Muharram- A Harbinger of Interfaith Understanding

Dr. Mazhar Naqvi 

The globalized world has witnessed much religious intolerance in the recent past. Communal disharmony has repeatedly caused huge destruction of human loss and property in the Indian sub- continent as well. The recent communal riots have made it crucial that people belonging to different faiths should understand each other and remove their mutual misunderstandings. In this context, Muharram ceremonies can play a very significant role as the harbinger for interfaith understanding. The observance of Muharram beliefs has always bolstered social cohesion. Hazrat Imam Husain’s great sacrifice is commemorated everywhere in the world, but it is observed with great emotional intensity in the sub-continent. The most noteworthy feature of Muharram observances in India is the prominent participation of Hindus in these rituals. This has been a feature of Hinduism for centuries in large parts of India, and continues even today. All over the country, Hindus join Muslims in lamenting the martyrdom of Imam Hussain. They take part in tazia processions with traditional fervor.

The credit for institutionalizing Muharram ceremonies as a symbol of peace and communal harmony can be given to Qutub Shahi rulers. They did not try to impose any restriction over the diversified ways of its observance. They did not force the people to abide by the rules laid down for it in their religion. Instead they universalized the social customs associated with it. They knew that neither the non-Muslims could be brought into the mosque to offer prayers, nor the Muslims could participate in the prayers inside the temple. Thus, they developed Ashur Khana   or Imambara as a place where people of different faiths could be brought together and allowed to participate in the ceremonies according to their own ways. Their efforts paid dividends and non-Muslims, who did not believe in Islam, also paid their homage to the Alams and adorned them. Inspired by the success of the Qutub Shahi experimentation, several non- Muslim dynasties also strived to create interfaith understanding between Muslims and Hindus by observing Muharram ceremonies. The Hindu rulers of Vijayanagar in Deccan built wonderful Imambaras during the 16th and 17th centuries. They even wore the black garments of mourning during the first 10 days of the month of Muharram. Muharram processions during the 18th and 19th centuries were taken out by the Hindus in Rajasthan, Gujarat and Maharashtra with rath (Hindu chariots) shaped tazias. The Maharaja of Gwalior used to go barefoot with the procession every year on the day of Ashura.The scions of  Scindias of Gwalior,  Holkars of Indore, Geakwads of Baroda and the Bhonsle of Kolhapur observe Muharram rituals with great devotion till date..
In north India, Awadh Nawabs did exactly what Quth Shahi dynasty had done in Hyderabad to popularize azadari among the masses. Their liberal policy encouraged non-Muslims, especially Kayasthas to rever the Muharram ceremonies greatly Lucknow. The tradition still continues though on a subdued note in Lucknow but in the rural pockets of erstwhile Awadh Kingdom, Muharram is celebrated by all the communities. Thus, there is a long history of Muharram observance by Muslims and Hindus.These ceremonies have also proved useful in increasing inter-communal interaction.Muharram affords an excellent opportunity for mass participation and collective performance of rituals on joint basis by Muslims and Hindus

It is therefore unfortunate that every year some separatist forces raise their heads against the observance of Muharram and exhort people to be away from Muharram rituals. Such forces can’t deter the spirit of the admirers of the martyrs of Karbala. They have to simply remember the words of Maulana Abul Kalam Azad who had given a befitting reply to pro- Yazid elements    in his article in Al Balagha, Kolkata, (Nov 26,1915) “The tradition of Azadari in the subcontinent goes back hundreds of years. The Karbala tragedy that happened over 14 hundred years ago is definitely a grave tragedy in human history. It gives an eternal lesson in human sacrifice and dignity and teaches one to wage war against the Yazids of all times. That is why this saga, despite being repeated time and again, has not become old. Restrictions imposed by rulers, exigencies of circumstances, and fatwas of blasphemy and innovation have failed to reduce the tragic importance and the truth of Karbala to insignificance. This is because suppression and oppression still live on, long after its perpetrators killed Imam Hussain. (Reference available on request)