Later Mughals v1.c10.s7: Sec. 7.—The Sayyids' Conduct Towards Rafi-ud-darjat.
Later Mughals v1.c10.s7
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Sec. 7.—The Sayyids' Conduct Towards Rafi-ud-darjat.
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During the few months that he was Emperor, Rafi-ud-darjat was completely in the power of the two Sayyids. Until this time, the Emperors, however much they might leave State affairs in the hands of a minister or favourite, retained complete control over their own palace and person, and no man could be prevented from access to them. Ultimate power resided in their hands, and they could at any time transfer authority from one minister to another. In this reign all this was changed. At first, the palace was guarded by the Sayyids' most trusted soldiers, and all offices within it were held by their nominees. On the 14th Jamadi I. (3rd May, 1719) a concession to propriety was so far made that the hereditary doorkeepers and palace servants were allowed to return to duty. But the change was more nominal than real. It is asserted that even then the Emperor's meals were not served without the express order of his tutor, Himmat Khan, a Barha Sayyid. The young Emperor was allowed little liberty, and in his short reign he seldom left the palace. He visited Qutb-ul-mulk on the 19th Jamadi I. (8th April, 1719) at his house in the Moti Bagh, to condole with him on the death of a daughter. He paid another visit to Husain Ali Khan on the 14th Jamadi II. (3rd May, 1719) ; and he also went on one hunting expedition to Shakkarpur (24th Jamadi I., 3rd April). [Kamwar 200, Siwanih.]
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In addition to keeping the strictest watch over Rafi-ud-darjat, the Sayyids' conduct was in other respects indecorous and reprehensible. Qutb-ul-mulk, a man of pleasure, not content with a harem already filled with women collected from far and near, carried off two or three of the most beautiful women from the imperial harem. One writer, Khush-hal Chand, makes a still more scandalous accusation against him.
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∗ Qasim 272, 273; Anonymous History, B. M. Oriental MS. No. 1747.
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Through Sadar-un-nisa, head of the harem, he sent a message to Inayat Banu, the Emperor's wife, that he had fallen in love with her. The go-between executed her task, only to meet with an absolute refusal. Again she was sent to urge his suit; "like a longing lover, he was fast bound by the long curling locks of that fairy." Inayat Banu writhed at the insult, undid her hair, which was over a yard long, cut it off, and threw it in the face of her tempter.* The younger brother's sin being pride, he displayed his disrespect in another manner. One day he was present alone with Rafi-ud-darjat in his private chapel (*tasbih khana*). The Emperor sat down on his chair. At once, without waiting for permission, Husain Ali Khan, sat down in front of him.† Highly-placed orientals are rarely at fault on such occasions, and Rafi-ud-darjat showed his usual readiness at rebuking an affront. Stretching out his feet in the direction of Husain Ali Khan, he said: "Draw off my stockings (*moza*)." Although inwardly raging, Husain Ali Khan could do nothing else but comply. [K. K. 821, Khush-hal 415a.]
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† No one sat in the Emperor's presence without his order or permission. Yahya Khan, 127a, has a version of this story, but he ascribes it to Rafi-ud-daulah.
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That the young man was not altogether devoid of sense, is proved by the story of a dispute that arose once between Qutb-ul-mulk and Rafi-ud-darjat. A warrant of appointment having been signed, next day the Wazir brought a second order giving the same post to another nominee. The Emperor asked: "Is it the same village, or another with the same name?" He was told it was the same one, but this man was fit for the place and offered more than the other. The Emperor said it was foolishness to act like that, and threw the paper on the floor. [Yahya 127b.]