From Adam to Akbar: Tracing a Divine Lineage in the Akbarnama

The Akbarnama, Abu'l Fazl's monumental chronicle of Emperor Akbar's reign, is far more than a simple historical record. It's a carefully constructed narrative designed to frame Akbar's rule within a cosmic and divine order. This isn't a history that starts with Babur or even Timur; it begins at the very beginning, with Adam, the first man.

Abu'l Fazl's introduction sets the stage, arguing that the greatest praise of the Creator is found in His works, and among them, the perfect man, the just ruler, stands supreme. To understand Akbar, therefore, one must understand the lineage that led to him, a lineage imbued with divine favor and historical significance.

Adam: The First Link

The journey begins with Adam, brought into existence some 7,000 years prior, according to the traditions cited. Abu'l Fazl describes him as equably compounded of the four elements, a physical and spiritual perfection. He notes the tradition of Adam's lofty stature (sixty cubits high) and his wheaten color and curling hair. Eve, created from his left side, became his partner, and through them, humanity began. The text acknowledges differing accounts regarding Adam's descendants and age, highlighting the variety of historical traditions. It even touches upon the idea that Adam wrote about "occult sciences," a detail found in works like Shahrazuri's "Lives of Philosophers," suggesting a connection between early man and profound knowledge.

Adam's death and burial are also recounted, with mentions of various traditional sites, including the mountain in Ceylon known as Adam's Peak (Qadamgāh-i-ādam), Jerusalem, and Najf-Kufa. This inclusion of multiple traditions reflects the author's engagement with diverse sources.

Prophets and Patriarchs: Guiding Humanity

The lineage continues through Adam's son, Seth (Shis), described as the most excellent of Adam's immediate descendants and the one whose lineage survived the Great Flood. Seth is presented as the first Uria (a Syriac word meaning teacher) in this cycle, focusing on medical, mathematical, and theological sciences. His role in continuing the spiritual and temporal administration established by Adam is emphasized.

Subsequent figures like Enosh (Inūsh), Kenan (Qaimān), Mahalalil (Mahalāil), and Jared (Yarid) are mentioned as successors, each contributing to the early organization of the world. Enosh is noted as the first to lay the foundations of sovereignty, Kenan for founding cities like Babylon and Sus, and Jared for building canals.

A significant figure is Enoch (Ikhnūkh), also known as Idris. He is celebrated as a lawgiver, credited with introducing astronomy, writing, spinning, weaving, and sewing. His titles, Harmasu-l-haramasa (Hermes Trismegistus) and the third Uria, link him to ancient wisdom traditions. The text mentions his founding of numerous cities and his instruction of mankind in seventy-two languages, highlighting a theme of universal guidance. The account notes differing traditions regarding his departure from the world, acknowledging the mysteries surrounding such ancient figures.

Methusalah and Lamech follow, continuing the line before the pivotal event of the Great Flood.

Noah and the Flood: A New Beginning

Noah (Nūh), son of Lamech, is presented as a figure of religious strength and justice. The well-known story of his call to God's worship, his people's disobedience, and the Flood is recounted. Interestingly, Abu'l Fazl, citing Shahrazuri, mentions three floods: one before Adam, Noah's Flood, and a third in Moses' time. He specifically argues against the universality of Noah's Flood and the third flood, noting the absence of any trace in ancient Indian books, which he considers thousands of years old. This demonstrates a critical approach to historical sources, weighing different traditions.

The survival of eighty people in the Ark and their subsequent settlement at Sūqu-ṣ-zamānīn (Eighty-Market) is mentioned. The distribution of the world among Noah's three sons—Shem (Sām) receiving Syria, Mesopotamia, Iraq, and Khurasan; Ham (Hām) the western countries, Abyssinia, India, Scinde, and Sudan; and Japheth (Yāfis) China, Sclavonia, and Turkistan—establishes the genealogical basis for the world's peoples.

Japheth and the Turkish Ancestors: The Mughal Branch

The lineage leading to Akbar traces through Japheth, described as the most just of Noah's sons and the ancestor of the Khans of the eastern cities and Turkistan. He is called the Father of Turk (Abā-l-turk). The fascinating story of Noah giving Japheth a stone (yedatāsh or sang-i-yada) with the property of bringing rain, imbued with the Ineffable Name, is included, connecting this branch of the lineage to divine favor and mystical power.

Japheth's eldest son, Turk, becomes the first sultan of Turkistan, establishing laws and settling his people. The text then lists a series of Turkish Khans: Alinja Khan, Dib Baqui, Kiyuk Khan, Alinja Khan (again), Mughal Khan, Qara Khan, Aghuz Khan, Kun Khan, Ai Khan, Yulduz Khan, Mangali Khan, Tangiz Khan, and Il Khan. This section notes the origin of the name 'Mughal' from Mughal Khan and the significance of the number nine (tuqā) among them.

The Irganaqun Interlude: Trial and Rebirth

A dramatic turn in the lineage occurs with Il Khan, whose reign is marked by adversity. A war with Tur, son of Faridun, and the Tatars leads to a near-total massacre of Il Khan's people. Only his son Qiyan, his cousin Takiz, and their wives survive, hiding among the slain. They escape to a secluded, fertile meadow called Irganaqun (Irganaqun), a name still remembered in Turkish tradition.

Abu'l Fazl interprets this calamity through the lens of divine wisdom, seeing it as a necessary trial to bring the "jewel of humanity" (Akbar) to perfection. The period spent in Irganaqun (estimated at about 2,000 years) is presented as a time of seclusion and hardship, purifying the lineage and preparing it for future greatness. During this time, the descendants of Qiyan (called Qiyat) and Takiz (called Darlgin) multiplied.

The return from Irganaqun is equally epic. When the population outgrew the valley, they sought a way out, blocked by an iron mountain. By devising deer-skin bellows, they melted the mountain, creating a path to freedom. They then reestablished their dominance, tracing their lineage back to Yulduz Khan, who was chief at the time of the exodus.

The Path to Akbar: Alanqowa and the Divine Light

The lineage continues through Timur Tash, Mangali Khwaja, Yulduz Khan (the chief of the exodus), and Juna Bahadur. A pivotal figure here is Alanqowa (Ālanquwā), daughter of Juna Bahadur. Described as divinely radiant and a lover of wisdom, her story mirrors that of Mary. While reposing, a glorious light enters her mouth, resulting in a miraculous conception. This event, according to Abu'l Fazl, was the beginning of the manifestation of Akbar, the divine light passing through many generations until it was finally revealed through Maryam-makani, Akbar's mother.

Preserving the Narrative

Abu'l Fazl's meticulous tracing of this lineage, drawing on diverse historical and traditional sources—from Abrahamic prophets to Indian Jains and Brahmins, and Turkish chronicles—serves a clear purpose. It elevates Akbar's position beyond mere temporal succession, presenting him as the culmination of a divinely guided lineage, a "perfect man" destined to rule and bring order to the world. By detailing the trials, migrations, and miraculous events within this history, the Akbarnama constructs a powerful narrative of destiny and divine favor.

Understanding this extensive genealogy is crucial to appreciating the Akbarnama's vision. It shows how history, for Abu'l Fazl, was not just a record of events, but a tapestry woven with divine purpose, connecting the present reign to the most ancient past and justifying the Emperor's unique role as the "Shadow of God" and the "Lord of the Age." It reminds us that historical narratives are often shaped by the desire to find meaning, legitimacy, and even the hand of the divine in the unfolding story of humanity.