I have always been a quintessential Hyderabadi.
Hyderabad combines the adventurous spirit of Mumbai with the architectural and literary mystique of Delhi. Talking of literary splendour, after the fortuitous discovery of the diwan (collection of poems) of Mohammad Quli Qutb Shah in 1922, the locus of hosting the first Urdu poet shifted from Delhi to Hyderabad. The archives section of the Salar Jung Museum treasures the only surviving, illustrated but incomplete manuscript of Mohammad Qutb Shah’s diwan.
Masud Husain’s essay Mohammad Quli Qutb Shah is a sketch of this poet-king, the fifth ruler of Golconda. Originally written in Urdu, the essay is translated into English by Mehr Afshan Farooqi.
The fourth Qutb Shah ruler of Hyderabad, Ibrahim Qutb Shah is lauded as the real founder of the Qutb Shah dynasty. His exile and stay in Vijaynagar familiarised him to the socio-cultural traditions of the Hindu population. Telugu language and literature were encouraged in his court alongside Persian. Ibrahim Qutb Shah was known to be the precursor to the tolerant ideas of ‘Mahabali’ Akbar.
It is believed that Mohammad Quli Qutb Shah was born of a Hindu mother and was brought up in the Hindu tradition until the time of ascension to the throne. Scholars such as H.K.Sherwani contest this claim, but Masud Husain remarks that Mohammmad Qutb Shah’s poems hint at an unconventional upbringing and ascension to the throne of Hyderabad in 1580.
“I left my faith and adopted this religion (Islam)Ibrahim Qutb Shah was well known for his tolerance for Hindus and other Muslim sects other than Shias. However, Mohammad Qutb Shah conspicuously veers away from this tradition. To buttress this claim, Masud Husain quotes one of Mohammad Qutb Shah’s poems:
I was born of a wonderful Hindu lady.” (P.6)
“The faith of the Prophet survivesThe true value of this essay lies in its examination of whether the famed Bhagmathi is fact or fiction.
You chase out the Hindu armies
Destroy the darkness of sin
Bring forth the sparkling daylight” (P.11)
Masud Husain explores contemporary, primary sources such as Faizi’s letters to emperor Akbar (Insha-e-Faizi), Abul Fazl’s Akbar Nama, Nizamuddin Baklishis’s account of Deccan History in 1594 (Tabqat-e-Akbar Shah), Ferishta’s account of the Deccan (Gulshan-e-Ibrahimi written around 1609-10) to vie with H.K.Sherwani’s argument that Bhagmati is a mere romantic conjuring and bears no truth (pp12-15). I wish there would be more historical research about this slice of time. Given the short confines of the essay form, the reader is left wanting for more.
In the latter half of the book, Husain remarks: “Mohammad Quli is not as proficient in his description of human nature as he is of the emotions and desires which are aroused in his heart (P.36).” At least, in the few poems that have been quoted in the book, I find it fascinating how Mohammad Quli could reconcile carnal pleasures with his intense devotion and supplication to the Imams. For instance:
“By the grace of the Prophet,Husain quotes (P.23): “Even at the moment of ultimate ecstasy which he calls ‘apar aiysh’ Quli does not forget to thank the Prophet.”
Qutb enjoy yourself drink wine in the company of your beloved.”
It is said, a book is not a book unless it is an experience. After reading Masud Husain’s work I am inspired to get a collection of Mohammad Quli’s poems in English. If not for the appreciation of his Urdu poetry, to thank him for the munajaat (Whispered Prayer) that perhaps brought me to Hyderabad, centuries later:
“Mora shehr logaan se mamoor kar
Rakhyan jun tun darya main min ya samei”
“Hear my prayer God
Grant that I may always be happy
Make my city full of people
Just as the river is so full of fish.”
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