IN the year 935 [1528-9] Bábar Pádisháh recalled Humáyun Mirzá into Hindustán. The reason for this was that Mirzá Khán (the son of Sultán Mahmud Mirzá, son of Abu Said Mirzá) had died in Badahkshán, as has been related, and left behind him a child named Sulaimán. Bábar Pádisháh took this boy and kept him near himself, placing his own distinguished son, Humáyun, on the throne of Badakhshán, where he reigned from 926 to 935.

At the time when Bábar Pádisháh had subdued Hindustán and overthrown his enemies, two of his sons had become youths— Humáyun Mirzá and Kamrán Mirzá. Leaving the latter in Kandahár, he sent for Humáyun in order that he might have one of his sons [continually] by him, so that if he were to die suddenly, there would be a successor near at hand. For these reasons he recalled Humáyun Mirzá into Hindustán. But the people of Badakhshán made the following representation to Humáyun Mirzá: “Badakhshán borders on the [territory of the] Uzbeg, who cherish in their hearts an ancient hatred for Badakhshán. [If they attack Badakhshán] our Amirs will be unable to check them.” To this Humáyun Mirzá made reply: “All that you say is true, still I am unable to deviate from my father's commands. But I will do my best to send one of my brothers to you, as soon as possible.” Having thus reassured the people, he started for Hindustán.

[No sooner was he gone than] the inhabitants of [Badakhshán] began to despair; and all the Amirs, with Sultán Avais at their head, despatched express messengers to the Khán, representing: “Humáyun Mirzá has gone to Hindustán, leaving this province in the hands of Fakir Ali, who is quite incapable of coping with the Uzbeg, [and therefore] of establishing tranquillity in Badakhshán. If, by such and such a date, the Khán were to come, all would be well; otherwise we must succumb to the Uzbeg. But if the Uzbeg come and attack us before the arrival of the Khán, they will not be able [by the date mentioned] to obtain a firm footing. We implore his help. Perhaps he may be the cause of our salvation. More­over, Badakhshán belongs to the Khán by right of inheritance from his grandmother, Sháh Begum; nor is there a more rightful heir than he.” So persistent were they in their appeals, that the Khán became convinced that if he did not go [to their aid] Badakhshán would fall into the hands of the Uzbeg. Therefore, at the begin­ning of Moharram of the year '36, he set out for Badakhshán, leaving Rashid Sultán in Yárkand.

It has been mentioned above, that Táhir Khán had been left alone, and in the winter had been deserted by the Kirghiz and all his following. On this account the Khán showed him magnanimity and did nothing. After he had been a short time among the Kirghiz, about twenty or thirty thousand Uzbeg again gathered round him; and he prepared himself in every way [for war]. [The Khán on his departure] therefore left Rashid Sultán to guard and protect the province of Káshghar. On reaching Sárigh Chupán, the Khán sent me forward with an advance guard [manghalái], while he followed after. I arrived in Badakhshán and learnt that Hindál Mirzá, the youngest of the Emperor's sons, had been sent from Kábul by Humáyun Mirzá; also that twelve* days previous [to my arrival] he had reached and entered Kala Zafar. As it was the season of Capricorn and the middle of winter, to turn back would have been difficult. So [we were obliged to] go on to Kala Zafar, where we tried to enter into some negotiations, suggesting that some of the districts of Badakhshán should be given up to us, and at the close of the winter the Khán would again retire. But they did not trust us; nay, more, they suspected us of deceit. So we finally resolved upon pillage, and, until the Khán arrived, I scoured the whole country round Kala Zafar; I brought together both man and beast, and indeed all to which the word “thing” could be applied. At the end of a few days the Khán himself arrived, and during three months laid siege to Kala Zafar, while his men carried off, from the sur­rounding country, the little that I had left. Near the end of winter, many of the Amirs who had sent for the Khán, came and waited on him, representing, with profuse apologies, that if Hindál Mirzá had not come, they would have hastened to meet and receive the Khán. To this the Khán replied: “It is out of the question that I should oppose Bábar Pádisháh. You sent me entreating letters, saying that you would be swallowed up by the Uzbeg, and that the presence of the Uzbeg in Badakhshán would be equally hurtful to both sides;* for this reason I came. As matters stand, every man ought now to return to his own home.” [Thereupon] the Khán left Kala Zafar, and set out again for Káshghar.

When news of the Khán's entry into Badakhshán reached the Emperor, he was greatly displeased, and after due consideration and reflection, he despatched Sulaimán Sháh Mirzá [to Badakhshán] and recalled Hindál Mirzá [into Hindustán]. At the same time he wrote to the Khán: “Considering my numerous claims [on your consideration] [and the ties that exist between us] this affair seems strange. I have recalled Hindál Mirzá, and have sent Sulaimán. If you have any regard for hereditary rights, you will be kind to Sulaimán Sháh, and leave him in possession of Badakhshán, for he is as a son to us both. This would be well. Otherwise I, having given up my responsibility, will place the inheritance in the hands of the heir. The rest you know.”

When Sulaimán Sháh Mirzá reached Kábul,* [he found that the Khán] had retreated some time before. Hindál Mirzá, in obedience to the orders he had received, gave up Badakhshán to Sulaimán Sháh Mirzá, and proceeded to India. From that time to the present, Sulaimán has reigned in Badakhshán.

The Khán [returning from Badakhshán] reached Yárkand at the beginning of spring. On the road my uncle fell ill, and when he arrived at Káshghar, his complaint took the forms of intermittent fever, dropsy, asthma and ague, so that all the doctors who were attending him, such as Khwája Nur-ud-Din, Abdul Váhid Tuhuri, Kázi Shams-ud-Din Ali and others, were at a loss; the symptoms at last became so grave that his life was despaired of. In the meanwhile Khwája Nurá arrived from Turfán, whither he had gone on the invitation of Mansur Khán, who had said that if [the Hazrat] would honour him with a visit, he and his friends would esteem it a great blessing. [Couplet] … Accepting this invitation, Khwája Nurá went to Turfán, and having quenched the thirst of those parched wanderers in the desert of longing, with the wine of his presence, he returned to Káshghar. [Two couplets] …

My uncle's state was now such that he fainted every few minutes, and became unconscious.* Soon after his Holiness began to attend to my uncle, the gravity of the disease showed signs of abatement. All his remedies had a beneficial effect, yet as a fact, this was not medical treatment, but miraculous power and holy influence: for the patient had become so weak and emaciated that he could not take medicines, and in such circumstances what can a doctor do? Therefore this was a miracle.

During this time a difference arose between Khwája Nurá and his younger brother, Khwája Muhammad Yusuf, on account of the neg­lect of a point of etiquette. The breach widened [from day to day]. One day I went to wait upon Khwája Nurá, and found Khwája Muhammad Yusuf sitting in his presence. Khwája Nurá had worked himself into a passion, and as soon as I had taken my seat, said: “Muhammad Yusuf, why do you act thus? If you are the disciple of our father, I am the disciple of his Holiness—that is, of Khwája Ihrár Khwája Ubaidullah; and besides this I have many points of superiority over you. You are foster-brother to my eldest son. Apart from all this, I am supported by God and His Prophet; what strength have you to oppose me?” Khwája Muhammad Yusuf replied: “I also am hopeful of the help of the Prophet.” Then, asked Khwája Nurá: “Are you willing that the Prophet should be mediator between us?” Khwája Muhammad Yusuf answered: “I am quite willing,” and Khwája Nurá having intimated that he also was willing, not another word was said. Thus the meeting terminated.

Shortly after this, Khwája Nurá set out for Badakhshán. One day somebody came and told him that Khwája Muhammad Yusuf had fallen ill, and was asking for him. I went to visit him and found he had a fever. The Khwája said to me: “I know well that Khwája Khávand Mahmud has taken an interest in me for some time past, he is kindly disposed towards me and gives me comfort from the Prophet. But now I do not know what has become of this comfort; for not a trace of it is apparent, and I am quite convinced that I shall not recover from my present illness. Khwája Khávand, who is my brother—nay more, stands in the place of a father to me, ought not to have treated me thus; he has put aside all his brotherly love and fatherly affection.” These and a thousand such lamentations did he pour into my ears. He also told me a few anecdotes, and entrusted some of his household to my care. He gave me a garment of camel's-hair and an apron, as souvenirs. In vain did I attempt to dispel his ideas [of impending death]; he only replied: “I am convinced; there is not a shadow of doubt.” He died on the sixth night of his illness, on the 14th of the month Safar of the year 937. I discovered this date in “Táir-i-Bihishti” [a bird of paradise].

After this, the Khán sent me to Khwája Nurá to entreat him to return, which he did, and the Khán came out to receive him; he placed his head at the Khwája's feet and offered him profuse apologies. The funeral rites of Khwája Muhammad Yusuf were then performed, [including] the giving of alms, distribution of food and reading the Korán through.

But Khwája Nurá chose to dwell in Yángi-Hisár, and the Khán, in order to wait on him, left Yárkand and went thither likewise. There, they and the friends and disciples of the Khwája spent that winter. The Khwája performed wondrous things in their sight. The Khán was continually in his service.