Qadamgah-Maula Ali In Hyderabad (Pakistan)

Interior View of Qadamgah-Maula- Ali In Hyderabad Sindh  

        

Dr.Mazhar Naqvi

Like India, Pakistan too has a very popular and revered shrine dedicated to Maula Ali in Hyderabad Sindh. The shrine contains hand and foot Print of Maula-e-Kaynaat Hazrat Ali on a rock stone. Among the locals, the place is known as  Maula Ali Qadam. History records that Nizam of Hyderabad Deccan originally had the rock stone. He had acquired the relic during his journey to Iraq. The Nizam was informed by the people of Iraq that once Maula had offered namaz on the stone and  it had turned soft like wax after his prostration. (Sijdah).Out of his sheer love for Maula-E-Kaaynat, he brought the relic to India. As Hyderabad Deccan already had hand and foot prints of Maula Ali on a hilltop, Nizam gave the relic to ruler of the Sindh Ghulam Shah Kalhoro who installed it near his fort to enable people to have its ziarat. Now a  beautiful shrine  houses the slab and devotees visit the holy complex regularly. The gesture of Nizam blessed Hyderabad Sindh also with the relic associated with Maula Ali whose another popular name is Hyder also. While Indian Hyderabad had acquired hand and foot print of Maula Ali in the middle of 17^th century following his appearance on the hilltop. His appearance was witnessed by an influential eunuch in a dream. He strived to locate the place saw by him  and finally reached the place where he had seen Maula sitting on a rock. He found the rock with hand and foot print and preserved it in a simply erected shrine. With the passage of time, shrine became quite famous and it still holds considerable popularity among devotees.     

On the other hand, Hyderabad Sindh though named after Maula Ali had no such relic. The vacuum filled with the presentation of relic by Nizam to Ghulam Shah who had ascended throne in 1757 and died in 1772. Since then, it is a popular place of pilgrimage. Shrine of Sindh is not on a hilltop but it is erected on a raised platform. It is richly decorated as well. People assemble there in large number as Sindh has traditionally been a lover of Ahle-Bait-E-Athar.(References available on request.Photo Courtesy Google Images)

‘Maqtal al-Hussain'-A Brief History

Cover Page of A Translated Version of Maqtal
Published by Imamia Mission-Pakistan

Dr.Mazhar Naqvi

 The term ‘Maqtal al-Hussain’ refers to  the title of various books written by different authors to narrate the tragic martyrdom of Hazrat Imam Hussain and his followers at Karbala in 680 AD. These books were written by renowned scholars in different centuries and serve as a base material for recalling the oppression and atrocities committed on the grandson of the Holy Prophet. Orators, Poets and writers use these books for references and  prepare their Majalis in the light of incidents narrated in them. History records that the first such book was written in 8^th century by Abi Mikhnaf who had breathed his last in 157 AH. The other famous Maqtal Al Hussain were written by Ibn Saad in 230 AH,Baladhuri in 283 AH, Ibn Adham in 314.Maqtal written by Dinawari is available but no one has idea about the date of its compilation.

Several other Maqtals were also written between 2^nd to 4^th Hijri years and their names are found in other relevant works .But they have failed to survive and are no longer traceable. The constant persecution of Shias by the rulers resulted in their permanent loss. Some of the Maqtals lost forever include the works of  Muhammad bin Amr Waqidi (d. 207 or 209 AH), Abu ‘Ubaydah Mu‘mmar bin Muthannà (d. 209 AH, Nasr bin Muzaham Manqari (d. 212 AH, Abi Ubayd Qasim bin Salim Hirawi (d. 224 AH), Abi al- Hasan Ali bin Muhammad Madaini (d. 224/225 AH), , Abdullah ibn Muhammad, , Yaqubi, Abi Abdullah Muhammad ibn Zakariyya al-Ghalabi (d. 298 AH) and Abi Abdullah ibn Muhammad ibn Shahanshah Bag.

 Ibn Nadim, Yaqut al-Hamawi and Al Najashi have mentioned the untraceable Maqtals in their works. It is ironical that these Maqtals are no longer available or else they would have served as an authentic source to Karbala narratives. In the absence of lost Maqtals, Karbala narrators rely heavily on the work of Abi Mikhnaf who was the first to write Maqtal al Hussain and deserves salute for preserving the heart rending tragedies struck at KARBALA  on Imam Hussain and his followers. Miknaf belonged to Azd tribe and lived in Kufa. His work is an important source of early Iraqi historical traditions.Tabari too relied heavily on his work to produce his own work. Mikhynaf has presented narratives in abundance with complete details on the basis of of independent enquiries, collection of facts and seeking first hand information.He also used the work of other traditionalists such as, Amir Al Shahi, Rasibi, Mugalid ibn Said, and Muhammad ib Said Al Kalbi.These traditionalists were either senior to Mikhnaf or his contemporaries.(References available on request. Photo courtesy- Google Images )   

Alam Hazrat Abbas & Dariyawali Masjid

Entrance of Dariyawali Masjid -Lucknow

Dr.Mazhar Naqvi

Azadars in Lucknow have a special attachment with Dariyawali Masjid. They love it for its association with the historic Dariyai Alam that is also known as Alam Fateh-Furat. The Alam originates from the Masjid after Maghrib prayers on 8^th of Muharram in memory of Hazrat Abbas Alamdar and proceeds to Imambara Ghufraan-Maab. Due to participation of a large number of devotees, the procession ranks as one of the largest in India.

The Masjid was erected by Marhoom Ramzan Ali Khan Sahib on the bank of Gomti river.Now it is located in the middle of road connecting Hazratganj and Teeliwali Masjid in the wake of construction of a new road between the river and Masjid to control flood. Though built by Khan Sahib, it became popular when Dariyai Alam procession began from here in 19^th century. Being located on the river bank, people found it call it as Dariyawali Masjid.  

During the reign of   Nawab Asafuddaula, a temporary market used to come up around the Masjid. Craftsmen from all creed and religions used to come to market with beautiful Tazias, Zarihs, Patkas, Perfumes and scents to please their Nawab who used to visit the market and offer gold, silver and gems to craftsmen for their work. With the passage of time, market around the Masjid became a thing of past and today Kazmain is the largest market of items associated with Azadari.

Alam Fateh Furat Originating from Dariyawali Masjid 

Dariyawali Masjid was a simple structure a few years ago. But now it has been renovated and become a beautiful mosque, containing sacred Rauza of Hazrat Abbas (A.S.).While Masjid used to buzz with activities only on 8^th of Muharram every year a few years ago, it remains in news now throughout the year. Not only Majalis are held here on regular basis after renovation and expansion, it attracts large number of visitors on each Thursday. It is also used as a point of origin of protests lodged by Imamis concerning their various religious and socio-political issues.(References available on request. Photo by Blogger)      

Marsiya Writer Mirza Dabeer Needs Fair Treatment

Dr.Mazhar Naqvi

Imamis have not been much fair to Mirza Salamat Ali Dabeer. First, they unnecessarily pitted him against Mir Anees in 19^th century India and now paying no attention towards preservation of his work. Although he is better known as a leading  exponent of marsiya writing along with Mir Anees, Dabeer also excelled in the art of other forms of Urdu poetry. Being a Shair-e-Ahlebait, he refrained himself from writing Ghazals but his Salams surely indicates his mastery over ghazal writing. A couplet from one of his Salams exemplify clearly that his poetic skills are comparable to Ghalib. The couplet says “  

“Hurr fida pyaasa jo Shah par ho gaya

Ai salami, qatra tha samandar ho gaya!”

Translation in English:

When the thirsty Hurr (willingly) sacrificed his life for the Shah (Hussain);

(Know) O salami, (O pilgrim) In truth the drop became the entire ocean!

It is indeed strange that Dabeer has remained neglected from the point of research on his work despite having a considerable following in Lucknow during his life time. In the era of Anees and Dabeer, their followers were divided into two formidable groups known as ‘Anneesiye and Dabeeriye’. Though the poets never criticized each other, their followers always tried to establish supremacy of Anees over Dabeer or vice-versa. While much work has been done on Anees, Dabeer remains neglected till date. No complete or  authentic text of Dabeer’s poetry is available and even critical work on him too is buried in the files of literary journals.he has remained ignored even after publication of Maula Shibli Nomani’s great work titled ‘ Mawazana-i-Anis-o-Dabeer’. There is dearth of material even on his son as well who himself was an excellent marsiya writer and trained by his illustrious father. Dabeer surely deserves much better treatment. Born in 1803 in Delhi, he had started reciting marsiya since childhood during Muharram gatherings. He began writing poetry under the tutelage of Mir Zameer. He moved  to Lucknow following its emergence as a great center of Azadari under the patronage of Awadh Nawabs. He found suitable environment in Lucknow and excelled at a time when Anees was considered unparalleled. Research on him is needed because considerable amount of his work has not seen light of the day. His work is a treasure and master piece of elegiac poetry and hence, deserves to be preserved and protected. Such endeavor is also required because of the poor condition of his last resting place in Nakhas area.(References available on request. Photo Courtesy Google Images).      

Thirst of Karbala(Al Atash) In Ali Sardar Jafri's Poetry

Ali Sardar Jafri(1913-2000)

Dr.Mazhar Naqvi

Ali Sardar Jafri is famous as a progressive and prolific Urdu writer India has ever produced. He was also a poet, critic and wrote lyrics for silver screen. While his contribution to Urdu literature is widely acclaimed , Jafri’s attempt to turn “Al Atash” ( I thirst), the cry emanating from ‘Khayam-e-Husssaini’( Camp of Imam ) into a universal symbol of distress remains mostly unknown to Imamis. Al Atash reads as under:    

 “Phir Al-Atash ki hai sada
Jesay rijz ka zamzama
Phir raig e sehraa par rawan
Hai ahl e dil ka karwan
Nehr e Furaat atish bjan
Ravi o Ganga khoon chukan
Ae Karbala! Ae Karbala!”

(Again the cry, “I thirst!” is heard
Like a fountain of thundering war hymns.
Again the caravans of people of the heart,
Are moving across the desert sand.
The river Euphrates flows with fire
The Ravi and the Ganges, stream with blood.
O Karbala! O Karbala!)

Born into an aristocratic family of Balrampur on November 29, 1913, Jafri spent his formative years in his native place before taking admission at Aligarh Muslim University (AMU).He drew inspiration from Josh Malihabadi, Firaq Gorakhpuri and Jigar Moradabadi.at AMU, he developed leaning towards communist ideology and expelled from the university in 1936.Plight of Indians touched his heart and he used thirst of Imam Hussain’s camp as a metaphor to highlight  distress of people all over the world.

Today is Shaam-E-Ghareeban. Hussain and his followers have beebn martyred in the day. There is complete silence in ‘Khayam-E-Hussaini’. Children are no longer crying Al Atash even though they were still thirsty. The exhausted, hungry and tired survivors  sat in loneliness and thought not about water but  the loved ones they had lost in the unjust battle on 10^th of muharram 61 AH. Since then, Karbala has been a constant source of inspiration to poets and writers to use martyrdom of Imam Hussain and his companions in their literary pursuits to highlight its relevance to modern world that is plagued with evils of all sorts. The blogger thought it appropriate to post Jafri’s similar attempt to mark Shaam-e-Ghareeb. Al Atash has assumed more relevance and significance in the current era as situation has worsened for the mankind despite technological advancement.(References available on request. Photo courtesy Google Images).

Muharram-2016 in Kanpur-A Brief Report

Matami Procession of Anjuman-E-Rizviya Originating from Imambara Muzaffar Ali Khan

Dr.Mazhar Naqvi

‘Yaum-E-Ashura’ was observed with traditional solemnity in Kanpur city-one of the largest Industrial Metropolis of India. As usual, three well- attended Matami processions from Ram Narayan Bazar area remained attraction of the day. Brought out by Anjuman Moin Ul Momneen, Anjuman-E-Rizviya and Anjuman Raza-E- Islam, the three processions witnessed ‘Matam’ by swords, Knives and chains by youths in large number. While Rizviya and Raza-E-Islam adopted a restrained approach towards recital of Nauhas, Moin –Ul-Momneen performed Nauhakhwani at great length. Its Sahab-E-Bayaz Janab Jafar Kazim Sahib recited Nauhas written by Allama Muntasir Zaidpuri and Saba Lucknowi. Devotees wept bitterly when he  began Zaidpuri’s famous Nauha “Hamne dekha jab makan se Tazia Jaate Hue”( When I saw Tazia Moving from home).Similarly Alvida of Anjuman’Mere Ghareeb Alvida,Mere Ghareeb Alvida”( Good Bye My Imam in Distress).

Anjuman-E-Raza-E-Islam recited Nauhas and Alvida written by Mussawair Zaidpuri.Sahab-e-Bayaz Salmi and Sharad recited Nauha “ Uf ye Zul-o-Sitam,Ye Tabahi” ( Oh No, Such Barbarism and destruction)to leave devotees wailing. Then they recited Alvida with wordings “Fatima Zahra Ke Dilbar Alvida”(Good Bye sweet Heart of Bibi Fatima Zahra).Anjuman-E-Rizviya did Nauhakhwani with Nauhas written by Nawab Asar Lucknowi and Basharat Sahib.”Lashe Shah Pe kahti thee,Zainab ye kah Kar alvida, Ab Main Kahan aur Tuma Kahan Ae Biradar Alvida”(Zainab said good bye at the body of king of martyrs, Good bye brother as you have attained martyrdom and I am left to complete your task in Kufa and Damascus)”.Wasi, Ibne Hasan and Nawab Mumtaz Hussain performed Nauhakhwani. All the three processions culminated at Gwaltoli Karbala.

Matami Julus Entering Gwaltoli Karbala 

Other Matami Anjumans like Mohammad Moin Ul-Aza, Panjatani, Zulfiqar-e-Haideri, Abu Tarabiya, Shamsheer Haideri, Aza-e-Hussain,Firdausia, Masoomia and Jafariya also took out Tazia and Alam processions from Gwaltoli, Colonelganjand Chamanganj areas. Tazias from all over city also reached Gwaltoli amidst drumming. Tazia of Badar Ali attracted attention in view of its length and well-trained Muharram drumming. A number of NGOs played effective role in the peaceful observance of muharram ceremonies in Kanpur.(The article is based on personal participation by the blogger himself.Photo Courtesy Google Images )        

'Shab-E-Ashur'-2016 at Makanpur

A View of 'Shabe-E-Ashur'2016 @ Makanpur 


Dr.Mazhar Naqvi

The blogger has just returned from Makanpur village of Kanpur Nagar district of India after witnessing ‘Shab-E-Ashur’ ceremonies. Usually, media give coverage of Muharram ceremonies observed in major cities but villages like Makanpur where Muharram is observed with great solemnity and attended by thousands of people are ignored. The blogger has already written in previous posts about unique features of Muharram at Makanpur.Hence, only a few pictures of Shab-E-Ashur,the night preceding 10^th of Muharram, are being posted to give an idea to the viewers how Muharram is observed in a village that is famous for the shrine of Hazrat Badi Uddin Zinda Shah Madar

.  

Traditional Tazia of Dargah Sharif at its Chowk

Turbatwala Tazia at Imam Chowk of Ahmed Sher



Tazia at Imam Chowk of Mir Syed Hasan

A View of Devotees Awaiting arrival of Tazias 

A View of Langar-E-Hussaini

Loudspeakers Being used to Play Mournful Tunes in Front of Tazias .

Muharram Drumming Before the Arrival of Tazias Near Dargah Sharif 

Baba Bahadur who has Introduced Ritual of Paikees with Little Girls who are also his Disciples.

Muharram at Kichaucha Sharif Dargah

Tazia of Kichaucha Sharif

Dr.Mazhar Naqvi

Observance of Muharram ceremonies at the shrine of popular Sufi saint Hazrat Ashraf Jahangeer Samnani at Kichaucha Sharif has traditionally been a grand affair. Devotees have been converging in large number to attend these ceremonies for the past over 6 centuries. Located in Ambedkar Nagar district of India’s most populous Uttar Pradesh state, Kichaucha start witnessing arrival of devotees from ‘Chand Raat’(Sighting of Muharram moon) but their number swell in lakhs from 3^rd day of Muharram month when an 8- day long fair begins with solemnity to offer tributes to martyrs of Karbala. By the time Yaum-e-Ashura 910^th day of Muharram) arrives, one can’t find even an inch of empty place in and around the shrine in the wake of an estimated crowd of 8 to 10 lakhs. All of them participate in Badi Tazia procession that is taken out on 9^th of Muharram from Dargah and buried at Neer Sharif(water reservoir) with agar on Yaum-e-Ashura after passing through its traditional routes. Tazias of adjoining and neighboring places also join the main procession for their burial at Neer Sharif. The most unique feature of Badi Tazia is its preparation exclusively with the ‘Chadars’(Coverings) offered at the holy grave of the saint. It looks more as a coffin instead of Tazia usually made of bamboo sticks and paper.

Dargah of Sufi Saint Hazrat Ashraf Jahangeer Samnani 

Sajjada Nasheen of the shrine Janab Mazhar Uddin sahib told the blogger during his recent visit to Kichaucha that all the ceremonies have remained unchanged and their original character remains intact. During Muharram, every night alams, nishans and relics preserved at Dargah are taken out in the form of processions and large crowd of devotees have glimpse of them. Processions start from dargah and culminate at €salami gate after making stop over at Malang gate.It is also stated that the first Alam on Indian soil was taken out by the saint himself after he settled down in Kichaucha.The saint  Hazrat Makhdoom Sultan Syed Ashraf Jahangir Samnani - 1386 CE) was a great Sufi.He was the disciple of Bengal's prominent Sufi  Hazrat  Alal Haq Pandvi.  His Urs (death anniversary) is commemorated on 28th of the Islamic month of Muharram.(References available on request.Photo courtesy Google Images)

  

Qasim Bin Hasan & Mehndi Processions

Mehndi Procession Before its Start 

Dr.Mazhar Naqvi

Mehndi processions form an integral part of Muharram ceremonies in Indian sub-continent. They are taken out on 7^th of Muharram in memory of groom of Karbala Hazrat Qasim, son of second Imam Hasan. He was born on & Shaban in 47 AH, corresponding to September 19, 668 AD. It is authentically narrated that when circumstances forced Imam Hussain to leave Medina and set out for Karbala, umm-e-Farwa, widow of Imam Hasan and mother of Hazrat Qasim, expressed her willingness to accompany him with her son.  

Born three years before the death of his father, Qasim was about 13 years old when he reached Karbala with Imam Hussain. Though young, he was a brave warrior, for he too had learnt fencing from Hazrat Abbas and cousin, Hazrat Ali Akbar along with his cousins, Aun and Muhammad, sons of her aunt Hazrat Zainab. Mehndi (Henna) is associated with him following his marriage with the daughter of Imam Hussain on the arid plains of Karbala. Some narrations suggest that Imam married his daughter just to fulfill a wish made to his elder brother. In Indian sub-continent, the marriage has found much acceptance among the devotees for centuries in the wake of its uniqueness. As there was no water in the Hussaini camp, Mehndi was prepared with holy tears. It was solemnized not amidst the beating of marriage band or songs but to the tune of Matam and Nauha. At the solemnization, people usually pray for the long life of the couple. But In Karbala groom was seeking permission to die and bride was aware of what was going to happen to her as prisoner. After the martyrdom of Imam Hussain, she knew that she would be tied with a rope and onlookers would pelt stone at her in Kufa and Damascus.

There is unanimity among the scholars that Imam was reluctant to grant permission to Hazrat Qasim to fight as he was very young. The very thought of something worst happening to the young son of his deceased elder brother was beyond his imagination. He repeatedly refused to entertain Qasim’s request. A disappointed Qasim then retired to the tent of his mother. When Janab Umme Farwa found her son upset she gave him an amulet containing a letter that was written by his father before his death. The letter read “    "My son Qasim, a day will come when my brother Hussain will be facing an enemy army of tens of thousands. That will be the day when Islam will need to be saved by sacrifice. You must represent me on that day."  Qasim read the letter and gave to his uncle. After reading the letter, Imam said “ Now I can’t stop you from doing what your father wanted you to do. I grant you permission in the name of Allah”. Hazrat Qasim fought bravely and killed many a soldiers before attaining martyrdom. Later on his body was also trampled by blood thirty and heartless Yazidi soldiers. Since then, he is one of the most revered martyrs of Karbala and devotees remember him by taking Mehndi procession on 7^th day of first 10- day phase of Muharram mourning. Lucknow, Kanpur, Lahore, Hyderabad Deccan, Moradabad, Karachi, Rawalpindi and several other cities of India and Pakistan are famous for their Mehndi processions. In Hyderabad Deccan, Abdulla Qutb Shah is believed to have started Mehndi procession in early 17^th century. In North India, Mehndi processions gained popularity after establishment of Awadh kingdom in 18^th century by Saadat Ali Khan Burhan- U-l Mulk. Even almost all large villages of erstwhile kingdom has Mehndi processions till date with Mohan leading the in grandeur and scale.(References available on request. Photo Courtesy- Google Images)        

Jaun(John)-Exemplary Companion of Imam Hussain

Dr. Mazhar Naqvi

Since the inception of blog under the title of Muharram Mirror about three years ago, not a single article has so far been posted on ‘Ashab’(companions) of Hazrat Imam Hussain. The blogger admits his mistake and considers his indifference towards them as a grave injustice to their contribution to Karbala revolution. Blogger seeks forgiveness for his folly and thank Allah and Imam Hussain for making him realize his mistake and offering an opportunity to rectify it. Companions of king of the martyrs deserve special attention from lovers of Ahle-Bait, for imam himself had stated that his ‘Ashab’ were the best and neither Prophet nor his father Hazrat Ali and also his elder brother imam Hasan had such companions. He said so because they stood with him against the most adverse circumstances and refused to desert him even though he asked them to leave him in the wake of certain death. None of them left them. One such companion was Hazrat Jaun(John).After seeking permission from Imam, he challenged yazidi soldiers with the following poem on his lips:

“I am a soul willing to die for Allah,

and have a sword thirsty of the blood of his enemies

Before I die I shall fight the enemies of Allah,

with my sword and my tongue serve the grandson of his prophet.”

He was a Christian freedman. He had served as slave of Hazrat Abu Dharr (Zarr) al-Ghaffari. When his master was exiled from Medina by the ruling Caliph, he went to Hazrat Ali who allowed him to stay with him as one of his companions. Jaun stayed with Imam Hasan after the martyrdom of Hazrat Ali in the mosque of Kufa in 40 Hijri. He joined Imam Hussain when Imam Hasan too attained martyrdom. When Imam Hussain left  Medina after being asked to declare allegiance to Yazid on Rajab 28 in 60 AH, Jaun insisted on accompanying him and reached Karbala with his small band of followers.

At Karbala, Jaun  always  seen at the side of Imam despite his old age. He was respected for his profound knowledge and pleasant manner by one and all even though he was a  dark complexioned man with gray curly hair being an Abyssinian. On the night before Ashura, Imam urged Jaun  to go somewhere else, saying "You have accompanied us all the way but now you may go" .But Jaun asked a question in reply, stating “how is it fair that I benefit from your company and hospitality but abandon you in your hardship?" Imam listened to his words silently and did not pursue the matter further. 

He spent 'Shabe-Ashura' (Night preceding Ashura(10th of Muharram month) in sharpening his sword. On Yaum-e-Ashura, he was instrumental in repelling the first two attacks from Yazidi army. After the Zuhr prayers, Jaun approached Imam and stood silently. Imam then said  " I know why have you  come? I grant you permission to go to the battlefield. You have been a good and trusted friend. I will not deny you martyrdom for Islam. Go, Allah be with you!".Words of Imam filled Jaun with delight. He pounced upon the enemy ranks while reciting the above poem. He fought bravely and received severe blows but he kept on reciting the poem. When he fell from horse as a result of mortal blows inflicted on him and unable to face the assailants, he continued to fight with his tongue by reciting the poem till his martyrdom.( References available on request. Photo by Google images)

Fatehpur Karbala-An Eco-Friendly Economic Model

A Scenic View Nursery at  Fatehpur Karbala 

Dr.Mazhar Naqvi

Historic Fatehpur city probably has the most eco-friendly Karbala of India. Nestled in the heart of the city on District courts road, Karbala runs a nursery for generation of revenue to conduct Muharram ceremonies. The popularity of the nursery is not confined to Fatehpur only as it supplies saplings to neighboring Kanpur nagar, Kanpur Dehat, Banda, Mahoba, Hamirpur, Jalaun, Kaushambi and Allahabad districts on regular basis. Certain specific plants that grow in the nursery fetch customers even from Kolkata, Varanasi and Delhi as well.

The idea for starting nursery inside Karbala complex originated after the construction of its boundary under a scheme of the state government a few years ago. The construction of the boundary wall protected Karbala complex from stray animals and also cleared encroachment on some of its portions. But the government effort failed to provide any regular income to Karbala for its upkeep. 

Entrance to the Area   Reserved for Burial of Tazias 

As majority of old tazia processions of the city has traditionally been culminating at Karbala on 10^th Muharram(Yaum-E-Ashura), its managing committee used to feel embarrassed for being not able to distribute ‘Tabarruk’ among the devotees. The committee then decided to run a nursery on the surplus land of Karbala. Fortunately, a devotee of Imam Hussain expressed his desire to run the nursery on rental basis and since then Karbala has not faced any financial constraints. The amount received from the rent is spent mainly on distribution of eatables to processionists on 10^th Muharram. Mr. Saeedul Hasan, a Shair-e-Ahle-bait and lawyer told the blogger that the committee is headed by Janab Kalbe Hasan and Hussainis of the city extend full support to him. The committee exercises extreme precaution in preserving the land earmarked for burial of tazias. No sapling is planted or grown there and the area is separated by a wall with Iron Gate.

Imambara Muzaffar Ali and Its Landmarks

Dr.Mazhar Naqvi

Imambara Nawab Muzaffar Ali Khan in Patkapur locality of Kanpur City indeed has many landmarks to its credit. Popular as Mahal Ka Imambara among the devotees, the Imambara is not only one of the oldest in Indian province of Uttar Pradesh but also has a sacred relic associated with Karbala –E-Moella. The relic turns red on Shab-E-Ashur is preserved a beautiful show case. Devotees are allowed to have a glimpse of the relic on the 9^th night of Muharram. Built about 150 years ago by Nawab Muzaffar Ali who was an affluent trader apart from being a landlord, the Imambara also has the largest pulpit of the city. It was erected especially for recital of marsiya by Mir Anees. The pulpit is made of wood and has a raised platform with ornamentation. A Zari is permanently kept at Imambara and on 1^st day of Ashra-e-Muharram another Zari is brought here by Anjuman-E-Rizviya from Shivala area. This Zari is taken out in a procession on Yaum-e-Ashura by the Anjuman and it reaches Gwaltoli Karbala after passing through Ram Narayan Bazar, Shivala, Parade, Chunniganj and Souterganj areas. It is buried there by the descendants of Nawab Muzaffar Ali. Throughout the route, Anjuman performs nauhakhwani, Sinazani,  Qama zani and Zanjeer Jani. On an average, more than 100 members of Anjuman perform matam with Sword. 

The Imambara has striking similarity with some of its counterparts in Lucknow. It has a separate enclosure for installation of Zari and Alams during Muharram on a raised platform. Just below the enclosure is the hall for audience with the  pulpit. There is provision for women to listen Majalis or watch Muharram ceremonies in the form of balconies on both sides of the hall. After the hall, there is open space with an Alam installed in a small bricked enclosure. Imambara also boasts of Patkas and Alams dating back to Nawabi era. Nawab Mumtaz Sahib, a descendant   who takes keen interest in the upkeep of Imambara told the blogger that Nawab Muzaffar Ali was married to one of the daughters of Mutmuddaula Bahadur Agha Mir who was Prime minister of Awadh and settled in Kanpur after his removal from the post. He was a very good poet also and used to compose couplets in praise of 14 infallibles but his work is not traceable now. 

(Article is based on the inputs given during the  personal visit of the blogger to Imambara. All photos are also by the blogger himself.) 

A Forgotten Story of Karbala- 'Gul-i-Maghfirat'

An Old Photograph of Fort William where Gul-i-Maghfirat was Wrtitten.

Dr.Mazhar Naqvi

‘Gul-I-Maghfirat’(The rose of forgiveness) remains unknown to Imamis by and large. It is surprising, considering the fact that it was first published way back in 1812 in Calcutta, now known to the world as Kolkata. The work is summary of the translation of Persian work ’Rauzat-ush-Shuhuda’. It was written by Haider Baksh Haideri who worked as Munshi in Fort William College, Calcutta. His summary contains 16 majlises that deal with the sufferings of Hazrat Imam Hussain and his companions at Karbala. Renowned 19^th century French Indologist ,Gracin de Tassy has given due acknowledgement to the work of Haideri in his ‘Memoire sur des particularities de le religion,Musulmane dans I,Inde,dapre’s les ouvrages Hindustanti’. He has also mentioned that the work has not yet been translated even though it was printed in 1812.Gracin’s memoirs were published in Paris in 1831.The indologist was surprised over non-translation in view of large scale observance of Muharram ceremonies in India in early 19^th century by all sections of the society.

Available historical evidences suggest that Haideri was born in Delhi in 1768 and he reached Calcutta via Benaras(Now Varanasi).After retirement ,he returned to Benaras and breathed his last there in 1828. It is believed that he worked under the guidance of john Gilchrist who was Professor of Hindustani at the college. Popular ’ Tota Maina ki Kahani’ is also attributed to Haideri. Upon search, the blogger found that a translated version of  Gul-I-Maghfirat was published  in Lahore(Pakistan) in 1965 but its copies are not available.Gul-I-Maghfirat  needs attention from Imamis and they can search and get it translated during ongoing Ayam-E-Aza.it will be a befitting tribute to Haideri  who produced the work out of his sheer devotion to martyrs of Karbala.(References Available on request. Photo Courtesy-Google Images)  

      

Imambara Panjatani-Symbol of Magnificent Spirit

Zari Inside Imambargah Panjatani

Dr.Mazhar Naqvi

ImambargahPanjatani, renovated recently by vegetable-sellers of crowded Parade market of Kanpur, is a simple structure with magnificent spirit. It not only symbolizes the unconditional love among vegetable sellers but also stands as their victory over the nefarious plan of the district administration to demolish it a few months back. The Imambara had existed ever since the beginning of the vegetable market. It was made of bamboo sticks and had a thatched roof with a Zari Mubarak. Adjacent to it was chicken and fish market on Nazul(Government) land. The district administration won the legal battle and grabbed the market, refusing to entertain request for renewal of the lease executed in British era in favour of sellers of vegetables, chicken, fruits  and fish.

A View of Vegetable Market at Parade-Kanpur(India)

The authorities decided to built a commercial complex titled KDA Crystal and began demolishing the existing structures .The uprooted shopkeepers watched silently their shops being razed to ground but woke suddenly to save Imambara when they saw bulldozers proceeding towards its structure. Thousands of people assembled there with religious leaders. Sensing gravity of the situation, administration back tracked and assured Shahar Qazi Maulana Hamid Hussain that they would not touch Imambara and space surrounding it. Authorities revised their map and left Imambara and its surroundings intact. The jubilant vegetable from their own resources immediately replaced thatched roof with tin shed after erecting walls with bricks. They also brought a beautiful Zari from Lucknow that was placed inside the structure amidst  the presence of devotees. Social outfit KLhidmat-E-Khalq foundation and its secretary Janab Abdul Mabood Sahib played a key role in the erection of Imambara and he has taken upon himself also the responsibility of its maintenance. He has appointed a full time care-taker and himself visits the shrine every day.

Entrance of Imambargah Panjatani

A small mosque has also been built behind the Imambara where prayers are offered regularly. The vegetable sellers have also named the renovated structure as Imambara Panjatani. In a conversation with the blogger, Mabood sahib said “There will be discourses at the Imambara during Muharram and religious scholars will address the devotees about the martyrs of Karbala. We will also hold Langar and erect Sabeels on 9^th and 10 of Muharram. After Allah, I love the Holy Prophet and his Ahle-bait the most. I admire Imam Hussain for saving Islam and exposing falsehood.”(The article is based upon inputs from Mabood sahib and Hashim Sahib. All Photos by Blogger himself.)

   

Abdul Mabud Sahib