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After the brutal Mughal war of succession (1658-59), the defeated Dara Shikoh sent a very moving letter to his victoriou...
29/03/2026

After the brutal Mughal war of succession (1658-59), the defeated Dara Shikoh sent a very moving letter to his victorious brother Aurangzeb:

"My brother, my King!

"The thought of sovereignty no longer remains in my heart; may it be blessed for you and your children. The thought of putting me to death is therefore very misplaced and an injustice to your blessed heart.

"If a habitable mansion and one of my own handmaidens be granted for service, I shall occupy myself in a corner of safety, offering prayers for your majesty."

To this appeal for compassion, Aurangzeb shot off a ruthless reply:

"You have disobeyed even before and have always been one of the seditious."

In the Picture: AI imagines Dara Shikoh meeting Aurangzeb

(References: Rukaat i Alamgiri, Aurangzeb Alamgir; Dara Shikoh: Life and Works, Hasrat)

© Neelesh Chatterjee

Joseph Wolff, the eccentric Bavarian Jew-turned-Christian missionary, was on a two-fold quest: to find the Lost Tribes o...
24/02/2026

Joseph Wolff, the eccentric Bavarian Jew-turned-Christian missionary, was on a two-fold quest: to find the Lost Tribes of Israel and to bring the message of Christ to the farthest reaches of Asia. His pilgrim’s road wound through the sweltering deserts of Anatolia, the high passes of Armenia and Afghanistan, and, in 1832, saw him standing beneath the carved eaves of a governor’s palace in Gujrat, a bustling province of Maharaja Ranjit Singh’s vast Sikh Empire.

As Wolff stepped into the courtyard, his ears were assaulted by an incongruous melody — the ragged, nasal strains of “Yankee Doodle.” The tune echoed off the walls like a ghost from a distant land. He blinked, certain his long journey had warped his senses.

From the shadows emerged a tall, striking man in a finely cut Western suit, a fragrant cloud of ho**ah smoke rising from his lips. With a deliberate drawl, he answered Wolff’s incredulous question about the tune:

“I am a free citizen of the United States of North America, from the State of Pennsylvania, and the City of Philadelphia."

The governor's name was Josiah Harlan, and he was one of the 50-odd foreigners serving the Maharaja of Punjab.

Born into a Quacker family, Harlan moved to Calcutta when he was only twenty. In Calcutta, he picked up medical knowledge through rigorous self study, following which he was enrolled as a surgeon at the Calcutta General Hospital (now the SSKM IPGMER Hospital).

His medical education helped him make his way to the Lahore Durbar. A confirmed hypochondriac, Maharaja Ranjit Singh liked to be surrounded by a crowd of medical men.

In walked Josiah Harlan. First as a doctor, then as an administrator — till he became the governor of Gujrat, drawing the princely salary of three thousand rupees per month.

For a time, Harlan prospered. He sat in his palace courtyard, smoking ho**ah, reading Greek philosophy and whistling American tunes while his subordinates administered trade, justice and taxes. But his ambition — and his turbulent nature — would catch up with him.

When Maharaja Ranjit Singh suffered a paralytic stroke in 1835, Harlan offered to heal him with electric cure — to be precise, with a galvanic battery, the cutting edge of European science. But not only did he demand the cost upfront, he offered it with the bluntness of a frontiersman:

“I do not trust the Maharaja to pay later.”

The Lion of Punjab flew into rage at the American's audacity. Harlan was dismissed at once. But his adventures hadn't ended. Not yet.

From Punjab, Harlan slipped into Afghanistan, that graveyard and gateway of empires, where conspiracies brewed in the shadows and alliances shifted like windblown sand. He attached himself for a time to Dost Mohammad Khan, navigated the rivalries of Barakzais and Sadozais, and rode into the highlands of the Hazaras. There, astonishingly, he was granted the title “Prince of Ghor,” reviving the name of the medieval dynasty that had once sent conquerors thundering into North India. An American Quaker, styling himself a Central Asian prince — and meaning it.

Yet, Harlan's title proved more parchment than granite. As power shifted once again in Afghanistan, he had to return to United States, where the last chapter of his life would find him publishing a memoir, criticizing the British policy in India, and raising a cavalry regiment during the Civil War — briefly inhabiting the same national moment as Abraham Lincoln, another self-made man of the nineteenth century.

And that is what makes his story irresistible. The nineteenth century was an age when a Quaker boy could treat sepoys in Calcutta, govern Punjabi districts under a Sikh sovereign, negotiate with Afghan warlords in mountain citadels, and return to a republic still inventing itself. It was a world where caravans met steamships, where telegraphs hummed even as horsemen still carried royal seals across deserts. Identities were fluid, frontiers porous, ambition boundless.

In any quieter age, Josiah Harlan's story would have been a febrile dream. In the nineteenth century, however, it was only too probable.

In the Picture: Maharaja Ranjit Singh of Punjab. Artwork executed by James Skinner.

© Neelesh Chatterjee

Farid Sheikh-e ma ke o nizam ast.Maslak-e elm o taqwa nizam ast.Dar qabrash o ra zenda mibinam.Qabr goft: qalbi la yanam...
13/02/2026

Farid Sheikh-e ma ke o nizam ast.
Maslak-e elm o taqwa nizam ast.
Dar qabrash o ra zenda mibinam.
Qabr goft: qalbi la yanam.

Translation:

Peerless our Master — Faith’s own design,
In him the paths of truth align.
Alive I see him though entombed within —
“My heart,” says the grave, “has never slept in.”

— Hamid Qalandar, Khair al Majalis

© Neelesh Chatterjee

The concept of divine splendor of the king's visage goes a long way back in Indo-Iranian history. On the testimony of th...
12/02/2026

The concept of divine splendor of the king's visage goes a long way back in Indo-Iranian history. On the testimony of the Greek historians, it is known that Achaemind kings would sit behind a curtain even when they dined with their courtiers. The Mahabharata, too, mentions King Yudhishthir veiling his face during his exile lest his enraged countenance burn the elements.

In the Islamic pantheon, it's said that Moses — also called Kalimullah, or the One who talked with God — developed a dazzling visage after his mystical experience on Mount Sinai. Then, there was al Muqanna — widely condemned as a false prophet — who would keep his face veiled because his splendor might otherwise blind the onlookers.

The second Mughal Emperor of India, Humayun, appears to be alive to these ideas. In the first half of his reign, it is said, he would appear at the court with a veil covering his face.

After settling down on his throne, he would remove the veil with a great flourish. At which point, his courtiers would cry out in one voice:

“Light has shone forth!”

(References: Set the Gaze on Fire, Juan de Lara; The Sacral Kingship, EJ Brill; How the Mughal Padshahs referenced Iran, Ebba Koch)

© Neelesh Chatterjee

Early in 1346, Sultan Muhammad bin Tughlaq swept down upon the Deccan, crushed the recalcitrant Ismail Mukh, and stamped...
11/02/2026

Early in 1346, Sultan Muhammad bin Tughlaq swept down upon the Deccan, crushed the recalcitrant Ismail Mukh, and stamped out the smouldering rebellion. Daulatabad held its breath. In the streets and courtyards, there was only one question that was whispered: how would the Sultan punish this hostile city?

In their distress, the people streamed to the dargah of Burhan al-Din Gharib. The great saint had been dead for years, yet his devotees believed he still moved events from behind the veil.

Their faith was not disappointed. Majd al-Din Kashani of the Chishti brotherhood dreamed that Burhan al-Din Gharib appeared to him, promising protection for Daulatabad from the Sultan’s wrath and instructing him to recite a particular verse from the Quran.

The dream proved no fevered fancy. Instead of unleashing slaughter, the Sultan showed clemency. In any case, he could not linger in the Deccan: a fresh revolt in Gujarat demanded his presence. With his departure, Daulatabad slipped once more from Tughlaq control and soon became the nucleus of the nascent Bahmani power.

News of Majd al-Din Kashani’s vision — and its happy fulfilment — must have spread swiftly through the Deccan, lending the dargah of Burhan al-Din Gharib an aura of sacred inviolability.

Thus, a few decades later, when Zain al-Din Shirazi fell out with a Bahmani Sultan and was ordered to quit the Deccan at once, he walked straight to the saint’s shrine and issued a stark challenge: “Who is the man that will take me from this place?” In the end, it was the Sultan who relented and sought reconciliation.

(References: Eternal Garden, Carl Ernst; Bahmanis of the Deccan, Haroon Khan Sherwani)

© Neelesh Chatterjee

It is related that while initiating a disciple, the great Chishti Sheikh of Deccan, Sheikh Burhan al-Din Gharib, would c...
10/02/2026

It is related that while initiating a disciple, the great Chishti Sheikh of Deccan, Sheikh Burhan al-Din Gharib, would clasp the hand of his disciple and say to him:

"You have sworn an oath with this broken one (Sheikh Burhan al-Din Gharib), with the master of this broken one (Sheikh Nizam al-Din Auliya), with the masters of Chisht, with the Messenger of the Lord of Creation and with God Himself.

"Guard your eye, and guard your tongue. Do not speak evil of anyone nor think evil of anyone. Do not bring harm to anyone, and do not approach forbidden things. Remain on the path of religious law.

"You have sworn an oath to all of this, so observe these conditions."

(Ref: The Eternal Garden, Carl Ernst)

© Neelesh Chatterjee

The world is a shadow. A shadow stands before you only when you turn your back to the Sun. Face the Sun, and the shadow ...
10/02/2026

The world is a shadow. A shadow stands before you only when you turn your back to the Sun. Face the Sun, and the shadow slips behind and vanishes from your sight.

God is that Sun.

Turn toward Him, and the world is left behind . Try embracing the world, and you have already turned away from God.

— Burhanuddin Gharib, the Chishti master of Khuldabad, Deccan

© Neelesh Chatterjee

As the newly crowned Sultan of Delhi, Muhammad bin Tughlaq, stepped out of the Chishti khanqah, the 87-year-old Sheikh N...
09/02/2026

As the newly crowned Sultan of Delhi, Muhammad bin Tughlaq, stepped out of the Chishti khanqah, the 87-year-old Sheikh Nizamuddin Auliya suddenly pronounced: “A Sultan has gone, and a Sultan is coming.”

The disciples were startled. Some rushed outside to see who had arrived. They found only a shabby young man standing at the gate. When questioned, he said his name was Hasan, that he was a distant kinsman of Zafar Khan, once a minister to a Sultan of Delhi.

The unassuming stranger was brought into the khanqah. The Sheikh placed a loaf of bread in his hands and said, “This is the chatr — the umbrella of sovereignty. It shall endure.”

Those present exchanged amused glances. The Sheikh was known for his riddling ways, but it seemed obvious that what the famished Hasan needed was a steady job, not ready visions of kingship.

22 years later, the prophecy was fulfilled — though few who had witnessed its making were still around to see its culmination. In 1347, the same Hasan was crowned Sultan of the Deccan, the first Badshah of the Bahmani line. His first act as king was to distribute four hundred pounds of gold and a thousand pounds of silver in charity among the poor — his tribute to the saint of Delhi who had foreseen sovereignty for a man who once owned little more than a patched garment, an empty stomach, and tired bones.

The author of Siyar ul Auliya had truly remarked:

Sari ke suda shud bar khak-i astan-i to
Ze yek qabul-i to ta roz-i hashr javidan shud.

— The head that was rubbed on the dust of your threshold,
Became eternal till the Day of Resurrection.

(References: The Sufi Shaykh and the Sultan, Simon Digby; History of Medieval Deccan, Vol 2, Haroon Khan Sherwani; Gulshan-i Ibrahimi, Muhammad Qasim Ferishta; Siyar ul Auliya, Mir Khwurd)

© Neelesh Chatterjee

And when we looked closely enough, we saw that the Lover, the Beloved, and Love were one and the same thing. — Khwaja Mo...
07/02/2026

And when we looked closely enough, we saw that the Lover, the Beloved, and Love were one and the same thing.

— Khwaja Moinuddin Chishti of Ajmer

(Ref: Siyar ul Auliya, Mir Khwurd; Some Aspects of Religion and Politics, Nizami)

© Neelesh Chatterjee

In contrast to the Mutazilites' emphasis on free will, the Sufis generally shared the Ashari inclination towards predest...
06/02/2026

In contrast to the Mutazilites' emphasis on free will, the Sufis generally shared the Ashari inclination towards predestination. And as with all their precepts, they preferred illustrating it through parables and stories.

On February 22, 1321, Sheikh Nizamuddin Auliya enlivened his khanqah in Delhi with a tale drawn from the life of Abu Said Abul Khair, the celebrated Persian Sufi master of the eleventh century.

Once, as Abu Said Abul Khair was instructing his disciples that whatever happens on earth is willed by God, a ruffian youth struck the Sufi hard on the neck. As the startled Sufi turned around to see who had hit him, the youth immediately dropped his explanation:

"Shoma na miguyid ke har khayr o sharr ke miresad az Khoda ast?" (Translation: "Did you not say that every good and evil that comes is from God?")

Rubbing his neck, Sheikh Abu Said Abul Khair replied: "Ari hamchunin ast, vali mibinam kodam badbakht ra namzad-e in kar karde and." (Translation: "Yes, it is so. But I wanted to see which wretch has been choosen by God for this purpose.")

(References: Fuwaid ul Fuad, Amir Hasan Sijzi; State and Culture in Medieval India, Khaliq Ahmad Nizami)

© Neelesh Chatterjee

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