Imam Ali & Hussain in Sufi Shah Niyaz's Poetry

Tomb of Hazrat Shah Niyaz in Bareilly

Dr.Mazhar Naqvi

“Zahay Izzo Jalaale Bu Turaabe Fakhre Insaane

Ali al-Murtaza Mushkil Kushaye Shere Yazdane”

(The honor and valor of Abu Turab is the pride of mankind.
No doubt. Ali al-Murtaza, helper in the time of need, is the Lion of God.)

The above couplet highlighting the exalted status of Maula Ali was composed by prominent Sufi Shah Niyaz. He had a great love and respect for ‘Ahle-Bait’ (Progeny of Prophet Hazrat Muhammad) and his views about Muharram and Taziadari need to be propagated to frustrate followers of Yazid in the present era. Right now the legacy of carrying on the mission of Shah Niyaz mostly rests on the shoulders of his followers. His name is rarely mentioned as a ‘Muhibb-e-Ahle-Bait’ (Lover of Ahle-Bait) in the assemblies hosted every year to recall the martyrdom of Imam Hussain. Such attitude is a grave injustice to a Sufi who used to go for ziarat of Tazias (Symbolic shrine of Imam Hussain and icon of Muharram Processions) on ‘Yaum-e-Ashura’ with his companions.

 Once he could not proceed to pay respect to Tazias being stricken with paralysis. He decided to meditate to overcome the feeling of disappointment for being unable to visit Tazias. In his meditation, he saw  Bibi Fatima asking him as to why did he not go to visit Tazias dedicated to her  children. Shah Niyaz burst into tears. He asked his disciples to take him immediately to Tazias with tears rolling down on his cheeks. In view of his inability to walk, the disciples arranged a cot for carrying him to Tazia but he flatly refused out of his respect for Hasnain. He directed his followers to take him on foot and he visited all the five tazias in accordance with his usual practice.Shah Sahib never considered ziarat or kissing of tazias as ‘Shirk or Biddat’ as is being propagated by anti-Ahle-Bait elements powered by so called purifiers of Islam. He never found Taziadari or distribution of eatables as Un-Islamic practice. 

Once during Muharram, Maulvi Akbar Ali of Surat was staying in the hospice of Shah Niyaz. Maulvi Akbar went with Shah Sahib on Ashura and found him bowing  to kiss the wooden platform of Tazia. Maulvi Akbar thought the gesture amounting to ‘Shirk’ but did not utter even a single word. Shah Niyaz sensed what was in the mind of Maulvi Sahib through the divine power. He simply asked Maulvi Sahib to look at Tazia and moved ahead .The moment Maulvi Akbar cast his glance at Tazia; he shrieked, screamed and dropped senseless. People asked him what had happened to him when he regained consciousness. He then replied that he had seen Hazrat Imam Hasan in green dress on the one side of the Tazia and Hazrat Imam Hussain in red on the other side. 

Shah Niyaz also clarified certain other doubts of Maulvi Sahib. He told Maulvi Akbar that the name of Imam Hussain gives matchless sweetness to the tongue while mention of Yazid’s name only pollutes it. His following composition amply demonstrates his love for Imam Hussain:

“Ae Dilbigeer Daaman-e-Sultaan-e-Aulia,

Yaani Hussain ibn-e-ALi Jaan-e-Aulia.

Daarad `Niyaz' Hashr Khud Ummeed ba Hussain,

Ba Aulia-e-Hashr Muhibbaan-e-Aulia.”

(“O heart be with the skirt of garment of King of Aulias (friend of Allah)

That means Hussain, who is the essence of Aulias.

Niyaz has put judgement day's decision in hope of Hussain),

The faith of Lover of Aulias will be similar to that of Aulia's.

Shah Sahib was born on August 7, 1742 C.E. He traced his lineage from father’s side to Maula Ali and from mother’s side to Bibi Fatima. His ancestors belonged to the royal family of Bukhara. The family later moved to India and settled in Multan. His father Shah Muhammad Rahmat Ullah made Delhi his base. His mother was  famous by the name of  Bibi Gharib Nawaz .She was daughter of Syed Maulana Said Uddin, who traced his descent from Hazrat Imam Musa Kazim. She herself was an eminent Sufi. Shah Niyaz received her early education from his mother only. For advance education, He joined Madarsa Faqriya Delhi and completed his education related to Quran, Hadis, Tafseer and Fiqh at the age of 15. Sufi Syed Fakhruddin Muhammad Dehalvi in whose care Shah Niyaz was given by Bibi Gharib Nawaz initiated him to order and stationed him at Bareilly to further the cause of Sufism and humanity. He attained Purdah on October 9, 1834 C.E. and lies buried at a magnificent tomb in Bareilly. His shrine attracts large number of devotees and is also a symbol of the great love of Sufis for the family of the Prophet and their hatred for tyrants like Yazid. On 12^th of Muharram ( Sayum/ Teeja of Imam Hussain ),  Khichra ( a dish prepared with mixture of wheat, pulse, mutton and other cereals) is cooked in large quantity for distribution among the devotees. The practice that dates back to the lifetime of Shah Niyaz, is being continued till date at his ’Khanqah’ (Hospice).

(The article is based on the inputs from literature available on Shah Niyaz on web and discussion with one of his devotees who works for an Urdu daily)

Imambara Khuli Kivaria with 'Qadam Rasul' in Sandila

Mihrab with Qadam Rasul at Imambara Khuli Kivaria in Sandila.  

Dr.Mazhar Naqvi

Imambara ‘Khuli Kivaria’ (Open Door) is perhaps the only shrine with a ‘Qadam Rasul’ (Footprint of Holy Prophet Hazrat Muhammad) in its main enclosure in India. Located in Mandai area of historic Sandila Town of Hardoi district, Imambara becomes a hub of Azadari rituals during Muharram every year and attracts a large crowd of devotees who attend ‘Majalis’ (mourning assemblies) and also have a glimpse of the relic with reverence. In an era of gross indifference to ‘Qadam Rasul’ in India, the caretaker of Imambara Dr. Intisar Hussain Rizvi has preserved the relic in an appropriate manner. He is however unable to reveal details about arrival of the relic and its history that shrouds in mystery. Nobody knows as to who brought ‘Qadam Rasul’ in Sandila and how it became a part of the Imambara. They simply tell that the relic has existed with the Imambara since its inception but its location has been changed to maintain its sacredness and sanctity. Earlier, the relic was on the floor of a ‘Mihrab’ but now it is installed on the wall of ‘Mihrab’ with a glass window during its recent repairs and renovation. The glass prevents the relic from touching or kisses of devotees but does not block the view at all. The arrangement has been made in view of the damage caused to such holy relics by the touching and kissing at other places.

Preservation of Sandila relic has great significance, for only two Qadam Rasuls were commissioned during Imami dynasty of Awadh and both of them are in a state of utter neglect. The first Qadam Rasul was raised by Badshah Ghazi Uddin Haider on the bank of Gomati River on a lofty mound of earth with steps leading up to it on one side near Shah Najaf in Lucknow. It was a small, square and free standing edifice with an arched entrance on each face. Now

It is in ruins and forms a part of botanical garden. The other was built by Makka Darzi, a superintendent of King Naseer Uddin Haider in Khairabad town of Sitapur district a part of a large complex dedicated to the memory of martyrs of Karbala. It is also in a dilapidated condition and requires repairs and renovation. The footprints of Holy Prophet with shrine erected over them existed in 13^th century India and the word first heard in connection with a pair of mosques at a place known as Qadam Rasul in Bengal.

Legend says that Qadam Rasul was brought to Sandila by one of the ancestors of Mir Ashiq Ali who had commissioned the Imambara in early 18^th century. It is known as Khuli Kivaria because Mihrab with Qadam Rasul had small wooden doors prior to installation of glass window with aluminum frame. On 7^th Muharram, the wooden doors used to get opened automatically. After remaining open till Yaum-e-Ashura (10th Muharram), these doors used to get closed in the similar manner till a century ago. Locals have only legends to support their claim but they have no idea as to why this miraculous happening came to an end? But the name of Imambara itself substantiates the legend popular among mourners as Khuli Kivaria means small doors only. Another unique feature also supports the miraculous swinging open of doors, for ‘Mihrab’ in the center with Qadam Rasul and others on its each side are not decorated with traditional Panjas and Patkas. Only a Tazia is kept on Shab-e-Ashur in front of Qadam Rasul. The ritual indicates  the paramount importance of the prophet among Masoomeen.(The article is based in the more inputs provided by Mr. Meesum Rizvi. The blogger requests all the residents of Sandila to furnish if they have any extra information about Azadari or Taziadari in their town.)                

Muharram in 'Coffeehouse' Paintings

 

 Print on Linen Made on Parda Style.

Dr.Mazhar Naqvi

The growing use of devotional posters and banners depicting the tragic events of Karbala throughout Indian-Sub-continent during Ayam-e-Aza is reviving a custom once extremely popular in Iran. During the Qajar period (1794 -1925), narrative paintings were predominantly utilized to portray various events associated with the martyrdom of Imam Hussain. Initially, they were portable paintings called ‘Shamayel or Parda’ (Curtain) and used as a backdrop while narrating the tragedy of Karbala before the mourners. Historians have considered these Shamayel as Coffeehouse paintings, for it was customary to recall the martyrdom of Imam Hussain in Qahva- Khanas (Coffeehouses) during Muharram.

During Safavid period, the Muharram  rituals such as taking out public processions, recalling the martyrdom Imam Hussain and his companions with three days hunger and thirst at Karbala in 680 CE in mourning assemblies (Majlis) and  ‘Tazia-Khani and Shabih-Khani’ had become a regular and popular feature. Coffeehouse paintings added new dimension to the rituals. The use of paintings as backdrop made the presentation both audio and visual and came to be known as known as shamayel-gardani or parda-dari. The presentation was made by a narrator called as parda-dar (storyteller). He used to go from place to place to recite story of Karbala after  hanging a painting before devotees at the venue. Devotees used to assemble hurriedly after seeing the painting to listen to the troubles of Imam Hussain during  Qajar era. The ritual gradually moved from street corners to courtyards of Qahva-Khana and then to specially constructed buildings known Hussainia’ (Imambara or Ashurkhana).  Later, they came to be employed as decorative wall hangings and as murals wherever assemblies were organized to mourn the tragedy of Karbala and persecution of survivors by Governor of Kufa, Ibn Ziyad and Caliph Yazid.

The term Qahva-Khana refers to a shop or meeting place where coffee is prepared and served. It is believed that the first Qahva –Khana had appeared in Iran during the long reign of Shah Tahmasb (1524-1576.But they figure in historical accounts during the regime of Shah Abbas (1577-1629).Qahva-Khana did not serve coffee during the period of Shah Tahmasb or Shah Abbas as coffee replaced tea as the most popular beverage in Persia (Old name of Iran) in late 19^th century. Prior to it, it is also said that they were called ‘Cay Khana’ before the advent of coffee. Qahva-Khanas were extremely popular in many a cities of Persia to serve as an outlet to offer not just coffee but also facilities for smoking water- pipe(qalyan), tea, soft- drinks and even light meals. They flourished due to growth of the population, urbanization and improved road conditions that encouraged people to travel more frequently. Certain Persian cities had sprawling coffeehouses where thousands of people could be accommodated.               

 As this practice attained popularity, paintings began to be used to decorate Azakhanas at homes. For the elites, a courtly “parda” form of painting was developed. It was more refined in nature and artists used European techniques of perspective. In this form, the coloring and mood of the painting were less restrained and the characters depicted were ‘princely and stately’. They came to be painted as murals on walls of shrines. The advent of technology resulted in the decline of the practice. However, so powerful were the images depicted in the paintings that they reemerged in the form of posters and banners produced by high-speed machines. As the modern technology has made them very cost effective and accessible to affluent and non-affluent alike, their use is on the rise to decorate Imambaras, Majalis, Sabeels and walls of shrines dedicated to martyrs. Since, the images are reproduction of original paintings, they also serve as a reminder of the disappeared golden era of coffeehouse paintings.(References available on request).         

 

A Wall Hanging on the Pattern of Coffeehouse Painting.(Photo Courtesy-Google Image) 

Muharram in Sandila- An All People Affair

Kallu Chaudhary Ka Tazia in Sandila 

Dr.Mazhar Naqvi

Sandila, once famous for its special Boondi Laddoos (a kind of Indian sweet), now ranks among those rare towns of India where Muharram rituals are still observed with sweetness and fragrance of inter-faith understanding. The young generation is not much aware today that their town once produced the most delicious Laddoos but all Muharram rituals observed in Sandila between Chand Raat and Yaum-E-Ashura not only remain on their finger tips but they also ensure their participation in them. People of Sandila settled in US, Europe, Middle-East and other countries strive to be in Sandila during the first ten days of Muharram. Not only Imamis but Sunnis and Hindus too arrive in Sandila to observe Muharram. They also recite marsiyas, perform sozkhwani, attend majalis and keep embellished tazias also. With the sighting of Muharram crescent,  a pall of gloom envelopes the entire town that is part of district Hardoi..Anjuman-e-Siptainia takes out a procession to welcome Ayam-E-Aza from Karbala Ali Sher. After passing through traditional routes, the procession terminates to Dargah Hazrat Abbas.The first Muharram witnesses a Zari procession from Azakhana Chaudhary Muslim Raza and Chaudhry Ateeq Raza on rotation basis. Anjuman-E-Siptainia takes out an Alam(Standared) procession to mark 2^nd Muharram. It starts from Dargah Hazrat Abbas and terminates there only after the traditional Gasht. Both Anjumans   take out Alam processions on 3rd Muharram. While Anjuman Rizviya takes out procession from Imambara Zahurual Hasan, Anjuman-E-Siptainia does likewise    from Imambara Salman Sahib that requires immediate repairs.Both processions terminate at Dargah Hazrat Abbas and witness Zanjeer Zani.  Aag Ka Matam( Chest beating on fire) marks 4^th Muharram at Azakhana Afaq Vakil under the aegis of Anjuman Siptainia. Sunni Hazrats also take out ‘Putti Ka Tazia’ with grandeur on this day. An Alam procession is taken out by Anjuman Siptainia from Imambara Saeed Saheb in Mohalla Mandai on 5^th Muharram. It goes to Dargah Hazrat Abbas. Another procession originates from Imambara Achchan Sahib with its historic Tazia. Sunni Hazrats perform marsiyakhwani in the procession.The 6th Muharram witnesses an Alam  procession by children from Azakhana Chaudhary Sultan Nabi.The procession goes to Imambara ‘Khuli Kivaria’ and then proceeds to its final destination i.e. Dargah. Mehndi procession is also taken out on 6^th Muharram by Sunni admirers of Imam Hussain. They also perform heart-melting marsiyakhwani.

Muharram observance seems to be at its zenith on 7^th Muharram. As many as five Takht processions are taken out by Imamis and Sunnis. The oldest 'Kala Takht'(Black Coffin) procession is taken out by Sunnis. It goes through the streets of Sandila before coming back to its Chowk. It again takes round of the town on 8^th Muharram. Another Takht procession originates from Azakhana Jafar Hussain Saheb .The  blue color Takht also returns to its point of origin after Gasht amidst recital of Nauha “Laash Nausha Ki Maidan se late hain Hussain.”( Hussainis returning with the trampled body  of Groom- a reference to martyrdom of Hazrat Qasim and his wedding at Karbala).  

 In the afternoon, all Takhts assemble at Mandai Imambara and move in procession with Anjuman-e-Rizviya performing Matam to the tune of Nauhas. An Alam procession is taken out in memory of Ghazi Abbas from Mohalla Mahatwana from Azakhana of  Dr.Aftab on 8th Muharram. Devotees rent the air with  ‘Ya Abbas Ya Pyas Pyas, Gunjti thi Yez Sada, Ya Abbas Pyas Pyas” while resorting to heavy chest- beating.Another Alam procession in memory of Hazrat Abbas emerges from Imambara Nawab Asad Ali.It ends at dargah Chotey Hazrat. Hazri in his memory is also hosted by a large number of devotees. Shab-e-Ashur witnesses a series of Tabut( coffin) Jhula, Alam processions.The most prominent among them is the Tazia  Julus of Babu Badhene.This procession is now accompanied by another Julus that originates from Imambara nazim sahib with Amari,Zuljana and recital of Nauhas to the tune of shehnai. Until recently both the processions were separate but now they have merged to symbolize harmony.Sunnis also take out Tazia and Zari processions besides reciting shahadatnama at Imam chowks.Both Matami Anjumans go to all Imambaras and Chowks wioth their Alams. Hindus also participate in Shabe Ashur Julooses and one of them comes from Mumbai to participate in Aag Ka Matam every year.  One Devendra Kumar who has been christened as Devendra Hussaini due to his sheer love for Imam Hussain, also recites soz in front of Tazias and before majalis in Imambaras. On being asked as to why does he   take part in Muharram, he says “ I do so in response to a divine call about two decades ago. It also gives me mental peace and enhance spirituality in me” Yaum-e-Ashura attracts thousands of people from the neighbouring areas. The Ashura  procession of Anjuman-e-Siptainia  starts from Mandai Masjid while Anjuman-e-Rizviya takes out its julus from Imambara  Khuli Kivaria and ends it with Aag Ka Matam at Imambara Haveli where Majlis -e-Shame ghareeban is also held. Anjuman-e-Siptainia terminates its procession at Saudagar Ka Imambara .Enroute Nauhas like ’Hum to Awaz Pe Awaz Diye Jayenge” ( We shall keep on calling )or “ Hai Tasawwur Mein Mere Aamna ka Lakhte Jigar- Noor Hi Noor Hai Phaila Ta Hadde Nazar “(Son of Aamna is in my imagination- Light is spread as long as I can see)  are usually recited. Qama and Zanjeer Ka Matam is performed on the traditional Sada(Call) “Ali Ali Hai Ali.Azadari remains at a feverish pitch even after Yaum-e-Ashura.Admirers of Imam Hussain pay glowing triobutes to Aseeran-e-Karbala(Survivors of Karbala tragedy) by taking out Changa Teli  Ka Takht from Mandai Imam Chowk.The Takht procession starts on 11th Muharram and ends on 13th after moving continuously with very short breaks at other Chowks in its traditional routes.( The article is based on the inputs given by a resident of Sandila Mr. Meesum Rizvi, son of Late Ashur Sahib).        

Tazia Turbatwala of Makanpur

Turbatwala Tazia of Makanpur


Dr. Mazhar Naqvi

Makanpur, the headquarters of Madariya Sufi order, also has the distinction of bringing out World’s only ‘Turbat Wala’ Tazia on 9^th and 10^th day of Muharram every year. Usually Tazias placed at Imambaras and Chowks are made of paper and bamboo sticks. They are made either on plain and octagonal plan. The skeleton is made of Bamboo Sticks and if required, reinforced with steel also, depending upon the size and height of Tazia. An arched door marks the center of Tazia. Two miniature mazars representing Imam Hasan and Imam Hussain are also placed at the center of the base that is called Takht. Tazias are also made of different materials, like Lead, Brass, Copper, precious stones. Artists use tapering technique to enhance the grandeur and the beauty of Tazias. In drawing the plan, they keep in mind   two basic geometric shapes- the square and the circle. Tazias are usually prepared in cubical form with hollow interior to reduce the weight. Next to the Takht, a supplementary body comprising of four units called manzils or storey’s (shaft),is also erected to provide foundation and height to the super-structure. The top portion of the tazia comprises of palki (palanquin), saiwan (canopy),gumbad (dome) and chand-tara (moon and star).Another element is a row of concave arched niches called mehrabs by the craftsperson. Sometimes calligraphy also features. Most of the tazias are created with two conceptual principles namely ‘jamal (beauty), and 'jalal' (grandeur)'.The art of tazia-making does not reflect any special color preference. There is however always an urge to embellish heavily façade of Tazias with colorful foil, kite-paper and glazing Jhalars. Silver, vibrant magenta, turquoise, red, green, and gold are the mostly favored colors in the preparation of Tazias. There is no prescribed size of Tazias. Factors such as material, affordability, influences of regional architecture, competition among the artists and material determine the size, decoration and height of Tazias. Hence, Tazias of varying sizes i.e. from tiny to monumental are witnessed during Muharram processions.

But Turbat Wala Tazias are prepared in Makanpur entirely different. Their size is prescribed and no paper is used to embellish them. There is neither any Takht nor Manzils. Only use of wood and bamboo stick is common. But wood or sticks are not used to prerpare any Manzil or arch but for preparing Katghari(Square Platform covered with black cloth) and Turbats (Grave like structure).Before placing on Katghari, both the turbats are covered with Musallas offered by those whose wishes are fulfilled as a vow taken before Turbats the year before.These Turbats are covered with Musallas (richly embroidered or printed  Green and Red sheets).Green Turbat represents imam Hasan as he was poisoned while red symbolizes the slaughtering of Imam Hussain in Karbala in Iraq in 680 AD. Instead of Gumbad, a Pagri(turban) is placed at the heads of both Turbats and covered with Sehras(flowers).No effort is made to reduce the weight despite the fact that Tazias become quite heavy as thousands of devotees get their Sehras tied to Pagris from 9^th to the evening of 10^th Muharram. Artists take the work very seriously and consider it sacred. They take bath and  perform ablutions before starting work. These Tazias are cooled in a different way. They are not buried like other Tazia but cooled simply by placing a sheet over them after recital of Fatiha. In Makanpur, the oldest Tazia  is believed to be of Topchi.It was started by a Topchi (Cannon Master of Sharqi Kingdom.The second oldest is known as AhmAd Sher Ka Tazia.The third that also forms part of the procession is taken out from the deori of Mir Syed Hasan and is known as Budhia Wala tazia.Turbat wala Tazias are placed in the courtyard of Dargah,Opposite Chikna Mahal and Rajon Ka Mohalla also but they don't move from Chowk.  side daregah on Imam chowks   Located about 65 kms from Kanpur city, Makanpur also has the sprawling Dargah of Hazrat Badi Uddin Zinda Shah Madar, the founder of Madariya Sufi order in Indian sub-continent. Shah Madar traced his lineage to Imam Jafar Sadiq and his descendants are called Jafris. He ranks among the earliest Sufis to arrive in India and considered as a great preacher of true Islam. His dazzling personality and a life full of piety earned him a large following in India in the 15^th century and he continues to be revered as a great Saint still.

         

Imam Hussain's Shrine on Asia's First Hill Fort

Rauza Imam Hussain at Taragarh-India

Dr.Mazhar Naqvi

Taragarh, believed to be the first hill fort of Asia, now has a majestic shrine of Hazrat Imam Hussain. The construction of the shrine was underway for the past few years but its completion took place a few days before the arrival of Muharram-2015.The fort that offers a bird’s eye view of Ajmer-the city of Khwaja Ghareeb Nawaz, has traditionally been famous for the Dargah of Syed Meeran Khing Sawar. He was stationed as governor of the fort and martyred in 1201 by locals who were defeated by him during the reign of Qutub- Uddin Aibak. He was a great admirer of Ahle-bait and his descendants have been living on the hill for more than 800 years. They took care of Syed Meeran’s grave in most trying conditions for about 370 years. The descendants’ braved lack of basic amenities like water and eatables till the arrival of Mughal Emperor Akbar in Ajmer in 1570.he not only developed Dargah of Khwaja Sahib but also ordered construction of Syed Meeran’s shrine at Taragarh. Maratha rulers also expanded the shrine when Ajmer became under their suzerainty in 18^th century.

Khwaja Sahib himself was a great devotee of Imam Hussain. He encouraged Muharram ceremonies among his followers after selecting Ajmer as his permanent abode. The descendants of Syed Meeran also did likewise. It is evident from the existence of Jhalra on the hill. The term is used for a water-reservoir where tazias are immersed on Yaum-e-Ashura. A Jhalra also exists adjacent to Dargah of Khwaja Sahib in Ajmer and is used for immersion of Tazias. A number of Muharram rituals are observed inside Dargah complex in Ajmer. Similarly, such ceremonies were observed at the shrine of Syed Meeran and the tradition is still continuing.

The idea of having a Rauza (shrine) of imam Hussain cropped after the successful renovation of Dargah Syed Meeran on the pattern of Imam Rida’s magnificent shrine in Mashhad (Iran) in 1992.The success encouraged the managing committee to begin construction of Rauza imam Hussain. They erected it as there was no such shrine in Rajasthan. The most popular shrine of Imam Hussain is in Jaora town of district Ratlam district of Indian Madhya Pradesh state. It is called as Hussain Tekri and famous as a spiritual healing centre. Another prominent Hussain Tekri is in Kanodar in Gujarat. Another replica of Imam’s shrine exists in Karbala Talkatora of Lucknow. The committee decided to replicate the model of Lucknow on Taragarh. Thus started the construction of shrine adjacent to Karbala and Jhalra located about 500 meters away from Dargah of Syed Meeran. It took more than seven years to complete the Rauza. Allah and Masoomeen ensured availability of funds during the construction to the extent that the work never stopped. Rauza also has a beautiful Zari Mubarak. The shrine is indeed a visual treat. It captures the attention of a visitor in view of its golden domes and minarets. The shrine attracts a large number of devotees. Whosoever visits Taragarh makes it a point to have Ziarat of Rauza. It has not only added grandeur and solemnity to the Dargah of Meeran sahib l but also become an added attraction for devotees from all walks of life and faiths. The managing committee is now trying to decorate the interior of Rauza with Quranic inscriptions on the pattern of Imam Hussain’s actual shrine in Karbala in Iraq. May Allah grant them success in their endeavour? Amen.(The article is based on the inputs given by Mr. Sagheer Abbas, Secretary of Dargah Committee, Taragarh).     

Start of Terror In Bangladesh ?

Victims of Dhaka Blasts Languishing in Hospital.

Dr.Mazhar Naqvi

Series of blasts targeting peaceful mourners at ‘Hussaini Dalan’ in the old part of Bangladesh's capital Dhaka on the holy day of Ashura is really unfortunate. While Bangladesh's interior minister has denied involvement of any militant group, Islamic State (IS) has taken the responsibility of attack that ripped through Matami Procession. In its message to the world, IS has been quoted as saying “soldiers of the Caliphate in Bangladesh" detonated explosive devices in Dhaka during "polytheist rituals". Bangladesh has criticized and condemned the attack in strong words but is refraining from admitting the penetration of IS into her territory. Prior to targeting Muharram procession, IS had also taken the responsibility of killing two foreign nationals in Dhaka.

A Bangladeshi Minister questioned “Where’s our religious tolerance? We can’t even tolerate a small Shia community now”. Another Minister reacted after visiting the site of blasts “Religious hatred is not harbored in Bangladesh.” Remarks of both the Ministers are quite natural and obvious. Bangladesh never experienced the kind of sectarian violence as is very common in Pakistan and Middle East. The attack has rightly been described the first of its kind on any Matami procession in Bangladesh. But no one can deny the fact that Bangladesh too is gradually falling prey to ultra-hard-line outfit IS that considers Imamis and Sufis as apostates. Initially, two bloggers were eliminated, followed by the gruesome killings of an Italian aid worker and a Japanese farmer recently. Now the tiny Imami community has been targeted. The attack left a 12-year-old boy dead and about 100 persons injured. The emergence of sectarian violence in Bangladesh needs to be discussed against the backdrop of what is happening in Middle East and Pakistan. The blasts in Dhaka has occurred a hours later after a similar attack on a Matami procession left 16 people dead in Pakistan.             

Muharram rituals are not political in nature. They symbolize religious and spiritual gathering that strives to exhort people to believe in peace and brotherhood while recalling the martyrdom of Hazrat Imam Hussain. Yet as Muharram approaches, shadows of sectarian violence become quite visible. Earlier, it was restricted to Middle-East and Pakistan but now its tentacles are spreading in countries like Bangladesh, India, Sri Lanka and Indonesia. It is indeed ironical. Imam Hussain laid down his life for humanity and rituals associated with his sacred memory is being used to divide two major sects of Islam at the behest of advocates of imperialism. What is more alarming is the continuing ignorance of Muslims all over the world as to who is trying to divide them?

There is need to develop a mechanism to let the Muslims know what strategy is being followed by US after 9/11 incident. In 2004, Rand Corporation-a leading think tank, in its report had suggested that Sunni-Shia sectarian division should be exploited to implement the US agenda for the Muslim World.
The implementation began in Iraq. Major terror-attacks were carried out against the followers of Ahle-Bait in Karbala and Baghdad. Afterwards, a chain of clashes between Iraqi Shias and Sunnis followed, targeting each other’s mosques, shrines, religious leaders through bomb blasts, suicide attacks etc.
After Iraq, Pakistan became center of sectarian strife. Now Bangladesh is following the suit. Even in India, sectarian violence is on the rise between the majority and minority community. The citizens of these countries should remember that the foreign-backed militants groups have close connections with each other and their network is spreading mainly due to apathy of religious leaders to the entire issue.

The dangerous situation that is shattering the peace and harmony among the Muslims Can’t be handled by simply saying that no militant group was involved in Dhaka attack or no Talibani outfit has claimed the responsibility of attack in Pakistan. The sectarian violence can only be tackled by preaching and promoting forbearance, self control and tolerance by all segments of society. The media should also play a sensible role. It should educate people to follow the principle of mutual co-existence. Likewise, religious leaders should ask people in their sermons to remain cool and promote cohesion. They should tell them that Islam believes in peace and brotherhood. It declares that there is no compulsion in faith and people professing different faiths can happily follow their beliefs even in a land dominated by Muslims. The government should also deal with separatist elements with iron hand. People believing in violence and killing of innocent people can’t be considered as Muslims. They represent the oppressive forces against whom Imam Hussain had taken a firm stand and sacrificed himself and everything else he could offer to save tenets of true Islam. Muharram comes every year to promote inter-faith understanding and no political force or its agents should be allowed to use it as a platform to showcase the world that it is an occasion to encourage sectarian issues. In Pakistan and Bangladesh portray Islam as if it does not denounce terrorism, religious intolerance, reckless killing in the name of religion. Such portrayal only leaves non-Muslims wondering what kind of religion Islam is?  

Hazrat Abbas & Mashali(Torchlight) Alam

Anjuman-E-Rizviya Reciting Nauha

Dr.Mazhar Naqvi

Mashali (Torchlight) Alam of Anjuman-E-Rizviya is the only procession of its kind in Kanpur. The Alam is taken out on the 8^th night of Muharram to recall the martyrdom of Hazrat Abbas, the younger brother of Imam Hussain and Alamdar (Flag Bearer) of his small force at the battle of Karbala. Two things make the procession unique .The first is its start by a Sunni Muslim Master Muneer Saheb at a time when sectarian violence between Imamis and Non-Imamis was in an alarming stage in Lucknow .The second is the use of Mashals(torchlights). Master Muneer floated the idea of procession when struggle for independence from British was at its peak. People all over the country were resorting to boycott of foreign goods, mass arrests, demonstrations and anti-establishment processions. The followers of Mahatma Gandhi introduced concept of Torchlight processions to keep the British authorities on their toes even at night. Kanpur was epicenter of such activities since 1857.It had played a crucial role in 1857 under the leadership of Nana Rao, Nanhe Nawab, Azeemullah Khan, Jwala Parsad, Tantiya tope and Hulas Singh. The city continued its anti-British stance even after the failure of 1857 movement that had witnessed matchless Hindu-Muslim Unity. In response to the call of Mahatma Gandhi, Kanpur also did not lag behind. Torchlight processions became a regular feature in the city. People considered such processions as the most significant and effective way of registering protests against oppression.

A teacher by profession, Muneer Saheb had spent his life among the descendants of Nanhe Nawab residing in Patkapur locality. He was also one of the founders of Anjuman-e-Rizviya. He was also perturbed over the mounting differences between Shias and Sunnis in Lucknow where the twin communities had been living as a fine example of peaceful co-existence since the advent of Imami dynasty of Awadh in early 18^th century. He urged the Anjuman to start a torchlight procession in memory of Hazrat Abbas as a part of Ashra ceremonies. His logic was simple. Muharram processions are indeed taken out in memory of Karbala martyrs butthey  also symbolize protest against oppression. Imam Hussain had preferred sacrifice instead of accepting allegiance to oppressive Yazidi regime. He offered his small house in Chota Phatak area of Nawab Compound as the point of origin for procession. Muneer Saheb also suggested taking out procession between two rows of torchlights in view of its emergence as the most powerful way of registering protests. Anjuman accepted his suggestion and thus started the Mashali procession. Since then, it has continued uninterrupted and is considered to be the most popular procession of Kanpur.

Anjuman took out the procession on 8^th Muharram last night also. It started from the Azakhana of Javed Mehndi, located very close to the residence of Muneer Saheb. The venue was changed a few years ago when family of Muneer Saheb expressed inability to offer their house and mother of Javed came forward to let Anjuman use her Imambara for the solemn purpose. So the point of origin remains the same lane from where the procession has been originating for the past eight decades. At the stroke of 12 at night exactly, the procession emerges from Aza-Khana. Prior to it, Nazar is offered and Anjuman recites Nauha dedicated to Alamdar-e-Karbala-‘Dilbar-e-Shah-E-La Fatah Abbas” Then, it wends its way to Asafi Imambara located at a distance of half a kilo meter  in Bara Phatak locality amidst thunderous chest-beating(Matam).

Since 1990, Anjuman Raza –E-Islam has also started taking out a torchlight procession on 8^th Muharram to pay tribute to Hazrat Abbas who is known as Emperor of loyalty and bravery. The procession starts from Aza-Khana Laddan Chaudhry Saheb and terminates at Imambara of Ata Abbas.(The article is based on the inputs received from senior residents of the locality).   

Shahzada Qasim-Groom of Karbala

A Child  Awaiting the Start of Mehndi Procession

Dr.Mazhar Naqvi

Kaneezan-E-Syeda, a Kanpur- based Imami women’s organization dedicated to the cause of Azadari, took its Mehndi procession in memory of Hazrat Qasim. Hundreds of women marched on street in complete darkness with Mehndi and Alams amidst thunderous Matam(breast –beating) and chanting  “ Hai Hai Qasim Wa Waila , Wa Waila Sad Wa Waila”( Wail, Wail for Qasim ,Mourn Mourn for Qasim. The procession is probably the only of its kind in India, for nowhere else Mehndi procession is taken out by women on street Women mostly recall martyrdom of Hazrat Qasim and take out Mehndi in his memory mostly in their houses that are turned into Azakhana with the sighting of Muharram Moon. At times, such processions are taken by Imami ladies and girls in Imambaras also. Usually, such Mehndi processions are taken out by male devotees throughout Indian sub-continent. But women Azadar of Nawab Saheb Ka Hata in Kanpur broke the tradition three decades ago. Initially, their initiative was opposed on the ground that it would not be appropriate for women to do Matam on street. They however persisted and finally they braved the opposition, thanks to the composite culture of Hata. They convinced their men that they would take all precautions pertaining to their Hijab and Hata residents also agreed to keep the street lights off and their windows shut. Some of them also volunteered to ensure safe passage of Mehndi procession from Chota Phatak area to Bagh Wali Masjid-a distance of about 500 meters. Since then, procession is being taken out with peace and solemnity and its success reflects inter-faith understanding. Being aware of the significance of purdah in Islam, women try to cover the distance at brisk pace and do Matam after entering the Mosque where a majlis is usually addressed by leading Zakira Ahlebait Dr. Hena Zaheer. A professor of management, she has been addressing this Majlis for the past two decades and exhort women not to restrict themselves to rituals only but apply the lessons of Karbala in their day to day affairs.

 Hazrat Qasim was born on 7^th Shaban /September 19, 668 CE. He was the son of Imam Hasan from his wife Umm-e- Farwa, He was three years old when his father attained martyrdom. Like Aun and Muhammad, sons of Hazrat Zainab, Janab-e-Qasim also learnt fencing from his uncle Hazrat Abbas and cousin Hazrat Ali Akbar. He is considered as ‘Groom of Karbala’, for Imam Hussain married his daughter to fulfill his promise to his elder brother. As the political situation changed so drastically after the death of Caliph Muaavia, Imam had to leave Medina and halt at Karbala. When death looked a certainty, Imam hastily arranged the wedding of his daughter with Hazrat Qasim before the day of Ashura. On 10^th Muharram in Hijri year 61, Hazrat Qasim obtained permission to fight the enemies from Imam Hussain with much persuasion. Imam was reluctant due to young age of his nephew and any harm to him was beyond his imagination. After getting the permission, Hazrat Qasim entered the battle filed, fought courageously and killed many enemies. Being too young and  thirsty for three days, he became exhausted .A man came from behind and hit Shahzada Qasim with his sword. He fell from his horse and cried aloud, "O, dear uncle, peace be upon you". In response to his call, Imam Hussain tried to reach the spot where Hazrat Qasim was lying wounded. Yazidi soldiers strived to prevent him from reaching Hazrat Qasim. Imam thwarted their attempt and reached finally where Qasim had fallen. Imam found his body trampled to pieces by the horses of the soldiers. Imam picked up the pieces of the body in his ‘Aba’ and brought his martyred nephew back to his tents. His martyrdom is recalled during Ashra-e-Muharram on 7^th night and Mehndi processions are taken out in his memory wherever Azadari is performed by lovers of Ahle-Bait. In Kanpur, Kaneezan-E-Syeda had added a new dimension to Mehndi procession by marching on street in strict Hijab. (References available on request). 

Muharram Ritual- Nishan-E-Paik

Badi Karbala,Kanpur where Paikis assemble in Thousands  

Dr.Mazhar Naqvi

Nishan-e-Paik, a ritual introduced by Bihari Muslims in Kanpur, is now one of the most unique features of Muharram ceremonies in India. The Nishan is an Alam and it is taken out by young boys called Paikis during the last five days of the first ten days of Muharram (Ashra) in Kanpur. One can see thousands of Paikis sprinting through the streets of old Kanpur from 5^th day of Muharram onwards. Holding the richly decorated Alam and dressed in Kurta- Paijama, with ropes and bells strung between their Back and shoulders, Paikis visit Imambaras, Karbalas and Imam Chowks, shouting Ya Hussain, Ya Hussain. Mostly between six and eighteen years, Paikis are mostly those boys whose families had taken vowing to make their child or even children as Paik during Muharram each year if their wish was fulfilled.   The history of Paikis dates back to the arrival of Bihari Muslims in Kanpur as migrant workers in Jute and Textile Mills. After settling down in Kanpur, they also began observing Muharram in tune with what they used to do in the villages of Bihar. When they left Bihar in search of employment in cities like Kolkata, Dhaka and Kanpur, they introduced the ritual of Nishan-e-Paik in all three cities. Till partition Paikis and their Nishan remained the most- sought-after attraction of Muharram in all the three cities. Their number reduced considerably in Kolkata and Dhaka after 1947 but swelled in Kanpur amazingly. Paikis become visible in Kanpur after their ‘Kamar Bandhai’ by their caliph in Keelwala Hata. The ritual refers to tying of back with ropes and bells after Fatiha(Short Prayer) in the Imambara of Hata. Then,Paikis start roaming on the streets and spend their time in visiting Imambaras and Karbalas.

On 9^th Muharram (Shab-E-Ashur), they visit Imam Chowks for Ziarat of Tazias placed on them in localities like Hira Man Ka Purwa, Patkapur, Gwaltoli, Beconganj, Colonelganj, Parade, Coolie Bazar and Chamanganj. They also visit Badi Karbala in Nawabganj area to retrieve ’Niyamat’(Bottle containing Milk) from the stream of Ganga river. The milk is distributed among the Paiks. Additional milk is mixed with that of Niyamat so that every Paik gets it. The retrieval of Niyamat is treated as a miracle that takes place every year. No one has so far been able to find out how the leader of Paikis retrieve the bottle buried deep in the river water. How he correctly identifies the spot where the bottle was buried the previous year also remains a mystery as the river keeps changing its course and no indicator is placed. Paikis consider the retrieval of Niyamat as the blessings of Imam Hussain’s daughter Janab-e-Sughra who was left in Medina. Paikis call themselves as Qasid (Messenger)-e-Karbala and run for five consecutive days as a remembrance of those messengers who had sprinted from Karbala to Medina to inform Janab-e-Sughra about the martyrdom of her father. Till they remain dress up as Paikis, they neither eat nor sleep. They don’t take even shower and survive on the offerings given at Imambaras and food offered by others. During their visit to Imambara and Imam Chowks, they also visit places of those devotees who invite them with their Nishan. The entire Parade ground where they assemble before proceeding to Karbala appears to be an ocean of colorfully attired Paikis with their ringing bells. As they run in thousands, the district authorities also remain on tenterhook till Yaum-e-Ashura. Hundreds of policemen and officers are deployed to monitor the sprinting of Paikis.The ritual is surely now the only of its kind in India by Sunni Muslims. Nowhere else Paikis are found on streets during Muharram. It is now considered to be the prerogative of Kanpur and no one knows even that the ritual was initiated by Bihari Muslims. (References available on request)     

Muharram Commemoration by Dilbahar Mandal

A View of Dilbahar Talim Mandal's Taziakhana 

Dr.Mazhar Naqvi

Dilbahar Talim Mandal is perhaps the only NGO India that has been commemorating the martyrdom of Imam Hussain for the past 129 years. Located in Ravivar Peth area of Kolhapur City of Western India, the Mandal is truly a symbol of unity in diversity. Despite being managed by mostly non- Muslims, the Mandal has on its premises a temple and a mosque in a single building. Mandal also celebrates Ganesh Mahotsava the way it observes Muharram with traditional fervor and solemnity. The credit for encouraging the Mandal to recall the martyrdom olf Imam Hussain goes to the most visionary ruler of Kolhapur Chatrapati Shahu Maharaj. Kolhapur was a princely state of British India. On March 17, 1884, connotation ceremony of Shahu Maharaj took place in presence of a massive gathering. The state experienced an era of progress, development and matchless harmony among the followers of different religions.

Dilbahar Mandal also came into existence the same year. But its name was ‘Shree Rameshwar Prasadik Bhajani Mandal’. As the objectives of the newly formed outfit aimed at uplift of all sections of the society, Shahu Maharaj extended his all out support to the endeavor. After few years, Mandal decided to renovate its building. Shahu Maharaj at this juncture asked the Mandal to observe Muharram every year. He suggested so as sending signal across his dominions that all festivals were equal in the eyes of the state. Another reason for encouraging observance Taziadari was the absence of any other festival that could match the tremendous popularity of among the masses. While popular Durga Puja festivities were restricted to Bengal, Ganesh Mahotsava had lost much of its sheen after the collapse of Peshwas.

No one knows as to when exactly Ganesh Chaturthi was celebrated for the first time but it was surely a popular festival of among Marathis. During the heydays of Marathas, the festival enjoyed state patronage as well. People celebrated it publicly with great pomp and show. But it became a low key affair when fortunes of Peshwas nosedived after Anglo-Maratha war. Shocked over the victory of British over Marathas and devoid of state patronage, the popularity of Ganesh Chaturthi also diminished. Devotees stopped celebrating it at public places ands restricted the celebration to their homes. The situation remained so till Tilak revived it in 1894 through his articles in his newspaper ’Kesari’. Till then, Kolhapur like other cities of British presidency of Bombay continued to observe Muharram with splendor and grandeur. Throughout his life Shahu Maharaj patronized Muharram and funded Mandal for Taziadari. He also visited Mandal and was much impressed with the cleanliness and maintenance of the entire premises. After him, his son Rajaram was coroneted as a Chhatrapati. He too supported the Mandal on the pattern of his illustrious father. The name of Mandal changed when Balekhan’s brother, Shahir Haider visited NGO and remarked “Wah, Dil Bhar Aaya.’(Vow, I am choked with emotion).The celebration of Ganesh Utsav and observance of Muharram impressed him most. As the old name of the Mandal did not sound secular, NGO decided to rechristen itself as Dilbahar Talim Mandal, drawing inspiration from the remark of Mr. Haider “ Dil Bhar”. Talim, an Urdu word was also added before Mandal- a rare gesture indeed. Only Mandal is the only Hindi word in the new name rest being in Urdu. The current office-bearers are carrying on the tradition set by Shahu Maharaj. As a result, Muharram is observed in Kolhapur by all religious & social groups till date.( References available on request)