Close to the Shwedagon Pagoda in Myanmar, this dargah is the last tribute to the Mughal ruler and poet.
The main hall at the Dargah of Bahadur Shah Zafar Photos: Subhadip Mukherjee
Myanmar (Burma) has some uncanny ties with India when it comes to the freedom struggle. Netaji Subhas Chandra Bose was imprisoned in Mandalay and the last Mughal emperor Bahadur Shah Zafar, who was also imprisoned, later died in Yangon (Rangoon).
If one visits Yangon, then one must visit the Dargah of Bahadur Shah Zafar. It is an irony of sorts when one thinks of the last Mughal emperor not being able to spend the last days of his life in a country where his ancestors once ruled. For the British, Bahadur Shah Zafar was more like a threat; they were constantly worried that he could be used as a proxy leader for another attempt at a revolt in India.
The Dargah of Bahadur Shah Zafar in Yangon
After being arrested from Humayun’s Tomb during the Sepoy Mutiny on September 19, 1857, he was spared the death sentence and negotiated a life in exile instead. They thought it was better to have him sent to exile in Myanmar, and considering his health, they were almost certain that he would never set foot in India again. Bahadur Shah Zafar left Delhi along with his wife, two sons, and some close support staff on October 7, 1858.
More than a rebellious ruler, Bahadur Shah was more into poetry and that’s exactly how he spent the sunset years of his life in Myanmar. The British were paranoid and even prevented him from getting supplies of pen and paper fearing that he would pass messages to his supporters back in India.
Life in Yangon
Room next to the main hall, housing the tombs
He lived in a small wooden house that was located very near Shwedagon Pagoda. If you are visiting Yangon, then you’ll find Shwedagon Pagoda as one of the major landmarks in the city. His life was miserable out here with a very limited supply of food and without any pen and paper. So, as a last-ditch attempt, he started using charcoal and scribbled poetry on the wall of his home.
His life came to an end at the age of 87 on November 7, 1862. By then, he was completely bedridden and unable to eat or drink. A very unfortunate end to the last Mughal emperor of India.
Memorial plaques inside the dargah
Even after his death, the British were paranoid and hurriedly buried him without giving him the last respect that he deserved as the last emperor. Just a small plaque was placed on top of the grave and the rest was kept as simple as possible. This was purposely done to prevent his followers from making this place into a pilgrimage spot.
Four years later, his wife also passed away in Yangon and was buried right next to him.
The Lost Grave
The Lost Grave
With time, people simply forgot about this grave just exactly as the British wanted. To make matters more complicated no official records were kept as to the exact place where he was buried.
The discovery of the grave happened by chance in the year 1991 during an expansion work of a prayer hall that was being carried out by labourers. Two graves were found with small inscriptions on top of them. While one had the name Bahadur Shah Zafar, the one next to it was that of his wife Zinat Mahal.
Further excavation was carried out on the two graves and upon opening up the grave of Bahadur Shah Zafar, the skeletal remains were found wrapped in a silk shroud.
Interiors of Bahadur Shah Zafar Memorial Hall at the dargah
After this discovery and realising the importance of the grave, it was decided to restore and renovate the graves and the surrounding area. With support from the local community, the local government, and further support from the Government of India, a permanent structure was constructed over these two graves. A dargah was constructed at this very spot making it fit for the last Mughal emperor.
Dargah of Bahadur Shah Zafar
Original grave of Bahadur Shah Zafar at the basement
The dargah has two levels, the top level has a large prayer hall and a room with three decorated tombs. These tombs are that of Bahadur Shah Zafar, Zinat Mahal, and his granddaughter Raunaq Zamani. The surrounding walls in this room have only three known photographs of the emperor and poetry written by him lamenting his life in exile.
Kitnaa hai badnaseeb ‘Zafar’ dafn ke liye do gaz zamin bhi na mili kuu-e-yaar mein
Bahadur Shah Zafar
There is however another secret to this place. There is a room located in the basement of the dargah. This is the room where the original grave of Bahadur Shah Zafar was located when it was discovered. The grave now has been converted into a decorated tomb. This is the very place where the last Mughal emperor was buried and was thought would be forgotten. But as luck would have it, it is now somewhat fit for an emperor. It’s sad that Bahadur Shah Zafar could never return to the country he once ruled. He remained in exile even after he died in Myanmar.
The Kolkata Connection
A representative from the Dargah reading poetry written by Bahadur Shah Zafar
Bahadur Shah Zafar along with his wife Zinat Mahal were also accompanied by their two sons Jawan Bakht and Jamshed Bakht. His sons never left Burma and settled there and ultimately died there only. Jamshed Bakht had two sons. One of his sons, Mirza Bedar Bakht, came back to India and settled in Kolkata. He married Sultana Begum with whom he had five daughters. Mirza Bedar Bakht had a very quiet life living in a slum and earning by sharpening knives and scissors. He died in the year 1980 in this very city and was buried here in Kolkata.
Working for more than a decade in the book retail and publishing industry, Subhadip Mukherjee is an IT professional who is into blogging for over 15 years. He is also a globetrotter, heritage lover and a photography enthusiast.
source: http://www.telegraphindia.com / The Telegraph Online / Home> My Kolkata> Historical Landmark / by Subhadip Mukherjee / April 03rd, 2023
A repository of historic Islamic manuscripts, documents, books and rare artefacts is crying for attention at the Rajasthan Government’s Maulana Abul Kalam Azad Arabic & Persian Research Institute (APRI) in Tonk. A significant project for the conservation and digitisation of manuscripts has come to a standstill following a change of guard at the institute.
Tonk, situated 103 km south of Jaipur, was the only Muslim princely state in the erstwhile Rajputana before Independence. It was considered a major centre of art and culture, as the Nawabs patronised the scholars and invited them to inhabit the town. As a result, many poets, artists and historians came to live in Tonk and made it a hub of intellectuals and professionals. In addition, the Islamic religious preachers established a culture of Quranic sermons and teachings in the town.
The APRI, established as an independent Directorate of the Rajasthan Government in 1978, boasts of a rare collection of historiography, orientology and Islamic studies and has over 8,000 hand-written volumes. Researchers from India and abroad have been visiting the institute to study manuscripts belonging to the medieval period. Besides, prominent people, such as the Vice-Presidents, Governors and Union Ministers, have visited the institute and seen its rich collection.
In the treasure trove of historical books, the main attractions include a 17th-century copy of the Holy Quran in bold Naksh calligraphy, autographed by Mughal Emperor Aurangzeb, Hamail Shareef (commentary on the Holy Quran) of 11th century and Unwan-ul-Sharaf of 19th century, comprising five subjects with a single running text. The APRI also has the world’s largest copy of the Holy Quran, prepared in Tonk in 2014.
Most of the rare books and manuscripts in the institute are those shifted from the Saeedia Library of the erstwhile Tonk princely state after 1961 when it was established as the district office of the Rajasthan Oriental Research Institute. The books were collected by Mohammed Ali Khan, the third Nawab of Tonk, who was deposed by the British and exiled to Varanasi.
The collection of books in the APRI may be ranked equal to those in the famous Raza Library in Uttar Pradesh’s Rampur and Khuda Baksh Oriental Library in Patna. The copies of famous books of the Mughal era, Shahjahannama and Tuzuk-i-Jahangiri, are also in its collection. In addition, the institute has about one lakh judgements of Tonk’s Adalat Sharah Shareef (canonical courts), which have been published in several volumes. Besides, there are documents related to Rajasthan’s political and cultural history with special reference to the Tonk state.
The project for the conservation and digitisation of these books and manuscripts was launched four years ago, but it slowed down during the covid pandemic. It picked up pace after the pandemic when the task was assigned to the Patna-based Heritage Consortium in view of the expertise required to deal with the fragility of papers and ink used in the books. A 20-member team was engaged in testing the material of books and their treatment with the appropriate chemical elements.
The local youths were also given a fortnight-long training to join the conservation work with the de-acidification of papers, consolidation of ink, flattening of folios and stitching and binding of books. As a result, the team working at the institute completed the preservation of 80,000 folios after a sluggish pace during the pandemic. In the tedious work, the experts could conserve only 10% of the APRI’s collection, but they also preserved the threads and glue used in the books for research in future.
The digitisation project in the institute adopted the meta data format prescribed by the National Mission for Manuscripts and the National Archives of India. The digitisation was carried out by the APRI staff with the state-of-the-art scanners, while the State Government-owned Rajcomp Info Services Limited was also involved in the exercise.
All of these activities have reached a standstill with the recent change of guards at the institute. Syed Sadiq Ali, the new Director of APRI, who took over on February 22, said the State Government’s Art & Culture Department had appointed a Curator to review the conservation and digitisation work and decide on its continuation. The move followed the appointment of a committee on the project in December 2022, when the Director’s post was vacant.
Even as the art and culture experts have expressed concern over the conservation project having been halted, the APRI is organising a series of events, seminars and festivals to promote the Khattati (calligraphy) art and Chaar Bayt (four stanzas) performances. Ali, a retired Associate Professor in Urdu Department at the Government Post-Graduate College, Tonk, has evinced interest in holding the events regularly.
A five-day calligraphy art festival, organised from March 15 to 19, witnessed the participation of a large number of experts and different days were devoted to Chaart Bayt, Mushaira, Ghazal rendition and Qawwali singing. Similarly, a three-day seminar on Insaniyat Ka Paigham (message of humanity) was organised between March 15 and 17 with the participation of 40 experts from across the country. These events elicited a huge response and witnessed the enthusiastic participation of students, researchers and the public.
Ali pointed out that the international researchers also regularly visited the institute since he took over as the Director. They included a research team from France and individual researchers on Islamic manuscripts from Jordan and Iran. Ali said the classes in Arabic and Persian languages, which were stopped earlier, would be restarted, an extension lecture series would be organised during the Rajasthan Mahotsav in March-end, and all the vacancies in the APRI would be filled up shortly.
Former Vice-President Mohammed hamid Ansari at APRI, Tonk
The institute also plans to establish a museum on its premises to display rare manuscripts and artefacts in different sections. Chief Minister Ashok Gehlot announced the construction of a Publication and Museum Block in the APRI while replying to the debate on the Finance and Appropriation Bill in the State Assembly on March 17.
Former Vice-President Mohammed Hamid Ansari during his visit to APRI, Tonk.
source: http://www.indiatomorrow.net / India Tomorrow / Home> Education / by India Tomorrow Correspondent / March 27th, 2023
Abu Sufiyan at Jaipur Lit Festival (Source: Instagram)
Abu Sufyan was in the final year of his engineering course at a Chandigarh college when, one day, his mother called him. This call did make him realise the value of the quintessential Begmaati Zabaan (colloquial dialect) her mother used.
It changed his perspective on life and pulled him out of his mental depression. A decade later, sitting in a Café close to Jama Masjid in Old Delhi, Abu Sufiyan recalls his life-changing moment. “I hardly visited home those days, I was lying aimlessly on my hostel bed, my mother called me up to enquire about my returning home and I told her, “I am not coming.” “She started reprimanding me in her Lahja (colloquial style)… I had this habit of recording her calls as it was too much listening to all the wrongs I had done…”
When he listened to his mother’s recorded call later, he laughed out loud; “her dialogues and dialect were innocent and filled with wit, sarcasm, and humour.”, he adds. Sufiyan says, “that became my Eureka moment.”
He decided to create a page on social media to document the Begmaati Zabaan. Explaining the Begmaati Zabaan, this 31-year-old social media entrepreneur says, “in this dialect, the sarcastic remarks are never made directly. For example, if a person has to say ‘we must congratulate the family for the birth of a baby by presenting gifts’ they’ll say “500 rupaye ka money-order aa ri aaye..” and so on…”
His Purani Dilli Waloan Ki Batein page on Facebook has since turned into a Socio-Economic-Cultural community, with more than 105k followers. Sufiyan initially posted the conversations between his mother and aunts via different characters like #khabtikhala #aminkiphuppo and so on. He also took up various societal issues disguised as humour on the page. Even to his disbelieve the audience on social media liked it and he received good response
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“It played like nostalgia and many renowned faces soon joined the list of followers and it has grown since then. I was shocked as it became an instant hit and soon at dinner time around 9 pm the page received instant likes and comments.” Sufiyan says that he had no idea of developing the PDWKB page in a full-fledged community. “It was just for fun and to break the mental loop…”
No sooner than the hashtags #mobango #khalakhabti #tumharekhalu #winkiphuppo #tumharibaji #tumharidulhan #lafangaparinda started picking up, and these characters started becoming more defined. Sufiyan says, “I made Sadiya Saeed, Anas Faizi and others the co-admin of the page; some comments on the posts were going viral…the characters that earlier were managed solely by Sufiyan now had different managers, soon they developed into animated characters that today are known as avatars…”
Aye muhaav Te par raen.. jaldi se kapde la chhat pe se… Sab bheeg jayenge.. tujh se kehti hun teym se utaar laya kar nasoomdi.. hath se mobaail hi ni chhooTta… Paya ni kis se baatein milayi reti he sara din.. amma ko moo ni lagati.. ek ek jawab ghante bhar mein deti he.. Allah khair kare ab thand zor pakad legi… Angeethi jala ke liya aaj to dekhiyo.. Mere se uttha ni jata.. bas kya karein aulad ke rehm o karam par guzregi zindegi.. jo khila diya kha liya.. jaisa kiya usi mein sabar.. wakhat se bewakhat chai milti hai… haaye bas kuch kehne ka ijaara ni riya ab… Moo ko aate hain sab… Allah kisi ki bana ke na bigaade…
Today, Abu Sufiyan is involved in conducting heritage walks, dastan goi (Storytelling), book reading sessions, and food walks related to Old Delhi. He also runs a tech company. Sufiyan hails from an Old Delhi family with a Mughal and Sufi lineage and says that his ancestors had a haveli near Old Delhi. “During partition, times were very tough yet they stayed in the interiors as it was very safe even back then..”. soon after the partition the Haveli near Suivaran, Chandini Mahal, was bought by my grandfather…”
“Our old haveli had two floors where the first floor belonged to my maternal household and the ground floor to my paternal household. They were friends and my nana was in the income tax department and they belonged to Agra. My mother was beautiful and dad was handsome and they were compared to Reena Roy and Rakesh Roshan…” The love between the parents blossomed and soon the marriage happened after a lot of resistance from Sufyan’s would be aunts, whose impact can be seen and felt on his page PDWKB, “Both my parents were very educated but my mother was more educated in comparison to other women of her times and used to wear jeans in the 1980s…thus Daddy’s sisters were a bit skeptical but Daddy was adamant…”
A screengrab from PDWKB’s Instagram page
Sufiyan says that his great-grandfather was a magnanimous human who welcomed many with an open heart and had rented space at his haveli. Sufiyan’s father was a technician and taught electronics to the retired army and navy officers at the Delhi engineering College and later opened a television shop in Daryaganj. Back then it was a new technology and therefore technicians like his father were much sought after, “All his students got the sets repaired by him as he was the only mechanic in Delhi…”
Young Sufiyan with his parents and sisters
Sufiyan says during the early ‘80s there was no driving force that emphasized education and also the families around him had no educational background but they were brought up in a protective and educational environment.
“It was my father’s wish to make his children erudite. I was just allowed to visit the coaching institute, a family from Lucknow and our English teacher Geetanjali Mam, rest the Maulana used to visit the home to teach Arabic and Urdu…” Sufiyan sat in his father’s television shop after school. “Cricket matches and television go hand in hand in sync with my interest in electronics… I used to repair TV, and remotes, and soon I was selling TV sets in my father’s absence.” Sufiyan says that it was APJ Abdu Kalam who inspired him to pursue Engineering. “when I was in the 12th standard, APJ Abdul Kalam visited our Anglo-Arabic School. My question was among the top five questions selected and I attended a one-to-one session with President Kalam.”
President Kalam later told my father, who was among the parents assembled in the school, that he should allow me to study further. After completing his engineering In 2015, Abu Sufiyan started an e-commerce company. He along with 3 more partners launched an e-commerce website Godkonnect.com, which primarily focussed on selling artefacts of all religions. The site was shut down later. He then joined Paytm as a Data Analyst and was later, got promoted to Team Lead – Revenue Assurance at Paytm Marketplace. After dabbling with firms like Cognizant and Google he gave up the 9 to 5 job and started working as a freelancer.
He says, “I was working 24 by 7 but my passion for PDWKB overruled everything else…” Three years later, he quit his job and closed down his ventures and got interested in PDWKB on a full-time basis. In August he decided to create a trust named “Tareekh, Arts and Culture Trust ” to manage PDWKB. A year later his business was getting had started getting the attention of big clients like Gaurang Shah – an award-winning designer based in Chennai, who specializes in Jamdani weaves for Sarees and outfits, Sahitya Kala Parishad, art culture and language department of the Delhi Government thus Sufiyan took the big leap and established a separate business under his proprietorship “Tech Charmers” to manage the Digital Marketing Projects, Web & App Development, and Virtual Reality Projects.
Sufiyan was visiting a monument and there by chance he participated in a heritage walk, “the guide had no idea about the importance of the place and his vision of Old Delhi was flimsy, this made me sad and I decided to take up the initiative of organizing the heritage walks…” In March 2016, the venture PDWKB organized its first heritage walk, “We wanted people to know the real culture of Shahjahanabad and feel connected to the Old Delhi, thus our very first themed cultural walk started from the Turkmen Gate to Church to Qala Masjid to Razia Sultan Mazhar to Pahadi Imli’s old library to Changezi Bazaar and finally we ended at the rooftop of Pahadi Imli…all the while we made them savour the iconic dishes of Old Delhi…”
A scene as captured by the page of PDWKB
He feels that this narrative of his has helped in spreading a positive note about Old Delhi, “From Asar Ud Sanadid (narrating the events of 1857) to Twilight in Delhi (narrating 1947) to Mayank Austen Soofi’s first-hand account in the year 2001 and then PDWKB is a first-hand account of Old Delhi since 2014…”
Sufiyan feels that he has been the early technology adapter and that his initiative was one of the early pages that adapted and tested the technology in real-time, “We started the concept of storytelling through pictures in 2014, short videos and avatars were a rage even back then…”
Winding up he says, “PDWB is a socio-cultural community and the first-hand witness accounts of old Delhi mood, it isn’t influenced by anyone, it is the voice of people when people need it…” Looking forward he says, “It is a community voice and it’ll always be there and I wish to retrieve the food culture of Old Delhi like mutanjan, shab gosht, Haleem, and various kinds of Sharbats (sweet drinks), etc.”
His page played a major role in maintaining the Ganga-Jamuna tehzeeb during the 2018 temple brawl in Old Delhi, “We circulated three fact-checking videos when there was a hint of disharmony in Old Delhi and by God’s grace we were able to control the situation…such is the power of community vis-a-vis social media…” Sufiyan assisted Rana Safvi in her research for her book Shahjahanabad.
source: http://www.awazthevoice.in / Awaz, The Voice / Home / by Shaista Fatima , New Delhi / February 22nd, 2023
When we think of the empowerment of women, we usually think about Western culture. Nevertheless, the East has had its fair share of female role models. While Islam has historically given men the role of providing security, women were not restricted from doing the same. During the Mughal Empire, a special class of female soldiers known as the Urdubegis appeared on the scene with the sole purpose of protecting the Mughal emperor and his harem.
In point of fact, over time many Muslim women were famed for their fighting skills, including Nusaybah Bint Ka’ab, the first female warrior of Islam. The Mughal Empire sprang up in India in 1526, when Babur, the first Mughal emperor defeated Ibrahim Lodi. Accompanying Babur was his harem, and to ensure their protection he created the Urdubegis made up of women who belonged to Kashmiri, Turk, Habshi and Tartar tribes.
A strong threat to the king’s enemies, the Urdubegis were feared by both men and princes alike. Trained female warriors, the Urdubegis have been remembered for their incredible loyalty to the king. Time has been harsh to their legacy and nowadays they are no more than footnotes in the annals of Mughal history. In this article, we will try to do their story some justice.
Emperor celebrating with ladies in the harem ( Public domain ).
The Varied Role of Women in the Mughal Harem
Thoughts of a pleasure garden tend to come to mind when thinking of a harem, but that is far from the truth. Most of the women that lived there were female employees and relatives of the emperor. Only five percent of the women served for the sexual pleasure of the emperor; they were his queens and concubines. The residents of the harem practiced the parda, in front of all men, except the emperor. The literal meaning of the word parda is a veil, in the Mughal period women would cover themselves from head to toe to cover their face and skin, as well as concealing their form from men.
In an article published in South Asian Studies, Gull-i-Hina describes how the Mughal women were expected to behave. “The public lives of women of nobility were governed by the laws of seclusion. The practice of parda, or the sequestering of women behind the veil or wall, had already been known in ancient and medieval India and had been used throughout history by many of the upper classes. By the time of the Mughals, seclusion was an accepted way of life for aristocratic families.”
A vast majority of women inhabited the harem, also known as the zanana or zenana. They each had a specific role to play, and the Urdubegis were responsible for security. “The palaces in which the zanana women lived were self-sufficient cities with a full range of castes, occupations, and administrators, and were as cosmopolitan a mix of religions, nationalities, and artistic talents as to be found in any metropolis of the time,” explains Ellison Banks when discussing the harem in her book Nur Jahan: Empress of Mughal India .
Due to the number of inhabitants, there was a need for female employees that would help maintain the smooth functioning of the harem. Thus, apart from eunuchs, there were lady officials like the Angas (foster-mother), the Daroghas (matrons), Mahaldars (superintendents), and Urdubegis (armed women guards). These women were married and served in the harem during their hours of duty, otherwise, they lived in their own homes away from the harem.
Three things helped sustain the Mughal emperor’s power: his army, his treasury, and his women. The first two were not directly linked to the king, but the Harem, on the other hand, was closest in proximity to him. The king spent a lot of time there, thus there was a need for trustworthy and capable guards. Since only eunuchs and women were allowed in the harem, a few among them were selected and trained as proper warriors, capable of guarding the women without the need for male guards.
Women in the harem practiced parda, or the veil, in front of all men except the emperor. ( Public domain )
The Urdubegis –Female Warriors of the Mughal Harem
The Urdubegis were trained female warriors, who served as guards in the proximity of the harem. For them to become guards, they had to belong to tribes that did not practice parda. A guard would have had to be visible to men on certain occasions, including times when they were traveling. Therefore, to ensure the protection of their charges, the Urdubegis had to be willing to sacrifice the veil so that they could guard the hidden queens and princesses. These women usually came from Habshi, Tartar, Turk, and Kashmiri tribes.
The Urdubegis have been mentioned during the times of Emperor Babur and Humayun. Therefore, it can be said that they came into being with the coming of the Mughals as there is no mention of Urdubegis before that. There may have been female guards with different names, but no mention of the Urdubegis specifically has been discovered to date.
The guards were trained in the use of bows and arrows, and spears. Along with long-range weapons, they were taught to use short daggers and swords. Taught the art of fighting, these women had to be trustworthy because they would not only be guarding the queen and the rest of the harem but the king as well. The Mughal emperor spent the most time in the harem, which is why why the guards had to be trusted not to betray the emperor in the one place where he would be the most vulnerable.
“The Urdubegis of the Mughal court was so skillful in warfare, that during the war of succession, Aurangzeb rejected to visit Shah Jahan because he feared the female armed guard would murder him,” wrote Kishori Saran Lal in his book The Mughal Harem when discussion the ferocity and strength of the Urdubegis.
The women would accompany the emperor everywhere he went. In 1527, Babur conquered India and set about laying the foundations of the Mughal Empire, however, both Babur and Humayun ruled from their encampments. The first two Mughal kings were unable to lay down a solid foundation, which meant they kept wandering. As they traveled, their wives and other female companions accompanied them, and to keep them protected but hidden, female guards were assigned to the mobile harem.
These female guards were vital especially when the haram accompanied the emperor on his travels or battle excursions. Their presence outside the women’s tents ensured exclusivity and regulation. The guards, both male and female, were swapped every twenty-four hours to guarantee that they were alert and to prevent internal conspiracies from forming.
Akbar came to power in 1556, the third emperor of the Mughal Empire. At the time of his ascension, the empire did not have a solid foundation. However, in his 49-year reign, the Mughal Empire had gained permanence. Grand palaces were constructed, and, usually, the harem would be located close to the emperor’s lodgings. However, the male guards that protected the emperor could not venture into the harem, so the female guards, the Urdubegis, gained a more significant role.
Not all Urdubegis were originally warriors. Some moved up in the ranks over time. For example, the only known Urdubegis once served as the nurse for Emperor Humayun, the father of Akbar and the second Mughal emperor. When Humayun died in 1556, his nurse was promoted to the chief of the Urdubegis during his son’s reign.
Only one of the Urdubegis has been remembered by name. Representational image. (Cleveland Museum of Art / CC0)
Bibi Fatima – The Only Known Urdubegis
Unfortunately, there is very little information regarding the numerous women who protected the harem. Only one name appears in written records, that of Bibi Fatima, chief of the Urdubegis. Serving during the life of Emperor Humayun, her name is mentioned in the Humayun-Nama, written by Gulbadan Begum, his half-sister. Perhaps Bibi Fatima was mentioned because a woman wrote the biography and found the contributions of the female guard worthy of remembrance.
Originally Bibi Fatima had served Emperor Humayun as his wet nurse or Anka. She took care of Humayun when he fell gravely ill, nursing him back to health, and continued to care for him until his death in 1556. She continued to serve under Emperor Akbar, who rewarded her for her loyalty and dedication to his father, promoting her to the chief of the Urdubegis. Although she was probably not as trained as a warrior, like the women under her, Bibi Fatima earned her place, proving to the emperor that she would be loyal to the king, no matter the circumstances.
The Humayun-Nama claims that she had a daughter called Zuhra. In appreciation for her work, Zuhra was later married off to Hamida’s (Humayun’s wife) brother, who would go on to murder her, despite her mother’s best efforts to rescue her daughter. The sad incident is mentioned in the Humayun Nama:
“In 1564, Bibi Fatima lamented to Akbar that Khwaja Mu’azzam had threatened to kill his wife Zuhra, who was her daughter. The emperor consequently sent the Khwaja word that he was coming to his house and followed the message closely. As he entered, the Khwaja stabbed Zuhra and then flung his knife, like a challenge, amongst the loyal followers.”
It seems that Bibi Fatima continued to serve her king, because there is no mention that she left her post after the incident. However, one can imagine the heartache a mother who lost her child must have gone through. She deserves respect for all her service, regardless of the circumstances. Luckily, we know the name of at least one Urdubegis.
Nur Jahan entertaining the Mughal emperor. ( Public domain )
Why Have the Urdubegis Been Forgotten?
With the coming of the British in the 18th century, the Mughal Empire fell into decline. However, it wasn’t until 1858 that the last king was removed from his throne and replaced by British rule. When Bahadar Shah Zafar lost his crown, the Mughal harem ceased to be, thus there was no longer a need for the Urdubegis. Their main task of protecting the king and the harem had ended.
Political decay lowered the status of women and female guards became extinct. In this new context, women were seen as weak and therefore rules were applied that subjected women to incarceration within their own homes. However, the strength and dedication of the Urdubegis ensured that they have been remembered to some extent.
We know more about the Urdubegis as a whole, rather than individually, which is a shame because the stories of these female warriors must have been fascinating. They were privy to the emperor’s most inner moments, and had they had recorded their stories, we would know a lot more about the life of the Mughal kings. Despite the scarce information, they have left an imprint upon history, albeit minute.
Top image: The Urdubegis were female warriors tasked with protecting the Mughal emperor and his harem. Representational image. Source: Public domain
By Khadija Tauseef
Khadija Tauseef, has always had a passion for ancient history. She completed a BA(Hons) and MPhil in History along with historical programs online. Egyptian and Greek are of particular interest but she likes to study all she can. She is currently mid-way through two courses that are about the ancient Greeks and their myths and wants to share her learning with others.
source: http://www.ancient-origins.net / Ancient Origins / Home> News / by Khadija Tauseef / June 20th, 2022
Delhi-based author Syed Ubaidur Rahman’s latest book is making waves among academics and history buffs these days. His book, ‘Forgotten Muslim Empires of South India: Bahmani Empire, Madurai, Bijapur, Ahmadnagar, Golconda and Mysore Sultanates’ that was released earlier this month has caught the imagination of a large number of people.
While the Muslim history in north India is well documented, the history of Muslims in the Deccan hasn’t caught the same attention. This is the reason that while hundreds of books have been penned on the Mughals and the Delhi Sultanate’s rule in different languages, if you try to lay your hands on the Muslim rule elsewhere, there is very little available on the ruling dynasties and their rule in other regions including South India.
Syed Ubaidur Rahman’s latest book tries to correct this mistake and bring back the Muslim sultanates of the Deccan and south India into focus. The voluminous book of 664 pages, it contains a more than three hundred fifty page chapter on the Bahmani Empire alone.
When asked as to why he wrote so much on the Bahmani Sultanate, the author says, “Bahmani Sultanate, towards the end of the 14th century was the pre-eminent power not just in South India, but across the Indian subcontinent. However, despite its resplendent and great past, there is not much literature available on the Bahmani Sultanate that was the most powerful empire from mid fourteenth century till the end of the fifteenth century. It has been relegated to the margins of history in our school syllabus and even in our history books. In this book, I have made an effort to bring it back to common imagination and make it a talking point”.
The author goes on to add that “The Bahmanis and the latter day sultanates in the region had a transformative impact over the populace, both Muslims and Hindus. Not much is written about how the Bahmani sultans spread education across the region and established schools and colleges in every major towns of their realm that not just provided free education to the pupils but took care of all their needs including food and lodging. Muhammad Shah II, during his peaceful reign of close to two decades, ensured that schools and colleges were established in almost every part of the sultanate with hostel facilities. The building of Mahmud Gawan’s university is still standing tall in Bidar, the second capital of the Bahmani empire”.
Chapters on Bijapur’s Adil Shahi Sultanate, Ahmadnagar’s Nizam Shahi Sultanate, Golconda’s Qutb Shahi Sultanate, besides Madurai and Hyder Ali and Tipu Sultan’s Mysore Sultanates are also thoroughly engaging, detailed and informative.
The book is a must read for history buffs, especially the ones who are concerned with preserving Indian Muslim history in the country.
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Name of the book: ‘Forgotten Muslim Empire of South India’
Suddenly, Bengal has become dotted with gateways — elaborate, ugly and expensive.
MONUMENTAL: (Top right) Gate to West Midnapore, a toron near Nabanna and Haldia Gate in East Midnapore.
In Burdwan, Curzon Gate was built even earlier, in 1902, to celebrate the coronation of Maharaja Bijay Chand Mahatab. It was named Curzon Gate later when Lord Curzon paid a visit. Other examples abound — the Pathar Darwaja of Bishnupur Fort in Bankura district; the four gates that lead to the palace of Siraj-ud-Daulah in Murshidabad; Namak Haram Deorhi, so named for his fabled treachery, leading to the house of Mirzafar, also in Murshidabad; the gates leading to Fort William and so on. Recently, there was a proposal to build a gateway to Metiabruz in southwest Calcutta, to mark Little Lucknow, which was Wajid Ali Shah’s home when he was exiled.
Back to the present.
The enormous Biswa Bangla Gate in Calcutta’s New Town came up in 2019. It was designed in 2015 at the time of the launch of the beautification project for New Town. Then there are the Beleghata Gate, Nabanna Gate, Uttarpara Probesh Duar, Jalpaiguri Gate, Birbhum toron, Haldia Gate, West Midnapore toron, Digha Gate, Tarapith toron. The Biswa Bangla Gate cost Rs 25 crore, according to some estimates.
“What is the use of these gateways,” asks Minakshi Mukherjee, who is the state secretary of the Democratic Youth Federation of India, the CPI(M)’s youth wing. She continues, “There is one in Birbhum that lies on the way to Anubrata Mondal’s house in Bolpur’s Nichupatty area. A government tender of Rs 8 crore was sanctioned for this. There is another one in Midnapore, a few kilometres away from Suvendu Adhikari’s house. It was also built on a government tender of Rs 2 crore.”
Mukherjee has reason to be vociferous — the Left, after all, does not have a history of using gateways to make a power point.
“But in 2005 (during Left rule) a very fancy gate came up on Kona Expressway. The ornate gate with horses and elephants was built by the Unitech group,” says Joydeep Mukherjee, a Calcutta-based architect. He adds, “As an architect, I have always thought of gates as something that gives one a sense of reaching or destination. Gates, in modern times, have been used as a line of demarcation. And these recent additions appear to me to be really ornate gates sans any particular motive.”
It is unlikely, though, that so many torons would come up without fulfilling some expectation somewhere but there are no answers, only theories blowing in the wind.
Anindita Chakrabarti, who teaches urban sociology at IIT Kanpur, says, “The gates in ancient times had quite a different connotation. Fortification was important; security mattered. Rajasthan and Gujarat have walled cities. In Rajasthan, even the smallest village was known to have a toron. But the same was not true for Calcutta. The gateway is an Islamic import. It came from Central Asia — in Iran and Iraq, there are gates leading to religious buildings.”
Chakrabarti adds how the Kashmere Gate and Lahori Gate of Delhi’s Red Fort were thus named because one led to the road that goes to Kashmir and another led to Lahore. She says, “They were made with the purpose of the movement of the battalions.”
No matter what purpose they serve or where they draw inspiration from, gates in Bengal continue to mushroom. As you get off the bridge to Nabanna, there is a toron that has two ornate pillars and a football atop them. It appeared in 2021.
The Digha beautification project involved the construction of the Digha Welcome Gate. It was completed in 2014; about Rs 6.57 crores were spent. The Haldia Gate was built in 2017- 18. Another gate came up around the same time at the juncture of Kharagpur and Midnapore. It is decorated with photographs of Ishwar Chandra Vidyasagar, Kazi Nazrul Islam and Shahid Khudiram. The one in Bishnupur has a huge “Om” carved in the middle.
“It is not a Calcutta-specific phenomenon if you ask me,” says Rezavi exasperatedly. “Right here, in Aligarh, where I stay, every now and then a gate is constructed. The purpose could be to welcome someone or to commemorate something.” He adds, “In the medieval era, they were a requirement. Gateways were constructed mostly in the western part of the country where the weather is hot and dry, and also in South India. The gates provided respite to people coming from the scorching heat. It was almost like entering heaven.”
source: http://www.telegraphindia.com / The Telegraph Online / Home> Culture / by Moumita Chaudhuri / September 04th, 2022
Tucked away on the Delhi-Ludhiana railway line, about 40 kilometres from Jalandhar is Malerkotla. It is a small town, famous for poets and palaces, some of which are more than a hundred years old.
In this muslim-majority district lies a 150-year-old palace that doubles up as the resident of Begum Munawwar ul Nisa, a descendant of the erstwhile ruler of Malerkotla, Nawab Sher Mohammad Khan.
Begum Munawar ul Nisa, known popularly as ‘Begum Sahiba’ lives alone in the twilight of her life in the dilapidated palace called ‘Mubarak Manzil’.
Very rarely does she get visitors. Sometimes officials from the Archaeological Survey of India knock at her door, and sometimes a journalist drops by to know her story. And sometimes, foreign tourists are brought here by local guides for a glimpse of pages from Muslim-Sikh harmony in Indian history.
Mohammed Mehmood, Begum Munawwar ul Nisa’s personal attendant
The old and frail Begum’s forefather, Sher Mohammed Khan had strongly opposed the sacrifice of the two sons of Guru Gobind Singh by the Subedar of Sirhind in 1705.
It is for this reason that Malerkotla holds a significant place in the history of Sikhs, specially the palace where the Begum lives today. Therefore, it was not surprising when on February 4 this year, the palace was abuzz with activity.
The Shiromani Gurudwara Prabandhak Committee has declared February 4 as the day for honouring the last descendant of Nawab Sher Mohammed Khan for the role the family played in raising their voice against the atrocity committed by the Mughals on the sons of Guru Gobind Singh.
Mohammed Mehmood, the Begum’s attendant, who takes care of her minutest requirements in her old age at this palace, recalling the moment when officials came here to honour Begum Nisa says, “On February 4 afternoon, the SGPC secretary Simarjit Singh and the historic Gurudwara Fatehgarh Sahib Manager Bhagwant Singh and some other SGPC officials reached the ‘Mubarak Manzil’ and met Begum Munawwar ul Nisa. They met and honoured her duly offering that the supreme institution of the Sikhs and the entire Sikh community is indebted to her forefathers and therefore, she can reach out to them without any kind of hesitation and any kind of trouble.”
On this day, the SGPC officials came to the palace to request her to will the sword gifted to her family by Guru Gobind Singh to the Sikh community. The Begum informed the committee officials that the needful had already been done and also showed them the official papers of the same.
Advocate Harjinder Singh Dhami, head of the SGPC, said, “the entire Sikh community is indebted to Nawab Sher Mohammad Khan and his descendants. This is another hallmark in Muslim-Sikh relations. As long as Begum Munawwar ul Nisa remains safe, the SGPC will take care of her in every possible way and repair the ‘Mubarak Mazil’.”
A few years ago, Begum Munawwar ul Nisa at the age of 97 had willed her palace to the Amarinder Singh government in the state for preservation as her last wish. Unfortunately, due to red-tapism and government lethargy, the repair work to be undertaken has not taken off as expected.
‘Mubarak Manzil’
It is to be seen if the promise made by the SGPC will lead to the palace see better days.
Begum Munawwar ul Nisa is the third wife of Mohammed Iftikhar Ali Khan Bahadur, a descendant of Nawab Sher Mohammad Khan. The first two wives of the Nawab are no more.
Nawab Moahmmed Iftikhar Ali Khan Bahadur himself passed away in 1982. He had no children from any of his Begums.
The ‘Mubarak Manzil’, where the Begum lives presently is now a government heritage property. The palace and the Begum in particular is a beautiful symbol of harmony between the Muslims and Sikhs from history till the present times.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Amrik Singh, Jalandhar / posted by Nakul Shivani / February 07th, 2023
February 5, 1884. Does the date ring a bell? No prizes for guessing. It was this day 139 years ago that the Hyderabad State got its sixth ruler, Mir Mahboob Ali Khan. He was just 18 when he was invested with full administrative powers. British Viceroy, Lord Rippon, visited Hyderabad for the first time to place the young Nizam on the gaddi at Khilwat Mubarak in Chowmahalla Palace.
The palace was recently in the news when the body of Mukarram Jah Bahadur, the titular Nizam, was kept here for public display and a few days later, his son, Azmet Jah, was crowned as his successor.
This day is also significant as Mahboob Ali Khan was the first Nizam to be coroneted by the representative of Her Majesty, the Queen. Soon after the investiture ceremony he was conferred the title of Grand Commander of the Star of India.
Interestingly the 6th Nizam inherited the masnad at the age of two itself when his father, Nawab Afzal-ud-Daula, passed away. But a Council of Regency was put in place to look after the administration till he came of age. When he turned 16 years, he was initiated into the details of office work and the administration of the State by Nawab Salar Jung.
The first thing that Mahboob Ali Khan did after assuming power was to proclaim that nothing pleased him more than seeing people live in peace and prosperity. Subsequent years proved that he lived up to his words by undertaking administrative reforms that benefitted the people. Development of railways, revision of revenue settlements, setting up of cotton mills at Hyderabad, Aurangabad and Gulbarga are among his significant achievements. Besides this, education, irrigation, medicine also received top priority. The famous Chloroform Commission was held in Hyderabad all because of the scientific interest shown by the sixth Nizam.
Popularly known as Mahboob Ali Pasha, he is also responsible for the establishment of the Victoria Memorial Orphanage, Madrasa-i-Aliya, Asafia State Library and Dairatul Maarif. Old timers recall how the sixth Nizam ruled more with the heart than the head. One can’t forget the relief measures he took after the disastrous Musi floods of 1908.
Poet, marksman, administrator and lover of gems and jewellery, his was a multifaceted personality. Elegantly dressed, he had a fascination for expensive clothes and cars. His two-storey wardrobe at Purani Haveli, the longest one in the world, still has a huge collection of expensive clothes collected by him. He had the reputation of not wearing the same dress twice.
Similarly, his fondness for vintage cars is legendary. Some of the expensive cars like Napier, Rolls Royce Silver Ghosts, were made to order for the then wealthiest man in the world. They are still a big draw at the Chowmahalla Palace.
It was he who bought the famous Jacob Diamond, which forms the crowning glory of the Nizam’s jewels. The 6th Nizam, who was exposed to Western education, was fond of a lavish lifestyle and had a fascination for the good things in life. He breathed his last at Falaknuma Palace at the age of 45 following a paralytic attack. But as his name, Mahboob suggests, he remains a beloved ruler even to this day.
source: http://www.siasat.com / The Siasat Daily / Home> Featured News / by J S Ifthekhar / February 06th, 2023
Ever since the death of Prince Mukarram Jah on 14th January 2023, who was considered the last and titular Nizam, Hyderabad’s Nizams, the rulers of the Asaf Jahi dynasty are in the news on every tabloid, newspaper and news channel. A lot is being debated about the Nizams from their lineage to titles to connections to inheritance.
Let us understand their lineage and the use of the title Nizam-ul-Mulk Asaf Jah. Basing my views on Henry George Briggs book The Nizam: His History and Relations with the British Empire published in 1861 and Roper Lethbridge’s book The Golden Book of India: A Genealogical and Biographical Dictionary of the Ruling Princes, Chiefs, Nobles, and Other Personages, Titled or Decorated, of the Indian Empire, with an appendix for Ceylon, published in 1893, when we look at the remote ancestry of the Nizams, their lineage is traced to two lines of descent.
The first line of descent is from Shaikh Shah Abudin Suharwardi, a lineal descendent of Caliph Abu Bakr, the father-in-law, of Prophet Muhammad. Shaikh Shah Abudin Suharwardi who lived in Persia was a contemporary of the Persian poet Sadi and finds reference in his thirteenth century poetic composition, Bostan, as his murshad or spiritual guide. It is believed that some of the immediate descendants of the shaikh settled in Turkey and also some of them travelled to Samarqand, and became ulema there. The popular ulema from this line were Khwaja Ismail, his son Khwaja Abid who later on was designated as Qazi and Shaikh-ul-Islam.
The second lineage of the Nizams of Hyderabad’s ancestry is traced to the family of Tartars and claim descent from Bahauddin who was the founder of the Naqshbandi Sufi silsilah. Most Naqshbandis prefix the word Khwaja to their names to imply an honourable position of a learned person. Bahauddin was a contemporary of the Turko-Mongol conqueror Timur and his descendent was Khwaja Abid who was the first from the family to visit India. He travelled from Samarqand to Delhi during Mughal emperor Shah Jahan’s reign. Whichever lineage is looked at, we see that Khwaja Abid ultimately travelled to India.
Khwaja Abid was given the title of Sadr-us-Sadr by the Mughal emperor Aurangzeb for his services rendered and was also made the Subedar of Multan. Soon, he was awarded more titles of Azeem Khan and Qillich Khan. Qillich also spelt as Kulij or Qulij in Turkish and Qillich in Persian denoted shamsher, a sword in both languages. Qillich Khan also led campaigns into Bijapur and Golconda during which he was injured badly on his right arm and eventually after battling for his life, he died. He was well-known for his military exploits and was buried at Attapur near Hyderabad in 1686.
Qillich Khan left behind a son, Mir Shahabuddin, born in 1644, who was also later employed by the Mughals. Like his father, he too exhibited exceptional bravery and was awarded by Aurangzeb with the title of Ghaziuddin as he was one of the greatest of the generals of Aurangzeb. For his military and administrative services rendered in the Deccan, he received another title Feroz Jung and Aurangzeb even referred to him as Ghaziuddin Bahadur Feroz Jung Farzand Arjumand meaning dear son.
When Aurangzeb died in 1707, Ghaziuddin was the subedar of Berar and Elichpur. The next Mughal successor, Bahadur Shah, made him the Subedar of Gujarat before the latter died in 1711. Ghaziuddin had married the daughter of Saadaullah Khan, a minister of Shah Jahan, in Delhi and a son had been born to them in 1671 who was named Mir Qamaruddin who came to be known in Deccan’s history as Asaf Jah I.
In 1699, Mir Qamaruddin had received the title of Chin Qilich Khan commanding the imperial troops at Bagul Kota.
He then became Faujdar of the Carnatak at Bijapur and also the Subedar of Bijapur. He was given one of Aurangzeb’s own horses on the battle field in one of the campaigns he led in the Deccan. He remained loyal to Prince Azam but eventually differences arose and they went separate ways. But under Bahadur Shah, he was again invited to the Mughal court and was conferred the Subedari of Oudh and Faujdari of Lucknow with the title Khan-e-Dowran, but soon he was disgusted with the politics at the court and retired by relinquishing all his appointments he was holding under the Mughals.
Next, when Farrukh Siyyar started contesting for the Mughal throne, Chin Qilich Khan was roped in once again and he started to fight on the side of Farrukh Siyyar. He was rewarded in 1713 by Farrukh Siyyar with the title of Nizam-ul-Mulk Asaf Jah and Viceroy of the Imperial Dominions in the Deccan and as Faujdar of Carnatak. He continued to fight against the Marathas for the Mughals. There were a series of rapid developments and conflict with the Syed brothers who had emerged as the king makers to the Mughal throne. This finally led to his independently laying the foundation of his own administration in the Deccan with the battle of Shaker Kheda near Aurangabad in 1724.
Asaf Jah had won battles east, west, north and south, dealt effectively with the kingmaker Syed brothers and successfully established his authority over a vast region that came to be called the Asaf Jahi or Asafiya state.
The title of Asaf Jah was named after the rank of Asaf who was supposed to be a minister of Solomon, the Hebrew king. The title of Asaf was not new; the Mughals had used it many a time earlier. The name Asaf was conferred in Mughal India on Nurjahan’s brother and Mumtaz Mahal’s father and in other instances. It was but natural that the Mughal titles were retained by the nobles of the Deccan. These titles were conferred in ascending order of Jung, Daula, Mulk, Umara or Jah. The British equivalent of Jah or Umara was the English Dukes and Marquesses, Mulk was equivalent to Earl, Daula was equivalent to Viscount, and Jung was like a baron. All the successors of the Nizams have the word Jah appended to their name. The only officer or Prime Minister on whom the title of Jah was conferred was Arastu Jah.
Until the Nizams started ruling independently of the Mughals in the Deccan, they were known as Subedars of the Deccan showing their allegiance to higher authority in Delhi. While the British referred to them out of respect as Nawabs of Hyderabad or Bundagan-e-alee meaning slaves of the highest rank.
Professor Salma Ahmed Farooqui is Director at the H.K.Sherwani Centre for Deccan Studies, Maulana Azad National Urdu University, Hyderabad.
source: http://www.siasat.com / The Siasat Daily / Home> Featured News / by Salma Ahmed Farooqui / January 23rd, 2023
In a ceremony held at Chowmahalla Palace which was attended by close family members, Azmat Jah was coronated as successor to Mir Barkat Ali Khan Mukarram Jah Bahadur.
Hyderabad:
Azmat Jah, a professional photographer and filmmaker who worked with leading Hollywood directors, has taken over as successor of his father Mukarram Jah, the eighth and last formal Nizam of Hyderabad who passed away in Turkey last week.
In a ceremony held at Chowmahalla Palace which was attended by close family members, Azmat Jah was coronated as successor to Mir Barkat Ali Khan Mukarram Jah Bahadur.
Mukarram Jah’s first wife and Azmat Jah’s mother Princess Esra, sister Shekhyar and some other family members attended the ‘Dastar Bandi’ or coronation.
It was at the same palace that Mukarram Jah was coronated at in 1967 after the death of his grandfather and seventh Nizam Mir Osman Ali Khan, who was the last ruler of Hyderabad State.
‘No official status’
His coronation will have no official status or title of ninth Nizam as the government of India had abolished princely titles and privileges in 1971. As per the wish of his late father, he will be the caretaker of Nizam’s properties and Nizam Trusts.
According to sources, Mukarram Jah desired that his eldest son becomes his successor. It is believed that the coronation as successor will be symbolic but significant for legal purposes.
Mir Mohammed Azmat Ali Khan, also known as Azmat Jah, was born in London on July 23, 1960. He had early education in London and later studied at the University of Southern California.
A professional photographer and filmmaker, he has worked with leading Hollywood directors such as Steven Spielberg and Richard Attenborough.
Mukarram Jah Bahadur, the titular eighth Nizam of Hyderabad who passed away in Turkey on January 14, was buried at the historic Mecca Masjid in Hyderabad on January 18 with full state honours.
Mukarram Jah, grandson of last Nizam of Hyderabad Mir Osman Ali Khan Bahadur, passed away in Istanbul at the age of 89.
Born to Prince Azam Jah and Princess Durru Shehvar, the imperial princess of the Ottoman Empire, on October 6, 1933 in France, Mukarram Jah was coronated as Asaf Jah the Eighth on April 6, 1967, after the passing away of Mir Osman Ali Khan in February 1967.
Mukarram Jah was called Prince of Hyderabad till 1971, when then Prime Minister Indira Gandhi abolished all titles. He was also said to be India’s richest person till the 1980s. He lived most of his life in Turkey and Australia.
source: http://www.ummid.com / Ummid.com / Home> Education & Career / by IANS / January 22nd, 2023
