Category Archives: World Opinion

Food Fit for Royalty: So What Did The Mughal Emperors Eat For Dinner?

Unveiling a tale that is sure to tease your taste buds, we trace the gastronomic journey of Mughal cuisine in India from Babur to Aurangzeb.

One of the most powerful dynasties of the medieval world, the Mughals are entwined inseparably with India’s history and culture. From art and culture to architecture, they bequeathed to this country a substantial legacy that lives on even today.

But what often gets forgotten is that they also left us a rich culinary legacy — the deliciously complex blend of flavours, spices, and aromas called Mughlai cuisine.

Tracing the origins of this cuisine in India, we unveil a tale that is sure to tease your taste buds!

MughalFood01MPOs31aug2018

photosource: https://www.facebook.com/motimahaldeluxknl/

Lavish and extravagant in taste, the Mughals were connoisseurs of rich, complex and sumptuous recipes. Creating such dishes meant that cooking in royal kitchens was a riot of colours, fragrances, and harried experiments.

Curries and gravies were often made richer with milk, cream and yoghurt, with dishes being garnished with edible flowers and foils of precious metals like gold and silver.

It was also not uncommon for the shahi khansama (chief cook) to consult with the shahi hakim (chief physician) while planning the royal menu, making sure to include medicinally beneficial ingredients. For instance, each grain of rice for the biryani was coated with silver-flecked oil (this was believed to aid digestion and act as an aphrodisiac).

Flavour-wise, the royal cuisine of the Mughals was an amalgamation of all kinds of culinary traditions: Uzbek, Persian, Afghani, Kashmiri, Punjabi and a touch of the Deccan. Interestingly, Shah Jahan’s recipe book Nuskhah-yi Shah Jahani reveals much about the intermingling of these traditions in the imperial kitchens, including a fascinating account of the then-world’s largest sugar lump!

MughalFood02MPOs31aug2018

photosource: https://alifatelier.wordpress.com/category/mughal-miniature-painting/

As for the contributions of the Mughal emperors themselves, each of them added his own chapter.

The foundation, of course, was laid by Babur — the dynastic founder who brought to India not just an army, but immense nostalgia for a childhood spent in the craggy mountains of Uzbekistan.

Not a fan of Indian food, he prefered the cuisine of his native Samarkand, especially the fruits. A legend has it that the the first Mughal emperor would often be moved to tears by the sweet flavour of melons, a painful reminder of the home he’d lost. Interestingly though, he loved fish – which he did not get back in Uzbekistan!

Historical accounts also reveal the prevalence of cooking in earth ovens — earthen pots full of rice, spices and whatever meats were available would be buried in hot pits, before being eventually dug up and served to the warriors. As this suggests, Babur’s cooks were primarily attuned to war campaign diets and employed simple grilling techniques that utilised Indian ingredients.

On the other hand, Humayun — an emperor who spent much of his life in exile — brought Persian influences to the Mughal table. More accurately, it was his Iranian wife Hamida who introduced the lavish use of saffron and dry fruits in the royal kitchens during the first half of the 16th century.

Humayun enjoying a feast with the Shah of Iran
Humayun enjoying a feast with the Shah of Iran

photosource: https://en.wikipedia.org/wiki/Tahmasp_I#/media/File:Tahmasp,_Humayun_Meeting.jpg

Humayun was also immensely fond of sherbet. So beverages in the royal household began being flavoured with fruits. As such, ice was brought from the mountains to keep the drinks cool and palatable.

However, it was during Akbar’s reign that Mughlai cuisine truly began evolving. Thanks to his many marital alliances, his cooks came from all corners of India and fused their cooking styles with Persian flavours.

The result? Some of the most unique, elaborate and delicious meals in Mughlai food.

Take, for instance, the magnificent Murgh Musallam, a whole, masala-marinated chicken stuffed with a spice-infused mixture of minced meat and boiled eggs before being slow-cooked.

Or Navratan Korma (curry of nine gems), a deceptively delicious dish prepared from nine different vegetables coated in a subtly sweet cashew-and-cream sauce.

Interestingly, Akbar was a vegetarian three times a week and even cultivated his own kitchen garden — the emperor ensured that his plants were carefully nourished with rosewater so that the vegetables would smell fragrant on being cooked!

Akbar’s wife, Jodha Bai, is also believed to have introduced panchmel dal (also called panchratna dal) into the predominantly non-vegetarian Mughal kitchen, along with a handful of other vegetarian dishes. It became such a big hit with Mughal royalty that by the time Shah Jahan took over the throne, the court had its own shahi panchmel dal recipe!

Mughlai cuisine continued to evolve swiftly during Jehangir’s reign. The reins of the empire lay with his twentieth wife, Mehr-un-Nisa (better known as Nur Jahan). An enormously powerful figure at the royal court, the empress would often be gifted unique preparations by visiting traders from European nations such as France, Britain and Netherlands.

A true aesthete by nature, Nur Jahan used these ideas to create her legendary wines, rainbow-coloured yoghurt and dishes decorated with pretty patterns of rice powder glaze and candied fruit peels!

Noor Jahan (left) and her plate — it was decorated with an inlay of rubies, emerald and gold thread.
Noor Jahan (left) and her plate — it was decorated with an inlay of rubies, emerald and gold thread.

photosource:  https://en.wikipedia.org/wiki/Nur_Jahan

However, it was during the reign of Jehangir’s son that the Mughal cuisine reached its zenith. The greatest of the Mughals in pomp and show, Shah Jahan’s first step was to enlarge the menu devised by his father and grandfather.

He instructed his cooks to add more of spices like haldijeera and dhania to royal recipes for their medicinal properties. Interestingly, a legend has it that his cooks also added red chilli powder to keep evil spirits at bay!

Another legend explains the origins of the nihari, a spicy meat stew that is slow-cooked overnight in large cauldrons called shab deg. This is how the story goes:

In the 17th century, soon after Shah Jahan established his capital in Delhi, a virulent flu swept through the sprawling city. It was then that the shahi khansama and the shahi hakim joined their hands to devise a robust spice-packed stew that would keep the body warm and fortified!

Interesting, another popular story traces the origins of biryani to Mumtaz Mahal, Shah Jahan’s beautiful queen who inspired the Taj Mahal.

MughalFood05MPOs31aug2018

photosource : https://www.thebetterindia.com/60553/history-biryani-india/

It is said that Mumtaz once visited the army barracks and found the Mughal soldiers looking weak and undernourished. She asked the chef to prepare a special dish that combined meat and rice to provide balanced nutrition to the soldiers – and the result was the biryani of course!


Also Read: The Story of Biryani: How This Exotic Dish Came, Saw and Conquered India!


The extravagance of Mughlai cuisine during Shah Jahan’s reign was toned down by his son Aurangzeb.

The most religious and frugal of all the Mughal emperors, Aurangzeb fancied vegetarian dishes like the aforementioned panchmel dal more than the roast meat dishes that found favour with his uncles and brothers.

According to Rukat-e-Alamgiri (a book with letters from Aurangzeb to his son), Qubooli — an elaborate biryani made with rice, basil, Bengal gram, dried apricot, almond and curd — also held a place of pride on the dining table of Aurangzeb.

It was also during Aurangzeb’s reign the intermingling of Mughal and Deccan culinary traditions gained momentum (the kitchen moved with the emperor when he went on wars). During this time, Agra and Delhi started to lose their preeminence as hubs of Mughal culture, with the focus shifting to cities like Hyderabad and Lucknow.

Take, for instance, haleem, present-day Hyderabad’s favourite Ramzan street food which also has a prized Geographical Indication (GI) tag.

MughalFood06MPOs31aug2018

photosource : https://www.youtube.com/watch?v=9caUDHNk0Qg

A deliciously thick paste of meat, wheat, spices and ghee, haleem‘s first recorded appearance in India was in the 16th century according to the historical text Ain-i-Akbari. 

Written by Abul Fazl, the book also mentions that there was a Minister of Kitchen during the reign of Akbar.

While the dish’s exact origins are difficult to pinpoint, haleem is believed to have made its gastronomical journey to the Deccan during the Mughal era.

In the years to come, the secrets of the imperial kitchens gradually made their way across the country — not just to the royal kitchens of princely states but also to the gullies and bazaars of many Indian towns.

MughalFood07MPOs31aug2018

photosource: http://www.icytales.com/gourmet-history-biriyani/

And over the centuries, they made their way to fancy restaurants, old-school outlets and home delivery services in bustling cosmopolitan cities.

So the next time you dial for Mughlai paratha and Reshmi Tikka, spend a minute thinking about (and perhaps, thanking) all those food-loving emperors, their fashionable wives and their hardworking khansamas!

Interestingly, the tale of Mughal culinary culture is incomplete without a mention of the dynasty’s fondness for mangoes!

A sole exception to this rule, Babur had little time for mangoes. However, such was Humayun’s love for the fruit that he took care to ensure a good supply of mangoes (through a well-established courier system) while on the run from India to Kabul.

A painting of royal women shooting down mangoes during the Mughal era.
A painting of royal women shooting down mangoes during the Mughal era.

photosource: https://veryshortnews.com/mango-facts/

Akbar built the vast Lakhi Bagh near Darbhanga, growing over a hundred thousand mango trees. This was one of the earliest examples of the grafting of mangoes, including the Totapuri, the Rataul and the expensive Kesar.

Shah Jahan’s fondness for mangoes was so deep that he had his own son, Aurangzeb, punished and placed under house arrest because the latter kept all the mangoes in the palace for himself!

In fact, Jehangir and Shah Jahan even awarded their khansamas for their unique creations like Aam PannaAam ka Lauz and Aam Ka Meetha Pulao (a delicate mango dessert sold all through the summer in Shahjahanabad). It was also mangoes that Aurangzeb sent to Shah Abbas of Persia to support him in his fight for the throne!

(Edited By Vinayak Hegde)

source: http://www.thebetterindia.com / The Better India / Home> Food> History> India / by Sanchari Pal / August 31st, 2018

Kashmir’s wheelchair sportstars win hearts

Srinagar, JAMMU  & KASHMIR :

Three-day workshop on basketball helps them hone skills, aim for big events.

 Wheelchair basketball players in Kashmir. (Photo:H.U. Naqash)
Wheelchair basketball players in Kashmir. (Photo:H.U. Naqash)

Srinagar:

An Urdu couplet goes Uth bandh kamar kiya darta hai; phir dekh Khuda kiya karta hai (Get up and grid your loins; then see what God does). Probably, inspired by the message hidden in the verse Jammu and Kashmir’s many young boys and girls, who have been left disabled due to various reasons, decided to show their calibre by doing something discordant and raucous. They opted for sports for their endeavour.

About two dozen such men and four women players participated in a three-day workshop on wheelchair basketball held in the state’s summer capital Srinagar recently and most of them astonished everybody with their performance.

These young men and women were happily leading their lives until spinal injuries pushed them in wheelchairs and with that were shattered their dreams for life. But as a Persian adage goes Himat-e-mardan, madad-e-Khuda (When men dare, God sends help), they took a pledge to do something great in their lives and get their calibre acknowledged by others. They chose wheelchair bound basketball for it.

Insha Bashir, 24, is in the forefront of the activity both as a player and a coach for budding players. She said, “When I met with an accident I went into a state of deep depression. I felt life is no longer worth living. My parents were also suffering with me”. However, she also said that after getting into games she feels “new and better”.

Insha is a national player today, representing Jammu and Kashmir. She takes pride in it and says, “I represent my state and I feel very good.”

Wheelchair basketball is played by people with varying physical disabilities that disqualify them from playing an able-bodied sport. Wheelchair basketball is included in the Paralympic Games and was first contested at the Summer Paralympic in Rome in 1960. The first national wheelchair basketball tournament in the world was held in Illinois, US, in 1949 with six teams. As the game soon become popular mainly, with those who had been disabled during the Second World War, the International Wheelchair Basketball Federation (IWBF) was formed as the governing body for the sport, thereby promoting it in various continents including Africa, Europe, Americas and Asia and Oceania.

In India, the sport got its godmother in Madhavi Latha, a paralympic swimming champion, who initiated a movement “Yes We Too Can” for the sportsmen with disability in 2014. Soon the Wheelchair Basketball Federation of India (WBFI) came into existence to promote the sport.

The sport is becoming popular fast also in Jammu and Kashmir which has, during the three-decade old turmoil, witnessed a rapid increase in the number of disabled people. Many people were rendered disabled in traffic accidents.

Varun Ahlawat, who has been a wheelchair basketball coach for 10 years, said that the purpose of holding the workshop was to teach the Valley’s disabled young boys and girls how to play wheelchair basketball in a better way so that it becomes easy to get them included in the national team. “We are promoting girls in Kashmir. There are four such girls this time. We’re optimistic about one of them being selected for the international contests,” the Delhi-based coach said.

Insha said that basketball has become a part of her life and has helped her in putting up a fight. She has a message of hope for J&K’s disabled youth who wish to make a mark in sports. She said, “You should never give up. It takes time to come to terms…  I assure you, you will triumph over what you are carrying with you.”

Insha became disabled after she fell from the third floor of the family’s under construction house in central district of Budgam in 2009. She like, most other participants of workshop, learnt that disability is no barrier to achieving incredible things at a voluntary medicare society called Shafqat Rehabilitation Centre (VMS-SRC) which has been operating from Srinagar’s Bemina area since 2010.

source: http://www.asianage.com / The Asian Age / Home> India> All India / by Yusuf Jameel / August 25th, 2018

Indian Muslim group wants senator to push minority rights

Kuala Lumpur , MALAYSIA :

Muslim People’s Coalition president Amir Amsaa Alla Pitchay speaks during a press conference in Kuala Lumpur August 5, 2018. — Picture by Firdaus Latif
Muslim People’s Coalition president Amir Amsaa Alla Pitchay speaks during a press conference in Kuala Lumpur August 5, 2018. — Picture by Firdaus Latif
Kuala Lumpur  :
A group comprising mostly Indian Muslims urged the government today to appoint a senator to champion minority rights.
The Malaysia Muslim People Coalition (Irimm) headed by Amir Amsaa Alla Pitchay, who used to be president of the pro-Barisan Nasional (BN) Malaysian Indian Muslim Congress (Kimma), also declared their support for the Pakatan Harapan (PH) government.

“We (Irimm) do not have any senatorship to highlight or voice our grievances from the grassroots through to the ministry level,” said Irimm president Amir Amsaa Alla Pitchay.

“This kind of things is where PH has to engage and appoint a person in every state to help the community,” he added.

Irimm, with just over 5,000 members nationwide, was formed in 2012 to champion the cause and help Muslim-minority communities in the country.

Amir Amsaa said he hopes that with the support of the PH government, more large scale events and welfare programmes can be organised and executed by Irimm.

He added the coalition was in the process of reaching out to Prime Minister Tun Dr Mahathir Mohamad and Deputy Prime Minister Datuk Seri Dr Wan Azizah Wan Ismail to arrange a meeting to officiate their support towards PH.

“We hope to have large scale events with the government’s support, as we are also looking to have the support of the ministers to help the causes we are championing,” he said.

source: http://www.malaymail.com / Malay Mail / Home> Malaysia / by Emmanuel Santa Maria Chia / August 05th, 2018

Ahmad Banday scores another ton in England

JAMMU & KASHMIR :

BandayMPOs22aug2018

Talented young cricketer of J&K Ahmad Banday has scored another ton in England while playing in the T25 Wednesday Cricket League in Manchester England.

Having recently scored 173 run knock for Bury Cricket Club in Greater Manchester Cricket League, Banday on Wednesday turned up for Super Sixers in the T25 Wednesday League against Manchester Gladiators. Banday scored 146 run knock that included six sixes to lead his side to a dominating win. Batting first he helped Super Sixers post a total of 235 runs in allotted overs for the loss of six wickets. In reply Manchester Gladiators got all out for 150 run total.

To test his batting skills in tough conditions, Banday who was last year top run getter for J&K in Ranji trophy went to England this season. He joined Bury Cricket Club and Greater Manchester Cricket League. Initially struggling in batting, Banday finally found his touch and adjusted in the tough batting conditions. In the last match for Bury he scored mammoth ton of 173 runs. In the 12 matches he has scored 425 runs and also taken 22 wickets for his club.

“It is always good to score big hundreds and help team win. It is different league and different club. I play for Bury in Greater Manchester Cricket League and its matches are played only on Saturday’s while this T25 event is specifically played on Wednesday. To take full benefit of my stay in England and learn as much as I can, I opted to play in it,” said Banday.

“So far my stay in England has helped me in improving as batsman and I am confident that this new experience will help me in upcoming Ranji trophy season. I am looking forward to coming back to Kashmir and join my teammates for the preparation of the next season,” he added.

source: http://www.greaterkashmir.com / Greater Kashmir / Home> Sports / by Abid Khan, Srinagar / July 13th, 2018

What Indian Muslims Did and are Doing to ‘Set India Free’

NEW DELHI :

(Photo: Arnica Kala / The Quint)
(Photo: Arnica Kala / The Quint)

In the morning I woke up to messages of hope and happiness as is usual on India’s (71st) Independence Day. Family groups were full of photographs of our younger children dressed in saffron and green, as they went to their schools to celebrate Independence Day.

We watched the speech of Prime Minister Narendra Modi from the Red Fort, and posted messages and stirring poems on Twitter and Facebook. There was so much happiness and bonhomie, when suddenly I got a link to a tweet from a friend:

A bunch of people waving the flag in Delhi’s iconic Jama Masjid is hardly anything I should be upset about. In fact, the national flag on the historic Jama Masjid instills pride in me.

Why then, was I upset?

I was upset at the words that were deliberately aimed at hurting and demonising the community that prays in that mosque.

“71 साल बाद जामा मस्जिद दिल्ली की छाती पर चढ़कर हमने कार्यकर्ताओं के साथ राष्ट्रीय ध्वज फहराया, वन्दे मातरम”

“After 71 years, along with karyakartas (workers) I have climbed onto the ‘chest’ of Jama Masjid, and waved the national flag. Vande Mataram.”

Inherent to his speech is the message that the mosque, and by extension Muslims, have never hoisted the tricolour.

By the way, the call Madar e Watan Bharat ki Jai was given by Azimullah Khan in 1857, while fighting in the first war of Indian Independence. Honoring our motherland is not new to us. Perhaps Mr Singh (who tweeted the message) had missed this tweet by Sumer about flag hoisting at the Jama Masjid.

How Jama Masjid Area Celebrates I-Day

Mr Singh and his companions were 71 years too late, as the Indian Flag has been flying proudly in the hearts of every Indian, regardless of their religion. But yes, we fly the flag with love and respect, because we are Indians, not because we want to ‘otherise’ Indians.

Many flag-hoisting ceremonies were held in the Walled City. Flags were hoisted in homes, offices and public areas on 15 August.

As Abu Sufiyan, a resident of Old Delhi says, they came at noon, hoisted the flag, and left. No one objected or opposed them as flags were being hoisted everywhere. But he adds, “the enthusiasm with which Independence Day is celebrated in Old Delhi, where Red Fort is located, would be difficult to find anywhere else. They (Mr Singh and companions) may have climbed onto the steps of Jama Masjid after 71 years, but we have been hoisting the flag every year, in and around Jama Masjid.”

Sheeba Aslam Fehmi who runs the Walled City Café and Lounge at a little distance from the Jama Masjid, posted on her Facebook page  this 15 August:

“We, living in and around Jama Masjid area, are used to several hoisting of the Tricolor on 15th August each year. Not only at the public spots like Azad Hind Hotel, right behind the main Gumbad of the Historic Jama Masjid, we have flags of all sizes on full mast at various establishments including all the schools, hotels, shops etc.

I just spoke to the local MLA Asim Ahmad Khan who has hoisted the Indian Flag at various spots in his constituency where Jama Masjid is located.

The celebrations and merry making is on since the day of full dress rehearsal only. Patriotic songs are played loudly in the narrow alleys of Jama Masjid.

If you want to witness the people’s celebration of the Independence day, come, take a stroll in the Jama Masjid bylanes.”

Ashok Mathur says, “I have been celebrating Independence Day since 11 AM today, and hanging over not one but many roof tops in the Pahari Imli and Matia Mahalarea of my Muslim friends flying kites, with music and fanfare, which started with the whole group singing the national anthem at the beginning… since I was a vegetarian among all others, someone quickly got kaddu ki sabji and chana from his home nearby… it was the tastiest kaddu that I have ever had… this is the spirit with which we live here.”

Role of Jama Masjid in India’s Freedom Struggle

Today, let’s examine the role of Jama Masjid in India’s Freedom Struggle.

As Hilal Ahmed, Assistant Professor, Centre for the Study of Developing Societies says, “The Red Fort and Jama Masjid have always been the symbols of political inspiration for Indian masses, irrespective of religion or caste, during the colonial period. Leaders from different backgrounds and ideologies used the mimbar (pulpit) of the mosque to deliver political messages. From Swami Shradhanand of the Arya Samaj to Gandhi, Nehru and Azad – leaders of all sects delivered speeches here.”

He adds:

It is worth noting that Jinnah never delivered any speech inside the Jama Masjid, though he participated in a procession of the League in 1946. Unfortunately the Hindu right-wing want to convert everything into ‘Hindu and Muslim’. Making Jama Masjid an anti Hindu/India symbol is part of this political campaign.
Hilal Ahmed, Assistant Professor, Centre for the Study of Developing Societies 

1857 Uprising

The Jama Masjid has not only been a place for congregational prayers since the time it was built in 1650, but also a witness to India’s history. Since it had been such a symbol of togetherness and rebellion against British power in 1857, after the uprising, the British occupied the mosque and stopped people from offering prayers within its premises. Its gateways were guarded by British Indian troops to prevent entry.

The Jama Masjid was used as a mess, with horses tied along its corridors, with alcohol being freely consumed by the troops.

In the months of May-September, the sepoys and natives of India rose up against the East India Company, under the banner of Mughal Emperor Bahadur Shah Zafar. Fierce battles were fought in the summer and monsoon months of 1857, in and around the walled city of Shahjahanabad. Jama Masjid, as the centre of Shahjahanabad, was also central to this fight.

The mosque was the focal point for gatherings during the siege of Delhi in the 1857 Uprising.

It was on the walls of Jama Masjid that posters were put up by the forces who were trying to create a communal divide among India’s people. These were immediately taken down upon the then Mughal emperor Bahadur Shah Zafar’s orders. Maulvi Mohammad Baqar countered these posters in his newspaper The Delhi Urdu Akhbar, in which he said that Hindus and Muslims were ahl e watan (compatriots), and had been living together for a thousand years.

It was as a result of this that the British confiscated Jama Masjid and planned its demolition. It was only in 1862, following innumerable petitions by Muslims, that the British government returned the mosque to the original inhabitants.

Secular Nature of Jama Masjid

The nationalist movement and Hindu-Muslim unity took giant steps forward after World War I during the agitation against the Rowlatt Acts, and the Khilafat and the Non-Cooperation Movements. As if to declare before the world the principle of Hindu-Muslim unity in political action, Swami Shradhanand, a staunch Arya Samajist, was asked by Muslims to preach from the pulpit of the Jama Masjid at Delhi, while Dr Saifuddin Kitchlu, a Muslim, was given the keys to the Golden Temple, the Sikh shrine at Amritsar.

The entire country resounded with the cry of ‘Hindu-Muslim ki Jai’.

It was this mosque where, on 4 April 1919, Swami Shraddhanand, dressed in saffron robes, addressed the people gathered there, asking them to unite, saying that the need of the hour was Hindu-Muslim unity, against the common enemy, the British.

He started his speech with a Vedic mantra to which the congregation replied ‘Ameen’. He went on to exhort all Indians to purify their hearts with the ‘water of love’ of the motherland in ‘this national temple’, and become brothers and sisters.

I wish he would come back and again deliver a speech on unity only this time the common enemy is hatred and those who preach hatred.

It was in this mosque that Maulana Abul Kalam Azad delivered his historic speech in October 1947, which reminded them of their sacrifices for India, and exhorted them not to leave their motherland since the Prophet had said, ‘Allah had made the whole world a mosque’, and so the question of pure (Pak) and impure land does not arise.

In fact it was contrary to the ideals of Islam:

“Musalmano’n, my brothers,
Today you want to leave your motherland. Have you thought of the result of this step? … Close the door from which communalism has entered…”

(24 min onwards)

“Where are you going? And why are you going? Behold, the towers of this historic Masjid bend to ask you: lift up your gaze and see. The dome of this Shahjahani mosque asks you where you have lost the pages of your history. The sacred relics of your ancestors ask you, in whose care you are leaving them?”

“The sounds of ‘Allahu Akbar’ echoing from this mosque, ask you, on whose mercy are you leaving them? The walls and doorways of this mosque call out to you, again and again. O! those who are leaving, a time may come when you could lose your identity…

Don’t you remember that it was only yesterday that your caravans had performed ‘Wuzu; (Ablutions) on the banks of Jamuna. And today you are afraid to live here.

Remember that you have nourished Delhi with your blood.”

A simple study of literature written about the Freedom Struggle in the 19th and 20th centuries, will reveal that indeed not only Delhi, but India has been and is being nourished by the blood of Muslims. They are as much Indian as anyone else. 71 years ago, India was divided. I was not born then, but I am living now, and I will fight bigotry and hatred.

This Independence Day, let’s pledge to get freedom from hatred, bigotry and attempts to divide Indians on religious and sectarian lines.

Hindi hain hum watan hai Hindustan hamara.

(Rana Safvi is the founder and moderator of the popular #shair platform on Twitter, which is credited for reviving popular interest in Urdu poetry. She tweets @iamrana. This is an opinion piece and the views expressed are the author’s own. The Quint neither endorses nor is responsible for them.)

source: http://www.thequint.com / The Quint / Home> Big Story> Hot News> Videos / by Rana Safvi / August 15th, 2018

The exotic Nizami cuisine to make a comeback

Hyderabad, TELANGANA :

Royal spread:The ‘Khwan Nemat-e-Asafia’ lists 15 types of biryanis such as Biryani Rumi, Biryani Mahboobi, Biryani Nargis, Biryani Hazar Afreen.
Royal spread:The ‘Khwan Nemat-e-Asafia’ lists 15 types of biryanis such as Biryani Rumi, Biryani Mahboobi, Biryani Nargis, Biryani Hazar Afreen.

The world knows them for fabulous jewels and splendid palaces. But not many know that the erstwhile Hyderabad rulers had a weakness for a rich diet as well.

Sample this: Biryani Dulhan, Yeqni Palou Shirazi, Khorma Murgh, Qhalia Chamkura, Kabab Gul Khatai. A ‘shahi’ spread any which way. If your mouth is doing a tango, you are not to be blamed.

Now, one can try out these dishes. Urdu daily Siasat has stumbled upon a dog-eared copy containing a list of 680 formulae used by the royal kitchenette of the 6{+t}{+h}Nizam, Mir Mahboob Ali Khan (1866 – 1911). The newspaper plans to publish the recipes in Urdu and English on art paper shortly. The book, titled Matbaqe Asafia , is expected to hit the market in the next two months.

“It will be in time for Ramzan, the month of fasting,” Siasat ’s Editor Zahed Ali Khan says.

Tell me what you eat and I will tell you what you are. A look at the recipes and the ingredients that go into making these sumptuous dishes give an inkling of the royal taste — cuisine that is never clichéd. Every formula differs from the other in the set of instructions and ingredients.

The ‘Khwan Nemat-e-Asafia’ lists 15 different types of biryanis such as Biryani Rumi, Biryani Mahboobi, Biryani Nargis, Biryani Hazar Afreen. As the name suggests, the ‘Dulhan Biryani’ is highly decorated with a fried banana in covering of ‘warq’ (silver foil).

Besides, there are 18 kinds of pulav , 16 of khichidi , 48 of do-pyaza , 21 variants of khorma , 45 of kabab and 29 types of naan . Besides, there are 25 varieties of chutneys (condiments) and 33 types of achaar . Apart from an assortment of spices and dry fruits, the ingredients also include a generous sprinkle of perfumes and sandal.

But some of the formulas could be a recipe for sickness, given the heavy doze of ‘pure ghee’ suggested. There are also some recipes, which, if tried now could land one in trouble. For instance, the book contains formulas for cooking animals which now attract provisions of the Wildlife Act. “But we don’t propose to include such recipes since they are banned now”, Mr. Khan says.

So gourmets, get ready for a royal repast.

Come Ramzan and the Siasat daily plans to publish a list of 680 formulae used by the royal kitchenette of the sixth Nizam, Mir Mahboob Ali Khan

source: http://www.thehindu.com / The Hindu / Home> National> Andhra Pradesh / by J.S. Ifthekhar / Hyderabad – May 13th, 2013

The forgotten  frontier

Imphal, MANIPUR /  Kohima , NAGALAND   :

India’s contribution to the Allied war effort is nowhere more evident than in Britain’s greatest battle, fought in Imphal and Kohima

War veteran L. Achung Kom. Photo: Ratan Luwang/Mint
War veteran L. Achung Kom. Photo: Ratan Luwang/Mint

Sitting in a wooden chair on the verandah of his Manipur village home, 91-year-old Nehkhosong Singsit (Nehkhosong Kuki, according to army records) wasn’t expecting visitors when we walked in unannounced through the front gate, past a small lawn, and stood in front of his cheerful, sloping-roofed house.

As his daughter helps her father into a shirt, Singsit’s son, Paogin, a retired bank employee, narrates the fascination his father had for the army uniform; as a 19-year-old, Singsit enrolled in the British-commanded Assam Regiment in 1943.

Other than the need to earn a living, the promise of owning an army uniform was the prime motivation when army recruiters came prospecting to their village at the height of World War II. “Back then, people of our Kuki tribe would wear scanty clothes and my father felt a natural attraction for the army uniform. It stood out for him,” says Paogin.

Singsit would soon be called to action on the battle front when the British-led Allied forces faced a seemingly indomitable enemy in the Imperial Japanese army that was waiting to overrun Allied-held positions in Manipur and beyond.

Nehkhosong Singsit. Photo: Shamik Bag/Mint
Nehkhosong Singsit. Photo: Shamik Bag/Mint

As a sepoy, Singsit’s brief was to provide security to the British colonel who led the regiment of primarily Indian soldiers when the Japanese offensive began on 8 March 1944. The Japanese firing was relentless, and one of the bullets found its mark in his dear friend, sepoy Vaiphei. The Japanese began using his body as a shield, firing from behind him—a ploy that Singsit felt was both tactical as well as psychological.

“I saw my friend’s dead body getting ravaged by bullets. The disrespect shown to the dead was shocking,” says Singsit, his voice firm, though his body is now bent over by age. “The other motive of the Japanese was to demoralize us by exhibiting the dead body of someone belonging to our own land.”

In later months, after the Allied forces scored a hard-fought, decisive victory, Singsit would be charmed by Japanese prisoners of war held at Meiktila in Burma (now Myanmar) doing pencil-sketch portraits of his colleagues and him for an extra roti or bidi. War, he found out, can also be about conflicting emotions.

In the early 1940s in Manipur, a princely state yet to merge with an India then under British rule, the issue of land, and sense of belonging, was often defined ethnically by the locals.

Following his honourable discharge from the army in 1949, Singsit preserved the uniform as a treasured memorabilia of the “fierce” three months between March and July 1944, when the Allied forces clashed with the Japanese. But he had to burn the same uniform voluntarily a couple of decades later.

A violent anti-India secessionist movement led by the Mizo National Front (MNF) was brewing in neighbouring Mizoram in the mid-1960s and Mizo underground military recruiters often visited Manipur villages dominated by Kukis, with whom they shared a close bond. “The Indian Army had a strong presence in our area. I was afraid that if they raided my home and found the uniform they might have misunderstood me for a Mizo militant. I felt extremely sad burning the uniform, but the Indian Army personnel didn’t know, nor would they have cared about my role as an Indian soldier in World War II,” says Singsit.

Epic scale

Forty kilometres from Imphal, Singsit’s rural home is a short drive off what some refer to as “The Road of Bones”. Beyond the insistent beauty of the land of cloud-collected hills, meandering rivers and green fields, is the sobering backdrop of the dead. Around and away from the 138km stretch of road from Imphal in Manipur to Kohima in Nagaland is where around 70,000 soldiers and civilians committed their lives to the cause of world domination over those three tragic months. The battles fought in the tough terrain of Manipur and Nagaland and spread over a 600-mile (around 965km) area have since been recognized as among the biggest—and bloodiest—battles fought by Indian forces.

Seventy years on, when diplomats and participants from Britain, Japan, the US, Australia and India gathered in Imphal on 28 June to commemorate the Battle of Imphal/Kohima—declared in 2013 as Britain’s greatest battle by the country’s National Army Museum, over other notable battles like Waterloo and D Day/Normandy—the memory of the dead, and a prayer for peace, hung like a veil over the proceedings.

Y. Kawamura at the India Peace Memorial in Red Hill, Manipur. Photo: Ratan Luwang/Mint
Y. Kawamura at the India Peace Memorial in Red Hill, Manipur. Photo: Ratan Luwang/Mint

Delegate followed delegate in remembering the thousands who lie interred at multiple cemeteries in the region, including those maintained by the Commonwealth War Graves Commission (CWGC) in Imphal and Kohima. In just two cemeteries in the two cities, over 2,500 Indian soldiers are named; many more lie in cemeteries and memorials spread across the region.

Y. Kawamura at the India Peace Memorial in Red Hill, Manipur

While Scott Furssedonn Wood , the British deputy high commissioner in Kolkata, spoke about the “epic” scale of the battle where 200,000 soldiers and airmen from Japan, Britain, India, the US, Australia, New Zealand, Africa and Canada fought in harsh conditions, others, like Kolkata-based US consul-general Helen LaFave, brought up the issue of missing American soldiers and the continuing search for them. Y. Kawamura, charge de’affairs and minister and deputy chief of mission, embassy of Japan, spoke of eternal peace.

At the extreme end of ferocity, Japanese and Allied troops engaged in almost hand-to-hand combat in the Battle of the Tennis Court, fought around the strategically positioned deputy commissioner’s bungalow in Kohima. The Battle of Kohima saw 4,064 British and Indian casualties, according to the CWGC.

In Manipur, casualty-heavy battles were fought at Nungshigum, where three squadrons of the Royal Indian Air Force supported artillery operations to flush out the Japanese; at Kanglatongbi, where a vastly outnumbered Allied unit held out determinedly against the enemy’s design to capture a supply depot; and at Sangshak, where, from 21-26 March 1944, the first battle of World War II was fought on Indian soil. The six-day battle saw the 2nd and 3rd Guerrilla Regiments of the Indian National Army (INA) fighting alongside the Japanese.

The Japanese army was known for its ruthlessness and innovative ways of thwarting the enemy, like mimicking bird calls and creating tools that relentlessly sent out the rat-tat-tat sound of machine-gun fire. “Often (Japanese) soldiers stood out in the open with their guns with total disregard to their own safety,” writes Arambam Angamba Singh, co-convener of the 70th anniversary of the Battle of Imphal event, in the official souvenir.

While a Reuters report on the Battle of Imphal/Kohima topping 2013’s Britain’s Greatest Battles poll describes the country’s forces in the World War II campaign spread over North-East India and Burma as what many consider “The Forgotten Army”, similar opinions have been voiced in India on the collective amnesia regarding the Indian contribution to the Allied war effort.

This is nowhere more apparent than in the list of surviving Manipuri World War II veterans maintained by the state’s Rajya Sainik Board, under the Union ministry of defence. The list reveals 626 Manipuri (mainly Kuki tribesmen) World War II survivor-soldiers right after the war ended in 1945; 17 are living. The Manipur state government led by chief minister Okram Ibobi Singh actively associated with the high-profile, 28 June commemorative event in Imphal, and officials of the co-organizer, Manipur Tourism Forum, expressed hope of benefiting from “war tourism”. But none of the Manipuri World War II veterans have reportedly received any pension or honorarium from the state government, though other states have done so, according to the secretary of the Sainik Board.

Seated across a small wooden table on the balcony of the Sainik Board office in Imphal, the secretary, retired army officer Sarat Singh, maintains a World War II dossier and deals with the daily travails facing the elderly war veterans and, more often, their widows. Many, it is reported, died in penury. On the day we meet, the secretary had shot off yet another letter to the Manipur government requesting the release of the monthly honorarium suggested by the Union government. “The state government is not law-bound to pay and it’s entirely up to them,” he says.

Since many of the Indian Allied forces personnel were recruited specifically to serve on the battle front during World War II, and were discharged after the war ended and they were no longer required, they were denied a pension. When the British too left India, the war veterans, especially in Manipur, remained beyond the pale of public consciousness and the state exchequer.

Yet there were stellar performances in the war theatre. Squadron leader K.K. Majumdar successfully flew the first bombing mission solo in Burma’s Toungoo, becoming the first Indian officer to receive a coveted award in World War II. In Imphal in May 1944, a message from Air Marshal Sir John Baldwin commended: “For the first time in India’s history, squadrons of fighters and dive bombers manned by Indian pilots have operated in strength against the enemy.”  Abdul Hafiz, a Jemadar with the 9th Jat Regiment, posthumously won a Victoria Cross—Britain’s highest gallantry award—for his heroism in the Imphal battle.

Rows of graves of Indian Muslim casualties and lines of inscriptions on pillars with the names of Indian soldiers who were cremated mark the gracefully maintained World War II cemeteries at places like Imphal and Keithelmanbi, stark testimony to the price paid. “I’m hoping still that the government will compensate the World War II veterans for their role,” says Singh.

Nobody’s men

At 95, Khupkolam Vaiphei knows he does not have much time left.

Khupkolam Vaiphei, 95, a former sepoy of the Assam Regiment who fought in the Battle of Imphal/Kohima. He lives in a village in Manipur’s Senapati district. Photo. Shamik Bag/Mint
Khupkolam Vaiphei, 95, a former sepoy of the Assam Regiment who fought in the Battle of Imphal/Kohima. He lives in a village in Manipur’s Senapati district. Photo. Shamik Bag/Mint

Hard of hearing, the former sepoy of the Assam Regiment who was on the frontlines during a vicious battle against the Japanese forces in Manipur’s Jessami village, bristles with indignation when recounting the indifference displayed by successive political establishments. “During World War II, Indian public and leaders protested against the use of Indian Army personnel in the British war effort and demanded an assurance from the British that India will be given independence if we assisted in the war. Yet we have not received a single rupee since our discharge. We fought for the British, but did we not play a role for India?” he wonders aloud, his deep baritone resonating across the tin-roofed outer room of his house, atop a small hillock in Senapati district’s Phovaibi village.

Back then, Vaiphei’s emotions too were defined by the codes of Kuki community living. His weary, creased countenance seems to age a hint more when he remembers the night—after three whole days in trenches against non-stop Japanese firing—his closest childhood friend and fellow trooper, Lalneilam, was killed in a sniper attack. “From having our food to answering nature’s call, we did everything inside the trenches, such was the Japanese firepower. Lalneilam, though, went out but never returned.”

After over two gruelling months of fighting back, the Japanese started retreating. Vaiphei was among those who followed the enemy, wanting to push them back to Burma, from where they had come. On one occasion, they came across a bunker with Japanese soldiers inside. Two were captured. They had been holding two young Naga Angami girls hostage to serve them. While the British leader of Vaiphei’s battalion wanted to keep the two Japanese alive as prisoners of war, two Naga soldiers defied orders and killed them with their bayonets. “They couldn’t tolerate the insult and dishonour that their Naga sisters went through,” says Vaiphei.

The two arms of the 14th Army during the Battle of Imphal/Kohima. Photo: Wikimedia Commons
The two arms of the 14th Army during the Battle of Imphal/Kohima. Photo: Wikimedia Commons

This British victory was particularly significant because it was the first time the Japanese army faced defeat, says Hugo Slim , author and leading scholar at the Oxford Institute for Ethics, Law and Armed Conflict, University of Oxford, UK. He is the grandson of the much-feted Lieutenant General William Slim of the British 14th Army, which led the Allied counter-attack. “The Japanese were a brilliant army and considered invincible,” Slim adds on the sidelines of the Imphal commemoration, co-organized by the 2nd WW Imphal Campaign Foundation, which hosts excavation and trekking tours across Manipur’s known World War II battlegrounds. “This battle stopped the Japanese advance across Asia. The two empires clashed and soon afterwards the empires disappeared. It was a very long and complicated battle against an enemy that wouldn’t surrender and had to be fought till death,” Slim says.

Yet the Japanese campaign against British India, known as the U-go Operation and often viewed as a critical misadventure by the infamous commanding officer, Lieutenant General Renya Mutaguchi , had its share of Indian supporters. The small Manipur town of Moirang is one area where the Netaji  Subhas Chandra Bose -led Azad Hind Fauj, or the Indian National Army (INA), backed by the Japanese army, set up a “liberated zone” within British-occupied India, hoisting the INA flag during the thick of the Japanese campaign on 14 April 1944.

As in many other conflict zones in Manipur and Nagaland, a little digging has turned up wartime effects like mortars, rifles, helmets and bullets in Moirang. The INA Museum here is a treasure trove for war enthusiasts. Some glass cases display Japanese and British grenades and bullets side by side, neutralized in the academic air of the museum.

L. Ibomcha. Ratan Luwang/Mint
L. Ibomcha. Ratan Luwang/Mint

Ninety-six-year-old L. lbomcha, a former deputy speaker of the Manipur assembly, was a supporter of the INA and, by extension, its collaborators, the Japanese army. Age has slurred his speech but it has not impaired his memory. As we gather in the drawing room of Ibomcha’s Moirang home, he says: “For three months Moirang was a peaceful and happy town under INA and Japanese occupation. I mobilized people and collected money and rations for the soldiers. Moirang got a taste of freedom three years before the rest of India,” he narrates.

A little away from Moirang, in the hilly village of Kom Keirap, L. Achung Kom, a villager who looks younger than the mid-90s he says his age is, waited expectantly for Japanese representatives at the Imphal event to grace his home. He looks a little dejected when we alight from our car.

As someone who had assisted the Japanese in 1944, he had, earlier in the day, greeted Kawamura in Japanese when the latter visited Red Hill, the site of a bloody face-off about 20km from Imphal. With both sides launching a vigorous air campaign, 1944 was the first time that Kom saw an aircraft flying over paddy fields.

“This year’s commemoration brought the memories back to the Manipuri psyche and the changes it made to Manipuri society. It catapulted Manipur from a 19th century civilization to a 20th century state,” Manipur governor V.K. Duggal  says.

Kom aided the Japanese campaign, ferrying goods and procuring rations and local liquor for the military men. Till some years back, his kitchen still had half a mortar, used to grind food—it was taken away by local authorities. While he remembers the Japanese fondly as people who would keep their gaze down when local women passed by, he is not as enthusiastic recollecting a role he had to play. Digging graves, says Kom, was hard work. “Besides, I didn’t like the presence of the dead,” he adds.

In the battle-scarred plains and hill tracts of Manipur, the dead are buried deep but the mine of memories is just a scratch away.

source: http://www.livemint.com / Live Mint / Home> Leisure / by Shamik Bag / July 05th, 2014

Remembering Maulana Hasrat Mohani: A Celebration Of The Diverse And Secular Culture Of India

Mohan, UTTAR PRADESH :

His poetry reflected his passionate love for his country and his goal of total freedom from the British rule.

B.R. Ambedkar with Maulana Hasrat Mohani at Sardar Vallabhbhai Patel’s reception in 1949.
B.R. Ambedkar with Maulana Hasrat Mohani at Sardar Vallabhbhai Patel’s reception in 1949.

On our 72nd Independence day, let us remember the freedom fighter, revolutionary, the poet, the maulana, and the Krishna bhakt: Maulana Hasrat Mohani and celebrate the diversity of India in all its glory.

If the African-American Civil Rights Movement in the United States was fuelled by ‘We shall overcome’, in India that honour would go to ‘Inqilaab Zindabad’ coined by Hasrat Mohani (1875 – 1951). It became the chant of Indian revolutionaries.

Though Mohani is remembered today for his romantic ghazal Chupke chupke raat din, his poetry reflected his passionate love for his country and his goal of total freedom from the British rule. He along with Ram Prasad Bismil got the proposal for Poorna Swaraj (complete Independence) accepted by the Indian National Congress in 1921.

Rasm e jafa kaamyaab dekhiye kab tak rahe,
Hubb e watan mast e khwaab dekhiye kab tak rahe,
Daulat e Hindostan qabzah e aghyar mein
Be adad o be hisaab dekhiye kab tak rahe!

(How long will tyranny succeed, let us see
Till when will freedom be a dream*, let us see
Hindustan’s riches are in the clutches of plunderers
Till When will this continue, let us see.)
[*dream here alludes to awakening of Indians from their slumber]

Maulana Hasrat Mohani was a very complex but extremely interesting personality. He was born in a zamindar family in Mohan near Unnao (Uttar Pradesh) in 1875, and was named Fazlul Hasan. ‘Hasrat’ (longing) was his nom de plume or ‘takhallus’ and Mohani as he hailed from the village Mohan. His early education was in his village and he matriculated from Government High School, Fatehpur. He went on to join the Mohammedan Anglo Oriental College, Aligarh (now Aligarh Muslim University).

Hasrat Mohani was a very active participant in the freedom struggle and was jailed many times. A lot of his poetry is composed during his imprisonment.

Hasrat Mohan was an ardent supporter of Bal Gangadhar Tilak and when he died, the poet penned these lines:

Jab tak wo rahe dunyaa meN raha ham sab ke diloN par zor unka

ab rah ke bahisht meN nizd-i-khuda huro’N pe kareNge raj Tilak –

(As long as he stayed in this world he ruled our hearts

Now in Paradise, closer to God, the houris will be his court.)

Although Hasrat was a romantic poet, he was an active member of the Indian NationalCongress, the Muslim League and the Communist Party of India.

One of his popular verses is:

Gandhi ki tarah baith ke kaate’nge kyun charkh

Lenin ki tarah de’nge duniya ko hila hum

Why should we sit and spin yarn on the ‘charkha’

Like Lenin we will shake the world.

The revolutionary was also a romantic poet and today no ghazal mehfil is complete without a rendition of his evergreen couplet:

“Chupke Chupke raat din aansoo bahana yaad hai

Ham ko ab tak aashiqii kaa vo zamaanaa yaad hai”

(Shedding tears in silence, day and night, I remember

Those days of being in love, I still remember.)

His appeal across nations can be judged from these two stamps by India and Pakistan.

We often talk about his role in the Independence Movement, and his romantic ghazals but rarely do we talk of his devotion to Shri Krishna. According to Prof C.M. Naim, he wrote his first poem on Krishna in Urdu, when he was in Pune during Janmashthami in 1923.

Hasrat Mohani also wrote many verses in praise of Shri Krishna in Bhasha. He visited Brindaban as many times as he went for Hajj to Mecca (11 times) such was his devotion to Shri Krishna.

So while on the one hand, he wrote:

Mose cheR karat nandlāl

lie Thāre abīr gulāl

DhīTh bha’ī jin kī barjorī

auran par rang Dāl-Dāl

ham-huN jo de’ī lipTā’e-ke Hasrat

sārī ye chalbal nikāl

Nandlal keeps teasing me without end;

There he lurks, ready to pour colors on me.

Having safely sprayed others so many times,

He is now set in his bullying ways.

But what if I should embrace him, Hasrat,

Then squeeze him dry of his fancy tricks?

( verse and translation C M Naim’s article ‘the Maulana who loved Krishna )

On the other hand, he wrote innumerable naats and munajats in praise of Prophet Mohammed.

Khyaal e yaar ko dil se mita do Yaa Rasool Allah

Khird ko apna diwaana bana do Yaa Rasool Allah

Remove all thoughts of any other than you O Allah’s Prophet

Make my intellect, crazy for you O Allah’s Prophet

(The answer can be found in his Sufi leaning and learning. Sufism is the path of Bhakti, which has bound Hindus and Muslims together in a syncretic culture, which we call Ganga Jamuni.)

He was a disciple of Hazrat Shah Abdur Razzaq Farangi Mahalli in the Qadria Sufi Order. Sufism believes in losing oneself in the Beloved to achieve salvation and the love of Radha Krishna is a beautiful example of the same.

We can find the answer in the “Iintroductory note to Divan 7) where he refers to the god Krishna as Hazrat Srī Krishna ‘Alaihi-Rahma and claims that in doing so he is follow- ing the path of his spiritual mentors, particularly Hazrat Sayyad Abdur Razzaq Bansawi, whom he mentions.”

Hasrat’s poetry written near Makkah for pilgrimage:

ek khalish hoti hai mehsoos rag o jaan ke qareeb

Aan pahunche hai magar manzil e jaana’n ke qareeb

(A strange pain near my jugular vein I can feel

I have reached my destination near my Beloved)

The music we hear comes from one source, it’s just that we are unable to hear beyond the first few notes. Let’s pause and listen today. To my heart, to your heart and our beloved nation’s heart. I am sure they all want the same thing: peace, prosperity and glory of our great nation where we can live without fear and hatred.

Rana Safvi is an author, historian, blogger and is engaged in documenting of India’s Syncretic past. 

source: http://www.newscentral24x7.com / News Central 24×7 / Home / by Rana Safvi / August 15th, 2018

Deccan papers throw light on Aurangzeb rule

Hyderabad, TELANGANA :

The king’s notes: The Yaddasht-i-Ahkam-i-Muqaddas with Aurangzeb’s imperial instructions. | Photo Credit: G. Ramakrishna
The king’s notes: The Yaddasht-i-Ahkam-i-Muqaddas with Aurangzeb’s imperial instructions. | Photo Credit: G. Ramakrishna

1.5 lakh indelible ink documents preserved in Hyderabad

Think Mughals and you think of Delhi and Agra. But few know that it is Hyderabad that houses the largest collection of written communications of their reign.

The Telangana Archives and Research Institute holds a whopping 1.55 lakh documents — all on handmade paper — including 5,000 from the period of Shah Jahan (1628-1658) and another 1.5 lakh of Aurangzeb (1658-1707). No other archive in the country, not even the National Archives in New Delhi, boasts of such a collection: it gives a graphic picture of the mansabdari system, military administration and revenue machinery of the Mughals in the Deccan. Written in Persian in Shikasta script, cursive style, the documents are linked and arranged in chronological order — date, month and regnal year-wise.

Slew of orders

The documents include Farman (order of the emperor), Nishan (order of a member of the royal family), Yaddasht-i-Ahkam-i-Muqaddas (memorandum containing imperial orders), Parwana (orders issued by higher authorities), Siyaha-Huzur (proceedings of the provincial court), Roznamcha-i-Waqai (daily news report), Qabzul Wasil (bill payments) and Arz-o-Chihra (documents on personnel and horses).

Aurangzeb spent 13 years as the subedar of Deccan during the reign of Shah Jahan and had vast experience in political and other matters. Even after he ascended the throne on July 25, 1658, he continued to focus on the Deccan to check the activities of his rebellious son Mohammed Akbar and on conquering Bijapur and Golconda, which he did in 1687.

According to State Archives director Zareena Parveen, the accountant-general of the erstwhile Hyderabad State, Syed Muhibuddin, went to Aurangabad (the headquarters of the Mughals) for an inspection in 1916 when he discovered a large number of old documents lying in the vaults of Fort Ark.

He took keen interest in preserving them and reported the matter to Daftar-i-Diwani, the administrative wing of Hyderabad State, headed by the superintendent Syed Khurshid Ali. Steps were taken to shift them to Daftar-i-Diwani, which eventually became State Archives. The paper, made by Chinese professionals, has withstood the vagaries of time. The papers remain intact even after water seeped into the archives a few years ago. “In fact they became brighter as it washed away the acidic material that covered the indelible ink used by the Mughals,” said Ms. Parveen.

An expert in Persian herself, Ms. Parveen arranged the documents chronologically, deciphering the contents, and put them in non-acidic dockets.

The documents reveal Aurangzeb’s administrative skills. The Yaddasht-i-Ahkam-i-Muqaddas shows reports on recommendations of pay hikes for staff sent to the emperor, who also had spies to report on negligence, and actions against the government.

source: http://www.thehindu.com / The Hindu / Home> News> Cities> Hyderabad> Sunday Special / by M. Rajeev / Hyderabad – August 11th, 2018

Association of Indian Muslims of America honours veteran journalist Aziz Haniffa

Washington D.C. ,  U. S. A :

AzizHaniffaMPOs09aug2018

The Washington, DC,-based Association of Indian Muslims of America honoured veteran South Asian American journalist Aziz Haniffa with the “Excellence in Leadership” award on Saturday.

Mr. Haniffa, a Sri Lankan American and Executive Editor of India Abroad, was recognised for his “Outstanding Leadership and Contribution to the Community and Indian American Journalism.”

The award was presented at an inter-faith celebration hosted by AIMA at the Turkish Community Center in Lanham, MD, on June 23.

In his speech accepting the award, Mr. Haniffa lauded the efforts of AIMA to a difference in the lives of the poor and needy in India, especially those of women and girl children in the areas of education and human development, leading to their overall empowerment.

source: http://www.sundaytimes.lk / The Sunday Times / Home / Sunday Times 2