BEFORE entering upon the life of Hazrat Mauláná, I had reached that point in my narrative where Hazrat Mauláná Muhammad, who was my tutor [ustád], had resolved that he would escape with me. Though he had previously had no intentions of this sort, the idea gained complete ascendency over his Christ-like mind. With this intent he came to me, in private, and asked me: “Do you propose to go to Khorásán now?” I replied: “Yes, I must go, for I have been sent for.” He then said: “It is quite certain that Sháhi Beg Khán will put you in chains, but what he will do with you after that I cannot say.” Then he added: “I have something to tell you, but will only do so on the condition that you will reveal the secret to no one.” I then took a very solemn oath and swore I would not repeat what he told me, after which he said: “They have murdered the Mirzá in Khorásán, and have now sent for you. They have given orders that you are to be sunk to the bottom of the River Amu, and thus to be despatched to the next world. If you know of any one who will carry you off, then fly at once.

For death attacks alike both old and young,
And fills with fear the minds of all it strikes:”

Fear and dismay overcame me, and I began to weep: I longed to flee, in the hope of saving my life.

The Mauláná said: “You must keep this secret well hid; be on the watch: for the moment I give the sign you must hasten away.”

He had a friend who lived outside the town of Bokhárá, and arranged that I should pass a few days in perfect concealment in this man's house. He informed certain of my father's servants of this plan, and arranged that on the night of our flight, these servants should take some saddle horses and start in a certain direction, in order to make the spies think that we had fled on horseback, and [thus cause them] to scour distant roads, searching only the outside of the town while not suspecting the inside.

Accordingly, the same night that we took refuge in the house of this friend, the servants took the horses and carried out the orders which had been given them. All turned out as we had expected. The spies imagined that we had escaped on horseback, and no one made search for us in the town. We remained fourteen days in the house of that excellent man. After this lapse of time, we joined a party of donkey-drivers and accompanied them to the town of Hisár Shádmán. In the bázár of that town one of my father's servants recognised Mauláná Muhammad. Fearing lest he might trace us out, we at once fled from Hisár. On the road I fell from my donkey, and dislocated my left elbow. We dared not re-enter the town, or the bázár, and in the villages we could not find a bone-setter; thus I endured the greatest agony for two months.

At Pushang, one of the villages in Khatlán, we spent some days in the house of one of its holy men, who was known as Khwája Habib Ullah. He was a benevolent person, and after diligent search found a bone-setter, whom he brought. The bone-setter broke the joint again, and set it. I had not been able to use my arm for two months, and from the intensity of the pain, had, during all that time, never slept at night. That night, however, I fell asleep.

One day, while we were there, a soldier came in and, placing his quiver in a corner, sat down. Having scrutinised the company, he came quickly forward, and said with great respect and courtesy: “Does not Khwája Mauláná Muhammad know me again? I was Mirzá Muhammad Husain's cook at such and such a time; in those days I rendered you good service.” And as he gave such clear proofs of recognition, it was vain to disclaim his acquaintance. Moreover, Mauláná Muhammad seemed much pleased, gave expression to his joy, and began to enumerate the good qualities [of that man]. That day and night they spent in friendly inter­course. When day broke and he was about to depart, he stood in the doorway of the house, in a respectful attitude, and said: “Oh, Khwája Mauláná Muhammad, blessings be upon your zeal and fidelity. It was a noble and a suitable act of yours to take Mirzá Husain's son and escape with him. If I had had any power or means, I would have given my assistance; but I have not. However, if I can, in any way, further your plans, I will hasten to bear my part.” So saying he departed.

A little while after, there came an intimate friend of Khwája Habib Ullah, who whispered something in the Khwája's ear; whereat the Khwája's colour fled from his face. He immediately took the man apart, and said: “Now repeat what Shaikham* said.” The man replied: “Shaikham told me to go and tell Khwája Habib Ullah that ‘this man’ has fled with the son of Mirzá Muhammad Husain; the child is the cousin of Mirza Khán and of Bábar Pádisháh. Perhaps the Khwája is keeping him in his house, and in this case he will incur the enmity of Hamza Sultán.* Behold, I am going to inform the Naváb Matlab Sultán [of the matter], so that the house and home of Khwája Habib Ullah may be swept away with the broom of plunder, its dust mount to the skies, and its vapour be diffused over the earth.” With these words he went away.

This Matlab Sultán was the son of Hamza Sultán, a one-eyed wretch, whose inward vision was rendered blinder than his out­ward sight by the darkness of tyranny. All the oppressed of those countries united, at his court, in a common protest against his tyranny. The leaves of the trees of these people's lives were constantly trembling from the violence of his blasts.

Khwája Habib Ullah remained for a while buried in thought, then raising his head, he said: “No one has delivered you over to me as hostages. I will not, from fear of being held responsible* for a charge I have not taken upon myself, deliver this little child into the hands of death. To do so, would be conformable neither with the teachings of Islám nor the dictates of humanity. Rise up and flee whithersoever you may be safe. And whatever chastisement may fall upon me, on your account, I will consider as treasure laid up for me in the next world.” We then, having returned him thanks, bade him farewell, and set out at once.

At this time Sháh Razi-ud-Din, who was a Chirágh Kush, appeared in Badakhshán. His followers used to put to death every one they met, deeming it a means of salvation, and reward in the next world. He had caused all the roads to be stopped, so that it was impossible for us to journey into Badakhshán. Sháh Razi-ud-Din was one of the cursed Muláhida of Kohistán, whose story is to be found in all histories. Most of the people of Badakhshán are adherents of that sect. They hold the world to be without beginning or end [kadim], and do not believe in resurrection or a future state. They say that during the lifetime of the Prophet, it was incumbent on all to abide by the statutes of the Holy Law; but at the present time, the sole duty of man is to speak fitting words and to be faithful to their meaning. All other ordinances are futile. Sexual intercourse [vati] with their own kindred is lawful, and the enjoyment of it is, in no respect, dependent on marriage; thus, should one have a passion for somebody with whom its indulgence is practicable, it is lawful to gratify it—be it with daughter or son or mother.

It is also lawful for them to take one another's lives or property. [In fact] the sect of Muláhida is the worst form of heathenism in the world.* At the time of the conquests of Sháhi Beg Khán, the people of Badakhshán (as has been mentioned) were acting independently; still, they had never neglected to pay tribute to Razi-ud-Din, who was a Pir-záda, or to his ancestors. At that time Sháh Razi-ud-Din was brought from Sistán into Badakhshán. But before his arrival Mirzá Khán, as already stated, had come, and having killed Zobir, set himself up as king. As the people of Rágh, as well as most of the Hazára of Badakhshán, attached themselves to him, his supremacy was absolute. All the inhabi­tants of Badakhshán, both far and near, openly and privately, adhered to him.

When we reached Dili Bázár, one of the chief villages of Khat-lán, we heard of these events. Whereupon we debated together as to what should be done; some of the people of that place coun­selled us, saying: “Nik Pai Sháh, although he professes obedience to Hamza Sultán, is nevertheless a well-wisher of Mirzá Khán, and has also pretty constant intercourse with Sháh Razi-ud-Din. If you throw yourselves upon him for support and protection, he will be able to convey you to Mirzá Khán.” The Mauláná, having left me in the house of some person, went to see Nik Pai Khán, to whom he explained that he was the preceptor of Mirzá Khán,* and that, having escaped the tyranny of the Uzbeg, he was desirous of repairing to the foot of the throne of Mirzá Khán. “If,” he continued, “you will help me in this matter, your reward shall be great;* I shall, moreover, be able to represent your loyalty in the most favourable light to Mirzá Khán.” Nik Pai Sháh received the Mauláná with great respect and honour, and instructed five of his most trusted men to escort him across the river to Rusták, which, though in ruins, was at least a place of security from the violence of the Chirágh Kush. At about the hour of midday prayer, those five men came and conveyed us across the river Amu, whence we advanced towards Rusták. When the blazing torch of the sun descended into the oven of the West, and the sparks of the stars were scattered over the smoke-streaked vault of heaven, fire fell upon the souls of those five men, and they began to brawl and wrangle. Three other poor men, who carried a little merchandise, were of our party, being bound for Kala-i-Zafar, where they hoped to realise a small profit. These [five men] said to us: “You must pay duty [báj]”; and what was demanded was accordingly handed over. Again they said: “To each of us, separate payment is due”; and this also they took. Finally they said: “[You have no need of money],” and they threatened to plunder us. How could five poor artless men withstand five stalwart ruffians [ghalcha].* Besides, they gave us no time, but began to bind us all, as a first step towards putting us to death. When they laid hold of Mau­láná Muhammad, he called out in an authoritative and severe tone of voice: “You dare not do us any injury. Do you know who this is?” (pointing to me). “This is the brother of Mirzá Khan, who, flying from Bokhárá, is on his way to visit his brother. A great number of his servants are following after him, as fast as they can, while others have stayed behind with Nik Pai Sháh. If we do not reach Kala-i-Zafar in safety, you can imagine what will be done to you.” When Mauláná Muhammad had said this, the ruffians [ghalcha] became mild [sust], and replied in their own dialect: “Take back your possessions, oh! Khwája.” So saying they restored what we had given them, and turned to depart. In spite of our insistance, they would not help us any further, but returned. We, however, had no intention of returning; but putting our whole trust in God's protection, continued our road until dawn. During the day we crept into hiding, and on the following night again set out. At daybreak we reached Rusták, where we were safe from the hostility of the accursed Muláhida.

On the following day we arrived at Kala-i-Zafar. During the time of the Uzbeg domination, of which I have spoken, when the people of Badakhshán raised their heads in every corner, and the Uzbeg made several unsuccessful invasions, one of the chiefs of Badakhshán was Mubárak Sháh. He had chosen out a strong place for himself, but before he was able to complete the fortifications, the Uzbeg came upon him. He gave them battle in that place, and defeated them, and for that reason he called the fort Kala-i-Zafar [the Fort of Victory], which name is the more appropriate seeing that Mubárak Sháh was of a tribe called “Muzaffari.” It is the capital of Badakhshán.* This Mubárak Sháh was put to death by Zobir Rághi, who had defeated him, but who was, in turn, killed by Mirzá Khán, as already mentioned. [Mirzá Khán then ruled Badakhshán] and resided in Kala-i-Zafar.

Mirzá Abá Bakr had taken many of the upper [báládast]* Hazára of Badakhshán, and the lower [páyán] side, which is flat country, he had joined on to the Uzbeg states, which lie on the borders of this territory. But the best of the country that was left between these [two territories] was under the sway of Sháh Razi-ud-Din, the Chirágh Kush, and his Muláhida. Mirzá Khán encountered many difficulties and hardships in Badakhshán. When I came to him, he gave me a warm and affectionate wel­come. Eighteen days before my arrival, Sultán Said Khán had come to visit him, [had stayed a short time] and then left [for Kábul], as will be presently related. I remained one year in the service of Mirzá Khán. The rest of my adventures will be told after the account of the Khán's journey to Kábul.