Qarācār and Cingīz are cousins (ibn-i-‘am and).
In conquest too, they are allied (qarīn-i-ham and).
When the drum of death was beat, the Khānship was made over to Ōkadāī. The gist of this distressful occurrence is that when on the China expedition, he (Cingīz) had one night an intimation by a vision, that the time of leaving this mirage-like world was at hand. He called his sons, Qarācār Nūyān, the Commander-in-Chief, and the other nobles and pillars of his empire and after imparting to them counsels which might dominate mankind, he appointed Ōkadāī as Khān. He sent to the treasury for the covenant which had been executed by Qāculī and Qabal Khān and which was the Āltamgha of Tūmana Khān and which his high-souled predecessors had successively signed, and had it read before the noble assembly. He observed, “I swore to this deed together with Qarācār Nūyān, do you also fulfil its conditions.” He also had another deed drawn up between Ōkadāī and his other sons and his kinsmen and made it over to Ōkadāī.
Transoxiana, Turkistān, the borders of Khwārizm, the cities of the Uighūrs, Kāshghar, Badakhshān, Bālkh and Ghaznih as far as the Indus, he assigned to Caghatāī Khān. He also made over the covenant of Qabal Khān and Qācūlī Bahādur to Caghatāī and said to him, “Depart not from the counsels of Qarācār Nūyān and regard him as your partner in rule and realm.” He also established between them the bond of fatherhood* and sonship. In this way the noble line (Akbar's) came to be called Caghatāī;* otherwise the relationship of Caghatāī and his ancestors with his Majesty, the king of kings, is one of glory and superiority not of propinquity and similarity.
The Princes and Nūyāns acted according to the testament. Good God! could there be such a breach* of covenant by an eminently wise man like Cingīz Khān! The covenant which had been adorned by the seal-royal (Āltamgha) of Tūmana Khān should have been given to Ōkadāī Qā'ān and he should have been made over to be educated and succoured by the weighty counsels of Qarācār Nūyān so that the provisions of the compact might be carried into effect; or did they not produce* that covenant till he (Cingīz) was carried away by the inbred forgetfulness* of human nature, and thus the mark of censure in the book of his knowledge was obliterated by the line of obliviousness. It is strange too that old writers while treating of this subject with verbiage, cavilling and equivocation have not come to a right determination about it. It appears as if the world-adorning Deity desired to remove from the frame of this lofty lineage, the disguise of the Commander-in-Chiefship which Tūmana Khān had imposed but which had really been fashioned by the Divine artificers while completing the evolution of his Majesty, the king of kings, (and that so) a forgetfulness ensued which surpassed in excellence thousands of good designs. Inasmuch as the Divine protection was ever guarding this lofty line, no failure in the compact and agreement occurred on the part of Qācūlī Bahādur's descendants so that when the turn of sovereignty, which was due to their innate and acquired power of direction, arrived and they attained the divan-adorning Caliphate, there could be no reproach brought against them by the wise. Likewise this was the beginning* of the rise of that light of fortune, his Majesty, the Lord of Conjunction (Tīmūr) whose holy existence was the forerunner of the perpetual dominion of his Majesty, the king of kings.
After his father's decease, Caghatāī Khān made Pēshbālīgh* his capital and having made over the control of the army and of the subjects to Amīr Qarācār Nūyān, he spent most of his time in the service of Ōkadāī Qā'ān. Though Ōkadāī was younger than himself, he shewed no slackness in performing his duties and in the minutiæ of obedience and heartily observed the conditions of the will.
When Caghatāī Khān arrived at his life's term, he appointed Amīr Qarācān Nūyān administrator of the kingdom and made over his children to him. He died seven months before Ōkadāī Khān,* in the year of the Ox, Ẕī-l-qa‘da 638 (May-June 1241). Qarācār Nūyān, in accordance with his promise, took charge of the management of the kingdom and after some time, made over to Qarā Hulāgū Khān, son of Mawātkān,* son of Caghatāī, the government of his grandfather's dominions.
After some years, when Giyūk Khān, son of Ōkadāī became Khān (i.e., Khāqān) Qarācār Nūyān deposed* Qarā Hulāgū Khān, and appointed Īsū Mangū, son of Caghatāī in his room. Let it not be concealed that Ōkadāī Qā'ān had, during his sovereignty, nominated his eldest* son, Kūcū as his heir, but Kūcū died during his father's lifetime. He then made his (Kūcū's) son Shīrāmūn who was his favourite, his heir. When the Qā'ān (Ōkadāī) died, Giyūk Khān was in Russia, Circassia and Bulgaria (i.e., Great Bulgaria) and came to the great camp* (i.e., the capital) three or four years afterwards He established justice and the cherishing of subjects. When Īsū Mangū was covered with the veil of annihilation, Qarācār Nūyān again appointed Qarā Hulāgū to the government of the country and died during his reign in 652 (1254),* full of honours and success, at the age of 89.
Aijal Nūyān was the most distinguished for wisdom and godliness of Qarācār Nūyān's ten* children. During the reign of Qarā Hulāgū he took, on account of his wisdom and vigour, the place of his father (Qarācār). In 662 (1264) he was confirmed on the divan of dominion. The Caghatāī tribe (alūs) was prosperous in his time, but as there was much opposition and strife among the descendants of Caghatāī Khān, he got disgusted with affairs and settled in his ancestral city of Kesh until the time when Mangū Qā'ān, son of Tūlī Khān, son of Cingīz Khān, sent his brother Hulāgū to Persia (Īrān) and attached to him officers and men from each of the four tribes (alūs) of Jūjī, Caghatāī, Ōkatāī (Ōkadāī) and Tūlī. By universal request, Aijal Nūyān was selected from the Caghatāī tribe and appointed as companion* to Hulāgū Khān. That Khān treated him with great respect and assigned Marāgha-Tabrīz* to him.
Amīr Ailangar Khān was the most distinguished son of Aijal Nūyān. When Aijal departed from Tūrān with Hulāgū Khān to Īrān, Ailangar was made his father's representative in the Caghatāī tribe and when Aījal left this deceitful world in Īrān, Davā Khān, son of Barāq Khān, son of Bīsūtavā, son of Mawātkān, son of Caghatāī Khān, son of Cingīz Khān who had become Sulān* made him Amīru-l-umarā* and gave him his father's rank and assigned to him powers of binding and loosing. And being full of wisdom and insight, he undertook the management of the affairs of the kingdom. He embraced the glorious Muhammadan religion.
Amīr Barkal was very high-minded and when his noble father, Amīr Ailangar Nūyān left this comfortless world, in the time of Tarmashīrīn Khān, son of Davā Khān, he was the only surviving son. As he was always occupied with the care of his own soul, he had no leisure for other things and so, abstaining from the companionship of Khāns, he transferred the paternal avocations to his cousins and remained independent in Kesh. He was assiduous in seeking God's favour and in acquiring virtues. He spent his life in that neighbourhood and provided for his daily sustenance from the various estates and villages which belonged to his old possessions and was content therewith till he went to the holy kingdom and the eternal country.