The Arain Diaspora in India: A Historical Perspective

Sheikh Nazeer Ahmad: A Biographical Account

The story of the Colonial Zamindar, and a Philanthropist from early 20th century, Pilibhit, United Provinces

Text by Rehan Asad| family Pics & Portraits by Mr. Mohammad Aslam

The portrait of  Haji Sheikh Mohammad Buksh, the father of Sheikh Nazeer Ahmad dressed in the traditional attire with the long cap and draped with the shawl. This portrait was from his late years of life probably taken in the decade of 1900.  Haji Shiekh Muhammad Buksh is still remembered among the local villagers of his estate as the pious and kind landowner with the title of “Bade Mian”

On 18th February 1917, a zamindar from a nearby village Daang, Pargana Jahanabad addressed a convocational gathering at Karghaina Building, Pilibhit, United Provinces as President of the Anjuman. I translated excerpts of his speech published in the Rawaid (minutes/proceedings of the convocation) from Bareilly in the same year. It reflected the profound insight of the man towards the role & the importance of modern education. “Modern education is the only tool to remove ignorance among communities. Muslims like other communities in subcontinent don’t have an inclination for modern education and this is the reason of the lagging of Muslims in all walks of life. Especially for our community in Rohilkhand, we are deliberately parting away from modern education. It is the lack of the modern education which is responsible for our heavy losses to the zamindari estates, and it will remain same in future. It would be a sense of grief for all of us that in the time of British governance that blessed us with a lot of favors, facilities, and freedom and still if our community would be isolated from the jewel of modern education. It should be our duty and efforts that we should accept the importance of modern education from our hearts. By the grace of God, you all are quite capable of resources to provide higher education to our young generation and also to those orphans of the community those are in utmost need. Therefore it is necessary to donate hefty amounts related to the scholarships for higher education.”– Speech Sheikh Ahmad Nazeer, 1917AD [1].

The cover page of the 18 February 1917 community convocation from where I translated the speech of the Shiekh Nazeer Ahmad. Its written in Urdu, Rawaid Ajlas e Awwal, Anjuman Rayyan, Rohilkhand Kumaon. Venue: 18 February, at Pilibhit on the residence of Shiekh Maulvi Abdul Haqq Sahab, Joint Secretary, and Landlord, Pilibhit. Addressed to Sheikh Nazeer Ahmad Sahab, President, and big Landlord, (Raese Aazam, Daang), Sheikh Tajuddin Sahab Joint secretary. With efforts of Hakim Mohammad Sarwar Khan Malik printed at Kohadapeer, Bareilly. At the top of the cover page, there is an inspirational verse in Urdu Khuda ne aaj tak us qaum ki halat nahi badli, Nahu jis ko khyal apni halat badalne ka

Family Background and Introduction: Sheikh Taj Mohammad was the founder of the household in Rohillkhand region and sixth in the generation of Sheikh Taj Mohammad was born Sheikh Nazeer Ahmad in the family Sheikh Mohammad Buksh [2].  According to Tarrekh Arain his ancestors originally belonged to Salarpur, District Jalandhar, Punjab, who migrated to Mangala, District Sirsa  (presently in Haryana) and then moved to Rohilkhand in the late 18th century [3].  Nevill in the District Gazette of Pilibhit (1909) cited the family of Sheikh Nazeer Ahmad as one of the notable and leading zamindars of Pargana Jahanabad, District Pilibhit [4]. His father Haji Sheikh Mohammad Buksh was a pious landlord who donated a considerable property from his zamindari shares in Pargana  Richaa, District Bareilly to the waqf of the historic Jama Masjid, Pilibhit. In the late 19th century, a Madarsa was also stared by his father at Village Daang, the headquarter of his zamindari estate. As the trend of the time among prosperous cultured families in those days, he was groomed by his father & private tutors. He had a good understanding of Arabic, Persian, and Urdu.

Description of his estate: The District Gazette of Pilibhit cited the revenue of his estate “Sheikh Nazeer Ahmad son of Sheikh Mohammad Buksh, an Arain hold seven villages and fifteen shares in District Pilibhit and pay revenue of ten thousand four hundred thirty-eight INR (Drake, 1934AD) ”[5]. He also held three whole villages in District Bareilly. Eighteen years later when the assessment report was prepared for the abolition of zamindari system based on the revenue in United Provinces, the total number of the zamindars in the highest strata i.e., ten thousand Indian Rupees were only three hundred ninety [6]. On reviewing District Gazetteer, I found that it was the highest revenue paid to the Government in Pargana Jahanabad and third highest in the District. As a foresighted man, he understood the outcomes of the upcoming reforms of United Provinces. It was during his time, the Daang estate also created a huge agrarian farm under the category of “Sir/Khudkasht” land with newly introduced machines and tractor. All these records showed that he belonged to one of the richest families in the district and among the top strata of United Province’s zamindar aristocracy. In 1952 after the abolition of Zamindari his descendants were able to hold an agrarian farmland spread over an area of more than two hundred acres of the land. He also had an honorary exemption from British Government arm acts [7].

More than century-old mosque build by the Sheikh Muhammad Buksh, the father of Sheikh Nazeer Ahmad at village Daang

Services & Charities: Whether it was the organization of feast on special occasions of Muharram, Rabi Ul Awwal or the expense of the “Urs” of the revered saint who was resting in the premises of Jahanabad Police Station, Sheikh Nazeer Ahmad continued the traditional charities of his forefathers. Aged locals still recalled him and his father as “Chote Miyan” and “Bade Miyan” who always treated their ancestors with generosity irrespective of their caste, creed, religion & social status. A trait that was rare to be found among the zamindars in the stratified rural settings of Colonial India. In 1915, he was one from Rohilkhand Arain community along with Shiekh Tajuddin, his brother Shiekh Wisluddin and Sheikh Abdul Haqq who attended the Arain convocation held at Lahore under the leadership of Sir Mian Mohammad Shafi. The main goal was to spread the awareness of the modern education. On 16 March 1916, Anjuman Arain, Rohilkhand & Kumaon was formed with its main goal to push the community towards modern education. Shiekh Nazeer Ahmad was appointed as the President of this society. During the span of a year handsome amount of three thousand three hundred twenty was collected with a donation of more than two hundred Indian Rupees by him. Almost a century before, two hundred Indian Rupees was the monthly salary of Class one officer. Among the many beneficiaries of this Anjuman, the foremost was Dr. Abdul Ghafor who got Indian Rupees Four/Month scholarship for his studies at Agra Medical School. He was also one of the contributors in established of first Islamia School at the district in 1932. The madrasa established by his father at the headquarter of the estate, Village Daang was also upgraded by him. It continued to serve as the junior high school till 1980s long after his death.His hospitality was still recalled by the locals. His ninety-year-old daughter informed that kitchen of his father offered food on daily basis to rich, poor, needy and passing by strangers. The ladies of the family personally supervised the daily preparations on the larger scale with the assistance of maids and trail of helpers.

The capacious kitchen that was once famous for its hospitality was located in Zenan Khana of the haveli. With the size of approximately 800 square yards, its arrangement is like a small apartment. The roof of covered area is supported by iron grids and timber.

Legacy: During his life, he was highly influenced by the educational moves and reforms of Sir Mian Mohammad Shafi (a Punjabi leader of Muslim league, educationist, Politician and Vice President of Viceroy Executive council) but maintained his stance to remained away from the political ideology of Muslim league. From his children, no one moved to Pakistan at the time of the partition. Later one daughter and youngest son relocated to Pakistan in last decade of the fifties due to matrimonial ties. He left behind a handwritten diary that he used to document relevant pieces of his life. Few pages had been shared by his grandson, Mr. Mohammad Aslam that showed the date, year, time of the birth of all his children.

A handwritten page from the diary of the Shiekh Nazeer Ahmad shared by his grandson, Mr. Mohammad Aslam.
Mr. Mohammad Ahmad, the eldest son of Sheikh Nazeer Ahmad. He was born on 16 October 1914. After his death, he managed the estate and then continued to maintain seat the of ancestors after the abolition of zamindari. In the sixties for the education of the kids, he moved to Pilibhit City and build a home at Karghaina Building. He also stared retail business of textiles as the business venture in changing time. After the death of his wife in 1976, he took the retirement and finally moved to Aligarh where his daughter was living in 1980. He was survived by four sons and three daughters. His last resting place is located at Aligarh.
The photograph of the second son of the Sheikh Nazeer Ahmad, Mr. Mohammad Tahir. He was born at 08 Jamadul Awwal, 1340 of Hijri Calendar as given in the diary of his father., Sheikh Nazeer Ahmad. The converter gives the date in Gregorian, January 1922. Mr. Mohammad Tahir passed in 1964 leaving behind two sons. The eldest one residing at Pilibhit and the younger one is software professional in Dubai, UAE.

Sheikh Nazeer Ahmad took his last breath in 1947 at the age of seventy and buried at family graveyard at Village Daang, the seat of his ancestors. He was survived by three sons, eldest Mr. Mohammad Ahmad, second, Mr. Mohammad Tahir and youngest Mr. Mohammad Athar and six daughters. Mr. Mohammad Athar moved to Italy after completing his Masters in Geology from Aligarh Muslim University in 1958. He got married to Miss. Anjum Ara Naeemi, the daughter of Mr. Abdul Hafeez Naeemi in 1960. Her wife was also 1957 graduate of Aligarh Muslim University. After his return from Italy, he joined as a geologist at ONGC India, Limited at Dehradun. In 1967, the couple relocated to Pakistan where he joined as Assistant Director in Ministry of Petroleum and Natural resources. Working at different positions, he retired as the Additional Secretary of Ministry of Finance, Pakistan in the year 1999. Among the daughters, only Mrs. Hajra Begum moved to Pakistan. She was born on 28th October 1920 and married to the Mr. Abdul Khaliq Jilani, S/O Hafiz Abdul Rasheed of Village Karghaina, Pilibhit. Mr. Abdul Khaliq Jilani relocated to Pakistan and retired as Deputy Controller, Military Accounts.

Portrait of Mr. Mohammad Athar, the youngest son of Sheikh Nazeer Ahmad. This photograph date back to his Aligarh Muslim University days as a student at Department of Geology. He completed his masters from AMU, Aligarh in 1958.
Portrait of Mr. Mohammad Athar probably from India. Joined ONGC after returning from Italy and relocated to Pakistan in 1967.  In Pakistan, he started his carrerr in Ministry of Petroleum and Natural resources and retired as additional secretary of finance, Pakistan in the year 1999.
Mr. Mohammad Athar, born June 12, 1933, at Village Daang and passed on June 18, 2004, at Islamabad, Pakistan. His last resting place is in Islamabad, Pakistan. He is survived by one daughter and two sons. The eldest one daughter is Doctor at Pakistan Institute of Medical Sciences, Islamabad and both of the Sons are settled in Houston, Texas, United States.
Portrait of Mr. Mohammad Athar with his nephew Mr. Mohammad Aslam from Albany, Newyork during one his visits to the United States in 1984.

The eldest son, Mr. Mohammad Ahmad continued maintained his estate for short span before its abolition. Shortly after the death of his father, the zamindari abolition act was passed and villages came under the direct control of the government. The family retained the possession of agrarian lands, haveli, and other assets till the seventies. Seventy years had passed and now all his children also passed away except his one daughter, Mrs. Asiya. Born on 04th April 1926, she is currently residing with his son at  Aligarh.

Mrs. Asiya Begum, the only surviving offspring of Sheikh Nazeer Ahmad. She was born on 20 Ramzan, 1344 Hijri (04th April 1926). Married to the Son of Khan Bahadur Shiekh Imtiaz Ahmad of Khamaria. She currently resides with his only son at Aligarh. His son a Professor of Botany recently retired from services as Head of the Botany Department, AMU, Aligarh.

She still recollected her memories of childhood days that witnessed the heydays of Daang estate under his father, Sheikh Nazeer Ahmad.

Mrs. Asiya Begum with two of his nephews. On her right flank, Mr. Mohammad Aslam (Son of Mr. Mohammad Ahmad), and left flank, Mr. Mujeeb Ur Rehman (Son of Mr. Mohammad Tahir). Photograph by the courtesy of Mr. Mohammad Aslam who recently visited homeland from Houston.

The third and fourth generation descendants have relocated to Pilibhit city, Aligarh, Karachi, Houston (few other cities of United States), and Dubai. None of them were left in the seat of their illustrious ancestors.  During my exploration of Village Daang, I  was spellbound that Sheikh Nazeer Ahmad & his pious father Haji Sheikh Muhammad Buksh are still alive in the heart of local villagers as “Chote Miyan” and “Bade Miyan”. 

One of the entrances to the inner courtyard of female section. There is a brick courtyard with bounded by the high wall before this gate.

Acknowledgments: Thanks to Mr. Mohammad Aslam for sharing the rare family portraits and diary pages. He is the grandson of Sheikh Nazeer Ahmad living in the Houston, Texas, United States from last thirty years. A doctorate in organic chemistry, he is an alumnus of Aligarh Muslim University, India & University of West Ontario, Canada. He passed his Masters in Organic Chemistry from Aligarh Muslim University in 1975 and completed his Ph.D. from University of Western Ontario, London, Canada in 1981. Formerly, he had been Vice President, Research, and Development at Lonza Group, a global organization for providing solutions for pharma and healthcare.

Note: In changing 21st-century, the members of small Punjabi Diasporic community (Arain/Rain) having roots from the villages of Rohilkhand & Kumaon (Bareilly, Pilibhit & District Nainital) can be found in  Pakistan, Middle Eastern countries, Canda, United States, & other western countries. Its the efforts of their elders who made great efforts more than a century ago to push the community towards modern education.

Glossary of terms: 

  1. Anjuman: An Urdu term used for the societies/organizations.
  2. Raees: The literal meaning is “Rich”. It was common practice to be used as an honorary appellation with the landlords of Urdu speaking United Provinces in Colonial India.
  3. Rawaid: The literal meaning of “Rawaid” is to perform or officiate. Here it is used in a context to document or officiate the proceedings of the Anjuman meet.
  4. Sir/Khudkasht: A category of the land that is cultivated by the zamindars by their own efforts. When zamindari reforms were passed, they were allowed to hold “Khudkasht/ self-cultivated” lands.
  5. Zamindar: A medieval Urdu term used for the landlord in Colonial India.

References: 

[1]Ahmad, N. (1917), Rawaid Ajlas Awwal, Anjuman Arain, Rohilkhand and Kumaon, conducted on 18th February 1917 AD at the house of Sheikh Maulvi Abdul Haqq, Joint secretary, and Raees Pilibhit. From Sheikh Nazeer Ahmad Raees e Azam Daang and President, and Shiekh Tajuddin Sahib, Raees Hulkari Dhakia, Secretary. Printed and designed at Kohadapeer, Bareilly.

[2]Ishaaq, M., and Naseem, M. (2001), In Chapter thirteen, Arain, Sangam offset and press, pp.36.

[3] Chaudhry, Asgahr A. (1963), chapter three,  Tarrekh Arain, 5th Ed., Asghar Ali Chaudhry, Ilmi Kutubkhana, Urdu Bazar, Lahore, pp.148.

[4] Nevill, H.R. (1909), PILIBHIT:  A Gazetteer of the District Gazetteers of United Provinces of Agra and Oudh, VolXVIII.

[5] Rudade Ajlas Awwal, Anjumane Arain, Rohilkhand and Kumaon, conducted on 18th February 1917 AD at the house of Sheikh Maulvi Abdul Haqq, Joint secretary, and Raees Pilibhit. From Sheikh Nazeer Ahmad Raeese Azam Daang and President, and Shiekh Tajuddin Sahib, Raees Hulkari Dhakia, Joint Secretary. Printed and designed at Kohadapeer, Bareilly.

[6]Chaudhry, Asgahr A. (1963), chapter three,  Tarrekh Arain, 5th Ed., Asghar Ali Chaudhry, Ilmi Kutubkhana, Urdu Bazaar, Lahore, pp.141.

[7]Drake-Brockman, D.L. (1934), District Gazeeter of United Provinces of Agra and Oudh, Supplement D:  Pilibhit District.

 

Fading Facts: Sir Mian Muhammad Shafi Contributions towards the Aligarh Movement

Text by Rehan Asad| A review for the educational services of Sir Mian Mohammad Shafi, a shared piece of the 20th century South Asian Colonial History

On 27 December 1894, at the Mohammedan educational conference, a twenty-five lawyer who returned recently from England wrote and recited eulogy for the Sir Syed Ahmad Khan in English. Few lines of the poem are presented here.

The sacred Brick of this grand Hall,
The boarding house, the College Rooms,
And this great conference, each and all
Forever the national heirlooms
Priceless and Loved, Shall Waft, your name
Sir Syed through the coming days,
What our nation might befall
Immortal lo, shall be your frame
Never waning, but in numerous ways,
Be ever more, the joy of all!

Sir Mian Muhammad Shafi, born on 10 March 1869 and passed away on 07th January 1932. The portrait is taken from the family collection by courtesy of Mian Hassan Farrukh who also runs a webpage http://mianfamily.tripod.com/ collecting a valuable history and background of Mian Family, Baghbanpura, Lahore.

Introduction to Mian Muhammad Shafi

The twenty-five-year young lawyer cited above was born on 10 March 1869 in historic “Mian family” of Arain tribe at Baghbanpura near Lahore. Many of his illustrious ancestors were conferred with titles and acknowledgments from the time of the Aurangzeb up to the rule of Maharaja Ranjit Singh in Punjab. Started his education from the vernacular middle school, he completed his education at Lahore University. On August 1889 AD, Shafi was sent to England to pursue studies at Bar. Fortunate enough to secure the admission at the honorable society of the Middle temple where his cousin Mian Shah Din was already studying for the Bar from last two years. In 1890 AD, elected as president of Anjuman-I- Islamia, London and in the same year, he competes for a scholarship in international and constitutional law and constitutional history at prestigious Middle Temple. At England, he actively participated at every forum that addressed the welfare of Indian students such as Indian section of the Royal Society of Arts, National Indian Association, and the society of encouragement and protection of Indian Arts. He holds the membership of Paddington parliament, an esteemed political society that constituted Member of Parliament, Barristers, Solicitors, and merchants. In 1892, he left England and started his legal career at Hoshiarpur although enrolled himself at both Allahabad and Lahore high courts.

Engagement with Aligarh Movement from the time of Sir Syed up to the approval of University Bill in 1920 during his tenure as the educational member of Viceroy Executive council

The participation of the Mian Muhammad Shafi in Aligarh movement traced from the time of the formation Anglo-Muhammadan Defence Association of Upper India in 1892. He represented Punjab province as a member of the association with Mr. Syed Mahmood and Mr. Theodore Beck (the then Principal of Aligarh College) as the joint secretaries. After his return from England in 1892, he participated in all annual meetings of All India Muhammadan Educational Conference. Several times, he presided female education and other sections of the conference. In the year 1898, the same year when the Great leader, Sir Syed Ahmed Khan departed from this world, he took a bigger responsibility of Mohammadan Anglo-Oriental College. This was the appointment of Mian Muhammad Shafi as the as the trustee of Aligarh College. By the time of the sad demise of the great leader, Sir Syed Ahmad Khan, the College has marked as one of the best residential institutions in India. In the coming years, he was engaged in his political and legal career along with active participation in Aligarh movement. The coming years was the tough time for the Aligarh College as its regulatory body got afflicted with factional politics due to the rift between Aftab Ahmad Khan and Ali brothers? During these years, Mian Muhammad Shafi distanced himself from controversies. By 1910, the efforts for the University campaign were revived. All India Muslim University association was formed under the leadership of His Highness, the Agha Khan and Nawab Viqarul-Mulk to centralize the efforts required for the elevation of the College to University in 1910. Mian Muhammad Shafi was elected as vice-president of All India Muslim University Association, and Honorary general secretary of the Punjab Province. For the next two years, Mian Muhammad Shafi put all his efforts for the cause and raised a fund of more three hundred thousand Rupees for the upliftment of the College to University. He himself donated five thousand Rupees in 1912 for the noble mission. In May 1911, a delegation went to meet Sir Harcourt Butler, the then education member of Viceroy executive council for discussing and finalizing the draft of University constitution. Mian Muhammad Shafi was one of the three representatives responsible for the negotiations with education members on the behalf of delegation. On September 25, 1911, Mian Muhammad Shafi represented as a spokesperson for carrying negotiations between the government and University promoters association. On 9 August 1912, Butler gave an official answer from the authorities at London regarding the rejection of University Bill.  In the background of factional politics, Justice Shah Din, the cousin of Mian Muhammad Shafi presided Agra session of Muhammadan educational conference of 1913. This was the second occasion, the Muhammadan education conference was presided by Justice Shah Din. The first time, he presided ninth session of All India Muhammadan educational conference in 1894 during the lifetime of Great Sir Syed Ahmad Khan. Lady Shafi and Lady Shah Din represented Punjab on the opening ceremony of the girl’s section new building by Begum of Bhopal in 1915 at MAO College. Mian Muhammad Shafi presided the thirtieth session of Mohammadan educational conference, held at Aligarh, December 27-29, 1916. On this occasion, Mian Muhammad Shafi played an important role in bringing both factions on the table to accept the University approval on the terms and conditions of government. He sensed the risk of losing University funds and demand of the University seems to be jeopardized. The delegation of University committee meets Sir Nair, the successor of Butler as an education member in August 1917. The demand of the University committee was again rejected on the grounds of old boy’s association representation in the University court and control of trustees. The resignation of Sir Sankaran Nair from the seat of education member in June 1919 changed the direction of Aligarh University movement in the coming year. Imperial government as a successor of Sir Nair selected Mian Muhammad Shafi, a man with the long association with educational movement in India. He took the charge of the office at Shimla on 28 July 1919. Sir Butler now the lieutenant governor of United Province favored for reframing University constitution as a provincial University. Sir Mian Muhammad Shafi as an education member disagreed with Sir Butler suggestion of its provincial status. As an old associate of Sir Syed Ahmad Khan, he was the firm believer of All India status of Aligarh University. On March 20, 1920, Mian Muhammad Shafi met the delegation of Muslim University committee as an education member. Muslim University bill was submitted to him. As an education member, Sir Muhammad Shafi introduced the bill on 9 September 1920 to Viceroy Executive council and got it approved. Sir Mian Muhammad Shafi efforts fulfilled the dreams of Late Sir Syed Ahmad Khan and all those members who were struggling for the cause from 1898. On 1 December 1920, the  Muslim University act was passed and Mr. Mohammad Ali Khan, Raja Saheb of Mahmudabad was appointed as the first vice-chancellor of the University.

Aligarh Movement Leaders at Vice Regal Lodge Shimla to demand the establishment of Aligarh Muslim University, 1911 AD. Standing on number thirteen from left to right in the portrait. The picture retrieved from http://aligarhmovement.com/Aligarh_Movement

Who could have imagined that one of the spokespersons from the delegate that went to meet the education member, Sir Butler in 1911 would himself passed and approved the University bill after nine years as the education member of Viceroy executive council?

Educational services and contributions as education member  

The British Government rewarded Mian Muhammad Shafi with C.I.E in 1916  and was Knighted in 1925. During his tenure as the education member of Viceroy Executive Council, the Decca, Nagpur, Rangoon, Lucknow, Aligarh and Delhi Universities were established. The bill of Aligarh Muslim University that was lingered in backwater from last one decade was finalized by his efforts. Government sanctioned the reforms for Allahabad and Madras Universities in his tenure. For his remarkable efforts, the Aligarh Muslim University conferred a D.Lit. (Honoris Causa) on 28 December 1922 on the eve of its first convocation. Delhi University conferred him Doctor of Law and Viceroy gave him the honorary nomination as Pro-Chancellor of the University in the same year. He was also responsible for Indianization of education department. From the time of his joining the office in 1919,  the number Indian officers twenty-nine and that rose to one hundred twenty during his tenure.The man took a farewell banquet from Viceroy executive council on 24 September 1925 and passed away in Lahore on 07 January 1932. An old associate of Sir Syed and member of its first syndicate, the Aligarh movement was always his priority even after reaching the zenith of his career as Vice-President of Viceroy executive council in November 1922. Why Aligarh forgot a man whose soul and the body was embedded in the noble mission for more than forty years. From the time Sir Syed up to difficult days of factional politics, he never turned away his services from Aligarh. As an acknowledgment, the Aligarh University remembered members of the first syndicate by naming departments, hostels, and Halls after their name. Unfortunately, there is not a single building in University named after a man whose efforts led to the creation of the University in 1920 after a struggle of twenty-two years. His larger contributions in the creation of my alma mater were lost somewhere in research articles and journals. The write-up is with an intent to pay the tribute to one of the core members of its first syndicate whose name is difficult to trace outside the sphere of academic articles.

References: 

  1. Eminent Muslamans, Madras, GA, Natesan & Co., 1922, 1st ed.  
  2. In Memorium: Mian Sir Muhammad Shafi (1932). The Islamic Review, XX(2-3), 41-46.
  3. Lelyveld, D. (1975). Three Aligarh Students: Aftab Ahmad Khan, Ziauddin Ahmad, and Muhammad Ali. Modern Asian Studies, 9(2), 227-240.
  4. Reddy, S. (Ed.). (2013). Mapping the Nation: An Anthology of Indian Poetry in English, 1870–1920. Anthem Press.
  5. Mehra, P. (1985). A dictionary of modern Indian history, 1707-1947. Oxford University Press.
  6. Minault, G., & Lelyveld, D. (1974). The campaign for a Muslim University, 1898–1920. Modern Asian Studies, 8(2), 145-189.
  7. Rizvi, S. A. A. (1993). Mian Muhammad Shafi: An Analytical Study of his Activities and Achievements (1869-1932). South Asian Studies, 10(1), 87.
  8. http://aligarhmovement.com/events/Aligarh_Movement
  9. http://mianfamily.tripod.com/

Guari Shankar Temple at Pilibhit: Reminiscence of 18th Century Rohilla days

Two beautiful gates were constructed by Rohilla leader Hafiz Rahmat Khan at four centuries old temple in 1769.

Text by Rehan Asad| Pics by Shahnawaz Said Khan & Rehan Asad

More than a century old railway station of Pilibhit displayed the description of two late 18th century monuments

Pilibhit, a small city located fifty-five kilometers south of Bareilly is the headquarter North Eastern most district of Rohilkhand division, Uttarpradesh, India. Pilibhit was created as the separate district from Bareilly almost one hundred thirty-nine years before in 1879. The late historian Iqbal Ghani Khan wrote in his research article Afghan cities and town in North India (C1720-1800), “the Ruhela decision to set more permanent structure in the form of the mosque, city walls, palaces, bridges, and markets was seen in the growth of Pilibhit under Hafiz Rahmat Khan in 1760 (Khan, 1991)”.  Other than the origin of the River Gomti from Pilibhit District, it has few monumental remains of the mid-eighteenth century when the city was founded by Rohilla Cheif. A mosque was built on the pattern of Shahjahanabad Jama Masjid and another flank of Rohilla courtyard also houses a large temple (Khan, 1991).

The grand eastern gate of the temple depicts beautiful signs of the Indo-Saracenic architecture. It’s difficult to differentiate from tall minarets whether it is of mosque or temple.
My ten years old click when the temple and gateways were painted with the mix of white and golden.
The inner entrance of the temple

One of the foremost among them was Gauri Shankar Temple ( Mandir). Located in the western quarters, a place of antiquity, on the banks of River Khakra, the temple dates back to the eighteenth century. It was the ancestors of priest Har Prasad who were passing for the Pilgrimage four centuries ago. Here at the stop on the way that was once surrounded by the thick forest, the caravan stayed overnight for the rest. As per legendary story during the night, the priest saw the idol of Shiva in the dream. Miraculously, in morning, they found the statue of Shiva placed in proximity to the tent. This is how the temple got the name Gauri Shankar (Integrated with the name of the wife of Shiva and his own name).

Southern gateway: the simple arched design, floral with taakh add to its beauty. The mendicants are waiting for their alms from the visitors.

In 1769, when the Jama Masjid was constructed two beautiful gates were added by Hafiz Rahmat Khan on the Eastern and Southern end of the temple. The inner section of the temple was reconstructed by Rao Pahar Sigh, the Diwan of Rohilla chief. Fortunately survived to date, these two grand gates build in Indo Saracenic style are the testimony of the syncretic cultured of Rohilla reign.  Even during the mutiny, British officers failed to incite communal divide when Rohilkhand came for the small time under Khan Bahadur Khan. Professor Iqbal Hussian from Centre of Advance Studies, Aligarh Muslim University quoted that this was the outcome of the syncretic environment created during the Afghan rule in the late 18th century North India.

The Jama Masjid of the same time that was depicted above on the wall of Railway station. Both monuments lie in the western quarter of district that was once the main section of the town during the late 18th century. The Gauri Shankar Mandir is located 500 meters North West of the mosque.
An aerial click of the mosque by Shahnawaz Said Khan. From the roof of the mosque, the beautiful eastern gateway of the temple can be visualized.

References:

  1. Gauri Shankar Mandir. Retrieved from http://pilibhit.nic.in/aoi.htm
  2. KHAN, IQBAL GHANI. “AFGHAN FORTS AND TOWNS IN NORTH INDIA (C. 1720-1800).” Proceedings of the Indian History Congress. Vol. 52. Indian History Congress, 1991.
  3. Husain, Iqbal. The Ruhela Chieftaincies: The Rise and Fall of Ruhela Power in India in the Eighteenth Century. Oxford University Press, USA, 1994.

Exploring Early Days of Prolific Urdu Writer, Columnist and Social Worker from Richmond City, British Columbia

Text by Rehan Asad & pic provided by Shams Jilani| Glimpses of Dr. Shams Jilani Life from his birthplace Pilibhit in United Provinces of Colonial India up to his Migration to Pakistan

Introductory picture of Dr. Shams Jilani on his blog www.shamsjilani.com

Shams Jilani, a Canadian from Pakistani origin had been general secretary for Hindi Literary Society and President for Canadian Urdu Society in the days that he made the history of holding both positions among South Asian diaspora in Canada. From last twenty-eight years, Shams Jilani is enriching the mainstream of Canada and another part of the world by his columns on current affairs, Islamic history, and humanities. The man from Richmond City, British Columbia is a well-recognized face who received the countless number of awards and recognition for contribution toward community services and for writings in Urdu language. His affiliations that cover a broader horizon from the founding member and chair for Richmond Multicultural senior society up to the President of Canadian Urdu Association reflected his efforts to strengthen the cultural harmony among the South Asian community.

President Gill Evans and Chairman Dr. Shams Jilani receiving city cultural harmony award from Mayor of Vancouver, Lary Cambell in 2003.

With more than twenty books in Urdu language and one in Hindi (Uttam hay Insan). The Urdu collection covers the diverse titles such as biographies of early Islamic personalities (the Prophet Mohammed (Peace be upon him),  all righteous Caliphs , Hazrat Fatima, Hazrat  Hasan, Hazrat Hussain, and Sahabiyat (May Allah be please with them),  Islam & Haqooq Ul Ibad, Buniyadyat of Diabetes (translation of medical text from English to Urdu) that was written by Dr. A.R Minhas (M.D & F.R.C.S and Director for Diabetes Education). Also, he has two poetic collections, Urdu Sada Ba sehra & Gumane Moatabbar. For his book “ Islam Aur Huqqoq Ul Ibad, he received the best writer award from Honorable Christy Clark (Deputy Premier of British Columbia) in the literary event organized by Miracle newspaper.

Shams Jilani receiving best writer award of Miracle (Community newspaper) for Huqququl Ibad aur Islam (Ethics and Islam) from Deputy Primer of British Columbia, Honorable Christy Clark in 2002.

At the age of eighty-seven, he wrote biweekly columns in Miracle, The community Times Vancouver, Pakistan Times weekly from (the U.S.A and Canada). He is also the editor of the “ Aalami Akhabar, UK” run by prominent Urdu Journalist, Ex- Broadcaster of B.B.C, London, Mr. Safdar Hamdani. He had been chairman of “Mustafa Hamadani Academy” and was granted first “Mustafa Hamadni Award” in 2008 other than his sociocultural activities and participation in various multicultural organizations in Canada. From last twenty-four years, he has been the member of the various advisory Committees of Richmond City, British Columbia.

The present residence of the writer Dr. Shams Jilani at Alinmore PI, Richmond City, British Columbia, Canada

Few of his followers/readers and friends were aware of his birthplace, family background, and glimpses from his early days of life. For a long time, I intended to explore the early days of his life especially in context with his background from Urdu speaking belt of United Provinces. I was blessed to have scholarly guidance received from him for the compilation of the work titled “The Arain Diaspora in the Rohilkhand region of India: A Historical Perspective,” and he was also co-author of the manuscript.

The photograph provided to me by Dr. Shams Jilani in 2016 for authors introduction column for the book “The Arain Diaspora in Rohilkhand region of India: A Historical Perspective”.

In the last five years, I got the chance to interact with a literary figure numerous times having hours of discussion on the different aspect of his life but we never talked about his early days. It was around 9.30 PM on 23/12/2017 in Al Majmaah, Saudi Arabia and I have an appointment with him on Skype. On the other side in Richmond City, British Columbia, he was going to start his routine activities of the day.  It was usually a routine from last five years that I got at least a chance in a month to spoke with him. After initial greetings, when I made a request and explained my intent for calling him today, there was a momentary pause. With the hoarse voice, Shams Jilani spoke in his eloquent Urdu accent “Kya karoge un dino ko Jaan Kar, us me utar hai chadhao hai, inqilabi din thay woh”. Curbing my disappointment that prevailed over the curiosity, I made a second request.  I further added your life is divided into three phases, first one in India, then Pakistan and now in Canada from last twenty-eight years. I want to write on the place and days that carries a special social context with early days of a prolific writer. After a moment of pause, there was a gentle consent and silence was broken. Mixed with apprehension, he said, “Kya Poonchna hai, Kya sawal hain tumhare, batao.” I broke the silence with my first question after delivering my thanks for providing his kind consent.

I know some superficial aspects of your family and background. Can we discuss in detail about the place of your birth, family, ancestors background?

I was born in a well-known family at Pilibhit in 1931 at Dhakia house. My forefathers came from Tehsil Fatehbad, District Hisar from Colonial Punjab in the late 18th century where our tribe i.e., Punjabi Arains who were widely populated in those days both in East Punjab. One of my ancestors named Haji Peer Buksh created a big zamindari estate at Bahdar Gunj, District Pilibhit.  After his death, his estate was divided among his eleven sons. My great grandfather named Shiekh Maulana Jalal Uddin got Hulkari Dhakia and five other villages that prospered with time. Among these villages, the Hulkari Dhakia in Pilibhit became a center of his estate. After his death when Grandfather Shiekh Wisaluddin and his brother Shiekh Tajuddin took charge of the estate, they worked hard and purchased few more villages. When the Haveli was built in the early 20th century in Pakaria Mohalla (Quarter) of Pilibhit City, it was named as Dhakia house due to this ancestral affiliation. By the side of Haveli, I remember there was a  big mosque and one of its gates opened inside our Haveli. My grandfather Shiekh Wisaluddin was active in socio-political activities of the district. He was elected as Chairman of District Board, Pilibhit and also played a key role in establishing a big Madarsa Manzur Ul Uloom at Village Dhundri.  In 1912, it was built on his personal resources and the income of waqf properties worth approximately two hundred thousand Indian Rupees donated by his aunt Mohtarma Rahim Bibi and her son Sheikh Manzur Ahmad.  The madrasa has many shining alumni, one of them was Mian Faheem Uddin who did his post-graduation from AMU in 1935 and commissioned in Indian Financial services in 1939. Still, it is running as a senior secondary school in the same village at Pilibhit, UP, India. Later he retired as Military Accountant General of Pakistan army. My father Shiekh Kamaluddin along with his brothers and cousins were sent to Minto Circle at Aligarh Muslim University in 1924. Then Sheikh Riazuddin son of Shiekh Tajuddin, the cousin brother of the father was sent to pursue Bachelors in agricultural sciences from Edinburgh University, UK. In those days, the bachelor’s programme for agricultural sciences in India was not so well structured.

My father came back to Pilibhit after completing his senior secondary from AMU. He was engaged in agrarian affairs and managed the zamindari possessions. In 1938, he was also elected as Vice Chairman of the District board. In the same year, he had established weekly Urdu newspaper with the name “Alkamal”. It was the very first newspaper of Muslim League in the district.

Mr. Kamaluddin, father of Shams Jilani born at Pilibhit in 1905 and passed away in 1961 at Karachi, Pakistan.

Can you please provide few glimpses your early childhood days? How your early education was started. You remember any friendship from your childhood days.

I remember those days, the time was divided between my paternal village, village Khamaria (maternal grandfather home) and Pilibhit city. I could remember the village home at Hulkari Dhakia was spread over an area of more than two acres. Separate quarters for every family member, rooms for servant and baithak for lodging male guests. It was massive home approximately had fifty rooms. When I was five years old, the permanent land tenancy act was passed in 1936. Although a great social movement, it appeared to be a torment for zamindars. My family also faced the brunt of this act. Mr. Haque, a District Forest officer from Lyallpur (Faisalabad) was the good friend of my grandfather. He suggested grandfather to converting our whole zamindari villages in Sir (Khudkasht/self-cultivated land) to be exempted from the new act. At that time there was very difficult to manage such a big project without machinery which is not available in India. Grandfather started a megaproject to convert all the villages in the category of Sir. For example, one of our villages Banskhera has an area of more than eight hundred eighty acres of land.  I will reflect you the scenario from one of the villages that has more than 880acres of cultivable land to transform into a self-cultivable megafarm. More than ninety thousand Indian Rupees was invested in procuring around three hundred metal ploughs, cattle’s for drawing plough, pavement construction, small bridges and other infrastructure requirements that was a considerable amount in those days. Unfortunately, it was failed as many tenants who were supposed to hire for work joined some old tenants filed legal suit for their claims on the lands as a permanent tenant. As a result, the income was stopped and project exhausted family resources. When grandfather passed away in 1941, my father gave consent to all tenants as we had more than two hundred fifty cases filed by tenants on our zamindari lands. My father was maximally affected by the aftermath of these disturbances. His extensive engagement with legal suits related to properties affected my structured formal education. Although two separate tutors were arranged for teaching me Arabic, English and other subjects. Mr. Sabir Ali came to teach Arabic and Mr. Ismail teaches me English and other subjects. I was blessed to receive the early lesson of Urdu and Persian from my father.

I had two close friends; the first one was Mohamed Ahmad who was also a relative from mother side. The second one was Mohammed Hanif who belonged to Muslim Khatri community widely popular as Punjabi Muslims/Saudagrans. His father runs a shoe shop adjacent to the Simons parks at Pilibhit city. The shop is still present with his family and whenever I visited Pilibhit, I used to visit my childhood friend.  Mohammad Ahmed is also alive and around 90 year’s old living at village Khamaria.

What was the circumstance in your city in 1947? When exactly you left for Pakistan and what was the reason for your migration?

My entire district and city appeared to be calm during the event of partition. Although some of my relatives were associated with Muslim League. Khan Bahadur Imtiyaz Ahmed was M.L.A (Independent & affiliated with Nawab Chatari) and relative of my wife. Pilibhit city faced a devastating riot in 1950 when the group of mob rousers forced Muslims to leave for Pakistan. I left my city in 1950. I went to Kishoreganj in East Pakistan (Now present Bangladesh). I left my homeland for personal reasons. Due to family circumstances, I was not able to pursue higher education at that time it was the trend in my extended family. My cousin and youngest Uncle were studying at Aligarh Muslim University at that time. I was titled by the relatives with the name of “Shahzada Ali Khan” as the mark of sarcasm as they perceived I was living a comfortable life on riches of forefathers. Shahzada Ali Khan was the son of Agha Khan. This created a burnt desire to stand independently on my own feet.  I have tried up to my best and achieved everything later to match the expectation from my parents and family members. At that tender age, I saw many people from my surrounding left for Pakistan. My uncle ( Khalu) and Aunt (Khala) were already living in East Pakistan and second up to that time passport for not required for Indian nationals in East Pakistan. Therefore, I took a big step and said Alvida (goodbye) to my homeland and family members. I joined diploma engineering in electrical in 1951 and also initiated part-time business ventures in Kishoreganj, East Pakistan (Bangladesh). In 1952 destiny brought me back home for few weeks, and during this trip, marriage was arranged. My wife Quresha belonged to the same village Khamaria that was the birthplace of my mother and the place for me was like my second home. Four years younger to me born in 1935. She belonged to middle-class landowner family of my tribe. She was educated at home and only took primary education from the vernacular school that existed there. Khan Bahadur Muhammad Imtiaz Ahmad, a prominent face in politics from our tribe belonged to the same village and was among her relatives. She reflected all Punjabi features in her looks as physiognomy of Arain females. Her good height, fair complexion, generous behavior, god fearing personality, soft spoken and always keen on learning are few of her attributes that I perceived in early days of marriage. She continued her journey with me as the companion of all sorrows and happiness. She was always a motivational source of all my achievements in last sixty-five years of married life. On 05th March/2017 she left me alone with her memories and started her first step to the journey that we all have to meet.

Shams Jilani and his wife Mrs. Quresha Jilani on 50th anniversary of their marriage in 2002. Mrs. Quresha was born in Village Khamaria, Pilibhit in 1935 and passed away at Richmond city, BC, Canada on 05th March 2017.

Sorry for the deviation, I went back again to East Pakistan after celebrating my happy marriage. I was living with my Khala (Aunt) and Khalu (Uncle). Actually, my Uncle Mr. Tajuddin (Uncle) who was Station Master at Railways in Kishoreganj got the transfer to West Pakistan in 1954. He was a Railways employee in British India and opted for Pakistan Railways after independence in 1947. Kishoreganj (East Pakistan) was his first posting in the newly created state. He was looking for the transfer as most of the acquaintances and relatives from United Provinces were stationed in Karachi. In 1954, we reached Karachi (West Pakistan) by a sea route. I think it was the month of March and we boarded the ship from Chittagong. It was around seventeen days journey with few hours halt at Sri Lanka. My wife accompanied his elder brother Mr. Maqbool Ahmad who has recently finished his Bachelors in agricultural sciences from Kanpur University in UP, India to join me at Karachi in the same year.  My parents and siblings joined us in 1958. In 1954, I started to serve Military engineering services but left my job after some time. Meanwhile, I also took high proficiency in Urdu Language and literature from Punjab University in 1956. Later I switched many fields venturing from varied business to regional and provincial politics. My stations were switched in all these years between Karachi and Mirpur Khas, (third biggest city of Sindh). Thirty years of the later life was passed in earning bread and making the better life for my wife and kids.

The photograph of  Dr. Shams Jilani of 1960 when he was living at Mirpur Khas in Sindh.

Anything you missed from your birthplace Pilibhit in India where you passed twenty years of your life. Did you ever visit India after 1952?

Definitely, there are memories that I could recollect from my early life at Pilibhit. When I was a child I used to enjoy tasty “Alu Kachodi” quite popular in the city made by Mr. Prasadilal. He used to run street food stall nearby our home. I would never forget when I and the son of my neighbors, Hamid Jilani used to go together. Hamid was our distant relative whose father was President of District Muslim league at that time. In 1948, he joined BSc (Engineering) at AMU along with my cousin Mr. Riaz Faruqi. I could remember both of them were among the few earliest technocrats in my district. Hamid moved to Pakistan with his family in 1952 and after few years to Zurich, Switzerland for higher studies. Later on, he took Swiss nationality. When I reached India from Canada, then I tried to locate Prasadilal but unfortunately, he was not alive. Although his street stall was changed in a small restaurant at the nearby site and his grandsons were running the business. From 1952, I had made more than ten visits to India. After shifting to Canada, I was fortunate to have more frequent visits as visa process from here was easier. My last visit to homeland Pilibhit and off course other parts of North India was in 2012. My son Mr. Masroor Jilani also accompanied me during this visit along with his mother Mrs. Quresha Jilani. Connecting with Pilibhit so frequently in all these years never gave me feeling that I was away from my birthplace.

How the literary interest cultivated in your childhood days. Does anyone else in your family who was also associated with literary activities?

I was born in a family where there was a big room for honing literary hobbies. Love for Urdu was coming from ancestors. My great-grandfather, Maulana Shiekh Jalaluddin was a scholar of Arabic, Persian and Urdu. The District Gazette of the Pilibhit showed his name as one the Urdu poets in the title of literary personalities. He wrote his own collections of poetry with the Nom de Plume of “Jalal”.

The District Gazette of Pilibhit, 1960 citing the name of Dr. Shams Jilani Great Grandfather, Jalauddin Jalal under the heading of “Men of Letters”.

 

It was first published as “Kulliyat Jalal” from Agra after his death in 1904. Its second edition was published by the efforts of Grandfather younger brother with the addition of his own collections in 1947. He wrote his poetry with Nom de Plume of “Taj”.

Urdu poet Munshi Mahshar from Ambala acknowledges Sheikh Tajuddin Taj in his historical account for receiving a generous gift of five hundred Indian Rupees almost a century ago. Its written as Ali Janab Faiz Maab Mian Mohammad Tajuddin Sahab Taj Raise Azam Hulkari Dhakia Zilah Pilibhit. Below the picture, there is verse written by poet Ahle Hajat ki tarah baqi nahi rahi koi Ahjat,  Meharban Jab se hue hain mujh pe Tajuddin Taj Dua go Mohammad Ibrahim Mahshar

 

The youngest brother of my father, Mr. Zakauddin was enrolled in Bachelors programme of Urdu in 1950 at AMU, Aligarh. During his doctorate in Urdu, the notable poet of India, Shahryar was among his contemporaries and good friends. Uncle used to write with the pen name of “Shayan”. He passed away at Pilibhit in 2003. My father after coming from Aligarh started his newspaper with the name of “Al Kamal”. Started in 1938, it was first of the newspaper covering the activities of Muslim league paper. It covers sociopolitical news, columns and regional perspectives and poet too. I was around thirteen when my first article was published in Naseem Anhonvi Urdu digest” Hareem” published from Lucknow in 1944. Then few of my write-ups were published in Nayi Duniya. I remember that I read my verses in Mushaira held in Dhaka at 1953.  At that time Akhtar Lukhnawi was secretary general of Anjuman- Taraqqi- e -Urdu in East Pakistan.

Can you recall anyone from your family who had a larger influence on your ideologies and personality?

My grandfather was a role model for me. He was the man who had a vision for his family and community. He has the courage to withstand difficult situations. He maintained acquaintance with great social leader and educationist of his time Sir. Ziauddin Ahmad. All my uncles and father were kept under his noble supervision at Aligarh. After his death, the family found a couple of letters, which were exchanged between him and great educationist, Sir Ziauddin Ahmad. As a Chairman of District Board, Pilibhit he proved himself as an effective leader and administrator. He passed in 1941 when I was ten years old.  His grave is located in the graveyard of Feel khana Mohalla (Quarter) at Pilibhit.

The only surviving portrait of Sheikh Wisaluddin, the grandfather of Dr. Shams Jilani. It was taken at Aligarh in 1924.

The following verses were engraved on the gravestone by his younger brother Shiekh Tajuddin Taj:

Farsh gul bistar tha apna Khaak par sote hain ab!

Khast zer  e sar nahi ya takia tha zanua e dost!

Once floor made of flowers was my bed but now I am sleeping on dust

Once we have pillows even for supporting my thighs but now even brick is not available for the support of my head.

The second one was my Nani Hamidun Nisa Begum who taught me beautiful lessons of kindness, and humanity. The third one who had a larger influence on my life was a Sufi scholar, Hazrat Meharban Ali Shah. My maternal grandfather Shiekh Fida Hussain was one of his murid (disciple). He was Sayyad (descendant from the house of Prophet (Peace be upon him) and belonged to Akora Khattak (Small town of Nowshera District in North West Provinces, now in Pakistan). I remembered that he used to visit my nana home in Pilibhit (United Province) and stayed for a long duration as an honored guest. In fact, my name Mohammad Shams Uddin Ahmad was given by him. Initially, it was Mohammad Shams Uddin but some argued that the person with this name exhibit Jalali behavior. So he added Ahmad at the end and said he will become Jamali. This was the man who introduced me with “Tasawwuf” at an early age of my life. He has affiliated with “Qadiriyya” tariqa (Sufi order).  At the tender age of five years, I was blessed to receive his kind company and love from this noble saint. He loved me like his own son. For the rest of my life, I found this spiritual connection as nourishment and enlighten for my soul. It was later in 1974 I found Hazrat Maulana Waqaruddin as a murshid Kamil (Perfect Spiritual guide) and I took the bait (pledge) in “Qadiriyya” tariqa (Sufi order). He was one of the leading scholars of his time, titled as Mufi E Azam, Pakistan and has ijaza (permission) to give bait (pledge) in four tariqas (orders) of Tasawwuf. He was originally from village Khamaria, Pilibhit, and brother of my Khalu (Uncle). Later on, we also became relatives as his son Jameel Waqar was married to my daughter Uzama Waqar. They were currently living in Houston.

Now at the age of eighty-seven more than three thousands of your columns have been published in Aalami Akhbar and different other newspapers. More than twenty books and poetic collections were also published.  What are your goal and mission?

Writing is now part and parcel of my life. It’s a way to express my feelings whether joy or grief. I tried to reflect on the current affairs, humanities, and Islamic history. Ibn Kathir is my role model in writing on Islamic history. The day when my beloved wife Quresha passed away, I expressed my agony by writing a column that was published in many Urdu newspapers. It was titled as “Hum safar ka safare Aakhirat”.  I thought she would be happy from her resting place to saw the commitment towards my mission for which she has supported me in her lifetime in a best possible manner. I believe the life is a larger learning context believing that learning is from cradle to grave. May Almighty Allah give me the courage to stand with truth?  I reserved my life for last 25 years to serve the humanity and Islam in the entire world.

Thank you very much for providing a great time and opportunity to explore the valuable moments of your life. Any message you want to add on after providing me such a great narration and context of your life.

Shams Jilani ended one and half hour talk in such simple words. I would like to write it up in Roman Urdu.“Main ek mamuli sa Insan hun. Urdu meri madri zuban hai. Bus apne buzurgun se jo kuch thoda bahut hasil kar paya hun us ko apne qalam ke zarye app logon tak pahunchane ki koshih karta hun. Aap nay bahut israr kia tu maine ne appko apne haalat ki sachaion sey ru shanaskar Karwaya hay, Warna main apne Khandan aur apne  bare me bhi zyada logon ko nahi batata hun”. After receiving a lot of blessing from his side, the wonderful talk was ended. I found myself lost in the early life of the great literary person at Pilibhit. May Almighty bless him healthy and long life.

 

Remnants of a Separation: A History of The Partition Through Material Memory by Aanchal Malhotra

Readers’ review by Rehan Asad| An unique approach to revisit the most important context of 20th century South Asian History, Indian partition

Introduction and background

The book titled “Remnants of a Separation” authored by Aanchal Malhotra and published by Harper Collins was released on 15/August/2017 at the completion of seventy years of Indian partition (Batwara). In last seventy years, the numerous books have been published on the event that created more than fourteen million homeless population and estimated death of approximately two million human souls. As born in Western Uttar Pradesh, I was brought up listening stories of partition from grandparents. The region was the part of United Provinces of Oudh and Agra in Colonial India that has the considerable support of league among the Muslims agrarian landowners. Some members of the Grandparents extended families had chosen the strange land on the other side of Radcliffe line. It was the illusion of chosen land created by the Jinnah among the elites landlords of United Province & Oudh that compelled them to leave their homelands. I had an opportunity during childhood days to interact with relatives from Karachi visiting their ancestor’s homeland far off in Uttarpradesh. During the Senior Secondary days in 1997, I had come across with my first non-fiction read up on partition “Freedom at Mid Night by Lary Collins & Dominique Lapierre (1975)” almost twenty years from now. Almost at same time, I was blessed to read the great Kushwant Singh masterpiece, “Train to Pakistan“, a fiction centered around the syncretic love story of Punjab in the backdrop of communal violence. From then onward, I tried to explore the context of partition by reading manuscripts and research articles as an inquisitive reader to explore it. As the topic filled with multiple historical reviews, & viewpoints, it seems to be contextual for third generation Indian and Pakistanis like me. During last month I got an opportunity to read the “Remnants of a separation: A history of the partition through material memory,” a book released on the eve of seventy years of Indian partition.

Reflections on the “Remnants of a separation”

The idea behind the book was commenced with the effort of a young researcher of Fine Arts who had chosen the stories moving around the artifacts and materials related to the context of Indian partition as the dissertation of her MFA (Masters in fine arts) programme at Concordia University, Montreal, Canada. The author reflected in the introductory section, the significance of material memory crept in 2013 when the photojournalist and columnist Mayank Austen Soofi widely popular as Delhi Walla was exploring Vij Bhawan for his column. It was the gaz (feet) and ghara (metallic vessel), a pre-partitioned legacy of the Vij (Authors maternal grandparents) that appeared as prime stimuli of the research idea. The creativity lies in the author’s sense of integrating valuable artifacts (storehouse of the memories) carried by the immigrants on both sides of the Radcliffe lines during partition. The qualitative research is a standardized model for exploring anthropological and ethnographic context. Oral history collected by conducting in-depth interviews and artifacts used in congruence are tools of the qualitative research that has been used in this project. The titles of all nineteen chapter are connecting the link to memories and each of the chapters is meticulously selected case reflecting unique ethnic and social context about the event of the partition. Ingenuity lies in the exploration of beautiful memories by connecting with the tactile stimuli of materials and belongings of the past. Most of these memories were buried in the deep subconscious of these individuals behind the denial of the traumatic events that happened seventy years before. Other than citing standard references, and archives on Indian partition, the author embed herself as an explorative researcher to perceive the emotional context extracted from each interview. It gave us the deeper understanding of the geographical origins especially for the group of the population who left their native land under arduous circumstances. Each context presented in the book as chapters moved around the artifacts, heirlooms, objects as the connection with memories also provide the readers a broader historical context of the particular region/culture about the partition. I tried to reflect on some of those backgrounds that I perceived from my prerequisite understanding of Partition.

The rich narratives of Vij, Malhotra’s, and Bhag gave readers an understanding of shifting the level of acceptance especially in context with Punjabi immigrants within the layered social dynamics of 1950s Delhi. All three of them belonged to Author’s family but, as an explorative researcher when she interviewed them, a unique cultural context was extracted from their past. The Vij represented a thrifty urban Punjabis from Lahore who has been established themselves as the successful entrepreneurs from centuries. It was the bloody event of “Batwara” that cut the roots of this prosperous community from the native land. The ancestors of Bahris hails from the small historic town, Qadirabad located two hundred fourteen kilometers North-West of Lahore. They represented a middle-class zamindar section of the Punjabis who undertook modern education as the tool of better survival in changing colonial India. After leaving Malakwal, the nineteen years Balraj Bahri journey on the bumpy roads from the Kingsway camp up to the successful Bahri Sons booksellers is the reflection of hard work, and rectitude. Now the Bhag Malhotra who hails from the North-West Province, a land of tribal Pashtuns. Her reflection draws a vivid picture of the life of Punjabi Zamindars in Khyber Pakhtunwala. A beautiful haveli with separate apartments for the members of extended family. The separation in the quarters and living area for females. In those days, Purdah was not confined to any particular religion. It was a tradition practiced among the high socioeconomic class of rural North Indian society. The pearls of Azra Haq represent the class of bureaucratic white-collar pre-partitioned Punjabi Muslims that unfortunately lost the ground in the chosen land of Jinnah. The “Bagh” of Hansla represented the old culture where the daughters received homemade apparel from his mother. This sacred piece of cloth passed from generation to generation carrying clemence and efforts of ancestors interwoven with memories of each generation making it a priceless treasure. Mian Faiz Rabbani represented a sample of the agrarian tribe which formed the core of Muslim league & Unionist in Punjab Province. Finishing with Shams Manzil of Mian Faiz intermingled with memories of a stone plaque, the book moved to next unique context from Punjab. It’s a story of the family belonging to Ahlul Bait (the house of Prophet) from the small town Samana in the princely state of Patiala. The sanctity of the place was due to the direct descendants of the Prophet (Peace be Upon him), Sayyad Mashaad Ali buried here long before the advent of Ghurids & Mamluks in India. Nazeer Adhami from Hardoi, (Lucknow), Oudh and his memories of Aligarh Muslim Universities gave the readers an insight on elite Muslim Zamindars of United Provinces and their participation towards the league. Parting from the memories of Nazeer from Aligarh Muslim Universty, it moved to beautiful narrations of Nizamuddin Khan, a member of a working-class Muslim family of pre-partitioned Delhi. How beautiful his descriptions of syncretic Delhi before the partition? His reflective accounts of Gandhi Ji, Nehru & Jinnah was built over the years from his father side talks who was working at Viceroy house in Lutyens Delhi. Even circumstances forced them but, somehow managed to return to the land where their ancestors were buried. Now, one of the most interesting chapters for me came up during the read up. Here I was going to read the narratives coming directly from the tongue of an Emeritus Professor of art & culture history from the University of Sussex on his legacy, partition, and reaction of his family. Transcribed and written contextually, the chapter of Partha Mitter unfolded his more than one and half century old legacy represented as a sample of elite Bengali families that was the core of India first sociocultural and intellectual movement. In other terms what is defined in textbooks as a Bengal renaissance? From the great Tipen Mitter up to Partha Mitter, the family has produced legends who perceived the winds and tides of Colonial India. The legendary journalist, Maya Mirchandi Grandmother Savitri represented a context from the ancient land from where lies the roots of the historical names “Hind” and “Indus”. The family described an educated upper-middle-class Sindhis who lost their homeland due to the voluntary exodus of Urdu speaking community from United Provinces of Agra & Oudh, Bihar, Hyderabad ( Deccan), Rajasthan & Gujrat. The Dadi Leela version of three mothers, biological mother, linguistic mother and motherland (place of birth) articulate the significance of native language and birthplace in an individual life even in unfavorable circumstances. It’s an irony that even after seven decades of partition, the Urdu speaking community that immigrated with the dream of chosen land is still struggling to be absorbed in the Sindhi population & culture on the other side. Interestingly the subgroups within this broader linguistic identity titled as Muhajir (Oriental word for refugee) were identified with the places of their origin like Delhi Wale, Hyderabadi, Bihari, Lucknow wale and further smaller units of their native lands in United Provinces.

An outstanding distinctive research that explores the feelings, materials, context, and sociocultural background of the immigrants. The author’s inclusion of the verbatim transcription of the native’s words of Hindi, Urdu, Punjabi, and English extracted during interviews gave an additional uniqueness and sense of originality to the context. It’s interesting to find the shared Hindustani words like Taka, Anna, Lambardar, Khas Dan, Sarota, Deghcyian, and Hammam Dasta were commonly used in Punjab, United Provinces of Agra and Oudh, and Sindh provinces of Colonial India. I had heard these words in common usage of my grandparents and parents, but in today changing trends it seems to be archival. The presentation of the native words in their original accent, e.g., Jullundar instead of Jalandhar, Kalai (Qalai), Kabar (Qabar) as common in Punjabi accent is the reflection of applying core values of qualitative research.  An Englishman, John Gregor Taylor chanting Hindi songs and missing the odor of Geeli Mitti of India, a Punjabi Arain articulating his context by an example “the demise of the sapling once uprooted from its soil” reminds me the three mothers of Leela Dadi from Mirchandani accounts. When humanity was tarnished by the savagery, you will find Hansla Chaudhry grandfather receiving the offer of Luyten Delhi mansion from his Muslim friend. Prof. Mitter father risked his own life for saving Muslims around his home at Bhowanipur, Calcutta. A Praman Matro (Identity Proof) of Sunil Kumar connecting the family with bygone days memories. There is much more to talk about but, word count binds my review. The research of the Aanchal Malhotra is an effort in a direction to touch core human values of such an important context of modern Indian history by erasing all the bias of region, religion, and culture. This unique account is an excellent add-on to the social and ethnic context of Indian partition. It will also serve as a resource for future academic researchers.

18th Century Hammam (Turkish bath) at Pilibhit: The last remnant of Rohilla Chief Palace

Photos and text by Rehan Asad|The 18th century Hammam that was functional till 1977 now lamenting for its decaying fate

Passing through the busy street traffic of cycles, motorcycles, rickshaw and newly started battery driven Tuktuk (Wagon Rickshaw) at Pilbhit as usual with small cities of Uttar Pradesh (India), one can find this unnoticed 18th-century monument located approximately three kilometers from Railway Station. It’s a Hammam (Bath) located on the right flank of old District hospital building. At a glance, one might considered it as an appendage of early twentieth-century hospital building but the exposed small bricks cemented with lime mortar (Surkhi Chuna) of the ruined structure and medieval arched windows will definitely give a trigger to any history buff to probe it more.

The inner section of Hammam. Some of the arched medieval style ventilators of outer chambers are still intact.
The outer section of the Hammam from where Hammam can be accessed by its main entrance. This section is heavily damaged.

The site where the old district hospital and tehsil building is located was once the power center of Rohilkhand in the late 18th century. This was the site of the residential quarters (Mahal Sarai) and Diwan (official court) of Rohilla chieftain, Hafiz Rahmat Khan. It was in 1741, the Rohillas under the leadership of Muhammad Ali Khan seized complete Katehar from the imperial (Mughal) authorities who were controlling the territory from Bareilly. The newly added Pilibhit was given in Jagir to Hafiz Rahmat Khan who further expanded the Rohilla control in the Terai plains of the Himalayas. By the early death of Muhammad Ali Khan in 1748, the vast territory of Katehar along with plains of Terai and hilly towns of Kumaon was divided among different leaders. In absence of his sons who was taken as the hostage by Ahmad Shah Abdali, Hafiz Rahmat Khan was appointed as regent of newly established empire. For the next twenty-six years, the man was the most powerful leader of the Rohilla empire. Although busy with wars, he gave a considerable attention to his Jagir. As cited by Khan (1991), the mosques, markets, city walls, gardens, bridges, and Palaces were built at Pilibhit. He further added that the merchants and bankers were provided with the special concession to facilitate business at Pilibhit. A big mosque (Jama Masjid) and the temple (Gauri Shankar) that fortunately survived till date in the western quarter of the city is a testimony of its heydays that was sketched by Khan (1991) in his article titled Afghan forts and towns in North India (C1720-1800).

Congregational mosque (Jama Masjid) built in 1769 by Hafiz Rahmat Khan almost a decade after when the residential complex and the Hammam was built.
Beautiful gateway of Gauri Shankar temple build by Hafiz Rahmat Khan in the same year 1769 under the supervision.

After the death of Rohilla chief in 1774 at Mirpur Katra in Rohilla Oudh war, the seven of the twelve surviving sons of Hafiz Rahmat Khan escaped to Pilibhit. The Nawab Oudh doubt the uprising from the defeated end so Abyssinian Army general, Siddi Bashir was dispatched on 26, April 1774 to the makeshift capital of Rohillas. On 28, April, Shuja Ud Daula himself came along with Colonel Champion and encamped before the Deoha river. The Abbysinian general was exploring the town to recover the treasure of Rohilla whom they believed was hidden in the royal buildings. Unable to find the hidden treasure, the Abbysinian general ordered to raze all the Palaces and residential complexes. In disappointment of not receiving any immediate financial gains that were required for the expense of British ally in the war, the town was ransacked. All the male and female descendants of Hafiz Rahmat Khan family were imprisoned and next morning presented to camps of Shuja Ud Daula at the banks of Deoha river.

One of the chambers from the inner side of the Hammam. The pictures were taken from the open ventilators. Displays vaulted roof with Taaq/wall shelf and arched open ventilators.
Outer chamber of the Hammam. The entrance door and ventilators are still preserved.

Fortunately, the Hammam (bath) survived the massive destruction of 1774. When a district hospital was constructed on the ruins of the old structure in 1936, the structure was preserved in its original shape.

The dispensary that was built on the site of 18th-century Rohilla palaces in the ruined state. The tablet on the structure has the inscription written in English ” King George V memorial Dispensary opened by Commissioner Rohilkhand Division”. The name of the British commissioner has faded.
The names of the noble city dweller who contributed to the establishment of the first dispensary of the city are also fading in this ruined structure. Starting from the highest donor of 1000/ INR to lower one of 100?

The Hammam (bath) was functional till 1977 having four to five working chambers that were beautifully designed on the medieval pattern providing the transition from the hot and humid chambers to the cool and dry chambers outside. It served as the public path for the locals and run by Hajjams (traditional barbers). With changing time, the tradition of public baths was lost and the building was left absconded once its function was lost. In last forty years, it was damaged by trees grown up in the nearby crevices of the old building. The piling of the waste material inside the chambers completely closed its access to the chambers. The beautiful structure is now lamenting for its fate that served the public of Pilibhit for more than two centuries other than its historical significance.

Acknowledgments

Thanks to my friend Shahnawaz Said Khan who gave his valuable time for exploring all the 18th-century monuments at Pilibhit during my vacations in June/2017.

References:

  1.  Ali, S.A.,(1933) Hayat I Hafiz, Nizami Press, Badayun. An oriental Biographical account of Hafiz Rahmat Khan.
  2. IQBAL HUSAIN, The Rise, and Decline of the Ruhela Chieftaincies in 18th Century India, Oxford University Press, 1995.
  3. KHAN IG. AFGHAN FORTS AND TOWNS IN NORTH INDIA (C. 1720-1800). In Proceedings of the Indian History Congress 1991 Jan 1 (Vol. 52, pp. 313-321).
  4. Nevill. H.R. (1909), PILIBHIT:  A Gazetteer, VolXVIII of the District Gazetteers of United Provinces of Agra and Oudh.

The legacy of eighteenth-century French adventurers of Maratha army at Aligarh

Text by Rehan Asad & Photos by Ovais Ahmad|Sulaiman Hall at Aligarh Muslim University was once a garden house of French Army commandants De Boigne and later his successor Perron who served Maratha leader Madhaji Sindhia. It was widely popular among locals as Saheb Bagh.

Gateway of  French Commandants residence, Saheb Bagh. Now the main gate of Sulaiman Hall at Aligarh Muslim University.

Background and history of Aligarh: Aligarh, a city located 140 km southeast of Indian capital city, New Delhi in the state of Uttar Pradesh. The name of Aligarh that came to prominence after the establishment of Mohammad Anglo-Oriental College by Sir Syed Khan (1875) traced as “Kol/Koil” in historical records. During Doab expansion of Qutub-Uddin Aibak in the late 12th century, it was mentioned as a fortress. Hisam-Ud-Din Ughlabuq, a Turkish noble during Aibak regime held the seat of Koil as a governor before his transfer to Oudh. It was during the reign of Ibrahim Lodi, the Koil was assigned to Muhammad Khan, a son of Suri Afghan, Umar Khan who built a fort here and the place was known as Muhammadgarh. During the reign of Farrukhsiyar and Muhammad Shah, a Turkman chief Sabit Khan was appointed as a Governor of Koil. During his reign, many major buildings were constructed and fort of Lodi days was renovated. The place was named after him as Sabitgarh. After the death of Sabit Khan, the Koil entered in turbulence as common with most of the North Indian districts due to struggle between Marathas, Jats, and Afghans to gain the control over declining Mughal Empire. In 1754, the Jat leader Suraj Mal appeared to took the possession of the central Doab and made Sabitgarh as a capital for a short period. Najaf Khan (1777) established imperial authority in entire Doab and Koil came under his governance until his death in 1782. It was during this period when Najaf Khan, Deputy Afrasyab Khan gave the name “Aligarh”. With the death of Najaf Khan, the politics over the seat of the reagent started at the court of Shah Alam II with Mirza Shafi Khan, Afrasyab Khan and Madhaji Scindhia as the main contender. This resulted in a bloody conflict with Mohammad Beg Hamdani, the Governor of the Agra who was reluctant to grab the power in decaying central administration. Finally, the Madhaji triumphed in the bloody conflict. Madhaji acquired the Aligarh fort from the brother of Afrasyab Khan who was responsible for the defense of the castle after the death of his brother. It was from this date Aligarh remained under Maratha control until its acquisition by British forces in 1803.

Benoit De Boigne (1751 1830). He became the member of the city council of Chambery in 1816 after his return from India. After his death, the son of his Indian wife Noor (Hellene) was considered as his legitimate heir. Picture from wiki images.

French Commandant in service of Madhaji Sindhia: In 1788, Ghulam Qadir Khan Rohilla, the grandson of Najib-Ud-Daula, stormed the fort of Aligarh when Madhaji Sindhia was engaged at war with Rajputs of Jaipur. He left behind small encampment at Aligarh after collecting a large amount of the booty. The Maratha leader ejected the armies of Rohilla leader and assigned Aligarh to the French officer, De Boigne. De Boigne was born as Benoit La Borgne at Chambery in Savoy, southeastern France in 1751. At the age of nineteen, the young De Boigne received his military training in Clare’s regiment of French Irish brigade. In 1776, he joined Russian army as the subaltern officer that was supporting Greek revolt against Ottoman occupation. Leaving Russian army, he turned to seek fortunes in India. Landed at Madras in 1778, he secured his job in the British army and commissioned as an officer in Madras (1783) in the bodyguards of Lord Macartney. Sought permission and recommendation letters from East India Company, the young adventurer moved to the court of Oudh at Lucknow. He accompanied with a British Officer, Major Robert Brown who was moving to Delhi on Emperor Mission.  It was in Delhi (1784); he came in the service of Madhaji Sindhia who was controlling all the affairs of Hindustan (North India) as a reagent of the Mughal Empire. Madhaji himself a military genius identified the worth of De Boigne and gave a responsible role in his army. De Boigne was asked to raise two battalions on the line of European warfare and handsome salary was allocated for his efforts. De Boigne recruited both Natives and Europeans for these battalions. He himself supervised every task from the preparation of uniforms to the procurement of ammunition. The battalions raised by De Boigne displayed an extraordinary performance to subdue Bundelkhand in an expedition led by Maratha chief, Appa Khande Rao. De Boigne played an important role in rescuing the Mughal Emperor Shah Alam II in October 1784 from Agra who was held captive by rival camp headed by Mirza Mohammad Beg Hamdani. Whether it was the battle of Lalsot (July 1787), a rescue of blinded emperor Shah Alam II from the clutches of cruel Ghulam Qadir Rohilla, internal feuds of Sindhia with Holkars, the De Boigne military tactics played a key role in establishing Maratha success in North India. 

Establishment of Maratha garrison in Aligarh on European line under De Boigne: In 1789, the Aligarh was conferred as a jagir to the French general, De Boigne by Madhaji Sindhia. With Koil (Aligarh) as an administrative unit, the total jagir was divided into fifty-two pargana. The revenue generated from the Aligarh was used for westernization of Maratha troops of Madhaji in Hindustan (North India).  Within the short span of one year, De Boigne has raised two brigades with hundred cannons on European pattern. By 1792, De Boigne was able to raise an army of twenty-four thousand soldiers trained on French warfare along with one hundred thirty-two units of artillery. Aligarh became a training camp for the troops raised by French General. The soldiers recruited from different ethnic and religious background of India represented in Europeanized Maratha army of De Boigne. Telinga and Najeeb (predominantly Muslims, Rajputs and Purbea) battalions of Maratha army were trained to use flint matchlock. The De Boigne troops trained at Aligarh were tested at the battle of Marita in 1790 AD, where they succeeded over chivalrous Rathore Rajputs. In the same year, the De Boigne military leadership and his trained troops of Koil brought victory to Sindhia army against joint forces of the Raja of Jaipur and Ismail Beg, the nephew of his arch-rival, Mirza Mohammad Beg Hamdani. For accommodating a large number of troops, De Boigne constructed barracks for the soldiers and apartments for the officers at Aligarh. Agra, Meerut, Shikohabad, and Aligarh in Doab became the hub for arms and ammunition factories. De Boigne and later on his successor Perron renovated historic fortress of Lodis on the design of French engineers. It was a polygon shaped structure having ten sides and bastion on each angle. A thirty-two feet deep ditch around the boundary was created to provide an additional defense to the fortress. As a skilled administrator, De Boigne managed his province in an effective manner. The revenue collected from fifty-two pargana was raised from two million INR/per annum to three million INR/annum during his reign. The brigades represented officers from France, Scotland, and England. The soldiers mainly natives comprised both Hindus and Muslims from different ethnicities of India. Thomas Twinning, a young civil servant who visited De Boigne in 1794 at Aligarh sketched that blend of eastern and western practices was reflected in cuisine, and culture of De Boigne durbar. Historical records showed De Boigne even started negotiations with John Murray for the restoration of Taj Mahal. He has two children, one son, and daughter from his Indian wife Noor Begum later baptized as Hellene.

The retirement of De Boigne and succession by Perron: On 12 February 1794, the Madhaji Sindhia died at Poona. The fifteen-year-old Dault Rao Sindhia was appointed as a successor of one of the most powerful leaders and Army chief of Hindustan. Daulat Rao gave command of army and governance of all the Maratha domains located North of Chambal to De Boigne. At this moment of time, De Boigne commanded one of the strongest armies of Hindustan and governing a vast dominion. Even East India Company sought armed assistance from De Boigne when the mutiny broke out at Bengal in 1795 AD. The deteriorating health of De Boigne in the same year compelled him for retirement in 1796. Claude Martin letters cited the death of Madhaji Sindhia and retirement of De Boigne as an initial event that leads to the fall of Martha power in 1803.

Titles awarded by Mughal emperor to French Adventurer for successful expeditions for Maratha army. It was inscribed by the Perron on the tablet placed at the gateway of Saheb Bagh. Both Gregorian and Hijri dates are inscribed in the Urdu text.

Perron, another French officer of Maratha army took the position of De Boigne in 1796. Perron original name was Pierre Cuillier, and he came to India in 1780 as an officer. After serving short tenure at Rana of Gohud and Bharatpur, he was recruited by De Boigne in 1790 in the army of Madhaji Sindhia. His successful expedition at Battle of Kurdla (1795) against the Nizam army led by another Frenchman, Raymond raised his credentials as a successor of De Boigne.  For the next seven years, Perron governed the military affairs of Hindustan from his seat at Aligarh. Soon after resuming De Boigne position, Perron subdued defiant Sawai Pratap Singh of Jaipur who refused to pay tribute to the Imperial government of Mughals controlled by Maratha chief. He was honored with the Imperial title of “General Perron Bahadur Muzzafar Jang, Intizam-ud-daula, Nasirul-Mulk” along with mansab of haft hazari. On the zenith of his career, General Perron was the military in charge of the forts at Agra, Aligarh, Ajmer, Khurja, Delhi, Saharanpur, and Firozabad in Hindustan. In addition, he was ruling over the twenty-seven district in Aligarh region. With changing the equation of British and Oudh relations, the entire Rohilkhand and Doab provinces of Oudh were ceded to East India Company in 1801.

Following expansionist policy for North India, the East India Company ended the peace treaty with Marathas that was signed in 1781 for North India. In 1803 AD, the British army under command of Lord Lake moved towards Aligarh with a cavalry of eight thousand.  Perron ordered all his brigades to join him Aligarh. Before the start of Battle, the English officers and soldiers from different Brigades deserted their French general as they refused to fight with the fellow citizen. Captain Stewart and Captain Carnegie were among the first English officers on the list who deserted Perron. It was at this moment Perron opened a secret talk when he finds the doors of truce were closed by General Lake. At Sasni, the Perron met British forces with eight thousand cavalries but fled from the battle in the early stage. He took a confinement at Munda, a village located eight miles from Aligarh. Colonel Pedron with two thousand trained army held charge of Aligarh fort after flight of Perron. The forces of General Lake captured the fort on 4 September 1803 at the expense of fifty-five casualties with the death of some experienced British officers. This battle marks the end of the more than one-decade French legacy in Hindustan. After negotiations, the general Perron was given a safe passage and he left for Europe after the short stay at Lucknow and Calcutta. In the same month, 1803, the British forces captured Delhi after a battle with Bourquin another French officer of De Boigne days and Marathas lost their ground in North India.

Tablet inscribed at Aligarh fort depicting the name of the British forces who lost their lives in 1803 during takeover of the fort from French troops of Maratha Army
The apartment of De Boigne and later used by Perron in Saheb Bagh. This was later renovated by University authorities probably on the same design and used as Provost Office of the residential hostel at AMU.

Saheb Bagh

De Boigne made a beautiful mansion close to the historic fort of the Aligarh. It was a huge garden complex bounded a wall and gateway built in Indo-Saracenic style. Located on Anupshahr road between fort and city, the area around the Saheb Bagh became a cantonment of French General. Delhi Gazette (1874) cited the residence of De Boigne in these words: “De Boigne lives in his famous mansion, called Saheb Bagh, between the fort and city and on leaving for France he gave it to Perron who considerably improve the building and garden which was well laid out with all description of fruit trees procured from different climes. He adorned the place that was said by French officers that garden was next to that of Ram Bagh, on the Agra River, so beautiful was the scenery”. The gate of Perron garden house withstands the time of more than two hundred years. The tablet with the inscription written in both Persian and English is still present on the main gateway to the Sulaiman Hall. It mentioned the name of the Perron and date of inscription i.e., 1802 AD in English. In Persian, the titles conferred by Mughal emperor to the Perron were inscribed on the tablet: “Khudaya Bagh Nasir Ud Daula, Intizamul Mulk, General Perron Bahadur Muzzafar Jang hamesha bahar abaad, and Date: 1802 Gregorian and 1217 Hijri”.  Perron garden house was allocated to Aligarh Muslim University and it was converted as a residential hostel in 1945 AD by Dr. Sir Ziauddin Ahmad, then vice-chancellor of the University. It was named after ex-Judge (1923 AD) and Vice Chancellor (1929) of the University, Sir Shah Mohammad Sulaiman. The residential apartment of Perron Garden house is converted to Provost Office after necessary renovations. Today it lodges more than six hundred fifty students. The strategic fort of Maratha period is used as botanical garden of University. The tablet inscribed at fort displayed the name of the British officers killed during Anglo Maratha war of 1803 AD. Today these two monuments are the testimony of the De Boigne and Perron (stalwarts of Sindhia army) days at Aligarh (a power center of Hindustan during late 18th century). Now the residential locality in the area lying in the front of Sulaiman Hall is identified as Saheb Bagh. Quite a few of the residents know the actual story of the Sahib Bagh and story of the name engraved on the gate of Sulaiman Hall.

The only preserved structure of Saheb Bagh. Designed in Indo-Saracenic architecture, the Perron garden house gateway is two hundred fifteen-year-old structure at Aligarh Muslim University.

Acknowledgements: Thanks to Mr. Ovais Ahmad, a student at Aligarh University for providing photographs.

References:

Atkinson, Edwin Thomas, ed. Statistical, Descriptive and Historical Account of the North-Western Provinces of India: 2. Meerut division part 1. Vol. 2. North-Western Provinces Government, 1875.

Burke, Edmund. The Annual Register, Or, A View of the History, Politics, and Literature for the Year. Printed for J. Dodsley, London, 1799.

Keene, H.G., 2000. The Fall of the Moghul Empire. Atlantic Publishers & Dist.

The European military adventurers in India.* the last few years, the spectator archives, 1893. retrieved from: http://archive.spectator.co.uk/article/24th-june-1893/6/the-european-military-adventurers-in-india-the-las

Nevill, H. R. “Aligarh: a gazetteer, vol. VI of the District Gazetteer of the United province of the Agra and Oudh.” (1909). Printed at Government Press, Allahabad, United Provinces.

Marshman, John Clark. History of India from the Earliest Period to the Close of the East India Company’s Government. Cambridge University Press, 2010.

Roy, Kaushik. War, culture, and society in early modern South Asia, 1740-1849. Vol. 3. Taylor & Francis, 2011.

Singh, K., 1999. Obituary: Lt-Col Michael Skinner. Retrieved from: http://www.independent.co.uk/arts-entertainment/obituary-lt-col-michael-skinner-1094142.html

 

“WHERE STONE SPEAK” articulates history of first city of Delhi by giving voice to its silent monuments

Rehan Asad |a reader review for the book “Where Stone Speak”

Background: During the late thirteenth century, the Delhi fell into the hands of Ghurids (Turko-Persian dynasty). The city of Chauhans became an administrative unit of Ghurids North Indian provinces. Qutubuddin Aibak (Turkish slave of Ghori) was appointed as an administrator of newly conquered provinces. With the death of Muhammad Ghori in 1206, the Turkish general Qutubuddin declared himself as a sultan of Indian provinces of Ghurid empire with its center at Delhi. “Mamluk” is an Arabic term that became synonymous for the Turkish slave’s soldiers who became the backbone of expanding Abbasid empire in eight century. By the tenth century, the Mamluks established themselves as kingmakers in decaying Abbasid Caliphate. For the coming centuries, the Mamluks emerged as the most powerful force to control disintegrated provinces of vast Saracenic empire in Central Asia, West Asia, and North Africa. The young Turkish slave Qutubuddin was sold by his master to Ghurid Sultan, Muhammad Ghori and later emerged as one of his successful army commandants. That’s why the first ruling Islamic dynasty of North India was known as Mamluk/Slave Dynasty. The enthronement of Qutubuddin in 1206 marked with a new era of the Delhi first city “Mehrauli” that was characterized by the growth of art, culture, and architecture. It was a unique blend of Indian, Persian and Saracenic civilization. Mamluks dynasty lasted for almost next eighty years when it was replaced by Khiljis. In the span of eighty years, they left behind a rich heritage of art and architecture especially at Mehrauli that was the center of power for Hindustan during their reign. The magnificent capital city of Mehrauli even received emissaries from West Asian monarchs during Mamluks reign. The grand construction of Mehrauli was comparable with its sister cities in Egypt, Asia Minor, Persia, and the Levant in those days. For the subsequent dynasties, the power center moved away from Mehrauli on some occasion even outside the Delhi. But the Mehrauli retained its unique distinctions as the first city of Delhi built on the ruins of Chauhans by Turkish Sultans.

WHERE STONE SPEAK Historical trail in Mehrauli, the First City of Delhi is a book authored by a noted historian & columnist, Rana Safvi and published by Harper elements in 2015. The book started with a brief introduction to the settlements of Delhi starting from 1450 BC right up to the grand Colonial construction of Sir Edwin Lutyens in early 20th century. After the introduction, each chapter is titled with main monumental sections of the Mehrauli starting from Qutub Complex and ends at Mehrauli archeological park. The chapters were integrated with the stories and traditions that were build up down the centuries in context with these monuments. For example, the historical origin of Sair e Gul Faroshan in the chapter titled “Khwaja Qutbuddin Bakhtiyar Kaki” reflected the Hindu-Muslim harmony and cultural fusion of early 19th century Zafar’s Delhi. The syncretic culture was evolved down the centuries in the Indian subcontinent by fusion of Indian, Arabic and Persian traditions. Integration of Sufism with Indian culture and explanation of the appellations like “Maula” with an appropriate synonym for Caliph Ali carries a larger impact on contemporary Islamic teachings where many opponents consider it as a heresy. The last chapter titled ” Tomb of Sultan Ghari” was added although monument lies five km away from Mehrauli as the monument is closely knitted with the history of early Mamluks in India. The authors vivid description of the monuments from Lalkot/Qila Rai Pithaura (11th-century fort built by Anangpal II) to Zafar Mahal ( summer palace of last Mughal, Bahadur Shah Zafar) gave readers a historical journey in the timeline of monuments. Every single monument of Mehrauli from Sanderson’s Sundial to Qutub Minar was explained with rich narrations and historical description. The beautiful description of spiritual monuments from Yogmaya temple to the Dargah of Aashiq Allah reflected the role of mystics and mendicants in the first city of Delhi. Even though, a frequent visitor to Mehrauli, I came to know the detailed background of Sheikh Shahabuddin alias Ashiq Allah from “Where Stone Speak”. Its a great effort in documenting the history of fading monuments of Mehrauli. The beautiful photographs by Syed Mohammad Qasim fit as visual data for the text that facilitate the in-depth understanding to the readers. The integration of poetic verses of Persian, Urdu, Hindi and Punjabi language with photographs of the monuments provide a contextual understanding to readers. This is the unique component of the book that reflects the in-depth understanding of the author in oriental languages and her creativity in integrating it with text. In an interview given to Swati Daftuar (published on 12th September 2015, The Hindu) before the release of the Book, the author told how she managed to collect a wide range of references from the archeological society of India (ASI) research and records to the early 20th-century oriental account of Bashiruudin Ahmad. Other than its esteemed readers, the book will serve as a reference for future researchers and travel writers. To my knowledge, other than Rana Safvi account, no other book has been published on the “Mehrauli: the first city of Delhi” documenting monumental history by applying the unique approach of integrating poetic verses and contextual stories. In last two years, multiple reviews of the experts have been published in magazines and newspaper. My review can be simply considered from a reader’s perspectives.