APPENDIX A. 
HIERARCHY OP THE MUSULMAN RELIGIOUS ORDERS OR 
GUILDS. 
The technical terms in the text require a little explanation. Among the Musul¬ 
mans of Eastern Turkistan, who follow chiefly the rule of the Naqshbandi order, 
the head of the hierarchy is the murshid or jpir, generally a descendant of the Pro¬ 
phet. The spiritual succession “ nisbaUi-ma'nd” is handed down usually in the 
family of the Founder or Missionary Apostle, but sometimes is vested in one or 
more of his chief disciples, especially at what may be called “ out-stations.” He 
has a congregation or body of disciples ( murid ), consisting of the lay chief and 
population descended from those who were originally converted or recruited by his 
ancestor’s preaching. These are considered hereditarily subject (in religious matters) 
to the murshid's descendants or representatives. He has also a special band of 
more closely united disciples or apostles called “ khalifa,'" i.e., vicegerents (vicars) 
who may be considered the clergy of this church, although their speciality merely 
extends to preaching and expounding and not to any priestly ministrations, for 
Islam recognises no priesthood. These form a sort of court around the spiritual 
superior and his family ; and from them are chosen his representatives and successors 
when his own progeny fail. 
The waqf, or church lands, given by devout laymen, are vested in this hierarchy. 
When such a church or order is formed, whether out of the general bodj’ of 
Musulmans or by the conversion of tribes of a different religion, the initiatory 
process is called “ indbat ,” i.e., conversion or religious submission, or “ irddat 
i.e., devotion. The commission, or ordination, by which the Kh alifas are 
inducted into this office, is called “ rukhsat” (permission) or “ irshdd” 
(direction). Hence “ murshid" a spiritual director. These churches or orders 
or guilds do not, I believe, differ doctrinally from one another among the 
orthodox Musulmans, They even belong to the same one out of the four so-called 
sects of the Sunnis. But they profess a particular method of exciting devotion 
among their members. This is called their “ tariq ” (road or path). Some of them, 
especially the Naqshbandi (to which the Kh ojas of Kashgharia belonged), have 
particular signs by which they can recognise their brethren in the faith among 
strange Musulmans. There may be many such churches or congregations belong¬ 
ing to the same order or guild, but tracing their spiritual descent through a different 
line. The members are sometimes scattered in different countries. In such cases 
the superior will often send a Khalifa or will travel himself into the places in- 
habited by them, to confirm them in the faith and to raise contributions. Thus 
Ghafur Shah Naqshbandi, belonging to a family originally of lasjrhand, but now 
established in Kashmir, several times visited his flocks in Turkistan, and often 
wrote to the chief members. In return these people and other Tuikistanis when 
they visit Kashmir are entertained by his sons (he is now dead) in quarters, 
