Mubarak Zari of Khambat

Zari Of Khambat

 The Famous 18-Tones Zari Mubarak of Khambhat

 By Dr.Mazhar Naqvi

Khambhat, once the most flourishing port town of Gujarat and now considered to be a forgotten city, has the unique distinction of possessing the heaviest ‘Zari’ ever imported by a devout ruler in India to make the Muharram procession of his princely state  matchless. Believed to be brought from Iran during the rule of Nawab Muhammad Khan Munim Khan- through sea route in 1203 hijri, the massive Zari weighs 18 tones and over 100 persons carry it on their shoulders on 10^th of Muharram.

What importance and reverence Zari Mubarak (a replica of Imam Husain’s shrine at Karbala) holds for devotees in Khambhat can be gauged from the fact that men and women alike wash the road with buckets filled with water on which it passes through as part of the Muharram procession on Yaum-E-Ashura. An idea about the grandeur of procession and devotion to Zari by Imamis, Sunni Muslims and Hindus can be formed by the description given by a professor of Indian Institute of Management (IIM)- Ahmadabad after witnessing Muharram rites on Ashura.

He writes: “It was 1:00 PM. There was a huge crowd at the Lal Darwaza. The small black statue of Shri M K Gandhi was silently looking at the crowd. Balconies and roof tops of the building on the both sides of the road were packed with women and children. Many women were squatting on the ground in front of the buildings. The road was wet. From balconies bucket of water was being thrown on the men carrying Zari. The main Zari was carried by around 100 persons. The Zari was tilted on the left side. There was a huge congregation of men. They were shouting “Hussain! Hussain! Hussain!”… Women were carrying water in buckets and spilling on the road… and also on men carrying the Zari… many persons were passing underneath Zari… coins were thrown… coconut was smashed on the handle… betel leaves garland was being offered… bunch of lettuce (Chaulai ka saag – Amaranth Green) was touched to the wooden pillar of the Zari…
A person carrying huge replica of Tiger on which it was mentioned Ali said “Matamdaars are just ahead of this procession. Around 100 meters ahead men in black dress were performing Zanjiri matam. In the entire procession it was the only group, Anjuman, performing Zanjiri matam.”   

 Imamis number not more than 1200 in Khambhat. They can’t on their own even lift Zari throughout the procession. It is the Sunni Muslims who carry Zari Mubarak on their shoulders out of their sheer love for Imam Husain and the faith they have in the King of martyrs. Hindus too revere Imam Husain for his generosity for granting children to those who invoke his blessings. They also don’t lag behind in spilling water on the road or in erecting stalls for distribution of water and other drinks to the precisionists. All the communities spend lavishly during Muharram despite the economic downfall of Khambhat that was called as Combay during British India.      

Cambay was founded as a state in 1730 by Mirza Jafar Mumin Khan I, the last of the Mughal governors of Gujarat. In 1780, British army took control of Combay under the command of General Goddard Richards. It was restored to Marathas in 1783 to be finally  ceded to the British by after the treaty of Baseein in 1803 between east India company and Peshwa. Combay was declared as a British Protectorate in 1817 and its last Nawab signed the accession to Indian Union on 10 June 1948. As the ruling Nawabs belonged to Najm-I-Sani Imami Muslim dynasty, they encouraged azadari and used it as a means of promoting inter-faith understanding. Their efforts paid off well as people from all walks of life began participating in Muharram rituals to turn Khambhat as one of the greatest centers of Azadari and Taziadari. 

The rulers doled pout money generously on Marasim-E-Azadari as the city was a seat an extensive trade, and celebrated for its manufactures of Silk, Chintz. and gold stuffs. The Arab traveler Al Masudi visited Khambhat in 915 AD and describes it as a very successful port. Marco polo also mentions the city in 1293 as a busy port with its own king. In the account of an Italian traveler, Marino Sanudo, Khambhat figures as one of India’s main two ocean ports. Another Italian, Niccolo’ de’ Conti, mentions that the walls of the city were about 20 kilometers in circumference. Indigo, fine buckram, cotton and leather were other products that were also exported from the port of Combay.

The history of Muharram rituals in Khambhat can be traced to the arrival of two pious travelers and preachers Abdullah and Ahmad from Yemen in 1072 at the port of Khambhat. They propagated the teachings of Islam among the locals and once  came across a married couple named Kaka and Kaki Akela whose  well on their farm had dried up. Abdullah filled the well with water with his divine power.  Amazed over the miracle, the couple embraced Fatimid Islam in India, perhaps the first to do so in the region. Their descendants are   better known as Bohras- a sub- sect of Imami Islam and the grand scale of Muharram observance in Khambhat is attributed to them also besides the contribution of Nawabs.  

With the decline of city as a commercial center due to silting of Khambhat gulf that made the port town simply inaccessible and end of Nawabi era, Muharram ceremonies were likely to suffer but the devotees did not allow it to happen and took upon the task on themselves to keep all the rites associated with the sacred memory of imam Husain as magnificent and splendid as it used to be during the heydays of Khambhat. Throughout the year, the city seems to be poor, dilapidated and neglected but it comes alive with the sighting of Muharram moon and for next 10-days it remains as the most celebrated place for mourning.( Reference available on request.Photo Courtesy Google Images)

Imambara Babban Saheb-Kanpur

Imambara Babban Saheb-Kanpur

Dr Mazhar Naqvi

Imambara Babban Saheb is one of the oldest Imambaras of Kanpur and famous for its Chup Tazia procession all over the country. The Imambara is small in size as compared to Imambara Nawab Muzaffar Hussain, Imambara Hadi Begum and Imambargah Agha Meer and Imambara Hakim Pyare but in terms of religious congregations and Muharram processions it outsmarts its other counterparts in Kanpur. 

Of late, it has also started hosting the program of ‘Din Bhar Matam’ under the aegis of Anjuman- Anwar-E-Panjatni .The program is first of its kind in India and is considered to be an innovative method of checking the declining popularity of Shabbedaris. The Matami Anjumans of Kanpur perform Nauhakhwani and breast beating whole day on a given’ misra’ as a part of Ayam-E-Aza.

The Chup Tazia procession is taken out from this Imambara on the first Sunday of Rabi- Ul- Awwal. It was started by an ardent admirer of Karbala martyrs Janab Munis Raza Saheb about 110 years ago. Initially, the procession used to start from a building that once housed Neelam House school near Lakar Mandi but later on shifted to Imambara Babban Saheb when the building was sold by its owner about 100 years ago. It is  taken out on the first Sunday of Rabi-ul- Awwal so as to enable local Shia Muslims to participate in the historic 

Chup Tazia procession of Lucknow. It originates from Imambara Babban Saheb in Colonelganj and moves in complete silence while passing through Yateem Khana Crossing, Beconganj and Gammu Khan Ka hata. It culminates at Karbala Azam Ali Khan where a majlis is held  which is addressed by internally acclaimed Zakir-e-Ahlebait , Mirza Mohammad Ashfaq Saheb for the past three decades .

This Imambara also has the unique distinction of  hosting a Shabbedari of women on the first Saturday of Rabi Ul Awwal or  on the eve of Chup Tazia procession. The uniqueness of Shabbedari lies in the fact that instead of any female zakira, its Majlis is addressed by a male Zakir such as Maulana Ghazanfar Abbas Tusi,  Maulana- Al- Qami and many others.. Since Anjuman Panjatni takes care of Imambara, all the programs are very old as the Anjuman traces its origin to 1886.Imambara has recently been renovated by its current caretaker  Syed Manzar Hussain. Now the Imambara has RCC slab and its walls are decorated with glazed tiles. Except for the silver Panjas installed in the imambara by Jafri Begum, the old patkas have also been replaced by the new ones.

Musharraf , the grandson of Nawab Shanshah Hussain, revealed that though the Imambara is popular by the  name of Babban Saheb but it was established by Nawab Mohammad Saeed and his wife Jafri Begum. The Imambara is registered also as wakf Jafri Begum .Nawab Mohammad Saeed had settled down in Kanpur after the annexation of Awadh kingdom by the British. He was a close relative of Hadi Begum Sahiba and also of Nawab Azam Ali Khan who was hanged by British on the charge of supplying Rasad to the army of Nana sahib in 1857.   

Shia Kingdoms of India

Imami Dynasties of India

 

 Portrait of Yusuf Adil Shah

Dr. Mazhar Naqvi

The followers of Ahle-bait had started arriving in India soon after the departure of Prophet Hazrat Muhammad from the world. During the rule of second Caliph, Arabs had initiated incursions to capture Baluchistan and Sindh. In the reign of Maula Ali, Sindh came under the influence of his philosophy. Under the Umayyads, the persecution of Maula Ali’s followers led to their arrival in large number in Sindh and adjoining areas for their safety. During Abbasid caliphate, about 400 Imamis migrated to Sindh under Abdullah al-Ashtar migrated to Sindh where they were not only welcomed but also allowed to practice their faith.

Despite their number swelling and increasing influence in Sindh, Multan and several other parts of Indian sub- continent, Imamis could establish their first kingdom in Deccan by the beginning g of 16^th century. It was Yusuf Adil Shah who ordered the first Shia azan to be called in 1502-3 and the names of the twelve imams to be included in the Khutbas. Imami movement received a further fillip when Ghayasuddin Shirazi migrated to Bijapur during the reign of Ali Adil Shah (1558-80).Shirazi established a seminary at Bijapur that attracted students in great number from Iran. Prior to Adil Shahis, it is considered that Bahmani sultanate was first Shia dynasty of India but there is nothing on record to suggest that they declared their faith openly. There are evidences of their leaning towards Imami faith and respect for twelve Imams . On the basis of the  accounts available, the history of Shia dynasties in India can tracked down as under :

Bahmani Sultanate (1347–1527 AD)

The Bahmani Sultanate also called Bahmani Kingdom was a Muslim state of the Deccan in southern India and one of the great medieval Indian kingdoms. It was established by Hasan Gangu who was reportedly a Brahmin by birth but later on converted to Islam. His rise was phenomenal and had he not established an empire Shia kingdoms would have not emerged in south India.

Sharqi Dynasty (1394 CE to 1479 CE)

The Sharqi sultanate was an independent medieval Shia Muslim dynasty of North India, one of the many kingdoms that came up following the disintegration of the Delhi Sultanate. Between 1394 CE to 1479 CE, Sharqi dynasty ruled from Jaunpur in the present day state of Uttar Pradesh. The most illustrious ruler of the dynasty was Ibrahim Shah but he never declared himself an Imami  openly but patronized Muharram rituals and sufis with pro-Ali approach..

Berar Sultanate

After division of Bahmani Kingdom into five independent states, Berar Sultanate was constituted. It was governed by  great nobles and boasted of a disciplined  army.

Bidar Sultanate

Bidar Sultanate was one of the Deccan sultanates of late medieval India. Its founder, Qasim Barid was a Turk, domiciled in Georgia. He joined the service of the Bahmani sultan Muhammad Shah III. He started his career as a Sar-Naubat but later became the Mir-Jumla (prime minister) of the Bahmani sultanate.

Qutb Shahi Dynasty

The Qutb Shahi dynasty was a Turkic dynasty (whose members were also called the Qutub Shahis). They were the ruling family of the kingdom of Golconda in southern India. They were Shia Muslims and belonged to Kara Koyunlu.

Adil Shahi Dynasty

The Adil Shahi dynasty ruled the Sultanate of Bijapur in the Western area of the Deccan region of Southern India from 1490 to 1686. Bijapur had been a province of the Bahmani Sultanate (1347–1518), before its political decline in the last quarter of the 15th century and eventual break-up in 1518. The Bijapur Sultanate was absorbed into the Mughal Empire on 12 September 1686, after it fell to the forces of Aurangzeb.

Chak Dynasty

The Chaks or Tschaks ascended the throne of Kashmir in 1550s.The rise of Chaks synchronizes with their conversion to the Shia doctrine promulgated by Sheikh Shams-ud- din Mohammad Iraqi in the reign of Sultan Fath Shah. The Chaks were brave and good soldiers and it was because of their patriotism and martial spirit that the Mughals had to wait a hundred years after conquering India to lay their hands on Kashmir. The first of the Chaks was Badshah Ghazi Chak. He was a wise and able ruler. In him, after a long time, Kashmir got a stable and efficient administration. Badshah Yaqub Chak was the last of the Chaks and last independent Muslim King of Kashmir.

Nawabs & Kings of Awadh

Of all the Muslim states and dependencies of the Mughal empire, Awadh had the newest royal family, the Nawabs of Awadh. They were ultimately descended from a Persian adventurer called Saadat Khan, originally from Khurasan in Persia. They encouraged propagation of Imami faith in North India and made their capital Lucknow as one of the greatest centers of azadari. They built massive Imambaras and donated generously for the maintenance of Shia shrines in Iraq. It was their efforts that turned the kingdom with a deep affection for imam Hussain and his followers among people of all faith and tradition continues even today.

Najafi Nawabs of Bengal

The Najafi Dynasty of Nawabs of Bengal were Syeds and were descendants of Prophet Muhammad through Al Imam Hasan ibn Ali. They ruled from 1757 until 1880.They also built grand Imambaras and contributed to the promotion of azadari majestically in Bengal

Nawabs of Murshidabad

Nawabs of Murshidabad succeeded the Nawabs of Bengal as Nawab Bahadur of Murshidabad, following Mansur Ali Khan's abdication. They got the title changed as the title of the Nawab of Bengal was abolished in 1880.They had little or no say in the share of the revenue collected and were ceased to use any force. Yet they did not fail in their duty in protecting the legacy of Muharram observance with regal touch.

Nawabs of Rampur

Rampur was a tiny state but first to declare its merger with dominions of Independent India. Its rulers professed Imami faith and erected several Imambaras and shrines. Their queens like Sakina Begum also created wakf for the observance of Muharram. Its most prominent ruler Nawab Raza Ali Khan also composed poetry in praise of Maula Ali and Imam Hussain. In Raza Library, there is a copy of holy Quran written by Hazrat Ali in his own handwriting. It is displayed during Ramzan every year.

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Akbar's Regime-Golden Days for Imamis

Growth of Imamis During Akbar’s Regime

 

  Dr. Mazhar Naqvi

Akbar is regarded as the most secular among the Mughal Emperors. His religious based policy was truly based on the policy of tolerance and respect to followers of all faith. As a result, outcome, people of all religions not only professed their faith without any fear or persecutions during his regime a culture of inter- faith dialogue and understanding also developed in India. After consolidating his empire, Akbar also established an Ibadatkhana (Prayer Hall) at Fatehpur Sikri.From1575 onwards, religious discussions were regularly held among theologians of various sects and faiths at Ibadatkhana. These deliberations also proved very significant for Imamia faith and enabled the followers of Ahle-Bait to come out of the shell of taqqaiya and mourn the martyrdom of Imam Hussain and his companions openly.

It is just unfortunate that much has not been written about the golden days enjoyed by Imamis during Akbar’s rule and one confronts only sketchy details about the introduction and growth of Usuli Fiqh in his regime. The Usuli Fiqh had gained popularity with the arrival of Safavid dynasty in Iran. The connectivity between Safavids and Mughals facilitated the growth of Usuli Fiqh. No doubt that a large number of Imamis had migrated from Iran to India after Humayun’s return to power. Some others preferred to settle in Deccan kingdoms instead of Mughal Court. But they usually remained under taqqaiya. It was only during Akabar’s regime, Ishraqi philosophy flourished largely due to the efforts of Abul Fazl. This led to migration of Imami   scholars like Hakim Abul Fath Gilani,  Hakim Humam, Hakim Lutfullah, Hakim Ali, Shah Fathullah Shirazi, and Qazi Nurullah Shustari to Akbar’s kingdom. The influence and confidence of Imamis due to liberal approach of Akbar grew to the extent that Qazi Nurullah repeatedly opposed the observance of taqqaiya in India. He argued that Taqqaiya was a barrier to the growth and propagation of the Imami faith. Those who warned him to restrain got befitting replies from Qazi  in which he writes “.... I believe that as there is a just ruler in India, there is no justification for performing taqiyya. In any case it is not imperative for men like me who believe that death glorifies the faith of the martyr. The shari'a has indeed forbidden such persons to perform taqiyya. Only those who are not steadfast in their faith and do not care to strengthen it” He even composed a Qaseeda (Quartet) in praise of Akbar to his opponents who were usually ‘Akhbaris’.Qazi declares in quartet “Blessed be the Emperor whose patronage in Hind has not made my faith dependent of taqqaiya.”

He also wrote a letter to Bahuddin Amuii, to explain his stand.He remarks “I came to the conclusion that in India, taqqaiya was a great calamity: It would expel our children from the Imami faith and make them embrace the false faiths. Reinforced by the kindness and bounty of the Emperor, I threw away the scarf of taqqaiya from my shoulders and, taking with me an army of arguments, I plunged myself into jihad against the 'Ulema of this country.”

Like Qazi Nurullah, Fathullah Shirazi too asserted his Imami  identity.Mulla Abdul Qadiur Badayuni criticized him severely. How Badayuni viewed with hatred Shirazi could be gauges from, his word when he says   In fact, Badayuni says “ he is a staunch Shia who would not compromise on even a single point of law. How Akbar’s tolerant policy had emboldened Imamis could also be seen from the fact that Shirazi' s used to offer his prayers openly in Imami style  in  Diwan-E- Khas at Fatehpur Sikri. Shirazi never paid any attention towards the hostile atmosphere created by Ulema.  

Akbar not only reduced the orthodoxy but also created an atmosphere of regular debates on religious matters. He arranged for dialogue on a wide range of topics between Shia and Sunni scholars in Ibadatkhana. Such gatherings left anti- Ahle- bait elements in a low moral as Imami Alim Mulla Muhammad Yazdi mostly left his opponents speechless with his logics and knowledge. The increased morale of Imamis also resulted in the widespread mourning of Muharram of  in different parts of Akbar’s vast empire. The custom of walking barefoot on fire ( Aag ka Matam)with 'alams during Muharram also started in his regime.

Traveler Monserrate gives an eye-witness account of the mourning for Imam Hussain at Narwar: “They (the grandsons of the Prophet) were thereupon cruelly tortured by the unbelievers (as the Musalmans call us and were compelled) to walk with bare feet over hot coals. For this reason the Musalmans fast for nine days, only eating pulse; and on certain of these days some of them publicly recite the story of the sufferings of Asson (Hasan) and Hossan from a raised platform, and their words stir the whole assembly to lamentation and tears. On the last day of the festival funeral pyres are erected and burnt one after the other. The people jump over these, and afterwards scatter the glowing ashes with their feet. Meanwhile they shriek 'Asson Hossen' with wild and savage cries.”  His description is probably first of its kind about Azadari or Muharram rituals on fire and rauza

Khwani (Recitation from the chapters of Rauzattushshohda from the pulpit( Mimbar). 

During Akbar’s time, Mulla Ahmad Thattavi also propagated much the Imami faith. He was of Indian origin and a neo convert. He visited Iran and Iraq and became a follower of Usuli School. He earned wrath of anti- Imami activists for his propagation. One Mirza Faulad murdered him in December 1587.Akbar took a serious note of his killing and ordered the execution of the murderer. After Akbar, Jahangir failed to ensure the proper implementation of his illustrious father’s religious policy. He even got executed  Qazi Nurullah Shustari in 1610 at the behest of fanatic anti-Imami Ulema. The fault of Qazi was that he had written a rejoinder to the polemical debate initiated by fanatic Ulema namely Abdullah Sultanpuri, Hajar al- Haisami and Makhdum Sharifi. The execution of Qazi in the most cruel manner left the Imami community in a state of shock and the resultant demoralization again forced them to conceal themselves under the garb of taqqaiya.( References available on request)

Karbala-From Land of Sorrow to Sacred One

Karbala- From Land of Sorrow to Sacredness
Dr. Mazhar Naqvi

Karbala is the most tragic event of Islamic history. The supreme sacrifice of Imam Hussain to protect human values also makes it one of the most tragic events the mankind has ever witnessed. It is for this reason Imam Hussain is called as ‘Martyr of Humanity’( Shaheed-E-Insaniyat) and not as ‘Martyr of Muslims ‘( Shaheed-E-Muslims).The steadfastness, courage, patience, care and exemplary leadership of Imam  in most trying conditions and lack of resources at Karbala has been source of inspiration to innumerable pens for over 13 centuries and it would be appropriate to say that it is the literature not history that has immortalized Karbala. The role of poets is more significant in this context by saying so, the blogger does not wish to underplay the role of writers who narrated Karbala in prose (Nasr).They too deserve appreciation for their effort but the basic difference between the poetry and prose on Karbala can be summed in one sentence-Poetry on Karbala canters to the needs of mass while prose on it quenches the thirst of class. It simply means that the poetry preserved and propagated Karbala among the people while the prose proved to intellectual diet for the select band of scholars, researchers, historians  and all those who wished to promote interfaith understanding through comparative study of different religions .

The poets had started composing couplets to lament over what was perpetrated at Karbala by the barbaric soldiers of Yazid a few years after the tragedy. So aghast they were at the killing of Imam and his small band of followers that they associated name Karbala  with grief (karb) and misfortune (bala')in their literary pursuits. These poets frequently  treated Karbala as an object to be blamed and cursed because it was on its arid plains the Prophet’s grandson was kille3d with three days hunger and thirst and the family of Hazrat Muhammad was humiliated by the commanders of Ibne Ziyad after the martyrdom of Imam. Janb-E-Rabab, the wife of Imam and mother of Hazrat Sakina and Hazrat Ali Asghar was the first to curse the land of Karbala. History records that she never sat under any kind of shadow after the death of her husband and children and used to declare repeatedly that she would never forget how  the swords, arro2s, lances and spears  of the enemies were directed against Imam and how they had left him dead at Karbala'. She had also called upon the God not to water the banks of the river at Karbala. Taking inspiration from her ,the early poets cursed Karbala and dubbed it as a land of misfortune but their attitude did not last long. Soon an idea developed that Karbala is blessed and sacred ground when the philosophy behind  Imam’s sacrifice and his mission  dawned upon poets. They started composing lamentation poetry, portraying Karbala' as a beloved land because it contained the mortal remains of  holy personalities belonging to the family of Prophet Muhammad. Since then, it has become the practice of poets to pen Karbala with  grief and love.

Poets still consider it as  a place of grief (karb) and misfortune (bala'). Yet it is a grief with difference .The place surely symbolizes in lamentation poetry as the land where the progeny of Holy prophet suffered the worst ever calamities that could strike but since it was also the location where Imam saved Islam and exposed falsehood of anti- Ahle-Bait forces forever, Karbala was also a place to be loved , a scene of legendary heroism, a place where the angels of God come down, and a site of divine blessings for those who are honored by making pilgrimages to it.

A poem of  Mansur al-Numayri (d. 190 or 193) highlights that  time was attacking the son of Fatima on the soil of Karbala' while the traces of the abodes of the people sleeping in their graves were being destroyed. The poet calls for greetings and blessings to be upon that place and for God to send unceasing and hoped for rain upon it.

Another poet, Al-Sanawburi similarly appeals to the pilgrim to greet Karbala ' and not to be disgusted at such greeting but to speak about it as affectionately as possible. He exhorts zairs to salute  the abodes whose outlines on the banks of the Euphrates have become well-known signs. He says “ Karbala  should be called the abodes of the Apostle of God and the fountain of messages. There should be the prayer for peace to be upon them(martyrs) for as long as the sun and moon rise over creation.”  In another poem, the poet urges his  camel to stop  and not to move  from the bank of the Euphrates at Karbala'. It is the place where his desire has led him and he asks the camel-driver to share in his desire. The land on the bank of the Euphrates at Karbala' is the land which belongs to God and a land of guidance. He calls on everybody whether coming at night or in the morning to greet the bank of the Euphrates and its inhabitants in their graves.

Close on the pattern of Mansur and Sanawburi, another  poet Muhammad ibn al-Husain, known as Kashajim, (d.350 or 360) mentions in one of his compositions as “ the day was dark at Karbala'. Then it cleared of clouds while they lay slaughtered. The rain does not cease falling on that land and every sunrise reckons up its coming in the morning and in the night”. The three poets quoted above in fact are only indicative of the fact as how poets brought change in their attitude after analyzing and pondering over the various aspects of Karbala and heroism of Imam Hussain. They were trend setters and carved out a path on which the poets have been treading with love and affection to keep the narratives of Karbala alive and relevant to the changing needs of the world.