CENSUS OF INDIA 1971 SERrES 2 ANDHRA PRADESH

A MONOGRAPH ON MUHARRAM IN HYDERABAD CITY

Field Investigation and Draft KHAJA MOINUDDIN, M.A., F.R.G.S. (LONDON) S.M.R.T.P.I. (ENGLAND) TABULATION OFFICER

Scrutiny V. VENUGOPAL RAO, B.A., LL.B. Deputy Director of C

Editor T. VEDANTAM, OF THE INDIAN ADMINISTRATIVE SERVICE Director of Census Operations, Andbra Pradesh.

CONTENTS

page Foreword iii Preface CHAPTER I-Introduction 1 CHAPTER II-E'l1"'leffi3 of Ritu'lls and Activities connected with Moharrum 14 CHAPTER III-So;;io-Ecouomic Factors leading to the origin of Moharrum festivities 24 CHAPTER IV-Origin of important Ashurkhanas and Shia Religious Institutions in Twin Cities 37 CHAPTER V-Public Performance of Moharrum in Twin Cities 46 Appendices 8S Glossary 105 Photographs Facing Page 1. The Govern:>r of A'1dhra Pradesh is offering "Nazar" on 10th of Moharrum to Bibi-ka-Alam at Hyderabad Municipal Corporation Office Darushifa Locality 2. Pro~ession of Bibi-ka-Alam Passing through the streets of the city 32 3. Alam of B:tdeshahi Ashurkhana opposite Salarjung Palace. 38 4. ShowiuR" the Alam of Alwa Sartouq Darushifa 40 5. Ashurkhana Im:tm Qasim Yakutpura Locality 40 6. Ashurkhana Bibi-ka-Alam at Yakutpura Localit) 40 'Y. Showing Bibi- ka-Alam 40 8. Procession of Gosha Mahai Tabut 40 9. Showing the Alam of Hazarat Abbas in Salar Jung's Palace called Diwan Devdi...... 48 10. Showing the Matam by Anjuman'l-Parwane-Haidery 50 11. Showing the M'ltam by Irani People living in the cit)' 54 12. Showing the M'ltam at Bibi-ka-Alwa . 54 13. Showing the Matam at Alwa Sartouq . 74 14. Commissioner of Police ul1ci Nawab ,BJ.rkat Ali Khan, the Ninm o:r!ring Chader to Bibi-ka-Alam at Pur ani lli~i % (i) (ii)

Facing Page 15. Showing the Matam performing by Irani People ill 10th Moharrum in Public...... , 76 16. Showing the Procession of various Alams in the ~y n 17. A Prominent Shia is delivering a lecture in Public about the Significance of Moharrum . 80 18. Slowing offering Nazar to Bibi-ka-Alam at Azakhana Zohra 80 19. Patherghatti Nal Sahib-A devotee is offering Chader 80 20. Showing Matam at Public level in one of the Ashur~ khan3s 8. Maps 1. Showing the Muuicipallimits of Hyderabad and Secundera- bad x 2. Map showing the settlement Areas of Shias and Sun- nis in the City ., . .,. 28 3. Map showing the route of Moharrum Procession on 10th Day 34 4. Map showing important Ashurkhanas and Alwas of the city 44 FOREWORD

Moharrum commemorates the death of Imam Hussain, grandson of the Prophet Mohammad, and his associates. The Social Studies division of the office of the Registrar General, India, had earlier brought out a report on the ritual and social complexes of Moharrum in two north Indian cities-Lucknow and Delhi. This report relates to Moharrum in Hyderabad in ~outhern India. I am grateful to Shri T. Vedantam and his·. colleagues for the trouble they have taken over this monograph.

NEW DELHI R. B. CHARI 1 November 1975 REGISTRAR GENERAL, INDIA

(iii)

PREFACE

Indian sub-continent is known,for its unity in diver­ sity. In Hyderabad city, one can see the fusion of diverse cultures in an ideal way and rightly so it pro­ vides a bridge between the North and South. People of different religious faiths and diverse stocks, hailing from various parts of the country took their abode gene­ rations together. A rich heritage of tolerance, amity and understanding taught the people to fall in the main stream of unity and yet enabled them in maintaining their separate entities. Well over five centuries ago,. Islamic hegemony was imposed on the indigenous popu­ lation, pre-dominantly consisting of Hinduism, and its different sects and sub-sects. Golconda, now a tiny,· remote and obscure village in the neighbourhood of Hyderabad city, happened to be the successive capitals of the erstwhile Hyderabad State. The fusion, and assimilation of the two large reli­ gions viz., Hindu and Islam had been so thorough and complete that Hindi mixed Urdu is the media of the masses in the city and one is tend to initiate conversa­ tion safely in Urdu-Hindi-mix, with an unknown person coming into casual contacts. Urdu happened to be the State language for centuries. Largely and to a certain extent even now, good knowledge of Urdu is consideroo a proud privilege. Apart from other religious groups of Hindus, Jains,. Sikhs, Parsis etc., Muslims of different sects constitute a. sizeable and significant proportion of nearly two-fifths (38%) of the city's popUlation. Hindus and Muslims (v) (vi) have been equally participating 111 some of the most popular festivals like Nloharrum. PeopJe raise liberal and handsome contributions and unreservedly join the festivals, festivities and fairs. Advised by the Registrar General, India, a special study on Moharrum festival in this cosmopolitan city of Hyderabad has been taken up in 1967. Celebration of this festival is well over 400 'years old. It reflects the composite character of the culture of the city and stands as a monument of univer­ -sal brotherhood. As a prelude to this, an exploratory '.study was made by Sri Khaja }\1oinuddin, Tabulation Officer. Later on, the scope of the study was enhrg- ,-ed. The wise counsels of Late Nawab Mehdi-Nawaz lung Bahadur, the then Governor of Gujarath, and Jate Nawab Inayat lung Bahadur have immensely helped in pushing through this study. Sri Mehdi Nawaz Jung has kindly issued an introductory letter to all the nobles of the city requesting them to furnish inf9rma­ tion and photographic material to Sri Khaja 1vIoinuddin. My grateful thanks to these gentlemen of nobilty. I feel deeply indebted to Sri A. Chandrasekhar, I.A.S., the then Superintendent of Census Operations, Andhra Pradesh, and subsequently Registrar General, India, who has been the guiding spirit behind this re­ search work. His keen sense of curiosity and sus­ tained interest was a source of encouragement for Sri Kbaja Moinuddin to pursue and complete the study of the festival. I will be failing in my duty, if I do not thank Sri . Hamid Bin Shabbir, Retired District and Sessions Judge, ,who has gone through this manuscript and made valu­ able suggestions at various stages. I express my thanks to many institutions, the scholars and others who helped (vii)

the Census Organisation in conducting this study. Part­ cular mention of 1\1r. lVLT.A. Hashmi, Advocate, Dr. Jaffar Hassan, M.A., D.Litt., Retired Head of Sociology Department, Osmania _University, Prof. Hafiz Akther Ajrni, of Arts College, Bangalore, Dr. Akther Ahmed, Raj~l Ratan Gopal, Raja Mehboob NaraY:Jn. Raja Dharmwanth Bahadur, Dr. Abdul vVaheed Khr!il, Direc­ tor, Archaeology Department, and Dr. Gnlmn J afIer. PrincipaL Senior Tutorial College, is equally a 'mu::;t' for their unreserved appreciation of the venture ar:d sus­ tained cooperation rendered at frequent intervals. Credit for conducting necessary Survey and Research study and preliminary drafting of the monograph should pri­ marily go to Sri Khaja l\ioinuddin, Tabulation Officer, of this office. I also express my thanks to Sri V. Venugopal Rao, Deputy Director of Census Ope1·~tions who scrutinised the monograph.

T. VEDANTA~1, lAS, DIRECTOR OF CENSUS OPERATIONS

- CHAPTER I

[NTRODUCTlON

Although Moh

Though it is the Shia Muslims who put their heart and soul in the mourning and performing religious rites, many Sunni Muslims, particularly the Sufis and 'Ahl-e-Tariqat' participate ill" the functions and arrange mourning congregations. Simulta­ neously people of all castes and creed especially th.! Hindus, show great enthusiasm in the festivities by installing 'Alams', taking out 'Alam' processions and arranging offerings in various· 'Ashur Khanas' and 'Alawas'. Some Hindus such as the 'Hussaini Brahmins' (named after Hussain) even claim that they have direct spiritual relations with Hussain, without the interven­ tion of Muslims or anyone. So far as the term 'Hussaini Brahmin' is concerned, further .:;nquiries have been made to dig out its: history and the origin. No authenticated d:"lta throwing sufficient details could be gathered. There appears to be no such individual or households as Hussaini Brahmin. Presumably, during the regime of Nizam and State supervision of the festivals, at impor­ t:ant Ashur-Khanas, some selected households of Hindus used to act as guides alUi help the participants in arranging Fateha, Nazar-Niaz and discharged other functions similar to Brahmins. in the temples, and thus called Hussaini Brahmin. Shias believe that after the prophet Mohammad, the twelve Imall.is of the Progeny of Mohammad, from Ali to the l!V!!!g Imam Hazrat Mehdi son of Imam Hasan Askari, are Divinely commissioned, and are the only rightful successors of Mohammad· and Guardians of the faith and that others who declared them­ selves or were designated by people as successors of Mohammad· were usurpers. They believe that the prophet had already by command of God, on iieveral occasions, and more proIP.incntly on 18th Zelhaj 10 Hijri at Ghadir-e-Khum, towards his parting> days had declared Ali as his successor and Viceregep.t (Th~ Prophet died on 28th Safar l1 Hijri). Shias further say that for a Divine commission there is no question of election. (Sufis~ and 'Ahl-e-Tariq at' are generally of the view that only from 2

Ali upto the twelfth living Imam, are the spiritual sucCessors of Mohammad and that Abubekcr, Omer, Osman and others were temporal rulers. Some Sunnis also cmry the same belief and have faith in the twelve Imams but a majority of Sunnis say that Abubeker, Omer and Osman and even Muaviyah were rightful successors of Mohammad, both spiritually and temporarily. According to Hidayatullah, Chief Justice of Supreme Court of India, (Mohammadan Law 16th Edition P. 12 & 13) : "The election (of Abubeker) in fact took place when the household of the Prophet, including Ali was engaged in obsequies. The election led to the great schism between Suunis and Shias. At Kerbala Hussain died after suffering great privations. The rift between the Sunnis and the Shias (Shian-e-Ali-Party of Ali) became very great thereafter". In the words of Justice Baburam Verma, (Mohammadan Law 1968 Edition Page 75) : "Onc or the most momentous problems in Islamic history arose as to the succession of Mohammad immediately after his death. The events that followed marked the first division in the :r"fuslim world into the great factions of Sunnis and Shias. The differen­ ces since the time of Abubeker continued to increase till they culminated in the murder of Hussain and made the breach final".

As the events turned out, Ali the son-in-law of the prophet, came to be the fourth Caliph of Islam, twenty five years after the death of Prophet. He left behind two sons, Hasan and Hussain and two daughters Zainab and Kulso0111 as his heirs. Hasan succeeded Ali, but having been persecuted and teased by MllRVivClh. the Governor of Syria, Hasan preferred to disasso­ ciate himself with the temporal power and let Muaviyah rule. MU3yiyah rf0!Tlis:;d to n}le for his life time and to have no hand in nominating the successor. Having caused th~ death of Hasan by getting him poisoned, as Khaja Hasan Nizami writes, Muaviyab broke his promise and though Hussain, apart from being the Divinely commissioned Imam of the time, was also the obvious choice of the Muslims, Muaviyah decided that even during his life time his son Yazid should succeed him as Caliph. Hussain, haJ no political ambitions. He was content with his religious posiLion and the righteous life, in strict conformity with the tenets of Islam, and declined to take the oath of allegiance to Yazid as Caliph of Muslims. The citizens of Kufa, which was an important centre of Islam, could not put up with the dictator:-hip of Yazid, and begged Imam Hussain to come to rescue the rc1i

Hussian went to Waleed accompanied by Abbas and Bani Hashim; when the proposal \vas put to him, he declined to accept the same and left Medina. Accompanied by the members of his family including ladies, small babies, ar,d a band of trusted followers he set out for Kufa. To everyone who persuaded him not to proceed, Hussain's reply was that he was proceeding for a divine purpose and that anyone joining him in the hoJy cause would face martyrdom.

On the first day of Moharrum, Hussain reached the borders of Babylonia where he was met by the army of Yazid which forced him to take a particular direction. On the second of Moharrum, Hussain arrived at Kerbala. There was already a congregation of armies under the command of Urner-bin-Saad, Who insisted on unconditional surrender and allegiance to Yazid. Yazid's army had blockaded all access to the river Euphrates and placed Hussain at their mercy even for drinking water. Strand­ ed at Kerbala, and deserted by the Kufians who were being forced to join 'Yazid's army, Imam Hussain, in a stirring speech explained his position and making it clear that in no case he would accept Yazid as the successor of Prophet, with a view to prove that he was not on the offensive, he asked his opponents to allow him to go back or to leave the Islamic countries, parti­ cularly mentioning Hind (India), Demand of Baith was the only response from Yazid's army. Faced with the option of an unconditional surrender or a brutal massacre, Hussain gave the option to his followers to get back if they liked, leaving him alone. But they were firm in their resolve to lay down their hves in defending their leader and his cause. They were not prepared to leave the Imam at any cost. Yazid's army started the attack even on the evening of ninth, but Hussain with diffi­ culty obtained one night's time for offering prayers. In the morning Hussain asked his son Ali Akbar to say the 'Azan' for the morning prayer. This was 10th of Moharrum. HUIT, the head of the army, that had blocked Hussain's way on the First Moharrum, realised the truth by now. Enjoining his son and brother that he has chosen paradise as against the hell, he left Yazid's army (followed by son and brother) and lay his head at the feet of Hussain. Traditions say that Hurr begged pennission to be the first to lay-down his life for Imam. The maSS:1.crc then came in full swing. There was a further tragic incident even after some companions of Hussain had been slain. Since there was a will of Imam Hasan to get his son Qasim married to Hussain's daughter Fatima Kubra, Hussain perform­ ed the Nikah and Qasim (aged 13 years) immediately departed for the battle field, clad only in a thin 'Aba' (gown) without any armour. 4

On Hussain's refusal to accept the Baith of Yazid and when not a drop of water was allowed in Hussain's camp for three successive days, the army of Yazid on 10th Moharrum attack­ ed from all sides, Hussain's son Ali Akbar, 18 year old youth and the replica of Mohammad, Qaslm, the son of Hasan, Abbas, son of All who held aloft the banner of Hussain died sword in hand. Most poignant and tragic of all was the incident of the six month baby of Hussain, Ali Asgar, whose lips were parch­ ed with thirst Hnd who was mercilessly killed by the arrow oE Hurmula from Yazid's camp. By late in the afternoon, every one of the 72 companions of Hussain had laid down his life. Hussain left alon'~ and though mortally wounded, was still de­ fending himself with unprecedented valour, till the lime of 'Asr' prayer, when Hussain restored Zulfiqar to its sheath. He per­ formed 'Tayammum' on the hot sand of Kerbala and start~d the Trayer. His head, however, did not itself rise from the 'Sajdah' (Prostration) but was cut and raised on the point of a spear. (History records numerous vivid signs of wrath of the Almighty being witnessed by one and all for a prolonged period after the martyrdom of Hussain.) The bodies of all the martyrs were trampled by horsemen and the grand daugUers of Mohammad and other ladies of the household were taken captive, and their arms tied with ropes. Zain-ul-Abedin, the eldest son of Hussain, the only male survivor having been severely ill and unconscious was hand-cuffed and fettered. The captives were taken from Xerbala to Kufa before Ibn-e-ziad, and ultimately to the open court of Yazid, in Syria. Yazid rejoiced and sought the appre­ ciations of Muslims on his revenge of the family of Mohammad. He was singing that neither Mohammad was a prophet nor there was any message from God, and that it was a drama played by the Bani Hashim. It may be surprising for some to know that in the army of Yazid that took part in the murder of Hussain, there were hundreds of companions of Mohammad and 'Hafiz­ e-Quran' who knew Quran by heart. In the words of Gibbon: 'In a distant age and climate, the tragic scene of the death of Hussain will awaken the sympathy of the coldest reader.' The martyrdom of this hero who refused to surrender to Yazid's men and was firm in his belief, the principles of Islam and in God, is celebrated by the Muslims all over the world. The unique tragedy of Moharrum has thus acquired a living testimony of the sufferings of Hussain. While Moharrum is cekbrated in the twin cities of Hyderabad and Secunderabad since four cen­ turies by both the sections of Muslims, the manner of celebra­ tion or ritual differs basically. Shias wear black robes in the processions and Sunnis have green colour robes. The Shias celebrate it exclusively as a festival of mourning, asserting that We Prophet himself had wept profusely on more than one 5

;()ccasion when informed by God about the future m~rtyrdom of Hussain. According to many Sunnis the festival si~nifies the triumph of virtue and truth. over evil and that ~her~ IS no place for mourning. Some Sunms do share the Sh13 Ideology of mourning and arrange mourning congregations. The celebra­ tions by both the sections commence after seeing the new moon in the month.

The Shias and Sunnis engaged themselves in white-washing Df the buildings or rooms called 'Ashurkhanas' wherein the Alams are kept. They represent the flag of Mohammad that was ultimately in the hands of Imam Hussain. The war mate­ rials viz. swords and shields of those days if any, ar..: also exhibited as relics alongwith the Alams. For the whole 'Ashra' ( ten days) Shias are dedicated to the mourning, con vening Majalis (congregational discourses from the pulpit) narrating the significance of Moharrul11, causes and events of the tragedy, and the issues at stake. The mourning further aggravates from the seventh day, when Hussain was denied access to the river Euphrates, processions are taken out in which men of ali ages participate, clad in black garments. Paper flags and banners of Imam Hussain are carried, and batches of youngesters beat their breasts, some with hands and others with knive~ and blades attach·ed to chains. The crowd in one voice shout throughout the procession 'Yah Hussain', 'Yah Hussain'. Ice water and 'Sherbet are carried in decorated hand-carts behind the procession for liberal distribution to those in the procession and particularly, who beat their breasts. Profuse quantity of rose water is sprinkled on the blood oozing breasts. Mournful elegies eulogis­ ing Hussain and narrating the tragedy of Kerbala are recited by some members in the procession in such pathetic tones as would make the listeners weep. After passing through the streets for some hours, the procession retires to the place from where it started and the alams are restored to the respective Ashurkhanas with great reverence. Similar processions are taken out on the eighth, ninth and tenth day also. On the ninth day, the Shias conduct special prayers and keep vigil invoking the blessings of God for the martyrs of Kerbala. The mosques, residences of important members of Shia community and Ashurkhanas provide facilities for the mourners to participate in the celebrations throughour the period. On the tenth day Shias observe 'Faqa' (fasting) and go about clad in black, bare footed and bare headed, with batches of mourners, reciting elegies and beating the breasts with small knives. iron chains and sharp blades, almost bathed in blood. The other section of the Muslims observe as a day of fast and prayers. After sighting the new moon of Moharrum the Sunnis take out a procession, carry the 6

boxes containing Alams amidst shouts of 'Yah Hussain', parade the strects and instal them in Ashurkhanas. The process of erecting and decorating these places and installing the Abrus engage their attention for the first five days and on the sixth dl\Y, the celebration commences. In the twin cities of Hydera­ bad and Secunderabad historically famous Alams i.e., 'Bibi-ka­ Alam', 'Hazrat Abbas-ka-Alam', 'Nagl Sahcb' and 'Panja Shah' are installed in their respective Ashurkhanas. Fateha are offered and sweets distributed by the devotees daily. The seventh day is cOP.sidered very important by Sunnis. When they take out a procession in which Alams are carried by men clad in green clothes and decorated with flowers and lemons. The proces.sion on the eighth, ninth and tenth day is on a grand scale. A huge procession starts on the 10th of Moharrum from 'Alawa Bibi' and terminates at Chaderghat bridge at about 7 P.M. Particular attention is paid on these days to the fire-walking by devotees crying 'Ya Hussain', 'Ya Ali' in various places of the city. rn front of the Ashurkhanas, where Alams are installed, pits of about 8 or 10 feet diameter are dug and filled with logs of fire­ \vood. These are set fire to and devotees carrying Alams walk bare-foot over the red hot cinders. The fire does not hurt them. In some Shia houses ladies also walk-over the fire, Alams ill hand. Tile mosi spectacular fir.;;~walking scene in the twin cities takes place at Mushirabad, where a pit of about 12 feet long and 8 feet wide is arranged with burning charcoal and iron !;crap. Several devotees led by persons carrying Alam walk in the fire till the whole fire is trampled down. Interesting feature of this display js the participation of large number of Hindus. Beating of drums and loud shouts of 'Yah Hussain' fill the environmcnL After fire-walking, the procession disperses. Tra­ dition goes that the founder of the fire walking at Murshidabad was a Hindu gentleman who had a vision, carrying Alam over a fire, which he found in a dried up wen behind his house. The gentleman is said to have actually found the Alam in the well, installed it in Moharrum and also walked through the huge fire with ease. Many Hindu gentlemen having taken a vow, bring cartloads of firewood as their contribution. Additional attrac­ tion of the procession on ninth day is Tabuts (Tazias), which are miniature modelS of the tomb of Hussain at Kerbala, made of bamboo frames and coloured papers, decorated with artistic designs in Mica and illuminated with coloured lights. Sweets. coconuts etc., are offered and water is sprinkled on the (outes through which Tabuts are taken. Distribution of sherbet and cold water to the processionists is a special feature in memory of ~he thirst and hardship experienced by Hussain and his followers at Kerbala. In some localities of the twin cities, people paint thei.r bodies and wear masks to look like tigc;rs and join the 7

procession moaning and acting like tigers said to have guarded the dead body of Hussain. In many households, including some sunnis, children are ceremoniously made Fakeers (beggar), water-carrier of flower-vendor in memory of Hussain.

On the tenth day, Alams and tabuts are carried in processioll through the main streets and important places to a river or a tank for immersion. Significant event of the 10th day is the histOrical procession of 'Bibi-ka-Alam' which starts from 'Bibi-ka-Alawa" at 11 A.M. and passing through Yakutpura, Charminar, Etebar Chowk, Pur ani Haveli, Alawa Sartouq, Municipal Corporation and Azakhana-Zehra, terminates on the banks of river Musi near Chaderghat bridge. About 3 to 4 lakhs of people join the proces­ sion. To come across, batch after the batch of mourners and. breast beaters, alm.ost drenched in blood is a common sight. Offerings are made by the Nizam at Purani Haveli, other devotees at 'Alawa-e-Surtouq' and by the Governor of Andhra Pradesh at the Municipal Corporation building. Equally signiflcant is the largest congregation that assembles by Mid-day at 'Alawa-e-Sar­ touq'. Thousands of Shias, young and old (and ladies in a par­ dah section) attend to hear the final majlis of 10th i.e., 'Ashura' Or its parting, addressed by Moulana Aktar Zaidi, a devout ora­ tor. The majIis of tenth is relayed by the All India Radio. Ex­ tracts from the symposia and speeches of emInent Shia scholars like Sultanul-Olema, Maul ana Raza Agha Mujtahid, Moulana Syed Riazuddin~Hyder, Moulana Boquer Agha, Mr. Hamid Bin Shah-bir, Dr. Taqikhan, Mr. Mahbub Ali are also relayed through the All India Radio. The Alams and costly tabuts are brought back after sprinking water on them. In the city of Hyderabad it is a time-honoured custom to take them to the dver Musi at Chaderghat bridge and Puranapul. After the tabuts arc immers­ ed, the Alams are dipped in river water, fateha performed and sherbet distributed to the devotees. They are then packed and restored to their original places. With this the usual celebrations conclude. However, for forty days the celebrations continue in the shape of Mclas, Majalis and Mercia-Khani in different locali­ ties of the city. Shias observe the mourning upto 8th date of' Rabi-ul-Awwal, i.e., two months and eight days from 1st of Moharrum. 9th Rabi-ul-Awwal, is the date when ladies and children of the household of Hussain who after his ma,rtyrdom (of Hussain) had been put in prison by Yazid, were set free and returned to Medina.

Historkar Settlement of Muslim Sects The diversity of Indian Muslims constituted one of its most interesting phases and offers ample testimony to the multitude of 2-557RGI176 8

,divisional influences that have been at work throughout the history of its development. In this respect it suffers from the difficul­ ties of sectarian weakness. Of course, the vast majority of India's extensive Muslim Community belong to the orthodox fold of Sunni Islam, but, apart from this group, we find in India, an­ other sect of Muslims who are devout Shias and practice Shia religion.

They are found concentrated in the South at Hyderabad. Cities like Bombay, Surat, Punjab and Lucknow are also important cen­ tres of Shia faith. Indian Shiahs belong to two of the unorthodox groups that have become famous in Muslim history and designated as Ithna Asbariyab (followers of twelve Imams) and the Sabiyah (followers of Seven Imams). To the former group most of the Shias of India belong.

It is well known fact that Muslim conquerors of South India were all Sunnis, as also the emperors who rule at Delhi and Agra. Nevertheless, Shia influence from Persia was at times very strong and many Shias found their way into India esp-~cial1y South India, and established their sayan the land. The introduction of the sect in different parts of South came about in a variety of ways.

It is also an admitted fact that the armies of the Kings and ,emperors of the North, upto the time of the Mughals, were lar­ .gely recruited from foreign countries. These composed of Mon­ .gols, Persians, Turks, Georgians, Circassains, Calmucs, and other Tartars who were mostly Shias.' We hear especially of these troops being employed in southern India, for the establishment of the Bahmani Kingdom in the Deccan in 1347 A.D., and in ,connection with the factional strife that prevailed between the Sunnis and Shias until the larger kingdom was disrupted and ,divided into several rival states, many of whose rulers were ar­ dent Shias. It is thus, Shia religion got established in Dec­ -can.

To what extent persian rulers may have had a hand in encou­ 'raging the establishment or maintenance of these Shia kingdoms of the south, we may never know full~, but that persian influence was present in one way or other cannot be in slightest doubt. This is brought out very ckarly in the case of conversion of Ahmed Shah I, the ninth king of the Bahmani dynasty, who was the :first Shia to rule in India i.e., 1422-1436. His conversion was

1. Elphin~tone. Op. cit. 476. 9

,only a personal matter, and he made no attempt whatsoever to establish his adopted religion. He seems to have become a Shia sometime before 1430 A.D. and the circumstances of conversion are so suggestive of the Shia influence from Persia, that it is essential to discuss them in detail.

"The king seems to have heard of the Shia saint, Shah Nimatullah, of Mahan, near Karman in South Persia, and sent a mission to him, comprising Shaik Habibullah-Junaidi, Mir Shamsuddin of Qum, and others to act as proxies, and to demand admission of the king of the circle of the saints' disciples. This favour was accorded to the king, so he sent a second mission to ask that the Shiak should send one of his son 10 India to act as his spiritual guide. Instead, however, NimatuHah sent his grand~ son, Mir N urullah; but on the death of the saint, in 1430 AD. his son, Khalilullah, with two other sons visited India, and the sons seem to have taken up permanent residl;:nce in the Deccan.'"

Following the break up of the Bahmani Kingdom, the rulers of the rival dynasties took an active interest in laying foundations for the establishment of the Shia religion in south India. "The first of these was Yousuf Adil Shah of Bijapur, who is said to have enjoyed living in Persia, where he become a zealous Shia'." On his accession to the throne, in 1490 A.D., he declared the Shia faith to be the established religion of the State. Evidently, however, it was not all a smooth sailing for him. His action resulted in disaff,~ction among his own subjects, and produced a combination of all the other mohammdan rulers against him:~ At Ahmednag,ar, the second ruler of Nizam Shah dynasty, Burhan by name, openly professed the Shia religion, wpen he ascended the throfi(: in 1509 A.D" and made good establishment in the 'Slate.4 In 1512 A.D., just three years later, when the Turk, Quti Qutub, founded the Qutub Shahi dynasty at Golconda, he likewise found nO' difficulty in introducing the Shia faith into his dominions, which formed the beginning of tIle present Hyderabad city.

There may be nothing more than a coincidence in the fact that the Shia kingdom of the Deccan and thc Shia Sufwid dynasty of

1. Sir Wolsely Haig "The religion of Ahmed Shah Bahmani," J. R. A. S. 1924. P. 73. 2. Najmul Ghani Khan 'Madhahibul Islam,' 438 P. 3. Elphinstone, Op. Cit. 757. 4. Elphinstone, OP. Cit. 758. 10

Persia were all founded within a comparatively short time of each other, towards the close of fifteenth and the beginning of ~ixteenth century. This much is clear, however, that Shah Ismail, who was the first ruler of the Sufwid dynasty took great interest in India. In the year 1511 A.D. when Musaffer lL as­ cended the throne of the petty kingdom of Gujarat, he was greeted with a splendid embassy from Shah Ismail of Safri, Iran, who paid a similar compliment to most of the Indian princes, with the undoubted design of seekin~ to win favour for the Shia religion, which he was desirous of introducing.~ That the Shia rulers: of Deccan had far more than casual relations with the Shah of Persia is abundantly ~vident from the fact that frequent embas­ sies arrived at the court of Tahmasp of Iran from the princes of southern parts of Indian Peninsula. These were sent especially from Nizam-Shah of Ahmednagar; Qutub Shah of Gokonda; Ali Adit Shah, of Bijapur. The latter even went to the extent of in­ forming Shah that he had ordered the Khutabh of Shias to be read in~ aU the mosques of his dominion in the illustrious name of His 1\Iajesty, the King of Persia. The king was so delighted that he expressed his satisfaction bY' presenting all manner of royal gifts to the ambassadors.~

The change of religion by Qutub-ul-Mulk, of Golconda, at first excited great animosity amongst his brothers and nobles. of the State who at once rebelled against him. In introducing this change­ Qutub-ul-Mulk behaved with singular moderation. Converts or ~rverts are generally very bigotted, but Qutuh-ul-Mulk publicly let his subjects know that whatever he might believe, he was not going to interfere with their beliefs. 'Mv faith far myself and your faith for yourselves' was his tolerant maximum, and the result was that, although a few of his officers, withdrew from his service, majority remained loyal.

In 1543 Qutub-ul-Mulk was assassinated whilst offering pra­ yers in the mosque at Golconda. in consequence of a plot orga­ nised by his son, Jamshiad Ouli who succeeded him. The first Golconda Sultan had ruled in the Telangana Province for sixty years, for sixteen years as Governor and forty-four, as indepen­ dent prince. He was ninety years of age when he died. The new Sultan's first act was to change the State religion from the Shia to the Sunnet creed, and his next action was to dismiss all the - foreigners such as Turks, Persians, Moguls, from his service. with the exception of 400 men, whom he retained as a special Guard. In their place he enlisted Deccanees and Abeyssinians. The 1. Ali Mohammed Khan-Mirati-Ahmadi, 219. 2. Tarikh-i-Alam-ara-i-Abbasi-126. MUNICIPAL LlMITS HYDERABAD " SECUNDERABAD

HYDERA SAD

OLD CITY

1. SHOWING THE MUNICIPA.1- LIMITS OF HYDERABAD AND SECUNDERABAD 11 latterrance n~ver seem to have been reckoned as foreigners and throughout the Deccan history, we always find them making com­ mon cause with the Deccanees. He died early 1550 A.D. ufter Tcigning nearly seven years, which his son Subhan Quli was placed on the throne. After six month, Ibrahim Qutub Shah ascended .the lhrone on 27th July, 1550. Ibrahim Qutub Shah -was a \vise prince but at times arbitrary and severe. From 1543 to 1580 Shia religion lost its importance as State religion. Though th·~ rulers were zealous Sunni, they had cordial relations with Persia, Arabia and Turkistan. During his rule of 37 years there had been a continuous influx of Iranian merchants into Golconda kinQ:­ ,dam who were also well treated. "Ibrahim Quli Qntub Shah had several wives belonging to different sects i.c. Sunni, Shia and Hin­ .dus and in the same way he gave his daughters jn marriage to nobles belonging to both Sunni and Shia faith. Thus Ibrahim Quli Qutub Shah had liberal views towards religion.'"

After the death of Ibrahim Qutub Shah his son Sultan Quli Qutub Shah ascended the throne in 1580. He established cordial relations with Persia. Number of Shia Scholars fled to GOlconda and permanently settled down in the city. In 1603 Shah Abbas, King of Persia, sent Ughzlu Sultan as ambassador to Golconda, along with 100 officers, and valuable presents, jewels, horses, car­ pets and velvet. The ambassador and his presents were aU well rec-:::ivcd and the Dilkusha Palace was placed at the disposal of the visitors. They resided at Golconda for six ycars.2 The Sul­ tan adopted the Shia faith when he came into contact with Mir Momin, a saint, who came from Persia, and later on appointed him as Prime-Minister of his kingdom. It is Mit Momin who preached Shia faith by installing alams in the name of twelve Imams. The ceremonies in connection with the performance of Moharrum were also introduced by him only. The main purpose of introducing Alams by Mir Momin was to try social ink:gration of various sects. Moharrum was. dedared as national festival by the Sultan Quli Qutub Shah. Holding Majilises, taking out Alam processions, langar procession on 5th Moharrum were all origi­ nated during his period. These traditions were followed by his "uccessors especially Sultan Abdullah Qutub Shah. During seven­ teenth century Hyderabad was an important centre of mercantile enterprise. As the rulers were Shias, more persian trad~rs visit­ ed the palace. Among these adventures was one Mir Mohammad Sayyid, who came to Golconda from Anlistan, Iran. He was a man of extraordinary talents, soon became powerful and started preaching Shia faith.

1. History of Deccan-Prof. Haroom Khan Sherwani-P. 320. 2. Qutub Shahi Dynasty-Shah Rocco-P. 20. 12

Nizam's Role ill performing Moharmm FestiYal

Shia faith had suffered for lack of political prestige in Hydera­ bad after the downfall of Qutub Shabi dynasty, and in particular during the regime of early Nizams, Nizam-ul-Mulk, the founder of the Asif Jahi dynasty. his sons Nazir Jung and grandsol1 Muzafl'er lung who were all orthodox Sunni anC1 did not patron­ age the cdebrations of Moharrum. It was Nawab Mir Niz3m Ali Khan, the Nizam III, who evinced keen interest and reinstat­ ed all ceremonies of Moharrum festival. Further, Hyderabad regained its status as capital city when Nawab Mir Nizam Ali Khan shift·;;:d his headquarters from Aurangabad during 1728. "All the nobles, belonging to different sects, who had helped NizClm Ali Khan in consolidating his kingdom, also migrated to Hyderabad. Especially Bohra Shia: from Gujarat migrated to Hyderabad and settled down permanently."l Hyderabad contains two classes of Bohras; the trad~rs who are Shias and a few cultivating Bohras who are Sunnis. The Shia Bohras themselves are further divided into several sects of which the Daudia are the principal sect. They are regular in offering prayers, observe mourning during Moharrum and go on pilgrimage to Mecca and Kerbala. They strictly abstain from music, Jancing and consump­ tion of intoxicating drinks during Moharrum. Nawab Mir Nizam Ali Khan allotted a piece of land for their settlement to the west of Charminar, and this area is still popularly known as 'Bohra-ki­ Sarar.

All the successors of Mir Nizam Ali Khan no doubt w~re or­ thodox Sunni but they had Jiberal views on t-::oligious matters and patronised the Moharrum festival with the same zeal and enthu­ siasm as the Shia rulers of the Qutub Shahi dynasty.

It is also well-known that Asif Jahi Ruler Nawab Mir Nizam Ali Khan appointed two Sma nobles named Sirajul Mulk and Mounnir-ul-Mulk as his Prime Ministers. Appointment of Sir Salar Jung-I who was a zealous Shia as Prime Minister of the State was also a notable land mark and it was during his period Shias flourished in all walks of life. Shias from northern India migrated to Hyderabad in large number and were appointd to serve the Nizams' State in many capacities. Though they sutfer­ ed set back during the period of Nawab Mir Mehboob Aii Khan, the Nizam-VI, at the hands of Sunni noblemen who were in majority. they regained their position after the death of the king and by 1940 their infl.uence reached its climax when the ruler Nawab Mir Osman Ali Khan showed his inclination towards. 1. History of Deccan-Prof. Haroom Khan Sherwani-P. 331. 13

Shiaism. He constructed a Ashurkhana in memory of his mother Zohra Begum, who was a zealous Shia, opposite Hyderabad Municipal Corporation. He took personal interest in the day-to­ day performance of Moharrum festival by installing Alams in the Ashurkhana, visiting other Ashurkhanas of the city on differ­ ent dates during the first ten days of Moharrum. A separate department known as

1. Badeshahi Ashurkhana 2. Ashurkhana Bibi-ka-Alam 3. Ashurkhana-Hussain Alam 4. Ashurkhana Punja Shah 5. Ashurkhana Kohe-Moula 6. Ashurkhana Qadam-Rasool

For each Ashurkhana budget was sanctioned to meet the day­ to-day expenses during Moharrum. The Mutawali in turn were assisted by other staff members. The salaries of the staff were borne. by the Government. Apart from this, allotment was also made in the budget for preparing food and sher bet and arrange poor feeding. Government used to issue annual finan~ial grants to the Mutawalis of other Ashurkhanas. H.E.H. the Nizam used to offer Bateha and attend Majlises in Ashrukhana. Members of the Royal family both Sunni and Shia, used to participate in the celebrations of Moharrum along with Nizam. In suburban areas i.e., Mushirabad, Amberpet, Tad Ban and Cheshrna Bibi, on 20th Moharrum Melas used to be held and attract rural popul~ti(}fl in large numbers. Nawab'Mushir-ul-Mulk Bahadur, Nawab of Tad Ban and Smt. Sarwar Afza Begum wife of Mushir-ul-Mulk Baha­ dur, used to patronage Moharrum festivals at Mushirabad, Tad Ban and Saroornagar respectively and also granted Jagirs for maintaining these Ashurkhanas. Apart from this, additional financial assistance was also made available to meet the annual expenditure. Participation of Nizam as the ruler of Hyderabad State. in Moharrum festival was thus seen in many ways i.e., per­ sonal and by way of administrative involvement, apart from grants and financial assistance to various institutions. Similarly the role of Nawabs, Jagirdars and some of th·~ Prime Ministers of the State, was equally responsible for the celebrations of the festival throughout the State with pomp and grandeur. CHAPTER II

EMBLEMS OF RITUALS AND ACTIVITIES CONNECTED WITH MOHARRUM

ALAM In India the most important rit,ual connected with Moharrum is Alam. It represents the Banner of Hussain held by Abbas against Yazid's army and is the most important symbol of mourn­ ing, According to some it represents the banner of Prophet's army that used to be held by Ali. There are two portions of Alam (a) Alam or Nishan (Symbol) made of Gold, Silver, Cop­ per or other metals; and (b) 'Dhatti' or cloth( generally silken) and decorated with gold or silver borders.

It is not an uncommon experience to observe some miracles from Alams. Even the Emperor Aurang Zeb, said to be bitterly anti Shia, and who had prohibited installation of Alams in his realm, later issued the charter dated 4th Rajab 1110 Hijri men­ tioning Miracles of the Alam of Sar-touq-Mubarik and ordered its shifting from Atebar Chowk to the present premises. Darush-Shafa (Th-::n a Central place in Hyderabad) so that larger number of people have the benefit of the blessings of the Alam, He also made a daily grant of 'Huns' (gold coins) for the 'Ood-O-Gul' (incense and flowers) of the Alam. Since the shifting of the Alam, the premises is called Alawa Sartouq. It is on record that a portion of the original lock linking the iron ring put round the neck of Imam Zainul Abedin, while fettering him after the martyr­ dom of Hussain, has been rivetted in the counter of the Alam.

Scriptures record an instance of fire becoming har~ess, when prophet Abrahim was thrown into it by Nimrood. Even today the living Miracle of anyone holding or following Hussain's Alam and walking bare-foot through blazing fire is so common and a matter of daily experience. It is unbelieveable and yet a fact.

TAZIA Next important emblem of ritual is Tazia. It is considered to be a replica or model of the tomb of Imam Hussain at Kerbala. As all the people cannot go to Iraq td pay respects to the tomb ?f Hussain, they make R replica of the tomb and pay respects to It. Some Tazias -are on the model of Aamari, the wooden structure, kept on the back of a camel whereon Hazrat Zainab (sister of 15

Hussain) and other women folk of Hussain's family sat when they left Medina. There are two parts. of a Tazia-(a) Takhta, or the lower portion and (Jb) Roza or the middle portion with two 10mbs.

ZARIH It is a variant of Tazia made ·of silver. According to late Nawab Inayath lung Bahadur, a cultured and devout Shia and a keen student of histo£y, a silver railing has been fixed around the .tomb of Imam Hussain at Kerbala and copy of the tomb with this railing is called Zarih. There are 3 parts in the Zarih (a) Takhta or the lowest portion (b) Roza or the centre with two tur­ bats or tombs and (c) Gumbad-the upper most portion. It is to be noted that while a Zarih has got a gumbad or dome, a tazja does not have it. According to some people in Hyderabad, Zarih is not a copy of the tomb of Imam Hussain. it is a copy of Huzra which is kept on a camel whereon a bridegroom sits; but there are only a few people who interpret the signifIcance of Zarih in this way.

TABUT It represent" bier or coffin. Generally during Moharrum tabuts of Imam Hasan and Imam Hussain as well as of Ali Asghar -the youngest son of Imam Hussain are kept. At Hyd-erabad arrow, sword or knife are pierced in the tabuts to represent the slaughter of Imam Hussain; a turban is kept to signify that it is a bier, and red colour is sprinkled to show red blood. In Delhi as well as. in Lucknow, sometimes the tabuts are covered with red and green colours. The green colour symbolises Hasan and the red colour is for Hussain.

DULDUI.-ZULGANAl1 It was the horse of the Prophet who lovingly presented it to Hazrat Ali. The latter gave the sam~ to Imam Hussain. Accord­ ing to some tradition, Zulganah is the name of the horse that Imam Hussain was riding at the time of his martyrdom. After the murder of the Imam, the horse besmeared its fore .. head with the 'blood of the Imam and conveyed tbe said news to his sister. During Moharrum, Duldul or Zulganah is represented by a live horse. KALAWAS

They consist of red and yellow threads for wearing round the neck or on the wrists. It is said that during the childhood of 16

Hasan and H~ssain, angel Gabreil presented two clothes of red and green to them on Idd day, Hasan selected the green one and Hussail". the red. Hence, Kalawas of these colours are worn by !'lome Shias during Moharrum.

MEllNDl

It is the Hindi word for myrtle-In India the paste of myrtle leaves is applied to the bride's palms on the occasiOIl of marriage. In connection with Moharrum the ritual of the application of Mehndi paste (Mahndi Roshan Karna) on the 7th Moharrum, symbolises the marriage of Hazarat Qasim with Fatima Kubra celebrated at Kerbala in fulfilment of the will of Imam Hasan.

In Hyderabad, Mehndi is taken out in procession from certain Ashurkhanas on the 7th Mohiurum to symbolise the marriage. According to a highJy educated Shia from Hyderabad, M>ehndi is a boat-shaped wooden structure in which the bride and the groom used to sit in the past while riding a camel. One such structure with a house like construction in the middle, decorated with paper flowers, and paper creepers was kept by the side of the Tazia 011 the 7th day In the hOuse ot that gentl~man,

In Hyderabad Mehndi is a miniature Tazia kept in the houses and taken out in prexession; it is normally one storeyed structure while a Tazia has more than two tiers.

SABRE!.

It is an arrangement fOr free distribution of water to the thirsty. It is only a pions act and a Sabeel may be kept at any time of the year, but as all the martyrs of Kerbala had died under thirst, keeping Sabeel, is of conSiderable significance during Moharrum. Some people keep Saeeel from the 1st upto 10th Mobarrum, while others keep it on the 7th Moharrum, the day when all the sources of food and water were cut off for Hussain. Sabeel is taken out in procession also. Sometimes a mixture of milk, water and sugar or ordinary syrup is also distributed instea(i of plain water. '

KAFANl Kafani or green or black cloth with red thread-It is tied on the head of a child to indicate that the child is wraped in coffin and would receive the blessings of Imam Hussain for loHg life .. 17

SQm~ people consider that the green cloth is associated with the' death of Imam Hasan and the red thread represents his blood.

TA BARR UK 1t is any food or drink offered to persons attending different rituals connected with Moharrum.

NI1'AZ Represents offerings made to the different martyrs of Kerbala . and other members of the Prophet's family. Niyaz is to be pre­ pared in pure utensils and by pious females. It is consumed only by the memb-;;rs of the family.

Jvji:\1BER It is a sitting place, consisting of stairs made of wood having generally three, five or seven steps. It is understood that Prophet Mohammad used to give his religious discourses by sitting on this. type of seat. It has since been adopted in all mosques also for giving religious discourses by the Muslims throughout the world. The uppermost step is left vacant in veneration to the Prophet Mohammad and the person who gives his discourse sits on the step below it.

DARGAH OR TOMB

It i~ a shrine in honour of saint. During Moharrum, tempo­ fury shrine in honour of Imam Hussain is set up in many Shia households. lMAMBARA An Imambara is a building in which Alams are installed the festival of Moharrum is celebrated and religious services are held in commemoration of the death of Hazrat Ali and his sons Imam Hasan and Imam Hussain.

MAJLIS These are primarily congregations where the incidents of Ker­ bala are recalled with expression of grief and sorrow. Majlises ~an also be held during solemnisation of marriage, when the ldeals of Imam Hussain are described without expression of sor­ row. According to the Shia informants of Hyderabad, friends and fC?llowers. of Imam Hussain joined together in spontaneous gathenngs and poets came with their elegies. Originally, these 18 gatherings were meant to express grief and sorrow. Later on, other elements like religious discourses Or discussions about theo­ logical issues were associated with these majlises. The following are the stages in a majlis-Sozkhani, Merciiikhani discourse from the Mimber, Matam with Noha, Ziarat and distribution of Tabar­ ruk.

SOZKHANl

Reciting of short poems with melody is called soz and sa/om. (. It is composed in praise of Prophet Mohammad and his descen­ dants. Soz consists of five to ten verses. Reciting of soz is generally followed by salam or salutation. Sozkhmli is mostly done by two to five persons. One person from among the group leads the recital and the others help him to maintain the SWCif:i or note. The poems are recited by sitting on one's knees on ::l carpet, takhatposh ()r wooden platform etc. A black pillow :3 placed before the sozkhan to serve as raised support for keeping the book in which the poems are written. The pillow as Sl1C;~ has no ritual significance but the black colour signifies mourning. The soz and salam may take various forms. A few collected during the study, are exhibited as Appendix II.

The sozkhans generally succeed to the vocation of the~r fathers. Sometimes non-muslims also serve as sozkhans. Sozkhani generally lasts for fifteen to twenty minutes depend­ ing upon the number of poems to be recited. Normally in OEe Majlis one soz and one salam and one mercia are recited.

MERC1AKHANl Sozkhani is followed by merciakhani or reciting of elegies. Ac­ cording to late Nawab Inayath Jung Bahadur, mercia is a poem which accounts for the qualities of any deceased and is recited to express sorrow on his death. But in the context of Moharrum, mercia narrates the martyrdom of Imam Hussain or some ()f the events relating to the Kerbala tragedy. Mercia, is, therefore, of two types--one based on an ordinary or common theme and the other reflecting the martyrdom of Imam Hussain. The term mercia, when used without any particular reference, is take'1 for those based on the martyrdom of Imam Hussain. In the be­ ginning mercia used to be very simple and had no definite shape. But later on, it took the shape of a poem with a number of :stanzas, each consisting of four or six verses. In other words, it assumed the character of 'tetrapody' and 'hexapody'. The 19 divisions of the mercia had also been established in course of time. Those are as follows : a. Chehra Introduction b. Sarapa Description of the physique of the hero c. Rukhsat Biding fareweJ: to the hero by his kith ar.d kin while proceeding to the battle-field. d. Amad Entry in the battle field e. Rajaz Speech by the hero which gives an account of' his previous achievements f. Jang . Fight g. Shahadat Martyrdom of the hero h. Bain . Mourning of the hero by his kith and kin tefore' his corpse The above division is generally followed in the mercias com­ posed by the famous poet Anees of Lucknow but it is not neces­ sary that mercia should include only the above parts or the above order. For instance, some of the mercias written by Ances, include the events that followed the martyrdom of Imam Hussain. Alongwith Anees, anoher poet of Lucknow, Mirza Debeer is responsible for development of mercia as a distinct literary form. Both of them have written several volumes of mercias. There is, however, a slight difference in the writings of these two posts. The latter made use of Persian and difficult Urdu works in his poems whereas the former has written in simple Urdu which can be understood by the common folk. Mercias were composed by innumerable other poets belonging to Muslim as well as Hindu communities. In Hyderabad many Kayasths have composed mercias and are professional mercia reciters. Sometimes they are invited in many majlises to recite mercia, salam and verses in the praise of Imam Hussain. Even a few Brahmin pandits of Hyderabad are known to have composed mercias. This shows the universal human appeal of the tragedy of Kerbala. A few prominent poets from the twin cities contribute annually poems in Urdu i.e., Mr. Baquer Razvi and Amanat Khani. Mercias are written on Hazrat Mohammad, Bibi Fatima and the twelve Imams. Collectively, they are called the fourteen Masoomin (Innocents). These mercias are recited, on the occa- sion of the death anniversaries. i . Like Sozkhani in merciakhani no musical instruments are used. It is recited in rhythm and melody.

A few mercias collected during the survey are shown irr Appendix III. 20

BADIS (DISCOURSES)

Merciakhani : is followed by Hadis or discourses. It h:ls two parts-one consists of discussion on the different theological issues of Islam and the other recalls the events of Kerbala. This discourse is given by a zakir or speaker. The speaker is expected to be well-versed in Ouran, Hadis and the events of Kerbala. Arrangements are made in a few centres, i.e., Anjumane Yadgare Husaini, Institute of Ahle-bait and Ibadat Khana in the old city of Hyderabad, to train up Zakirs for giving Hadis. The Zakirs are both professionals as well as amateurs. Some of the Zakirs accept Nazarana for giving discourses in majlis. The discourse generally follows a set order. The Zakir takes his seat on the mimber, bids the congregation to incant the fatehas, the first chapter of the holy Ouran which is read when praying for the souls of the dead. Here the fateha is incanted for the souls of the pro­ phet, Imam Hussain and his followers. Fateha is followed by incantation of Khutba by the zakir only. The Khutba inclucks praise of the God and the praise of the Holy fourteen Imam. After this, the speaker gives religious discourse which is generally based on some verses of the Holy Quran. After the discourse the Zakir recalls the events leading to the martyrdom of Imam Hussain and his associates. The broad division of the events which are recalled in the majlises from 1st day of Moh

1st day demand by Yazid's men of Hussain's alJq;izn:e to Yazid or to accept death.

-2nd day departure of Hussain from Medina.

3rd day arrival of Hussain in Kerbaia.

4th day account of Hurr, the commander of one of tte battalions of Vmar-bin Saad's army. He \\ as sent to Kerbala to fight Imam Hussain, tut when he got convinced of the righteousness of the cause of Imam Hussain. he joined him ( n the last ~ay and sacrificed his own Ii fe_

account of martyrdom of Aun and Moham­ mad the two sons of Hazrat Zainab-14 and 15 years old. _

6th day'. account of martyrdom of Hazrat Ali Akbar, eighteen year old son of 1mam Hussain who laid down his life in fighting the enemy.

-7th day • account of the martyrdom of l:{;lzrat Qasim thirteen year old son of Imam Hussain. 21

~th day . account of the martyrdom of Hazrat Abt: as, son of Hazrat Ali. Hazlat Abbas \\3S the standard bearer of Hussain's army. 9th day . account of martyrdom of Hazrat Ali As€-l a, six month old son of Imam Hussain. 10th day account of martyrdom of Hazrat Imam Hussain. 11th day account of the sufferings of Abice-Eirrar, H.e only male who survived the KertaJa tragedy, and account of the painful journey of tt.e cap­ tives. 12th day account of the suffering and martyrdcm of Sakina, 4 year old daughter of IIl', m Hussain.

It is to be noted that the above broad division is not uni­ versally observed on all days, and in Hyderabad it is followed only from 4th to the 10th days. On other days, no particular sequence is adhered to_ During the Hadis, the speaker frequently bids the mourners to send their salwafs or invocation to the Almighty for peace to the souls of Prophet and his descendants. It is considered that by sending salwats the mourners earn sawab or religious merit, and are rewarded in the other world after death. It also pro­ vides an opportunity to the speaker to get pause and enable the mourners to be attentive. Salwat is identically the same as 'Darud' ordained in the Quran and enjoined by the Prophet.

MATAM : After the Radis, the Zakir leaves the mimber and the mourners stand up for observing matam by beating their (:hest to the accompaniment of heart-rendering moha or dirges. The matam lasts for about twenty minutes or even more_ NORA: Is a lamentation composed in the form of a poem and consists of four to eight couplets. These are recited with rhythm in the Majalis and processions to mourn the death of the martyrs. The leader of the mourning group sings a line of the noha which is repeated by all the mourners to the accompaniment of beating of chests. Different nohas are composed. for mourning different heroes of Kerbala and are sung according to the events recalled on particular day. A few nohas collected during the study are furnished at Appendix IV. ZIARAT Matam accompanied by noha is followed by Ziarat which literally means a visit or pilgrimage from a distance. While in­ canting ziarat the mourners remain in standing position facing 22.

west and point out with index finger the direction of Kerbala. There are three types of ziarat. (i) Ziarat Said-ush-Shohada-It refers to all the martyrs of Kerbala and is read on every Thursday after the prayer. (ii) Ziarat Ashora-It refers to the martyrdom of Imam Hussain and is read on the 10th of Moharrum. (iii) Ziarat Arbayeen-Read on the Chehellum or 40th day.

The first Ziarat is incanted after rnatam in the various majlises. After reading of ziarat the mourners start dispersing and tabar­ ruk, described earlier, is given to them.

COMPARATIVE DESCRIPTION OF MOHARRUM IN HYDERABAD AND IRAN-!R.4.Q

A few eminent Shia and Sunni scholars of the city were asked about the difference, if any, in the performance of Moharrum in other Muslim countries specially Iran and Iraq. Two Shia scholars namely late Nawab Inayath Jung-Bahadur and Nawab Mehdi Nawaz Jung, the then Governor of Gujarat, who had been to Iraq and Iran several times reported as follows :

"We had been to Iraq and Iran several times for the purpose of visit to holy places located in these countries, and keenly observed the Moharrum performance there by the Iraqi and Irani people. There is much similarity with a little difference in the performance of Moharrum compared to our Hyderabad Mohar­ rum. Keeping Alams, Tazias and doing Matam from 1st day to 10th day of Moharrum are main features in Iraq and Iran. The same we find in Hyderabad also. Procession of Alams and Tazias with the performance of Matam are taken out in both these countries on specific dates fixed for this purpose just as we do here. Religious scholars deliver theological lectures by narrating the events of Kerbala at Kerbala, Moalla and Najf Ashraf just as our religious heads do here. At the end of maj­ lises coffee is served among the audience whereas in Hyderabad we distribute sweets and sherbat etc. Making Faqir (beggar) of children with green clothes, preparing sweets in different shapes and sharbat in different earthen pots with certain colours. giving tiger disguise to human body, making fire in Alawa in front of Ashurkhanas and going round it with slogans 'Ya Ali' Dhosla 'Hasan and Hussain', all these are not performed there. This has been adopted mostly from Hindus in our country. 23

It is a wen known fact that Sultan Quli Qutub Shah, the founder of Hyderabad city, was a follower of Shia religion. He had cordial relations with Persia and Iraq, where Shiaism was already declared the State religion. Due to this religious affinity most of the Shias including some religious scholars came from iraq and Persi:l, and permanently settled down in Hyderabad. They actually introduced Alams, Tazias and matam with certain additions and modifications in the performance of this festival in Hyderabad. Moharrum was declared as a National observance by the Golconda rulers. With the fall of Qutub Shahi rulers, the performance of Moharrum in I-Iyderabad also diminished." A few Sunni scholars also were asked but they informed that they have no knowledge of the performance of Moharrum in {.ran and Iraq.

3-S57RGI/76 CHAPTER III

1. SOCIO-ECONOMIC FACTORS LEADING TO THE ORIGIN OF 110HARRUM FESTIVITIES The common belief is that Qutub Shahi kings were Shias. Admittedly the issue is rather controversial, and for the purpose of this treatise it is also not so relevant. Of all the kings of this dynasty, Sultan Mohammad Qu1i Qutub Shah V and Sultan Abdullah Qutub Shah VII followed Shia faitl~ and it W:l5 during their regime that Alams were installed. Tazias and processions were taken out. Liberal sanctions were accorded for the maintenance of Ashurkhanas, and rituals connected \vith Moharrum. Sultan Quli even went to the extent of preaching sbia faith, and in 1001 A.H. and installed Alam in the name of twelve Masoom Imams. J This historical Alam is presently known as Hussaini-Alam and installed every year in the old Ashurkhana of Golconda. "The Shia confession of faith by the Sultan caused much dis­ affection among his own nobles and subjects~ and produced a comhination of all other Mohammedans agai;lst him,::! Khuda­ wand Khan Habshee, Khairat Khan, Dilawar Khan and Shah Niamtullah, who were strict and zealous followers; of the Sunnut, were much enraged and spoke openly of it in reproachful terms, and at length forming alliance with his elder brother Shah Abdul Qadir, rebelled against him.3 This rebellion took place mainly on account of the force that he imposed on the nobility for the estabiishment of the Shia religion".4 At the initial stage, how­ ever, Sultan had to face certain difficulties in preaching the Shia faith. The main purpose of introducing the Alams and different ceremonies on the occasion of Moharrum was to bring all com­ munities irrespective of caste and creed under one flag for main­ taining the national integration in the State. 5 As a result of this "The rigid caste distinctions and the insults and humiliations

1. Ibid, P. 99. 2. Mohd. AhsanutIah-Tarikhe-Islam, Mss. Urdu, P. 394. 3. Dr. Zore-Kulliat Mohammad Quli Qutub Shah, Mss. Urdu, P. 92 4. Oribble-History of Deccan, P. 175. 5. Mohd. Ahsanullah-History of Deccan, P. 293. 24 25 .~,':' -1;_,~~ ~.'." -(~·~~~i~\ heaped upon a portion of humanity drove tit "to emb~~\ a religion, simple in its doctrine, easy tQ observe and seyeI-ally

2. PRESENT STRENGTH AND SETTLEMENT AREA OF SHIAS The number of Shias in twin cities of Hyderabad and Secull­ derabad cannot be definitely given. It is, however, estimated from 20 to 40 thousands, and is certainly less than ten p~rcent of the whole Muslim population.3 Main difficulty in collecting exact figures through field investigations is on account of the fact that Shias are permitted, by their religious doctrine of taqiah ( guardi ng one's self), to conceal their sectarian affiliation, in order to secure immunity from persecution by others. At present. however, it would seem that more cordial relations exist between the Shias and Sunnis and Shias reveal their identity far more readily.

As pointed out earlier Shias are found in Hyderabad right from the inception of the city. But their actual strength upta 1886 is not known. In 1886 the total number of Shias in the city and suburbs as enumerated by Chirag Ali is given below.

1. V. Raghavendra Rao-Indo·Muslim Culture, P. 75. 2. Dr. Zore-Kulliath Sultan Mohammad QuIi Mss. Urdu, P. 126. 3. Chirilg Ali-Hyderabad Affairs, Vol. I, P. 13. 26

tr\ '-0 0' r--- r--- q'\ "r ~ ("1"', ~ 00'00 r--

.al~g ~ til Il..

I '" 1'2 L::E 27

8. ~. <;> .-0 o

2: 28

II. Of the total Mohammadan population in the suburbs, 69,157 or 93.00 per cent are Sunnis and 1,606 or 21.6 per cent Shias.

From 1886 onwards, the cause of Shia community has been promoted by Shia nobility. Ruknudoula Bahadur, Sirajul Mulk and Munirul Mulk who came to Hyderabad along with Nawab Mir Nizam Ali Khan Asifjah represented Immamia faith. They were made Prime Ministers of the Nizam State. Under their patronage and influence, Hyderabad become one of the renowned centres of Shia faith. Evidence of the spread of Shia influence among Sunnis is understandable on account of the intluence exercised by the nobles and the rulers and in such an atmos­ phere it is probable that large number of Sunnis are imbibed with Shia ideas and customs in the twin cities of Hyderabad and Secunderabad. Although it is a purely Shia custom to ob­ serve the Moharrum celebrations for the first ten days of the sacred month, many sunnis in twin cities are found to observe the ceremonies with almost as much regularity as the Shias do. They join in the procession of the Alams on the tenth of Mohar­ rum in memory of the martyrdom of Hussain with as much enthusiasm as any Shia except Matam and Mcrdakhani. Sunni literature includes popular poems and stories glorifying the martyrdom of Hussain and cursing the inglorious name of Yazid, which clearly shows how Shia influence h:is penetrated the length and breadth of the Sunni community.

Another sect of Shias generally known as Sabiyah (followers of seven Imams) or Ismallis is also found in the twin cities. This sect arose as an oft-shoot from the main branch of Shias after the death of the Six'th Imam, lafar-us-Sadiq (A.D. 765). through his son, Ismail. and remained fairly well united until' the death of the Caliph Mustansir, after which they divided, intO' two parties known as Khojabs and Bohrahs. There are two main branches of the Bohrahs. These two branches resulting from Shiaism in the city bear the names of their respective' founders, and are called the Daudi and Sulaymani Bohrahs. These Bohrahs migrated to Hyderabad City in the reign of Nawab Mir Nizam Ali Khan (1763-1803) for carrying on business and trade from Gujarat. Some Irani people have also settled down in the twin cities.

3. SETTLEMENT AREAS Population of Shias as mentioned above is scatterod through­ out the city of Hyderabad. But their concentration is found in' DISTRIBUTION OF SHIA :Q.. POPULATION " '"Q Z ...;:) :::

,!,t:m ZONE-I DARUSHIFA

:~:::: ZONE-II YAKUTPURA

UIIlI1 ~ONE-(II (TABAR CHOWK

F:':'J lONE,I\ HUSAINl ALAM "

2. MAP SHOWING THE SETTLE OF SHIAS AND SUNNIS IN 29 the old city, south of river Musi. Darushifa, Bazar Nooml Umra, Hussaini Mohallah, Sultanpura, Bodali Shah-ki-khirki, Kali Qaber, Irani Galli, Punjha Shah, Yakootpura, Bibi-ka­ Alawa, Dabirpura, Mandi-Mir Alam and Kaman EIchi Baig are the localities predominently occupied by the Shias of !thna Ashariyah (Followers of Twelve Imams). The clustering of the Ithna Ashriyah Shias in the above localities seems to llave been attracted by the pre~ence of Shia nobles' palaces and Ashur­ khanas. The construction of Purani Haveli (Old Palace). Dewan Duedi, Ruknudoula Palace, Shahab Jung Daudi, Shawkat lung's Palace by Nawab Sirajul Mulk, Munirul Mulk, Ruknudoula Bahadur and Shahab Jung, etc., who acted as patrons of the Shia community and the religious sentiment attached to the Ashurkhanas of Bara Imam. Qadum Rasul, Panjah Shah. Imam Qasim. Bibi-ka-Alawa. Aza Khana Zohra, Alawa Sartouq, Khabagah Nal Mubarak etc., located in the above areas might have attracted Shia people to settle down permanently in close proximity to their patrons and Ashurkha­ nas. The Bohras of Daudi and Sulayamani sects are chiefly found in Hussaini Alam locality to the west of Charminar. As the built up area of the city in those days was confined within the city walls. a plot of land was given to them near Hussaini Alam, adjacent to old bridge by Nizam Ali Khan for their resi­ dential quarters. 1 They constructed two Sarais (Choultries) namely, Choti Sarae and Badi-Sarae which are popularly known as 'Bohare-ka-Sarae' where still a great majority of them reside. Due to the increase in their population they have recently found­ ed a small colony at Red Hills where a separate mosque also has been constructed. Besides, a few of them are also residing at Pathargatti and Secunderabad.

4. MOHARRUM DURING EARLY QUTUB SHAHI AND NIZAM PERIOD

It has :l1re~dy beerr pcin.tcd Gut that this fc:;tival scr"O'\'~cs the purpose of bringing together people of different creeds and sects for maintaining (National) integration in the State. Strict­ ly speaking this is no occasion for festivity and joy. In fact s€veral pious Shia and Sunni Muslims observe faqa (fast), recite the holy Quran at home during the ten days, and the tenth day is observed as 'Ashura' (mourning day). It is the Muslim belief that the Khiamath (Doomsday) will be on a Friday of this ten days period of Moharrum. The Shias observe

1. Manik Rao Vithal Rao-Bostane Asifia, Mss. Urdu, Vol. In, P. 139. 30

Moharrum as an occasion of immense fortune and sorrow. They weep and wail, beating their breasts during these ten days. They wear only black clothes. Tamkeen Kazmi gives the following account of the mourning days during Nizam's period­ "In the twin cities of Hyderabad and Secundera bad the mourn­ ing is inaugurated when the new Moharrum moon makes its appearance, the boombing of the guns fired at Purani Haveli by the H.E.H. the Nizam. the beating of drums and the deafening shouts of 'Va-Ali' 'Hussain' and 'Dulah' (Bridegroom) pro­ claim the event to the whole Muslim population at Hyderabad. As soon as the moon appears general enlivening is seen in the bazars, the places known as 'Ashurkhanas', 'Imam Baras' appropriated for Tazias and Alams are white washed and illumi­ nated for the occasion. 'Abdarkhanas' (Place where water, sherbet or sometimes milk is offered to the public) arc to be seen everywhere, human disguises of tigers, monkcys, beers etc., in recollection of the animals said to have guarded the body of the martyr, painted in fantastic colours, are to be s.;:en exhibited in every street; groups of persons in different characters 'Swangs' or 'Rangs' as each group with its own performance or nummery is termed, beg alams from door to door reciting the story of the martyrdom, a spade is struck into the earth and a pit is dug and filled with fire (Called 'Alawa'), people spring through the flames crying 'Ya-Ali', 'Hasan', 'Hussain', and 'Dulah'. The festiv~l lasts for 10 days. But Moharrum is not at an end [It Hyderabad, sometime even after the expiration of the 10 days. It is continued till the fortieth day. During the mourning days, the Sunnis are usually clad in green clothes and the Shias in black as a sign of mourning. The females of the latter abstain from \venring ornaments or any kind of decoration; do not comb theIr hair and even remove l~angles from their haeds, and try to exhibit every sign of grief. Meat is not eaten during the 'Aslmrah'. Husbands do not meet their wives, mourning Itssemblies are held daily, and before Tazias and Alams incense is burnt, 'Mercias' giving an account of the martyrdom arc chanted with much solemnity by one or more 'Merciakhans' (reciters of the tragedy). TIJe Chief assembly for this purpose takes· place at the house of Nawab Inayath-Jung Bahadur, the great grandson of the famous Minister, Rukunuddwla. The first four days pass off without much ceremony. On the fifth, the Langer proceslOion takes p~ace."l

The origin of the interesting Langer procession dates from the time of Mohammad Quli Qutub Shah. Several legends are current. but the following seems to be the favourite.

1. Tamkeen Kazmi-Moharrum during Nizam Period Mss. P. 22·24.

32 passing the Charminar and the palace of the Nizam, where they are joined by the State or Sarfikhas troops, and some of the Suwari of the nobles and on to the Puranapul gate, where the procession disperses. The nobles of the city, wth their Suwaris do not take part in the big procession, but pass before the Nizam only, who is seated in a small gallery of the palace overlooking the street.' This tradition of Langer procession still continues in the city every year on the fifth day of Mohan-um. On the seventh and eighth, minor processions parade the streets of the city and suburbs. On the ninth, the procession of Gosha Mehal Tabuts and Tazia, the procession of 'Nala Saheb' believed to be a shoe of the charger that Hussain rode at Kerbala which was· found by a pilgrim and brought to Bijapur, and on the dissolu­ tion of that kingdom removed to Hyderabad, accompanied by huge torches is next in importance; then comes the 'Koka-ki­ Tatti' a framework of great beauty and a representation of Daulatabad Fort. All these keep the city in great excitement for the whole night. On the tenth or the last day of 'Ashura' all Tazias and Alams attended by a large number of people with· drums beating in front proceed to the Musi River near the Old Bridge and Chaderghat bridge. There are other Alums, how·· ever, which are not carried about in procession such as 'Abbas· ka-Alam' in Salarjung's palace, the 'Hussaini Alam' which has its shrine in the. street named after it, and the 'Badeshahi Alam'·· in the Badeshahi Ashurkhana, opposite to the Salarjung's Palace. PROCESSION OF BIBI-KA-ALAM It is very difficult to trace the history of this Alam. It is said that Hayath Bakshi Begum, wife of Sultan Mohammad Qutub' Shah, was the founder of this Alam. Testifying this, the author of Bostan-e-Asifia writes 'Hayath Bakshi Begum wife of Sultan' Mohammad Qutub Shah according to her Shia belief made the Alams through Hyder, a male servant, bearing the names of Allah, Mohammad and Ali and placed the same to the east of the city. A fixed amount was sanctioned by the Royal treasury for the maintenance of the Alam. And from that date a grand proccssioll or litis Aiarn takes place at 2 P.M. on the tenth of Moharrum. It is also called 'Hyder·ka-Alam'.2 During the period of Qutub Shahi kings who were Shias, the whole city used to be draped in mourning. Alams and sacred emblems stood in every street and general mourning was enjoined. M. Theuenot, a French Traveller who visited Golconda several times gives the following accounl of ihe festival of Hussain, which was celebraled while he was at Hyderabad, three hundred and seventy four years.

-~------J. Bilgram & Willmott-History and Descriptive Sketch of the Nizam's Dominion. :!. Manik Rao, Vi thaI Rao -Bostane-Asifia, Vol. II Mss. Urdu.

33 ago. "When I thought myself sufficiently informed of the place on the coast of Cormandal, 1 returned from Masulipatam to Bhag-­ nagar and stayed there three weeks longer, because 1 would not go from thence but in company of Monsieur Bazon, who had som~ business still remaining to make an end of; so that I had as much time as J needed to see the celebration of the festival of Hussain, the son of Ali, which fell out at that time. The moors of Golconda celebrated it with more fopperies than they do in Persia; there is nothing but Masquarades for the space of ten clays; they erect chapels in a11 the streets with tents which they fill with lamps. and adorn with footcarpets; the streets arc full of peoplc and all of them almost have their faces covered with, shifted ashes. They, who are naked cover their whole body with them and they WhD Me clothes their apparel, but the dothcs they \vear on these days are generally extravagant and their head akire much more; they all carry arms, most part have their swords naked. and the poor have wooden ones, severaL drag about the streets long chains as big as ones arm which arc tied to their girdle; and it being painful to drag them, they thereby move the· pity of zealous who touch them and having kissed their fingers, lift them up to their eyes. as if these chains were holy relics. They make processions, wherein many carry banners and olhers have poles, on which there is a silver plate that represents Hussain's hand. Some with little houses of a light wood upon their head, skip and turn certain cadences of a song; others dance in a round. balding the point of their naked swords upwards, which; they clash one against another crying with all their force 'Hus­ sain': the public themselves come in for a share in this festival, by their extravagant dance, Heleits and head-tire. The Heathen Idolaters celebrate this feast also for their diversion, and they do it with such fopperies as far surpass the moors; they drink, eat, laugh and dance on all bands and they have songs which savour little of ad 01 eful pomp that the moors pretend W represent. They observe only not to shave themselves during the ten days; but though it be prohibited to sell anything except bread and fruit, yet there is plenty of ~11 thinz" in r'rilmt~ hOlJ"A'). This festival is hardly ever celebrated without blood-shed; for there being several sunnis who laugh at the others and the Shias not being able to endure it, they often quarrel and fight which is a very proper representation of the feast, and at that time there is no enquiry made into manslaughter, because the moors­ believe, that during these ten days the gates of paradise are open to receive those who die for the Musselman faith. At Bhagnagar, I saw one of tlhese quarrels raised by a Tarter, :vho spoke some words against Hussain; some Shias being scandallsed threat, fell upon him to be revenged, but he killed three of them­ with his sword and many musket short were fired. A gentleman (who ,wou~d, have parted the~) re.cei~~d a wound in the belly that :vas ltkely to have cost hIm hIS lIte, and seven were killed out-nght.. ~ay, some. of the servants of the grand vizier were c?gaged In .1t, and tJ115 Chief Minister passing by that place in hIS p~lanqum made haste so that he might get on horse back and yde ~way. Next ~ay after the feast they make other pro­ cessl.on, smg doleful de~tJes and carry about cotTins to represent the mterment of Hussam and his men, who were killed at the Battle of Kerbala by the forces of Calif Yazid'.' Durin"" the period of Nawab Mil' Nizam Ali Khan-Asif Jah II (1763-1803) a separate Ashurkhana for keeping the Alam was constructed at the same place where it was originally kept by the Qutub Shahi Kings, and is now known as 'Bibi-ka-Alawa'. The annual expenditure of the Ashurkllana as well as its staff prior to police action of 1948 was met by the Government of Nizam's Domi­ nion. Subsequently its management was taken over by the Nizam's Private Estate. The Bibi-ka-Alam according to the old tradition leaves its shrine at Yakutpura in the forenoon, it is carried wjth much solemnity on an elephant and passing through the streets of Shaik Faiz Kaman, Alijah Katla, Charminar, Gulzar Honse, Mir Chowk, Mir Alam Mandi, rcaches the Purani Haveli (Old Palace) where Nizam and his family receive it with great respect and offer fateha to Alam. By 6 P.M. the procession reaches the Municipal Corporation Office where Governor of State and other high dignitaries receive it and offer presentations to Alam, and from there it turns towards Aza Khana Zohra where again N;zam and His family receive it. The procession leaves Aza Khana at 6.45 P.M. and reaclles river Musi by the Chader2tat Bridge at 7.45 P.M. amidst the deafening shouts and far'fare of the assembled multitudes. All Shias whik walk­ in:;: in procc5s:on bc:hind tIle cle~hant, be a! their breasts to suc~ an exten that blood profusely t1ows. At ter pcr[,)f1111ng thlS last ceremony. the Alams are taken back to their shrines wrap­ ped up in cfothes. In the suburbs, Moharrum. continues for a lonoer period. On the 20th Moharrum the festwal of Tadband AI:m IS held adjacent to Nehru Zoological Park about four mile'> from the city. On 19th safar, both at Amberpet and Musl1irabad Mela and Sankesar Mela are held which attract large population of the city, in the celebrations.

CONTRIBUTION OF HIDU NOBLES Hyderabad city has been a centre of different cultures and religions. It is evident from the history, that right from the inception of Hyderabac1 city Hindu nobles and Jagirdars have had an active part in the celebration of Moharrum festival. They

1. 11.,1. Th~ve'1Jt-~Travel, in fndks. Q PROCESSION'S ROUTE OF ..< ::;" BIBI KA ALAM Q Z ::J ..~

101 BZk

PORTION ENLARGE

3. MAP SHOWING THE ROUT~ PROCESSION ON 10TH 35 used to install Alams and Tazias in their palaces as soon as they observed the new moon, like their Muslim bl"elhcl'li. Tara Matll~, P.aima Mathi, Akkanna and Madanna during Qu{\lb Shahl perIod contnbuted much in the participation of Moharrum festival. They constructed lmambaras and Ashurkhanas for keeping !azia and Alams in their palaces and used to perform all ceremOl1les from 1st Moharrum to 10th Mohar-rum with great t zeal and enthusiasm . During early Nizam's period Ma:laraja Chandulal, Raja Rao Rambha, Narender Pershed Bahadur, Raja Ray Rayan, Raja Bansilal, Sir Kishen Pershad and Maharaja Shiva Raj Bahadur and other Hindu jagirdars contributed much to the celebration of this festival. Tazias and Alams were kept in the Ashurkhanas constructed in their own palaces. Special Majiiises were held in the houses of Hindu nobles where Zakirs and Merciakhanas from outside the State were invited to deliver lectures in memory of Hussain. On the 9th day of Moharrum, Maharaja Sir Kishen Pershad used to arrange a special dinner at his palace and invite high dignitaries of the States, the British Resident and other European officials. On 10th Moharrum at about 11 A. M. sweets, sherbet and fine food were distributed among the poor when 'Pathergatti Nal Saheb' visited his palace. Raja Rao Rambha and Maharaja Shiva Raj Bahadur, are said to have also set apart special allowances to popular merciakhanas and Azadars from their treasuries.2 Nawab Mansabjung Bahadur, the then Collector of Aurangabad District in his article on Moharrum writes, "The most striking aspect of the Moharrum festival in Hyderabad city is of Hindu participants coming from the rural areas to the city during this month. They have great and staunch belief rather than the Muslims. The majority of Hindus are found in Mushirabad Meta, Hussaini Alam and Cheshma Bibi and other Ashurkhanas during the fir!'.t ten days of this festival. Even those, who are employed in different departments of the State located in the suburbs, taking advantage of 12 days public holidays, turn towards the city for participating in the celebra­ tions. They come in groups from their villages by carts or by walk with drum beating, chanting various songs in their mother­ tongue in memory of Hussain. They offer Nazar or Niaz before the Alams. They play around the pit (Alawa) burning with flames in front of the Alams by shouting 'Ya Ali', 'Hasan', 'Hussain', 'Aamma Bibi Fatima' , throughout the night. In Hussaini Alam, a Hindu woman takes langer on her head and walks slowly with melancholy songs in memory of Hussain to­ wards Ashurkhana. This scene creates a pathetic atmosphere among the people,3" 1. Gulzar-e-Asifia. J. Tarikh-e-Deccan Mss. Urdu. 3. Nawab Mansabjung-Article on Moharrum. 36

. Thus, _Moh~rrum in Hyderabad originated as a socio-poIi­ lieal mela.l': whIch people belonging to different castes and creeds ~~vc partlcI'pat~d. It represents a real atmosphere of integration. No othe~ CIty Ill. the whole of India can present such an atmos­ phere of mtegratlOll as Hyderabad. The credit of such integration goes to the Qutub Shahi Kings whose religious tolerance is well­ known to the modern historians'. I The candle of national integration lit by the Qutub Shahi Kings was also mailltaincd bv the Asifjahi ruI~rs. With .lhe Asifja~i end in 1948 the glory of Moharrum WhICh had nsen magmficent, potent and luxurious, has subsided into evanescene.2

POLICE ACTfON OF 194R AND lTS EFFECTS ON I\lOK\Rl~UlV! The Police Action of 1948 had far reaching effects on the celebrations which can be summarised as follO\~s: 1. Migration of Muslim Nawabs and Jagirdars. 2. Abolition of Jagirdari System. 3. General rise in cost of living. 4. Westernisation and modernisation. Soon after police action, an appreciable number of Muslims have migrated to Pakistan. Jagirdars and Nawabs who acted a" patrons of this festival could not exhibit equal zeal on accc'u~t of the economic crisis that had engulfed them, consequent to the alx,lition of J agirs in 1949. Some of the important Jagirdars were Shias, i.e., Sir Salar Jung III (Nawab Yousu\! Ali Khan), Fakhrul Mulk, Nawab Kamal-Yar Jung, Nawab Shaukat Jung, Nawab Turab Yar Jung and Nawab Inayat Jung, etc., to quote a few. Apart from the abolition of J agirs and samsthans that which has been mainly found to be responsible fOf causing set back in the pomp and show of Moharrum festival, is lack of Govern­ ment encouragement, which was so prominent during the rule of Asafia dynasty. Rise in the cost of living is considered yet another factor that has dampened the enthusiasm of the few noble families who wanted to keep up the traditions of the past. As a result very few families are now found to ~eep Alams and Tazias in their homes. Lack of finances had ltS effects on the institutions too. They had to give up some of the performances and celebrate the rituals in a symbolic fashion. In the twin cities there arc some orthodox and westernised families, who do not keep any Alams, considering it as opposed t.o the tenets of Islam. 1t is further observed that some of the fashIOnable or old people do not generally perform matam by. beating their ~reasts in the traditional way; they merely keep theI~ hands on thelf breasts :l.nd symbolically perform matam by tappmg gently. 1. Sri Akber Hyder Inauguration of Majiliscs at Inayath Jung Bah,1dur. 2. Prof. Akther-Article on Majilises. CHAPTER IV

·ORIGIN OF IMPORTANT ASHURKHANAS AND SHIA RELIGIOUS INSTITUTIONS IN TWIN CITIES In this Chapter an attempt is made to give a brief account of the Ashurkhanas and other Institutions which were closely associdtcd with Shia and Sunni communities in Hyderabad and Secunderabad and provide a source of inspiration in the celebra­ tion of Moharrum festival. 1. Badshahi Ashurkhana This Ashurkhana is situated opposite to Salar J "mg Palace adjacent to the Government Maternity Hospital. The inner hall ot the building is the oldest portion constructed by Sultan Mohd. Ouli Qutub Shah V, at a cost of Rs. 66,000. There are\ cer­ tain inscriptions engraved on persian enamelle-d tiles over I the central niche and on the walls of the building which reveal, that it was constructed between 1001 A.H. (1592 A.D) and 1005 A.H. (1596 A.D.). The name of the reigning sovereign is inscribed on the western wall and also on the central niche. but the word 'Ouli' has been omitted in the latter inscription. The persian enamel work was executed in the last year of the rdgn of Sultan Mohammad Quli in 1020 A.H. (1611 A.D). Apart from this, the name of Sultan Abdullah Qutub Shah VIT, the grandson of Mohammad Quli, and other royal titles have also been inscribed in fine ornamental style which indicates that he took a considerable part in the renovation of this building. Whether this building should be considered as Ashurkhana or Mosque is a controversial point. One view is that, it has been a Ashurkhana from the beginning but there is at1o~her opi­ nion to suggest that it was originally a mosque and was later con­ verted into a Ashurkhana for the installation of Alam during Moharrum. In support of the second version following inscrip­ tion engraved on the western wan of the inner hall of the build­ ing is quoted : "The Places of worship are for God, henee invoke not any other (with) God. In the year 1003 A.H. (1594 A.D)." The contention is that this sort of inscription is meant for mosques only. It is found that after the death of Mollammad Outub Shah VI, Sultan Abdullah Qutub Shah VII, the grandson of Mohammad Quli, introduced the installation of Alam's in this Ashnrkhana during the month of Moharrum. 37 38

.<\CC01uing to the inscription engraved 011 the Western wall of lll\; hall, tlle addition of outer halls, which stand on a range of huge wooden c2lonnades was made during the reign ot Nawab Mir Nizam Ali Khan Bahadur, Asaf Jah-II. The main gate was built by Nawazish Ali Shaida, a Matawalli of this Ashurkhana during the period of Nawab Mir Nizam Ali Khan, Asaf Jah-II. In 183-+. Asad, the superintendent of buildings renovated the decorations of the halls. In respect of age this Ashurkhana is older tl18n Imam Baras of Hoogli and Luclnow and its enamel work compares favourably with the best buildings of Lahore and Mu1tan. It may be noted that after the extinction of Qutub Shahi dynasty this building was converted into a garage for keeping royd carriages and vehicles. On the recommendation of Mir Nawazish Ali Khan, the then ruler, Nawab-Mir Nizam Ali :r~han, Asaf Jah-II, passed orders to utilise the building a~ Ashurkhana and to instal Alam.

Notwithstanding the lapse of 3 centuries, freshness and res­ plendence of enamel tiles have maintained their brilliant lustr;, and the excellence and beauty of their colours a:; also the arrange­ ment and fitting together of Joints are highly commendable. The wlJoden wains-cotting of the roof is characteristic of the old Asafiya style of Architecture. Nawab Mir Nizam Ali Khan, Rs. 12,000/- for the expenses of this Ashurkhana. A sum of Rs. 2,000/ in cash was added by Nawab Si.kandar Jah Bahadur, Asatjah-IU to the existing annuity. This building is now under the control of the Nizam's Private Estate.

2. Ashurkhana Hussaini Alam

Golconda Fort : This Ashurkhana is located in the Fort of Golconda, and known as Ashurkhana Hussaini Alam. It is one of the oldest buildings built by Sultan Mohammad Qull Qutub Shah V in the year 1592 A.D. when for the first time be installed the Alam in the name of 12 Masoom Imams. This grand historical Alam is still famous as Hussaini Alam and installed every year in the same building. On this Alam the following inscription is engraved. "Help is from God and the success is in view nnd so give these glad tidings to the faithful. The slave of Ali-Mohammau Quli Qutub Shah in the year 1001 A.H.

Apart from this, around the central niche, the names of the 12 Imams are engraved. This Alam is made of white steel and is one of the oldest.

39

3. Hossaini Alam (New) On the main road leading from Chowk Mosque to old bridge there is a green coloured Arch. Inside this Arch at a ~hort distance this Ashurkhana is situated in the lane of the same name. n is said that in the reign of Sultan Mohammad Quli Qutub Shah, one Ali Agha Irani had brought to· Hyderabad an AIam (Standard) from Arabia over which was fiKecl double edged sword of Imam Jafare Sadiq. The king honouring this stan­ dard ordered it to be stored in the present house and Ali Agha aft.~r being handsomely rewarded was put incharge of this house. This standard is kept upto this day and opened from 1st to 10th Moharrum every year. The adjoining mosque and the well were built by Ali Agha. Formerly the building was on1y on the western side, but Darab Baig, grandson of Ali Agha, built the eastern wing and an inscription bearing 1151 A.H. was fixed over one of the rooms. Darab Baig is also burried in one of th~se rooms and a Jagir fetching Rs. 4,000/- per year was grant­ ed by the Asaf Jahi-Kings for the maintenance of this Alam. Naubath (kettle-Drum) and clock were furnished here by Maha­ raja Chandulal Bahadur, the then Prime Minister of the Nizam's Dominion.

4. Ashurkhana Nat Sahib It is ;situated near Machili Kal,11an in close proximity to Salar Jung Palace. This Nal Sahib is believed to be a shoe of the charger that Russian rode when he was killed at Kerbala. It was found by a pilgrim and eventually brought to Bijapur, and on the downfall of that kingdom removed to Hyderabad during the period of Sultan Ibrahim Qutub Shah. It was installed in Golconda Fort during the month of Moharrum, and when PIyderabad city was founded by Sultan Mohd. Ouli Qutub Shah, he insta1led this Alam in the city. The Ashurkhana in which this A1am is installed was erected by Nawab Mir :N"izam Ali Khan, Asaf Jah-II on the recommendation of Nawazis~h Ali Shaida·. On the door of this Ashurkhana the words "IlIahi M~hal and 1180 AH." bas been engraved. On the night of 9th Moharrum procession of this Alam is taken out and on 10th it is immersed in the water of Musi river near Chaderghat. An.nual cash grant was sanct~ned by the rulers of Nizam's dy-nasty for its maintenance.

5. Asburkbana Qadum Rasool This Ashurkhana is situated on the main road leading t.o Itebar Chowk from GuIzar House. It is said that there is 557 RGI/7@-4

/ 8. PROCESSION OF GOSHA MEHAL TABUT 41

~tudded with pearls, is taken out and carried with mucb' elegance on an elephant passing through the city, it reaches the River Musi near Chaderghat bridge as shown in the illustration.

:9. Cbesbma Bibi It is situated on a hillock in close proximity to Faluknama Palace. There is a well on the hill and inspite of the elevated location it contains fresh water all the year around. Pilgrims con­ sume water of the well and believe that it cures various ailments. On every Thursday princess Hayat Bakshi Begum, wife of MoM. Qutub Shah, used to come to this place during the month of Moharrum. .

10. Gosha Mellal Tabut

This building which is now known as Gosha Mehal Stadi'uHl, is situated behind Begum Bazar near Topekhana. The palace was built by Sultan Abdullah-Qutub Shah" but it was Abdul Hasan Tana Shah, the last king of the Qutub Shahi dynasty who com­ pleted the construction during 1627 A.D. Since tbe palace was used exclusively by Royal ladies; it was named as Gosha Mehal. It is said that there was an underground passage which link-ed this palace with Golconda. According to the 'Tarikhe-Zufra' the name 'Goshamehal' was given· to this palace because it was situated in the village of Gosha and that it was Tana Shah who had built this lofty palace. In front of an extensive terrace there was a large' l'eservoir wherein water was supplied from 'Hussain Sagar Tank'. A few extensive halls which now remain out of the Gosha-palace and other out-houses, were used for military purposes during the Nizam's period. PresentLy, tile building, is being used as a stadium with suitable alterations and additions.

In the month of Moharrum people eagerly await for the pro,ces­ • sion of Gosha Mahal tabuts and t.was. Escortecl by a strong guard and a regimental band, each tabut leaves Gosha Mehal at 4-00 P.M. and passing through Troop Bazar, the Residency road" Panch MohelJah via Old Bridge, returns to the reginlental lines ,. next morning after receiving sums of moneys as presents from various persons.

11. Kobe MoulD' Ali According to the 'Tli\zuke Qutub Shahi' during the reign of Ibrahim Qutub Shah, Yalcoot a eunuch, was staying at Lallaguda for a cbange. On the njght of 17th Rajab he saw in his dream, that a man came to him clad in green Arahic Garb and asked him 42 to accoIijpany him to see Hazarat-Ali who was waiting for hiro.. Yakoot followed him and saw Hazrat Ali seated on the summit of the hill on which his mausoleum now stands, Yakoot saluted him and remained standing for sometime without any discourse from either side, The following morning he went up the hilt and saw the land and side mark of Hazrat Ali engraved on the same stone where he was seen seated in the dream. Yakoot caused the marks to be chissled out of the stone, built a masonry arch and made offerings every year on 17th Rajab in the name of Hazrat Ali. When this incident was narrated to the King, he visited the hill to pay respects. The mosque which is situated to the south was erected by Sultan Ibrahim Qutub Shah. This Drs (Ceremony) is still observed annually on 17th Rajab. Later on, Phikibi, daughter of Syed Muzaffer, Minister of Tana Shah, who used salt­ less food became Mujawir of this shrine, and is buried in the nor­ thern enclosure. A Naqar Khana (the place where drums are beaten) was built by Maharaja Chandulal Bahadur and a Baradari by Raja Rao Rambha Jiwant Bahadur. On the route along which the sandal is carried up a arch, a Mausoleum, an Ashurkhana and repository for drinking water were built by the Musician Khush­ hal Khan, who was the instructor of Mah Laqa Dai. On the outskirts of the hill Mah Laqa Bai had a Mosque and Karwan,.. sarai built and in the centre of a beautiful garden is situated the last resting place of Mah Laqa Bai and Her mother. The new Shahabad stone steps leading to the hill were constructed by the crder of the Late Nizam Mir Osman Ali Khan. During the month cf Mohan'um Alams' and Tazias are kept in the Ashurkhana and' Majlises held regularly.

12. Kobe Qadam Rasool: There is another hillock opposite the Moula Ali h111. called 'Qadam Rasool' on which sacred relics of the prophet were deposit­ ed by Mohammad Shukrullah Khan, a servant of the then Nizam. The adioining hill has several huge boulders piled one over the other; locally this is called Bhandoli hill and traditionally it is said to be a fort belonging to some old Railu Raja; remains of a stone gate and wall may -still be seen here. It is also caBed the fort of Ariuna. This hill is 2017 feet above the sea level.

13. Ashurkhara: Sankesar, Saroomagar It is situated at a distance of 14 kilometres from Charminar in Saroornagar, village on the main road. It was built by the early rulers of. Nlz~m dynasty. On 20th Moharrum people from surroundmg VIllages. congregate in Jarge number, shops of various SWeets and toys are installed in front of the Ashurkhana and the 43 whole night the Tashawallas beat their drums of mercia songs in memory of Hussain.

14. Ashurkhana, Mushlrabad This Ashurkhana was built by one of the Prime Min\sters of the Nizam Dominion, Nawab Arustu Jah Mushirul Mulk Bahadur. As soon as the new moon of Moharrum is seen, entire Ashur­ khana is white washed and Alqms installed after otlering fateha. On 20th Moharrum, a public Mela is held in which people from surrounding villages, mostly belonging to Hindu religion, congre­ gate in large number. Number of temporary shops are established for supplying various commodities to the participants. On 20th Moharrum the Alam procession is taken out at about 11-30 P.M. After parading the streets, procession returns, Alams arc wraped up in clothes and kept in the room adjacent to Ashurkhana.

15. Azakhana Zohra

It is located on the south bank of river Musi adjacent to the Salar Jung Museum. Interior of the building is splendidly painted in green, black and gold and the names of the fourteen Masoomin are inscribed all around the ceiling. It was constructed by the late Nizam N awab Mir Osman Ali Khan in memory of his mother named Zohra Begum. About 10 Alams made of gold are kept in this Ashurkhana. Late Nizam himself used to instal them on see­ ing the new moon of Moharrum and also attend the majlises held for 10 days in which reputed Zakirs and mercia-khans of the country used to participate. Even after the Ashura, Majlises are held in the Aza Khana by some Shia members of the Nizam's family_

16. Ashurkhana, Amberpet It is one of the oldest Ashurkhanas located at a distance of 15 kilometres from the city. Alams are installed on 1st of Moharrum and the procession taken out on 20th day. People of adjoining villages participate in large number. This Ashurkhana as per the description engraved on the door was constructed by N awab Mir Mehboob Ali Khan, the sixth Nizam.

17. Ashurkhana Tad Ban

It is situated 15 kilometres away from city. on the National Highway leading to Kumool, near Nehru Zoological Park. and was constructed by the Nawab of Tad Ban. Alams are installed every 44 year from 1st Moharrum ·to 20th Moharrum. On 20th Mohar­ rum a procession is taken out on a grand scale. Apart from the above Ashurkhanas, there are many 'Alawas' in the city. Important among them are as follows :-

81. No. Name of the Alawa Location

1. Alawa Hazrat Sakina Mandi Mir AI am 2. Alawa Hazrat Qasim Andrun Yakutpura 3. AIawa Hazrat Ali Asgher Khait Balchatti 4. AIawa Hazrat Ali Akber Andrun Yakutpura 5. Alawa Mulla Razvi Mandi Mir Alam 6. AIawa Nal Mubarrak Pathergatti 7. Alawa Khooni Kotia Alijah 8. AIawa Yateeman . Berun Dabirpura 9. Alawa Nat Mubarrak Bazar NooruI Umra 10. Alawa Bara Imam Chatta Bazar 11. Khab-gah-e-Mubarrak Sultan Pura.

LIST OF IMPORTANT ASHURKHANAS AND ALAWAS _._-_.. _------81. No. Name of the Ashurkhana/Alawa Location

(1) (2) (3) (1) Ashurkhana Badshahi Situated opposite to Salar Jung's­ Palace (2) Ashurkhana Hussaini Alam Golconda Fort (~) Ashurkhana Nal Saheb, Situated near Machili K2rr:an in close proximity to Salar lung's Palace (4) Ashurkhana Qadam Rasool Situated on the main road leading to Itebar Chowk from Gul7ar House (5) Ashurkhana Panjashah Do (6) Ashurkhana Bibi-Ka-AIam Dabirpura locality (7 J Ashurkhana Sankesar, Saroornagar Saroornagar (8) Ashurkhana Mushirabad Mushirabad (9) Ashurkhana Amberpet Amberpet (10) Ashurkhana Tad Ban Situated near Nehru Zoological Park (11) HU:isaini Alam (New) Situated between Chowk Mosque and Old Bridge TWIN cITIes OF HYDERABAD SHOWING 'MPQRTANT ASHURKHANAS and ALAWAS

NOT TO SCALE

4. MAP SHOWING IMPORTANT ASHURK ANAS AN D ALAWAS OF THE CITY 45

(1) (2) (3)

(12) Cheshma Bibi Situated near Faluknama (13) Gosha Mehal Tahut Situated behind Begum Bazar near Topekhana (14) Kohe Moula Ali • Moula Ali (15) Kohe Qadam Ra~;ool Do. (16) Azakhana Zehra Darushifa (Situated on the south bank of rivet Musi adjacent to the Salar Jung Museum), (17) Alawas Sartouq Darushifa locality (a) Alawa Hazrat Sakina Mandi Mir Alam (b) Alawa Hazarat Qasim Andrun Yakutpura Cc) Alawa Hazrat Ali Asgher Khait Balchatti (d) AJawa Hazrat Akber Andrun Yakutpura (e) Alawa MulIa Razvi Mandi Mir Alam (f) Atawa Nal Mubarrak Pathergatti (g) Alawa Khooni . KotJa Alijah (h) Alawa Yateeman Berun Dabirpura (i) Alawa Nal Mubarrak Ba,ar Noor ul Vmra (j) Alawa Bara Imam ChaUa Bazar (k) Alawa Khab-gah-e-Mubarrak Sultan Pura CHAPTER V PUBLIC PERFORMANCE OF MOHARRUM IN TWIN CITIES Area of Muslim Concentration

. It has already been pointed out in the foregoing Chapter t11at Shias were the inhabitants of the eity from its inception. After the extinction of the Qutub Shahi dynasty, Shias had hardly any place in the political and social life of Hyderabad. 'It was only during the reign of Nawab Mir Nizam Ali Khan" Asifjah II, th::lt the Shias became politically important, mainly because of the fact that Nawab Mit Nizam Ali Khan showed utmost tolerance to JII religions and sects.' Thus the ground gained by the Shias during the period of Mir Nizam Ali Khan continued during the period of Nawab Nasiruddowla, Nawab AfzaIuddowla, Nawab Mir Mehocb Ali Khan and N awab Mir Osman Ali KhanY The Asifjahi ruJer Nawab Mir Nizam Ali Khan appointed two Shia noblemen, Nawob Sir Sirajul Mulk and Munirul Mulk, as his Prime Ministers.3 L~ter on, Nawab Afzaluddowla-Bahadur appointed Sir Salar Jung I as his Prime Minister. Sir Salar lung I was a zealous Shia, a vi;.ry capable soldier, and administrator of his time.4 He brought seve­ ral reforms in the Administration of Hyderabad State. The 3p­ pointment of Sir Salar lung I as Prime Minister provided good opportunity to Shias to flourish. Consequently, many of the Shia noblemen of Northern India migrated to Hyderabad to sen'e :he Nizam State in different capacities. "It was during the rule of Nawab Mir Mehboob Ali Khan that they suffered a set back dUe to the sectarian bigotry of the Sunni noblemen who were in majority"." "After the death of Nawab Mir Mehboob Ali Khan, the Shias gradually regained their position, and in 1937 AD. their influence reached the clim;:n, ",hen the ruler Nawab-Mir Osman Ali Khan showed his ind1na­ tion towards Shiaism".6 The ruler's mother Zehra Be~um was also a Shia. After his mother's death, he constructed a big Ashur­ khana in memory of his mother by name "Aza Kham-e-Zehra" 1. Hyderabad Affairs-Vol. Ill. 2. Bostane-Asifiah-Vol.1I 3, Tarikh-e-Khurshedjahi-Mss. Per,ian, 4. Hyderabad Affairs. 5. Mahanamma-Mss. Urdu. 6. Tamkeen Kazmi-Article on King Kothi. -1-6 47

opposite the Office, of the Municipal . Corporation of Hyderabad adjacent to Musi Riv~r,' where every year Alams are installed in the month of Moharrum",' Before police action of 1948, 'Muslim population was in majo­ rity in every locality of Hyderabad. In Secunderabad, however, other communiti.es dominated. At present majority of, Muslims are found in the old walled city south of River, Musi. There are also some pockets in the northern sector of the city. A detailed statement giving the names of localities with concentration of Muslims, proportion of non-Muslims, and Shias and Sunnis is as follows: for Statement, ...... 69.

MUSLIMS Name of Zone! Area Total Shias Sunni Non- Muslim estimated Estimated Muslim popula- accord- as per tion ing to 1961 according to Wakf Census 1961Census Board HYDERABAD CITY 4,55,393 20,000 4,35,393 '7,94,626 Zone-I Darushi/a 1. Hussaini Moj:)ella . 3,000 NA NA 2. Balchati Khait 1,800 NA NA 3. Noor Khan Bazar 1,200 NA NA 4. Sultanpura 595 NA NA 5. Purani Haveli J,500 NA NA Zone-II Yakutpura 1. Alawa Bibi 1,570 NA NA 2. Kaman Shiak Faiz 650 NA NA 3. Dabirpura 475 NA NA 4. Chawni Nad Ali Baig 250 NA NA 5. Mata-ki-Khirki 1,600 NA NA 6. Idi Bazar 200 NA NA Zone-Ill Itebar Chowk ], Mandi Mir Alam . 2,000 NA l'A 2. Y ousufpura 350 NA NA 3. Alijah Kotlah 800 NA NA 4. Panja Shah 1,000 NA NA Zone-IV Husmini A/am I. Sarai Bohra 2,750 NA NA 2. Panchi Bllraq 250 NA NA Non:: For the pLlrpose of this table only those areas in which the Shia popu- lation exists have been taken into account. 1 P.W.D. Report of 1942. 48

Of . the ~bove areas, the following are more important ia connectIon WIth Mo~rum : Darushifa, Hussaini MoheDa. Nooc­ khan ~~zar, Balchatt Khait, Alawa Bibi, Panja Shah, and HussaInt Alam. They are important due to the f<>llowing reasons:

(a) Shias ~i,:e in them in good number. for example, HuSSatnl Mohella. Noorkhan Bazaar. BaIchati Khait etc. (b) Sunni, Mutawallis of Ashurkhanas live in the areas, for example, Panja Shah, Alawa Bibi, etc. (c) Combination of (a) + (b), for example, Kaman Shaik Faiz, Alijah Kotlah, Dabirpura, Panchi Buraq, etc. (d) Religious institutions noted for Moharrum celebra­ tions are located in them, for example, Alawa Bibi, Panja Shah, Purani Haveli and Pathergatti, etc. A sketch of the city showing the distribution of Sma popula­ tion and important religious institutions connected with the per­ formance of Moharrum may be seen at map No. II and IV.

PROMINENT DIGNATARIES CONNECTED WITH MOHARRUM

(a) Sponsors and Organisers: 1. Nawab Abbas Yar lung Be is a close relative of Nawab Salar Jung. Majlises are held in Shadikhana Salar J ung palace from the time of his father Nawab Turab Yar Jung and grandfather Nawab Bchramuddow­ lah. The tradition of inviting renowned Zakirs and Merciakhans from Lucknow and other places is still followed. Apart from the Majlises in Moharrum and Safar, he holds Musalimas and parti­ cularly the celebration· of Birth day of Imam Hussain on the night of 3rd Shaban on a very grand scale. The N awab is a devout Shia and a talented poet.

2. Nawab Inayath Jung Babadur He is the son of Tahawwur Jung and Grandson of late Nawab Ruknuddowla Bahadur, the then Prime Minister of Nizam's Dominion. He is a learned and devout Shia and financed the holding of MajIis from 1st Moharrum to 20t~ Safa~ ~t his palace located adjacent to Mandi Mir Alam. PublIc Ma]hses sponsor­ ed by the different Shia associations and institutions are also held every year in his palace in which learned Maulanas, reputed 9. SHOWING THE ALAM OF HAZRAT ABBAS IN SALAR JUNG'S PALACE CALLED DEWAN DEVDI

49 speakers and Merciakh.anas from outside the State are invited to' participate.

3. Nawab Syoo IIaJan Pasha

He belongs to Salar Jung's fam.ily. He holds majlises from 1st Moharrum upto 20th Safar at his residence in the evening. A number of Zakirs are invited to deliver lecture. Every per­ son is allowed to attend the majIis without distinction of caste and creed. He has also donated some ritual objects like Alams made of precious materials. These are exclusively used for the mujJlses patronised by him. 4. Nawab Mir Afzal Ali Khan He is a Shia and has been fin_ancing the performance of ten :Majlises. at Devdi Nawab Faqer Nawaz Jung adjacent to Muni­ cipal Corpmation Office in Darushifa locality. He organises majlises from 1st Moharrum to 10th Moharrum. Incurring the expenses rumself, he invites learned Zakirs from Lucknow who participate in the discourses. About 4 tD 5 thousand people of aU caste and creed participate :in the majlises. 5. Nawab Shamshir Jung Bahadur and his son Nawab Hussain Ali Khan organises public MajIises from 1st Moharrum to 12th Moharrum in the Palace known as. Hussaini Kothi iocated near Mir Jumla Tank. He invites religious sch{)l~ ars from Lucknow city. About 2 to 3 thousand people without restriction of caste and creed attend the Majlises.

Besides ~he above, many others organise public Majlises in their respective houses or central places. Among them m~ntion may be made of Mukhtar committee presided by Dr. Mehdi Hasan Jaffery, Sahibzada Hasan Ali Khan, Mr. Ali Mohammad Allan, Dr. Akhtar Ahmad, Smt. Lateefunissa Begum, Mehdi Be!.!utn Sahebzadi Chandni Begum, Nawab Ashr Nav;az Jung Bahad~r and Mr. Gulam Murtu~a, President, All India Shia Con­ f,~rellce, Branch : Andhra Pradesh, Hyderabad. (b) ZAKIRS (NARRATORS) Hyderabad city has always been a centre for reputed and outstanding Zakirs (narrators). To name a few, there are Sultan­ ul-Ulama Raja Agha, Mou}ana Riazuddin Haider, Mr. Akther Zaidi, Mr. Mir Iqbal Ali Zaidi, Moulana Taqi Hasan Wafa, Malliana Zia Agha, Baquer Agha, 1\1r. Asgher Hussain and ~~r. Sadiq Hussain Najafi, outstanding Zakirs who give djsco~lrSes .m the various majlises of the city. Besides, a host of learned Zabrs comes to Hyderabad on invitation during Moharrum from 50

different places of Uttar Pradesh. They are Maulana Ibn-e­ Hasan, Nan Nehrvi, Maulana Syed Zishan Haider, Maulana Shabi-ul-Hassan of Lucknow University, Moulana Muzafar Hussain Taber Jarwali and Moulana Mirza Mohammad Athar, Moulana Roohi, Moulana Mirza Mohammad Aalam, Moulana Ghulam Askari, Maulana Sharafat Hussain' and Moulana Mirza Mohammad Ashfaq. The. expenses of these learned men are borne by the 'individuals who invite them.

(c) RECITERS OF MERCIA AND NOHA There are a number of professional and amateur Mercia­ khans and N ohakhans in the city of Hyderabad. Among them most popular are Mr. Raza Hussain, Himayath Ali, Samsam Aligauhar and Mir Abul Qasim of Bargha Abul Fazal Abbas. Some Merciakhans are also invited from outside the city. Among the popular Nohakhans, mention may be made of Mir Farkunda Ali, Mehmood Ali, Abbas Abedi Saheb and Mir Dawar Ali Saheb.

NAMES AND PARTICULARS OF BODIES ASSISTING PER­ FORMANCE OF MOHARRUM : In Hyderabad city there are number of Anjumans or Volun­ tary Associations, which play notable role during Moharrum. Following are in brief the details:

1. An~uman-e-Pervane Shabbir It was fonned about twenty years ago. Its office is located in Darushifa. Mr. Mir Ahmad Ali is· the President of this Anjuman which organises various performances in connection with Moharrum. On 7th Rabi-ul-Awwal a public MajUs is held on a gianc.t scale under the auspices of this Anjuman at Ali Villa near Purani Haveli from 8 A.M. to 10 A.M. This MajIis is gene­ rally known as· 'Majiis Vidayae Ayyame Aza' .. About 2 to 3 thousand people participate in the MajIis. Matam, Chaq Chaqi, Seenazanj and Zanjeer Zani are some of the main features of this Majlis.

2. Anjuman=e-Azadarane Hussain It ,vas established by some leading Shias of Hyderabad ",;tb a total membership of 400. Its office is in Yakutpura locality. The Pre-sident of the Anjuman is Mr. Turab Ali. Apart [":-'11 the activities of Moh~rrum. this Anjuman arranges a big "1~ms on the 40th day of Moharrum from 6 to 8 A.M. at ShClUkatiu;~:.:'s

51 palace in Yakutpura. About 2 thousand people attend this Majlis. After the Majlis, bread and tea are distributed among the participants, and then they proceed in a procession to 'Alawa­ Sartooq' located in close proximity to Municipal Corporation office, and hold Majlis and Matam.

3. Anjuman-e.. Matami Grob, Hyderabad This Anjuman has been recently formed in collaboration with other subsidiary bodies of Shia community. Mr. Awan Afandi is the President of the Anjuman. Its office is located in Yousuf Bazar in Salar Jung Building. On the 40th day of Moharrum a public Majlis is held at Hussaini Kothi in Kotla Alijah locality from 10 to 11 AM. Two reputed Zakirs named Mr. Asgher Hussain and Mr. Sadiq Hussain give religious discourses. About 4 to 5 thousand people belonging to different religions attend tRe Majlis. After the recitation of Mercia and Noha by the Zakirs they proceed to 'Alawa Sartooq' in a procession. While march­ ing they use chain and chaq chaqi for Matam, and also beat their chests resulting in profuse bleeding. At this juncture, arrange­ ments are made by officials of the A.I.R. to relay the proceedings of the Majlis from All India Radio. Hyderabad Station between 1-30 P.M. and 2-30 P.M.

4. Groh Abulfazalil Abbas This Association is mainly responsible for organising a pub­ lic Majlis on 18th Safar from 8 to 10 A.M. in the house of Moulana Asgher Hussain Saheb Najafi situated in Kotla Alijah locality. He is the pesh Imam of Masjid Jaffari, Mercia is re­ cited bv Mir Vazir Ali and Mir Abdul Qasim. About 2 to 3 thousand people participate. After the majlis is over, bread and tea are served to those present. Apart from the above institutions, names of the following subsidiary bodies also require a mention. 1. Anjuman-e-Shame Haidry 2. Groh Hussaini 3. Groh Panjatan 4. Groh Asghari 5. Groh Baqri 6. Anjuman-e-Chardha Masoomee'1 7. Groh JafIari 8. Groh Azadarane H~ssain~ 9. Groh Mercia Khanem 52

Following religious institutions representing SWa and Sunni faith are worth mentioning. 1. Yadgare Hussaini 2. Darbare Hussaini 3. Baitul Qayem 4. Azakhan-e-Zehra 5. Sarwar-e-Kainat Committee 6_ Siratuz Zehra ComIllittee 7. Ghadir Committee 8. Mukhtar Committee 9. Anjumane Itehade Iranian 10. Masjid Chowk 11. Anjuma-e-Sufia Deccan 12. Badeshahi Ashurkhana 13. Panja-Shah 14. Quran-e-Sirath Society 15. Mecca Masjid 16. Jamiatul Ulma-e-Deccan 11. Anjuman Nowjawanane MilIat 18. Tamire Millat 19. Muslim Youth Organisatio?, A.P. 26. Majlis IfteJiaria 21. Amarat Millate Islamia 22. Moulana Abdul Kalam Oriental Research Institute. Out of the above institutions while first 9 belong to the Shias, remaining represent Stlnni sect. Brief particulars of a few are furnished below: 1. Yadgare Hussaini It is situated adjacent to Purani Haveli in Darushifa locality. The building was constructed about 8 years ago- with the efforts of a learned lady Smt. Lateefunnissa Begum, M.A., Ex-Lectu­ rer of Mahboobia Girls School, who is also a capable Zakir. The premises is used exclusively for Zenana (Ladies) MajIises. It occupies vast area with a number of rooms and a big hall. It is under the management of a committee. The source of incom.:, as indicated by one of the members is rents and ann««"b subs­ criptions. During the period of Moharrum Majlises are held in. this Hall. First nine days are reserved for holding majlise<; to commemorate the martyrdom of Imam Huss(1in and his 53 coropanions. On 6th day of Moharrum Zarih procession is taken out from this institution. On the remaining days other Majlises are held and particularly on the 12th day Fateha for the souls of the martyrs is otIered.

2. DarDare Hussaini 01" AnjlllllaR&-Itebade Iranian It was established by all Iranians living in Hyderabad and Secunderabad who are engaged in Hotel Industry. Institution is not only responsible for performing Majlises, Matam and Noha ,during the month of Mooarrum but also looks after the welfare of Iranians living in the city. Mr. Hussain Zabat, owner of Madina and Mecca Hotels is the President of the Institution. Its ,office is located in :Baqer-Nawaz Jung Devdi near Purani IIaveli. The main source of income is donations contributed by the mem­ bers. It maintains a library, containing some old books on reli­ gion and literature. 1n connection with Moharruru following religious activities are held in the Institute : (a) Twelve Majlises held in the morning from 1st to 12th Monarrum. (b) 6 Mailises held in the night frOq1 5th to 10th Mfrhar­ rrun. On all these days befcre commencement of the Majlises by men. they are also held for half an }rom 1-30 P.M. to 8.00 P.M. by ladies everyday. These Zenana Majliselil.. al'e led by Smt. Latcefunnissa Begmn, Begum Mehdi Nawazj.ung, and other leading Sh:i:a ladies. (c) Faqa Shikni (breaking of fast) on 10th Moharrum. (d) Sham-e-Ghariban in the night of 10th Moharrum. (e) Majlis on Chehellum-2Oth day of Safar. (f) Majl.i5 on 8th lUbi-ul-Awwal.

3. A»-DlUla ZeIwa It was constructed by late Nizam Nawab Mir Osman Ali Khan in memory of his mother on the SO'.lth bank of River-Musi adjacent to Municipal Corporation Office. During 'the month of Moharrum, Majlises are held and prominent Zakirs, Merciakhans and Nohakhans are invited to attend. All expen­ ses are borned by the private Estate of H.E.H. the Nizam. During his life time the Nizam used to conduct MajJises from 1 st to 10th Moharrum at 4.30 P.M. and also instal Alams made of Gold and other precious metals. Nazr-o-Niaz to Bibi-ka-Alam on 10th 54

Moharrum at Purani Haveli with all his family members requir­ es a special mention.

4. Moulana Abul Kalam Oriental Research Institute This institute is located in the public garden in close proximity to Andhra Pradesh State Legislative Assembly. Mr. Akbar Ali Khan, Barrister at Law, Governor of Uttar Pradesh, is its Presi­ dent. It has a fine. Library and large collection of Manuscripts in Persian, Arabic and Urdu. Both Central and State Govern­ ments have released grants for carrying research work in oriental field. On 7th and 9th Moharrum institute organis~ symposium on martyrdom of Imam Hussain and prominent personalities of different religions like Dr. Gulam Dastagir Rasheed, Prof. Hasan Askari, Raverend Bishop J. A. Subhan, Dr. D. Venkata Avadhani of Telugu Department of Osmania University, and Mr. Shaher Yar Kausji participate. Mr. Khajah Mohammad Ahmad, ex­ Director, Archaeological Department is the Secretary of the Ins­ titute. 5. Muslim Youth Organisation, Andhra Pradesh This Organisation is of recent origin and arranges public meetings in different Mosques of the city from 1st Moharrum to 10th Moharrum. As soon as the new moon appears a special committee known as 'Yade-Hussain' is formed. The biggest meeting is held at Mecca .Masjid on 10th Moharrum at 9 A.M. in which about 5 to 6 thousand people participate. Eminent scholars are invited fO deliver Lectures on the events of Karbala with the recitation of Quarartic Verses. After the meeting is over sweets and sherbet are distributed.

6. Amarate MiUate Islamia It is a newly formed Association by the Sunni Scholars in the city and organises public meetings in various mosques, frem 1st to 10th Moharrum. The biggest public meeting is held at Chowk Masjid on 10th Moha.rrum at 9 A.M. in which all Sunni ScholMS participate.

7. M1(jlis Iftekbaria It was formed by late Mr. Norru11ah Hussaini Iftekhari. Pablic meetings are held during the month of. Moharrum at 'Tarikhat Manzil' at' 9 A.M. in Chellanura locaiity. Special Majlises are also held on 6th, 7th and 9th Moharrum at 8 P.M. in which all sections of public participate. After the Majlis is o z ;; :l w ...J 0.. o W 0..

55

over sweets, sherbet etc., are distributed. The expenditure incurred during the month of Moharrum is borne by the Execu- tive Committee. .

8. Badeshahi Ashurkhana It is a large building opposite to Salar Jung's palace built by Sultan Mohannriad Qutub Shah, the 5th King of the Outub Shahi Dynasty in 1594 at a cost of Rs. 66,000. Notwithstand­ ing the lapse of three centuries, the enamel tiles have maintained their brilliant lustre, and the excellence and beauty of their col­ ours as also the arrangements of fittings and joints present a commendable workmanship of the times. The extensive court­ yard of this building is presently being used as a public auction house. On 9th and 10th Moharrum public meetings of both Shia and Sunni faith are held in which eminent scholars and orators are invited to deliver lectures. The expenses are borne by the respective Associations. For white-washing and other expenses the Wakf Board foots the bill. The permanent source of income is rents from the buildings endowed for the mainten­ ance of this Ashurkbana.

9. Tamir-e-MiDat This association was formed about twenty years ago. Its office is situated at Narayanaguda locality. It has a number of branches in the twin cities of Hyderabad and Secunderabad. From 1st to 10th Moharrum public meetings are held under tho auspices of this association in various mosques. Each branch office is responsible for conducting meetings in its respective locality. In each meeting important events of Karbala are narrat­ ed by the scholars. All expenses incurred are borne by the mam office of this institution.

10. Quaran..e-Sirath Society This society has come into existence very recently under the Presidentship of Dr. S. A. Mannan. Its office is located at 'Khaja-ka-Chella'in Megbalpura locality. The Nizam cbaritable­ Trust is giving annual grant~in-aid to this society for translation and publication of Holy Quran in di1Ierent languages. Apart from its routine work, the society holds public meetings on 7th, 8th and 9th of Moharrum, in different Ashurkhanas and mosquea of the city in which local scholars, poets and writers participate. 5-557 RGI/76 56

PROMINENT IDNDU FAMILIES CONNECTED WITH MOHARRUM During Moharrum, a number of prominent Hindu families take active part in Hyderabad. Particulars of some of them are furnished below :

1. Maharaja ClJandulal's family Maharaja Chandulal Bahadur was the Prime Minister of the Nizam's Dominion during the reign of Nawab Sikander Jab Bahadur Asifjah-III. Form 1st to 10th Moharrum Majlises were held in the night from 8 P.M. to 10 P.M. at his palace known as 'Chandulal Baradari' situated in Fateh Darwaza loca­ lity. The entire palace used to be illuminated during ten days of Moharrum. After white-washing, Tazias, Tabuts and Alams were installed with great reverence. About 20 Marcia Khans (narrators of poems) were appointed by Maharaja for recitation of Marcia and whoever narrated Mercia in the most melodious and sorrowfuL tone used to get a special prize and als0' a '000- shala' (a piece of cloth). The processions of Tabuts and Alams were taken out with great pomp and show on different dates of Moharrum.~ Even today, in the changed circumstances, the heirs of the Maharaja celebrate Moharrum with equal zeal and enthusiasm. They keep Tarias and Alams in their respec­ tive places and hold majlises on 7th, 9th and 10th Moharrum. Prominent Zakirs (narrators) are invited to deliver lectures on the significance of Karbala. After Majlis is over sweets and sherbet are distributed.

2. Raja Ram Baksh's Family

Raja Ram Balesh was the Prime Minister of Nizam's Dom.i~ nion during the period of N awab N asiruddowla Babadur. Asifjab IV "He had two Imambaras and two Ashurkhanas in his palace for keeping Tazias and Alams."· The religious functions 0b­ served by the members of his family are keeping Tazia, reciting mercia and noha, observing barat or fast on 9th Moharrum and attending MajIises.

3. Maharaja Sir Kisllen Pershad's Family Maharaja Sir Kisben Persbad was the Prime Minister of Hyderabad during the late Nizam's period. He was a great poet 1. Tazkere-Zakireen Mss. Urdu. 2. Gulzar-e-Asifla-P.26. 57

in Urdu and a scholar in Persian Language. He married both Hindu and Muslim wives and had great respect for Imam Hus­ sain. He used to keep Tazias and Alams in his palace and ap­ pointed a number of Merciakhans and Nohakhans, from out side the State. Maj[ises were held in his palace from 7th to 10th Moharrum. On 9th Moharrum at about :3 A.M. Nazar-e-Niaz used to be offered by him to 'Nal Saheb', and a dinner on large scale arranged in which top British officials and the British Resi­ dent, apart from native officials used to participate. On lOth Moharrum at about 10-30 A.M. he used to come out personally from the palace for distributing money among the poor.l At present his eldest son Raja Ratan Gopal and step-brother Mo~ hammad Sayeeduddin participate in the same manner as Maha­ raja used to celebrate. Alams and Tazias are kept from 1st to 10th Moharrum. Majlises are also held on 5th, 8th, 9th and J Oth Moharrum. Maharajah's sons Khajah Asadullah and Khaja Hashmatullah also hold majlises in their houses.

4. Maharaja Shiva Raj Bahadur's Family

Maharaja Shiva Raj Bahadur was Minister incharge of Re­ venue in the Nizam's Dominion. His palace is situated in proxi­ mity to Charminar. He erected three Ashurkhanas near his palace for keeping Alams and Tazias during the month of Mohar­ rum. Processions of Tazias and Alams taken out from Ashur­ khanns on 8th, 9th and 10th Moharrum. Majlises and Azadari are performed from 1st to 1(}th Moharrum. The members of the family distributed sweets, sherbet and food to the poor.

5. Raja Rao Rambha's Family Raja Saheb belonged to Maratha noble family and was a commander of the Njzam's troops. His palace is situated adjacent to the Office of the Municipal Corporation of Hydera­ bad. Raja Saheb had no male issue and, therefore, Raja Rao Rambha on 7th of Moharrum vowed that he would offer Niaz and keep the Tazia in the name of Imam Hussain for a male jssue. The next year as soon as a boy was born, he constructed Ashurkhana in his palace for keeping Alams and Tazias during Moharrum. All the family members used to wear green clothes and offer Fateba before Alams. Food, sweets, sherbet and milk are djstributed among the poor and on the night of 7th Mohar­ rum a Procession is taken out from his palace in keeping with the old tradition set by Raja Saheb.

1. Gulzar-e-Asifia-P. 26 58

6. Bansi Raja's Family The palace of the Raja Saheb is situated in Hussaini Alam locality. His family members participate in all functions con­ nected with Moharrum at Hussaini Alam Ashrukhana from 1st to 10th Mohan-urn. Fateha and Niaz were offered by the family members. Raja Saheb used to wear green clothes and distribute similar clothes among the poor. Even today his fanrily mem­ bers celebrate Moharrum with the same enthusiasm. 7. Raja Roy Rayan's Fa,mily Their palace is situated in Shah alibanda locality. There is a wparate 'Julloo Khana' in the palace where Alams are kept ill the month of Moharrum. Soon after observing new moon all the family members assemble in front of the 'Julloo Khana' for \vhite-washing and colouring. Then Fateha is offered by a MusEm and Alams installed. On 8th Moharrum procession is taken out from the palace, and after parading around Charminar it retllrns to the palace where majlis is held for giving an account of Karbala events. The present Nizoam's family members and other dignitaries also attend this Majlis. 59

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The religious performances frequently mentioned by Shias are keeping Tazia, removing bangles by ladies, performi.n8 matam, holding majlis, reciting mercia and nohas, otIering Nazar and Niaz" distribution of Sharber and food, etc. The religious activities more frequently observed by the Sunnis, are, keeping Alams, reciting Shahadatnama, reciting Fateha, distributing Shar­ bet and food etc. In the case of Hindus these acts are, keeping Alam, reciting mercia and noha observing barat (fast) on 9th Moharrum and attending Majlises. Removmg bangles is also observed by several Shia ladies. On the 30th of Zilhaj after the moon is seen they remove the bangles and wear mourning clothes. Till the night of 8th Rabi-uI-AwwaI they do not wear any Coloured clothes except black or green. In the statement below datcwise religious activities of Sunni, Shia sects are described, 61

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~ECT AND RELIGION-WISE DIFFERENCES OBSERVE)) IN TIfE PERFORMANCE OF MOHARRUM

(A) SHIAS 1. Attending Majlis (Mourlling congregation) 2. Matam 3. Observing Faqa 4. Offering Nazar, Niaz and Sharbe.t 5. Reciting Ziarats of Martyrs of Kerbala 6. Mehndi

(B) SUNNIS

1. Offering Nazar and Nias 2. Observing Roza (Fast) 3. Holding public meetings in Mosques

-(C) HINDUS 1. Offering Nazar and Niaz 2. Attending MajIis 3. Keeping Tazia and Alams 4. Observing Barat (Fast)

It is noteworthy that whereas Shias observe 'Paqa' Sunnis ( observe 'Roza' and Hindus 'Barat'. While all these terms refer to fast, the main difference is-Roza Religious Practice of abstaining from food and water between the prescribed hours, just as in Ramzan, expecting a return from God in the shape of 'Sawab' or Bless. Whereas 'Faqa' is abstaining from food and water in rememberence of the Imam and his companions who were not fasting but were kept without food and water. Faqa is not in exceptation of any return but is in memory of the Imam, pure and simple. Inter...community ReJationsbip during Mohamun During the survey, it was observed that in a Shia procession drummers were found to be Sunni Muslims. Similarly in a Sunni 69

Akhara, some Hindu participants were noticed. In Hussaini Alam area, Ratan Dopal, a Kirana merchant, entertained the participants of Sunni Akhara by distributing sweets" rice and milk. He was reported to be doing so since many years. In some localities Hindu Taziadars handover their Tazias to Muslims and the latter take them to the Kcrbala for immersion. Hindus also attend MajIises, pubJic meetings and matams in the houses and mosques of Shias and Sunnis. In the villages, we come across Harijan naming their children as Hussainappa, Qasimiya, etc. which shows the great impression Moharrum has on their minds.

AntagOnism during Mobarrum

Historically, Moharrum in Hyderabad was more marked by tension and antagonism between the Shia and Sunni sects in (he early period of Nizam's rule. It is reported by some old persons during survey that the Shias used to mourn the death of the mar­ tyrs whereas Sunnis beat martial bands, that they used, to recite Tabarra or curse in the names of three Khalifa's causing great deal of resentment among the Sunnis. Consequent to such feel­ ings there used to be clashes upo the reign of Nizam VI. Since 1921 the recitation of Tabarra \fas officially banned and ban­ dobust tightened. During the period of late Nizam an air of muu.al trust and understanding was found among Shia and SuruU sects in particular and other communities, in general. The ruler himself took personal interest in keeping Alams, holding majlises, offering Nazar and Niaz in different Ashurkhanas from 1st to lOth day of Moharrum. He personally used to do matam at Purani Haveli and Azakhana Zehra constructed in memory of his mother. After police action of 1948 this harmony was maintained by the State Government by continuing the custom of offering Nazar and Niaz on behalf of the Governor of the State and Mayor of the MuniCipal Corporation of Hyderabad at Corporation Office on the 10th day of Moharrum when !he procession of Bibi-ka-Alam reaches there:

Impact of Education in participation in Mohamrm Number of educated Shia, Sunni and Hindu households as well as some illiterate persons were contacted to assess their views on the involvement of educated people in the celebrations of Moharrum. No significant difference in their approach bas been noticed. But in a general way, it can be said that educated persons appear to be less interested in the celebration of various rituals. Appreciable number of Sunni college students, bow~ 70 ever, are now attending Majlises addressed by some renowned Zakir" from outside, particularly Maulana Muzaffer Hussain, Taher Jerwali and Maulana Mirza Mohammad Atkar.

Restriction in food and other matters during Moharrum. So far as consumptioJr' of sweets, betel leaf, mcat and fried mticles and betel leaves is concerned, the practices l}ooerved .by Shia and Sunni families are not uniform. While for some Shia flmilies these are taboo during the first ten days of Moharrum. Some of the families restrict consumption of eatables only for the tenth day. Similarly Sunnis also do not appear to be observ­ ing any common approach to diet. On tcnth Moharrum some of the Shia families cook kichdi and take it after breaking the Faqa in the evening. Old practices of eating only Mas pulse, harley bread spinch, Shirmal during Moharrum festival are not so rig.idly followed both in Shin and Sunni sects.

Restriction against Marriage

With regard to celebration of Marriages during Mohanulll month, Survey revealed that there is no uniform method of approach, in both Shia and Sunni sects. While in some families of Shias, no marriages take place upto 8th day of Moharrum,. some heads of households have reported that even upto 8th Rabi­ uI-A wwal they do not perform any marriage. In some families of Sunni sect marriages are prohibited between 1st to 13th of Moharrum. Thus different families in different localities adopt their own traditions.

Restriction against Recreational Activities

Infomlation gathered from Shia famiEcs, reveals that there are injunctions against recreational activities during Moharrum. In actual practice, however, such restrictions 'are not followed except in respect of usage of luxury goods. and enjoying music on radios, etc. Similarly, though use of hair oil and combing is also prohibited many young females participate in the majjlises­ otherwise. Some of the families observe these relitrictions only aftet" 6th Moharrum. Similarly though here is restriction against pan, hawkers were found selling pan outside the Ashurkhanas. The restriction against putting on shoes and head-gear is also frequently violated. Except on 10th Moharrum, people do not generally go bare-footed and bare-headed.

72 73

..

; 74

On enquiry, it is reported by several households that since: 1948 mere was no occasion for any communal tension during the celebrations of Moharrum in the twin cities. However, on tl}e 10th day effective bandobust in made by Police to face any en­ for~se~n situation in regard to law and order.

Public performance among tbe Sbias, 3rd to 8th day of Mollarrum cO)1'e:ip9}lding to 9tb to 24th February, 1972

The majIises are held both in the institutions and palaces of some Shia nobles, i.e., Nawab Inayath JuPg, Baqer Nawaz Jung, Shauket Jung. and Azakhana Zehra, from 3rd to 8th day of Mohan-urn. The size of the congregation varies from day to day and with the approach of tenth day, it goes up even to ten thoui':1nds. The theme of discourses and the narration of events. of Kerbala are indicated below :

3rd d~'y of l\foharrum Arrival of Hussain in Kerbala. 4th day of Moharrum Account of Hazrat Hurr, the com-. mander of one of the battalions of Umer-bin Saad's army sent to Kerbala, who later joined Hussain's followers and sacrificed his life for the Imam.

Sth day of Mobarrum Martyrdom of Hazrat Zainab's two sons Aun and Mohammad aged 14 and 15 years. Account of Zian.;ul Abidin~ one of the sons of Imam Hussain who· had fallen sick in the Kerbala ground and of the hardships which compelled Hussain to send for his friends. namely, Habib-ibne-Muzahir, etc.

6th day o( Moharrum Martyrdom of Hazrat Ali Akber, eigh­ teen year old son of Imam Hussain who laid down his life in fighting the enemy.

7th day of Mohan:_um Martyrdom of Hazrat Qasim, thirteen years old son of Imam Hasan.

75

8th day of Moharrum Martyrdom of Hazrat Abbns.

9th day of Moharrum Corresponding to 25th FebruiJIY. 1972.

The majlises held in Ashrukhana Hawn Abb:1~ Jt Salarjung's Palace on Io.th night of Moharrum popubrly known as 'Qatl-ki~Raat' (the night of martyrdom) attracts a large congregation of about 8 to 10 thousand. Not only the pavilion, but the surroundings of the palace and main roa~J in front also get filled up. The sequence of the performance of Majlis is the same as on the other days except that the tabut (coffin) is taken out during matam at about 11-30 P.M. The Investigator was able to observe this fact. The Tabut is covered with white sheet of cloth and decorated lavishly with garlands. It is carried to the compound by fOUf youngmen; when it is seen audience bursts into tears and starts loud wailing 'Hai Hussain'. It is carried around the gathering and the participants try to touch it to invoke the blessings of Imam Hussain and Hazrat Abbas. The Tabut is aIso sent to female. enclosure, before it is brought back to the usual place.

10th day of Mobarl'ulb. corresp(}Dding to 26th February, 1972

On the 10th Moharrum Alam procession is taken out f{"(·m, Ashurkhana Alawa located in Dabirpura locality at 12-30 Noon. , This historical Alam, as already explained, is popularly known , as Bibi-ka-Alam. The procession is organised by aU Anjumans of Shia, Sunni and Hindus under the guidance of the Nizam's Private Estate. Before it starts, Mailis is held for about lor~y­ five minutes in the courtyard of Ashurkhana. The congr·,::gati·.Ul consists of thousands of Shia males and females. Participants include about fifty Shia males in black shirts and white pyjamas, signifying the mourning, aU bareheaded and barefooted. About 10 Alams kept in various Ashurkhanas of the locality r('prcs·~nt­ ing different Anjumans in the meanwhile gather in the courtyard. They are all bedeked with garlands of jasmine flowers. When the majlis is about to conclude, the Bibi-ka-Alam is brow?,ht out on an elephant, and little later, the majlis ends with matClm. Unlike other Majlises 110 tabarruk is distributed. The p3rticipants of the Majlis form into a procession.

They form five distinct groups one representing Darushifa locality i.e., members of Anjuman groh JafJ'ary; the second group Tept1eSents lIianians settlers or members of Aniuman Itehade 76 iranian. The third represents children of different age-groups,~ yet another branch is kept incharge of carrying the ke and cold water in 4 wheeled carriages with green and black silk balmers. Fifth category represents Hindus, playing and dancing in the disguise of tigers, with drum beating and other musical instruments. The grouping represents a sort of division of work and orderli­ ness of the whole procession. While the first batch of Darushifa locality is accustomed to heat their breast steadily and conti­ nuously; the Iranians beat their breasts intermittently and vigo­ rously. The procession is led by the Officers of the Nizam's Private Estate and Office-bearers of ot~r Anjumans. In dose proximity to this grouP. one man carries flowers and conti­ nuously lights pastills on the tray; followed by the elephant carrying Bibi-ka-Alam with green banner, other Alams thus follow the big procession. The procession passses through Kaman Shaik Faiz, Itebar Chawk, Alijah Kotala, Charminar, Guizar House, Kali Kaman. Itebar Chowk, Purani Haveli, Azakhana Zehra, Kali Qaber. Masjid Almas and terminates at Chaderghat Bridge, covering. a total distance of about 15 Kilometres. A notional map showing the route of the procession may be seen as map No. III. The main ritual performed during the procession is obser­ vance of matam. While young people continuously beat their chest to the accompaniment of heart-rendering dirges (noha), elderly persons just clap their hands and express matam. T1te procession moves at snails pace. Number of spectators from Itebar Chowk to Chaderghat bridge can be estimated to be about two lakhs. The procession reaches Purani Haveli at 5-30 P.M. where the Nizam receives the Alam and offers Nazar. For half an hour, Matam is performed by different groups in which Nizam also participates. From then, the procession proceeds to Azakhana Zehra where the State Governor on behalf of the Governmentl, receives the Alam and offers Nazar. Sitting arrangements for officials are made by the authorities of Municipal Corporation in the main verandah of the Corporation Office. After this ceremony procession gradually proceeds and reach:O$ Chaderghat by 7-30 P.M. In the night nearly one thousand persons gather quietly in the yard of th'0 Alawa and listen to the programme of 'Shame­ Gharlba' broadcast by the All India Radio, Hyderabad. Performance of Mobarrum from 11th day of Moharrum Between 11th Moharrum to 20th Safar, except in Mushira­ bad, Amberpet, Cheshma Bibi and Tad Band (near Zoological

...... Ut 17

Par~), no majlis is held in any public institution and no pro­ ceSSIOns are taken out. In some of the Sma households, how­ ever, the dates of different majlises are so adjusted that atleast one majIis is held in the locality during the entire period of Moharrum.

Public performance among the Sunnis from 1st to 5th Moharmm

From 1st to 5th Moharrum, hardly any notable activity takes place among Sunnis. -The Mecca Masjid, Masjid Chowk and other important mosques of the city are white-washed and kept ready for various rituals.

Langer procession on 5th day of Moharmm

It appears. that the origin of the interesting procession, dates back to the period of Mohammad QuIi Qutub-Shah. It is taken out on the night of ~th Moharrum at about 10-30 P.M. from Old bridge and terminates at Hussaini Alam Ashurkhana. About three to four thousand people mostly Hindus and Sunni Muslims. participate and witness- the procession. The wooden and bamboo structures of the Tazia are brought out from a house located on the main road. The decoration of the Tazia is the responsibility of a local Hindu, and the articles used are red and green tissue paper, and :flour paste apart from 4 Alams. abput 15 Ft. high, with green and read silken banners. Fateha is pffered and tabarruk distribued among the people but there is no discourse or matam.

Procession on 7th day of Moharrum

On the 7th Moharrum, Alam processions are taken out from various Ashurkhanas of the city to commemorate the blockade of water against Imam Hussain and his associates by Yazid's army in the desert of Kerbala.

At about 6-30 P.M. various Tashewalas (drummers) reach different Ashurkhanas of Yakutpura, Dabeerpura, Shahlibanda, Aliabad, Lal Darwaza, Pathergatti and Hussaini Alam and s~art beatin0" the drums in low tone and slow rhythm of mournmg. About hundred to five hundred people including females and 78 children of the localities gather on hearing the beating of drums. While the beating of the drums thus continues, Alams are taken out of the pavilion and placed in the compound against the wall in front of Tazia. At about 8 P.M. beating of drums stops and fifty persons including two Mujawars form a sort of semi-circle in front of the Alams and starts reciting mercias. Exactly at 11-30 P.M. the Mujjawar gives a signal and drummers begin to beat the drums and the processions moves out of Ashurkhalla. The Alams of Imam Qasim, Pathergatti, Nal Saheb, Koka-ki­ Tati, Panjeshah, etc., are taken out in different localities as indicated earlier in the form of processions. All these pro­ cessions move very slowly, passing- through narrow lanes and return to their respective Ashurkhanas by about 3-30 P.M.

8th to 10th Moharrum

Different Sunni Associations in the city conduct public meet­ ings in the Mosques. Largest congregations are seen at Mecca Masjid, Masjid Chowk & Masjid Afzalguuj with 4 to 6 thousand peopJe participating at each place. Public leaders of different religions deliver lectures on the events of Kerbala. Mention may be made of Sri Shaher-Yar Kavsji, Pandit Narenderii, Prof. G. S. Bhan, Brother A. J. Subban, Sri Erram Satyanarayana. They do not perform matam as it is considered to be against the religious principle of Sunnis.

Public performances among the Hindus in connedion with Moharmm

Some Hindus mostly Kayasthas of Hyderabad living. in the old city ke.:::p Alams and perform other rituals in Amberpet, Saroornagar, Cheshma Bibi and Tad-band. Harijans living in the surrounding villages also keep Alams and perform rituals on 20th Moharrum. The only public performance of the Hindus consists of Alams and Tazias taken out for immersion either in the rivers of Karbala ground adjacent to Hussain Sagar Tank. ,. In Mushirabad, Amberpet, Saroornagar, Cheshma Bibi and Tad Band public MeIas are held on 20th Moharrum in which thousands of Hindus from distant villages participate. Norma1ly melas are held opposite Ashurkhanas. A spade is stuck into the earth and a pit dug and filled with fire (called Alawa) in i'ront of each Ashurkhanas. All Hindus spring hrough the 16, SHOWING THE PROCESSION OF VARIOUS ALAMS IN THE CITY

79

flames crying 'Amma Bibi Fatima Lala', 'Ya-Ali', 'Hasan', 'Hussain', and 'Dulah'. Disguises 9f tigers, monkeys, bears, etc., in recollection of the animals said to have guarded the body of the martyr, are added attraction during the period in these localities. At about mid-night processions of Alams are taken out from the Ashurkhanas, and after parading through the main streets return to the Ashurkhana where Alams are wrapped up in clothes and thus, the ceremony ends.

Celebrations of Moharrum represent an integrated approach in observing long standing customs by both Muslims and Hindus in Hyderabad. The spirit of tolerance and understand­ ing between both the religions, thus plays a unique role in keep­ ing up the levels of enthusiasm which very much adds to the gaiety and enjoyment during the period of ten days. Hindus and Muslims take equal part in enjoying the same music and art, drawing inspiration from the same history and literature. In spite of the diversities of race and religion and occasional conflicts, one generally, gets a pleasing image of social amity and cooperation among the people of this cosmopolitan city. "The performance of Moharrum festival amply reflects the com­ posite character of the culture of Hyderabad .

. Case Studies of Moharrum The :field of study comprised of the families residing in the selected localities of Hyderabad and belonging to Hindu reli­ gion. These families represent diverse strata of society from the upper class to the lower class and highly educated to illiterate families. 80

\l) 1;5 \'- ,6I~ ~ Z ~ Eri

18. SHOWING OFFERING NAZAR TO BlBI-KA-ALAM AT AZAKHANA ZOHRA I' 19. PATHERGATTI NAL SAHIB-A DEVOTEE IS OFFERING CHADER

81

For want of adequate space in their homes families of Mr. Mohd. Mohsin Ali Khan ~d Mr. Ma.'>oom Ali Razvi keep their Alam along with the Alams ~n the residence of Moulana Raza Agha and Mr. Hussain Agha. Arrangements connected with the celebration, however, start one or two days before Moharrum. These families white-wash Ashurkhana and their residences. Ashurkhana is again cleaned with water three times which is called Ghota Marna. Ashurkhana thus becomes pak (ritually clean). Similarly Takhtas (wooden-planks) wooden-steps (mimber or pulpit), Alams made of silver are also cleaned a day prior to Moharrum. Cooking vessels used especially during. Moharrum are also clearned thrice and kept ready. They are diffe­ rent from the vessels of daily use. During the period of Moharrum (lst Moharrum to 8th Rabi-ul-Awwal) they wear black and green clothes to symbolise mourning. The number of Alams and 'size of Tazias depends on the status of the concerned. family and availability of space in the houses. Alams installed in the houses of Moulana Raza Agha Mujtehid and Mr.. Hussain Agha,. ;;lre identified in the names of male members of the prophet's family. Decoration of Ashurkhana with flower garlands and paper flower creepers is a regular feature before the Alams and Tazias are kept. Later on, Agarbatti or pastills are burnt and candles lighted. Preparation of Tabarruk starts either on 30th Zilhij or 1st Moharrum. Customarily only pak women (those who had taken bath and were not in their period) can enter Ashurkhana and prepare Tabarruk. First four days of Mobarrum In the above families, after the moon is sighted Shia wom~n put off tl?eir ornaments, break their bangles in front of Ashur­ khana anCl wear black dress to symbolise their grief on the death of the martyrs .af Karbala. Durin~ the first four days of Moharrum no rituals are held, except holding majIis, in which only women and children participate~ women sing nohas stand­ ing in semi-circle formation. Simultaneously they go on beat­ ing their breasts. After each song they stop for a while and repeat the act .of breast beating. Old women do not observe matam but sit in front of the Ashurkhana and express their grief, sobbing. Majlises are attended by the neighbours, friends 2nd relatives. During the first four days of Moharrum as pointed earlier only rnajIises aCCIompanied by matam are held. Cel'emonies connected with mannat or vow start from the fifth day. Inter­ view of Shia families revealed that the children are made to beg in fulfilment of the vow or mannat either for the recovery from illness or long life and well being. This mannat mav be for one year, ten years, twelve years or even for the whole 82 life of the child. It is also revealed that the children of well­ to-do fa~ilies beg only from ~heir family members, relatives or the neIghbours. But the chIldren of poor families are seen 1:;·;;gging in public Ashurkhanas. Special MajIises in fulfilment of mannat or vow are held ~m sixth day. The Ashurkhanas of these families are unique 10 appearance. They have beautiful combination of white and black colours and exhibit an atmospher·~ of mourning. They represent aristocratic style and though many of the members arc highly educatedl, they have retained the traditional way of life. In the majlis held by these families about two hundred female members mostly from well-to-do families participate. On 7th, 8th and 9th Moharrum Majlises are also held in memory of Hazrat Imam Qusim, son of Imam Hussain who was married to the daughter of Imam Hasan at Karbala; Hazrat-Abbas who was murdered by Y'azid's men 311d Ali Asgher, six months old son of Imam Hussain. On 10th Moharrum al1 female members belonging to the above families wear black dress, and refrain from either applying oil or combing the hair. With the hair let lose on shoulders and back, they attend majlis, recite Fateha and then sing noha accompanied by beating of breast. After majlises are over~ the head of the family lifts the Alam and gives it to the grandson who takes it to the main gate. The women members of the family follow the Alam beating their breasts and crying Alwida (farewell). Thus the Alams are parted cere­ monially before burial in the river musi. On 11 th day of Moharrum MajIis including matam are per­ formed in the Ashurkhanas by the family members and on 12th day the doors of the Ashurkhana which are earlier closed on the 10th day, are reopen·~d to hold majlis for Shok.utarna (ter­ mination of mourning ceremony).. While it is also cus- 1ol1lary to continue holding majlis upto 20th Safar, those held on 12th, 26th, 27th, 28th and 29th Moharrum arc considered more important. Moharrum terminates uniformly on 8th Rabi-ul-Awwal and the 9th Rabi-ul-Awwal is th::o day for merrim~nt. Women put on ornaments and new c1oth~s; fried dishes like fish, karma, biryani and other items, preparatIon of which is prohibited during Mcharrum, are cooked on this day. Moharrum in Suuni Families The two Sunni Muslim families interviewed do not keep any tazia or Alam. Mafti Abdul Hameed and Abdul Samed Khan, head of the respective families are highly educated and read only Shahdatnama to commemorate the martyrdom of Imam Hussain. 83

In the family of Mr. Abdul Samed Khan, nazar of Sharbat is offered and then di~tributed among the members daily from 7th to 10th Moharrum. It is also customary to give food and sharbat as Khairat (gift) to the poor people in commemoration of Imam Hussain on 10th Moharrum. All Sunni families, interviewed, observed Roza (fast) as this was the day on which the boat of Hazarat Noha was saved from drowning and other battles. All the family heads further stated that they refrain from celebrating any marriage during the first ten days of Moharrum, period of sorrow because of the sufferings undergone by Hussain. It is also reported that the female members of these two families do not wear either .green or black clothes during Moharrum and that they do not observe any such restriction. Further, they do not take off the ornaments, though abstain from chewing pan, applying mehandi and surma upto 12th Moharrum. Women in their periods also do not visit Ashurkhana or prepare nazar or Tabarruk. Moharrum of mndn families It has already been pointed out that participation of Hindus in Mobarrum festival has its origin from the period of Qutub Shahi kings and Nizam's rule in Hyderabad city. Even now Hindus are seen actively participatnig in the celebration of Moharrum. Fact gathered dl:lfing the interview of some Hindu households are described as below: Case No.1 N. Srinivasa Rao, aged 22 years belongs to goldsmith caste also known as Viswa Brahmin residing in BrahmiD Wadi locality. of old city. His family consists of 7 members. He is B.Com., from Os mania University. According to him his family members used to celebrate Moharmm from 7th to 10th preparing sweets. sharbat and food, carry them to the Ashurkhana of Bibi-ka-Alam located in Dabirpura locality aRd after Fateha, the eatables dis­ tributed among the poor people. On the 10tb Moharrum they used to offer Nazar to Bibi-ka-Alam. This traditional practice however has been cut down since few years due to financial strain and that he still spends Rs. 40/- for distribution of sweets on the 9th and 10th Moharrum after Fateha. His family mem­ bers also attend the procession of Bibi-ka-Alam on 10th Moharrum. Case No.2 P. Jangiah, aged 65 years belongs to medeca caste of Hindu religion, and lives in the locality of Hari bowli near Shall-ali- 84

banda. His main occupation is business. He stated that tradi­ tionally on 1st Moharrum one room in the house is v;llshed and ,cleaned. Head o~ the family visits the market for purchases of Alam. After takmg bath Alam is installed in the selected room and incense burn.t in front of it. In the night the wife of the head of the famIly puts on garland on the Alam and lights a lamp before it. Then she visits nearby Muslim residence to Attend Majlis. The family keeps awake for the whole night. On 9th Moharrum at 8 PM procession of Alam is taken out and after parading ~e streets in the locality returns to the house. Accord­ ing to him his forefathers used to keep Alam but the practice is now given up. Only Fateha, by preparing sharbat worth of Rs. 50/- is offered on 7th and 9th Moharrum in front of the Ashur­ khana and all family members attend the procession of Bibi-ka­ Alam on 10th Moharrum. Case NQ. 3 Sri M. R. Balraj aged 46 years belongs to Mangali caste of Hindu religion. He resides in Yokutpura locality. His main occupation is hair cutting and eamngs about Rs. 400/- per month. He has reported that his family is celebrating Moharrum from the beginning. His father was appointed by the H.E.H. Nizam as 'Mashaldar' of Bibi·ka-Alam and apart from the salary he was also getting a share out of the offerings received. He used to take lighted lamp in front of Elephant along with the proces­ 'sion upto the Musi River and back to the Bibi-ka-Alam on 10th Moharrum. After the death of his fatber, he says that he is carrying on the same function and also that he is getting monthly salary from H.E.H. Nizam's Private Estate and also a share in Nazarana. He revealed that prior to poljce action 'Nazaranas' 'Were in the shape of gold, sliver and Ashrafi, but now-a-days only sweets, grain and palm dates are offered. From 7th Moharrum to 10th Moharrum no mutton is cooked in bis house. On 7th

85

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IAJ .l..i GL...t. Jts'".lJ... .J 0l..._x, ,)~ ~JI Jf ~J APPENDIX V STUDY OF MOHARRUM-CITY SCHEDULE-HYDERABAD 1. (a) Draw a rough sk.etch of the city of Hyderabad showing areas of concentration of Muslims (Sunnis and Shias of different religions separately), important Muslim edu­ cational and religious institutions, Ashurkhanas, Karbalas, mosques, etc. (b) Series and rough sketches of the city showing l()Cation and nature of various activities connected with Moharrum on each day, human ahd material components asso­ ciated with these activities at the various places may also be indio cated in the rough sketch. If possible, different symbols may be adopted, to indicate their quanti­ tative aspects. 2. Estimated population of different Mus­ lim sects in different areas of Muslim concentration at present. 3. History, myth and legend about per­ formance of Moharrum by different Muslim sects as well as by other social groups in Hyderabad in the past and at' present (to be collected by un­ structured interview with elites of different sects and social groups). 4. Immigration and emigration of diffe­ rent families which play or used to play any significant role in connection with Moharrum. 5. Changes in economic and social status among the different Muslim sects and their immediate neighbour and impact of the same on the performance of Moharrum (to be collected by un­ structured interview with elites of different sects and social groups). 6. History of Muslim religious institutions in Hyderabad with reference to the saints and outstanding religious perso­ nalities related with such institutions, the salient features of the teachings and impact of the same on the per­ formance of Moharrum and other (93) 94

festivals. In this matter an attempt should be made to cover the Muslim institutions of different sects like Shias, Sunnis, Kadianis, Ismail, Dobra, Wahabis, etc.

7. Particulars of the following ,connected with the various activities associated with Moharrum at Hyderabad and its surroundings :

UNIT LOCATION NO. GENERAL NOTE (a) Social groups (iJ!cluding sects) (b) Institutions (c) Special functionaries

~. When and how do the various actio vities connected with Moharrum start at Hyderabad? '(a) Among the various Muslim sects (b) People belonging to other religions (c) Institutions (d) Special functionaries

9. Do the different sects or other special groups perform Moharrum separately from one another? If 50, note tile following particulars for each of tbe performance : (i) Place of performance (ii) Social group performing it (iii) Salient features of the performance on each day of the festival witb particular reference to the follow­ ing: (a) Preparation of Tazias (i) Dulduls (ii) Alam (iii) Gahwarah (iv) Sabeel etc. (b) Majlises and Assemblies (c) Construction of temoorary Imambaras (d) Mock figkt 9i

(e) Procession (f) Burial of Tazia (g) Keeping Tazia in Immambara and Karbala (h) Rivalry and cooperation among the different Wlits parti­ cipating in the perfonnance (i) Chehallam (j) Qa tl ki raat (k) Illumination 0) Recreational activities (m) Divination of possessed devo­ tees (n) Offerin&:; by various groups of people (0) Songs and dances (P) Relisious activities (q) InDiction of injury of seJf (r) Any other sisnificant activity

10. Special note on each social group COll­ neeted with performance ofMoharrum with reference to the circumstances of its formation and whether it is based. on (a) reli,ion (b) ~ or caste (c) kibsbip (d) occupation (e) political or cultural interest (1) any other principle

11. (i) Whether any special a«ivity takes place in the city or in any part there· of during Mohanum to $ignify soli­ darityof (a) Various religious groups (b) Various castes and communities transcending barriers of religion (c) Religious institutions like Mecca Masjid. etc. (d) Locality (e) Group of localities as against another group of localities 96

(f) Disciples of saint or peer or reli­ gious preceptor (g) Cluster of families related histo­ rically centering some political event, economic interest, ritual performance, social tie etc. (h) Occupational group (i) Political group (j) Any other interested group 12. Whether any special activity takes place in the city or any part thereof during Moharrum to signify antago­ nism among the different units as indi­ cated above. 13. Whether any significant cultural acti­ vity specially takes place in the city among the different Muslim sects dur­ ing or immediately before of imme­ diately after Moharrum which can be associated with Moharrum. 14. Whether any significant economic acti­ vity takes place among the Muslim or non-Muslim population which can be associated with Moharrum. '. 15. Particulars of the crafts that flourish during Moharrum :

Name of Object Brief description Myth, legend, Nature of use of the more history about in the festiVal prevailing form origin of the and significant craft and its variations association with the festival (1) (2) (3) (4) Manufacturers Estima­ Price or Nature Remarks ._...... A. ____--.. ed quan­ remune-' of pay­ Caste} No. of Locality tity. of ration ment Sect families the pro­ working duct for the craft (5) (6) (7) (8) (9) (10) (11)

16. Particulars of fairs, if any, held in the city or in any locality of the city which can be connected with Moharrum : (a) Place where it is held (b) Duration 97

(c) Areas from where shopkeepers come, commodities brought from different areas, number of shops with reference to each (d) Areas from where participants come and their estimated number (e) Religious, social, cultural recrea­ tional and other activities that take place in the fair (f) Amenities available (g) Management and control 17. In performance of Moharrum in Hyderabad is any particular locality institution, family or person considered to be of special importance? If so, how the importance has been gained what are the other relevant details? 18. Is any aspect of performance of Mo­ harrum by any particular group· Con­ sidered obnoxious by other groups performing Moharrum? If so, give particulars. 19. Briefly note the theological and other differences involved in this matter.

20. Does any dispute or quarrel break up among the different Muslim sects during Moharrum? If so, note the

, particulars of the same. 21. Are there certain performances con­ nected with Moharrum which are or­ ganised in common by the different Muslim sects? If so, give particulars of the same. APPENDIX VI STUDY OF MOHARRUM RELIGIOUS INSTITUTIONS (Karbala -Asburkhanas-Mosque) 1. Name of the institution 2. Locality 3. When established? 4. Who established? S. History of establishment 6, How the institution is managed? (a) Whether the institution ii parti­ cularly associated with (i) any sect (ii) caste (iii) any locality (b) Office bearers ,. Priest (Kazi or Mullah) (a) Caste (b) Sect (c) Number of families (d) Division of functions (e) Remuneration 8. Other office bearers (a) Name of office (b) Caste (C) Sect (d) Number of families (e) Division of functions 9. (a) Whether there is any special rela­ tion between this institution with any other institution in the viUa~r locality? (b) How this relationship came to be established? (c) Is there any myth and legend associated in this connection? (d) What is the ritual manifestation of this association? (98) 99

10. What are the different important festi­ vals and ceremonies performed in the institution? 11. What is the role of the different priests in the different ceremonies? 12. (a) What are the day to day rituals perforrned in the institution and its vicinity beginning from the first day of Moharrum month to its end? (b) I$ there any symbolic meaning of these rituals? If so, what are they? (c) Is there any special structure made during this time? If so, give the following details : (i) who prepares it? (ii) bow it is financed? (iii) why it is prepared? (iv) any other relevant information on this including illuminations and decorations. 13. Has the institution any special role to play during Moharrum? If so, what is that (~ve details including where Tazias are kept, the order in which they are kept, how Tazias are buried, etc.)? 14. IS'.there any congregation in tbe insti­ tution in connection with Moharrum celebrations? If so, give the fonowing details: (a) When the congregation is held? (b) How organised? (c) How conducted? (d) Who presides over it? (e) Who addresses? (f) Any special arrangement for the different sects sex etc. (g) Any other 15. Ca) What are the offerings brought by the devotees in the institution on other days? (b) What are the offerings brought by the devotees in the institutio.Q of the day of Moharrum? (c) How and why the offerings arc made? l{)O

16. (a) Are people of all the sects of the religion allowed to enter the insti­ tution ordinarily? (b) Are people of all the sects of the religion allowed to enter the insti­ tution on the day of Moharrum? (c) Are people of other religion allow­ ed to enter the institution ordi. narily on the day of Moharrum? 17. Do devotees of other religions make offerings in the institution? If so, give the following details: (i) religion (ii) caste (iii) type of offerings made (iv) why made? (v) occasion (vi) others 18. Is there any committee formed to conduct Moharrum celebrations. If so, give the following qetails: (a) Composition (b) How fomwd? (c) When formed? (d) Duties (e) Other details (f) How the festival is organised? (g) How financed? 19. Draw a rough sketch of the lay-out of the institution and give details of the different structures, the loca­ tion of different Tazias, burial place, place for congregation, etc. APPENDIX VB

OBSERVATION OF PROCESSION ]. Date 2. Sect 3. Place of origin 4. Rituals. if any, before starting the procession 5. Who organises the procession? 6. Who leads the proeession? 7. Arrangement in the procession with reference to :

Brief Number Position Remarks descrip­ in the tion procession (1) (2) (3) (4)

(a) Personnel (male, female), child­ ren, .priests, saints, <:.t<;. pe~Q!1s of particulars sect; relIgion e~c. . (b) Ri~ual elements includii\g offerings ,(c) D~corative elements '. (d) Other· attractive element~ like dances, akhadas . . $. How the crowd was ~ng regulated? (a) By volunteers in uniform (b) office bearers with badges (c) police (d) others 9. Route of pro (ssion 10. Where procession terminates 11. Distance covered 12. Elements of entertainment in the pro­ cession (dance, music, etc.) 13. Religious slogans 14. Other slogans (101) 102

15. Other overt activities' 16. Specialised activities if any, in the procession (mock fight, beatin& with knives, beating the breasts, feasts, acrobatics, etc.) 17. Nature of the procession (orderly, disorderly, chaotic, etc.) 18. Spectators (number and social charac­ teristics) 19. Behaviour of the spectators 20. Ritual if any, in termination of the procession 21. Purpose of the procession 22. Whether the procession is associated with any particular sect or recognised group 23. Particulars of Tazias. giags and other structures used and the type of dress worn by the proces~ionjsts 24. Details of songs, dances, grouPs, participating in meek fight, acrobats. otferinss, should also be noted in details in separate sheets 25. Any other relevant information

It is a weD known fact that Sultan Quli Qutub Sh~h. the foUlld.er of Hydera­ bad city, was a fo])ower of Shia religion. He had cordial relations with Persia and Iraq, where Shiaism was already dtdarcd the State rcfision. Due to this religious affinity most of the Shias including some religious scholars <:ame from Iraq and Persia, and permanently settled down in Hyderabad. They actually introduced Afams, Tazias and matam with certain addmons and modifications in the performance of this festival in lIyderabad. Moharrum was declared as a National observance by the Golconda rulers. With the f~l of Qutub Shahi rulers, the performance of Moharrum in Hyderabad alao diminished ." APPENDIX vm

SPECIAL FAMILY SCHEDULE FOR THE STUDY OF MOHARRUM (To be canvassed among Shias, Muslim'i. of other sects, liindus of various castes in various localities and also among the functionaries)

(A) I. NAME OF TIlE HllAD OF THE FAMILY 2. Age 3. (a) Sect (b) Subsect (e.g. Hanafi, Safi, etc. among Sunnls) 4. Member of the family adults and children 5. Economic pursuit 6. Education 7. Locality

(B) 1. PARTICULARS OF TJ;l£ ME~ OF THE FAMILY WHO Male Female ,r----"'-----, Adult Minor Adult Minor (1) (2) (3) (4)

(a) attended procession (b) attended fair (c) saw procession as a spectator the road o. (d) 'lisited lmambara. (e) participated ill any other manner 2. What are the rituals observed in the family during Moharrum? (a) by the male members Cb) by the female members

3. Is 1here any taboo in the obser~ vanccs of the rituals in respect of (a) sex (a) child birth (b) death (C) menstruation (103) 104

.... What are the rituals observed out­ side the family? (a) by the male members (b) by the female members

(Cl WHAT WAS THE TOTAL COST INCURRED BY THE FAMll-Y? (a) for religious observances includ­ ing payment in the religious insti­ tutions (Mention of the item and amount) (b) for food (c) for the purchase of new clothes (d) others 1. Does the family sing some folk songs, before, during or after Moharrum? If so, give the following particulars ;-

(D) 1. WHETHER 1HE FAMILY IS SPECIALl.Y CONNECTED WITH ANY INSTITUTION OF ISLAMIC TEACHlNG 2. If so, what are the salient teachings of the institution which may have any bearing on the manner of per­ formance of Moharrum?

• GLOSSARY

Vernacular Word/Phrase English equivalent ------~------Agarbatfis Incense sticks Alowa Place specified for cindling fire for carrying Alams over it Alam Standard of a fighting army Alam Thanda Karna To cool down the alam Alwida Farewell Azadari Mourning Bai-At Oath of AllegiaIX:e \Chahdlum Fortieth day after death Dhatti Ornamented cloth wraped round the stick to which Alam is fastened DhalTasha Drums Dua Blessings Daldul Steed of Imam Hussain Paqa Fast in veneration of the Martyr5 who were denied food and water for three days . Faqa-Shikni Breaking the fast lbada! Worship Imam Divinely commissioned Head after the Prophet lman Faith Imamat Divinely commissioned vice-gerency of the Prophet Kalan A piece of cloth tlsed for covering dead body ihichri Rice and pulses cooked together Kkutba Address or Sermon Langer Anchor with steel chain Langar Khichna Pulling of anchor Maili MaraNh Emblem Malida Sweet, prepared from flour sugar, ghee and dry fruits Masoom Innocent Matam Act of mourning Manna! Vow Matami dasta Group of people performing matam Mercia Elegyes Mushkil Kusha One who can give relief from all difficul­ ties (This is one of the Titles of Hazrat Ali the First Divinely commissioned Imam after the Prophet) ------(l05) 106

Vernacular WordJPbrase English equivalent

Namaz Prayer Nazar-Niaz Offerings Noha Lamentation Qatl Murder Roza Fast Sabeel An arrangement for distribution of water Shahadatnama An account of martyrdom Sham-e-Ghariban Evening of the destitutes Sharhat Syrup Tabarruk Food or drink offered during II sacred occasion Taboot Bier or Coffin Taqva (Piety) Purity of action "Tazia Replica of tomb of Imam Hussain Zakir Narrator Zarih Replica of tomb of Prophet or Imam Ziarat Pilgrimage-Recital of Salutation Zuijanah Steed of Jmam Hussain Tetrapody Four 1infs of verses Hexapody Six lines of verses

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