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1857 as reflected in Persian and Urdu documents
Prof. S.M. Azizuddin Husain Department of History Jamia Millia Islamia New Delhi – 11025
On 1857 thousands of documents are available in Persian and Urdu in India in the following places:
(1) National Archives of India, New Delhi and Bhopal;
(2) Delhi State Archives, Delhi, Commissioners Office, Mehrauli, Delhi;
(3) U.P. State Archives, Lucknow and Allahabad;
(4) Bihar State Archives, Patna;
(5) Rajasthan State Archives, Bikaner and Jaipur;
(6) Maulana Azad Library, AMU, Aligarh;
(7) The Mahafiz Khanas of District Centres of some of the districts of U.P., Bihar,
Madhya Pradesh and personal collections in northern India.
Imperial Record Department published the Press List of Mutiny Papers of 1857 in
1921. But a large number of documents in Persian and Urdu are neither listed nor indexed. It is 150 years since 1857 and still it is difficult to say that how many Persian and Urdu documents are lying in various archives and libraries of India and Pakistan?
No reference media has been prepared for these records. Therefore, it is very difficult to consult these documents. Not only this, but another difficulty which is most likely to be encountered while consulting these documents is that these documents are difficult to decipher. Most historians of modern Indian History can’t read this script so it is natural 2 that most of the research that has been conducted on 1857 uptil now is based on the records of the British Administration. These records are available in English. Prof. H.K.
Patel, teaching history in Rabindra Bharti University, Kolkata, in his paper on –“Aspects of Nationalist response to 1857 in the early twentieth century ” presented in the National
Seminar organized by ICHR, on – “Historiography of 1857: debates in the past and the present state of knowledge in December, 2006”. Patel agreeing with Ramesh Rawat writes, “In this context these observations of a scholar is worth citation: (1) “1857 left no
significant literary heritage either for Hindi or for Urdu.” (2) I partly agree with Ramesh
Rawat and H.K. Patel. They can be correct for their assessment of Hindi literature but for
Urdu literature they seem to be in darkness. This is the knowledge of our 20 th and 21 st century historians of modern Indian history about Urdu literature on 1857 so what can we expect from them for Persian literature on 1857. What shall we debate, when we have no knowledge of primary source material available on 1857.
Moreover, these documents are under a threat for the lack of proper preservation and conservation due to climatic conditions. They were exposed to varying temperatures of 2 0 C to 44 0 C. Only National Archives of India, New Delhi has an air-conditioned stack area. In other regional Archives, these documents have faced 150 summers and winters lying without any protection as the importance of these documents is not known, again due to lack of knowledge of Persian and Urdu. If stringent measures are not taken to save these documents, they will perish after sometime. Already the paper used in many of these documents has become brittle and because of this, it is becoming difficult to handle and read these documents. 3
What has been taught uptil now as the history of 1857 is based on British records
and the information that is contained in about 60,000 documents written in Persian and
Urdu documents is totally left out. So we can say that what we have written on 1857 is
the half version of 1857 and half version is missing from our writings. In this paper I
have examined some significant Persian and Urdu documents dealing with 1857, which
shed new light on 1857.
“Akhbar-i-Durhi-i-Khassa-i-Darbar-i-Mualla dated Ist Ramazan 21 Julus / 16 th
May, 1857. Reporting that forty nine Britishers were arrested and army was called in to kill all of them.” (3) Abstract from the court diary regarding slaughter of European prisoners.
“Representation submitted by Hyder Husain that Moinddin servant of Hyder
Husain resident of Qila-i-Mubarak that the Imambara was built by Nawab Ishrat Ali
Khan Khwaja Sara of the Emperor. For a period of fifty years he had given it to his sister
Anjumanun Nisa and her husband Abdur Rahim. Since they were issueless, the possession of this imambara was passed on to their adopted son Sadiq Ali. Then Sadiq
Ali’s son Sarfaraz Ali became the mutawalli (Trustee) of this imambara . As he was suffering from some mental problem, Hyder Husain was appointed as its mutawalli .
Sarfaraz Ali got married to the sister of Sahab-i-Alam Bahadur. Now Sahab-i-Alam
Bahadur and the mother of Sarfaraz Ali are living in that Imambara . It was ordered that
Bhao Singh should go to Kucha Muhammadi Begum and ask Sahab Alam Mirza Raja 4
Bakht Bahadur to vacate it. But he refused to vacate the Imambara . Representation
was submitted by Nooruddin, Khwaja Ghulam Ali, Muhammed Bakht Maimar, Saiyid
Haider Husain. Report of action taken submitted by Bhao Singh”. (4) It reflects the
condition of Shahjahanabad prevailing in 1857. State administration had no control or
almost collapsed. Even the waqf properties were illegally occupied by the officials of the
Mughal government. But it is quite surprising that Mirza Sangin Beg who compiled
Sairul Manazil in 1825 and Sir Saiyid Ahmed Khan who compiled Asarus Sanadid in
1846 does not mention the existence of this Imambara in Kucha Muhammedi Begum.
Sangin Beg mentioned about Feel Khana (Elephant House) of Mirza Jahangir in the same locality. (5) But in 1857, Kuch Muhammedi Begum was demolished by the British so now there is no trace of this Imambara .
Addressed to the Emperor, “As per your order Amir Begum and Badshah Begum
along with their children were arrested because they were identified as Christians and
were kept in the Kotwali . But some people submitted that they are Muslims. We can
free them. We are waiting for your orders.” (6) How is it possible that a 19 th century
Muslim women will be taken as Christian women? Does this mean Christian women
started wearing the dress worn by Muslim women of Shahjahanabad?
“We the Muslim and the Hindu residents of the dargah of Hazrat Nizamuddin
Aulia, state that since the officials of Thana Badarpur have been posted at Arab Sarai, we are living in peace. Now the residents of Katra , Arab Sarai and the Dargah of Hazrat
Nizamuddin Aulia can sleep at night. Loot and plunder of the area is stopped completely. 5
The Thanedar has taken the muchelkas (bonds) of the Gujars of the area. We have recorded this mehzar (Decree) so that it can be useful at any moment of the time.” (7)
This document is signed by Hindus and Muslims both. It bears seals and signatures of 14 persons. It reflects the law and order situation in Delhi in the last week of May, 1857.
Gujars had taken full advantage of the weakness of the Mughal administration.
“From Faizullah, Subehdar , with Salam and respects. Regarding the repair of
Lahori gate. Due to some fault it can’t be used. Nusrat Khan did not send the carpenters to repair it. It is the order of the Emperor that Lahori gate should be opened from tomorrow morning.” (8) It also reflects worsening situation that the main gate of Qila-i-
Mubarak stopped functioning and a person who was directed to send a carpenter did not
send the carpenters. The Emperor’s orders had to be obtained for even such small tasks.
“Letter addressed to Mirza Zahiruddin, complaining about the position of the
treasury and low income. Due to paucity of resources we are not in a position to pay
salaries of the persons serving. We are trying to take one lac twenty thousand rupees on
loan.” (9) This document reflects the financial position of Mughal government during the period of revolt that they did not have money to pay the salaries. Naturally in such a situation they could not fight with the British who were having lot of resources. How one can run the government by taking loan?
“Application of Hafiz Abdur Rehman addressed to Mughal emperor stating that he used to sell meat but he is not a Qasai (butcher) by caste. Due to some problem all the 6 professions are closed in Shahjahanabad. Due to this problem I was not in a position to earn for my meal. I have started selling Kababs . Yesterday, some butchers were arrested
by army men for killing cows. When they were passing through my shop, I was
preparing meat for making kababs , they thought that I am also a butcher so they arrested
me also and put me in jail alongwith other Qasais .” (10) It reflects that people were not in
a position to earn for their livelihood after the break of mutiny. Secondly, strict action
was taken by the Mughal officials who were found guilty of killing cows. But some
innocent persons were also arrested by the police of Shahjahanabad. Thirdly, even for
such simple cases applications were addressed to the Mughal emperor.
“Shaikh Ghulam Nabi, sawar, a resident of Amroha submits that “I have taken leave and came from Adilpur, near Banaras. I stayed for two or three days at my residence in Amroha and now I am here at your service. I am the only person of my regiment who has joined you.” (11) Mutiny broke out on 10 th May, 1857 and some Indians serving the British army, left their job and joined the service of Bahadur Shah. It shows that people were not feeling happy and satisfied in serving the British. Once they got an opportunity, they resigned. There is a list of 38 persons from Amroha, who joined the army of Bahadur Shah.
“There is another application of Ghulam Abbas, a resident of Muzaffar Nagar, is stating that ‘He was serving as Sawar in Regiment IV in the British army. I have
resigned and reached here on 29 th Shawwal / 12 th June, 1857 to join your service because
my ancestors had also served the Mughal emperors. Now I am waiting when my prayer 7 will be fulfilled.” (12) Two significant points emerge from this application. Families
serving the Mughal emperors since generations had a great attachment and devotion for
them. This application is an example. Aurangzeb writes in his Ahkam-i-Alamgiri “Send
to both the brothers (Saiyid Abdullah and Saiyid Husain Ali of Muzaffar Nagar) with a
mace - bearer, two robes of honour from the royal wardrobe, with two daggers set with
plain work jasper and having pearl straps. The Prime Minister should write a “Letter By
Order” full of praise and send it to them. True, love for the high – ranked Saiyids is a
part of our faith.” (13) It shows that Mughal emperors had a great regard and respect for
their Saiyid mansabdars . But at the same time Mughals had taken a note of caution.
Aurangzeb writes that, “To relax the reins to the Saiyids of Bareha is to bring on the final
ruin.” (14) In his last will, Aurangzeb directs his sons, “you should treat the Saiyids of
Bareha, who are worthy of blessings, according to the Quranic verse, “Give unto the near relations (of the Prophet i.e. Saiyids) their dues, and never go slack in honouring and favouring them. In as much as, according to the blessed verse, “I say I do not ask of you any recompense for it except love to my kinsmen”, (Quran) love for this family is the wages of Muhammed’s Prophetship.” (15) This relationship forced Ghulam Abbas, a
Bareha Saiyid to resign from British army and join the Mughal emperor who had nothing to give him. Sir Saiyid provides a searching analysis of the events. He places the blame on British whose policy had denied Indians the good will of the population. He writes,
“It was for the government (British) to try and win the friendship of its subjects, not the subjects to try and win that of government.” (16) He added, “Now the English has been in existence upward a century, and upto the present hour it has not secured the affection of 8 the people.” (17) Mughals were having great respect for Saiyids though they were serving them as mansabdars .
“Kotwal of the city asked all the Thanedars that they should prepare a list of
Muslims and direct them not to sacrifice cow secretly or openly. They should also take
bonds from them to follow these orders.” (18) Mughal emperor Akbar (1556-1605) followed the policy of Sulh-i-Kul (peace with all), and tried his best to do away with differences among Indians. Akbar abolished pilgrimage tax in 1563 and jizya in 1564.
Mughal government provided a common platform for both Hindus and Muslims. Only
Aurangzeb’s re-imposition of pilgrimage tax in 1670 and jizya in 1679, did damage that rhythm. The Hindus felt hurt and discriminated. Sir Saiyid Ahmad Khan was the first
Muslim historian who opined that Aurangzeb’s policy of re-imposition of jizya played a damaging role and divided Hindus and Muslims. (19) Feeling of hurt is obvious from the
writings of modern historians like J.N. Sarkar, (20) S.R. Sharma, (21) and others. This order of Bahadur Shah for banning the cow slaughter was in the legacy of the policy of Sulh-i- kul followed by Akbar in the 16 th century.
It is addressed to all the Thanedars of the city of Delhi. “When you wrote letters
to the Emperor there you used to address the Emperor with the title of Hazrat Jahan
Panah Salamat . Now you address the Emperor with Gharib Parwar Salamat . Do not
write Hazrat Jahan Panah Salamat in future. Consider it obligatory.” (22) Mughals
followed Turko-Mongol theory of kingship and there they adopted high sounding titles
such as Farr-i-Aizadi, Zillilah etc . Now Bahadur Shah II did not like such high sounding 9 titles to be used for him. It shows his drift from that authority which his ancestors had enjoyed. As we see that people called Khwaja Moinuddin Chishti of Ajmer as “Gharib
Nawaz” (Promoter of the poor people). In the sufi spirit Bahadur Shah II directed that he should be addressed as “Gharib Parwar”. Care taker of poor people, instead of Jahan
Panah (Shelterer of the world). We see that Sultan Muhammed bin Tughluq (1325-51) named his residence in Delhi as Jahan Panah . Even today it is called as Jahan Panah forest. But we see that the documents addressed to Bahadur Shah of later dates also have the same high sounding titles for Bahadur Shah. It shows that Mughal officials did not follow this order of Bahadur Shah which reflects people’s sentimental attachment with
Bahadur Shah.
It is reported that, “Debi Prasad Saksena, Havaldar Company I, posted at Lahori
Gate after taking Rs. 500/- as bribe from British, rumored that Abdur Rehman, Ghulam
Muhammad Khan and Mimman slaughtered cow so that Hindus and Muslims got
divided” (23) It shows that the British had their Indian spies in Delhi and they were doing their best for creating division and tension among Hindus and Muslims on religious matters.
Letter of Raja Nahar Singh of Ballabhgarh addressed to Mughal Emperor
Bahadur Shah II. He writes that, “I am your most loyal supporter. I do not have any connection with British.
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Muslims were living in Ballabgarh but there was no mosque. I have constructed one
Jama Masjid and one Id Gah so that Muslims could pray. Those who are my enemies they have circulated this news that I have aligned with the British. Since generations I am loyal to Mughals. They have written letters with my forged signatures.” (24) There
was factional fight among various groups of nobles at the Mughal court. Some factions
were working against Raja Nahar Singh at Mughal court. Factionalism among Mughal
nobles was one major cause for the disintegration of Mughal empire. British
administrators took full advantage of this factionalism at the Mughal court. (25) Nahar
Singh fought against British and was hanged in Chandni Chowk by the British army
officers.
Bahadur Shah writes, “I have not cared for me at all. I have done an agreement
with the military that you are just like my sons and daughters. Even our own children
take some hard decisions. I have fulfilled all your desires. Whatever you said I did that?
But alas! You did not care for me. Now you can see the condition of my health. I am not
feeling well. Hakim Ahsanullah Khan takes care of me and my health. He is always
conscious of my health. Hakim is a sincere person. Why did you not allow him to come
and check my health? I know who is sincere with us and who is not? So many things
have been stolen. I know with whose connivance it all happened. I shall punish them. If
you do not have any attachment with me so you escort me upto the dargah of Khwaja
Sahab, (26) I shall sit and serve the dargah for the rest of my life. And if you do not
agree with it then I shall leave it and shall go anywhere wherever I like? Who can stop
me? If I may not be killed by them (British), I shall be killed by you. I know whatever 11 atrocities are inflicted on my subjects? It is not on them but it is on me. If you can’t govern and save them you give me an answer. I shall eat the diamond and shall sleep for ever. When my belongings were looted even the box having seals was also stolen.” (27)
It reflects the pathetic situation of Bahadur Shah. When Red fort came under the control of Indian sepoys after 11 th May, 1857, they ousted those people from Red fort who were aligned with the British. It was also established that Hakim Ahsanullah Khan, personal physician, of Bahadur Shah was serving as British spy and passing information about the activities going on in the fort to British army offices. Indian army also prohibited the entry of Hakim Ahsanullah Khan inside the fort. Indian sepoys who do not have any resources at their disposal naturally they were looting the people of Delhi. Bahadur Shah was demanding good governance from his officers. When no body listens to Mughal emperor he decided as stated, “You escort me upto the dargah of Khwaja Sahab, I shall sit and serve the dargah for the rest of my life.” It shows that Delhi was not even safe for
Bahadur Shah. That is why, he asked sepoys to escort him up to the dargah . He was so much fed up with the situation in Delhi that he even threatened to commit suicide.
“Chaman Singh Thakur brother of Rais of Jaipur, through Mushirud Daula,
Mumtazul Mulk, Muhammed Bakht Khan Lord Governor General wrote to the Emperor that in our area there is no trace of the British. If any one has concealed himself they should also be killed.” (28) Not only in Delhi, Kanpur, Lucknow but even in different parts of Rajasthan people killed Christians. Some historians of modern Indian history hold the view that people of Rajasthan were not involved in the revolt of 1857. But these 12
Persian and Urdu documents suggest that some Rajas and the people of Rajasthan played an important role in the revolt of 1857.
In Mutiny papers there is one document which gives a list of medicines used in
Jarnaili Hospital, Darya Ganj. (29) Imam Bakhsh was the Doctor of this hospital. It shows that by 19 th century Muslims were using the term ‘Doctor’.
“From the Fidvi (servant) who joined the service of the Mughal Emperor.
Whatever resources we had it has all been spent and we are living in extremely impoverished condition. If this condition continues then we shall leave your service because we can’t stay any more in such condition at all. Most of your officers have already aligned with the British.” (30) This is a very significant document because it
reflects the financial crises faced by the Mughal emperor in 1857 and it was quite natural
that no body could stay there in such condition. The prevailing condition forced the
Indians to leave the service of Bahadur Shah and join the service of British.
Addressed to a person whose name is not mentioned but the letter contains two
names, Mansoor Sahab and Mirza Sahab and one by designation of Mufti Sahab . It is stated that “people belonging to different categories inhabit the city. Following categories are there: Labourers, Craftsmen, Mahajan and Traders; Rich people and among those are
(a) Jagirdar and the Zamindar (b) Those who are property owners. But due to all these
disturbances all are fed up whether they are labourers, craftsmen, traders, Jagirdars or
owners of properties. Everywhere there is loot and plundering. Now people are waiting 13 for the implementation of administration of British Government. People are totally fed up with the prevailing condition. They are praying day and night that God show them a day when the administration of British government is established.” (31) This document reflects the law and order situation of Delhi between 11 th May, 1857 to 14 th September,
1857. Situation reached to the extent that life and property of the people of Delhi became unsafe. Due to this, people were forced to pray to Bhagwan and Allah to implement the administration of British government. This document may be a report of an spy of the
British because it is written on a small piece of paper so that it should be delivered safely.
But at the same time when British became successful in demolishing Kashmiri gate on
14 th September, 1857, it took five days for the British army to cover a distance of four or
five kilometers to reach Red fort from Kashmiri gate. The blood bath that took place was
enormous for such a short distance and it was with much difficulty that the British gained
into Red fort. So this is another view of the same situation.
“Taliqa-i-Khas Qila-i-Mualla , addressed to Muhammed Qazi Faizullah Khan,
Kotwal of the city. All the Hindus and Muslims are the subjects of the emperor. Do not allow anyone to fight with each other. Recorded on 27 th Ramazan, 21 st Julus .” (32) This is
the period when Bahadur Shah had already left the Red fort and next day i.e. 14 th
September, 1857 British forces entered in Shahjahanabad. Even before this, the British agencies must have been trying to create a rift amongst the Hindus and the Muslims and once it was done by British they could have entered into Shahjahanabad with no difficulty.
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“Addressed to Captain William Fredrick. It is reported on 5 th November 1857, that around three hundred people came from Shaikhawati, a part of Raj Jodhpur. Make necessary arrangement to check them. Reply of the letter – Precautionary measures have already been taken. We shall be in touch with Vakils of the Raj . Dated 7 th November,
1857.” (33) It shows that the spark of revolt against the British Raj had reached upto
Rajashtan though the Rajas of Rajasthan were friendly with the British but a large section
of the people of Rajasthan did not agree with their Rajput Rajas. We do not get this role
of people of Rajasthan in the writings of Indian historians who wrote on 1857. They only
say that Rajas of Rajasthan supported the British.
“Report relating to Raja Sawai Chittor to Captain William Fredrik, agent of the
Raj dated November, 1857. Report of the army cantonment of Airanpur that the revolters belonging to Jodhpur and Shaikhawati had reached upto Bakala village. It will be tackled very easily. They are directed to report the matter daily.” (34) It clearly suggested that some people of Rajasthan also revolted against the British.
“Report of Captain William Fredrik, Agent of Raj Sawai Jaipur, dated 30 th
October, 1857. It is reported by the Vakil of the Tonk Sate that some revolters who fled away from Delhi had taken shelter in the villages of Chittor. It is ordered that search should be made to arrest all those revolters. It will bring honour for the Raj. Dated 3 rd
November, 1857. Sent the report to the Ziladar to check the revolters.”(35) This report
clearly suggests that those who fled from Delhi had taken asylum in the villages of
Chittor which suggests that Rajput officers had sympathy with the revolters otherwise
they could have been arrested at the entry point in Rajasthan. They safely traveled in 15
Rajasthan upto Chittor. This shows that people of Rajasthan were having sympathy with those who were fighting with British.
Undated letter of Bahadur Shah II to Nawab of Jhajjar. “Letter is addressed to
Asadud Daula, Mumtazul Mulk, Muhammed Abdur Rehman Khan Bahadur Hizabr-i-
Jang . Now I have become too old and have become too weak so I have decided to follow
the path of darwaishi (Sufi Path). I have decided that I should, alongwith the family
members of the Taimuri dynasty, first of all, go to the dargah of Khwaja Qutubuddin
Bakhtiyar Kaki and then to Harmain-i-Sharifain (Mecca and Madina) and there I shall
spend the rest of my life in prayer." On the back of this document some British army
officer wrote “The enclosed note that was picked up from the floor of the palace affords
some information about the king’s intentions.” (36) No historian of modern Indian history who has worked on 1857 mentioned this desire of Bahadur Shah. Secondly, the note of some British army officer is also equally significant that the British were not aware of this desire of Bahadur Shah otherwise they could have provided all facilities for his departure from Delhi to Mecca, and their great problem would have been solved because it was Bahadur Shah who was recognized by all Indians fighting with the British as their
Badshah.
“Addressed to Hazrat Ghulam Nizamuddin, Saiyid Abdullah, Maulavi
Muhammed Salim, Alaud Daula , Saiyid Moinuddin Khan, Saiyid Hasan Askari and Mian
Niaz Ahmed should know that a rumour is circulated that the Emperor after forsaking
Sunni sect converted to Shii sect just to defame him and to create division and confusion 16 among his supporters. Emperor can never think of it. It was basically done by Mirza
Haider Shikuh and Mirza Nooruddin. Just because of enemity they had done it to defame the Emperor. It is totally a false information.” (37)
Persons addressed in this note were influential people belonging to Sunni and Shii
sect living in Shahjahanabad. From Akbar’s reign (1556-1605) shii – sunni tensions
started at Mughal court also. On the other hand conversion of sunnis to shii sect had
taken place which is quite obvious from the preface of Shah Abdul Aziz’s work Tuhfa-i-
Isna Asharia , which he wrote during 18 th century. There were shii – sunni tensions at the
Mughal court. Mughal emperors were having great reverence for Ahl-i-Bait (family members of Prophet Muhammed). Why was it rumoured in 1857 that Bahadur Shah after forsaking sunni sect converted to shii sect? It shows that it was the part of the design of
British policy. Mirza Haider Shikuh and Mirza Nooruddin may be working as agents of
British. It was not done to defame him but It was done with an objective to make
Bahadur Shah un-popular among Sunni Muslims and naturally large number of Sunni
Muslims were supporting him not only in Delhi but also in other towns like Muzaffar
Nagar, Bijnor, Bulandshahr, Muradabad, Amroha, Aligarh etc. But Bahadur Shah instead of issuing a clarification by himself, asked some influential Sunni-Shii Muslims of Shahjahanabad to issue a statement that Bahadur Shah is still a follower of Sunni sect.
“It is certain that during the revolt of 1857, the British had hanged hundreds of
Indians who were not aware of any Indian language. They were also not in a position to follow the statements of the witnesses nor could they understand the statements of the 17 victims for their non-involvement in the revolt. I have asked one officer who was posted in the cantonment of Sahardal near Banaras that he must be having the fear of an attack of the people of Banaras. In response to this query he said that he wanted it by heart that they should attack them, so that they could get an opportunity to loot the city of Banaras which had not been plundered for two centuries.” (38) It reflects the functioning of British judiciary during 1857. They just project themselves as the champion of justice. How can a judge decide a case of hanging of a person when he does not follow the statement of a convict? It also reflects the feelings of British army officers that they were interested in looting and plundering Indian towns.
“From George Copper, Secretary, Chief Commissioner of Awadh to G.F.
Adminston, Secretary, Government of India, Lucknow, dated Ist December, 1857.
Governor General Bahadur on 14 th September, sanctioned fifty thousand rupees to use this money for helping Hindus of Bareilly to fight against Muslim revolters. I want to inform you that we failed in this attempt and we have to abandon the idea completely.”(39)
This is the direct evidence from the official note of George Cooper, Secretary, Chief
Commissioner, Alam Bagh, Lucknow, dated Ist December, 1857 that on 14 th September,
1857 he had sanctioned rupees fifty thousand in the same year for its distribution among
Hindus of Bareilly to encourage them to fight against Muslims. During 1857 Hindu –
Muslim unity played a significant role and this is an open example that Hindus of
Bareilly refused to accept such a huge amount in 1857 for fighting with Muslims. It also
shows the level of British officers that they could go upto this extent. No doubt sectarian
and communal tensions were there from the second half of 16 th century but British used 18 these tensions for flaring it up during their rule. These tensions were ultimately converted into Shia – Sunni and Hindu - Muslim riots during British rule.
“Letter addressed to some higher officer bearing No. 78 dated 25 th July, 1858, regarding the delay in the demolition of the fort of Jahangirabad, due to heavy rains.” (40)
Once the British became successful in the suppression of the revolt of 1857 apart from killing the revolters they also carried out the demolition of houses, Garhis, forts, fortified wall of the towns, Imam Baras and the mosques. Houses mosques, Imam Bara and Bazar between Jama Mosque and Red fort were demolished. Mosque constructed by Akbari
Begum, wife of Shahjahan infornt of Jama Mosque of Shahjahanabad was also demolished. Houses of revolters in Aligarh, Muradabad, Buland Shahr, Amroha,
Azamgarh, Patna etc. were also demolished.
Ghulam Mohiuddin Khan, Risaldar Khas informs the Emperor, “I have come from Tonk and I have formed a company of five hundred soldiers and brought with me
15,000 mujahidin with me, those who are ready to sacrifice their lives.” (41) Though the
Nawab of Tonk neither gave support to Bahadur Shah nor to British but the people of
Tonk were supporting Bahadur Shah. It is quite evident from this document. Last part of
this passage is very significant “1500 mujahidin are ready to sacrifice their lives”
Basically this spirit played an important role in the revolt of 1857. These people hated
the British by heart and when such situations arise there is no question whether there is
any leader or not. They were ready to sacrifice their life.
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Letter of Ahmed Khan, Dated 9 th September, 1857, says that “Gharib Parwar, after meeting you I reached Ghaziabad and there I came to know that with the help of some Jats, the British had ruined and burnt Pilakhwa.” (42) It is located at a distance of around 60 kilometers from Delhi. Some Indians also supporting the British and as a revenge British also destroyed and burnt the whole town of Pilakhwa because it was also dominantly inhabited by Muslims. Most of the Muslims of Pilakhwa revolted against the
British. They were also helping the revolters by sending supply of food grain to Delhi. It shows that a section of Indians were giving active support to British. People were divided. Jat Raja Nahar Singh of Ballabhgarh was supporting Bahadur Shah and Jats of
Ghaziabad were supporting the British. Vengeance of British in 1857 was no less, those who revolted, their towns were ruined and burnt.
Addressed to the Emperor, “We humbly submit that we the residents of Jai
Singhpura, Shah Ganj known as Paharganj and other places are living under your shelter.
Qasba Shah Ganj was always called with the name of the emperor. Now Imperial forces come out from Ajmeri Gate and take away commodities from the shops with force. They even enter in the houses and take away clothes, utensils etc. Those who resist they are beaten badly by soldiers. We are really fed up with their atrocities and request you to forbide them from doing injustice with us.” (43) This application of Chand Khan and
Gulab Khan shows the high handedness of Indian soldiers supporting Bahadur Shah.
Maulvi Muhammed Baqar the editor of Delhi Urdu Akhbar, is critical of this attitude of
Indian soldiers.
20
Addressed to the Emperor, “We humbly submit that for some time Mirza Abu
Bakr comes to the house of Princess Farkhunda Zamani situated on Tiraha Bairman
Khan. Here he drinks and does all that which we can’t explain. Yesterday he came and left only at night after enjoying there.” (44) This representation of Ahsanul Haq dated 4 th
July, 1857, shows that how Mughal princes were enjoying life while this was the time when the British were planning to re-capture Delhi.
Addressed to the Emperor, “We humbly submit that sawars are staying in
Chandni Chowk and keep their horses just in front of the shops. Some shop keepers have
vacated their shops and others are going to follow it. It is a great loss for this market.” (45)
This application of Ratan Chand reflects another case of high handedness of Indian soldiers.
Addressed to Mirza Mughal, “As you know that Saiyid Husain Ali Khan, police officer, submitted a note that few policemen of Aliganj, Palanji, Hasangarh and Alapur got wounded by Gujars. Today we have come to know from the report of the Police officer of Mehrauli that same group of Gujars are creating problem there also. They have looted some villages also. Breaking of law in such a way is very dangerous. I direct you that you send a battalion of fifty soldiers with horses to arrest the Chief Numbardar of these Gujars. ” (46) This order of Bahadur Shah dated 17 th July, 1857 shows that Gujars of
Mehrauli had taken full advantage of the situation. Some Indians were creating these problems for Mughal administration.
21
Addressed to the Emperor, “With respect, we want to inform you that a gang of ruffiance comes to our shops located in Kashmiri gate. Sometimes they also come alongwith Chief Police Officer, and accuse us that we are in alignment with British and demand that we supply them food etc. We are fed up of their activities. We shall be ruined. We request you to arrange to lock our shop with government locks so that we could live in peace and our shops remain safe.” (47) People of Delhi got fed up from the administration of the Mughals. It all resulted in a chaos in Delhi. Shops were closed and people could not get the commodities of daily use. Emperor himself, on this representation of shopkeepers, directed Mirza Mughal to provide protection to shopkeepers. But Mirza Mughal instead of providing protection sealed those shops.
Delhi was facing such crisis in July, 1857.
Addressed to the Emperor, “Zille Subhani Jahan Panah , Feet of my horse wounded very badly and I can’t ride on it. Please grant me a leave of one month so that I could search and purchase a horse.” (48) It is as the culmination of zat and sawar mansab
(rank) in 1857 introduced by Mughal emperor Akbar (1556-1605). If this was the efficiency of the Mughal army then it was impossible for them to fight against the British.
Raja Nahar Singh’s letter dated 31 st July, 1857 addressed to the emperor, “I have given charge to old officers and they have eaten around one lac rupees. When I asked them to submit an account so they left for Delhi. They are involved in rumouring against me that I am siding with British. They are not your well wishers but your enemies.”(49)
Factional fight among Mughal nobles was a part of an old tradition of factional politics at 22
Mughal court since the days of Babur, the founder of Mughal Empire in India in 1526.
Some forces at the Mughal court were trying to convince Bahadur Shah that Nahar Singh was supporting the British. But it all proved wrong. He fought against the British and was hanged by them in Chandni Chowk. On the other hand some Muslim nobles of
Bahadur Shah went to side with the British and got rewarded after 14 th September, 1857.
A note submitted by Nabi Bakhsh Khan, Clerk of the Emperor, “I submit most
humbly that justice is the most liked act of God. Forbid high ranking officers not to do
injustice to the people. High ranking army officers are demanding the permission of
killing of Christian women and children in their custody. If you will allow them then you
will be away from religion. First of all these officers should take fatwa (decision) on the
killing of women and children and if ulema allow only then they can kill them. I request
you not to order for anything which goes against the shariat (law) of Prophet
Muhammed.” (50) It is an undated letter written by Nabi Bakhsh Khan in reaction to the killings of Christian women and children which suggests that there were people in the
Mughal administration who protested against the killings of Christian women and children. On one hand they declared jihad against British but at the same time they were
giving explanation from Islamic law which prohibits the killing of women and children.
Nabi Bakhsh Khan even warned the Mughal emperor that if you allow them killing
Christian women and children then you will be violating the basic principle of Islam.
You should not allow any one to deviate from Shariat of Prophet Muhammed. It suggests that both type of people were there, those who were doing things against the law of Islam and others were also protesting against the violation of Islamic law. 23
Sir Saiyid Ahmed Khan wrote Asarus Sanadid in 1846. It is an important document of our monuments of Delhi.
Sir Saiyid writes
From the broken walls and the mehrabs , reflects the beauty of their builders from Iran. Sir Saiyid rightly had the apprehension that in 1852 one bastion of Red fort, Aurangabadi mosque built by Aurangabadi Begum, wife of Shahjahan (1627-58) and the tomb of Zebun Nisa, daughter of Aurangzeb (1658-1707) were demolished to connect Delhi with railway track. Through railway track Shahjahanabad was partitioned in 1852 and the whole beauty of Shahjahanabad was gone. They could have built railway station facing Mori Gate of Shahjahanabad as we are having New
Delhi railway station facing Ajmeri Gate. But they intentionally built it inside
Shahjahanabad to destroy the beauty of an old town. They demolished three monuments. They were doing all these things to tease Muslims of Shahjahanabad.
After 1857, they demolished some of the gates and wall of Shahjahanabad. Inside
Red fort, they demolished some of the monuments, destroyed the gardens and built barracks for British army. I don’t agree with William Dalrymple when he suggests,
“the barracks should of course have been torn down years ago.” No, these barracks should be given full protection so that our coming generations can see as to how the
British army officers defaced a beautiful monument? Mosque built by Akbari 24
Begum, wife of Shahjahan in front of Jama Masjid was also demolished. Kucha
Bulaqi Begum and Khanam Bazar which were having mosques, Imambaras , dargahs and houses were also demolished. In towns like Aligarh, Amroha, Patna, Najibabad,
Muradabad etc. houses of revolters were also demolished. So after 1857 we lost many historic monuments. Sir Saiyid’s Asarus Sanadid is an important document
because it provides us the details of some monuments of Delhi which were
demolished by British army after crushing the revolt. So after 1857 we lost large
number of monuments of historical importance.
Historians who have worked on 1857 have discussed in detail the causes of
the revolt of 1857 but I can quote one example of my own family. Nawab Asifud
Daula of Awadh had given a maafi of five villages in 1787 for the azadari going on
in the Imambara of Saiyid Shah Khairat Ali, a sufi of Kubravi silsilah in Jalali, Distt.
Aligarh, U.P. In 1804 all the five villages were confiscated by the British
government. (51) So not only Badshah, Rajas and the Nawabs but even Sufis got
disillusioned from British rule. Italia del Popolo of Genoa wrote in its editorial on
17 th August, 1857, “Through treachery, fraud and violence she occupied the states of
the king and the princes who are her friends and allies.” (52) What resulted in the
break out of this revolt was the hate which Indians had developed against British
since 1757.
*****
25
REFERENCES
1. H.K. Patel: Historiography of 1857: debates in the past and the present
state of knowledge. P.4 Proceedings of ICHR seminar held on 9 th and
10 th December, 2006.
2. Ramesh Rawat: 1857 and the Renaissance in Hindi Literature, Social
Scientist. P 4, V. 26, no. 296 – 99 (January – April, 1998), P. 104.
3. National Archives of India, Document No. B - 193, F.1, dated 16 th May,
1857.
4. NAI, Document No.73, F.1, dated 20 th May, 1857
5. Mirza Sangin Beg- Sairul Manazil. Delhi, 1982. P. 39
6. NAI, Document No. B - 109, F.1, dated 21 st May, 1857.
7. NAI, Document No. B - 68, F.5, dated 27 th May, 1857.
8. NAI, Document No. B - 111, F.20, dated 3 rd July, 1857.
9. NAI, Document No. B - 199, F.121, dated 8 th July, 1857.
10. NAI, Document No. B-101, F.132, dated 10 th July, 1857.
11. NAI, Document No. B - 99, F.1, dated 12 th July, 1857.
12. NAI, Document No. B - 139, F.8, dated 19 th July, 1857.
13. Ahkam-i-Alamgiri . Lahore, 1993. P.81.
14. ibid. P. 44
15. ibid. P. 44.
16. Sir Saiyid – Asbab-i-Baghawat-i-Hind . Karachi, 1986. pp. 149, 151. 26
17. ibid. pp. 164, 166, 167.
18. NAI, Document No. dated 21 st July, 1857.
19. Sir Saiyid – op cit. P. 167.
20. The History of Aurangzeb, Calcutta, 1930.
21. The religious policy of the Mughal Emperors. Bombay, 1962.
22. NAI, Document No. B - 120, F.142, dated 27 th July, 1857.
23. NAI, Document No. B - 103, F.134, dated 29 th July, 1857.
24. NAI, Undated – but looks to be of before 11 th May, 1857.
25. Satish Chandra – Parties and Politics at the Mughal Court, Aligarh,
1959.
26. Dargah of Khwaja Qutubuddin Bakhtiyar Kaki, a Chishti sufi of 13 th
century is located in Mehrauli at a distance of thirty kilometers from Red
fort.
27. NAI, Document No. B - 135, F.167-170, dated 9 -11 th August, 1857.
28. NAI, Document No. B - 139, F.12, dated 17 th August, 1857.
29. NAI, Document No. B - 74, F. 51, dated 22 nd August, 1857.
30. NAI, Document No. B - 70, F. 243, dated 30 th August, 1857.
31. Rajasthan State Archives, Bikaner, dated 5th November, 1857.
32. RSA, Document No. 491.
33. RSA, Dated 5 th November, 1857.
34. RSA, Document No. 484 – 2.
35. NAI, Document No.491-1, Undated.
36. NAI, Document No.43-62, Undated. 27
37. NAI, Document No. B – 102, F. 103, Undated.
38. Sir Charls Dulk, Gazetteer Britain. Published 1885 London. P. 723.
39. UP State Archives, Lucknow. Letter No. 32.
40. UPSA. Allahabad. F. No. 1568.
41. Addressed to the Emperor.
42. S.M. Azizuddin Husain - 1857 Revisited, Delhi, 2007, P. 102.
43. ibid. P. 103.
44. ibid. P. 103.
45. ibid. P. 104.
46. ibid. P. 104.
47. ibid. P. 105.
48. ibid. P. 106.
49. ibid. P. 113.
50. ibid. P. 107.
51. Mir Saiyid Ali Hamedani (1314 – 84) known as Shah-i-Hamedan , was a
sufi of 14 th century. He came from Hamedan to Kashmir to preach
Islam. His grandson Mir Kamaluddin Hamedani migrated from Kashmir
to Jalali, during the reign of Mughal emperor, Humayun (1530-55).
Nawab Asifud Daula of Awadh gave a maafi of five villages for the
Imambara of Saiyid Shah Khairat Ali, vide parwana dated 1787. In
1804, this maafi was confiscated by British government vide F. No.
Register of Board of Revenue, North West Provinces, Different Districts,
Misl No. 2, Box No. 01, 18 th May, 1804. Maafi of village Niroli, Northa 28
and Mubarakpur, District Etawah, Honourable Lord Minto, Governor
General in Council, Fort William. U.P. State Archives, Lucknow, India.
Now this Imambara is located in Garhi, Jalali, and District Aligarh (UP).
Author of this article is among the descendents of Saiyid Ali Hamedani
and the Trustee of this Imambara .
52. S.M. Azizuddin Husain – op. cit. P. 35.
********