SOURCE :- SIASAT NEWS
Through sustained Asaf Jahi support, royal endowments, royal cooperation, and integration into the public ceremony existence of the state, the institution of Bibi-ka-Alam was established under the Shia Qutb Shahi rulers of Golconda.
The Qutb Shahs made the state-supported practice of observing the mourning tradition during Muharram, the second month of the Islamic calendar. According to traditional customs, the Bibi-ka-Alam’s sacred relic was brought to Golconda during the time of Abdullah Qutb Shah, and that the custom of installing the shah dates to the Qutb Shahi era. So, the Bibi-ka-Alam’s spiritual legitimacy, relics, and ritual customs were all Qutb Shahi creations.
The Bibi-ka-Alam was one of the many corporations that the Nizams inherited from the Qutb Shahis. Asaf Jahi support, however, gave the Bibi-ka-Alam its most obvious significance as Hyderabad’s most well-known Muharram observance.
The first was the alam’s transfer, the second was the alam’s transfer, the next was the Nizams ‘ participation in the festivals. The shah was relocated from its earlier Golconda castle setting to Bibi-ka-Alawa in Dabeerpura during the Asaf Jahi era. An inscription on the current composition from 1784 mentions its function as a significant Nizam-era tradition center. The shah was enriched with jewels and gifts by the succeeding Nizams. The Nizam’s family donated precious stones and ornaments, according to historical accounts, while Mir Osman Ali Khan, the eighth Nizam, added priceless jewels that are still connected to the shah. The members of the ruling relatives were the most important factor in the yearly rituals of giving the alam dhatti and royal gifts. These actions made a public connection between the Hyderabad state’s legal standing and the spiritual Muharram customs.
Bibi-ka-Alawa was formerly a charity or royal endowment, but the Nizam’s rule eventually changed.
The Bibi-ka-Alam and Koh-e-Maula Trust was one of 33 trusts that the sixth Nizam established. This trust deed was signed at Hyderabad on March 29, 1951, between Shavax Ardeshir Lal of Delhi, known as the” Trustees,” and Mir Sir Osman Ali Khan, known as the” Settlor,” on March 29, 1951. Up until 1950, the Sarf-e-Khas of the Nizam of Hyderabad’s Monastic Department continued to protect the two holy sites.
The confidence established monthly products of 1, 000 pounds and 3, 000 rupees per year to pay for the maintenance and maintenance of the Bibi-ka-Alam. For the Bibi-ka-Alam, the Settlor set aside state assets with a full face worth of 300,000 pounds. The Bibi-ka-Alam Trust Fund, or Bibi-ka-Alam, would be one of the three equal parts of the trust funds to be allocated one of each similar part to an accounts or bank, according to the deed. The Trustees were required to cover the costs incurred during the first week of Muharram when the shah was carried out, during certain ceremonies, and when the elephant was taken out on an rhinoceros on the 10th day of Muharram, known as Yom-e-Ashura, to regulate and maintain the Bibi-ka-Alam.
To carry out these tasks, the Trustees may assign a commission of three experts in the field. Nawab Shaheed Jung Bahadur, Moulvi Mahomed Abdus Sattar Saheb, and Humayun Ali Baig made up the first of a group of Trustees members to form a similar expert commission. The Settlor and Trustees ratified this faith document in the presence of Bombay’s N. K. Suntook, Solicitor, and M. K. Vellodi, Chief Minister of Hyderabad.
The most believable traditional conclusion is based on this significant proof: the Bibi-ka-Alam was founded as a Qutb Shahi holy establishment, received a lot of support from the Nizams, fell under the control of H. E. H. the Nizam’s Trust, and today operates within a constitutional foundation that also includes the Telangana State Waqf Board.
Just the Bibi-ka-Alam achieved city-wide notoriety among the numerous Qutb Shahi ashurkhanas that have survived. The motivation was social favoritism as well as spiritual passion. The Nizams ‘ interventions are noteworthy because they include preserving the procession as a royal ritual even in the nineteenth century, renovating the shrine, donating jewels and artifact adornments, and preserving it as a royal ritual even in the twentieth century. A Qutb Shahi sacred relic was made by the Nizams into one of the most obvious images and a Bangalore public institution that was recognized as such by the Nizams.
SOURCE : SIASAT
