32 
HISTORY OF THE KIIOJAS OF EASTERN TURKISTAN. 
Hence Burhan-ud-Din obtained the name of Kilic (sword). His son was 
Jalalu-d-Dln, whose son was Ahmad Khwaja, called Makhdum-i-Azam ; 
then followed Ishaq Wall, then Khwaja Shadi, then Khwaja ‘Ubaidu-llah, 
then Danyal, then Yafqub Khwaja (called Khwaja Jahan). 2 3 
Burbanu-d-Din’s son and his grandson, Makhdum-i-Azam, were lights 
and pillars of religion. 
Makhdum was married to a certain Bibica Kashgharl, a descendant 
of Satuk Bughra Khan. From them was born Ishaq Wall. 3 While 
she was enciente Makhdum used always to rise with reverence when his 
wife approached, but he informed her that this homage was not meant for 
her but for her child yet unborn. His father, however, did not confer on 
him the succession as head of their religious house, but he was consecrated 
(as it were) by another holy man 4 . When he was grown to a certain 
age he went to Balkh. whence some of his father’s followers [ murid ] 
came out to meet him. A certain Khalifa Khurdak. who was one of them, 
did not pay him this mark of respect. At that time Muhammad Khan 
2 The whole of this paragraph seems to have been taken by Mr. Shaw from his 
“ other book.” It is not in the original text of Muhammad Sadiq. 
8 Muhammad Sadiq recounts the family history thus :— 
“ Makhdum-i-Azam had four wives. The first was called Karsau Sayyid, who had four 
sons and one daughter. The first son was Ishan-i-Kalan, the second was Khwaja 
Dost, the third Khwaja Bahau-d-Din and fourth Khwaja Abdu-l-Khaliq. But 
Khwaja Dost was made chief of the Khalifa ; and his august father gave Bahau-d- 
Din permission to follow his guidance. He also gave similar sanction to Abdu-l- 
Khaliq and his brother Ishan-i-Kalan. Another wife was the daughter of the 
Padshah of Karsan, and was called Malika-i-Karsanl. She had two sons and two daugh¬ 
ters : one of them was Khwaja Muhammad and another Sultan Ibrahim. He 
(Makhdum) had another wife named Bibica-i-Kashghari, who was a descendant of 
Sultan Satuk Bughra Khan Ghazi. That illustrious child, Ishaq Wall, was horn of 
her.” (Karsan is said now-a-days to be a village some ten farsakhs from Bukhara 
on the road to Karshi.) 
4 This is explained by Muhammad Sadiq thus :—** Be it known that while Ishaq 
Wall had not received clear permission and direction from Makhdum-i-Azam, his 
father (to exercise religious functions), Maulana Lutfu-llah, who was Makhdum-i- 
Azam’s nephew, had attained to this permission and direction from the Makhdum. 
The latter had conferred them at the time of his death, when Ishaq Wall was studying 
at Bukhara .The grace which had been confided to him, in trust, at the prompting 
of the Holy Prophet, he delivered over to Ishaq Wall, saying to his friends : ‘ what¬ 
soever was left to me by my teacher, Makhdum-i-Azam, that I have given to Khwaja 
Ishaq Wall; now do you demand (instruction) from him/ But the faithful disciples 
of Ishan-i-Kalan place their trust on this that the succession passed from Makhdum - 
i-Azam to Muhammad Islam, and from him to Muhammad Amir and from him to 
Ishan-i-Kalan.” Referring to this portion of the original text Mr. Shaw notes: — 
“ This passage is written in view of the rivalry which afterwards sprang up between 
the descendants and successors of these two brothers, as will be seen. An attempt is 
