Re: Nizam's generous side and love for books

by Guest Wed Oct 24, 2012 6:44 pm

Contrary to popular belief, Hyderabad under the Nizam rule witnessed a powerful nationalist movement with several local leaders launching a fight against British colonial rule, says senior historian Dr Thirumali. Dr Thirumali, associated with the department of history, Delhi University, said Hyderabad had nationalist aristocracy and several members of the aristocratic families in the erstwhile Nizam dominion had participated in the meetings of the Indian National Congress. Dr Thirumali was delivering Dr Sheela Raj Memorial lecture on Mir Mehboob Ali Khan, Nizam VI, and his times, organised by the Nizam’s Jubilee Pavilion Trust here on Tuesday.

Dispelling misconception in people’s minds, he said leaders like Aghoranath Chattopadhyaya and Mulla Abdul Qayyum were the first members of the Indian National Congress in Hyderabad. “The aristocracy in Hyderabad was nationalistic aristocracy and not sectarian one. The voice of Hyderabad was the typical nationalist voice of India,” Dr Thirumali pointed out. Referring to Nizam VII, Mir Osman Ali Khan, he said the Nizam was a responsible ruler and did not side with Pakistan when the British had put the option before him. Dr Thirumali quoted the Nizam as saying “I have nothing to do with Pakistan. I am a Deccani ruler. If I join Pakistan, I will become a Muslim ruler” He said the Nizam had wanted peace in the region. “Had the Nizam joined Pakistan, Hyderabad would have witnessed violent incidents similar to the ones that rocked Punjab and Bengal.”
The Nizam played a crucial role as the Raj Pramukh in the transition of Hyderabad from aristocracy to democracy. “Had the Nizam not helped the Indian government in the peaceful transition of power in Hyderabad, things would have been quite different,” he said. Dividing the rule of the Asaf Jahi regime into three stages, he said the regime of the Nizam VI witnessed development while that of Nizam VII saw the emergence of political parties and politics. He said Hyderabad had provided raw material in the form of cotton to boost industrial revolution in England.

http://dc.asianage.com/hyderabad/aristocrats-part-freedom-struggle-180

by Guest Wed Oct 24, 2012 7:21 pm

Written by the Deposed Nizam Mir Osman Ali Khan on the occassion of India’s becoming a Republic

Translated by Sir Nizamat Jung.

What splendour for our eyes – suspicious, fair!
What fragrance wafted on the morning air!
The tidings that from Delhi’s wails rang wide
Brought solace to all hearts, and joy and pride
To hearts released from bonds of caste and race -
Yea, hearts that only bend before God’s Grace.
How wondrous is the bond of Love! No heart
Disowns the spell it works by mystic art.
“Karbalas’ martyrdom” – love’s glorious meed -
proclaims what blessings crown the pure heart’s creed
‘Tis not the throned seat, the waving plume;
The heart’s the throne that golden deeds illume.
The feast’s prepared, the sparkling bowl o’erflows!
What joyous strains towards thee the Zephyr blows!
The new Dawn’s greetings, “OSMAN”, rich and strange,
And the four quarters hail the promised change!

The story regarding this goes as -
January 26, 1950. In Hyderabad the occasion was celebrated at the Public Gardens with the seventh Nizam, Mir Osman Ali Khan, who was sworn in as “Raj Pramukh’ and M. K. Vellodi, a senior civil servant, who was appointed the Chief Minister, taking part. The festivities over, the Nizam drove to his palace in King Kothi and put down his thoughts in the form of a poem. It was a Persian ‘nazm’ highlighting the significance of Republic Day. The Nizam did not remain content composing the poem. He wanted it published in prominent English newspapers in the country. He immediately sent an English translation of his Persian poem to Mr. Vellodi’s residence in Bolarum with a request to forward it to ‘higher authorities’ in Delhi. “I would like this poem to be published in English papers in India in commemoration of that historic declaration as it was an unique event in the annals of India,”. The latter then sent the poem with his remarks to V.P. Menon, Secretary, Ministry of States, Delhi, with a request to bring it to the notice of then Prime Minister, Jawaharlal Nehru, and Home Minister. Pandit Nehru is stated to have suggested the publication of the poem along with its English translation.

http://cbkwgl.wordpress.com/2012/04/28/written-by-the-deposed-nizam-mir-osman-ali-khan-on-the-occassion-of-indias-becoming-a-republic/

by MaxEntropy_Man Wed Oct 24, 2012 7:51 pm

i think it's not just enough for the horse to be deceased. its corpse has to decompose and has to go ashes to ashes and dust to dust. maybe then maybe there is a chance that the flogging might cease.

by Guest Thu Oct 25, 2012 11:21 am

MaxEntropy_Man wrote:i think it's not just enough for the horse to be deceased. its corpse has to decompose and has to go ashes to ashes and dust to dust. maybe then maybe there is a chance that the flogging might cease.

in my opinion, when analyzing any historical or philosophical issue it needs to be beaten to death a few times (and in some instances several times) before one obtains a comprehensive understanding of the subject. So i take your comments on my approach as a compliment.

by ashdoc Thu Oct 25, 2012 1:39 pm

Rashmun wrote:i will just point out to Charvaka and others that the Nizam would not have been sworn in as 'Raj Pramukh' (Governor) of AP, in 1950, if he would really have been comparable to the Nazis as Charvaka imagines to be the case.

come on.....

nazi or no nazi , nehru was hellbent on appeasing the muslims---so nizam being sworn as governor is par for the course . the vegetarian hindus as usual did not have the energy to oppose the imposition as governor of the same man who had oppressed them just a few years ago . this is '' sab chalta hai '' country .

by MaxEntropy_Man Thu Oct 25, 2012 1:53 pm

ashdoc wrote:

nazi or no nazi , nehru was hellbent on appeasing the muslims---so nizam being sworn as governor is par for the course . the vegetarian hindus as usual did not have the energy to oppose the imposition as governor of the same man who had oppressed them just a few years ago . this is '' sab chalta hai '' country .

hahaha. you really are the poster boy for mburuburu's pet theory aren't you?

by ashdoc Thu Oct 25, 2012 2:20 pm

MaxEntropy_Man wrote:
ashdoc wrote:

nazi or no nazi , nehru was hellbent on appeasing the muslims---so nizam being sworn as governor is par for the course . the vegetarian hindus as usual did not have the energy to oppose the imposition as governor of the same man who had oppressed them just a few years ago . this is '' sab chalta hai '' country .

hahaha. you really are the poster boy for mburuburu's pet theory aren't you?

what pet theory ??

by Guest Thu Oct 25, 2012 4:33 pm

ashdoc wrote:
MaxEntropy_Man wrote:
ashdoc wrote:

nazi or no nazi , nehru was hellbent on appeasing the muslims---so nizam being sworn as governor is par for the course . the vegetarian hindus as usual did not have the energy to oppose the imposition as governor of the same man who had oppressed them just a few years ago . this is '' sab chalta hai '' country .

hahaha. you really are the poster boy for mburuburu's pet theory aren't you?

what pet theory ??

Mburuburu is of the view that many hindus suffer from some kind of a complex (and that they carry some emotional baggage) because of the fact that India was ruled by muslims in the past. I think he is right.

by MaxEntropy_Man Thu Oct 25, 2012 7:41 pm

ashdoc wrote:
MaxEntropy_Man wrote:
ashdoc wrote:

nazi or no nazi , nehru was hellbent on appeasing the muslims---so nizam being sworn as governor is par for the course . the vegetarian hindus as usual did not have the energy to oppose the imposition as governor of the same man who had oppressed them just a few years ago . this is '' sab chalta hai '' country .

hahaha. you really are the poster boy for mburuburu's pet theory aren't you?

what pet theory ??

i meant this.

by Guest Fri Oct 26, 2012 4:09 pm

Andhra Pradesh
-
Hyderabad

Nizam's generous side and love for books - Page 12 Print2

A ‘miser' who donated generously

Special Correspondent

Mir Osman Ali Khan donated liberally to places of worship

Along with Muslim employees, Christians and Hindus given special leave for visiting holy places
The seventh Nizam also granted Rs. 1 lakh each to the Andhra and the Benaras Hindu Universities

Hyderabad: The Yadgarpally temple at Bhongir received a grant of Rs.
82,825. Sitarambagh temple got Rs. 50,000, Bhadrachalam temple Rs.
29,999 and Balaji temple in Tirupati Rs. 8,000.

No, these are not grants made by the present dispensation but by the
erstwhile Nizam's regime. The Seventh Nizam, Mir Osman Ali Khan, was
generous in donations to churches, mosques and Gurudwaras too. Though a
strict follower of Islam, he displayed exemplary tolerance towards other
faiths.

These little known details were an eye opener to many who turned up
for the talk on “The cultural contributions of Mir Osman Ali Khan”
organised at the Princess Esin Women's Educational Centre here on
Thursday. The programme was held as part of the formation day of the
H.E.H. The Nizam's Museum. A.K.V.S. Reddy, Director-General, National
Institute of Tourism and Hospitality Management, presided.

Among the audience was the last Nizam's grandson, Muffakham Jah
Bahadur. It was his keen interest that led to the establishment of the
Nizam's Museum in 2000. Zareena Parveen, Director, A.P. State Archives
and Research Institute, raised eyebrows of many when she explained how
the last Nizam was secular to the core. Often dubbed a ‘miser', he was
benevolent when it came to helping out others.

Preserved culture

He took pains for preservation of the ancient and medieval culture of
the Deccan and did his best for cultural synthesis. He took steps for
protection of the world famous frescoes of Ajanta and Ellora. His
government honoured religious leaders like Guruswamy Danamamal. Along
with Muslim government servants, the Hindus and Christians were given
six months special leave and advance salary for visiting their holy
places. “He always proclaimed that Hindus and Muslims were his two
eyes,” Dr. Parveen said.

Education

A progressive ruler, the Nizam's reign ushered in an era of
construction of public buildings. He also patronised learning
institutions and granted Rs. 1 lakh each to the Andhra and the Benaras
Hindu Universities, besides financing several socio charitable
institutions.

Dr. Parveen lauded the pragmatic approach of the Nizam for emancipation of women.

Despite opposition, he introduced progressive reforms and encouraged
education of the downtrodden and vulnerable sections of society.

http://www.hindu.com/2010/02/19/stories/2010021959490200.htm

by Guest Fri Oct 26, 2012 4:12 pm

I am impressed by the fact that Nizam gave funding to various temples, and also for the preservation of Ajanta-Ellora, and for educational institutions like Andhra University and Benaras Hindu University.

The Hindu article says the Nizam took a 'pragmatic approach for emancipation of women'. It would be good to know specific examples in this connection.

by Guest Fri Oct 26, 2012 4:17 pm

Rashmun wrote:I am impressed by the fact that Nizam gave funding to various temples, and also for the preservation of Ajanta-Ellora, and for educational institutions like Andhra University and Benaras Hindu University.

The Hindu article says the Nizam took a 'pragmatic approach for emancipation of women'. It would be good to know specific examples in this connection.

it has to also be appreciated that the Nizam was giving funding to regions outside his region of control. Like, for instance, Benaras Hindu University. Even Ajanta-Ellora, i think, was outside his region of control. Most Indian politicians of today, in contrast, only care about developing their own constituency and are least concerned about regions of India outside the region they represent.

by Guest Fri Oct 26, 2012 4:49 pm

Rashmun wrote:Andhra Pradesh
-
Hyderabad

A ‘miser' who donated generously

Special Correspondent

Mir Osman Ali Khan donated liberally to places of worship

Along with Muslim employees, Christians and Hindus given special leave for visiting holy places
The seventh Nizam also granted Rs. 1 lakh each to the Andhra and the Benaras Hindu Universities

Hyderabad: The Yadgarpally temple at Bhongir received a grant of Rs.
82,825. Sitarambagh temple got Rs. 50,000, Bhadrachalam temple Rs.
29,999 and Balaji temple in Tirupati Rs. 8,000.

No, these are not grants made by the present dispensation but by the
erstwhile Nizam's regime. The Seventh Nizam, Mir Osman Ali Khan, was
generous in donations to churches, mosques and Gurudwaras too. Though a
strict follower of Islam, he displayed exemplary tolerance towards other
faiths.

These little known details were an eye opener to many who turned up
for the talk on “The cultural contributions of Mir Osman Ali Khan”
organised at the Princess Esin Women's Educational Centre here on
Thursday. The programme was held as part of the formation day of the
H.E.H. The Nizam's Museum. A.K.V.S. Reddy, Director-General, National
Institute of Tourism and Hospitality Management, presided.

Among the audience was the last Nizam's grandson, Muffakham Jah
Bahadur. It was his keen interest that led to the establishment of the
Nizam's Museum in 2000. Zareena Parveen, Director, A.P. State Archives
and Research Institute, raised eyebrows of many when she explained how
the last Nizam was secular to the core. Often dubbed a ‘miser', he was
benevolent when it came to helping out others.

Preserved culture

He took pains for preservation of the ancient and medieval culture of
the Deccan and did his best for cultural synthesis. He took steps for
protection of the world famous frescoes of Ajanta and Ellora. His
government honoured religious leaders like Guruswamy Danamamal. Along
with Muslim government servants, the Hindus and Christians were given
six months special leave and advance salary for visiting their holy
places. “He always proclaimed that Hindus and Muslims were his two
eyes,” Dr. Parveen said.

Education

A progressive ruler, the Nizam's reign ushered in an era of
construction of public buildings. He also patronised learning
institutions and granted Rs. 1 lakh each to the Andhra and the Benaras
Hindu Universities, besides financing several socio charitable
institutions.

Dr. Parveen lauded the pragmatic approach of the Nizam for emancipation of women.

Despite opposition, he introduced progressive reforms and encouraged
education of the downtrodden and vulnerable sections of society.

http://www.hindu.com/2010/02/19/stories/2010021959490200.htm

The Hindu article says:

The Yadgarpally temple at Bhongir received a grant of Rs.
82,825. Sitarambagh temple got Rs. 50,000, Bhadrachalam temple Rs.
29,999 and Balaji temple in Tirupati Rs. 8,000.

I wonder why Tirupati temple got less money from Nizam than some of the other temples.

by Guest Fri Oct 26, 2012 6:04 pm

Rashmun wrote:Andhra Pradesh
-
Hyderabad

A ‘miser' who donated generously

Special Correspondent

Mir Osman Ali Khan donated liberally to places of worship

Along with Muslim employees, Christians and Hindus given special leave for visiting holy places
The seventh Nizam also granted Rs. 1 lakh each to the Andhra and the Benaras Hindu Universities

Hyderabad: The Yadgarpally temple at Bhongir received a grant of Rs.
82,825. Sitarambagh temple got Rs. 50,000, Bhadrachalam temple Rs.
29,999 and Balaji temple in Tirupati Rs. 8,000.

No, these are not grants made by the present dispensation but by the
erstwhile Nizam's regime. The Seventh Nizam, Mir Osman Ali Khan, was
generous in donations to churches, mosques and Gurudwaras too. Though a
strict follower of Islam, he displayed exemplary tolerance towards other
faiths.

These little known details were an eye opener to many who turned up
for the talk on “The cultural contributions of Mir Osman Ali Khan”
organised at the Princess Esin Women's Educational Centre here on
Thursday. The programme was held as part of the formation day of the
H.E.H. The Nizam's Museum. A.K.V.S. Reddy, Director-General, National
Institute of Tourism and Hospitality Management, presided.

Among the audience was the last Nizam's grandson, Muffakham Jah
Bahadur. It was his keen interest that led to the establishment of the
Nizam's Museum in 2000. Zareena Parveen, Director, A.P. State Archives
and Research Institute, raised eyebrows of many when she explained how
the last Nizam was secular to the core. Often dubbed a ‘miser', he was
benevolent when it came to helping out others.

Preserved culture

He took pains for preservation of the ancient and medieval culture of
the Deccan and did his best for cultural synthesis. He took steps for
protection of the world famous frescoes of Ajanta and Ellora. His
government honoured religious leaders like Guruswamy Danamamal. Along
with Muslim government servants, the Hindus and Christians were given
six months special leave and advance salary for visiting their holy
places. “He always proclaimed that Hindus and Muslims were his two
eyes,” Dr. Parveen said.

Education

A progressive ruler, the Nizam's reign ushered in an era of
construction of public buildings. He also patronised learning
institutions and granted Rs. 1 lakh each to the Andhra and the Benaras
Hindu Universities, besides financing several socio charitable
institutions.

Dr. Parveen lauded the pragmatic approach of the Nizam for emancipation of women.

Despite opposition, he introduced progressive reforms and encouraged
education of the downtrodden and vulnerable sections of society.

http://www.hindu.com/2010/02/19/stories/2010021959490200.htm

.

by Guest Fri Oct 26, 2012 6:47 pm

Dawat-e-Nizam begins

A ten-day ‘Dawat-e-Nizam' food festival, providing an
expansive spread of authentic Hyderabadi cuisine, began at the Oceanic
Pavilion of WelcomHotel Grand Bay here Friday.

According to executive chef of the hotel T. Suresh Babu, the great cuisine of the
Nizams is a distinctive re-collection of cuisine from the noble legacy
and has been passed on for generations. “The food festival presents the
exclusive culinary style of the Hyderabadi Nizami era. It will feature
the traditional and most exotic dishes and has recipes from the Deccan
region like the famous biryanis, kebabs and other lip-smacking main
courses and desserts,” he said. The kebabs include shikampur kebab,
pathar ka gosht, talahuwa gosht, malai machli-ke-kebabs, and aloo
charminar tikka while the main course has nalli gosht nihari, paya ki
nihari, mircho ka salan, mahi tamatar, Nizam murgh handi, haleem, kache
gosht ki birayani, paneer qaliya, baigan ka salan and dahi ki chutney.

http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/article3461572.ece

by Guest Fri Oct 26, 2012 6:57 pm

This summer how about taking a ride on the MMTS on a
route that was once part of the Nizam's State Railways? It will throw
many pleasant surprises such as the quaint James Street station near the
busy markets in Secunderabad or the lone track behind the verdant “Bagh
e Aam” or Public Gardens in Nampally. It is on this route that coal
fuelled engines pulled the bogies of the royal entourage.
Vital links

“The
British set up tracks from the port cities to other parts of the
country to expand the network into the various Princely states like
Hyderabad, which was then ruled by the Nizam,” says Mr. Sambasiva Rao,
the Chief Public Relations Officer, South Central Railway. So, the first
proposal for a railway link into the Nizam's territory was sent to
Nasir ad-Dowlah Fakhundah Ali, Asaf Jah IV. However, it was during the
reign of Mahbub Ali Khan, Asaf Jah VI that this link was realised. It
was finally taken ahead and improved by Mir Osman Ali Khan, Asaf Jah
VII.
The Nizam's Guaranteed State Railway Company was set up at London in 1873.
The
first railway line in the Nizam's dominion was constructed between Wadi
and Hyderabad and was opened to traffic in 1874. “The local MMTS
service, which ferries passengers in the twin cities of Hyderabad and
Secunderabad, uses these tracks and stations,” adds Mr Sambasiva Rao.
The Asaf Jahi's surely thought ahead of their times. The railway network is one of the legacies that they left behind.

http://www.thehindu.com/life-and-style/kids/article3339131.ece

by Guest Fri Oct 26, 2012 7:16 pm

Charvaka's grievance against the Nizam stems from the fact that the Razakars roughed up some people he knew personally. The point is that Nizam had no control over Razakars and hence Charvaka should consider forgiving the Nizam.

------

TNN Sep 17, 2006, 01.07am IST

GULBARGA:
For the first time after the liberation of the erstwhile Hyderabad
state, which include Bidar, Gulbarga and Raichur districts of Karnataka,
the prince of the erstwhile Nizam dynasty, Fazalza Bahaddur, has
expressed regret over any 'untoward incidents' that would have occurred
happened during the rule of his father Mir Usman Alikhan Bahaddur, the
last Nizam of Hyderabad.
The
prince, who is here for the Hyderabad-Karnataka Liberation Day
celebrations to be observed on Sunday, said that neither the Nizam nor
his soldiers had done any harm to the Hindu community during the Nizam
rule.

Only
the razakars (chieftains who were not under the direct control of the
Nizam) may have harmed the people of Hindu community, he felt.
Fazalza
Bahaddur claimed that his father was a kindhearted man and helped
people irrespective of creed and caste. He started 135 trusts in
Hyderabad for the welfare of different sections like students, disabled
persons, patients, old age persons.
"How
can a man of such character harm anybody", he questioned. Disputing
claims that Hyderabad state was liberated on September 18, 1948, the
prince said that as per records available with him, his father handed
over the administration of Hyderabad state to the Government of India on
September 17,1948.

http://articles.timesofindia.indiatimes.com/2006-09-17/bangalore/27788973_1_nizam-prince-gulbarga

by Guest Fri Oct 26, 2012 7:23 pm

Another point the prince could have made was that his father (the Nizam) was made Governor of Andhra Pradesh.

by Guest Mon Oct 29, 2012 1:02 pm

The Nizam of Hyderabad realised the importance of fire engines and invested in them almost a 100 years ago.

The recent fire in Kolkata made us aware of the catastrophe that flames
bring about and the crucial role of fire fighters in saving lives in
such emergencies. The seventh Nizam, Mir Osman Ali Khan, Asaf Ali Jah
VII, realised the importance of modern technology in fighting fire. In
his endeavour to improve various facilities in Hyderabad, when the first
fire engine was made in 1914, the Nizam invested in it. The Morris fire
engine was built by John Morris and Sons Ltd of Salford, Manchester, in
1914. One of the earliest fire engines built by the company, was sold
to the Nizam's Guaranteed State Railway.

Intact

Of the numerous fire engines produced by this company only two are still
in existence. What the Nizam owned is now the prized possession of the
National Rail Museum in New Delhi. The other one is preserved by the
Enfield and District Veteran Vehicle Trust, London.

The Nizam's fire engine is still intact with all the original parts and
in working condition, the one at London, however, had to have the tyres
replaced in 1929.

“For many years after its purchase, the Morris fire engine had been in
active service in the Lallaguda Carriage and Wagon Workshops at
Secundrabad. It was used to put out fires in railway equipmentand also
used by the Municipal Fire Station to subdue fires in various parts of
the city,” says Ms Anuradha Reddy, convenor of INTACH, Hyderabad
Chapter.

“The two fire service vehicles owned by the Nizam became a part of the
Nizam's Guaranteed State Railway and later the Nizam's State Railway,
because only the railways had the infrastructure to maintain these
vehicles,” adds Ms.Reddy. In 1960, the fire engine was retired from
active service and in 1975 it was chosen as a prized exhibit of the
National Rail Museum. The vehicle is a regular feature at most vintage
car rallies in New Delhi.

For the people

And there was more in the kitty of the king of Hyderabad when it came
to fire safety. In 1942 when the first fire tender vehicle with a
ladder was made, the Nizam was one of the first ones to purchase it.

This fire tender vehicle was built in 1942, by the Merry Weather
& Sons Company, London. This fire tender vehicle, was basically
built to rescue people trapped in high rise buildings. This manually
driven vehicle has a 50 foot high ladder, with two large detachable
wheels.

After the Nizam's State Railway merged with the Indian Railways, this
vehicle was taken over by the Andhra Pradesh State government. As it
was still in good condition the vehicle was used to help firemen in the
twin cities.

This vehicle, which bears the registration number, APT 847 was
functional with the Fire and Emergency Service Department of the AP
Government till 1988, when it had to be retired from active service. In
2009, it was donated to the Salarjung Museum and presently it is
displayed right in front of the museum.

http://www.thehindu.com/life-and-style/kids/article2787439.ece?css=print

by Guest Mon Oct 29, 2012 2:35 pm

In another thread, Charvaka is making a desperate attempt to draw parallels between the Nizam and Hitler. The comparison does not stand, however, because as i pointed out earlier the Nizam was made Governor of the State of Hyderabad after Indian independence. This would not have occurred if the Nizam would have been a Hitler like figure.

by Guest Mon Oct 29, 2012 2:49 pm

Charvaka, please explain why Nizam was made Governor of the State of Hyderabad after Indian independence.

by Guest Mon Oct 29, 2012 4:23 pm

Subhash Reddy dismisses Goebbelian propaganda of PP:

Before I address some points raised by PP, let me quote his statements, on Telangana State Movement, he made in 2008 and published in The Hindu Newspaper on Thursday, October 8, 2008 (Three years and one month ago):

http://www.hindu.com/2008/10/16/stories/2008101656990300.htm

THE HINDU

Thursday, October 16, 2008

Andhra Pradesh - Nizamabad

Huge response to Chiru's Telangana tour predicted

Staff Reporter

NIZAMABAD: Praja Rajyam spokesman Parakala Prabhakar on Wednesday predicted that there would be an overwhelming response to PR chief Chiranjeevi's tour of Telangana districts if the response to his ongoing tour in north coastal Andhra was any indication. …………..

On separate Telangana, he said no party other than Praja Rajyam had clarity on the issue. "We want the State to be divided like brothers in a family. We respect the `atma gouravam' and `atma abhimanam' of the Telangana people and we said we will never come in the way if separation is necessary," he said.

Mr PP ( Dr. Parakala Prabhakar ) is a founder-member of Visalandhra Mahasabha, dedicated to its mission statement "Visalandhra Mahasabha … are dedicated to the cause of unity of Telugu people. We feel that it is our sacred duty to preserve the unity of our State."

Can you reconcile the statement PP made in 2008 with the above mission? Which one of the facades is real? What reason could PP give to defend such an about turn in his conviction? PP promised never to come in the way if separation is necessary but then indulges in this Goebbels propaganda against Telangana and Telangana people not just to oppose them politically but also to destroy their atma gowram and atma abhmanam which he vowed to respect!

So, when PP says "I'm pretty secure about the strength of my arguments", which argument is he pretty secure? Both? Or whichever suits his day's needs?

Indeed, I have great passion just as any scientist, any farmer, any artist, and any social organizer would have in his/her work. Passion comes out of strong conviction based on learning facts. In contrast, one who can function well without passion or conviction is a Broker, like in Securities trading ( stocks). The Broker will tell the customer to buy and not sell no matter what the stock market is doing.

I am glad I am not a Broker.

Let me quote P Sunderayya's admission of the hidden agenda of his party (The Communist Party) " It is true that only our Party (communist party) came out with the slogan of people's raj in Vishalandhra, advocated dissolution of Hyderabad State and merging it in its neighboring linguistic areas (Andhra)".

So, this conspiracy to erase Telangana off the map and to deny even its history to the future generations has been in the making even before Andhra State was created by breaking up Madras State.

About Nizam VII's accomplishments: It is not I who sang praises, PP, it is your own Andhra Government official website that sang the "praises". Let me give you again the reference to it. The web link is: http://www.aponline.gov.in/quick%20links/hist-cult/history_modern.html#Asaf

And let me make it easy and fast for you, PP. Just count the paragraphs and start reading from the 14th paragraph through para 19. You will learn the truth. No amount of propaganda will change the truths.

In contrast, please enlighten me what all things did Andhra Pradesh build since 1956 in Hyderabad or Telangana, for the betterment of Telangana people – not just for the government ministers and Andhra robber barons. The Andhra government couldn't function without going to those monumental infrastructure facilities that Nizam VII built in a matter of two decades – from the Legislative Assembly to the High Court and a bunch in between.

Please read the article published on this august forum a few days ago "Telangana Development : Regional Imbalances In Human Development". That's just a tip of the …

"Self Rule" is a bogey? Only for Telangana? "Self Rule" was NOT a bogey when Andhras demanded a separate State from Madras Presidency for Andhras?

I do appreciate it much for Mr. Markaneyulu gari suggestion for a meeting of minds between I and Mr PP but is it not necessary that the minds be objective, and honest?

Sincerely,

Subhash C. Reddy, Ph.D.

http://groups.yahoo.com/group/karmayog-hyd/message/4512

by Guest Mon Oct 29, 2012 5:15 pm

Rashmun wrote:Subhash Reddy dismisses Goebbelian propaganda of PP:

Before I address some points raised by PP, let me quote his statements, on Telangana State Movement, he made in 2008 and published in The Hindu Newspaper on Thursday, October 8, 2008 (Three years and one month ago):

http://www.hindu.com/2008/10/16/stories/2008101656990300.htm

THE HINDU

Thursday, October 16, 2008

Andhra Pradesh - Nizamabad

Huge response to Chiru's Telangana tour predicted

Staff Reporter

NIZAMABAD: Praja Rajyam spokesman Parakala Prabhakar on Wednesday predicted that there would be an overwhelming response to PR chief Chiranjeevi's tour of Telangana districts if the response to his ongoing tour in north coastal Andhra was any indication. …………..

On separate Telangana, he said no party other than Praja Rajyam had clarity on the issue. "We want the State to be divided like brothers in a family. We respect the `atma gouravam' and `atma abhimanam' of the Telangana people and we said we will never come in the way if separation is necessary," he said.

Mr PP ( Dr. Parakala Prabhakar ) is a founder-member of Visalandhra Mahasabha, dedicated to its mission statement "Visalandhra Mahasabha … are dedicated to the cause of unity of Telugu people. We feel that it is our sacred duty to preserve the unity of our State."

Can you reconcile the statement PP made in 2008 with the above mission? Which one of the facades is real? What reason could PP give to defend such an about turn in his conviction? PP promised never to come in the way if separation is necessary but then indulges in this Goebbels propaganda against Telangana and Telangana people not just to oppose them politically but also to destroy their atma gowram and atma abhmanam which he vowed to respect!

So, when PP says "I'm pretty secure about the strength of my arguments", which argument is he pretty secure? Both? Or whichever suits his day's needs?

Indeed, I have great passion just as any scientist, any farmer, any artist, and any social organizer would have in his/her work. Passion comes out of strong conviction based on learning facts. In contrast, one who can function well without passion or conviction is a Broker, like in Securities trading ( stocks). The Broker will tell the customer to buy and not sell no matter what the stock market is doing.

I am glad I am not a Broker.

Let me quote P Sunderayya's admission of the hidden agenda of his party (The Communist Party) " It is true that only our Party (communist party) came out with the slogan of people's raj in Vishalandhra, advocated dissolution of Hyderabad State and merging it in its neighboring linguistic areas (Andhra)".

So, this conspiracy to erase Telangana off the map and to deny even its history to the future generations has been in the making even before Andhra State was created by breaking up Madras State.

About Nizam VII's accomplishments: It is not I who sang praises, PP, it is your own Andhra Government official website that sang the "praises". Let me give you again the reference to it. The web link is: http://www.aponline.gov.in/quick%20links/hist-cult/history_modern.html#Asaf

And let me make it easy and fast for you, PP. Just count the paragraphs and start reading from the 14th paragraph through para 19. You will learn the truth. No amount of propaganda will change the truths.

In contrast, please enlighten me what all things did Andhra Pradesh build since 1956 in Hyderabad or Telangana, for the betterment of Telangana people – not just for the government ministers and Andhra robber barons. The Andhra government couldn't function without going to those monumental infrastructure facilities that Nizam VII built in a matter of two decades – from the Legislative Assembly to the High Court and a bunch in between.

Please read the article published on this august forum a few days ago "Telangana Development : Regional Imbalances In Human Development". That's just a tip of the …

"Self Rule" is a bogey? Only for Telangana? "Self Rule" was NOT a bogey when Andhras demanded a separate State from Madras Presidency for Andhras?

I do appreciate it much for Mr. Markaneyulu gari suggestion for a meeting of minds between I and Mr PP but is it not necessary that the minds be objective, and honest?

Sincerely,

Subhash C. Reddy, Ph.D.

http://groups.yahoo.com/group/karmayog-hyd/message/4512

This PP (Parakal Prabhakar) seems to be a shameless fellow. One Goebbelian lie after another comes smoothly from his mouth. Dr Reddy did a great job in exposing PP.

As Dr Reddy rightly says, the Andhra Govt would not have been honoring the Nizam if the Nizam would have been a tyrannical figure as some portray him to be.

by Guest Mon Oct 29, 2012 7:57 pm

After his failed attempt to compare Nizam to Hitler, PP is now going all out attempting to compare Nizam to Aurangzeb.

PP will fail again because the whole world knows that Aurangzeb had re-imposed jaziya on his subjects (special tax on non-muslims) whereas Nizam did not impose any special tax like jaziya and treated all his subjects as equals.

by Guest Mon Oct 29, 2012 7:58 pm

Rashmun wrote:After his failed attempt to compare Nizam to Hitler, PP is now going all out attempting to compare Nizam to Aurangzeb.

PP will fail again because the whole world knows that Aurangzeb had re-imposed jaziya on his subjects (special tax on non-muslims) whereas Nizam did not impose any special tax like jaziya and treated all his subjects as equals.

jaziya had been abolished by Akbar, was re-introduced by Aurangzeb, and then was re-abolished for good shortly after Aurangzeb's death. The fact that the Nizams did not impose jaziya on his subjects should be appreciated by PP and other Nizam haters.

by Guest Tue Oct 30, 2012 12:43 am

The State of Hyderabad that was situated in the south central region of the Indian sub-continent, with an extent of 82,000 square miles (212,000 km²), consisted of areas that are today parts of Andhra Pradesh, Madya Pradesh, Maharashtra and Karnataka. The capital city was situated at Hyderabad, which is today the capital of Andhra Pradesh. The state was ruled by the "Nizams" a shortened version of Nizam-ul-Mulk (Administrator of the Realm), the title of the rulers of the state, belonging to the Asaf Jah dynasty, founded by Mir Qamar-ud-din Khan Siddiqui, a viceroy of the Deccan under the Mughal emperors from 1713 to 1721, who declared his region independent of the Mughal empire in 1724, after southern regions of the empire began to crumble following the death of Aurangzeb in 1707. Seven Nizams ruled Hyderabad for over two centuries (224 years), until the country was forcefully integrated into the Indian Union in 1948, after independence from the British. They were the strongest allies of the British colonialists in India, and became the wealthiest monarchy in the world. The Nizams of Hyderabad were great patrons of art, literature, architecture, culture, jewelry collection and rich food. The renowned "Briyani" a delicious rice dish mixed with mutton or beef and other spicy ingredients, that has tickled the palettes of people around the world for centuries, and still continue to do so, is believed to have originated in the court kitchens of the Nizams of Hyderabad.

http://www.internetstones.com/ceylon-pearl-necklace-nizam-ul-mulk-meera-ghandhi-mtg-tv-internet-productions.html

by Guest Tue Oct 30, 2012 12:47 am

Acting Consul General Michael Yoder inaugurated a two-day seminar ‘The Socio Economic and Cultural Contribution of Mir Osman Ali Khan Nizam VII’ organized by the The Nizam’s Museum on September 13.

Speaking on the occasion Mr. Yoder said, “We so often get caught up in the emergencies and crises of daily life, I think it’s important to pause, and to appreciate our historical heritage. And in this context this seminar assumes great significance as the Asaf Jahi rulers, and in particular, Mir Osman Ali Khan, the last Nizam of Hyderabad, contributed extensively to the growth of literature, art, architecture, culture and rich food–a legacy that lives on today.”

He added that it was very heartening to know that the foundation for Hyderabad’s success was laid by a wise and benevolent leader who demonstrated religious tolerance while devoting himself to advancing Islamic scholarship. “Many of today’s politicians are following the ideas that were originally from the period of the Nizams. Once again, the philosophy of this historical period continues to shape our modern history,” Mr. Yoder said.

The idea behind the seminar was to create awareness about the achievements made by the Asaf Jahi rulers apart from the contributions made by Mir Osman Ali Khan. Nine scholars and historians were contributing research papers as part of the seminar.

While wishing the seminar a success Mr, Yoder said, “I would like conclude by stating that visitors to Hyderabad will leave with a lasting impression of the grandeur that was once the Hyderabad State.

http://hyderabad.usconsulate.gov/pe091411.html

by Guest Tue Oct 30, 2012 12:56 am

The official Andhra Government site extolls the good deeds of the Nizams:

It was during the period of Nizam III -- Sikandar Jah (A.D.1803--1829), that the English cantonment, raised on the other side of Hussain Sagar, was named after him as Secunderabad. This township grew rapidly as the modern town with Railway station and other commercial establishments. The notable events under the rule (A.D. 1857--1869) of Nizam V, Afzal-ud-Daula, were the construction of the Afzal Gunj Bridge or the Nayapul, over the river Musi and the establishment of a General Hospital.

The modern era of the development of the twin cities began soon after the last flood of the river Musi in A.D.1908 which had shattered the life of the people living in Hyderabad. This necessitated the planned development of the city in a phased manner. Sri M.Vishweshwarayya, the great engineer of Mysore, was specially invited for this purpose and was appointed as adviser to the Nizam's Government to suggest measures for flood control and improvement of the city. As a result of his suggestion, Osman Sagar and Himayat Sagar were constructed in A.D.1917. These two dams not only controlled the floods from river Musi, but also supplied drinking water to the city. These spots have also become recreational centres for many people in Hyderabad. Another step taken for the development of the city was the formation of the City Improvement Board in A.D.1912, which paid greater attention to the construction of roads, markets, housing sites and shopping centres in the city. Nizam VII, Osman Ali Khan, also moved to Kingkothi, the northern suburb of the city in A.D.1914, which helped in the development of its surroundings. Several public utility services were commissioned in A.D.1922. Electricity was commissioned in A.D.1923. In A.D.1928 with the establishment of rail connection to Bangalore, the city was brought on the metre-gauge map of India. By A.D.1932 bus service was started in the city and in A.D.1936 the bus routes radiated from the capital to all the district headquarters. In A.D.1935, the Madras-Karachi Air Service was linked with Hyderabad with Hakimpet as landing ground.

Many buildings of utility like Legislative Assembly, Hyderabad and Secunderabad railway stations, the High Court, City College, the Asafia Library (present State Central Library), the Unani Hospital, the Osmania University, were constructed during the reign of Nizam VII.

If Muhammad Quli Qutb Shah was the founder of Hyderabad City, Osman Ali Khan, the Nizam VII, can be called as the maker of modern Hyderabad, in a variety of ways. The buildings constructed during his reign are impressive and represent a rich variety of architecture, such as the magnificent Osmania University, synthesizing the modern, the medieval and the ancient styles of architecture. The sprawling Osmania General Hospital in the Mughal style, the lofty High Court in Indo-Saracenic style, the stately well-proportioned Legislative Assembly building in Saracenic-Rajasthani style, symbolize his desire to build modern and majestic Hyderabad. The engineers or the architects and craftsmen of the period have to be congratulated for their talent.

A fascinating pretty edifice in the centre of the city is the Andhra Pradesh Legislative Assembly building, with the lawns of the Public Gardens, to form the needed premises.

The noble buildings during the Asafjahis' period were the Chow Mahalla during Nizam V, Pancha Mahal, and the Falaknuma Palace. The Falaknuma, built by Nawab Viquar-ul-Umra, a Paigha Noble in A.D.1892 at a cost of Rs.40 lakhs, has become a land mark like Charminar.

The hereditary Diwans of the Nizams, the Salar Jungs were as colourful and dazzling as their masters. The Mir Alam Tank, the Mir Alam Mandi, the Salar Jung Museum, their Devdi, the Aliya School are inalienable parts of Hyderabad.

http://www.aponline.gov.in/quick%20links/hist-cult/history_modern.html#Asaf

by Guest Tue Oct 30, 2012 5:59 pm

The history of the Deccani Sikhs can be traced back to the visit of Guru Nanak who, accompanied by two disciples, Bala, a Hindu, and Mardana, a Muslim, crossed the Deccan, including Hyderabad. Thereafter, about three centuries ago, i.e. some time in September 1708 A.D., Guru Gobind Singh, while on a sojourn to the South, expired at Nanded. As was common in those days, the Guru had an entourage of about 300 persons with him. Some of these people stayed back and made Nanded their home by marrying into local families. It is the descendants of these Sikhs who are known as Deccani Sikhs.

The second phase of the entry of Sikhs into the Deccan was during the regime of Maharaja Ranjit Singh (1828-1839), some time in 1832. During those days, the Nizam of Hyderabad ruled over the 16 provinces of the Deccan which included Mahaboobnagar, Nargunda, Warangal, Karimnagar, Adilabad, Nizamabad, Medak, Nanded, Purbani, Beed, Usmanabad, Aurangabad, Gulburga, Reicher and Bidar. As he was being exploited by local zamindars, mansabdars, jagirdars, nawabs etc., his Prime Minister, Maharaja Chandu Lal, advised him to enlist the help of Maharaja Ranjit Singh. Consequently, the Nizam sent his advocate Darvash Mohammed to the Maharaja with gifts. Ranjit Singh agreed to the Nizam?s proposal on the condition that he would cooperate in the construction of a gurdwara at Nanded, where Guru Gobind Singh had breathed his last.

The Nizam readily agreed to the proposal and the gurdwara was constructed in 1840. Deccani Sikhs of erstwhile Hyderabad state at a get-together Maharaja Ranjit Singh then dispatched a strong army of 14,000 men to Hyderabad with the instructions that he would give them their salaries and that none should return till recalled. The army reached Hyderabad in four months and was given a place to set up a cantonment at Mir Alam Tank, Attapur, on Rajendranagar road.

To this day, the descendants of the soldiers stay here. The soldiers were soon able to control the revolt against the Nizam. Since the Nizam was extremely pleased with the performance of the Sikh army, he didn?t let the soldiers return to Punjab after Ranjit Singh?s death. So, they came under the Nizam?s control and married into local Rajput families of Hyderabad and adjoining districts. According to an elderly Sikh gentleman who had worked in the Nizam?s army, there were four main categories of soldiers in the army during the Nizam?s days ? risaldar, za*****, siladar and sepoy. After the retirement of the father, the son was appointed to the same post after he attained the age of 18. Till the age of five, the child was allowed to stay with his parents. Thereafter, till the age of 18 he was trained at the Amberpet Police Training School in Hyderabad and subsequently absorbed into the Nizam?s army. That is why even now 90 per cent of the Sikhs are in government service. However, of late, some Deccani Sikhs have ventured into business.

The third phase of the arrival of Sikhs in Hyderabad was after Partition. The Sikhs who had been engaged in various trades in Pakistan had to work their way up in Hyderabad. The local Sikhs are basically Andhraites. Though most of them don?t speak Punjabi, let alone read or write, they chant verses from the Guru Granth Sahib, go to gurdwaras, and observe all Sikh religious customs. In short, it is very difficult to distinguish between a Deccani Sikh and a Punjabi Sikh. At present, the Sikhs control a big chunk of the local business, especially automobile spare parts transport, steel etc. The Punjabi community in Hyderabad is represented by a body known as the Andhra Pradesh Punjabi Sabha. Sardar Darshan Singh, a descendent of Deccani Sikhs whose forefathers contributed to the development of the Sikh community in Hyderabad, said "The Punjabi Sabha was given 200 acres of land by the fourth Nizam at Attapur Sikh cantonment for the development of a housing society. This scheme has, however, run into legal trouble, and nobody is willing to help us out." WAHAGURU JI KA KHALSA SRI WAHAGURU JI KI FATHA.

http://wikimapia.org/788645/Gurudwara-Shaib-Gowliguda-Sat-Sri-Akal

by Guest Tue Oct 30, 2012 6:01 pm

Rashmun wrote:The history of the Deccani Sikhs can be traced back to the visit of Guru Nanak who, accompanied by two disciples, Bala, a Hindu, and Mardana, a Muslim, crossed the Deccan, including Hyderabad. Thereafter, about three centuries ago, i.e. some time in September 1708 A.D., Guru Gobind Singh, while on a sojourn to the South, expired at Nanded. As was common in those days, the Guru had an entourage of about 300 persons with him. Some of these people stayed back and made Nanded their home by marrying into local families. It is the descendants of these Sikhs who are known as Deccani Sikhs.

The second phase of the entry of Sikhs into the Deccan was during the regime of Maharaja Ranjit Singh (1828-1839), some time in 1832. During those days, the Nizam of Hyderabad ruled over the 16 provinces of the Deccan which included Mahaboobnagar, Nargunda, Warangal, Karimnagar, Adilabad, Nizamabad, Medak, Nanded, Purbani, Beed, Usmanabad, Aurangabad, Gulburga, Reicher and Bidar. As he was being exploited by local zamindars, mansabdars, jagirdars, nawabs etc., his Prime Minister, Maharaja Chandu Lal, advised him to enlist the help of Maharaja Ranjit Singh. Consequently, the Nizam sent his advocate Darvash Mohammed to the Maharaja with gifts. Ranjit Singh agreed to the Nizam?s proposal on the condition that he would cooperate in the construction of a gurdwara at Nanded, where Guru Gobind Singh had breathed his last.

The Nizam readily agreed to the proposal and the gurdwara was constructed in 1840. Deccani Sikhs of erstwhile Hyderabad state at a get-together Maharaja Ranjit Singh then dispatched a strong army of 14,000 men to Hyderabad with the instructions that he would give them their salaries and that none should return till recalled. The army reached Hyderabad in four months and was given a place to set up a cantonment at Mir Alam Tank, Attapur, on Rajendranagar road.

To this day, the descendants of the soldiers stay here. The soldiers were soon able to control the revolt against the Nizam. Since the Nizam was extremely pleased with the performance of the Sikh army, he didn?t let the soldiers return to Punjab after Ranjit Singh?s death. So, they came under the Nizam?s control and married into local Rajput families of Hyderabad and adjoining districts. According to an elderly Sikh gentleman who had worked in the Nizam?s army, there were four main categories of soldiers in the army during the Nizam?s days ? risaldar, za*****, siladar and sepoy. After the retirement of the father, the son was appointed to the same post after he attained the age of 18. Till the age of five, the child was allowed to stay with his parents. Thereafter, till the age of 18 he was trained at the Amberpet Police Training School in Hyderabad and subsequently absorbed into the Nizam?s army. That is why even now 90 per cent of the Sikhs are in government service. However, of late, some Deccani Sikhs have ventured into business.

The third phase of the arrival of Sikhs in Hyderabad was after Partition. The Sikhs who had been engaged in various trades in Pakistan had to work their way up in Hyderabad. The local Sikhs are basically Andhraites. Though most of them don?t speak Punjabi, let alone read or write, they chant verses from the Guru Granth Sahib, go to gurdwaras, and observe all Sikh religious customs. In short, it is very difficult to distinguish between a Deccani Sikh and a Punjabi Sikh. At present, the Sikhs control a big chunk of the local business, especially automobile spare parts transport, steel etc. The Punjabi community in Hyderabad is represented by a body known as the Andhra Pradesh Punjabi Sabha. Sardar Darshan Singh, a descendent of Deccani Sikhs whose forefathers contributed to the development of the Sikh community in Hyderabad, said "The Punjabi Sabha was given 200 acres of land by the fourth Nizam at Attapur Sikh cantonment for the development of a housing society. This scheme has, however, run into legal trouble, and nobody is willing to help us out." WAHAGURU JI KA KHALSA SRI WAHAGURU JI KI FATHA.

http://wikimapia.org/788645/Gurudwara-Shaib-Gowliguda-Sat-Sri-Akal

notice that the writer of the above note says that the Nizam's Prime Minister was Maharaja Chandu Lal and that the Nizam constructed a Gurudwara at the place of death of Guru Gobind Singh.

by Guest Tue Oct 30, 2012 6:07 pm

Rashmun wrote:
Rashmun wrote:The history of the Deccani Sikhs can be traced back to the visit of Guru Nanak who, accompanied by two disciples, Bala, a Hindu, and Mardana, a Muslim, crossed the Deccan, including Hyderabad. Thereafter, about three centuries ago, i.e. some time in September 1708 A.D., Guru Gobind Singh, while on a sojourn to the South, expired at Nanded. As was common in those days, the Guru had an entourage of about 300 persons with him. Some of these people stayed back and made Nanded their home by marrying into local families. It is the descendants of these Sikhs who are known as Deccani Sikhs.

The second phase of the entry of Sikhs into the Deccan was during the regime of Maharaja Ranjit Singh (1828-1839), some time in 1832. During those days, the Nizam of Hyderabad ruled over the 16 provinces of the Deccan which included Mahaboobnagar, Nargunda, Warangal, Karimnagar, Adilabad, Nizamabad, Medak, Nanded, Purbani, Beed, Usmanabad, Aurangabad, Gulburga, Reicher and Bidar. As he was being exploited by local zamindars, mansabdars, jagirdars, nawabs etc., his Prime Minister, Maharaja Chandu Lal, advised him to enlist the help of Maharaja Ranjit Singh. Consequently, the Nizam sent his advocate Darvash Mohammed to the Maharaja with gifts. Ranjit Singh agreed to the Nizam?s proposal on the condition that he would cooperate in the construction of a gurdwara at Nanded, where Guru Gobind Singh had breathed his last.

The Nizam readily agreed to the proposal and the gurdwara was constructed in 1840. Deccani Sikhs of erstwhile Hyderabad state at a get-together Maharaja Ranjit Singh then dispatched a strong army of 14,000 men to Hyderabad with the instructions that he would give them their salaries and that none should return till recalled. The army reached Hyderabad in four months and was given a place to set up a cantonment at Mir Alam Tank, Attapur, on Rajendranagar road.

To this day, the descendants of the soldiers stay here. The soldiers were soon able to control the revolt against the Nizam. Since the Nizam was extremely pleased with the performance of the Sikh army, he didn?t let the soldiers return to Punjab after Ranjit Singh?s death. So, they came under the Nizam?s control and married into local Rajput families of Hyderabad and adjoining districts. According to an elderly Sikh gentleman who had worked in the Nizam?s army, there were four main categories of soldiers in the army during the Nizam?s days ? risaldar, za*****, siladar and sepoy. After the retirement of the father, the son was appointed to the same post after he attained the age of 18. Till the age of five, the child was allowed to stay with his parents. Thereafter, till the age of 18 he was trained at the Amberpet Police Training School in Hyderabad and subsequently absorbed into the Nizam?s army. That is why even now 90 per cent of the Sikhs are in government service. However, of late, some Deccani Sikhs have ventured into business.

The third phase of the arrival of Sikhs in Hyderabad was after Partition. The Sikhs who had been engaged in various trades in Pakistan had to work their way up in Hyderabad. The local Sikhs are basically Andhraites. Though most of them don?t speak Punjabi, let alone read or write, they chant verses from the Guru Granth Sahib, go to gurdwaras, and observe all Sikh religious customs. In short, it is very difficult to distinguish between a Deccani Sikh and a Punjabi Sikh. At present, the Sikhs control a big chunk of the local business, especially automobile spare parts transport, steel etc. The Punjabi community in Hyderabad is represented by a body known as the Andhra Pradesh Punjabi Sabha. Sardar Darshan Singh, a descendent of Deccani Sikhs whose forefathers contributed to the development of the Sikh community in Hyderabad, said "The Punjabi Sabha was given 200 acres of land by the fourth Nizam at Attapur Sikh cantonment for the development of a housing society. This scheme has, however, run into legal trouble, and nobody is willing to help us out." WAHAGURU JI KA KHALSA SRI WAHAGURU JI KI FATHA.

http://wikimapia.org/788645/Gurudwara-Shaib-Gowliguda-Sat-Sri-Akal

notice that the writer of the above note says that the Nizam's Prime Minister was Maharaja Chandu Lal and that the Nizam constructed a Gurudwara at the place of death of Guru Gobind Singh.

Chandu Lal Sadan (1766 - April 15, 1845 )[1] also known as Maharaja Chandu Lal, was born in Hyderabad Deccan (now Hyderabad, India) in the family of Khatris Kaysth who came from Barely, India. He served as a Prime Minister (1833–1844) during Nawab Sikandar Jah of Hyderabad State. He was also a great poet of Urdu and Persian.[2]

http://en.wikipedia.org/wiki/Maharaja_Chandu_Lal

by MaxEntropy_Man Tue Oct 30, 2012 8:49 pm

i wonder if the good readers of CH took note of my post on the generous side of the arcot nawab. he however loves butter chicken more than books.

by Guest Wed Oct 31, 2012 3:43 pm

MaxEntropy_Man wrote:i wonder if the good readers of CH took note of my post on the generous side of the arcot nawab. he however loves butter chicken more than books.

your referring to Nawabs of Arcot in this thread reminded me of Vaniyambadi Biryani and Ambur Biryani.

by Guest Wed Oct 31, 2012 6:12 pm

Putting the Nizam's rule in perspective

I promise you this is going to be a short post. That is because even though the subject is big, it has been dealt with many times at different points in the blog in conjunction with the question of who developed Hyderabad. The other day the famous Telugu poet and participant in the original Telangana Armed Struggle, Dasaradhi Rangachari was quoted by the Hindu as having said that he was disheartened by the attempts being made to project the Nizam of Hyderabad, especially the last Nizam, Mir Osman Ali Khan as a person who was responsible for the development of the city. He is also quoted by the Hindu as having said that the only thing that the Nizam had done was set up the Osmania University and that too with the money of the people which he had collected as taxes.

Without in anyway questioning the credentials of the great poet and his contribution to the reduction of feudalism in the Telangana region, I would like to join issue with his reported utterances. I am aware that he is an octogenarian and has seen more of life and the region than I have, but I have on my side an octogenarian (yes, my father, I will invoke his experience here again) and also more than forty years of living in Hyderabad to know what was the contribution of the last Nizam to the development of the city of Hyderabad and also perhaps to some areas of the region which was once the Hyderabad State. After having read the reports in the newspaper cited above as usual it became a subject of discussion between my father and me. While we have different views on the Telangana question (he believes in separation and I don't) we have agreements on many other things pertaining to Hyderabad.

After reading the report I sat back thinking and the first thought that came into my head was that when I was a child going to school we were taught that Hyderabad was the fifth biggest city in India. The other four cities were (in the order then) Calcutta, Delhi, Bombay and Madras. Delhi was the Capital of not only the British Empire but also of the other big empire that preceded it; the Mughal Empire. Calcutta, Bombay and Madras were port cities that were developed by the British as connection to the hinterland of India so that they could carry out trade through shipping. So in effect we are talking of these four cities having been developed due to the necessities of colonialism. But the fifth biggest city Hyderabad, thanks to the policies of the Nizam was never directly under British Colonialism even though it hosted a British Resident for my years. Yet it had developed. It was in the hinterland, not a port, did not have any solid agriculture, but it had started nascent industrial development. Hyderabad always had wide roads, an underground drainage and sewerage system and an architectural style that was uniquely its own. Most constructions used the now famed Indo-Sarcenic style and more importantly the city had a unique character that was derived out of its tehzeeb or loosely put hospitality (I cannot find a better word and therefore the loose translation). It also had a system of drinking water which was a form of rain harvesting and this was done by linking various tanks that were created to hold water.

So where did this all come from? Obviously it came from the Nizam's rule. Dasaradhi Rangachari is not right in believing that it was only the Osmania University that was the contribution of the Nizam to development. And which ruler of any kind would do things without collecting taxes from the people? Let me put it this way; it was possible for the Nizam to collect taxes and do nothing for the people. But he did do something for the people. The Osmania University was set up and along with it a translation bureau to translate technical terms of medicine, engineering and agriculture from English to Urdu. My father tells me that the bureau was fully functional, unlike the Telugu Academy which was set up in the 1970s, which has done nothing except bring out English textbooks now. One cannot forget that even prior to the setting up of the Osmania University, there was the Nizam College set up in 1887 (hope my date is right) which was offering courses in English medium and was affiliated to the Madras University till 1948-49 when it was made a part of Osmania University when the university had switched over to offering education in English.

The Nizam also gave scholarships to students to pursue higher studies in other regions with the rider that they come back and serve him. My grand father and his brothers were beneficiaries of this. The Nizam set up the Hyderabad Administrative Service and paid salaries that were higher than what the British were paying to the Indian Civil Service officers to attract good talent to his state. He enlisted the services of the famed Mokshagundam Vishweshwaraiah who not only plotted the course of the Isa and the Musi river and created the Himayat Sagar and Osman Sagar (Gandipet) reservoirs but also created a system of interlinked tanks from Medchal tank through the Fox Sagar tank to the Hussain Sagar tank. I am not even talking of other linkages here since I do not remember them too well. Then he tried to create a circular railway and did create it actually much like the ring roads of today. So where is the question of his not bringing about development? My father tells me there was no religious bigotry either and that many jagirdars were not even Muslims.

I am not lionising the Nizam, but I think it is extremely invidious to accuse someone of having contributed only to backwardness when there are glaring examples of conscious contribution to development. This post also does not belittle the greatness of people such as Dasaradhi Rangachari. It has only been made because of a fervent desire to project things as they should be; sometimes even people that we may not like do good things and just because we do not like them we cannot say they never did any good. This post will also not deny the excesses of the Razakars. That is also a true piece of history. But this is about the contribution of the Nizam to development and therefore I have only limited myself to it. The State of Andhra Pradesh is passing through a critical phase and at this juncture it is imperative that we do not distort history and create unnecessary antipathies between people.

P.S: I only seem to make these posts in great haste and therefore not proof read. Errors may please by excused.

http://avspolitics.blogspot.com/2012/01/putting-nizams-rule-in-perspective.html

by Guest Wed Oct 31, 2012 8:14 pm

Veteran freedom fighter Shanker Rao pays tributes to Nizam VII

Hyderabad, September 21

Veteran freedom fighter from Gulbarga, Mr. Shanker Rao paid rich tribute to the generosity of Mir Osman Ali Khan, Nizam of Hyderabad. He has especially come from Gulbarga to pay homage to the late Nizam. He came to Siasat office and met Mr. Zahid Ali Khan, Editor Siasat. He told that the people of Hyderabad Karnataka still remember the generosity, kindness and secular character of the late Nizam.

He condemned the campaign against the Nizam of Hyderabad by BJP and other communal minded organizations. He told that he himself witnessed the welfare schemes of the late Nizam for the poor people.

http://www.siasat.com/english/news/veteran-freedom-fighter-shanker-rao-pays-tributes-nizam-vii

by Guest Thu Nov 01, 2012 12:14 pm

the reason why the Nizams exhibited religious tolerance is presumably because the first Nizam had been a governor of the mughals and religious tolerance was a quality deeply cherished by the mughals. the only mughal ruler who did exhibit religious intolerance was Aurangzeb, but it should be remembered that none of his other family members shared his narrow minded beliefs.

by Propagandhi711 Thu Nov 01, 2012 12:19 pm

what???? I heard aurangazeb was an extremely tolerant person religion or otherwise. if he did something bad, he always felt bad afterwards.

I read it right here with lots of proof produced in multiple fonts and colors from all four corners of the internets.

by Guest Thu Nov 01, 2012 12:35 pm

in another post, Indophile writes:

Indophile wrote:
Wasn't "Jehangir the Mild," responsible for revolting against his dad Akbar, blinding his own son Khusrav (the blind guy was later completely done away with by Shahjahan), getting the moghul governor of Bengal murdered in order to grab his pretty wife (Noorjehan) so he could duly nikkah her, ordering disfiguring of Hindu religious statues at Himakund and Gomukh on the day he ascended the throne, and killing the Sikh guru Teg Bahadur?

My response:

1. Jahangir did revolt against his father, but this was something of a joke. It was for a short duration and Jahangir agreed to submit himself to the mercy of Akbar on being advised by his grandmother. Akbar placed him in solitary confinement for 10 days after which Jahangir was forgiven. Jahangir never revolted again.

2. Jahangir had forgiven his son Khusrau for Khusrau's first revolt in which Khusrau had attempted to raise his own army and sieze power. But then after some time Khusrau revolted again, and again tried to do the same thing. This time--after Khusrau's second revolt-- Jahangir, after being urged by his advisors, ordered Khusrau's eyes to be stitched up i.e. for Khusrau to be blinded. The procedure was done in such a way that after many years the stiches were opened and Khusrau could see again (though he only had partial sight). Khusrau was with Shah Jahan when he died, and it is entirely possibly that Shah Jahan got him killed so as to remove a rival claimant for the throne after Jahangir. But there is no definite proof for this. Shah Jahan wrote to Jahangir informing him that Khusrau had died after contracting some infection or disease. In those days, when antibiotics were not available, many people would die at a young age because of seemingly trivial reasons.
There is no contemporary evidence whatsoever of Jahangir murdering Noor Jahan's husband to marry her. This story was concocted long after jahangir's death and is believed to be a myth.

Jahangir did order the killing of Guru Arjan but it was because of treason (publicly blessing and encouraging Khusrau's rebellion) i.e. for political reasons, and not religious reasons.

Jahangir ordered the destruction of an idol at Pushkar (Rajasthan) which was in the shape of a pig and was said to represent God (Vishnu's varah avataar or boar avataar). This was something done out of sheer aesthetic revulsion and was an aberration. Jahangir did not go around destroying idols.

by Guest Thu Nov 01, 2012 12:44 pm

from a sulekha blog post of yours truly:

1.Several Jesuit missionaries had visited the court of the Mughal Emperors Akbar and Jahangir; subsequently, they wrote letters, missives, even books about their adventures at the court of the Great Mughals. One must take into account an important consideration: the Fathers are not detached scholars, they have a very clear bias for Christianity. Further, their one point agenda was to convert the Mughal emperor to Christianity and then attempt to impose the Christian religion onto large parts of India in the 'top down' fashion.

2. It seems Jahangir had inherited his great father's inquisitiveness regarding philosophical enquiries; it should be noted that his favourite holy man was the hindu monk Jadrup with whom Jahangir himself tells us in his autobiography he would spend several hours 'discussing the science of Vedanta'.

3. By 'moors' the Fathers are referring to muslims, by 'gentiles' to hindus.

4. Following from the book 'Jahangir and the Jesuits' by Father Guerriro and translated by C.H. Payne (pg 51-56). :

"The King[Jahangir] spoke next, asking the Fathers to enlighten him on various points. Though it cannot be said that he spoke with kingly gravity, his questions deserve to be recorded, seeing that they were asked by so great a monarch...Moreover, they serve to show his genuine interest in religious matters, and also the good which resulted from these disputes.
'What do the Christians say of Mohammad?' was his first question.

'They say,' was the reply, 'that he was a man who took upon himself the role of a prophet.'
'Then he was not a prophet?'
'That is true, Sire.'

'In other words, he was a false prophet?'
'Yes, Sire.'

At this, the King laughed.
....

whereon the King... beckoned to his Reader, who had kept himself at a distance, saying:

'Come here, Nagibuscao(for such was his name). Do you hear what the Fathers say, that Mohammad is a false prophet?
'Such men,' said the Moor, 'ought to be put to death than listened to.'...
This greatly diverted the King, who laughed and slapped his thighs at merriment, at the same time calling his Reader to come back.

'Sire', said the Father, 'this question is one to be settled by discussion and sound reasoning, not by the threats and calumnies of Nagibuscao.'
'The Father speaks truly,' said the King.'So now, Nagibuscao, prove to us that Mohammad was a prophet.'

Thus called upon, the Reader proceeded to narrate a number of stories from the Al Koran, and after he had spoken for some time, the King stopped him and told the Father to answer him. The latter replied that all these stories were false and was proceeding to support his words by argument when a Moorish Captain interposed and said 'We cannot prove anything by these stories, because the Christians do not hold our stories to be true.'...

At last, one of the Captains said, 'Our difficulty is that the Fathers are not to believe in our books, but we are to believe in theirs. How is it possible for us to dispute with them?'...There was also a Gentile Captain present, to whom the King now turned, asking him if he regarded Mohammad as a prophet.
'Sir,' was the reply, 'how can i know anything of Mohammad?'

'Do you regard him as a false prophet?' asked the King.

The Gentile replied 'Yes sire! He is a false prophet,' at which the King laughed exceedingly.

by rawemotions Fri Nov 02, 2012 8:41 pm

[quote="Rashmun"]

Rashmun wrote:After his failed attempt to compare Nizam to Hitler, PP is now going all out attempting to compare Nizam to Aurangzeb.

jaziya had been abolished by Akbar, was re-introduced by Aurangzeb, and then was re-abolished for good shortly after Aurangzeb's death. The fact that the Nizams did not impose jaziya on his subjects should be appreciated by PP and other Nizam haters.

I do not know what good means.

http://www.unp.me/f46/after-beheading-pakistani-sikhs-want-to-flee-to-india-69802/

We see them today in Afghanistan, and will probably see them shortly in Assam, Mallapuram, Border districts of Bengal & some districts of UP.

The root cause is not this ruler introduced it or that ruler removed it. because the doctrine exists, anybody in the future can re-impose it tomorrow, as seen today. Political Islam is a vile and medieval ideology, incompatible with ideals of freedom, liberty and 21st century world. It does not recognize individual's rights and does not consider all human beings equal, and certainly incompatible with secular India. What is needed in India is a Muscular secularism among Muslims as those demostrated by Turkey.

http://www.sott.net/article/252908-Turkish-police-teargas-thousands-strong-pro-secular-rally-in-Ankara

And that can happen with education. Foremost among them is to teach each Muslim Child the horrors of medieval, political Islam as opposed to religious Islam.

by Guest Thu Nov 08, 2012 11:13 pm

Department of Archeology in Old Hyderabad
"Aasar-e-Qadeema"

Nizam VII was absolutely, positively one of the best rulers of the Asafia dynasty. After assuming
the power in 1911 he brought so many changes and reforms including educational,health
industrial and judicial. The separation of judiciary from administration was accomplished
in his era. After dismissing two prime ministers viz. Maharaja Kishen Pershad and Nawab
Salar Jung III he assumed total responsibility of the state administration with great and
able assistance of Sir Amin Jung who was appointed as "Sadar-ul-Maham" Peshi and
entrusted with the actual work of prime minister. As Saorijini Naidu used to say" Nizam VII
ruled by his head while Nizam VI ruled by his heart. May be the modern day governments
can learn a lot from him as to how he turned a bankrupt state into a surplus state.

Mir Osman Ali Khan Nizam VII had a very keen interest in Archeology (Asaar-Qadeema).
With in three years of his assumption of the throne he invited Sir John Marshal, director
general department of Archeology of British India to advice him on the formation of this
smallest government depart of Hyderabad Deccan. Sir John provided him with all the
knowledge and recommended the name of Dr. Ghulam Yazdani to be the first
director of the department in 1914. Yazdani served for 30 years as the head. The work done
by him under the patronage of Nizam was the preservation of monuments and exploration
and excavation of relics of ancient civilization, particularly Ellora, Ajanta and Bidar was so
good that he won a name not only in India but also in Europe and United States Of America.
He was awarded O.B.E. in 1936. He also received Padma Bhushan after Independence.

Hyderabad Department of Archeology received world wide recognition and students from
Europe and other countries came to the city for training in 20s,30s and 40s. Justice Edglay of
Calcutta specially visited Hyderabad to be with department officials and visit the sites.
Hyderabad Museum located in Bagh-e-Aam is one of the richest repositories of antiquities
and art objects in the country. This was conceived by Aala Hazrath Mir Osman Ali Khan himself
in 1930s when he inaugurated Numaish . He contributed his personal collection of objects
along with antiquities recovered from Nizam domain for display on the advice of Dr. Yazdani.

The restoration of Ajanta itself is great achievement which would not have seen the light
of the day without Nizam's generous financial assistance. The story goes that an Englishman
working on the restoration stole a piece by just scratching it and sold in London for over 1,000 Pounds
(British currency). The same piece is now safe in Boston museum.

Bidar one of the great cities of its times where the buildings were old Islamic style. Archeology
department cleaned up all the mess at Bidar Fort and brought all the important antiquities to
Hyderabad.

Archeology department was always fortunate enough to have some outstanding men as directors,
people like, V.K.Bawa, Dr.Sastry, Dr. Srinivascahar,M.Sitapati, Dr. Ramesan and Mohammed Abdul-
Waheed Khan F.R.A.S. Waheed gained international fame when he formulated a scheme of six
periods of occupation with clear cut break in between them all and several distinct occupation levels
besides giving a fairly well documented sequence of cultural right from the early Stone Age up to
the late mediaeval period and even later. He also became close to Prime Minister Nehru because of
his good knowledge of Ellora and Ajanta.

Recently its director Prof. Chenna Reddy was under fire over the manner he insisted on
going ahead with the treasure hunt at Naubat Bahar Hills. He was eventually dismissed and
was sent back to his old job of teaching at Telugu university.

http://dir.groups.yahoo.com/group/CharminarConnection/message/19202

by Guest Sat Nov 10, 2012 12:10 pm

The fact that the kitchens of the Nizams made great contributions to the Indian culinary tradition needs to be appreciated by everyone. It is a fact that the Nizams were great foodies. The fact that Nizami food is rich in flavors but low in fat means that the Nizami cuisine needs to be popularized all over India.

---------

A tribute to Nizami cooking

PRABALIKA M. BORAH

REVIEW Aish at Hotel Park is an ode to the Nizami style of cooking

You cannot walk in casually into this place and not feel intimidated. Everything from the décor to the cutlery oozes royalty. It is difficult to decide whether to admire the marble floor with mirror finish or the silver-framed mirrors or photographs that adorn the walls. The restaurant, based on a modern monochromatic theme is inspired by the legendary style of the Nizams of Hyderabad, who were known for their exquisite taste in sensory objects and their ability to own them all, from jewels to objet d' art to the cuisine. And designer Tarun Tahiliani has given the theme a co-ordinated designer touch to the restaurant.

As you sip water from the solid silver goblet you cannot help but admire the interiors designed in shades of cream to mother-of-pearl. The restaurant at times looks like an opulent setting in a period movie. Against the backdrop of the dark ceiling with crystal block lights to mother-of-pearls inlaid floors in clusters of floral sprays and from a dazzling Osler centrepiece, which casts a dull glow on the guests, the focus is on detailing. The private dining area has been cordoned off by solid silver on teak trellis patterns.

The ceiling has an aged and antique finish to it. It is studded with Swarovski lights to set the mood for an exotic experience.

What probably makes Aish a hit with food lovers is that the food isn't ‘designer stuff'; it's truly Hyderabadi. For coolers they have the likes of nimbu-gud or santra-pudina juice or even a doodh ka sherbet. The starters rock with a combination of a few fusion and authentic Nizami dishes.

Here's a shocker, this restaurant has more than a few tempting exotic vegetarian dishes. The khajur-paneer dhol is one of them. And there is a hari gobi ki tikki too.

The servings come in mini handis and lagaans and no marks for guessing what they are made of. The Murg Muttabbak is the most interesting of starters. It is a layered chicken, egg and meat pie. This dish is not international and was very much a part of the Nizam's must-have.

The flavour of the vegetarian dishes is such that it can divert one's concentration from the meat on the table. The bhaji ki katli is one such dal, it is a dal made with a combination of tangy leafy vegetables along with spinach and finished with a jeera and onion tadka. You cannot ignore this one. Nor can you look the other way from the colourful dum ki bhindi.

The biryani is tempting and is adequately spiced and non greasy. You are also saved from the torture of separating the whole spices from the biryani. Here it has to be the gosht ki biryani. For the vegetarian brigade there is Kothmiri Annam, which can be had with any main course curries.

Dessert could be anything from double ka meetha to semiyaan if you want to stick to the usual fare, otherwise there's ghee-rich badam ka halwa and the maple, walnut and ricotta kulfi too. And in true local flavours Aish also has munakkaya mamsam (mutton cooked with drumsticks).

Where: Aish at The Park, Raj Bhavan Road

When: Lunch and dinner

What: The refreshment drinks and the Nizami cuisine

Table for two: Rs. 2500 approx (minus taxes)

http://www.thehindu.com/life-and-style/Food/article1701687.ece

by Guest Sun Nov 11, 2012 5:36 pm

Rashmun wrote:in another post, Indophile writes:

Indophile wrote:
Wasn't "Jehangir the Mild," responsible for revolting against his dad Akbar, blinding his own son Khusrav (the blind guy was later completely done away with by Shahjahan), getting the moghul governor of Bengal murdered in order to grab his pretty wife (Noorjehan) so he could duly nikkah her, ordering disfiguring of Hindu religious statues at Himakund and Gomukh on the day he ascended the throne, and killing the Sikh guru Teg Bahadur?

My response:

1. Jahangir did revolt against his father, but this was something of a joke. It was for a short duration and Jahangir agreed to submit himself to the mercy of Akbar on being advised by his grandmother. Akbar placed him in solitary confinement for 10 days after which Jahangir was forgiven. Jahangir never revolted again.

2. Jahangir had forgiven his son Khusrau for Khusrau's first revolt in which Khusrau had attempted to raise his own army and sieze power. But then after some time Khusrau revolted again, and again tried to do the same thing. This time--after Khusrau's second revolt-- Jahangir, after being urged by his advisors, ordered Khusrau's eyes to be stitched up i.e. for Khusrau to be blinded. The procedure was done in such a way that after many years the stiches were opened and Khusrau could see again (though he only had partial sight). Khusrau was with Shah Jahan when he died, and it is entirely possibly that Shah Jahan got him killed so as to remove a rival claimant for the throne after Jahangir. But there is no definite proof for this. Shah Jahan wrote to Jahangir informing him that Khusrau had died after contracting some infection or disease. In those days, when antibiotics were not available, many people would die at a young age because of seemingly trivial reasons.
There is no contemporary evidence whatsoever of Jahangir murdering Noor Jahan's husband to marry her. This story was concocted long after jahangir's death and is believed to be a myth.

Jahangir did order the killing of Guru Arjan but it was because of treason (publicly blessing and encouraging Khusrau's rebellion) i.e. for political reasons, and not religious reasons.

Jahangir ordered the destruction of an idol at Pushkar (Rajasthan) which was in the shape of a pig and was said to represent God (Vishnu's varah avataar or boar avataar). This was something done out of sheer aesthetic revulsion and was an aberration. Jahangir did not go around destroying idols.

Indophile's rejoinder to the above (in another thread) together my response:

Rashmun wrote:
indophile wrote:Facts are facts. You can put a spin on anything. Like - sure, you cannot prove that Aurangzeb got Murad killed or he got Shuja killed either. Murad was only put up in the luxirious Gwalior fort and he was even supplied with concubines of his choice. His death after a year just happened; there is no incontrovertible proof that the idiot was poisoned. Shuja was only driven out by Mir Jumla. Some uncivilized guy in Arakan jungle may have killed and eaten him. It's unfair to blame Aurangzeb for his killing if there were simply no sightings of him. Akbar only seemed to favor his erudite grandson Khusrav over his wayward drunkard son Jehangir, and when Jehangir gained the throne he simply punished Khusrav. That's after all the custom in those days. You can go on and on ......

it is true that akbar was in two minds about whether jahangir would be able to fulfill the responsibilities of a king. nevertheless it is also true that on his deathbed he presented the sword of Humayun to Jahangir indicating that Jahangir was his chosen successor.

there was some confusion after akbar's death because two top nobles (Mirza Azia Koka and Raja Man Singh) wanted to anoint Khusrau as the next mughal king. but these two gentlemen found themselves in a minority since the overwhelming majority of the nobility wanted Jahangir as Emperor.

the fact that jahangir was not a drunkard is evident when one considers that from the twenty cups of double distilled spirits which he was drinking in his youth he moderated his alcohol intake to eight cups of a mixture of wine and spirits which he would consume thrice a week. he discloses this himself in his autobiography.

Jahangir's punishment for Khusrau seems to me to be unusually mild. Compare how Jahangir treated Khusrau with how king Ajatashatru treated his father Bimbisara, or how king Vidhudabha treated his father Pasenadi.

Kautilya (Chanakya) would have been disappointed with Jahangir's leniency towards Khusrau. After all, Jahangir inflicted some punishment on Khusrau only after his second rebellion (and had completely forgiven him for his first rebellion).

by Guest Wed Nov 14, 2012 1:23 pm

We will bring Nizam rule: KCR

B. Krishna Prasad

Hyderabad: Telangana Rastra Samiti chief K. Chandrasekhar Rao has promised to replicate 'Nizam rule' in Telangana to woo Muslims.

In an attempt to checkmate Chief minister Y.S. Rajasekhar Reddy's four per cent reservation to Muslims, Mr. Rao is harking back to the rule of Nizams and Qutub Shahi kings.

According to him, there was not even a single communal riot during the rule of these kings and this would be replicated in Telangana when the TRS comes to power.

"It was the colonial forces which spread wrong notions about the Nizam rule," the TRS chief told this correspondent in an interview. "It was the time when Hindus and Muslims lived in peace and prosperity."

It was the Patel-Patwari landlords who spewed venom and spread hatred to gain power, said Mr. Rao.

The Nizam had taken up renovation work of the Thousand Pillars temple and many other shrines and the TRS would bring these facts before the people, said Mr. Rao.

He further added that the Razakar movement was misinterpreted. There were only 10 per cent Muslims in the Razakar movement and 90 per cent were Hindu landlords who indulged in violence to create a permanent rift between Hindus and Muslims.

He claimed that it was he who initiated the move for the Sachar commission in the second cabinet meeting of the UPA government.

The TRS would depend on Muslims, tribals and students to win 95 of the 107 assembly constituencies in the Telangana region, said Mr. Rao.

"Muslims have a decisive role in 50 constituencies and tribals in another 50," he said. "Both the sections are very honest and loyal. We will give tribals 12 percent reservations."

He will take out a Palle Chaitanya Yatra from October 15 at Bhongir to create awareness among the people about party programmes.

The party would enroll 10 lakh students before the elections. "We have already extended training for about one lakh students in 25 batches," he said.

Mr. Rao said the TRS would continue to agitate against the sale and occupation of Wakf property.

http://www.socialcause.org/getarticlefromdb.php?id=1426

by Guest Wed Nov 14, 2012 1:35 pm

Rashmun wrote:We will bring Nizam rule: KCR

B. Krishna Prasad

Hyderabad: Telangana Rastra Samiti chief K. Chandrasekhar Rao has promised to replicate 'Nizam rule' in Telangana to woo Muslims.

In an attempt to checkmate Chief minister Y.S. Rajasekhar Reddy's four per cent reservation to Muslims, Mr. Rao is harking back to the rule of Nizams and Qutub Shahi kings.

According to him, there was not even a single communal riot during the rule of these kings and this would be replicated in Telangana when the TRS comes to power.

"It was the colonial forces which spread wrong notions about the Nizam rule," the TRS chief told this correspondent in an interview. "It was the time when Hindus and Muslims lived in peace and prosperity."

It was the Patel-Patwari landlords who spewed venom and spread hatred to gain power, said Mr. Rao.

The Nizam had taken up renovation work of the Thousand Pillars temple and many other shrines and the TRS would bring these facts before the people, said Mr. Rao.

He further added that the Razakar movement was misinterpreted. There were only 10 per cent Muslims in the Razakar movement and 90 per cent were Hindu landlords who indulged in violence to create a permanent rift between Hindus and Muslims.

He claimed that it was he who initiated the move for the Sachar commission in the second cabinet meeting of the UPA government.

The TRS would depend on Muslims, tribals and students to win 95 of the 107 assembly constituencies in the Telangana region, said Mr. Rao.

"Muslims have a decisive role in 50 constituencies and tribals in another 50," he said. "Both the sections are very honest and loyal. We will give tribals 12 percent reservations."

He will take out a Palle Chaitanya Yatra from October 15 at Bhongir to create awareness among the people about party programmes.

The party would enroll 10 lakh students before the elections. "We have already extended training for about one lakh students in 25 batches," he said.

Mr. Rao said the TRS would continue to agitate against the sale and occupation of Wakf property.

http://www.socialcause.org/getarticlefromdb.php?id=1426

The point to note is not that KCR wants to woo muslims for the muslim vote (which he does, like many other Indian political leaders including mayawati and mulayam singh.)

the point to note is that if the Nizams would have been considered to be hitler type figures by most people in Telangana, then no prominent leader of the region would have dared to laud them in the way KCR is doing because doing so would have necessarily resulted in a collapse of popular support.

by Guest Wed Nov 14, 2012 6:40 pm

Rashmun wrote:from a sulekha blog post of yours truly:

1.Several Jesuit missionaries had visited the court of the Mughal Emperors Akbar and Jahangir; subsequently, they wrote letters, missives, even books about their adventures at the court of the Great Mughals. One must take into account an important consideration: the Fathers are not detached scholars, they have a very clear bias for Christianity. Further, their one point agenda was to convert the Mughal emperor to Christianity and then attempt to impose the Christian religion onto large parts of India in the 'top down' fashion.

2. It seems Jahangir had inherited his great father's inquisitiveness regarding philosophical enquiries; it should be noted that his favourite holy man was the hindu monk Jadrup with whom Jahangir himself tells us in his autobiography he would spend several hours 'discussing the science of Vedanta'.

3. By 'moors' the Fathers are referring to muslims, by 'gentiles' to hindus.

4. Following from the book 'Jahangir and the Jesuits' by Father Guerriro and translated by C.H. Payne (pg 51-56). :

"The King[Jahangir] spoke next, asking the Fathers to enlighten him on various points. Though it cannot be said that he spoke with kingly gravity, his questions deserve to be recorded, seeing that they were asked by so great a monarch...Moreover, they serve to show his genuine interest in religious matters, and also the good which resulted from these disputes.
'What do the Christians say of Mohammad?' was his first question.

'They say,' was the reply, 'that he was a man who took upon himself the role of a prophet.'
'Then he was not a prophet?'
'That is true, Sire.'

'In other words, he was a false prophet?'
'Yes, Sire.'

At this, the King laughed.
....

whereon the King... beckoned to his Reader, who had kept himself at a distance, saying:

'Come here, Nagibuscao(for such was his name). Do you hear what the Fathers say, that Mohammad is a false prophet?
'Such men,' said the Moor, 'ought to be put to death than listened to.'...
This greatly diverted the King, who laughed and slapped his thighs at merriment, at the same time calling his Reader to come back.

'Sire', said the Father, 'this question is one to be settled by discussion and sound reasoning, not by the threats and calumnies of Nagibuscao.'
'The Father speaks truly,' said the King.'So now, Nagibuscao, prove to us that Mohammad was a prophet.'

Thus called upon, the Reader proceeded to narrate a number of stories from the Al Koran, and after he had spoken for some time, the King stopped him and told the Father to answer him. The latter replied that all these stories were false and was proceeding to support his words by argument when a Moorish Captain interposed and said 'We cannot prove anything by these stories, because the Christians do not hold our stories to be true.'...

At last, one of the Captains said, 'Our difficulty is that the Fathers are not to believe in our books, but we are to believe in theirs. How is it possible for us to dispute with them?'...There was also a Gentile Captain present, to whom the King now turned, asking him if he regarded Mohammad as a prophet.
'Sir,' was the reply, 'how can i know anything of Mohammad?'

'Do you regard him as a false prophet?' asked the King.

The Gentile replied 'Yes sire! He is a false prophet,' at which the King laughed exceedingly.

Jahangir has written a fine autobiography which deserves to be read by every educated Indian. The best translation is the one by Wheeler Thackston. The publisher's description of the book states:

Wheeler Thackstons lively new translation of The Jahangirnama, co-published with the Freer/Arthur M. Sackler Gallery of the Smithsonian Institution, presents an engaging portrait of an intriguing emperor and his flourishing empire.
The Emperor Jahangir is probably best know in the West as being the father of Shahjahan, who built the Taj Mahal. His reign was one of great prosperity, and his passion for art and nature encouraged a flowering that some say rivaled European art during the rule of the Medicis. In penning his memoirs, Jahangir followed a tradition begun by his great-grandfather, the Emperor Babur. Jahangirs memoirs, however, provide not only the history of his reign, but also his reflections on art, politics, and private details about his familyincluding the suicide of one of his wivesand selections of poetry written by members of his harem. One of Jahangirs stories describes his astonishment at witnessing the fall of a meteorite, an event that so amazed him that he ordered that a dagger be made from its metal. This book includes a selection of exquisite full-color paintings, drawings, and objects that specifically illustrate the passages they accompany--including a photograph of the Emperors treasured dagger.
A lover of jewels, nature, hunting, drinking, and opiates, Jahangir carried the Mughal empire to artistic and political heights. Refreshingly candid and frank, this splendidly illustrated edition of Jahangirs memoirs is a thoroughly absorbing profile of an emperor and the zenith of his empire.

http://www.amazon.com/gp/product/0195127188/ref=s9_simh_gw_p14_d0_i1?pf_rd_m=ATVPDKIKX0DER&pf_rd_s=center-2&pf_rd_r=08Z3YRN6J2SWSAJ3XMYH&pf_rd_t=101&pf_rd_p=1389517282&pf_rd_i=507846

A reviewer writes the following on the book's amazon page:

5.0 out of 5 stars Miniature painting at its best August 25, 2001
By Joan Fabian
Format:Hardcover
I would recommend this book for serious folks interested in the art of Mogul Miniatures. Jahangir was a very special king and this book sheds light on the magic of the time period. It is a big and physically heavy book but such a joy to read. You can glimpse into the interests and lives of the royality and experience their lives in detail. The authors have gone into alot of research and there are many descriptions to dates, calendar, language and art. The book itself is a work of art. The reproductions of the miniature paintings, including many portraits of the royal court, are excellent. It is about time that art such as this is understood, recognized and appreciated. This book leads the way.

by Hellsangel Wed Nov 14, 2012 6:56 pm

Oy wey!

by Guest Fri Nov 16, 2012 8:51 am

Rashmun wrote:from a sulekha blog post of yours truly:

1.Several Jesuit missionaries had visited the court of the Mughal Emperors Akbar and Jahangir; subsequently, they wrote letters, missives, even books about their adventures at the court of the Great Mughals. One must take into account an important consideration: the Fathers are not detached scholars, they have a very clear bias for Christianity. Further, their one point agenda was to convert the Mughal emperor to Christianity and then attempt to impose the Christian religion onto large parts of India in the 'top down' fashion.

2. It seems Jahangir had inherited his great father's inquisitiveness regarding philosophical enquiries; it should be noted that his favourite holy man was the hindu monk Jadrup with whom Jahangir himself tells us in his autobiography he would spend several hours 'discussing the science of Vedanta'.

3. By 'moors' the Fathers are referring to muslims, by 'gentiles' to hindus.

4. Following from the book 'Jahangir and the Jesuits' by Father Guerriro and translated by C.H. Payne (pg 51-56). :

"The King[Jahangir] spoke next, asking the Fathers to enlighten him on various points. Though it cannot be said that he spoke with kingly gravity, his questions deserve to be recorded, seeing that they were asked by so great a monarch...Moreover, they serve to show his genuine interest in religious matters, and also the good which resulted from these disputes.
'What do the Christians say of Mohammad?' was his first question.

'They say,' was the reply, 'that he was a man who took upon himself the role of a prophet.'
'Then he was not a prophet?'
'That is true, Sire.'

'In other words, he was a false prophet?'
'Yes, Sire.'

At this, the King laughed.
....

whereon the King... beckoned to his Reader, who had kept himself at a distance, saying:

'Come here, Nagibuscao(for such was his name). Do you hear what the Fathers say, that Mohammad is a false prophet?
'Such men,' said the Moor, 'ought to be put to death than listened to.'...
This greatly diverted the King, who laughed and slapped his thighs at merriment, at the same time calling his Reader to come back.

'Sire', said the Father, 'this question is one to be settled by discussion and sound reasoning, not by the threats and calumnies of Nagibuscao.'
'The Father speaks truly,' said the King.'So now, Nagibuscao, prove to us that Mohammad was a prophet.'

Thus called upon, the Reader proceeded to narrate a number of stories from the Al Koran, and after he had spoken for some time, the King stopped him and told the Father to answer him. The latter replied that all these stories were false and was proceeding to support his words by argument when a Moorish Captain interposed and said 'We cannot prove anything by these stories, because the Christians do not hold our stories to be true.'...

At last, one of the Captains said, 'Our difficulty is that the Fathers are not to believe in our books, but we are to believe in theirs. How is it possible for us to dispute with them?'...There was also a Gentile Captain present, to whom the King now turned, asking him if he regarded Mohammad as a prophet.
'Sir,' was the reply, 'how can i know anything of Mohammad?'

'Do you regard him as a false prophet?' asked the King.

The Gentile replied 'Yes sire! He is a false prophet,' at which the King laughed exceedingly.

the full text of the book 'Jahangir and the Jesuits' (From which the above extract was taken) is now available online:

http://archive.org/stream/jahangirandtheje035085mbp/jahangirandtheje035085mbp_djvu.txt

unfortunately the online text contains several typos (chiefly misspellings) but it is still readable. From time to time, I might post other extracts from the book for the benefit of those interested in this topic.

by Guest Fri Nov 16, 2012 10:33 am

I give below extract from the book 'Jahangir and the Jesuits'. Notice that the jesuit missionaries will obviously write from a certain perspective and that this is perspective is definitely not neutral/impartial. This has to be kept in mind when analyzing their writings. Also, the online edition of the book, from which i give the text below, has several misspellings and other typographical errors.

------
THE Fathers had long been anxious for an opportunity
of disputing with the Moors before the King, that they
might demonstrate the truth of our faith, and the
falseness of the law of Mafamede. This opportunity
they found soon after the King had settled down at
Agra, and it extended over more than a month, during
which many notable disputes took place. In these the
Moors were completely defeated by the Fathers;
and though they were not converted, for their obstinacy
and perversity would not allow them to admit the truth
of our faith, nevertheless the same was made manifest,
to the great glory of ChriSt our Lord.

The occasion arose out of the pleasure which the
King took in looking at the coloured pictures of sacred
subjects which the Fathers, knowing his interest in
these things, had presented to him. It happened one
evening that he called for a number of these, and
finding he did not understand them, sent for the
Fathers that they might explain them to him. It
happened that the firt picture which he showed them
was one of David on his knees before the prophet
Nathan, who had jut uttered the words, Dominus
tranStulit peccatum tuum a te. The Father had scarcely
begun his explanation of the pifture when a Moorish
Captain who was present interrupted him, and began to

relate the version of the ory which is found in the
Alkoran. Seeing that this contained many untruths,
the Father begged the King to allow him to repeat
the ory as it is written in the holy Scriptures, which,
on receiving His Maje&y's permission, he proceeded
to do. The Moors liftened to him until he began to
speak of David's adultery with Bathsheba, when they
cried out, " It is a lie ! It is a lie 1 The prophets
never sinned, and could not sin." " What !" said
the Father. " Do you not admit that David wept ?"
44 Yes I" they replied. " But it was not because he
had been guilty of adultery, but of homicide." " Then,"
s^id the Father, " if you admit that he was guilty of
homicide, it is manifest that he sinned, which is
contrary to what you have ju said, that the prophets
did not, and could not sin. You cannot deny that he
who commits one kind of sin may commit another.
Moreover, David, you say, had the desire to sin,
which means that in the eyes of God he did sin; for
the desires of the heart are as manifest to Him as the
works of the hand are to us. Again, if the angels,
whose natures are perfeft, and who are endowed with
so many natural and supernatural gifts, are not without
sin, how much less were the prophets without sin,
who were but men. And more than all, how can
you deny of David what he so many times confessed
of himself in his psalms, never ceasing to lament the
sins he had committed against God ?" The Moors
were put to complete confusion by the Father's words,
and were unable to make any reply.

Amongft those in attendance on the King was a
very grave and learned man whose duty was to read
to His Majefty before he retired to reft at night, or
when he took his ease during the day-time; an office
very similar to that of the person referred to in the
Book of E&her, whose business it was to read aloud
to King Ahasuerus the chronicles of his kingdom.
The old King, the father of him who is now reigning,
had held this man (who had served him in the same
capacity) in great efteem, partly on account of his
learning, and partly because he was of the lineage of
the Prophet. He was also well versed in all branches
of hiftory, 1 When the Father had concluded his
arguments, the Reader, who was present on the
occasion, said, " Sire, the versions of the Gospels, the
Psalms, and the Books of Moses which the Chriftians
possess are all corrupt." " That is not so, Sire," said
the Father, "for the Christians would give up their
lives a hundred thousand times rather than allow a
single word of their holy Scriptures to be altered."
Another Moor then said, " I can well believe, Father,
that such a thing has never been done by you, or your
predecessors, or by the people; but your Kings do it."
Again the Father said, " That is not true I Our
Kings," he added, "do not interfere either with our
law or our Scriptures, which they respeft and obey like
all others."

The King spoke next, asking the Fathers to en-
lighten him on various points. Though it cannot
be said that he spoke with kingly gravity, his questions
deserve to be recorded, seeing that they were asked
by so great a monarch, and were evidently meant to
put our faith in a favourable light. Moreover, they
serve to show his genuine interest in religious matters,
and also the good which resulted from these disputes.

44 What do the ChriSlians say of Mafamede ?" was
his fir& question,

44 They say," was the reply, " that he was a man who
took upon himself the role of a prophet. 1 '

44 Then he was not a prophet ?"

41 That is true, Sire."

44 In other words, he was a false prophet ?"

"Yes, Sire."

At this the King laughed.

44 Tell me," he said once again, 44 was Mafamede
a false prophet ?"

44 Yes, Sire," said the Father, 4t he was a false
prophet."

Now all this the King did to bring ridicule on
Mafamede, and on his Moorish courtiers, who, during
this conversation, Stood grinding their teeth with
rage againSt the Fathers. At lat the King's Reader,
unable any longer to restrain himself, came forward
and said, 44 The Fathers speak falsely. For Mafamede
is mentioned in their own Gospel, where it is Stated
that he will come a second time into the world."

44 Is that so ?" asked the King, turning to the
Fathers.

44 No, Sire," was the reply. 44 The Gospel tells us
that no true prophet will come into the world with a
new law until the day of judgment."

The King expressed great astonishment at these
words, and made the Father repeat them several times,

after which he again asked him if he regarded
Mafamede as a prophet.

" No, Sire, I do not, 1 ' replied the Father, repeating
these words also over and over again.

Upon this, the King's Reader altered his demeanour.
He said that it was wrong to HSlen to such things, and
that he who did so was an unbeliever; and so saying,
he withdrew in anger, and was not seen again that
night.

The following evening the King reopened the dis-
cussion by again asking the Father in loud tones
what he thought of Mafamede, adding that his Reader
was very angry with him on account of what he had
heard him say, though there was much truth in his
words. The Father replied as on the previous even-
ing; whereon the King, who seemed to delight in
hearing evil spoken of their prophet, beckoned to his
Reader, who had kept himself at a distance, saying,
44 Come here, Nagibuscao " (for such was his name).
44 Do you hear what the Fathers say, that Mafamede
is a false prophet ?"

44 Such men," said the Moor, " ought to be put to
death rather than liftened to." And with that he
Sopped his ears and hastened away.

This greatly diverted the King, who laughed and
slapped his thighs with merriment, at the same time
calling to his Reader to come back.

" Sire," said the Father, " this queftion is one to be
settled by discussion and sound reasoning, not by
the threats and calumnies of Nagibuscao."

"The Father speaks truly," said the King. "So

now, Nagibuscao, prove to us that Mafamede was a
prophet."

Thus called upon, the Reader proceeded to narrate
a number of Stories and other nonsense from the
Alkoran; and after he had spoken for some time, the
King Slopped him, and told the Father to answer him.
The latter replied that all these Tories were false; and
he was proceeding to support his words by argument,
when a Moorish Captain interposed and said, "We
cannot prove anything by these Glories, because the
ChriSlians do not hold our Tories to be true." Then,
in support of his own faith, he narrated a miracle which
they ascribe to Mafamede, which is, that the moon
once fell to the earth and was broken to pieces, and
that Mafamede put it together again, and passed it
through his sleeve. 2 The Moor seemed to think
that this was the laSt word, and that no further vindi-
cation of his prophet could possibly be required.
The King asked the Father what he had to say to it.
The Father answered that it was a prodigious lie.
" For Your MajeSty knows well," he said, " that the
moon is so great that, if it had fallen from the sky, it
would have overwhelmed not only the kingdoms of
IndoSlan and India in the EaSl, but many parts and
kingdoms of Europe, where there would undoubtedly
be some record of the occurrence, had it ever taken
place in the manner described ; for it would have been
the greatest marvel in the hiStory of the world, and
even the enemies of Mafamede would have to describe
it as an amazing miracle. But as the Moors are the
only people in the world who have heard tell of

it, it is manifest that it is a &ory of their invention.
The moon, you say, was small when it reached the
earth. To this we reply that whatever it may have
been that gave rise to this ftory, it was not the real
moon, which could not dislodge itself and fall from
the heavens, but that it was a delusion and a trick by
means of which Mafamede sought to impose on the
world. 1 *

This reasoning Wrongly appealed to the King, who
turned to those present and repeated what the Father
had said. Many opinions were then expressed, now
on this side, now on that. The King listened to all
who spoke, and the Father answered their arguments,
His Majesty always appearing satisfied with his words.
At la&, one of the Captains said, " Our difficulty is
that the Fathers are not to believe in our books, but
we are to believe in theirs. How is it possible for
us to dispute with them ?" Another was about to
speak when a third Captain topped him, saying, u Do
not join issue with these, who are very clever and
possess much knowledge." There was also a Gentile
Captain present, to whom the King now turned,
asking him if he regarded Mafamede as a prophet.
" Sire," was the reply, " how can I know anything of
Mafamede ?"

" Do you regard him as a false prophet ?" asked
the King.

The Gentile, perceiving that it pleased His Majefty
to ridicule Mafamede, replied, u Yes, Sire 1 He is a
false prophet," at which the King laughed exceedingly.

Whilst these things were taking place, a young

noble was carrying on a conversation with one of the
Fathers who ftood near him, asking him various
questions about Christ, and also speaking againft the
King for mocking at Mafamede. His Majefty
looked at him, and, bidding him approach, asked
him what he was saying to the Father. Trembling
with fear, the young man replied that he was speaking
of the Lord Jesus. Diftru&ing his reply, the King
turned to the Father and asked him what the youth
had said. The Father made the beft of it, and said
that he was speaking of Chrift our Saviour.

" Very well," said the King, " let us hear you dispute
with the Father."

The poor young man, not knowing what to do,
said, " Sire, I am only a youth, and he is a learned
man. How can I dispute with him ?" He asked
the Father if Chrift was the Son of God, and then
Stopped, unable to proceed any further. However, a
short time afterwards he went to the Father and thanked
him for not telling the King he had spoken ill of him,
begging him never to let this be known, as it would
surely lead to his destruction. After this he took
every opportunity of showing his gratitude. Indeed,
he was so frequently in conversation with the Father
that one of his relations, who was the chief of the
King's nobles, rebuked him, saying, " Why do you,
who scarcely know your A.B.C., converse and dispute
with those who are a very sea of learning ?" None
the less, the young man, though he spoke little to the
Fathers in public, continued to visit them in secret,
enquiring often about the my&eries of our law, which,

being a youth of much intelligence, he learnt to under-
hand very well.

These disputes about Mafamede were soon talked
of throughout the city, and the Moors began to regard
the Fathers with intense hatred, following them with
evil looks wheresoever they went, Slridebant dentibus
in eos> so that each time they returned by night from the
King's palace to their own house, they prepared them-
selves for what they so earnestly desired, namely,
death for confessing Chrift. But God did not permit
the sons of darkness to work their will ; for it seemed
to be His purpose &ill to use the Fathers for the greater
manifestation of the light of the world, and the glory
of His only Son. It is very remarkable, the good
Fathers write, how these Moors close their ears to
whatever is said againft Mafamede. They will liften
to all that is told them of our faith; but this is the one
thing they cannot endure; and if it were not for their
fear of the King, we should have died a thousand
times. To have a further opportunity of speaking
of these things, they went one Friday to a large mosque.
The Moors -at firt listened, but when it was said of
Mafamede that he was not a prophet, they would not
hear another word, but arose and departed, saying
that it was wrong to listen to such men.

http://archive.org/stream/jahangirandtheje035085mbp/jahangirandtheje035085mbp_djvu.txt

by Guest Fri Nov 16, 2012 10:47 am

it occurs to me that this a one-stop thread for students wanting to write a senior undergraduate or masters thesis on the Nizams or on Jahangir. there is sufficient material here also to give pointers for PhD level research on these topics.

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