Hazrat Mauláná's disciples for a spiritual guide. Thus Sultán Abu Said Mirzá entertained Mauláná Kásim; Sultán Ahmad Mirzá, Mauláná Khwája Ali; and all the Sultáns observed this practice. Sultán Mahmud Khán was guided by Hazrat Mauláná. I have heard this last say: “I was once praising Sultán Mahmud Khán to Hazrat Ishán, when he remarked that Sultán Mahmud Khán was indeed a very capable young man, but he had one fault, which was a hinderance to his advancement. A pupil, with such an instructor, ought to do all that his instructor told him, and not rely on his own judgment; but, like a hawk, he should pounce down upon whatever prey he is sent against, whether or no he has strength sufficient, and should not hesitate and doubt, as the Khán did. It was this that prevented him rising to that elevation which his people had expected of him.”

In a word, after the death of Hazrat Ishán, Hazrat Mauláná went to Táshkand, where he was welcomed with honour and devotion, and where he remained until the destruction of Táshkand, when he migrated to Bokhárá. At that time Mahmud Sultán, brother of Sháhi Beg Khán, and father of Ubaid Ullah Khán, was ruler of Bokhárá, as representative of Sháhi Beg Khán. He cultivated the society of Hazrat Mauláná and was his disciple for one winter, which greatly pleased Hazrat Mauláná, who for this reason stayed on in Bokhárá from that date to the year 916, when my father went to Khorásán* and was martyred. It has been mentioned in my own story, and will be related again, how kind Hazrat Mauláná was to me.

When the Kizilbásh* overran the land (as will be described), Hazrat Mauláná left Bokhárá and went to Andiján and Akhsi, where he resolved to stay.* There, many people became Nakhsh-bandi under his guidance, thus attaining high rank, and are, to this day, a blessing in the land, where they propagate the doctrines of their sect. An account of these men will be given below, in connection with the biographical notice of Hazrat Makhdumi. Wherever in this history Hazrat Mauláná, absolutely, is mentioned, Hazrat Mauláná Muhammad Kázi is indicated. Further details of his life will be given in their proper place.