Introduction
“Imad us-Saadat” (Pillar of Happiness), authored by Syed Ghulam Ali Khan Naqvi in 1808 CE at the behest of British Resident Colonel John Baillie in Lucknow, stands as a pivotal historical text chronicling the Nawabs of Awadh and the broader socio-political landscape of 18th-century northern India. Written in Persian, this 205-page work not only details the rise and governance of the Awadh dynasty but also offers valuable observations on neighboring powers, including the Jats under Suraj Mal and their stronghold of Bharatpur. Amid the declining Mughal Empire and rising regional entities like the Marathas, Sikhs, and British East India Company, the Jats emerged as a formidable agrarian warrior community, and “Imad us-Saadat” provides a contemporary Muslim perspective on their ascent. Drawing from oral accounts, archival sources, and the author’s proximity to events, the chronicle portrays Suraj Mal as a shrewd leader and Bharatpur as a symbol of Jat resilience and benevolence. This article delves into the book’s depictions, highlighting key anecdotes, character assessments, and historical contexts to illuminate how these elements intertwined with Awadh’s fortunes.
Table of Contents
The Rise and Character of Suraj Mal: A Jat Leader Par Excellence
Suraj Mal (1707–1763), the Jat ruler of Bharatpur, is vividly portrayed in “Imad us-Saadat” as a paragon of wisdom, military strategy, and administrative finesse, often elevated through comparisons to legendary figures. As the eldest surviving son and heir to Thakur Badan Singh, Suraj Mal is credited with playing an instrumental role in consolidating Jat power during a period of Mughal fragmentation. The chronicle traces his early contributions around 1730, when he assisted his father in subduing local chieftains and expanding territorial control. Notably, Suraj Mal led campaigns to annex regions such as Bayana and Rupbas, systematically demolishing rival fortresses to establish unchallenged dominance. These actions are depicted as foundational to the Jat state’s stability, showcasing his proactive approach to governance amid the chaos following Nadir Shah’s invasion and the weakening of central Mughal authority.
The author’s admiration for Suraj Mal’s character is evident in hyperbolic yet insightful descriptions. He is likened to “the Plato of the Jat tribe,” a nod to his philosophical depth and eloquence, despite his rustic appearance—often dressed as a simple peasant farmer. This portrayal underscores a blend of humility and intellect, where Suraj Mal’s dialectal proficiency and strategic mind elevated him above his peers. In administrative terms, the book compares him to Asaf Jah I (Nizam-ul-Mulk), the founder of the Hyderabad state, praising his expertise in revenue collection and civil affairs. Such analogies reflect the chronicle’s recognition of Suraj Mal’s ability to transform the Jats from a rebellious agrarian group into a structured polity, balancing martial prowess with prudent economic policies.
Familial and cultural dimensions further enrich the narrative. “Imad us-Saadat” notes that Suraj Mal’s son, Jawahar Singh, was born to a Rajput mother, highlighting inter-caste marriages among Jat elites and their assimilation of Mughal-Rajput customs. This detail illustrates the Jats’ social mobility, as leaders like Suraj Mal adopted refined elements such as elegant speech, attire, and cuisine, while maintaining their core identity. The chronicle also touches on Suraj Mal’s prophetic foresight, recounting a statement relayed through his aide Rao Radha Kishan about his vast wealth—territories yielding 1.5 crore rupees annually and a treasury of 5-6 crores. This anecdote, set against the backdrop of the Third Battle of Panipat (1761), underscores his economic might and cautious neutrality, refusing to join the Marathas against Ahmad Shah Abdali despite alliances.
Suraj Mal’s diplomatic acumen is highlighted through his alliances, particularly with Sawai Jai Singh of Amber. The book describes how Suraj Mal and Badan Singh served as Jai Singh’s deputies during his tenure as governor of Agra, granting them significant autonomy. These interactions positioned the Jats as key players in regional power dynamics, often clashing or allying with Awadh’s Nawabs like Safdar Jang and Shuja-ud-Daula in conflicts over territories like the Doab.
Overall, “Imad us-Saadat” presents Suraj Mal not merely as a warrior but as a multifaceted statesman whose leadership exemplified the Jats’ transition from insurgency to sovereignty. His death in 1763, though not detailed extensively, marks the peak of Jat influence, with his legacy influencing Awadh’s strategies against common foes like the Rohillas and Afghans.
Bharatpur: Fortress of Resilience and Hospitality
Bharatpur, the fortified capital of the Jat kingdom, is depicted in “Imad us-Saadat” as a bastion of strength, cultural tolerance, and humanitarianism, particularly under Suraj Mal’s rule. Founded on the foundations laid by earlier Jat leaders like Churaman, the city symbolized the community’s defiance against Mughal overlords. The chronicle notes how Badan Singh, Suraj Mal’s father, received Bharatpur and surrounding lands from Sawai Jai Singh during Emperor Muhammad Shah’s reign, replacing Churaman’s holdings and solidifying it as the Jat heartland. Its strategic fortifications made it an impregnable refuge, a theme recurring in accounts of regional conflicts.
A standout episode illustrating Bharatpur’s role as a sanctuary is its response to the aftermath of the Third Battle of Panipat. Following the Maratha defeat by Ahmad Shah Abdali in 1761, Suraj Mal offered asylum to thousands of survivors, risking Durrani wrath. The book vividly describes how the Jat queen orchestrated relief efforts, feeding 30,000 to 40,000 fugitives for eight days, with specialized provisions like milk, peda sweets, and sweetmeats for Brahmans. This act of largesse, involving vast resources, portrays Bharatpur as a hub of organized charity, blending martial readiness with compassionate governance.
Religious tolerance is another facet emphasized in the narrative. Suraj Mal’s construction of a mosque and residence over the grave of Shamsher Bahadur—a Muslim son of Peshwa Baji Rao I who succumbed to wounds and grief post-Panipat—exemplifies respect for Islamic traditions. Despite being a Hindu ruler, Suraj Mal ensured honorable burial and aid, including food, clothing, and medical care for all refugees, regardless of faith. This portrayal from a Shi’a Muslim author like Ghulam Ali Khan underscores Bharatpur’s inclusive ethos, contrasting with the era’s sectarian strife and earning acclaim for Jat leadership.
Bharatpur’s expansion under Suraj Mal is linked to broader Jat conquests, including the erection of forts like Wair by Badan Singh for his son Pratap Singh. The city’s prosperity, fueled by agricultural revenues and trade, supported its military endeavors, making it a counterweight to powers like Awadh. Interactions with Awadh’s Nawabs, such as joint campaigns or rivalries over fertile lands, weave Bharatpur into the chronicle’s main narrative, highlighting its influence on northern India’s power balance.
Contextual Significance and Legacy
In “Imad us-Saadat,” Suraj Mal and Bharatpur represent the dynamism of regional polities challenging Mughal decline, offering parallels to Awadh’s own semi-autonomy. The author’s perspective, informed by Awadh’s alliances and conflicts with the Jats, provides a nuanced view—admiring their resilience while noting their role in fragmenting imperial unity. This depiction serves as a primary source for historians, revealing 18th-century perceptions of caste mobility, inter-faith relations, and state-building. Suraj Mal’s legacy as a “Plato-like” ruler and Bharatpur’s as a benevolent fortress endure, influencing later narratives of Indian independence movements. As a text commissioned under British auspices.
Through these accounts, “Imad us-Saadat” not only enriches our understanding of Jat history but also mirrors the intricate web of alliances and rivalries defining pre-colonial India.
