 The portrait of the VIIth Nizam | |
| Total population | |
|---|---|
| 2,187,005 (1941)[1] 1.71 million (2011) inHyderabad district[2] | |
| Regions with significant populations | |
 India • Pakistan • Saudi Arabia • United Arab Emirates Qatar • United States • United Kingdom • Turkey • Canada • Australia • Tanzania • Azerbaijan • Egypt • Oman | |
| Languages | |
| StandardUrdu (alsoDeccani Urdu and its sub-dialectHyderabadi Urdu) English and the vernacular languages of other countries in the diaspora | |
| Religion | |
 Islam (majoritySunni Muslims, followed byTwelver Shia andIsmailiShia Muslims) | |
| Related ethnic groups | |
| Deccanis •Urdu-speaking people • OtherIndian Muslim communities •Muhajir people |
Hyderabadi Muslims, also referred to asHyderabadis,[3][4] are a community ofDeccani people, from the area that used to be theprincely state of Hyderabad in the regions ofMarathwada,Telangana, andKalyana-Karnataka.[5][page needed][failed verification]
While the term "Hyderabadi" commonly refers to residents in and around theSouth Indian city ofHyderabad, regardless of ethnic origin, the term "Hyderabadi Muslims" more specifically refers to the native Urdu-speaking ethnic Muslims of the erstwhile princely state.[6][page needed] The collective cultures and peoples ofHyderabad Deccan were termed "Mulki" (countryman), a term still used today.[7][page needed] The native language of the Hyderabadi Muslims isHyderabadi Urdu, which is a dialect of theDeccani language.[citation needed]
With their origins in theBahmani Sultanate and then theDeccan sultanates,Hyderabadi culture andcuisine became defined in the latter half of the reign of theAsif Jahi Dynasty in Hyderabad. The culture exists today mainly inHyderabad,Aurangabad,Parbhani,Nanded,Raichur,Bidar,Gulbarga, and among the Hyderabadi Muslim diaspora around the world, in particular,Pakistan,[8] theArab states of the Persian Gulf,United States,Canada and theUnited Kingdom.[9]
TheDeccan Plateau acted as a bulwark shelteringSouth India from the invasions and political turmoil that affected North India. This allowed the Muslim-ruled state of Hyderabad to develop a distinctive culture during theQutb Shahi dynasty, the briefMughal rule and later theAsaf Jahi dynasty of theNizams.
According toTime, theseventh Nizam was the richest man in the world during the late 1940s, and fifth richest person of all time according toForbes magazine after adjustment for inflation and currency purchasing power parity.[10]
TheNizam was the Muslim ruler of the vast princely Hyderabad State. The capital city ofHyderabad was primarily Urdu-speaking Muslim until theincorporation of Hyderabad into India and the subsequent rise to dominance of the native Telugu-speaking Hindu people ofTelangana. The state's economy was agrarian, and Hyderabad was primarily a government and administrative hub, run mostly (but far from exclusively) by Muslims. The aristocracy,jagirdars anddeshmukhs (wealthy landowners), and even minor government officials, could afford to hire servants, usually also Muslims, in a social order similar to the class system ofVictorian England. The Nizam allied himself with the British early on, with ensuing political stability.
After the fall of theMughal Empire in1857, many Muslim writers, poets, scholars, musicians and other eminent personalities migrated fromDelhi toHyderabad in hope of seeking patronage of theNizam or the nobility. Muslims continued to emigrate to the state seeking employment in theNizam's court, army,Hyderabad Civil Service or educational institutions. Among those who spent significant time in Hyderabad are writersDagh Dehlvi,Fani Badayuni,Josh Malihabadi,Ali Haider Tabatabai, religious scholarShibli Nomani and classical musiciansTanrus Khan andBade Ghulam Ali Khan.
AfterIndian independence from theBritish Raj,Hyderabad State, under the rule of theseventh Nizam lasted for a year, until 18 September 1948, when the Indian Army launchedOperation Polo Hyderabadi military forces who wished for Hyderabad State to remain independent. The Indian army soon decided to intervene. The operation resulted in themassacre of thousands of Muslims.[11][12][13]
TheInvasion of Hyderabad by the newly independentDominion of India, other than the shock of the controversialmassacre, created an identity crisis for the Hyderabadi Muslim people.[14] Thousands of Hyderabadi Muslims emigrated from the then integrated Indian state ofAndhra Pradesh to Pakistan, the UK, the U.S. and Canada, resulting in a large diaspora.[15][unreliable source?]
The people who migrated toPakistan were covered under termMuhajir, along with other Urdu-speaking immigrants from present dayIndia. The Muhajir people began to dominate politics and business mainly in the metropolitan city ofKarachi but their Hyderabadi Muslim identity was lost, and replaced by Karachi's cosmopolitan culture.[16][failed verification] The Hyderabadi Muslims who stayed in integrated Andhra Pradesh were faced with new[clarification needed] language issues, and a wave of immigration of more Telugu people from the coastal areas as well as other Indian states, especially after 1956.[17][page needed][clarification needed]
After theIndian reorganization of 1956, with states being divided on linguistic lines, Hyderabadi Muslims, inTelangana,Marathwada, andKalyana-Karnataka were faced with the emerging dominance of the indigenous Telugu, Marathi, and Kannada languages respectively. Their native languageDakhini became a home language, whileUrdu, once dominant in the politics of these regions became comparatively less widespread.[18][full citation needed][19][page needed]
The relative isolation of Hyderabad untilannexation to India, its distinctive dialect of Urdu and the strong web of interconnecting family relationships that still characterizes Hyderabadi Muslims, sometimes leads to charges of parochialism from other Indian Muslim communities, but it also ensures a Hyderabadi Muslim identity endures among the Indian diaspora.[citation needed]
The largest concentration of Hyderabadi Muslims is in theold city of Hyderabad. After thePartition of India and theIncorporation of Hyderabad by India, the Muslims of the state lost their privileged status, so significant numbers chose to migrate to other countries such asPakistan, theArab States of the Persian Gulf, theUnited States,UK,Canada andAustralia.[20][21]
A section of Muslims in Hyderabad are ofHadhrami Arab origin, who came to serve in the Nizam's military. They are known asChaush and mostly reside in theBarkas neighbourhood of Hyderabad. Opposed to the popular belief, they are not considered a part of Hyderabadi Deccani Muslims. There are also someSiddis who are of African descent.[22][23]
InPakistan, most of the Hyderabadi migrants are settled in the southern port city ofKarachi. According to a 2003 Estimate, the population of the Hyderabadi population in Karachi was stated to be 200,000.[24] The main neighbourhoods where the Hyderabadi migrants in Karachi initially settled wereHyderabad Colony,Bahadurabad, andLiaquatabad.[25] In 2007, a replica of the famousCharminar monument in Hyderabad was built at the main crossing ofBahadurabad.[26] Some notablePakistani people who migrated from the formerHyderabad State includeAbul A'la Maududi,Anwar Maqsood,Asif Iqbal Razvi,Faysal Quraishi,Mohammed Ehteshamuddin,Muhammad Raziuddin Siddiqui,Naseer Turabi,Syed Mohammad Ahsan, andWaheed Yar Khan.
In theUnited States, Hyderabadi Muslims form a close-knit segment of theSouth Asian diaspora, with significant populations concentrated in metropolitan areas such asChicago,Detroit,Dallas,Houston,Atlanta, theSan Francisco Bay Area, andNew York City. Among these, Chicago and Dallas are known to have some of the largest and most active Hyderabadi Muslim communities. These communities have established mosques, cultural centers, and organizations that reflect their unique Deccani heritage. For instance, the Masjid-e-Alam in Chicago, the Dallas Islamic Center, and Masjid-e-Khadeejah in Garland, Texas, are closely associated with Hyderabadi Muslim founders and patrons. Other mosques like the Al-Noor Society in Chicago and several community mosques in Detroit’s suburbs such as Islamic Association of Greater Detroit (IAGD) inRochester Hills and others inCanton, as well as Houston’s Hillcroft district, also see significant involvement from Hyderabadi Muslims. Organizations such as the Hyderabadi American Society and informal networks across states actively host events that blend faith, food, and identity.
In recent years, many younger-generation Hyderabadi Muslims in the diaspora have increasingly intermarried with other South Asian diaspora communities — including Pakistanis, North Indian Muslims, and Bangladeshis — leading to more culturally blended households.
Hyderabadi Muslims today, refer to the Urdu speaking Muslim community, from the 1801 landlockedprincely state of Hyderabad, who developed a distinct cultural identity from otherDakhini Muslims.[27] Even though the princely state of Hyderabad had once reached the southernmost points of India, it's the culture from the known landlocked territories of the Nizam, that constitutesHyderabadi Muslim culture, while the Dakhini Muslims of theCarnatic, and the Circars, developed their own distinct culture, and culinary tradition.[28] TheChaush community, even though they speak Urdu, and live in the erstwhile Hyderabad State, are usually not considered Hyderabadi Muslims, since they came recently to the region. Even though they absorbed many Hyderabadi Muslim cultural features, namely language and cuisine (Chaush cuisine has more Arab influences), they're a more homogeneous group, of Hadhrami Arab ancestry, and reside in close knit Chaush communities such as theBarkas neighborhood of Hyderabad.[29][30] This is compared to most Hyderabadi Muslims, who have ancestries from various ethnic origins, most notably from Northern India, are less a homogeneous group.[31]
Hyderabadi Muslims, are noted for their hospitable nature also known asDeccani Tehzeeb. While Hyderabadi Muslims take pride in their "Nawabi" language, literature, poetry, architecture, and cuisine, the performing arts are often overlooked, especially regarding Hyderabadi culture. In fact, the culture of the Hyderabadi Muslims is being lost.[32][33] The founding of the city ofHyderabad can be attributed to Ali who is popularly known as Hyder meaning The Lion and four minarets of Charminar represents four caliphs. Tales of the legendary dancers Taramati, and Premamati, are also an insight into the rich culture under theQutb Shahi era.Mah Laqa Bhai, a prominent Hyderabadi Muslim poet of the 18th century, patronized theKathak dance form in the courts of the Nizam, which is now being lost amongst Hyderabadi Muslims.[34]
Apart from these, a traditional Hyderabadi Muslim wedding is identified by various local traditional elements, such as the traditional garb,Sherwani for the groom andKhada Dupatta along with jewelry for the bride, as well asHyderabadi cuisine served at the ceremony.
Another cultural practice unique to the region isTasmia Qwani also known asBismillah Ceremony, family ceremony in which a Muslim child is initiated to read theQuran. It is also characterized by local elements.[35]
Communal Harmony, known asGanga-Jamuni Tehzeeb, is integral to theCulture of Hyderabad.[36][37][38][39]
Other than musical forms of art, Hyderabadi Muslims have taken great honour in the writing, and reading of poetry, and annualMushairas andMehfils take place around the world, which has become a symbol of unity for Hyderabadi Muslims, andUrdu poets alike, continuing an ancient tradition.[40]
One of the most identifiable markers of Hyderabadi Muslim culture is thelocal dialect of Urdu, calledHyderabadi Urdu which in itself is a form ofDakhini. It is distinct by its mixture of vocabulary fromTurkish,Persian andArabic, as well in some vocabulary fromTelugu andMarathi that are not found in the standard dialect ofUrdu. In terms of pronunciation, the easiest way to recognize a Hyderabadi Urdu is use of "nakko"(no) and "hau"(yes); whereas in standard Urdu it's "nahi" for (no) and "haa" for (yes).
ThoughHyderabadi Urdu orDakhini are the native languages of the Hyderabadi Muslim people, most people can speak standardUrdu, and often put Urdu as their mother tongue on censuses, as Dakhini is not a recognized language as such. Along with the languages they learn from birth, they can speakHindi, which is mutually intelligible with standardUrdu, and taught in most Indian schools. Hyderabadi Muslims can also speak the majority languages spoken in the regions they live, namelyTelugu,Marathi, andKannada. The other important characteristic of the natives is cultural refinement in terms of interpersonal communication, referred to asmeethi boli (sweet and civilised speech).Tameez,tehzeeb andakhlaq (etiquette, custom, and tradition) are considered very important and guests are treated well with a lot ofmehmaan nawaazi (hospitality).
TheQutb Shahs were regarded as the great patrons ofUrdu,Persian andTelugu language. The region saw a growth ofDeccani Urdu literature, theDeccani Masnavi andDiwan composed during those periods are among the earliest available manuscripts in the Urdu language. The literary work of this region is influenced with the regionalMarathi,Telugu, andKannada in parallel withArabic andPersian including the adoption of poetic meters and a great quantity of renovated words.[41] The Fifth Sultan of the dynasty,Mohammed Quli Qutb Shah was himself anUrdu poet.[42]
The period ofNizams saw a growth of literary growth since after printing was introduced in Hyderabad. In 1824 AD, the first collection of UrduGhazals namedGulzar-e-Mahlaqa (Mahlaqa's garden of flowers) written byMah Laqa Bai, was printed and published from Hyderabad.[43]
After theRevolt of 1857, many Urdu writers, scholars and poets who lost their patronage atDelhi made Hyderabad their home, that grew and brought reforms in the literary and poetry work. Scholars continued to migrate to Hyderabad during the reign ofAsaf Jah VI and his successorAsaf Jah VII. These includedShibli Nomani,Dagh Dehlvi,Fani Badayuni,Josh Malihabadi,Ali Haider Tabatabai, Zahir Dehlvi and many others.[44][45]
The reign ofNizam VII saw many reforms in literary work. For the first time in history theNizams introducedUrdu as a language of court, administration and education. Other notable poets, scholars and writers of the early 20th century areAmjad Hyderabadi,[46]Makhdoom Mohiuddin,Sayyid Shamsullah Qadri,Mohiuddin Qadri Zore[47] andSulaiman Areeb.Maharaja Sir Kishen Pershad, although not a Muslim himself, was steeped in Hyderabadi Muslim Culture and wrote poetry under the pen nameShad.[48]
In 2017,Urdu was declared the second official language ofTelangana (afterTelugu), recognizing the linguistic heritage of Urdu-speaking communities. This move was praised by many, especially Muslims of Hyderabad who spokeUrdu as their mother tongue.[49][50] But the implementation of Urdu both professional and public spaces has been unorganized and not fully implemented.
Despite these institutional and structural challenges, there are encouraging signs of cultural revival. Youth in Hyderabad are rediscovering Urdu in modern contexts—gathering in heritage venues to share couplets, storytelling, and conversations accompanied by tea, making the language more accessible and dynamic than ever.[51] Institutions likeMaulana Azad National Urdu University (MANUU) continue to promote the language through innovations such as e-content platforms, audio-visual series like "Urdu Nama" and "Shaheen‑e‑Urdu," and academic textbook workshops to strengthen Urdu’s role in higher education.[52]
Though, the once great dance traditions among the Hyderabadi Muslims are almost lost, two distinct, cultural practices are still popular, namelyMarfa, and Dholak ke Geet.Marfa was brought by theSiddi andChaush peoples, ofAfrica andYemen, who were deployed in the army of theNizams. This music, is accompanied by the beating drums of a great tradition, which were once popular in national celebrations of the dissolvedHyderabad state, is still popular among Hyderabadi Muslims in weddings.[53]Dholak ke geet is also one such tradition.Dholak ke geet are songs, that have been orally passed down from generation to generation since the time of theNizams, and is sung at weddings, accompanied by aDholak drum.[54]
Qawwali is also popular among the community,[55] and is performed regularly atdargahs such asDargah Yousufain andDargah Pahadi Shareef.[56][57] It used to be patronized by theNizams as well as the nobility. The great classical musicians such asBade Ghulam Ali Khan,Inayat Khan,Ustad Tanrus Khan,Munshi Raziuddin andBahauddin Khan used to perform at theNizam's court. The contemporaryqawwalsAteeq Hussain Khan and theWarsi Brothers reside inHyderabad and perform regularly in the city.
The native cooking style of the community is theHyderabadi cuisine, which evolved during theAsaf Jahi period. It is heavily influenced byMughal,Turkish, andArab along with the influence of the nativeTelugu andMarathwada cuisines. It comprises a broad repertoire of rice, wheat and meat dishes and the skilled use of various spices, herbs and natural edibles.[58][59][55]
Some famousHyderabadi cuisine (dishes) that are served at weddings are:Hyderabadi Biryani,Haleem,Khubani ka Mitha,Gil-e-Firdaus,Double Ka Meetha,Luqmi, Kaddu ki Kheer (A type ofKheer),Mirchi ka Salan andBaghare Baigan.
Other popular food items are:Chakna,Tamate ka Kut,Khatti Dal,Dalcha,Shirmal, Rawghani Roti,nihari, pasande,Pathar Ka Ghosht,Naan, Dum Ka Murgh,Khagina,Khichdi, Nargisi Kheema, Shaami, Kofte, Tala Hua Ghosht, Poori, Kheer,Sheer Khorma, Til ka Khatta, Til ki Chutney and Qubuli, Shikampur, Tahari,Khichdi. The Arab dishesMandi andShawarma are also popular.
The dishes are tied to events, such asHyderabadi Haleem, made almost exclusively during the month ofRamadan,[60] andSheer Khorma which is especially made on the day ofEid-ul-Fitr.[61][62]Talawa Gosht is prepared on Fridays.
Irani chai is enjoyed throughout the city, along withOsmania biscuits. Irani cafes found all over Hyderabad serve these along withlukhmi,samosa and other snacks.[63][64]
TheKhada Dupatta orKhara Dupatta (uncut veil) is an outfit composed of akurta (tunic),chooridaar (ruched pair of pants), and 6-yarddupatta (veil) and is traditionally worn by Hyderabad brides. Sometimes thekurta is sleeveless and worn over akoti resembling acholi. The bride also wears a matchingghoonghat (veil) over her head. The accompanying jewellery is:[55][65]
TheSherwani is the traditional men's garb of Hyderabad. It is a coat-like tunic with a tight-fitting collar (hook & eyelet fastening), close-fitting in the upper torso and flaring somewhat in its lower half. It usually has six or seven buttons, often removable ones made from gold sovereigns for special occasions. The material is usually silk or wool. A groom may use gold brocade for his wedding sherwani, but otherwise good taste dictates understated colors, albeit with rich and textured fabrics. The sherwani is usually worn over a silk or cottonkurta (long shirt) andpyjamas (baggy pants with a drawstring at the waist).
TheSherwani is closely associated with Hyderabad, although it has spread since to the rest of India and to Pakistan. Former Prime Minister of IndiaJawaharlal Nehru adapted its design and turned it into his trademarkNehru Jacket, further popularizing the garment.
Attar, orIttar is a traditional perfume made from botanical sources. It is still available in the bazaars nearCharminar and at theMoazam Jahi Market. Many of the older generations still preferattar over modernperfumes.[66][67][68][69]
The majority of Hyderabadi Muslims areSunni Muslims withSufi influences and the minority isTwelver Shia andIsmaili.[70] Sunni Muslims mostly follow theHanafi jurisprudence. Islam in Hyderabad, with historical patronizing by the rulers, has a strong Sufi influence.Tablighi Jamaat has also been active since the late 1950s, with its headquarters at Jama Masjid Mallepally.Salafi movement withinSunni Islam is also influential in some areas.Bismillah ceremony is an Islam initiation ceremony held for children, unique to the region.
Mourning of Muharram is observed by theShia minority.[71] Processions are held every year and are attended by both Shia and Sunni Muslims, since the time of theQutb Shahi dynasty as well as theNizams. Though Asaf Jahs (Nizams), rulers of erstwhile Hyderabad State, were Sunni Muslims, they continued to patronise the observance of Muharram. It was during their time that special colonies for Shias were built in Darulshifa and surrounding areas. It was during the Asaf Jahi period that several ashurkhanas were built.[72]
Religious knowledge and its propagation flourished historically for Muslims under the Nizams, notably through institutions like the world-famousJamia Nizamia, which became a key center of Islamic scholarship in India, housing thousands of manuscripts and producing significant scholarly works under the patronage of the Nizams. In present-day Hyderabad, this legacy continues through several contemporary Islamic educational institutions. In particular The Department of Islamic Studies atMaulana Azad National Urdu University (MANUU), established in 2012, offers postgraduate M.A., Ph.D., and diploma programs in Islamic Studies from a modern academic perspective.
The largest mosque in Hyderabad, theMakkah Masjid, continues to draw congregations of over two hundred thousand duringEid prayers andJumu‘at-al-Wida (the last Friday of Ramadan), symbolizing the enduring legacy of the Nizam era’s religious architecture.
In addition to Makkah Masjid, other important mosques built during the Nizams’ rule include theShahi Masjid (completed in 1933), commissioned byMir Osman Ali Khan as the royal mosque, and theAfzal Gunj Masjid, built in 1866 by the fifth Nizam,Afzal-ud-Daulah. Finally, the uniqueSpanish Mosque in Begumpet, built by thePaigah noble family, also reflects the period’s rich cultural influences.
Hyderabad, as of mid-2025, hosts approximately 2,778 mosques, representing about 1.26% of all mosques in India—a substantial concentration for a single metropolitan area[73]
Hyderabad has produced many renowned religious scholars representing different Islamic sects and trends, includingBahadur Yar Jung,Muhammad Hamidullah,Hashim Amir Ali,Sayyid Shamsullah Qadri,Sayyid Ahmedullah Qadri,Abul Ala Maududi,Hameeduddin Aquil Husami andM. A. Muqtedar Khan.
The political engagement of Hyderabadi Muslims stretches back centuries evolving through distinct historical phases, each shaped by the shifting power dynamics of the Deccan region, the subcontinent, and the wider colonial and postcolonial world.
Hyderabadi Muslims actively participated in anti-colonial resistance well before the Partition, playing significant roles in uprisings and political movements against British rule. During the 1857 Rebellion, leaders such asMaulvi Allauddin andTurrebaz Khan emerged as prominent figures — Maulvi Allauddin led prayers at theMakkah Masjid that turned into open revolt, while Turrebaz Khan became a local hero for leading attacks against British forces in Hyderabad, eventually being martyred in the struggle.
In the decades that followed, Hyderabadi Muslims continued to resist colonial authority through both religious and political mobilization. TheKhilafat Movement (1919–1924), which aimed to protect the Ottoman Caliphate and oppose British imperialism, saw strong support from Hyderabad's Muslim clerics and intelligentsia. Additionally,Makhdoom Mohiuddin, a poet and Marxist activist from Hyderabad, played a key role in organizing the working class and peasants against both the British and the feudal Nizam state in the 1930s and 40s, helping lay the foundation for leftist resistance through theAndhra Mahasabha. These actions reflected a broader pattern of engagement by Hyderabadi Muslims in both religious and secular movements against British colonial domination long before the subcontinent's eventual partition.[74]
During the Partition era, Hyderabadi Muslims were politically active across a wide spectrum — figures likeMoin Nawaz Jung andNawab Mir Laik Ali supported the idea of an independent Hyderabad and resisted integration with India; leaders such asBahadur Yar Jung andQasim Rizvi, head of theRazakars, were vocal proponents of accession to Pakistan; communist organizers likeMakhdoom Mohiuddin andRaj Bahadur Gour (though the latter was Hindu, he was a prominent communist ally in Hyderabad's leftist circles) mobilized workers and peasants against the Nizam’s autocracy; while individuals like Shoebullah Khan, a journalist tragically assassinated for his views, strongly advocated integration with the newly formed Indian Union.
Today, Hyderabad is one of the few Indian cities whereMuslim political leadership is institutionally entrenched. TheAll India Majlis-e-Ittehadul Muslimeen (AIMIM), currently led byAsaduddin Owaisi, dominates politics in Hyderabad’s Old City, consistently winning seats in theLok Sabha (Lower House of Parliament) and theTelangana Legislative Assembly. The party claims to represent the interests of Muslims by campaigning for greater protection of minority rights across the country. A rival breakaway faction of the AIMIM is theMajlis Bachao Tehreek (MBT), headed byMajeed Ullah Khan Farhat and his more prominent younger brotherAmjed Ullah Khan, which also claims to represent the interests of Hyderabad’s Muslim population.
Meanwhile, in the newer parts of the city, particularly in constituencies with more mixed demographics, voters tend to prefer theBharat Rashtra Samithi (formerly Telangana Rashtra Samithi or TRS). Within the BRS,Mohammed Mahmood Ali, who has served as the Deputy Chief Minister of Telangana and formerly held the Home Ministry portfolio, is one of the most influential Muslim leaders in the state. He plays a key role in the party’s outreach to the Muslim community across Telangana. In theIndian National Congress, Mohd Feroz Khan, a former MLA candidate from Nampally, andMohammed Ali Shabbir, a senior Congress leader and former Minister, have long been prominent Muslim faces of the party in Hyderabad and Telangana, known for advocating minority welfare and communal harmony.
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