Tag Archives: Bahadur Shah Zafar

Dargah of Bahadur Shah Zafar in Yangon — where the last Mughal Emperor rests

Yangon (Rangoon), MYANMAR (formerly BURMA):

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

English, Urdu books on contribution of Indian Muslims in freedom movement released

NEW DELHI :

Patna: 

In a glittering ceremony, two books on Muslims’ contribution in India’s Freedom movement were launched here in Patna on 17th December. The function was presided over by Harsh Mandar, former IAS officer and human rights defender in the country.

The books ‘Muslim Freedom Fighters: Contribution of Indian Muslims in the Independence Movement’ and its Urdu version ‘Muslim Mujahideen-e-Azadi aur Tehrik-e-Azadi Mein Unki Khidmat’ have been authored by Delhi based author and journalist Syed Ubaidur Rahman.

The two books try to fight the oft-repeated allegations that Muslims are anti-national and have not contributed for the freedom of the nation. The books nail the lie and prove that Muslims not just participated in the freedom movement, they went on to lead the freedom struggle for a long time. The first war of Independence or Mutiny of 1857 was led by Mughal emperor Bahadur Shah Zafar in Delhi and Begum Hazrat Mahal in Lucknow. The Independence Movement in the first two decades of the twentieth century was led by Mahmud Hasan and ulama of Deoband and they had respect and support of everyone including Hindus and Muslims.

If anyone has any doubt about the Muslim contribution in the freedom movement, the fact that the Indian National Congress had as many as nine Muslims as its president till the year 1947 will remove such doubts.

While speaking on the occasion, Harsh Mandar said that the divisive forces in the country are trying to divide the nation on the basis of religion and faith. He said that the danger from such forces for the national fabric and its unity has become grave.

Harsh Mandar added that the threat to the communal amity in the country was never so high as is today as divisive forces are doing every thing to pit one community against the other and create a fear psychosis among the majority community prompting it to turn it against minorities.

Khursheed Mallick, a Chicago based urologist, philanthropist and director of IMEFNA said that the book is a timely reminder to the nation that Muslims and Hindus both sacrificed for the nation and this fact must be clearly told to our young generation. He said Muslims sacrificed heavily for the cause of the freedom of the nation and efforts must be made to tell the history.

Syed Ubaidur Rahman, the author of the two books, while speaking on the occasion said Muslims have been rather loath to write about the sacrifices they have made for the cause of the Independence and freedom. He said Muslims suffered badly throughout the freedom movement. They were the worst suffers in the wake of the mutiny of 1857 and its aftermath when Muslims were hounded across North India and beyond. Tens of thousands of Muslims lost their lives for the freedom.

Syed added that ulama of Deoband played a stellar role in the freedom movement. Unlike the common perception, they were secular to the core and when they established a government in exile in Kabul in 1915, they appointed Raja Mahendra Pratap as its President and Maulana Barkatullah Bhopali as its Prime Minister.

The book documents the lives of forty renowned Muslim freedom fighters including, Shaikhul Hind Maulana Mahmud al-Hasan, Maulana Barkatullah Bhopali, Hakim Ajmal Khan, Maulana Ubaidullah Sindhi, Maulana Abul Kalam Azad, Maulana Mohammad Ali Jauhar, Dr Maghfoor Ahmad Ajazi, Dr Mukhtar Ahmad Ansari, Ashfaqulla Khan, Maulana Hasrat Mohani, Maulana Muhammad Mian Mansoor Ansari, Asaf Ali, Husain Ahmad Madani, Aruna Asaf Ali (Kulsum Zamani), Peer Ali Khan, Saifuddin Kitchlew, Mohammed Abdur Rahiman, Captain Abbas Ali, Abdul Qaiyum Ansari, Prof. Abdul Bari, Moulvi Abdul Rasul, Nawab Syed Mohammed Bahadur, Rahimtulla Mahomed Sayani, Syed Hasan Imam, Sir Syed Ali Imam, M.C. Chagla, Yusuf Meherally, Justice Fazal Ali, General Shah Nawaz Khan, Allama Fazle Haq Khairabadi, Maulana Shaukat Ali, Syed Mahmud, Maulana Mazharul Haque, Badruddin Tyabji, Col Mehboob Ahmed, Begum Hazrat Mahal, Maulana Shafi Daudi, Rafi Ahmed Kidwai, Syed Mohammad Sharfuddin Quadri, Batak Mian

The book launch function was organized at Anjuman Taraqqi Urdu and was presided over by Abdul Qaiyum Ansari, chairman of Anjuman Taraqqi Urdu Bihar.

Name of the Book: Muslim Freedom Fighters: Contribution of Indian Muslims in the Independence Movement
Author: Syed Ubaidur Rahman
ISBN: 81-88869-43-0
Price Rs 225/-
Global Media Publications
E-42, G. Floor, AFE, Jamia nagar, Okhla, New Delhi-110025

source: http://www.ummid.com / Ummid.com / Home> India / by ummid.com News Network / December 12th, 2017

Beloved Delhi — A Mughal City and Her Greatest Poets review: The city of verse

NEW DELHI :

Eight poets of the past capture Delhi’s joys and sorrows

Saif Mahmood’s Beloved Delhi: A Mughal City and Her Greatest Poets offers offers a window into the life, times, and poetry of Delhi’s greatest Urdu poets from the 18th and 19th centuries, with witty and critical insight, in a conversational style that has become Saif’s hallmark in many a literary gathering.

Focusing on eight poets, he allows us to touch Delhi’s past and rethink its present through Urdu. Each chapter on a poet is divided into two sections — the first is biographical and provides the reader with insight into Delhi’s material conditions through the vicissitudes of the poet’s life. Thus, the 18th century poets are nomadic because of the post-Nadir Shah instabilities of Delhi.

The 19th century poets lead more sedentary lives, as the British Residency of Delhi provides the military support, at least until the cleavage of 1857. This upsets the tradition of the classical Urdu ghazal, and so the last poet analysed is Daagh Dehlvi, already writing in 1857, and a step-grandson of the last Mughal King, Bahadur Shah Zafar. The book also records this decline visually through Anant Raina’s photographs of the current gravesites of these poets, exhibiting the absolute lack of public or state support toward heritage maintenance.

The second part gives an excellent commentary on their poetry.

Saif’s familiarity with the tradition and his capacities for literary criticism shine through, as the raconteur in him narrates the stories of these poets’ poetry with coherence, complexity, and lucidity. The book highlights Urdu poets who are well known to Urdu readers, but not to listeners of ghazals or those interested in the literature from the outside.

Apart from Ghalib (described by Saif as ‘Master of Masters’), and Mir Taqi Mir (‘the Incurable Romancer of Delhi’), poets such as Sauda (‘the Great Satirist’), Mir Dard (‘Urdu’s Dancing Dervish’), Ustad Ibrahim Zauq (‘The Poet Laureate’), Bahadur Shah Zafar (the ‘Emperor’ who has an ‘Affair with Urdu’), and Daagh (‘the Last Casanova of Delhi’) get the attention they deserve.

The collection also brings out the specificities of their poetry including the great licence, often through satire, that many of these commanded with the ruling powers as dissenters. Tolerance for such criticism today rests uneasy with the crown. The poets extol the city of Delhi as picturesque, showing colours unimaginable, but also to be lamented after each violent tragedy, with a sense of loss, sometimes in a dedicated genre, the shahr-ashob or city-lament.

Beloved Delhi is for keeps and must be read by all with the remotest of interests in Urdu, Delhi, or poetry and poets.

Beloved Delhi: A Mughal City and Her Greatest Poets ; Saif Mahmood, Speaking Tiger, ₹599.

source: http://www.thehindu.com / The Hindu / Home> Books> Reviews / by Maaz Bin Bilal / November 03rd, 2018

Destitute ‘heir’ of India’s emperors demands royal residence

Kolkata, WEST BENGAL :

Sultana Begum works on a garment inside her house in Kolkata. (Photo by Dibyangshu Sarkar / AFP)
  • Sultana Begum’s case rests on her claim that her late husband’s lineage can be traced to Bahadur Shah Zafar, the last emperor to reign
  • After a massive rebellion blamed on an already frail Zafar in the 1850s, British forces executed 10 of the ruler’s surviving sons despite the royal family’s surrender

Kolkata :

A destitute Indian woman who claims she is heir to the dynasty that built the Taj Mahal has demanded ownership of an imposing palace once home to the Mughal emperors.


Sultana Begum lives in a cramped two-room hut nestled within a slum on the outskirts of Kolkata, surviving on a meagre pension. Among her modest possessions are records of her marriage to Mirza Mohammad Bedar Bakht, purported to be the great-grandson of India’s last Mughal ruler.


His death in 1980 left her struggling to survive, and she has spent the past decade petitioning authorities to recognize her royal status and compensate her accordingly.


“Can you imagine that the descendant of the emperors who built Taj Mahal now lives in desperate poverty?” the 68-year-old asked AFP.


Begum has lodged a court case seeking recognition that she is rightful owner of the imposing 17th-century Red Fort, a sprawling and pockmarked castle in New Delhi that was once the seat of Mughal power. “I hope the government will definitely give me justice,” she said. “When something belongs to someone, it should be returned.”

Sultana Begum reacts while holding a picture of last Mughal Emperor of India Bahadur Shah Zafar in her house in Kolkata. (Photo by Dibyangshu Sarkar / AFP) 

Her case, supported by sympathetic campaigners, rests on her claim that her late husband’s lineage can be traced to Bahadur Shah Zafar, the last emperor to reign.


By the time of Zafar’s coronation in 1837, the Mughal empire had shrunk to the capital’s boundaries, after the conquest of India by the commercial venture of British merchants known as the East India Company.


A massive rebellion two decades later — now hailed as India’s first war of independence — saw mutinous soldiers declare the now frail 82-year-old as the leader of their insurrection. The emperor, who preferred penning poetry to waging war, knew the chaotic uprising was doomed and was a reluctant leader.


British forces surrounded Delhi within a month and ruthlessly crushed the revolt, executing all 10 of Zafar’s surviving sons despite the royal family’s surrender.


Zafar himself was exiled to neighboring Myanmar, traveling under guard in a bullock cart, and died penniless in captivity five years later.

Many of the Red Fort’s buildings were demolished in the years after the uprising and the complex fell into disrepair before colonial authorities ordered its renovation at the turn of the 20th century. It has since become a potent symbol of freedom from British rule.


India’s first Prime Minister Jawaharlal Nehru hoisted the national flag from the fort’s main gate to mark the first day of independence in August 1947, a solemn ritual now repeated annually by his successors.


Begum’s court case hinges on the argument that India’s government are the illegal occupants of the property, which she says should have been passed down to her.


The Delhi High Court rejected her petition last week as a “gross waste of time” — but did not rule on whether her claim to imperial ancestry was legitimate. Instead the court said her legal team had failed to justify why a similar case had not been brought by Zafar’s descendants in the 150 years since his exile.


Her lawyer Vivek More said the case would continue.
“She has decided to file a plea before a higher bench of the court challenging the order,” he told AFP by phone.

Begum has endured a precarious life, even before she was widowed and forced to move into the slum she now calls home.

In this picture taken on December 22, 2201, Sultana Begun walks by an alley in the locality she lives in Kolkata. (Photo by Dibyangshu Sarkar / AFP)

Her husband — who she married in 1965 when she was just 14 — was 32 years her senior and earned some money as a soothsayer, but was unable to provide for their family. “Poverty, fear and lack of resources pushed him to the brink,” she added.


Begum lives with one of her grandchildren in a small shack, sharing a kitchen with neighbors and washing at a communal tap down the street.


For some years she ran a small tea shop near her home but it was demolished to allow the widening of a road, and she now survives on a pension of 6,000 rupees ($80) per month.


But she has not given up hope that authorities will recognize her as the rightful beneficiary of India’s imperial legacy, and of the Red Fort.


“I hope that today, tomorrow or in 10 years, I will get what I’m entitled to,” she said. “God willing, I will get it back… I’m certain justice will happen.”

source: http://www.arabnews.com /Arab News / Home> News / by AFP / December 30th, 2021

Delhi’s Jharna gardens, Bijri Khan tomb to be made available for corporate events

NEW DELHI :

According to the INTACH’s listing of heritage structures in the national capital, Jharna was built around 1700 in which additions were made subsequently by later rulers of Delhi.

The tomb of Bijri Khan is located on the Venkateshwara Marg. (Photo| EPS)

New Delhi : 

Two inconspicuous heritage sites Jharna, a Mughal era garden in Mehrauli and the Tomb of Bijri Khan in RK Puram are set to get a new lease of life.

The Indian National Trust for Art and Cultural Heritage (INTACH) will develop and promote these historical buildings, victims of urban sprawling, as venues for cultural and literary events under the ‘adopt a heritage scheme’.

The archaeology department of the Delhi government and INTACH have also signed a memorandum of understating (MoU) for regular upkeep and sprucing up of their surroundings. Vikas Maloo, head of office (archaeology), said that the department would soon start working on a plan to develop these site for events.

“We will determine what needs to be done apart from basic amenities such as pathways, installation of dustbins, and toilets. Some requirements are site-specific, which are to be ascertained. Hopefully, both the places will be available for the events soon,” said Maloo.  

According to the INTACH’s listing of heritage structures in the national capital, Jharna was built around 1700 in which additions were made subsequently by later rulers of Delhi.

The walled garden earned its name from a waterfall, which was constructed to drain off excess water from Shamshi Talab located in its vicinity. Mughal kings Akbar Shah II and Bahadur Shah Zafar added two pavilions to the place. 

The Lodi-period mausoleum of Bijri Khan is located at a raised mound along Venkateshwara Marg. Khan was probably a noble. Apart from this fact, no significant information is available about the tomb and the person buried at the site. The grave inside the sepulchre has no inscription.

 As per the MoU, the sites, once ready, will be available for cultural events and activities such as Sufi musical recital, poetry symposiums, book readings, theatrical plays and also for products launches. The officials, in the know of the matter, said that INTACH will tie up with different organisations and corporates for their better maintenance and create awareness about their significance.

“The idea is to promote and bring more footfalls to small monuments. The events, majorly connected with culture, will pave the way for their popularity. They can be utilised for art exhibitions, book launches, musical programmes, and other purposes. Corporates can be roped in to run a cleanliness drive etc. The association will result in their better upkeep and make people more aware of the heritage of Delhi,” said Ajay Kumar, project director, INTACH (Delhi chapter).

 The sites will be available for corporate or private events on nominal charges. INTACH will ensure proper illumination and facilities such as a sitting area, benches, kiosks for refreshments, and signage or information panels about the history of the site. 

source: http://www.newindianexpress.com / The New Indian Express / Home> Cities> Delhi / by Parvez Sultan, Express News Service / March 21st, 2021

Depicting various hues of life with Urdu poetry: A dying art

 

Image Courtesy: Nohar Patrika
Image Courtesy: Nohar Patrika

“Quidquid Latine dictum sit altum videtur” (“Whatever is said in Latin seems profound”), they say, and the language’s sonorous tones aren’t confined to religion, but law and medicine too. In the South Asian millieu, Urdu has the same position with its assimilative nature and its courtly pedigree giving it refinement as well as ability to express elaborate, sophisticated concepts. Its poetry is the vanguard.

And once we avoid the trap of confining Urdu poetry to its romantic aspect — though that is the area where it is fairly prolific and popular — we find that, like any other long-standing literary tradition, it also spans a wide expanse of life beyond love and longing, and in a variety of styles.

In fact, there are few issues of the human condition or for the natural world that Urdu poets have not covered in the few centuries the language has existed so far, beyond the usually known motifs of the pining lover, the cupbearer or the tavern, the flame and the moth, and so on. Let us see something new.

Take the sky and Jaleel Manikpuri, in an eloquent negation of man-made borders and divisions, writes: “Main kis sar-zameen ki qadr karun/Asmaan saath saath chalta hai”, and on wind, Nawaz Deobandi brings out its misuse as agency for human depredations: “Yeh jala diya, yeh bujha diya, yeh kaam kisi aur ka hai/Na hawa kisi ke saath thi, na hawa kisi ke khilaaf hai.”

Image Courtesy: SantaBanta.com
Image Courtesy: SantaBanta.com

Other human emotions and traits also figure. On wisdom, Allama Iqbal says: “Guzar ja aql se aage, ke ye noor/Chirag-e-raah hai, manzil nahi hai”, Saqib Lakhnavi on the “pleasure” of difficulty, observes: “Bu-e-gul kaliyon mein rahi thi magar reh na saki/Main to kaanton mein raha aur pareshan na huya” and Shad Azimabadi, on “sharafat” (integrity), says: “Gulon ne khaaron ke cherhne par siva khamoshi ke dam na mara/Shareef uljhe agar kisi se, to phir sharafat kahan rahegi.”

Likewise, there are many more, and let’s take up a few more unexpected topics and issues, with an attempt to give “shaairs”, who are not well known outside committed connoisseurs or scholars, their place in the sun — as far as possible.

What could be a better topic to begin with than “hamdardi”, or empathy, with Ameer Meenai telling us: “Khanjar chale kisi par tadapte ham hai ‘Ameer’/Saare jahan ka dard hamare jigar mein hai”, or “himmat”, which conveys more than courage, as Pandit Brij Narayan Chakbast brings out the difference between its possessors and others: “Ahl-e-himmat manzil maqsood tak aa bhi gaye/Bandahe taqdeer qismat ka gila karte rahe.”

Or take human breath, which Arzoo Lakhnavi advises: “Ae saans! Na aa ke dil mein hai zakhm/Thes abhi hai jab hawa lagti hai” and Fani Badayuni looks on offered medicine with some trepidation: “Fani! Davaye dard jigar zahar to nahi/Kyun haath kaanpta hai mere charah-saaz ka.”

On advice, Bebak Shahjahanpuri wryly holds: “Kami wafaa mein agar ho to voh jafaa na kare/Salah dete hai kya kya salaah kar mujhe” and for effort, who can better Mirza Ghalib himself, making good use of shared religious imagery, with: “Kuch farz hai sab ko mile ek sa jawaab/Aao na, ham bhi sair karen Koh-e-Toor ki.”

Akbar Allahbadi makes a definitive stand on human nature with: “Tarkeeb-o-taklif lakh karo fitrat kahi chupti hai, Akbar/Jo mitti hai voh mitti hai, jo sona hai who sona hai”, while Bahadur Shah Zafar, the emperor of poets more than subjects, has some frank advice on on”s good and bad points: “Na thi haal ki jab hame apni khabar, rahe dekhte auron ke aib-o-hunar/Padi aapni buraiyon pe jo nazar, to nigaah mein koi bura na raha.”

But despite all, love however can crop up — though in various unexpected guises — and Jigar Moradabadi likens it to a story being told to some eager listeners with: “Koi hadd hi nahi shahd mohabbat ke fasaane ki/Sunta ja raha hai, jisko jitna yaad hota hai.”

On the other hand, Maulana Hasrat Mohani, whose ghazal of a former romance that still pricks the heart (“Chupke chupke raat din..”) has never been bettered, gives tassavur or imagination a new spin with, “Tassavur mein bhi in ke kuch ajab aalam nikalta hai/Isi par to meri hairaniyon ka dam nikalta hai” and Asr Lakhnavi tries the same with dreams: “Gulon ki god mein jaise naseem aake machal jaaye/Isi andaaz se in par khumaar aankhon mein khvaab aaya.”

There are much more, specially on the overarching issues of life and death, and love which may cause and also transcend them, but the habit of quoting an apt Urdu couplet on any occasion — on the pattern of a Biblical or Shakespearean reference — is dying out. Learn the language or use one the sites offering transliterated versions, but don’t let it happen. (IANS)

source: http://www.indianewengland.com / India New England / Home> News> Entertainment> Leisure / by Vikas Datta / July 22nd, 2018

The haveli of Mughal fireworks in Chandni Chowk

Chandni Chowk, DELHI :

Delhi did have fire-crackers much more than 200 years ago and Haider Quli, the artillery chief, made good use of them at his haveli, now lying deserted.

The cluttered entrance to Haveli Haider Quli in Chandni Chowk
The cluttered entrance to Haveli Haider Quli in Chandni Chowk

Delhi did have fire-crackers much more than 200 years ago and Haider Quli, the artillery chief, made good use of them at his haveli, now lying deserted. In Chandni Chowk is Haveli Haider Quli, whose inhabitant till February 2016 was the nonagenarian Narain Prasad. The double-story apartment he lived in was only a part of the original mansion, where now houses and shops have mushroomed and the garden that was one of its attractions has disappeared in the ensuing rabbit of a warren locality.

Haider Quli was the chief of the artillery during the reign of Mohammad Shah Rangila (1719-1748) in whose reign Nadir Shah invaded Delhi and took away the Peacock Throne and Kohinoor, along with other fabulous treasure.

Haider Quli got his exalted post because of his patron Hussein Ali, but later turned against his mentor and got him murdered while he was on his way home in Chandni Chowk. A boy related to him fired at one of the assailants, killing him on the spot but the others hacked the boy to pieces with their swords. It is said that Mohd Shah was also involved in the conspiracy, along with his mother as he had become wary of Hussein Ali.

It was Haider Quli who organized the first fireworks in 18th century Delhi some 260 years ago under his supervision as Mir Atish, whose descendants had fireworks shops behind the Jama Masjid.

The Mughal emperors preceding Mohd Shah celebrated Diwali with illuminations but there were no fireworks as such. Possibly the only cracker was a ball of gunpowder exploded by the Mir Atish and a crude kind of Phuljhari (sparkler) for the amusement of the ladies of the harem when the Seths of Chandni Chowk were worshipping Lakshmi in their shops.

It is pertinent to remember that Babur brought guns with him when he invaded India in 1526 and on whose firepower he won the First Battle of Panipat against Ibrahim Lodi-the Sultan’s elephants running amuck at the sound of the blazing cannon and the fireballs they ejected.

Gunpowder was invented or discovered in China in the ninth century and India was practically devoid of it till AD 1250. The Mughals’ ancestor, Changez Khan had made use of gunpowder during his Mongol raids because of which it made its way into parts of Russia. Evidence of this found in the story of Alibaba and the Forty Thieves, in which the chief of the robbers Abu Hassan used gunpowder (Shaitani Rait or Devil’s Sand) to overawe his victims. Then after depositing the loot in his treasure-house Simsim, he retired to the fort, where he resided as the seemingly pious Imam Sahib, to whom people went with their complaints against Abu Hassan. The hypocrite, with his lust for the slave girl Marjina, would then march out with troops in a mock campaign to nab the robber chief.

History shows that before the Mughals some sort of atishbazi was introduced into Delhi during the reign of Nasiruddin Mahmud, Chirag Delhi. But he and other Slave kings are not known to have celebrated Diwali, which was first patronised by Mohmmad bin Tughlak. The succeeding Sayyids and Lodhis may also have willy-nilly followed the custom. Babur and Humayun had their Nauroz celebrations, but Akbar did celebrate Diwali on a grand scale because of his Rajput wives. Jahangir and Shah Jahan had an even more elaborate Diwali, with the latter emperor being bathed in waters collected from seven rivers and pandits chanting mantras while the Maulvis looked askance. However, his daughter Jahanara was not burnt during Diwali celebrations but one evening at the daily lamp-lighting. Aurangzeb, despite his orthodoxy, did observe Diwali with the Rajput chiefs coming to him with sweets and gifts. Gossip would have us believe that his first Diwali was celebrated with his beloved Hira Bai Zainabadi in his arms and offering him a cup of wine to prove his love for her. But when Aurangzeb moved as if to sip it, Zainabadi (appreciating the gesture) took away the cup from his hand. No wonder when she died an early death. Aurangzeb was devastated Jahander Shah, his grandson, celebrated Diwali with concubine Lal Kanwar in Lahore (1712), when he bought all the oil available in the city for illuminations, though fireworks were absent till Mohd Shah took over after the death of Farrukhseyar and some puppet kings.

Historians, however, fix the date when Diwali crackers became popular as 200 years from now, though the British were enjoying fireworks on Guy Fawkes Night in observance of the Gunpowder Plot of 1605 (the year Akbar died). Mirza Ghalib was one of those who were present at the Diwali celebrations of Bahadur Shah Zafar, who released the bluejay or Neelkanth bird as a sign that Durga was on her way home after Dussehra. But Prof Ram Nath observes that it was actually Shah Jahan who first did so. For the later Mughals fireworks were also the main observance during Shabhe-Barat, heralding the approach of Ramzan.

This display of crackers was extended to Diwali. As a matter of fact, during Mohd Shah Rangila’s reign it was a cracker thrown at the palanquin of the emperor’s jeweller, Sukh Karan that led to the March 8, 1729, shoesellers’ riot in which Rangila Piya’s favourite concubine Nur Bai, on her way back home in Chawri Bazar from the Red Fort, lost a tooth when she was hit by a stone thrown by the rioters. So Delhi did have crackers much more than 200 years ago and Haider Quli, the artillery chief, made good use of them at his haveli-now lying deserted as even the last occupant, Narain Prasad’s 94-year-old sister has left it after her brother’s death. But whenever you see the place you instinctively think of fireworks as happened during Guru Nanak’s birthday celebrations amid a crescendo of crackers despite the ban on them.

source: http://www.thestatesman.com / The Statesman / Home> Supplements> Section 2 / The Statesman News Service / New Delhi – February 09th, 2019

Identity crisis… .the royal kind

Noida, UTTAR PRADESH / Hyderabad, TELANGANA :

Begum Laila Umahani, said to hail from the family of Bahadur Shah Zafar, is living a life of obscurity with her two sons. Film-maker Arijeet Gupta convinced her to talk of her pedigree for “The Living Moghuls”, a documentary on the descendants of the Moghuls. On the other hand, we have Pakeeza Sultan Begum asserting her case as the last known direct descendant. RANA A. SIDDIQUI reports… .

Arijeet Gupta: the documentary film-maker.
Arijeet Gupta: the documentary film-maker.

HE SCOOTS of to buy vegetables, leave his children at a local school and lives the life of a common man. He is Ziauddin Tucy. His mother tells fairy tales to her grandchildren. But those tales do not constitute fairies, who help people in their moments of distress. They talk of Moghuls, their grandeur, the last Moghul Emperor Bahadur Shah Zafar and his four wives till the period of what is called India’s First War of Independence – the Mutiny of 1857. All these not because the children have inclination for history of Moghuls but because their grandmother herself is said to be the last surviving member and direct descendant of Bahadur Shah Zafar and his first wife, Begum Ashraf Mahal.

Eighty-year-old Begum Laila Umahani, who lives in Asmangarh, a small city in Hyderabad, is this grandmother. She narrates the glorious family history to her grandchildren, knowing that it won’t have any takers if she goes to tell it to people beyond the periphery of her small house.

This is what Arijeet Gupta, the man behind the documentary “The Living Moghuls” screened at India Habitat Centre in New Delhi the other day, tries to prove. Said to be the first-ever archival documentary produced by Public Service Broadcasting Trust – PSBT and financed by Prasar Bharti, it traces the history of Moghuls from1857 to 2002 – a period of 145 years which saw the sudden disappearance of Moghuls from the historical centrestage. But Begum Laila Umahani helps tracing it when she reveals that after Bahadur Shah Zafar’s exile to Burma by the British in 1857, his son Mirza Quaish – the first generation — managed to save his life and fled to Kathmandu. After he secretly came back to India, he was given shelter by Maharana of Udaipur. His son Mirza Abdullah — the second generation — again a fugitive, went to Nagpur and then Aurangabad and finally Hyderabad. Here, Nizam of Hyderabad helped him. His son Mirza Pyre later married Habeeb Begum, hailing from the family of the sixth Nizam of Hyderabad. One “Habeeb Mahal” near Char Minar in Hyderabad, belongs to her which is occupied by one family and they have moved High Court for its possession. Begum Laila Umahani, daughter of Mirza is the fourth and only surviving Moghul from the family.

Begum Laila Umahani: Waiting for recognition.
Begum Laila Umahani: Waiting for recognition.

Begum Laila now lives in a rented house in Aamangarh with her two sons, Ziauddin Tucy and Masiduddin Tucy — the fifth generation. Her husband died earlier. While Ziauddin Tucy is retired marketing supervisor from Andhra Pradesh Government, Masiduddin Tucy is a food consultant in Welcome Group of Hotels in Hyderbad.

The family after several futile approaches made to Indira Gandhi and subsequent governments in Delhi, preferred to take a backseat “Who will listen to me now? Instead they will mock so it is better to remain silent to keep our dignity intact,” Begum Laila says in the documentary. She reportedly broke her silence before the camera after much coaxing from Arijeet Gupta.

There are historians who believe that it is difficult to trace that period after145 years. It simply because after Moghuls were deposed, many records also were destroyed. They were just fleeing for their lives and carried no identity cards.

Pakeeza Sultan Begum: known direct descendant of Bahadur Shah Zafar.
Pakeeza Sultan Begum: known direct descendant of Bahadur Shah Zafar.

The film-maker, Arijeet Gupta met the family in 1998 after he saw a letter from Ziauddin Tucy addressed to the powers that be requesting the family to grant benefits/ pensions to help them survive with dignity. Since Laila Begum was not ready to articulate her viewpoint, and there could not be many compromises on authenticity, this documentary took five years to complete, he says.

EVEN AS Begum Laila Umahani fights for recognition from the Government, she has to encounter another battle of words and letters – from Pakeeza Begum, claimed to be the only direct descendant of Bahadur Shah Zafar. A resident of Neeti Bagh in New Delhi — her ancestral house Chandni Mahal is in the Walled City — Begum Pakeeza denies that Begum Laila is a direct descendant of the last Moghul Emperor. “The entire Delhi knows that only I am only the direct descendant of the king and not she because only the heir apparent – Vali Ahad — was supposed to be one and Mirza Qwesh — whom she refers to as her forefather — was never a crown prince as reported in a Delhi daily earlier. He wanted to be one and to do that he also accepted the humiliating conditions of the British but never succeeded. While he was only attempting to become one, the 1857 Mutiny broke out. My great grandfather Mirza Fatehul Mulk was the heir apparent.”

She narrates the historical background that she says is found in record books too. It is reported that historians Maheshwar Dayal and Tara Chand also verified the same in their books. “Mirza Fatehul Mulk Bahadur alias Mirza Fakhruh was appointed the heir apparent in 1853. At the time of Mutiny, the son of Mirza Fakhruh, Mirza Farkhunda Jamal was only four or five year old. When Major Hudson killed the sons and grandsons of Bahadur Shah Zafar at Khooni Darwaza, Delhi on Bahadur Shah Zafar Marg, and soon after this news broke out, the nurse – Anna — of Mirza Farkhunda Jamal took the child secretly without even informing the family because those who were responsible for the Mutiny were among the family only. For years, she did not reveal his identity and nurtured him by doing different work at different places. That is how she managed to save the last successor.”

Begum Qamar Sultan with younger brother Hamid Shah in royal costume, 1963.
Begum Qamar Sultan with younger brother Hamid Shah in royal costume, 1963.

Some time after the Mutiny the British announced that there would be no killings and punishment, Anna brought the child back to the mother. The British Government released political pension in favour of Mirza Farkhunda Jamal as the heir apparent. After the death of Mirza Jamal, the pension was received by his sons and daughters — Qamar Sultan Begum — daughter of Mirza Jamal who kept receiving this share even after Independence. She refused to take it sometime after the Independence saying now we are free citizens and everyone is equal in this democratic country. Sultan Begum died in June 1993. She had two daughters, Begum Tahira Sultan and Pakeeza Sultan Begum. The former is settled in London while the latter lives in Delhi and is also an ex-director ICCR and an expert on Africa.

She questions the authenticity of Begum Laila’s statements: “Why was Mirza Qwesh running away even after the Mutiny? Despite the fact British announced that there would be no killings? Who was he afraid of? The British? Who, as her statements go that he was helped by the Indian soldiers of British Army to flee to Kathmandu? There were no Indian soldiers in British Army and even if there had been any, they were British soldiers and not from the King’s Army.”

She contends: “He was running away from his own people who got to know of his schemes and policies that he accepted the Britishers’ humiliating condition to become the successor of the Moghuls.”

The lady argues: “I don’t have any problem if she gets any help from the Government but she should not disturb the lineage by giving wrong statements.” She also expresses regret that without going to history books and records with the Government Arijeet Gupta went ahead to make his documentary film.

source: http://www.thehindu.com / The Hindu / Home> MetroPlus – Delhi / September 12th, 2002

What happened to the Mughals after the fall of the Mughal Empire?

INDIA :

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An intense curiosity led me to research on the life of the dynasty after the British took over Delhi on September 14, 1857.

We read and commemorate the heroes who gave their lives in the first war of Indian Independence, every year on their death anniversaries. But spare a thought for those who lived and lived a life worse than death.

Ahmed Ali in his book Twilight in Delhi describes the Delhi Darbar held in 1911 to celebrate the coronation of King George V a few months earlier.

The British Emperor and his wife Queen Mary left the Red Fort, as the Qila-e-Mubarak, was called by the British in a state procession. Almost every prince and ruler and notable attended it and presented tribute to King George V.

In the background as this princely convoy is moving a beggar known as Bahadur Shah is dragging himself on useless legs, begging on the streets of Shahjahanabad.

Who was this beggar? Why was he named Bahadur Shah?

An intense curiosity led me to research on the life of the Mughals after the fall of Delhi into the hands of the British on September 14, 1857.

Though hardly any English book bar Ahmed Ali’s describes the remaining Mughals, Urdu books of late 19th and early 20th century are full of it.

Ghalib himself describes it in two of his works, Dastanbu and the other is Roznamcha-e-Ghadar. Even though Ghalib was not critical of the British and hoped for their patronage and a pension, he still portrays the desolation of Shahjahanabad.

The major description of the plight of the innocents is found in Khwaja Hasan Nizami’s Begmaat ke Aansu, Zahir Dehalvi’s Dastan-e-Ghadar, Mirza Ahmad Akhtar’s Sawaneh Dehli, Syed Wazir Hasan Dehlvi’s Dilli ka Aakhiri Deedar and from Fughan-e-Dehli or the dirges written by many Urdu poets on the condition of royals left in Delhi.

The prince found begging on the streets of Delhi in 1911 finds mention in Khwaja Hasan Nizami’s (1873 – July 31, 1955) Begmaat ke Aansoo. His name was Mirza Nasir-ul Mulk and after escaping the British wrath in the immediate aftermath of the Uprising he had taken up employment along with his sister in a merchant’s house in Shahjahanabad.

The last Mughal emperor, Bahadur Shah Zafar. (Photo credit: Google)
The last Mughal emperor, Bahadur Shah Zafar. (Photo credit: Google)

Later when the British government fixed a pension of Rs5/pm for the Mughal prince and princesses he had stopped working. Soon the pension was squandered away and he was in debt.

After a few years later a peer baba, who looked as if he was from the Timurid-Chengezi lineage used to drag himself around Chitli Qabr and Kamra Bangash area. His legs had been struck by paralysis. He had a bag tied around his neck and he would look at passersby mutely to ask for help. Those who knew who he was would throw in a few coins in his bag.

Someone asked who he was and was told that his name is Mirza Nasir-ul-Mulk and he is the grandson of Bahadur Shah.

Another prince, son of Bahadur Shah Zafar’s daughter Quraishia Begum was also begging on the streets of Shahjahanabad.

Known once as Sahib-e-Alam Mirza Qamar Sultan Bahadur, after the British took control of Delhi he was reduced to begging.

He would come out only at nights as he felt ashamed and embarrassed to be begging on the roads where people bent low to salute him when he rode in the streets.

Mirza Qamar Sultan asked for alms with an aristocratic air. He doesn’t address anyone just cried out, “Ya Allah please get me enough that I can buy provisions for myself.”

Khwaja Hasan Nizami wrote innumerable books on the events of 1857, all based on eyewitness accounts of survivors. One story which I found particularly moving was the story of the daughters of Mirza Kavaish who had been appointed the Heir Apparent of Bahadur Shah Zafar by the British overturning the claims of Mirza Jawan Bakht, the son of Bahadur Shah Zafar’s favourite wife Begum Zeenat Mahal.

In Begmaat ke Aansoo, Khwaja Hasan Nizami has described the story, which he heard from the princess herself.

Her name was Sultan Bano and she was the daughter of Mirza Kavaish Bahadur. When she met Khwaja Hasan Nizami she was 66-years-old but still remembered everything vividly. He recorded it in Begmaat ke Aansoo as Shahzadi ki Bipta.

She tells her story to Khwaja Hasan Nizami:

Although the ghadar took place 50 years ago I still remember it as clearly as if it was yesterday. I was 16-years-old then. I was two years younger than my brother Mirza Yavar Shah and six years older than my sister Naaz Bano, who died.

My name is Sultan Bano. My father Mirza Kavaish Bahadur (he was appointed the Crown Prince by the British in 1856, over the claims of Zeenat Mahal’s son Mirza Jawan Bakht). He was a favorite and able son of Hazrat Bahadur Shah.

We sisters were very fond of our brother Yawar Shah and it was reciprocated fully.

Aqa Bhai had a whole range of tutors who taught him every range of subject and various arts. He had expert calligraphers, Arabic and Persian scholars and ace archers teaching him.

We learnt embroidery, stitching and other household arts from Mughlanis.

The children that Huzur-e-Wala was very fond of would partake breakfast with him every morning. Zill-e-Subhani was very fond of me and I was always called for breakfast with him.

We didn’t observe purdah then or now. Strangers would come and go from the zenana mahal without a problem. But I was shy and I always kept my head covered and didn’t like coming in front of strange men. But I had to obey the orders of the Huzur, even though various male cousins also came there.

The saving grace for me was that because they were in the presence of the Emperor they all kept their gaze lowered. No one could look up or speak out of turn.

As per custom, Huzur-e-Moalla would offer a morsel from some special dish to a few of his children, that person whether young or old, male or female, would get up from their seat and go close to him and present three salams by bending from the waist.

Shahjahanabad, Old Delhi. (Photo credit: Wikimedia Commons)
Shahjahanabad, Old Delhi. (Photo credit: Wikimedia Commons)

One day I was called and Huzur gave me a portion of a special Irani dish that had been mde that day. He said, “Sultana, you only peck at your food. It’s good to be respectful but you should not go to the extent that you get up hungry from the dastarkhwan.”

I presented three salams to him but only I know how I went there and came back. I was quaking and tripping over my feet.

Alas! Where did those happy days go? What happened to that era?

We would be roaming about in our palaces without a concern. Zill-e-Subhani’s shadow was on our head and we were addressed as Malika-e-Alam. Such are the ups and downs of life.

I remember the day clearly when Huzur-e-Moalla was arrested in Humayun’s maqbara and a gora shot my Chachajaan Mirza Abu Bakr Bahadur then Mirza Sohrab ran towards him with a naked sword. But he was shot by another gora and he fell down with an aah on chahchajaan’s corpse and died. I was standing there, still as a statue watching it mutely.

A khwaja Sara came and said, “Begum why are you standing here? Your Abbajaan is calling you.”

In a state of stupor I followed him.

Near the river gate, my father, Mirza Kavaish Bahadur was seated on a horse, bare headed and anxious. Abbajan’s hair was covered in dust and straw. He started crying when he saw me and said, “Farewell Sultana, I too am leaving. The light of my life, my young son, who I wanted to see with a sehra of pearls and flowers hiding his face in his wedding, was killed in front of my eyes by a Sikh soldier. ” I screamed loudly and started calling out, “O my brother Yawar.”

He dismounted and pacified naaz Bano and me and said, “Beti, now the goras are looking for me. I don’t know how much longer I can escape them or how much longer I have before my life is snuffed out. You are Masha Allah young and sensible pacify your younger sister and place your trust in God and be patient.

“I don’t know what will happen to either of us. I don’t want to leave you both alone but one day or the other you will be orphaned. Naaz Bano is a child, look after her and live a righteous life.

“Naaz Bano you are no longer a princess don’t throw tantrums or make demands. Just give thanks to Allah and eat whatever you can get. If someone is eating, don’t look at them or people will say Princesses are very greedy.”

He put us in charge of the Khwaja Sara and said, “Take them to where the other members of our family have gone.”

He embraced us and spurred his horse into the jungle. That was the last we saw of him and have no idea what happened to him after that. The Khwaja Sara was an old servant of our family and he set of with us. Naaz Bano walked for a little while but she had never walked in her pampered and protected life and soon her legs gave way.

She started crying. I had never walked much myself but somehow I managed and pulling Bano along stumbled my way through the streets where we once rode elephants in state processions.

A thorn pricked Naaz Bano’s foot and she fell down crying. I picked her up and tried to remove the thorn. The accursed Khwaja Sara kept watching, making no effort to help. He started pushing us to hurry up.

Naaz said, “Apajan I can’t walk anymore. Please ask the steward to send a palanquin for us.”

I started pacifying her through my tears. My heart felt as if it would burst with sorrow.

The Khwaja Sara said rudely, “That’s enough. Make a move now.”

Naaz Bano was high-spirited and was used to obeisance from servants and would always keep them in their place. She scolded the Khwaja Sara. The accursed man flew into a rage and slapped the poor orphaned princess.

Bano trembled with shock. No one had ever laid a hand on her. Even I started crying along with her. The Khwaja Sara walked off leaving the two of us crying there.

Somehow the two of us stumbled our way to the dargah of Hazrat Nizamuddin Auliya rahmatallah alaihe.

Thousands of people from Delhi and our family had taken refuge here. Each was caught up in their own troubles and fears. No one was talking to the other or enquiring after them.

A wave of epidemic diseases, which spread in the wake of the ghadar, claimed my sister’s life.

I was now all-alone.

Though peace returned to Delhi, there was no peace for me.

The British govt fixed a pension of Rs 5/pm for all of us and I still get that.

source: http://www.dailyo.in / DailyO.in / Home> Art & Culture / by Rana Safvi  / November 18th, 2016

How Bahadur Shah Zafar’s daughter had to flee from Delhi after he lost his empire

INDIA :

A translation of one of the many stories collected by Khwaja Hasan Nizami about the survivors of the Mughal emperor’s family.

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Khwaja Hasan Nizami wrote numerous books on the events that unfolded in 1857, all based on eyewitness accounts of the survivors. Begamat ke Aansu: Tears of the Begums are stories collected by Khwaja Hasan Nizami from the survivors of the Mughal family after the fall of Delhi in September 1857, when they had to flee from the Red Fort. Begamat ke Aansu was originally published in 1922 and has been reprinted many times since. This story is one of the accounts from Begamat ke Aansu. It describes Kulsum Zamani Begum’s escape from the Red Fort.

This is the true story of a female dervish who suffered through the travails of life. Her name was Kulsum Zamani Begum, and she was the pampered daughter of Delhi’s last emperor, Abu Zafar Bahadur Shah. Although she died a few years ago, I have heard her story from her own mouth many times. She was a sincere devotee of Mehboob-e-Ilahi Khwaja Nizamuddin Auliya and was so attached to his dargah that she would often come there. I would talk to her there and listen to her tragic tale. Whatever I have written down has been told to me either by her or her daughter, Zainab Zamani Begum, who is still alive and lives in Pandit ka Kucha.

Her story is narrated below in her own words:

“The night my Babajan lost his empire and the end was near, there was a tumult in Lal Qila. The very walls seemed to be weeping.

“The pearly white marble palaces had been blackened by soot from the gunfire and cannon shots in the past four months. No one had eaten for a day and a half. Zainab, my daughter, was a year-and-a-half old and crying for milk. Neither I nor any of the foster mothers were lactating because of the hunger and trouble all around us. We sat disconsolately when Hazrat Zill-e-Subhani’s special khwaja sara came to call us. It was midnight and the pin-drop silence was broken by intermittent cannon shots. We were terrified, but since Zill-e-Subhani had called us, we immediately left our palace and presented ourselves before him.

“Huzur sat on his prayer mat with a rosary in his hands. I stood before him and presented three salutations. Huzur called me close to him with great affection and said, ‘Kulsum, I entrust you to the care of Khuda. If fate permits, we will meet again. Go away immediately with your husband. I am also leaving. I don’t want to separate myself from my beloved children at this stage, but I don’t want to embroil you in my problems. If you are with me, destruction is certain. Maybe if you are alone, God will open a path of escape for you.’

“He raised his shaking hands in prayer and cried out to Allah, ‘Dear god, I entrust this orphan girl into your care. Brought up in magnificent palaces, they now venture into the wilderness and desolate jungles. They have no friends or protectors. Please protect the honour of these princesses of the Timurid dynasty. Preserve their honour. The entire Hindu and Muslim population of Hindustan are my children and trouble surrounds them all. Don’t let them suffer because of my actions. Give them relief from all troubles.’ With that, he patted my head, embraced Zainab, gave a few jewels to my husband Mirza Ziauddin, and sent us off along with Nur Mahal Saheba, who was Huzur’s begum.

“We left the Qila before dawn. My husband, Mirza Ziauddin, and the Badshah’s brother-in-law, Mirza Umar Sultan, accompanied the three women: myself and two other ladies, Nawab Nur Mahal and Hafiza Sultan, whose daughter was married to one of the emperor’s sons.

“When we climbed into our bullock cart, it was dawn. Only the morning star still twinkled in the sky, and all the other stars had vanished. We cast a last glance at the royal palace. We wept and yearned for what had once been our happy abode. Nawab Nur Mahal’s lashes were laden with tears and the morning star was reflected in them.

“We left the Lal Qila forever and reached Kurali village, where we rested for a while in the house of our cart driver. We were given bajra roti and some buttermilk. We were so hungry that the food tasted better than biryani and mutanjan.

“That night was spent peacefully, but the next day jats and gujjars from nearby areas came to loot Kurali. They were accompanied by hundreds of women who encircled us like witches. They took away all our jewellery and clothes. While these coarse women snatched the jewellery off our necks, we got a whiff of their breath which smelt so foul that we felt nauseous. After this, we didn’t even have enough money to buy ourselves our next meal. We didn’t know what was in store for us now.

“Zainab began to howl with hunger. A zamindar was passing by and I cried out, ‘Bhai, please give some water to this baby.’ The blessed man brought some water in an earthen cup and said, ‘From today, you are my sister and I’m your brother.’

“He was a well-to-do person from Kurali, and his name was Basti. He brought his cart and said he would take us wherever we wanted to go. We asked him to take us to Ijara, where Mir Faiz Ali, who was the shahi hakim and a long association with our family, lived. But when we reached Ijara, Mir Faiz Ali was extremely discourteous and refused to shelter us. ‘I am not going to destroy my house by giving you shelter,’ he told us.

“We were heartbroken and didn’t know what to do. Penniless and homeless, we were scared of the British forces chasing after us. Those who were eager to follow every glance of our eyes and obey even our slightest gestures had now turned away from us.

“And then there was Basti, who didn’t leave our side and fulfilled his covenant of calling me his sister. We left Ijara and set our destination as Hyderabad.”

Kulsum Zamani Begum eventually reached Hyderabad with her family and lived there for some time. For some time her husband made a living by making and selling calligraphic pieces and teaching the Quran but as the British influence spread to Hyderabad and they lived in fear of being arrested they were more or less housebound. Whatever jewellery had escaped loot on the way to Hyderabad had been sold off.

The son of Bahadur Shah Zafar’s spiritual master Kale Miyan Saheb Chisti Nizami Fakhri, heard of their plight and arranged finances for them. They left for Mecca to make the Hajj pilgrimage. Basti, who had stood by them like a rock, was sent home from Bombay with whatever reward they afford for his invaluable services.

“Aboard the ship, whoever heard that we were the Shah-e-Hind’s family was eager to meet us. We were all dressed in the clothes of dervishes. One Hindu, who owned a shop in Aden and had no idea who we were, asked us which sect of fakirs we belonged to. The question inflamed our wounded hearts. I replied, ‘We are the disciples of the Mazloom Shah Guru. He was our father and our guru. Sinners have snatched away his crown and separated us from him and exiled us into the wilderness. Now he longs for us, while we are restless and yearn for a glimpse of his face. That is the truth of our faqeeri.’

“The Hindu began to cry when he heard our story and said to us, ‘Bahadur Shah was our father and guru but what could we do? It was Lord Ram’s will, and an innocent man was destroyed.’”

They lived in Mecca for several years before returning to Delhi.

“When we came back, the British government took pity on us and fixed a sum of ten rupees per month for us. I laughed at this pension. They had taken away my father’s empire and offered us ten rupees as compensation.

“But then I remembered, this land belongs to god and he gives it to whoever he wants and takes it as he pleases. Man can do nothing about that.”

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Excerpted with permission from City Of My Heart: Accounts Of Love, Loss And Betrayal In Nineteenth-Century Delhi, Selected and Translated by Rana Safvi, Hachette India.

source: http://www.scroll.in / Scroll.in / Home> Book Excerpt / by Khwaja Hasan Nizami & Rana Safvi / November 01st, 2018