The Rashīdī History 201: CHAPTER LXXX. SECOND EXPEDITION OF THE KHAN INTO BADAKHSHAN, AND THE CAUSES OF CERTAIN CONTEMPORARY EVENTS.
The Tarikh-i-Rashidi (Elias, Ross) 201
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CHAPTER LXXX. SECOND EXPEDITION OF THE KHAN INTO BADAKHSHAN, AND THE CAUSES OF CERTAIN CONTEMPORARY EVENTS.
201.1
In the year 935 [1528-9] Babar Padishah recalled Humayun Mirza into Hindustan. The reason for this was that Mirza Khan (the son of Sultan Mahmud Mirza, son of Abu Said Mirza) had died in Badakhshan, as has been related, and left behind him a child named Sulaiman. Babar Padishah took this boy and kept him near himself, placing his own distinguished son, Humayun, on the throne of Badakhshan, where he reigned from 926 to 935. At the time when Babar Padishah had subdued Hindustan and overthrown his enemies, two of his sons had become youths — Humayun Mirza and Kamran Mirza. Leaving the latter in Kandahar, he sent for Humayun 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 Humayun Mirza into Hindustan. But the people of Badakhshan made the following representation to Humayun Mirza: "Badakhshan borders on the [territory of the] Uzbeg, who cherish in their hearts an ancient hatred for Badakhshan. [If they attack Badakhshan] our Amirs will be unable to check them." To this Humayun Mirza 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 Hindustan.
201.2
[No sooner was he gone than] the inhabitants of [Badakhshan] began to despair; and all the Amirs, with Sultan Avais at their head, despatched express messengers to the Khan, representing: "Humayun Mirza has gone to Hindustan, leaving this province in the hands of Fakir Ali, who is quite incapable of coping with the Uzbeg, [and therefore] of establishing tranquillity in Badakhshan. If, by such and such a date, the Khan 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 Khan, 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, Badakhshan belongs to the Khan by right of inheritance from his grandmother, Shah Begum; nor is there a more rightful heir than he." So persistent were they in their appeals, that the Khan became convinced that if he did not go [to their aid] Badakhshan would fall into the hands of the Uzbeg. Therefore, at the beginning of Moharram of the year '36, he set out for Badakhshan, leaving Rashid Sultan in Yarkand. It has been mentioned above, that Tahir Khan had been left alone, and in the winter had been deserted by the Kirghiz and all his following. On this account the Khan 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].
201.3
[The Khan on his departure] therefore left Rashid Sultan to guard and protect the province of Kashghar. On reaching Sarigh Chupan, the Khan sent me forward with an advance guard [manghalai], while he followed after. I arrived in Badakhshan and learnt that Hindal Mirza, the youngest of the Emperor's sons, had been sent from Kabul by Humayun Mirza; 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 Badakhshan should be given up to us, and at the close of the winter the Khan 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 Khan 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 Khan 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 Khan, came and waited on him, representing, with profuse apologies, that if Hindal Mirza had not come, they would have hastened to meet and receive the Khan.
201.4
To this the Khan replied: "It is out of the question that I should oppose Babar Padishah. You sent me entreating letters, saying that you would be swallowed up by the Uzbeg, and that the presence of the Uzbeg in Badakhshan 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 Khan left Kala Zafar, and set out again for Kashghar. When news of the Khan's entry into Badakhshan reached the Emperor, he was greatly displeased, and after due consideration and reflection, he despatched Sulaiman Shah Mirza [to Badakhshan] and recalled Hindal Mirza [into Hindustan]. At the same time He wrote to the Khan: "Considering my numerous claims [on your consideration] [and the ties that exist between us] this affair seems strange. I have recalled Hindal Mirza, and have sent Sulaiman. If you have any regard for hereditary rights, you will be kind to Sulaiman Shah, and leave him in possession of Badakhshan, 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 Sulaiman Shah Mirza reached Kabul, [he found that the Khan] had retreated some time before. Hindal Mirza, in obedience to the orders he had received, gave up Badakhshan to Sulaiman Shah Mirza, and proceeded to India. From that time to the present, Sulaiman has reigned in Badakhshan.
201.5
The Khan [returning from Badakhshan] reached Yarkand at the beginning of spring. On the road my uncle fell ill, and when he arrived at Kashghar, his complaint took the forms of intermittent fever, dropsy, asthma and ague, so that all the doctors who were attending him, such as Khwaja Nur-ud-Din, Abdul Vahid Tuhuri, Kazi 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 Khwaja Nura arrived from Turfan, whither he had gone on the invitation of Mansur Khan, 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, Khwaja Nura went to Turfan, and having quenched the thirst of those parched wanderers in the desert of longing, with the wine of his presence, he returned to Kashghar. [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.
201.6
During this time a difference arose between Khwaja Nura and his younger brother, Khwaja 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 Khwaja Nura, and found Khwaja Muhammad Yusuf sitting in his presence. Khwaja Nura 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.
201.7
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-Bahishti" [a bird of paradise].
201.8
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 Yangi-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.