Tag Archives: Princess Niloufer

Muslim Women, Waqf, and the Power of Charitable Legacy: A Forgotten Force in the Shadows of Reform

INDIA :

A New Law, A Timeless Legacy

The Waqf Amendment Act 2025, recently passed by the Government of India, has stirred a wave of public discourse. Promising to regulate and modernize the administration of waqfproperties across the country, the law is being introduced as a means to improve transparency and benefit marginalized communities, especially Muslim women.

However, in this swirl of policy language, governance reform, and bureaucratic oversight, we must not forget a foundational truth: Muslim women have always been central to the waqftradition—not as passive recipients, but as active architects of community transformation.

Waqf as a Tool of Empowerment—Before the State Claimed It

Before governments created waqf boards, before institutional frameworks shaped their regulation, and long before women were officially recognized in policy narratives, Muslim women in India were shaping societies through charitable endowments.

They:

• Founded schools and madrasas for girls and boys alike

• Donated lands and properties for the construction of mosques, shrines, and Sufi lodges

• Built hospitals, water fountains, and orphanages

• Funded scholarships, welfare kitchens, and even public rest-houses for travelers.

This was not mere charity—it was strategic social intervention, embedded in Islamic ethics and guided by a vision of communal upliftment.

👑 Queens of Waqf: A Glimpse into Heroines of Charity and Community Leadership

🏛️ Razia Sultana (1205–1240, Delhi)

India’s only woman Sultan, Razia established educational and civic institutions supported by state waqf. Her leadership emphasized justice, learning, and infrastructure.

🏛️ Jahanara Begum (1614–1681, Delhi)

Daughter of Shah Jahan, she created waqf endowments for Sufi shrines, caravanserais, and public gardens. Her waqf documents are among the earliest female-authored ones preserved in India.

🏛️ Roshanara Begum (1617–1671, Delhi)

Sister to Jahanara, she built Roshanara Garden and a Sufi lodge. She maintained religious institutions through royal waqf.

🏛️ Sultan Jahan Begum (1858–1930, Bhopal)

The last Begum of Bhopal, she modernized education, built hospitals, supported madrasas, and legally registered many waqf properties to support her reforms.

🏛️ Begum Hazrat Mahal (1820–1879, Lucknow)

Regent of Awadh, she protected the city’s religious institutions and supported waqf-based welfare during the 1857 Rebellion.

🏛️ Khair-un-Nissa Begum (18th c., Hyderabad)

Established Khairtabad Mosque and other public works through her waqf. One of the early noblewomen to invest in education and water supply systems.

🏛️ Begum Rokeya Sakhawat Hossain (1880–1932, Kolkata)

A visionary educationist, she established the Sakhawat Memorial Girls’ School using her own resources and informal waqf practices. A true reformer of women’s rights.

🏛️ Begum Sughra Humayun Mirza (1884–1958, Hyderabad)

Urdu novelist and educationist who established the Safdariya Girls School through personal endowment. One of India’s earliest women school founders.

🏛️ Princess Durru Shehvar (1914–2006, Hyderabad)

Ottoman princess and daughter-in-law of the Nizam. Founded the Durru Shehvar Hospital, a major maternity and child-care waqf.

🏛️ Princess Niloufer (1916–1989, Hyderabad)

Ottoman royal by birth and philanthropist. Established Niloufer Hospital for women and children in response to maternal health tragedies.

🏛️ Dr. Uzma Naheed (Contemporary, Mumbai)

Thinker and leader who founded the IQRA International Women’s Alliance. Created vocational and educational centers for women through charitable trusts and waqf-like models.

🏛️ Begum Abadi Bano (Bi Amma) (1850–1924)

Mother of freedom fighters Maulana Mohammad Ali and Shaukat Ali, she supported the Khilafat movement and women’s education through charity and informal waqf support.

🏛️ Begum Qudsia Aizaz Rasul (1909–2001)

Only Muslim woman member of the Indian Constituent Assembly. Promoted educational waqfs and women’s legal rights in independent India.

🏛️ Hamida Habibullah (1916–2018, Lucknow)

Educator, politician, and philanthropist who helped establish Talimgah-e-Niswan, a leading girls’ school, partially supported by endowments and community waqf models.

🏛️ Tayyaba Begum (early 1900s, Hyderabad)

Co-founder of Anjuman-e-Khawateen-e-Deccan, she organized women’s welfare through educational trusts and neighborhood charities alongside Sughra Humayun Mirza.

These women are not anomalies in history. They are evidence of a forgotten mainstream—a rich legacy of Muslim women using waqf, education, and philanthropy to shape the public sphere.

What the Law Misses

The 2025 Amendment claims to create better access for women and transparency in waqfgovernance. Yet, many community members raise concerns about:

• Increased government control over waqf boards

• Reduced autonomy of local Muslim stakeholders

• Weak representation of women in decision-making roles

If reform is truly meant to benefit women, it must not just focus on current access. It must honor and preserve the legacy of those women who built the system through vision, sacrifice, and faith.

Reclaiming the Narrative

As students of history and as researchers in the contributions of Muslim women across disciplines—al-Muhaddithat, scholars, judges, educators, warriors, nurses, and philanthropists—we find it essential to reclaim and highlight this tradition in the current discourse.

This document delves into the intersections of gender, history, law, and social development, spotlighting women’s roles in charitable work and community building through waqf and related institutions.

Our goal is not just to preserve history, but to activate it: to inspire current and future generations to recognize the power of service, leadership, and waqf in reshaping communities. The struggle for recognition today stands on the shoulders of those who built with purpose and gave with dignity.

Conclusion: From Past to Future

Muslim women in India have been pioneers of welfare through the waqf system for centuries. Their work wasn’t performed for applause or public acclaim. It was done with quiet resolve, deep faith, and a vision for lasting impact.

As new policies reshape the landscape of waqf, let us not merely react—we must respond with wisdom, rooted in history and hope. Let the legacy of women like Razia, Jahanara, Durru Shehvar, Niloufer, Sughra, and Uzma guide us in reimagining waqf as a tool not only for preservation—but for progressive, inclusive development.


The author is a Social Worker, Student of History and Educator

source: http://www.muslimmirror.com / Muslim Mirror / Home> Education> Positive Story> Waqf> Women / by M A Lateef Atear / June 04th, 2025

A peek into ensembles and fashions of the Royals Nizam and Paigah

Hyderabad, TELANGANA :

Paigah decendent Faiz Khan with mother Begum Tahira Sirajuddin Khan, wife Nida Fatima Khan, sons Dr. Mohammed Faraaz Khan and Mohammed Kamil Khan

A visit to the scion of the Paigah family and the great-great-grandson of H.E. Nawab Sir Vicar- Ul-Umara Bahadur, Amir-e-Paigah and former Prime Minister of erstwhile Hyderabad state M A Faiz Khan grew up seeing their family as ardent patrons of homegrown textiles, superior garments, and spectacular gems even as history is witness to the global influence of Indian Prince and Princesses.

He says that a visit to Hyderabad’s Salarjung Museum is an exciting part of a scholar’s life, it becomes more meaningful and engaging to realize that the museum itself is an astounding part of history for those researching elite Indian menswear. A visit to his house can easily get one an insight into the Nizam and Paigah family pictures which gives one a peek into the refined taste of the family and made the family stand out in the pages of history.

Faiz Khan says, “India boasts of a rich tapestry of cultural diversity, each thread intricately woven into the fabric of its magnificent royal heritage but the royal families have since long been the custodians of not just history and tradition but also of opulent style and regal elegance.

“Their grandeur, opulence, and penchant for fashion continue to inspire modern-day designers, setting the stage for some stupendous ensembles that blend the allure of the past with contemporary flair.”

Scion of Paigah Mohammed Abul Faiz Khan wearing a sherwani of his great great grandfather H.E. Nawab Sir Vicar-ul-Umara Bahadur, the fifth Amir of Paigah   

He says that the Dress and fashion during the era of the Nizams and the Paigahs included ‘angrakhas’‘neema’ and ‘jama’. During the last quarter of the 19th century the ‘achkan’, a fitted cape, and ‘angrakha’ developed with a few improvements into the sherwani which extended slightly below the knee and had four pockets, two upper and two on the sides, and seven buttons in front.

He said that the royals paid homage to the grandeur of their dynasty through their attire. Sherwanis were crafted from rich and regal fabrics like brocade, silk, and velvet which boasted of works like Karchobi, a kind of raised metallic thread embroidery, or Kimkhab a kind of brocade woven with silk and gold or silver threads sometimes set in precious stones too. Gold and silver metals were used in surface ornamentation. Even the weft yarns are said to be of gold and silver wire in himru, mashru and brocade fabrics.

These sherwanis reminiscent of historical figures like the 6th Nizam H.H. Nawab Mir Mahboob Ali Khan or the Paigahs were characterized by intricate embroidery and elaborate embellishments creating an aura of regal elegance. The ‘sherwani’ became very popular among all the public in Hyderabad during the rule of Nizam VI and Nizam VII during the first half of the 20th century. It used to be worn with ‘dastar’ (headgear). The Zari work the timeless elegance and regal grandeur of the noble including the Paigahs added a touch of luxury and opulence.

The colour palettes were inspired by the grandeur of the Nizam’s Palace or the Chowmohalla Palace the first official palace of the Nizam where darbars were held and dignitaries received and from where the administrative offices of the Nizam functioned, which included deep vibrant colours like rich maroon, royal blue and emerald green which symbolized grandeur and elegance then. 

Faiz Khan says that the safa an important component of the royal’s attire added a touch of grandeur and lush. Intricately draped, it complemented the colour scheme of the ensemble and featured ornate broaches, echoing the meticulous elegance of the royal era then. Traditional pearls or jewelry including head broaches, often adorned with precious and semi-precious stones evoked the splendor celebrated by royalty and nobility.

Nida Fatima Khan Granddaughter of Major General Nawab Khusru Jung Bahadur CIE married to Faiz Khan of Paigah is wearing a Chowhashya/ Khafa Dupatta and traditional Jewelry.

Footwear like Mojris or juthis showcased elaborate embroidery and designs These designs continue to embrace these elements by grooms honouring the regal legacy of the then royals and embodying the same style during their weddings even today.

The  Jama  ‘angrakhas’‘neema’ the Fez caps and even the head gears known as  Dastaar or the Rumi topi have been taken over by the Western attire for day-to-day dressing. Though Sherwani continues to be  still popular and worn with a loose ankle-length  pyjama  or a churidar (legging-like) during festive occasions and Friday prayers sadly it  is no longer the power dressing of the 19th century

The Paigah grooms inspired by the then-historical figures adorned themselves with elaborate Polki jewellery head ornament, bajuband, armlets all featuring precious gemstones, which accentuated their royal allure The vibrant colour palette exuded grandeur with bright ruby reds, deep blues, and rich greens transforming grooms into timeless symbols of regal elegance.

The Kimkhab choga the achkans woven in luxury was a different ball game for these men.    

Although in possession of immense wealth, it was their refined taste that made some of this Indian royalty and nobility stand out in the pages of history. While the Nizam was the more familiar figure who immediately comes to mind, the Paigahs and their predecessors like Faiz were equally proficient. Faiz Khan adds that the royals were also instrumental in deliberately straying from conventional style norms and introducing it to the women of Indian society at a time when restrictive customs such as the pardah system existed. Here we talk of the cohesive picture of Princess Durru Shehvar, Princess Niloufer, H.E.Lady Vicar –Ul-Umara their iconic style, and how it garnered the attention of designers, legacy brands, and publications from all over the world.

He says that the contribution of the Nizams to textiles is especially noteworthy as he was passionate about good clothes jewellery and delicacies. Nizam Mir Mahboob Ali Khan to store his large collections of clothes built a 240 feet long wardrobe at Purani Haveli Hyderabad in the hallway on either side it had 133 built-in cupboards to accommodate his large collections of clothes shoes, headgear, hats, and accessories. 

Today the legacy of the Nizam and the Paigah royals lives on the fashion choices of modern brides and grooms. Inspired by the timeless style of their ancestors, modern brides opt for ghararasaris  Khada Dupatta and sharara that pay homage to the intricate embroidery in zardozi gotta patti work.

The safa reminiscent of the ornate turbans complete their royal look. Traditional leather jootis often in coordinating colours, offer a touch of authenticity making the ensemble a bridge between the past and present.

source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Raja Chotrani / January 05th, 2025

Grandson of the Nizam Shahamat Jah passes away; he was a lonely poet

Hyderabad, TELANGANA:

He was born to Prince Moazzam Jah whose complete name was Mir Shujaat Ali Khan.

 Prince Shahamat Jah (Source: khaleequrrahman.blogspot.com/)

Hyderabad:

Prince Shahamat Jah, the grandson of the last Nizam of Hyderabad State Mir Osman Ali Khan, passed away at a hospital on Sunday (July 30).

He was about 70 years old.

He was born to Prince Moazzam Jah whose complete name was Mir Shujaat Ali Khan. He also went by his penname Shaji and wrote poetry in Urdu. Nizam had named Moazzam Jahi Market after his name.

Prince Moazzam Jah was the second son born to Mir Osman Ali Khan. His elder brother was Azam Jah also known as Mir Himayat Ali Khan.

His first wife was Princess Niloufer, niece of the last Turkish Sultan and Caliph Prince Abdul Majeed. Niloufer who built a hospital for children in the Red Hills area left her husband and settled down in France. She had no children.

Prince Moazzam Jahs married Razia Begum after separation from Princess Niloufer. His third wife was Anwari Begum who bore the only child to him—Shahamat Jah.

Shahamat Jah’s two marriages were unsuccessful. He remained alone and aloof and died childless.

After selling off his house at Red Hills, he moved to his sister’s home in Banjara Hills. He had a limited circle of friends. Most of the people who gathered around him took advantage of ‘innocence’ and deserted him.

In the evening of Sunday his body was being readied for burial at Masjid-e-Joodi, King Kothi, where his grandfather Osman Ali Khan has his mazaar.

Prince Muffakham Jah, Prince Azmet Jah, the titular head of the Nizam family, and his mother Princess Esra sent their deep condolences to the relatives and friends of Shahamat Jah. Himayat Ali Mirza, his nephew, who was taking care of the deceased took him to a hospital in Banjara Hills where he breathed his last.

source: http://www.siasat.com / The Siasat Daily / Home> News> Hyderabad / by Mir Ayoob Ali Khan / July 30th, 2023