Showing posts with label Stucco. Show all posts
Showing posts with label Stucco. Show all posts

May 31, 2013

Quli Khan's Tomb, New Delhi


History is a strange subject – it deals with myriads of personalities, millions of events & thousands of ifs. Shades of grey intersperse its extremes time & again – there is no such thing as a good or bad person, the only thing that matters to history is perspective & outcome. Such is the fickle nature of history & historians that often a powerful character is lost in the reams of pages, other times even a minor character is exposed to the scrutiny of the future generations due to the flick of a single action or event. There is perhaps not an iota of doubt that Mohammad Quli Khan, the subject of this article, perhaps never did anything that warranted his exclusion from the layers of history – he was not your ordinary guy next door, but a powerful general in the army of the Mughal emperor Jalal-ud-din Muhammad Akbar (ruled AD 1556-1605), at one time his powers must have been vast considering he was the foster brother of the emperor himself. & yet, nobody knows who our hero was, what his capabilities & achievements were, if he ever fought in any major battle to win territories for the emperor, if he ever vanquished the enemies of the land or if he was a beloved of the people. On the outset of this article, one can also debate if he passed on to the dark side & was corrupted by power, if the people disliked him & wanted him dislodged from his position of authority. We do not know that either. Did he fall out with the emperor & the latter had him killed?? After all, history does remember his blood brother Adham Khan, that powerful general whose very name brought terror to the hearts of his enemies, who brought rape & plunder to the territories he was asked to subdue,& who was finally brought to his end by the orders of the very emperor he had grown up with & pledged his unflinching loyalty to.

Growing up as a child, Akbar did not stay much with his father Emperor Humayun (ruled AD 1530-40 & 1555-56). Humayun was defeated by the armies led by the Afghan warlord & Governor of Bihar Sher Shah Suri in AD 1540. As a precaution against future complications, Sher Shah chased Humayun out of the country & the latter was forced to seek asylum with Shah Tahmasp, the Sultan of Persia. During this period, Akbar was raised by his wet nurses Jiji Anga & Maham Anga – the two brought him up like their own child, Jiji’s husband Atgah Khan became a second father to the young prince, Maham Anga’s sons Adham & Quli became Akbar’s playmates & brothers. In 1555, Humayun returned to India assisted by the Persian forces & displaced Sikandar Suri, the last of the Sur Dynasty rulers & the then emperor of India. Humayun passed away a year later as a result of injuries suffered in a fall & the young prince was crowned emperor at the tender age of 14. He elevated Quli Khan, Adham Khan & Atgah Khan to the position of army generals & they rose further on account of their unflinching loyalty to the empire & battle worthiness.


Mohammad Quli Khan's Tomb


Sadly, there are no records to tell us anything about Mohammad Quli Khan. His mere existence would have been lost to the tricks of history were it not for one single structure that refuses to cease to exist almost 400 years after his death – his tomb, built somewhere in early 17th century. The structure, relegated to a pristine, forgotten corner of Mehrauli Archaeological Park, is one of the most stunning tombs in the entire city of Delhi. Its magnificence is matched only by its seclusion, its brilliant stucco work & vibrantly-colored tiles that could have been the treat of the city hide their secrets well. The tomb, part of a larger complex, is built in a splendid manner with great effort having been taken for landscaping – it stands on a high plinth while the entire complex is built in a multi-layered manner, the lowest level being that of the Archaeological Park where it shares space with scores of other tombs & mosques, including that of the mighty emperor Ghiyasuddin Balban & the mystic Sufis Jamali & Kamali. It is not known who built the tomb – it could have been commissioned by Quli Khan himself, or emperor Akbar (provided Quli died before Akbar’s demise in AD 1605) or his successor Jahangir (ruled AD 1605-28), or even by his mother Maham Anga who possessed great power & command on account of being a second mother to the emperor.

As one follows the trail within the Archaeological Park & traces one’s steps towards Quli Khan’s tomb, one reaches the first level of the complex which is defined by a raised path snaking its way through dense vegetation, the stone margins that flank it interrupted b hexagonal bastions at regular intervals. One comes across a small irregular structure, built in such a manner that it looks as if several rectangular boxes of different sizes are stacked against each other – this is the entrance to the tomb complex that was added by Sir Thomas Metcalfe, a British officer of Scottish descent who acted as the British Agent (negotiator) at the court of the Mughal emperor Bahadur Shah “Zafar” II from 1835-53 & had bought the entire complex from the emperor, had it remodeled & converted into his country estate for use during the monsoon season & christened “Dilkhusha” (“Delighter of the heart”). It has often been claimed that Metcalfe removed Quli’s sarcophagus from the tomb & had it replaced by a billiards table, but it can be dismissed as a myth & an exaggeration of the amount of change that Metcalfe wreaked on the tomb complex – in all probability, Quli was buried deep underneath his tomb’s central chamber. Metcalfe did of course make several additions to the octagonal tomb & its surroundings – large cells (annexes) were built on two of its sides to accommodate him & his guests (it is said that he rented the place to honeymooning British & Anglo-Indian couples, what did they feel like sharing their “honeymoon suite” with a dead general??), he had canals dug around the complex & a Lodi-era dove coat near the above mentioned entrance to the estate was converted into a boat house, servants were hired for the upkeep of the place, a large stable was built close to a large rubble wall that is said to be the original boundary of Lal Kot/Qila Rai Pithora (the original citadel of Delhi) on the other side of the tomb. & then there are the most impressive additions that Metcalfe did to Mehrauli landscape – his quintessential ziggurats (stepped pyramids) & chattris (large hemispherical domes surmounted on thin pillars) where he would sit for hours & adore the towering Qutb Minar in the background. The reason usually given to explain Metcalfe’s refurbishing this tomb is not so exciting & romantic however – he wanted to keep an eye on Zafar when he visited his summer palace Zafar Mahal nearby. I have previously written posts about another of Metcalfe’s chattris that graces a small hillock opposite the Jamali – Kamali Complex & his ziggurats which you can access from here – Pixelated Memories - Metcalfe's Chattri & Pixelated Memories - Metcalfe's Ziggurats.


Metcalfe's Chattri (foreground), Quli Khan's Tomb & Azim Khan's Tomb (right side, background)


The entrance Metcalfe built now opens up to a large compound so thickly covered with vegetation that you almost expect a dinosaur to jump out from amongst the trees, little blue flowers sparkle with the rain drops that just fell, green grass beckons a visitor to come lie in its soft embrace, a few puppies loiter around with not a care for the world. The places is beautiful, so are the ladybugs that come flying out of nowhere & land suddenly on dead logs waiting to decay & mix with the dark wet soil, & so too are the white flowers that have sprung up in the bosom of shadows & in the thick of decay to prove that life always finds a way. The boat house is medium-sized & composed of two concentric cylindrical structures – the outer one is slightly shorter in height & consists of several arched entrances & small square holes on its inside surface to house pigeons, the inner cylinder has square entrances & square alcoves built into its walls – the only thing common to the two is the scribbling that they have been subjected to, apparently some youngsters decided to celebrate the birthday of the singer Bohemia & release of Akon’s new album here. It’s a pity that a singer today has become more important than our country’s architectural heritage dating back several centuries. The streams & canals that Metcalfe built are gone now, buried under layers of earth & overgrown with vegetation. In fact, it comes as a surprise now that this boat house was used for the purpose of keeping boats & swimming – the area is totally landlocked & it is a bit difficult to imagine that at one point in time, someone could have swum here!!


The first level & the abundant vegetation around it


Up the staircase that leads to the tomb, the strikingly peaceful & enchanting tomb comes as a surprise, it stands in a sprawling open ground, once a garden but now covered with dry grass & wild bushes. College kids were practicing a play they are supposed to enact in their college’s drama event next to the tomb’s entrance, on the expanse next to the tomb another group of local kids were busy at a game of cricket with stone blocks as wickets. The tomb stands on a high plinth & its yellowish walls seem inviting enough. Each side of the tomb is inset with an arched niche, alternate sides have an entrance built into the niche. Exquisite bands of calligraphy border the niche, the medallions are either inscribed with Quranic calligraphy or floral patterns, the entrances are surrounded by a profuse tile work in blue & yellow, while the non-entrance niches are surrounded by intricate stucco work mirroring complex floral patterns. Both the roof of the tomb & the drum (base) of the dome is ornamented with a row of kanguras (leaf-motif supposed to look like battlements but purely for ornamental purpose). The dome is topped by a lotus finial which is surmounted by a lightning conductor that looks more like a cracker rocket & lends a unique character to the entire structure. The tomb has been recently restored as part of the run up to Commonwealth Games 2010 which were hosted in Delhi, it is stunning enough to blow one away, its seclusion & quiet charm guarantees to impress one into believing that this is one of the most charming, if not the most charming, tomb in Delhi. In fact, this is one of those few structures where words failed me in describing the wonderful monument that now stood in front of me. As part of the tomb’s restoration, most of the additions made by Metcalfe were removed, ruins of a single arched chamber stands next to the structure now, perhaps to give an estimate of what the tomb looked like with the additions. Metcalfe was so impressed with the structure & the surroundings that he wanted his daughter Emily to come stay with him here & had built a room for her too. It is said that one of the extensions was furnished with cupboards & housed Metcalfe’s personal library. During the 40 years he spent in Delhi (“Dehlie” as he would have called the city), he preferred to spend most of his time here. Sadly, most of the treasures housed here were either moved to other places following Metcalfe’s death in 1853 (apparently as a result of being poisoned by Zafar’s senior queen Zeenat Mahal) or were lost in the revolt of 1857 (were Metcalfe alive in 1857, he would have been heartbroken at the plight of his beloved city). After the British takeover of Delhi, Mehrauli was relegated to the background & this whole area, teeming with medieval tombs, mosques & baolis (stepped wells), was reclaimed by nature & dense vegetation & only a monument or two that would bob up from amidst the tree cover were spared the ignonimous fate of being lost & forgotten. It is only recently that the presence of so many of these structures came to light, & as the present condition of the park illustrates – most of the structures are still in different stages of excavation & conservation. Quli Khan’s Tomb is no exception. From close to the ruins of Metcalfe’s additions, one can climb down a flight of stairs to reach the lower levels where a few chambers exist, but these have been barred & locked with iron grilles, rightly so to keep out vandals & inebriated fellows in this mostly lawless park complex.


The tomb & the ruins of Metcalfe's annexes - View from Metcalfe's stable


Towards the top on the inside, the corners of the octagonal structure are lopped off to convert it into a sixteen-sided structure on which the dome rests. The base of the dome is marked by arched niches, all decorated in brilliant blue & red paint work that guarantees to dazzle visitors. Similar art work is used to embellish the arched windows, the recessed corners & the roof too, though much of the central artwork on the dome is now gone & only the medallions remain. Pigeons flutter about in the place, the whole structure resonating with their coos which are magnified several times by the silence the place affords.


The profuse paint work inside the tomb


A quick run around the complex promises to yield even more treasures, photographing the chattri against the tomb or the Qutb Minar that never seems to take its eyes off you is exhilarating. So is chasing butterflies in the large complex in a bid to photograph them. Through the vegetation, one can see Azim Khan’s Tomb peeping down from the high hill it sits upon (refer Pixelated Memories - Azim Khan's Tomb). Azim was apparently the guy who helped Akbar defeat & subdue Quli’s brother Adham after the latter went on a rampage in Malwa, the kingdom in central India that he besieged & conquered on Akbar’s orders. Sadly, contemporary documents are also silent on Azim’s history & credentials – why is that Adham, who was corrupted by power still finds mention in history books, but the (apparently) good guys Quli & Azim are forgotten?? That’s a question that would always haunt visitors to the tomb of Quli Khan.


Once a Lodhi dove coat, then Metcalfe's boat house, now its just another set of graffiti-covered ruin


Next I headed to the stable where Metcalfe housed his prized horses, a large rectangular structure complete with arched entrances & divided into inner & outer chambers. There is a small tank towards the back which too was once perhaps used for swimming purposes, given the presence of stairs leading down near one of its corners. Another set of stairs close by (beware of the cobwebs) lead up to the upper levels of the stable from where one can have an unhindered view of Quli’s Tomb as well as look at visitors going past Smith’s cupola or the small wall mosque in the Qutb Complex next door that is separated by just a rubble wall. The Alai Darwaza appears quashed from this point, the Qutb Minar seems even thicker & mightier, one begins to appreciate the proportions & design of the wall mosque. From here, you can also see the tank behind the stable which was perhaps once filled by Metcalfe’s retinue of servants for his horses. They must have thought their boss (“Matka” as they pronounced his name) was mad to live next to ruins & tombs while his spatial mansion in Old Delhi’s Civil Lines area gathered dust (The city house is now under the auspices of the Defence Research & Development Organisation (DRDO) & remains out of bounds for visitors).


Metcalfe's stable


After the more famous structures, you can have a peek at the Lal Kot wall & be amazed by the fact that it has been standing here for more than a thousand years, watching dynasties come & go, contemplating upon the development of newer & finer techniques of art & architecture, observing humans at close & feeling them betray their kindness & barbarianism by turns. A small gap in the corner where the wall comes in contact with the enclosing wall of the Qutb Complex (built recently, but made to look like the older wall) is from where you can cross over to the outside of the Archaeological Park & observe modern settlements coming up close by. One wonders if these settlements too would encroach upon these lands & destroy these wall fragments & tombs like it has been done elsewhere in Delhi, most notably the destruction of the fortress of Siri to make way for newer cities to come up (refer Pixelated Memories - Siri Fort Remains). Close by, another gap in the complex wall leads one out on a cemented road that is flanked by a small dump yard. There are a few structures standing here too – a bastion that could be an addition to the original Lal Kot wall at a much later stage, a large trapezoid gateway with thick tapering walls & arched openings on all its sides, thick lamp posts that were definitely added by Metcalfe given their odd shapes & apparently ornamental function. Trucks & tractors make a beeline for this extended compound, dumping & carrying away debris & construction material at regular intervals, the juice cartons, polythene bags, water bottles & potato chips wrappers come as a bit of a shock since very few tourists, if any, would come in this corner of the complex. Does this mean that the Govt. agencies in-charge of the adjoining Qutb Complex, a World Heritage Site, are responsible for this mess (refer Pixelated Memories - Qutb Complex)?? Thankfully, residents of the area around the park have taken it upon themselves to keep the park clean & free from encroachments – a daunting task given that the complex is almost 100 acres with numerous entry & exit points, an open drain running through it & the amount of waste that is being generated & dumped here is humongous. But then they say, a spark is all that is needed!!


An ornamental lamp post, in all probability built by Metcalfe


In case you are interested, you can pay a visit to the tomb where Quli Khan’s brother Adham Khan & mother Maham Anga were laid to rest by emperor Akbar. It stands close to the bus terminus, in another part of Mehrauli but very close to the Archaeological Park & can be reached by flagging down a bus or an auto going to the bus terminus & asking your way to Bhool Bhulaiya (as it is locally called). Adham’s Tomb is not as eye-opening as Quli’s Tomb considering the emperor was pissed at him for having murdered Atgah Khan in a fit of rage & jealousy & had him thrown off the ramparts of his fortress in Agra. One can also visit the Old Fort of Delhi which was the citadel of Akbar’s father Humayun & where Maham Anga commissioned one of the most magnificent mosques of Delhi, Khair-ul-Manazil (refer Pixelated Memories - Khair-ul-Manazil Mosque). The whole family’s history could be traced through the streets of Delhi, wish the books were not so silent on Quli’s life & times!!


Fluttering around


Location: Mehrauli Archaeological Park
Open: All days, Sunrise to Sunset
Nearest Metro Station: Saket
Entrance Fee: Nil
Photography/Video charges: Nil
How to Reach: After getting down at Saket Station, one can walk to Lado Serai Bus Stop. Buses are available from different parts of the city for Mehrauli & one can alight from the bus at Lado Serai stop itself. The Lado Serai stop is situated at a crossroad & at one side, one can see a large domed-structure seated on a high hill (Azim Khan’s Tomb) rising high behind the trees & the traffic. Walking towards this structure, one comes to a recreational park called Ahinsa Sthal (“Abode of Non-Violence”), marked with a large signboard (or simply ask for Ahinsa Sthal from the locals & shopkeepers, check if they are aware of its location - they weren’t when I visited the area in December 2012). The unmarked entrance to Mehrauli Archaeological Park is through an iron gate opposite the Ahinsa Sthal, a few metres back in the direction of the bus stop.
Time required for sightseeing: About 1 hr
Note – There are no facilities (toilets, food & drinking water) available within the Archaeological Park. While you can avail food & refreshments at one of the restaurants at Lado Serai, you can only find toilets at the shopping malls close to Saket Metro Station, almost a kilometer away.
Relevant Links -
  1. Pixelated Memories - Ahinsa Sthal
  2. Pixelated Memories - Alai Darwaza
  3. Pixelated Memories - Azim Khan's Tomb
  4. Pixelated Memories - Balban's Tomb
  5. Pixelated Memories - Jamali Kamali Complex
  6. Pixelated Memories - Khair-ul-Manazil Mosque
  7. Pixelated Memories - Metcalfe's Chattri
  8. Pixelated Memories - Metcalfe's Ziggurats
  9. Pixelated Memories - Old Fort
  10. Pixelated Memories - Qutb Complex
  11. Pixelated Memories - Qutb Minar
  12. Pixelated Memories - Siri Fort Remains

January 10, 2013

Jamali Kamali Complex, New Delhi


“Qabr mein aa ke neend aayi hai, Na uthaaye khuda kare koi”
(“A blissful sleep I finally get in the grave, For God’s sake, I hope no one wakes me from this”)
– A verse penned by Sheikh Jamali and inscribed within the tomb


Poetry in stone - Jamali-Kamali mosque


It is a universal fact that Sufis, followers of a very tolerant branch of Islam, are one of the most unprejudiced and compassionate people. They are known to open their hearts and hearths to people of all faiths, religions, gender and identity. One fine afternoon, I sat down to talk to two kind Sufi mendicants at the Chilla of Hazrat Nizamuddin Auliya, the patron saint of Delhi and one of the most renowned Sufi saints in the country (refer Pixelated Memories - Chilla-Khanqah Nizamuddin). The two mendicants prayed for my well-being without any expectation of profit – monetary or otherwise – and one of them even contentedly offered me his meager share of lunch (which he carried in a small polythene bag) when he heard that I have been going around exploring monuments in Delhi since morning and did not eat or drink all day. So, given my attachment to Sufis, it is only natural that I am disheartened and inclined to disagree with the stories that have been doing the rounds about Jamali-Kamali complex, one of the foremost Sufi shrines in the city – that it is the residence of malicious, evil-natured djinns who have taken to terrifying disrespectful visitors. According to Islamic mythology, when Allah created the world, he fashioned humans out of clay and a similar species called djinns out of fire and smoke. These latter, invisible to all humans except those who have performed penances and are blessed with the power to talk to and at times control them, are powerful spirits – if benevolent, they could turn paupers to princes, bestow all boons and bring fertility to men and women; however, if malevolent, they are known to cause loss of property and at times even life too! We are all, of course, aware of one djinn – Aladdin’s shape-shifting friend Genie in Arabian Nights. According to popular perception, the djinns at Jamali-Kamali are not so ferocious as to go to the extent of killing someone (it is accepted that they are malevolent spirits), but they have been known to appear as glowing apparitions, slap people, produce savage growling sounds, foul-smelling odours, sounds of laughter and make their presence known through the use of odd lights and/or a combination of all of these; it is also claimed that these djinns’ hands are pretty small and the marks of the slaps that they administer remain for several days. But the local villagers who are well aware of the complex’s history never said a word about the resident djinns, even though many of them are regular visitors to the complex to implore the Sufi to intercede with Allah to grant their wishes. What is out of my grasp is that the people who believe in djinns and spirits keep on forgetting God and his/her messiahs (I am an atheist yet I am repeatedly forced to invoke God! Oh India!) – after all, how can wicked spirits reside alongside kind-hearted Sufis? Unless of course hidden motives are at work here – several travel companies and paranormal societies have started offering night tours to the complex on the pretext of ghost-trails and are charging hefty fees from the patrons (Refer Hindustan Times article (dated Sep 10, 2012)). Smell something fishy?


Preserved - Jamali-Kamali's mausoleum and the graves of high officials of Lodi and Mughal empires around it


Derwesh Jamali was the pseudonym of Sheikh Jamal-ud-din Hamid bin Fazlu’llah Kamboh Dehlawi aka Sheikh Jalal Khan, a Sufi mystic poet-philosopher-scholar-traveller who came to India during the reign of Sultan Sikandar Lodi (ruled AD 1489-1517) and settled in Delhi. Why did he need a pen-name if he already had such an extensive name is something beyond my comprehension. The word “Jamali” has its roots in the Urdu word “Jamal” meaning beauty/elegance, while Jalal Khan means “the fiery one”. He belonged to an affluent Sunni merchant family and was the disciple and son-in-law of the Suhrawardiyya Sufi Sheikh Samauddin. Prior to settling in Delhi where he lived and preached for the rest of his life, he had travelled extensively through Middle East and Central Asia. The courtyard in what is today Jamali-Kamali’s complex used to be his chilla once where he practiced severe penances and preached spirituality and universal brotherhood. His story is very similar to that of his contemporary Imam Zamin, another travelling priest, who too arrived in Delhi in the reign of Sikandar Lodi and lived to see the vanquishing and collapse of Lodi Dynasty and the reigns of Mughal Emperors Zahiruddin Babur (ruled AD 1526-30) and Nasiruddin Humayun (ruled AD 1530-40 and 1555-56). But while Zamin accumulated enough wealth for himself as the officiating priest of the majestic mosque in the colossal Qutb Complex to build himself a graceful tomb adjacent it (refer Pixelated Memories - Qutb Complex and Pixelated Memories - Imam Zamin's Tomb), Sheikh Jamali became the darling of the citizens of Delhi and was soon appointed as a court poet and tutor of Persian mysticism for Sikandar’s son and successor, Ibrahim. It is said that Emperor Sikandar, himself a renowned poet, often had his works corrected by him. Sheikh Jamali is also credited with writing several important works about mysticism and religion and was unanimously bestowed with the title “Khusro-e-Sani” (“Equal to Khusro”). One of his finest works was “Siyar-i-Arifin” (“The Mirror of Meanings”), a classical hagiographic account of the notable Indian Sufis of the Chishti and Suhrawardy sects and the metaphysical symbolism used by them in divine poetry. Given his unparalleled credentials, he was retained in the royal court when Babur conquered India (AD 1556) and later he became one of the favorite poets of Humayun, Babur’s son and successor, who possibly was the major financial contributor to the construction of this complex since the architecture, except for minor artistic differences, is exactly identical to that of Humayun’s graceful magnum Qila-i-Kuhna Jami Masjid in his majestic citadel Dinpanah/Old Fort (refer Pixelated Memories - Old Fort). It is interesting to note that while the mosque was built following the advent of Mughal rule in Delhi, the architecture largely follows the Lodi-style of construction since the Mughal rulers and administrators were still busy consolidating the empire instead of focusing on artistic-architectural and cultural developments.


"Jewel box" - One of the highly ornamented squinches within the gorgeously bedecked tomb


Kamali’s identity, however, remains shrouded in mystery. The word “Kamali” itself is derived from the Urdu word “Kamal” meaning “miracle/excellent” which could apply to both male and female names and it has often been pointed that Kamali was possibly a contemporary Sufi of Jamali and they both were inseparable companions. Hearsay is that he/she was Sheikh Jamali’s wife/friend/servant – a recently published fictional book (“Jamali-Kamali, A Tale of Passion in Mughal India” by Karen Chase) also claims that Jamali and Kamali were homosexual partners in a very orthodox and unremitting age and country. Perhaps that would explain why Kamali chose to be referred by this name – it perfectly rhymes with Jamali and sort of completes it. Or maybe Jamali adopted the new name, he already had so many pen-names, perhaps he took up a new one to show his association with Kamali. Nobody knows. Another theory is that the person buried alongside Sheikh Jamali is his son Sheikh Abdur Rehman Gadai Kamboh (even though his name nowhere comes close to being shortened to Kamali, but then Jamali-Kamali could well be a later, easily remembered/pronounced nomenclature. There are several similar examples scattered all over the city.), a prominent theologian and the “Sadr-i-Sadur” (“Administrative General/Lord Chief Justice”) in the court of Emperor Jalaluddin Akbar (ruled AD 1556-1605). Sheikh Gadai wielded immense power during Emperor Akbar’s reign and was exempted from paying homage and courtesies to the latter; he also excelled in poetic compositions, Persian mysticism and organizing musical congregations.

Stepping within the vast Mehrauli Archaeological complex, one comes face to face with the beautifully decorated but very poorly maintained enclosure walls of Jamali-Kamali complex – these are being restored as part of a massive restoration-conservation project undertaken by Archaeological Survey of India (ASI) in collaboration with Indian National Trust for Art and Cultural Heritage (INTACH). Gazing at the endearing floral and geometric patterns gracing the numerous skillfully carved alcoves lining the enclosure walls, one is forced to ponder if earthen lamps (“diyas”) were once lit in these and how splendid such an ethereal scene would have been. Once visitors used a small octagonal water tank located in the center of the courtyard for purposes of ritualistic ablutions before offering praying in the mosque – the tank presently is parched and a black plastic water tank stands within it from which emerge several pipes to supply water to different parts of the large courtyard. Guards employed by ASI strolled around and inside the mosque, one had even parked his motorcycle within the courtyard.


More jewels!


The massive, soothingly serene mosque was constructed in AD 1528-29 by Sheikh Jamali himself and is composed of red sandstone sparsely, but very delicately, ornamented with white marble and grey quartzite highlights. The proportional, blackened single dome, hidden behind veils of foliage offered by the numerous ancient trees gracing the compound in front of the mosque, rests on an octagonal drum (base) and is surmounted by an inverted lotus finial. As mentioned earlier, the mosque is chronologically the earliest of this architectural layout and the same was improved upon and adopted in several mosques before finally culminating in the grandly unmatched Qila-i-Kuhna mosque in Humayun’s capital (refer Pixelated Memories - Old Fort). The facade of the mosque is adorned with dexterously sculpted rosette medallions and rows of decorative alcoves while the central of the five arched entrances, each punched within arched niches, is set within a rectangular projection that is flanked by highly ornamental pillars (pilasters) on either side. These fluted pilasters possess alternate triangular and circular flutes and the individual levels are demarcated by exquisite floral bands. The utilization of impossibly hard grey quartzite for ornamentation, especially as panels focusing the exceptional symmetry of the structure, is exceedingly praiseworthy. A “jharokha” (ornamental protruding balcony) projects from above the central entrance – legend is that once lamps were lighted every evening in this window to act as a beacon to guide weary travellers to the mosque where they could rest from their fatiguing travails – alas, today the entire area has become so thickly forested and so hopelessly ignored that a lamp would not even be seen by passing visitors. But ancient Mehrauli then was a small settlement on the highway connecting Delhi to Central Asia. The jharokha, built in traditional Rajasthani style of architecture, along with the floral medallions, which are integral to Hindu artistic expression, are some of the common Hindu motifs that were later assimilated within Islamic constructions, such as mosques and tombs, and the Jamali-Kamali mosque is said to be the first to display a fusion of these distinctive architectural and artistic characteristics (the same are absent in other constructions predating the mosque). It is interesting to note that this integration occurred in a mosque commissioned by a prominent Sufi, a proponent of unity and co-habitation irrespective of fundamental religious differences. 


Haunted? I doubt


The gargantuan interiors of the mosque, visually appearing even more colossal because of the numerous arches and the play of shadows and light creeping in through the windows and entrances, possesses five intricately carved mihrabs (alcoves in the western wall of a mosque indicating the direction of Mecca, faced by Muslims while offering prayers), each uniquely sculpted, bordered by bands of calligraphy inscriptions and existing in symmetric combination with one of the entrances and therefore decreasing in size from the central (largest) to the extremes (smallest). Deftly carved and beautifully ornamented, these have at present become ideal spots for fearsome hornets, who tend to get dangerously irritated if one ventures close enough, to build nests and breed. On the inside, the dome rests on squinches (another architectural tradition that later become integral to Indo-Islamic constructions – beams extending across upper corners to convert a square structure into an octagonal one) supported by honeycomb brackets which are of course fairly commonplace in Islamic architecture. The central chamber of the mosque thus becomes octagonal towards its upper reaches and more squinches are further employed to convert this eight-sided figure into sixteen-sided figure and so on to form almost a complete circle towards the very top on which the massive dome finally rests. Octagonal corner towers exist along the backside of the mosque and a narrow gallery runs along the upper floor connecting the two, but entry to the upper floors of the towers is now prohibited. One can access the towers from narrow passages built in the corners adjacent the mihrabs and gaze at the small garden towards the back or at the exterior walls on the other side. I do not understand why entry to the garden is now prohibited – a locked iron gate keeps visitors from entering from the alternate entrance way that opens to the garden. The same also prevents me from understanding why from the tower windows located level with the mosque it appears as if the garden is set at a considerably lower topography compared to the rest of the complex. I failed to find an opening within the mosque or the towers themselves from where I could descend to the garden level. But for someone who is afraid of heights and even more of openings from where one can simply topple down if careless – it is better to avoid these towers!


Lines, arches and striking symmetry - Inside the colossal mosque


The vast courtyard in front of the mosque is divided in two by a wall with an opening. The second courtyard functions as the funerary zone – the small square-shaped mausoleum of Jamali-Kamali stands close to the further wall and there are several more unmarked and unadorned graves around it – Muslims believe that the tomb of a saint sanctifies the area around it and assures ascension to heaven to the people buried in its vicinity. Not that its presence makes much difference, a rectangular “chattri” (pavilion surmounted on slender pillars) located opposite the tomb shields a lone grave from the elements. Another entrance to the tomb courtyard exists near the chattri, but even it is gated and locked now. The walls surrounding the courtyard exhibit more ornately carved alcoves, much more intricate than the ones adorning the outer walls. The refined but small tomb, only 7.6 meter square in area and so unlike other magnificent mausoleums dotting the rest of the city, was also built in AD 1529 and Sheikh Jamali himself was its architect. Bands of brilliant blue designs mark the space between the brackets that support its eaves (“chajja”); a band resembling ornamental “kanguras” (battlement-like ornamentation) marks the roof of the tomb while the walls are carved with several small niches and arches. I am dismayed to note that the wooden gate leading within the simplistic small structure is locked as a precaution against vandals. Artists and workers struggle to restore the structure to its original state and I decide to ask them if there is any way to get within the tomb. The lady in-charge of the restoration work sat nearby listening to FM radio on her mobile phone and a quick chat revealed that she had read this blog (flattered!!) and quickly sent for the caretaker to bring the keys to the tomb. If anything, the presence of so many people here in early evening was further proof of the absence of the djinns. Just on the safe side, I did take off my shoes before entering the tomb. I had always heard of how handsome the tomb is from inside and was eager to see it with my own eyes, but as soon as I stepped within, I realized that it is not just stunning but exceptionally striking, perhaps the most gorgeously decorated tomb in entire Delhi!! Rightly has it been described as a “jewel box”.


Photos do the handsome interiors no justice!


Unbelievably beautiful stucco work (incised and painted plasterwork patterns) in blue, yellow and orange covers the arches and the alcoves while lattice work in marble (“jaalis”) on two of the sides lets in shards of light. The western wall doesn’t bear any openings but functions as a mihrab. Like the central chamber of the mosque, the tomb too makes use of squinches and the square chamber progressively becomes eight, sixteen and finally thirty-two sided towards the top. However no dome rests on the roof which is flat and decorated with copious amount of stucco and glazed tiles of numerous colors (red, several shades of blue, yellow, orange) and patterns. The tomb is the only example in Delhi where stucco and tiles are used in combination with each other rather than exclusive of each other as seen elsewhere. Again, as with the mosque, the tomb too became the inspiration for the Qila-i-Kuhna mosque which features an exceedingly marvelous use of stone inlay work instead of painted stucco/tiles to generate an equally flamboyant and vivacious exterior facade. It is interesting to note that the tomb has survived almost 500 years against the ravages of time, nature and marauders exceptionally well. Since I know I would fail to describe the ornamentation if I tried, I’ll rather let photographs do the talking. Further still, a thousand words might fall short of admiring these divine patterns hence I’m posting several photos here! The walls are inscribed with two of Jamali’s own verses, perhaps he was immensely enamored with his own work to have it inscribed on his final resting place while he had it constructed. The first of the two verses has been revealed in the beginning of this article and the second, the more heart rendering, goes –

“Rang hi rang, khushbu hi khushbu
Gardish-e-sagar-e-khayal hain hum"

(“Colour everywhere, scent all pervasive
A movement of thought, an imagination, I am”)

Of the two marble-layered graves within that occupy most of the floor area of the delicate tomb, the one in the center is that of Sheikh Jamali who passed away in AD 1536 while accompanying Emperor Humayun in an expedition to Gujarat. The second grave, a later addition since it has been just about accommodated in the space between the central grave and the wall, should belong to Kamali who is said to have expired much later. Given the excessive ornamentation of the tomb’s walls, the unparalleled explosion of multihued rococo patterns on the roof and the numerous visual compositions that can be generated as a combination of the two along with the streams of light creating patterns through the openings of the marble latticework, the narrow space that one is afforded within the small tomb proves to be a photographer’s paradise and after a point one begins to feel that the graves are hampering one’s movement and the ability to photograph/observe these fascinating patterns! I could hear myself cursing for not coming here before!


Light and colors


As with several of the mosques I wrote about in the past few days, the mosque of Jamali-Kamali too is being threatened by religious zealots – Muslims want the mosque to be thrown open for regular prayers (Notification of Monuments Act (1958) states that if a religious place of any denomination was abandoned by the local population for prayers at the time of Govt. takeover and subsequent designation as a national/state-protected structure, no prayers would be allowed to be offered there any time in future) and have been staging impromptu and forced prayers in the premises. Hindus claim that Sheikh Jamali and Sheikh Gadai were extremely vitriolic and rabidly intolerant preacher-administrators and the mosque is actually built on their religious site and hence, as a means to correcting the injustices committed by then rulers, the area should be handed over to them (I do not know if it was actually a Hindu site or not, not that I care either). But the important fact is that it is a protected monument – where were these groups when the entire region had been forgotten and surrendered to an ignominious fate, taken over by vegetation and wildlife, and reduced to ruins? Now that the Government is restoring and renovating the place everyone wants a piece of it! Utter disrespect to the Sufis who blended the practices of the two religions to create one of the first architectural amalgams in the country – I wish the djinns would appear and slap these misguided souls out of their dreadful slumber and ignorance. On a calmer note, perhaps these verses penned by Karen in her book about Jamali-Kamali would aptly apply to these individuals who somehow conclude that religion is above the country and are content to raise issues against the secular nature of the new India we ought to build –

“…our hope is that you will pity our weeping.
How could your pardon be known, had we not shown ourselves guilty!”


Delicate - One of the mihrabs within the mosque


Location: Mehrauli Archaeological Park, just off Lado Serai crossing
Open: All days, sunrise to sunset
Nearest Metro Station: Qutb Minar and Saket stations are both equidistant.
How to reach: Cross the road from Qutb Minar metro station and start walking towards Lado Serai – the official entrance of the archaeological complex is located midway between the two and can be identified through the slender red sandstone markers lining the periphery walls. Alternately, take a bus/auto from Saket metro station to Lado Serai and access the complex through a small opening in the periphery walls along Mehrauli-Gurgaon road just a couple of meters after Lado Serai crossing.  Parking facilities are available adjacent Jamali-Kamali complex if coming through the entrance near Qutb Minar metro station.
Entrance fees: Nil
Photography/Video charges: Nil
Time required for sightseeing: About 30 min
Note – There are no facilities (toilets, food and drinking water) available within the Archaeological Park. While food and refreshments can be availed at one of the roadside eateries/shops at Lado Serai opposite, you can only find toilets at Saket metro station, over two kilometers away, or the malls beyond it. It is better to be prepared.
Other monuments within the archaeological complex -
  1. Pixelated Memories - Balban's Tomb
  2. Pixelated Memories - Chaumukh Darwaza
  3. Pixelated Memories - Gandhak ki Baoli
  4. Pixelated Memories - Khan Shahid's Tomb
  5. Pixelated Memories - Lodi-era Canopy Tomb
  6. Pixelated Memories - Metcalfe's Chattri
  7. Pixelated Memories - Metcalfe's Ziggurats and Guardhouses
  8. Pixelated Memories - Mughal tombs and Choti Masjid Bagh wali
  9. Pixelated Memories - Quli Khan's Tomb
  10. Pixelated Memories - Rajon ki Baoli
  11. Pixelated Memories - Settlement ruins
Suggested reading -