Chapter 1 Introduction
Although the Bangladeshi Shia
community is the most minority among the religious groups of Bangladesh but Shia’s
have succeeded to survive and did not become extinct until now from their first
entry into the country. It is surprising that even after so many communal
hyperactive situation and decrease of number of the shias; still they have
their own landmarks working in full religious and spiritual activities.
Before going to our main discussion, we must
keep this fact in mind that Shias in Bangladesh are mostly Ismaili Shias[1] and not Ithna Asharis. Most of them are underprivileged Bihari(Urdu-speaking
non-Bengali Muslim) migrants[2].(Although the Bangladesh government accepts them as their citizen
but a good number of the Bihari people considers themselves as stranded). Therefore,
someone might find it bit surprising that the Shias in Bangladesh are much more
inclined to the cultural norms rather than the ideological practice. It is also
to be mentioned that the Muharram procession where hundred thousands of people
come out for the rally is not actually a mainstream Shia version of the Ashura
procession rather it is a mixture of Sunni’s, Sufi’s, Hindu and even secularist
peoples festival of the nation which the nation is celebrating for hundreds of
years. It is actually a cultural form of the festival where the nation
celebrates it same like other festivals and put aside the real theme of Muharram
as an esoteric knowledge for the outnumbered Shia illuminated scholars. In reality,
throughout the history, Bengalis has produced no Shia scholar of its own[3] and it has been centuries that no influential Bengali Shia
scholars name could be found. That is why Marjaaiyat(Religious Jurisprudential
authority ) and other jurisprudential duties now are mainly performed under the
dictation of residential Alems(Appointed scholars) who are usually invited from
India (most likely from Bihar) and are employed by the local donors as a
tradition.
Ashura in Bangladesh
During these first ten days of the
month, Majlis (mourning assemblies), are held at the Imambaris, separately for
men and women. The story of the martyrdom of Hazrat Husain (A.S.) is told and Marsiyas
(elegies) are sung or recited in the assemblies. At the end of the service,
food is distributed to the people. On the seventh of Muharram, Shirni (special
offerings) are made and the people pray for Allah's blessings. Food and fruits
in large quantities and varieties are distributed on the occasion. Those who
pray for Allah's blessings, pick out a food item, and make a Manat, or promise,
not to eat that food for a year. In case, the prayer is deemed accepted, they
promise to offer shirni the next year. Along with the Shirni, some also offer
silver Panja, the model of an open palm with five fingers that represent the
five holy figures, the Prophet Muhammad (S.A.W.), his daughter Hadrat Fatima
(A.S.), his son-in-law Imam Ali (A.S.), and his two grandsons Imam Hasan (A.S.)
and Imam Husain (A.S.).
Muharram processions were common in Bengal in the 18th century. Horses and elephants were also used in the processions. Processions nowadays are much smaller. In Dhaka, the procession begins at Husaini Dalan and, after winding its way through the streets, terminates at a place designated Karbala on the banks of the Dhanmondi Lake. The replica of Zuljinah, the horse of Imam Husain (A.S.) and the flags in the procession show a symbolic presence of Imam Husain (A.S.). Also Lathikhela (stick fights) are organized to remind of the battle between the troops of Imam Husain (A.S.) and Yazid. The tenth day of the month of Muharram (Ashura) is a national holiday in Bangladesh.
Dhaka, the capital city has sixteen historical Imambaris along with
some small and comparatively new Imambaris. Even some private Imambaris are
also actively in function. Throughout the country some Imambaris also could be
found organizing Ashura[4]
under the supervision of Sunnis and Sufi Dargahs.
Thousands of people attend in that
really and do Mattam. People gather in the roadside to watch the procession and
to take a part in the holly rally. All the people says “Hay Hussein” or “ya
Hussein” during the really. People also do Qamazani and Zinjirzani(forms of
body flagellation) during the rally. Man and woman pour milk and shower the
horse posing as Zuljana. A cradle of Ali Asgor(The martyred 6 months old son of
Imam hussein) is carried out in the procession.
Shiahs dress in black for at least
ten days of Muharram. They also do not arrange weddings during this month.
Keeping in mind that Imam Husain (A.S.) and his followers suffered from unavailability
of water, some Shia’s refrain from eating fish. Bengali Azadars wear white
Dhuti and korta with red shawl (Bengali azadars are rare now a day’s, that is
why it is not typical to find in the procession of Husseini Dalan).
Imambaris in Bangladesh
Muharram used to be
observed with great fanfare and religious fervor during Nawabi and colonial
Bengal. Murshidabad, Dhaka, Kolkata, Jessore and Sylhet were famous for
Muharram rituals. People of different faiths participated in Muharram to pay
respect to the martyr of humanity Hazrat Imam Hussain. Nawab Ali Vardi Khan
invited scholars from Iran to create awareness about Karbala Revolution during
his regime. The imposing and beautiful structures of Imambaras at Murshidabad,
Dhaka and Hooghly are indicators of the scale of devotion and grandeur that
accompanied Muharram in Nawabi Bengal. The advent of East India Company reduced
much of Muharram sheen, as the British feared the mass participation of people
as a threat to their newly established empire. Company officials used divisive
tactics to discourage participation of non-Muslims in Muharram. However, they
failed miserably in their bid as people continued to be part of Muharram
observance with same reverence.[5]
At present in Bangladesh, there are
Imambaris in Chittagong, Comilla, Manikganj, Kishoreganj, Astagram, Saidpur,
Thakurgaon and Sylhet other than that of Husseini Dalan in Dhaka.[6] In addition, there are many other Imambaris in Dhaka than Husseini
Dalan. One of them is on Hussaini Dalan road itself and known as Imambara Mir
Yakub. There are two Imambaras in Shia Goli (Lane) itself with the
name Al Najaf and Suba Saheb. In Armani Tola is located Bechram Dewri Imambara.
The name suggests its construction by a Hindu. Two Imambaras derive their names
from women Azadars. One of them is called as Shirin Begum Ka Imambara and
located in Shakumia Goli. The other is situated in Bakshi Bazar and known as Bibi
Zahran Ka Imambara. One comes across the names of three other leading Azadars
of their time from the names of Imambaras built by them. Imambara Nawab Chuttan
Saheb exists in Satrauza area while the one named after Mirza Kazim
Sahib is on Nizamuddin road. Imambara Marhoom Abbas Mirza sahib is in Kana Goli.
The other sites for mourning the martyrdom of Hazrat Imam Hussain are in Chalk
Bazar, Purana Paltan, Mohammadpur, Polash Nagar, Shirazi House and Maghbazar
areas of old Dhaka.[7]
Another prominent one (which is a
newly built building in place of an older one) stands under the shadows of the
vestiges of Bara Katra. According to Taifoor, the palace of Bara Katra was
constructed, under Shah Shuja's order, by his chief architect, in 1644. Syed
Taqui Mohammed of the imambara at 48 Abul Hasnat Road,dhaka(constructed in 1707
Mir Syed Shakrullah al-Hussaini, who was brought to Bengal by Shah Shuja ) who
is also a member of the National Waqf Committee, under the Ministry of
Religious Affairs and an eminent Shiite scholar, said that the oldest imambara
is Bibi Ka Rowza in Farashganj, established in 1608(according to Banglapedia it
is 1600 AD). S. M .Taifoor, a prominent historian, in his book, Glimpses of Old
Dhaka, agreed. "The earliest Shia house of mourning could be traced to a
place called 'Farashgunj' in Dhaka on the river bank where the site is called
Bibi-ka-Rawzah."
But even Taifoor in around the mid-1900s (when he wrote the book) did not see the original building. "… no vestige of any building except a half-built gateway and an unpretentious mosque," he wrote.[8]
But even Taifoor in around the mid-1900s (when he wrote the book) did not see the original building. "… no vestige of any building except a half-built gateway and an unpretentious mosque," he wrote.[8]
The total list of remaining Imambaris of Dhaka.
1. Hussaini Dalan
Imambari 1052 hijri (1642 A.D)(In Old Dhaka)
2. Mir Yakub Imambari (1, Hussaini Dalan Road, Dhaka,Bangladesh)
3. Al Najaf Imambari (Shia goli, Dhaka, Bagladesh)
4. Bara Katra Imambari (Bara katra, Chalk Bazar, Dhaka)
5. Bechram Dewri Imambari (Bechram Dewri, near of Armani tola high School, Dhaka)
6. Nabab Chottan Saheb Imambari (Satrauza,Dhaka)( near of Mohortuli)
7. Purana Paltan Imambari (Purana Paltan, Dhaka)(near of Bejoy Nagar)
8. Mohammadpur Imambari (Mohammad pur Shia Masjid, Dhaka)
9. Mirpur Imambari (Polash Nogor, Lalmatia Tampu Stand, Mirpur 11, Dhaka)
10. Mirza Kazem Sahab Imambari (Shakumia goli, Nazimuddin Road,Dhaka)
11. Sirazi House Imambari (Dhaka)
12. Shirin Begum Imambari (Shakumia goli, Nazimuddin Road,Dhaka)
13. Maghbazar Imambari (Nazrul Acadamy, Maghbazar, Dhaka)
14. Bibi Rawza Imambari (BK. Das road, Farashganj , Dhaka)
15. Late Suba Saheb Imambari (19/1, Shia goli, Hussaini Dalan Road, Dhaka)
16. Late Abbas Mirza Imambari (Kana Goli, Tatkhana,Dhaka)
17 Bibi Zahran Imambari (Bakshi Bazar, Dhaka)[9]
2. Mir Yakub Imambari (1, Hussaini Dalan Road, Dhaka,Bangladesh)
3. Al Najaf Imambari (Shia goli, Dhaka, Bagladesh)
4. Bara Katra Imambari (Bara katra, Chalk Bazar, Dhaka)
5. Bechram Dewri Imambari (Bechram Dewri, near of Armani tola high School, Dhaka)
6. Nabab Chottan Saheb Imambari (Satrauza,Dhaka)( near of Mohortuli)
7. Purana Paltan Imambari (Purana Paltan, Dhaka)(near of Bejoy Nagar)
8. Mohammadpur Imambari (Mohammad pur Shia Masjid, Dhaka)
9. Mirpur Imambari (Polash Nogor, Lalmatia Tampu Stand, Mirpur 11, Dhaka)
10. Mirza Kazem Sahab Imambari (Shakumia goli, Nazimuddin Road,Dhaka)
11. Sirazi House Imambari (Dhaka)
12. Shirin Begum Imambari (Shakumia goli, Nazimuddin Road,Dhaka)
13. Maghbazar Imambari (Nazrul Acadamy, Maghbazar, Dhaka)
14. Bibi Rawza Imambari (BK. Das road, Farashganj , Dhaka)
15. Late Suba Saheb Imambari (19/1, Shia goli, Hussaini Dalan Road, Dhaka)
16. Late Abbas Mirza Imambari (Kana Goli, Tatkhana,Dhaka)
17 Bibi Zahran Imambari (Bakshi Bazar, Dhaka)[9]
Photo: (1) Prithimpasha Imam bari
(2) Mir Yaqoub Imam bari (3) Ashura procession of famous Prithimpasha estate of
Sylhet (4) Muhammadi begum Imambara built by Mir Syed Shakrullah al-Hussain in
1707 (5) Abul Hasnat road Imambara (6) Bibi ka Rowza. Farashganj. Narayanganj
Chapter 2 Husseini Dalan Imambari:
Husaini Dalan is the earliest Imambari in the Indian subcontinent as a whole
complex. It was built in 1642. Husseini
Dalan Imambari[10] is the prime venue for Majlise
Aza[11] in Bangladesh. As the name shows this building was built
specifically for commemorating Imam Hussein (as) and his tragic martyrdom in
Karbala. It represents the Shia culture of Bangladesh at the same time the
venue gives a glimpse of its long back history and relationship between Persia
and Bengal. Husseini Dalan is the emblem of the Shias of Bangladesh.
The name Husseini Dalan is unique from the
other Ashurkhana/Imambari/Imambara/ Imambargah’s of south Asia, as the name
does not resemble with any other names of the Imambaris in South Asia. Dalan
means courtyard. Nobody knows Why Mir Murad the founder of this Imambari named
it as Husseini Dalan Instead of any common name. A legend says Imam Hussein
himself in the dreams of Mir Murad chose this name. Historians like Khan
Bahadur Aulad Hussain and Munshi Rahman Ali Tayeesh in their works titled as
‘Old Dhaka’ and ‘Tareekh-E- Dacca’ have given details of construction but they
spoke nothing about the naming of Husseini Dalan.
Unfortunately, Husseini Dalan, which
was a mixture of Moghul and Iranian magnificent architecture that has become
nothing but a building with, sophisticated elegant Iranian Tiles and marbles
gifted by Iranian government[12] and some other donors. As because the present building which we
know as husseini dalan observed so many refurbishments, therefore its main
architectural value is totally lost. A massive earthquake affected it in 1897
and one of its floor collapsed couple of feet deeper into the soil. The
building was heavily refurbished twice during the British period. One occurred
in 1807 and another in 1810. That time also, the original design was much
hampered.
The British East India company, Ashrafi
Nawabs of Dhaka, Traders who sponsored for the refurbishment, all showed great
interest in this building and annexed it into something magnificent but its
main architectural value is lost which was made in the time period of
governance of Shah Shuja[13].
Now a day it looks like, just like a
modern building covering with rich tiles with heavy ornate and thus its
antiquity is totally lost and people visit this place just for its historical
value. Also due to misconception about the Shias and some previous Shia-Sunni
riot happened in the history of Dhaka, general Sunni people does not feel
comfortable to visit it[14]. The Sunnis overtake the Husseini Dalan mosque and therefore the
large view of the total Husseini Dalan now became comparatively a small
compound.
During the first 10 days of Muharram, it becomes a center of
mourning and religious celebration in old Dhaka. Both the Sunni (Ahle bayt
loving people and general adventurous people) and the Shia followers join the
mourning, ending in the festival of Ashura when a great procession parades
through the streets. Today the Muharram celebration is
limited only within Old Dhaka. In the morning of the celebration day, the main
procession starts from the Husaini Dalan. It marches through the roads of
Bakhshibazar, Azimpur, Purana Paltan and ends at Dhanmondi Lake in the
afternoon. The Tazia is later immersed in the lake[15].
From the 7th
of Muharram a Carnival is held at the edifice of the Husseini Dalan. Instead of
melancholy, it becomes a place for children to play, women to buy bangles and handicrafts,
pottery, flower vase,chutney, Azmiri ribbon band, brassware and other
traditional carnival exhibits. Some photo frames containing, duldul, borak,
Khwaja mainuddin chishti and his followers or some other saints, Dhallywood(pet
name of the film industry of Dhaka) actor actresses are found selling by flying
vendors and temporary shops. Recently local Shia youth are engaged in recording
their nouhas who perform their nouha in the majlis and in the procession. Their
recordings are also selling good in local shops, Dalan book shop and other
small shops. Street foods, Merry-go-round are one of the most attractions of
the carnival. It ends on the 11th of Muharram after Faka Shikani is
served.[16]
Location:
Hussaini Dalan Imambari is situated in the southern part of the city of Dhaka
about few kilometers from the river Buriganga. The road in the north of the
boundary (i.e. the main entrance) is called “Hussaini Dalan Road”. The south
area is called “Tatkhana”. The west is called “Bakshi Bazar” and the east
“Nazimuddin Road”. The geographic Location of Husseini Dalan in Google Earth
map is 23°43'21.1"N
90°23'52.7"E.
Places to see inside the Dalan:
Dalan (The Main Building), Nohbat Khana (Previously known for its big drums where drum was beaten to declare rituals related to Ashura, now a library and a book store), Ganj -E-Shaheedan . Kotwali Building (This place is used for the police guards now a days and a Shefa khana has been established to give charity treatment to the poor people), Ghusal Khana(Used for washing corpse), Courtyard Between Dalan & Nohbat Khana, Ganjshaheedan Building, Tomb of gaziuddin
Architecture:
The main building is two storied and situated in the middle of complex, built on an area of about 0.65 Bighas (9,380 sq. ft/ 88.05 sq. meters). In the south, touching the building, there is a “pond” having an area of 1.01 Bighas (14,544 sq. ft/ 1376.95 sq meters). This pond is the main attraction of this building, which touches the walls of the building. The exterior incorporates both Mughal and British architectural traditions. Mughal characteristics are seen in the attached three-storeyed pavilion with arched windows and the row of kanjuras (decorative merlons) on the roof. The main floor of the building is raised on a platform that has rooms containing graves in the northern part. The first floor has two large Verandahs one in the south with four round shape pillars and another in the north with square shape four pillars. Between the two verandahs are two big halls that are used as masjid and “Zari Khana”. The prayer room is utilized for “Namaz-e-Panjgana(five obligatory prayers), Namaz-e-Juma(Friday prayer with sermon) and other prayers. Majlises” (Mourning Assemblies) to recall the martyrdom of Imams are usually held in Zari Khana that consists of a Zari( replica of Imam Hasan and imam Husseins corps) , zuljana (replica or wallpaints of the horse attributed to imam Hussein (as)),Alam(Flag standards) and other ‘Tabarrukat’( holy relics attributed to imam Hussein and progeny).
There are three more rooms on the first floor. The names are consecutively “Huqqa Khana” “Nishist Gah” and “Bala Khana”. Huqqa khana is adjacent to the prayer room where precious items are kept. Nishist gah is the meeting room for the management committee. Historically the nayeb nazims of Dhaka used this place as their meeting room. Bala khana is attributed to the women.
The main building is two storied and situated in the middle of complex, built on an area of about 0.65 Bighas (9,380 sq. ft/ 88.05 sq. meters). In the south, touching the building, there is a “pond” having an area of 1.01 Bighas (14,544 sq. ft/ 1376.95 sq meters). This pond is the main attraction of this building, which touches the walls of the building. The exterior incorporates both Mughal and British architectural traditions. Mughal characteristics are seen in the attached three-storeyed pavilion with arched windows and the row of kanjuras (decorative merlons) on the roof. The main floor of the building is raised on a platform that has rooms containing graves in the northern part. The first floor has two large Verandahs one in the south with four round shape pillars and another in the north with square shape four pillars. Between the two verandahs are two big halls that are used as masjid and “Zari Khana”. The prayer room is utilized for “Namaz-e-Panjgana(five obligatory prayers), Namaz-e-Juma(Friday prayer with sermon) and other prayers. Majlises” (Mourning Assemblies) to recall the martyrdom of Imams are usually held in Zari Khana that consists of a Zari( replica of Imam Hasan and imam Husseins corps) , zuljana (replica or wallpaints of the horse attributed to imam Hussein (as)),Alam(Flag standards) and other ‘Tabarrukat’( holy relics attributed to imam Hussein and progeny).
There are three more rooms on the first floor. The names are consecutively “Huqqa Khana” “Nishist Gah” and “Bala Khana”. Huqqa khana is adjacent to the prayer room where precious items are kept. Nishist gah is the meeting room for the management committee. Historically the nayeb nazims of Dhaka used this place as their meeting room. Bala khana is attributed to the women.
The southern
facade of Dalan is flanked by two three-storey polygonal hollow towers with
crowned domes. The building gives a modern appearance with remnants of older
architecture in some portions. The exterior incorporates characteristics of
both Mughal and British architecture. Mughal characteristics are more visible
in the attached three-storeyed pavilion with arched windows and the row of
‘kanguras’on the flat roof. The main building has two stair cases one quite
large in the east which is utilized as the main entrance to the Dalan and the
other in the back (West) which is small and used by the ‘Khadims’(Caretakers).
A small staircase in the north-west has been built recently exclusively for the
use of women devotees.
Nayeb Nazims of Dhaka who resided at
nearby Nimtaly Katra were devotees of this place. Four of the Nababs (Nayeb
Nazims) with their Begums are buried here right opposite to the main stairs of
the Dalan. They are Qamar-ud-Doulah, Shams-ud-Doulah, Nusrat Fateh Jung and
Gazi-ud-Din Haider along with their respective
Wives. It has graveyards both in the underground area of the main
building and in the Imam Bara’s premises. Though the graveyard, which is
situated in the premise of Imam Bara, has both graves of general people and
Imams, the underground graveyard contains only the graves of some of the
earliest imams of Hussaini Dalan.
'Muqbara-e-Naiyeb Nazim' is a section where
there are eight modest-looking tombstones. Four of them are the final resting
places of four Naiyeb Nazims, including Nawab Gaziuddin Haider -- the last of
the Naiyeb Nazims -- who died in the 1840s. [17]
Inside
there are shields and replica swords in Husseini Dalan. These work as a
reminder of the battle of Karbala and the ultimate sacrifice many closed ones
of the Prophet had paid.[18]
Large eye catchy chandeliers (bought
from Iran) hanging from the ceiling gives the interior a regal view. A replica
of the original sword of Imam Hussain is hanging on the wall. A photo-framed Zuljana
is also hanging on the wall. Iranian style calligraphy and modern tiles printed
with the names of the 14 infallibles and Quranic verses gives both the interior
and exterior a dazzling display. The complex features a very important part of
our history.
The Ghuslkhana or Gusalkhana is used
for the last ritual washing and bathing of corpse.
Expenses and funding
Even though government has declared
Hussaini Dalan as a heritage site, they do not fund for its maintenance. Even
after 375 years the amount of Tk. 2600/- (Two Thousand Six Hundred, an
equivalent of $32/-) only is the yearly grant from the Govt. to meet expenses
of Hussaini Dalan, which is not even sufficient. However, the huge annual
expenses of salary/wages of staffs, repair & maintenance, yearly white
washing, Muharram Processions, Majlises which amount to near about Tk.
3,00,000/-(Three Lacs) is met from the contributions & donations collected
from “Chiragi Box”(Approx. Taka Three Lacs Per Annum) and contributions of
other devotees. Over the time, Iran and the wealthy locals of Shia community
living there are funding it. Government at least should help in some ways to
help it become a good spot for the tourists. For its reconstruction, Pearu
Sarder (date unknown) a devoted trustee and philanthropist, contributed a vast
amount of money in 1975.[19]
Chapter 3 History
According to James
Taylor (1839), “The principal Mahommedan places of worship are the Edgah and
Hossainee Delaun, the latter is said to have been built by a person named Mir
Murad, who held the Darogahship of the Nawarrah Mehals, and had charge of the public
buildings in the time of Sultan Muhammad Azam.” [20]
It was
built during the Subedari of Prince Shah Shuja[21] ,
son of Mughal emperor Shah Jahan. Although Shuja was a Sunni Muslim, he
patronized Shia institutions too. According to tradition, “Mir Murad had a
vision of Imam Hussain erecting a 'taziah khannah' or house of mourning which
led to the construction of Hussaini Dalan.
Raised on the
foundations of a former small taziakhana, the building has undergone
alterations. During the rule of the East India Company, it was repaired in 1807
and 1810. James Taylor mentioned that to bear the expenses of the Muharram
festival in the Husaini Dalan, the East India Company Government used to of
financially support the local elites. The original date of construction is still
disputed, but Hussaini Dalan in its present form is attributed to Nasrat Jung,
who rebuilt the imambara in 1823.[22] Nawab Ahsanuallah Bahadur rebuilt the present
flat roof after the earthquake of 1897, and another verandah was added to the
southern side later on.
Photo: Portraits of
Moghul Prince Shah Shuja. He claimed the throne of Delhi after the death of his
father, Emperor Shah Jahan.
Photo: Sketched
Photograph of Husseini Dalan which are preserved in the British Library as
historical document.
Mutawallis
Mutawalli means caretaker. It is an Arabic term. Although much is not known about the early mutawallis of Husseini Dalan, but we came to know about some of the prominent Mutawallis like Nawab shamsuddaula, Nawab kamaruddaula, Mughal Nayebe Nazim of Dhaka Ghaziuddin Haider etc. After the death of Mir Murad, the Naib Najims of the then Dhaka took over the management of Husaini Dalan . Historically, representatives of the Mughal emperors in Dhaka were the custodian of Imambarah. After the death of the last Nayebe Nazim Ghaziuddin Haider, collector of Dhaka (I.G.Campbell) wrote to Government to appoint a new motawalli. Before any reply was received, Moharram came on. Not knowing to whom the Imambarah grant was to be paid, the collector withheld it. He waited for orders from administration in Kolkata. That year the entire expenses were borne by merchant-prince Khwaja Alimullah, the founder of the Dhaka nawab family. Later orders were received from Kolkata appointing Khawja Alimullah as Motawalli and instructing the collector to hand over future grants to him. Over and above the Government grant, Khawaja Alimullah would spend large sums from his own pocket towards the Imambarah expenses.After Alimullah passed away in 1854, his son nawab Khwaja Abdul Ghani, became Motawalli of the Imambarah. His passion for the muslim faith led him to build and repair mosques and tombs which without his financial aid would have crumbled to pieces. Some of these mosques, notable amongst which is the Hussaini Dalan of Dhaka, are renowned for their architectural beauty and antiquity. For the repairs of the Dhaka Imambarah this nawab gave a princely donation of one lakh rupees . Although himself a staunch Sunni, he did not hesitate to maintain at great expense the largest Imambara in Dhaka, which is entirely a Shia institution. This is but one instance of his wide sympathies and liberal-mindedness .
He was still alive when, with his consent, his son Nawab Khwaja Ahsanullah took over charge of this office. [Official order no: 2678”(Political) govt. order dated: 18th August, 1891]. Nawab Ahsanullah’s services to the Imambarah were great and many, as his liberality, like that of his ancestors, were not limited to any particular sect or community. Within a period of ten years, he spent a sum of about Rs. 55,000 on repairs etc.
After Nawab Ahsanullah his son honorable nawab Khawja Salimullah assumed motawalliship in1901. He had all along made liberal contributions to Imambarah’s funds in keeping with the traditions of his illustrious ancestors. The “Silver Zari Mubarak” is the contribution of nawab Salimullah, which is used to wrap the wooden Zari in the ten days of Muharram every year .
The Imambarah receives an annual grant of 1,283 Rupees and 8 annas from the Nawab of Dhaka’s estate.
From 1844 through 1958 the Dhaka nawab family enjoyed the motawalliship of the Imambarah for long 104 years. This management ended with the death of the fourth nawab Khwaja Habibullah. It is to be noted that Major Nawab Khwaja Askari also served as a member of the Hussaini Dlalan management committee from 1958 through 1971. [23]
In the year 1959 AD the then Pakistan government appointed a management committee after the death of Nawab Ahsanullah. After the Independence, The Ministry of Home Affairs of Peoples Republic Bangladesh took the charge of the building.
The fifth Qazar king of Persia Sultan Mozaffar al-Din Shah Qajar requested Nawab Ahsanullah, during his Mutwalliship to send a photograph of the Husseini Dalan. The Nawab keeping his status and dignity in mind sent a miniature replica of the Imambari in silver with a historical account of this building beautifully written in Persian. The famous jeweler of Dhaka Ananda Hari made this replica with silver and gold. A later version of this replica is preserved in the National Museum of Bangladesh.
Photo: Replica of Husseini Dalan, which was
gifted to The Emperor of Iran Muzaffar Al-Din Shah Qazar.
Nouha khwani/Marsia:
Husseini Dalan has lost its glorious past but
still a heartfelt attempt to revive its golden past could be noticed among the
Bihari community. Nouha khuani or Marsia is the recital form of melancholic
poetry or songs attributed to the tragic incident of Karbala. The national poet
of Bangladesh Kazi Nazrul Islam and so many prominent writers, poets, artists
created immortal Marsias and Nouhas but due to Wahabi propagation and forceful
injunction Marsias, Nouhas and all sorts of artistic representation of the
incident of karbala is nearly extinct. Traditionally Bihari people were leading
all kind of Nouha or Marsia but recently some Bengali Nouha khwans are also
gaining popularity. Due to the event of 1952’s 21 February Urdu is seen as a
language of oppression and autocratic dictation among the majority Bengali
community therefore Urdu nouhas did not get any respected place in the hearts
of the majority people. Realizing this specially the newer generation of the
Bihari population who were born and raised in Bangladesh started a new wave of
nouha khwani in Bengali. They are responsible for the new life of Nouhakhwani
in current days. Together, Bengali and Bihari shias are trying to revive the
nearly extinct culture of nouhakhwani that is one of the richest heritages of
Bangladesh.
Among the contemporary nouhakhwans Sayed fasih
Hussein, Pervaz Reza are famous Nouhakhwans of Husseini Dalan. Invited guests
from around the country and even foreign guests also often perform. Farhan Ali
Waris of Pakistan a popular nouha khwan, came to visit Husseini Dalan in 2013.
Along with the nouha khwans internationally recognized Zakereen(orators),
Islamic scholars, artists, writers and poets from various countries(usually
from India, Pakistan, Iraq and Iran) often visits Husseini Dalan and perform
over there to show their Pursa(Devotion) to Imam Hussein (as).
Chapter 4 Recent bomb blast and an analysis of the challenges
In the official magazine of DAESH which is
called DABIQ, the terrorist organization claimed their atrocity as a success
and written a five page report on their criminal activities in Bangladesh. They
referred Bangladesh as Bengal. Their anger towards Shia was fully showed up in
the magazine where they named Husseini Dalan as the Rafidi Temple. In
October 24th last year, the
Husseini Dalan was preparing for its Ashura procession and all of a sudden a serial blast killed at
least one person and hundreds of them were wounded.
The terrorist group writes “On 10 Muharram 1437, the day of
‘Āshūrā’, the soldiers of the Khilāfah detonated a string of bombs on the
Rafīdah who had gathered for a large shirkī procession in front of one of their
largest temples – known as “Hosseini Dalan”– in the city of Dhaka. The blessed
operation was the first to target the Rāfidah of Bengal for nearly 400 years.
Over a hundred of these murtaddīn were killed and wounded. Feeding off the
momentum from these blessed attacks, the mujāhidīn carried out a daring raid
less than two weeks later on 21 Muharram 1437, choosing to assault a group of
policemen preparing to set up a checkpoint in an area inDhaka. They stabbed one
of them to death and wounded four others, and all praise is due to Allah.” [24]
Photo: This is the photo of Husseini
Dalan DAESH used in their monthly official magazine DABIQ. In the caption they
wrote, “Husseini Dalan”- The Rafidi temple targeted by the mujahidin of
Bengal.”
On November 27th last
year, another incident on the Shia mosque in Bogra shattered the whole country
in astonishment. A gunman shot bullets on the prostrating worshippers while
praying. The leading Imam died immediately and others were severely injured.
ISIS toke responsibility of that as well.
Conclusive Remarks
These incidents stated above shows
that the evil power is getting stronger throughout the world. Cultural and
religious heritages are under threat. We can see the regime in Saudi Arabia
destroyed nearly all of the Islamic heritage sites in Saudi Arabia specially
related to Ahlul Bayt(as). Their ideology is spreading throughout the world and
it is projected everywhere in the world now a days. The allies of Saudi Arabian
regime in Tel Aviv destroyed nearly everything related to Islamic heritage in
Occupied Palestine. Al-Qayeda in Afghanistan, ISIS in Iraq and Syria, Buku
Haram in Nigeria and Mali, Jamatul mujahidin in Bangladesh, Lashkare Tayeba
India, Sipahe Sahaba in Pakistan,these are all common link. Throughout the
world, they are demolishing heritage sites of Islam and especially those sites
attributed to the Ahlul Bayt (as). If this kind of atrocities continues, it
will be no longer a matter of regret that there will be no sign of Islamic
history.
However, as a ray of hope, despite
all these terrorist attacks and atrocities peace loving Husseini people are
continuing the tradition of Islam and performing their Islamic duties. Husseini
Dalan is not only a landmark for the Tazia Tabut culture of Bihari Shias in
Bangladesh. It is the inspiration of Bengalis, Sunnis, Sufis, all sects and
societies of Muslims, Hindus and nonetheless every sects and societies
belonging to culture and heritage.
From its establishment to its
glorious last decades Sunnis were its prime patrons. Hindus brought Tazia for
it. It is the culture of the Bengali people that, they come out of their homes
on the day of Ashura. The popular form of Zari is solely attributed to the
incidents of Karbala on the day of Ashura. Bengali Puthi and Marsia are
enriched by the same incident. The literature and culture of Bangladesh has
been strongly based on the love for ahlul bayt and protest for the tragic
incident of Karbala. Among all the sites of this culture and heritage Husseini
dalan represents itself as the prime landmark of Bangladesh and it remained so
for last 400 years.
Chapter 5 References
Online sources:
http://muharramheritage.blogspot.com/2015_11_01_archive.html
http://english.irib.ir/radioislam/top-stories/item/199234-remembering-karbala-in-bangladesh
http://muharramheritage.blogspot.com/2015_11_01_archive.html
http://azadari-bangladesh.weebly.com/about.html
http://soc.culture.bangladesh.narkive.com/nkmpXZ50/husaini-dalan-beautiful-1823-heritage-imambara-of-dhaka
https://gupshup1.wordpress.com/2010/06/27/shia-community-the-dhaka-nawab-family/#comment-2642
islamic-
http://www.euronews.com/2015/10/24/ashura-attacks-as-shi-ites-are-killed-in-bangladesh-and-pakistan/
http://bn.banglapedia.org/index.php?title=%E0%A6%B9%E0%A7%8B%E0%A6%B8%E0%A7%87%E0%A6%A8%E0%A7%80_%E0%A6%A6%E0%A6%BE%E0%A6%B2%E0%A6%BE%E0%A6%A8
https://dushorakash.wordpress.com/2008/05/14/doyly-r-aka-dhaka-thnx-to-khekshial-from-golponet/
The historical evidence of its
establishment is recorded in the following sources:
1.”Glimpses of Old Dhaka” Sayed Muhammad Taifur.
2.”Old Dacca” Dr. Ahmed Hasan Dani.
3. “Tawareekhey Dhaka”
Munshi Rahman Ali Tayeesh.
4.”Intekhab e Tarikh,
Jahangirnagar,Dacca” Nayebe nazim Nusratjung.
5. “Old Dacca” Khan bahadur Sayed Awlad Hussein
6. M H Haider in his article on
Husseini Dalan. He took the information from “Glimpses of Old Dhaka by S M Taifoor”.
7. “Husseini
Dalan-2006” a booklet published by M.M. Faiz Shirazi. (Member of the management
committee of Husseini Dalan Imambari)
8. islamic-state-isis-isil-dabiq-magazine-issue-12-just-terror 18
November.2015.
9. state-isis-isil-dabiq-magazine-issue-12-just-terror 18 November
2015
10. Sir Jadunath
sarkar (ed), History of Bengal, vol II. 2
11. Bangladesh Country Study Guide Volume 1 Strategic Information
and Developments By IBP USA
12. Governor Issue of Shuja( A ShahJahan rupee of
Akbarnagar mint with Shuja’s initials)By MANORANJAN MAHAPATRA
13. Masum,
M.,Tarikh-i-Shah Shujai(n.d)
Other sources
which helped me contributing in this article
·
A Karim,
History of Bengal, Mughal Period, vol II, Rajshahi, 1995
·
SOCIAL HISTORY OF THE MUSLIMS IN BENGAL By
ABDUL KARIM
·
Haque, E.,Dhaka Alias Jahangirnagar: 400 Years
(Dhaka: The International Centre for Study of Bengal Art, 2009)
·
Eaton, R. M.The Rise of Islam and the Bengal
Frontier (1204-1760)
·
Dani, A.H., Muslim Architecture in Bengal
·
Doyly, C. Antiquities of Dacca
·
Bari. M.A., ‘Mughal Mosque Types in Dhaka: A
Typological Study’, in Dhaka Past Present Future, ed. by S. U. Ahmed (Dhaka:
The Asiatic Society of Bangladesh, 1991)
·
Ahmed, N.,Discover the Monuments of Bangladesh:A
guide to their History, Location, and Development,ed. by J. Sandy (Dhaka,
UNESCO, 1984)
·
Protected Monuments and Mounds in Bangladesh
(Dhaka: The archaeology Department of Bangladesh, 1975
·
Pratnacharcha, vol. 3 (Dhaka:Department of
Archaeology of Bangladesh, 2008)
·
Dani, A.H.,Dacca :A Record of its Changing
Fortunes
·
REDEVELOPMENT
OF CENTRAL JAIL AREA
LALBAGH,
OLD DHAKA By Sk. Suraiya Mymuna
Some sources where pictorial works related to Husseini dalan can be
found:
·
British
Library. 96 Euston Rd, London NW1 2DB,UK.
·
DNF Website
Digital Library. Excerpts from ‘Glimpses of Bengal’ By A. Claude Campbell
·
Hussaini Dalan”
by Mostafa Kamal published in “Padukhap” on 30th December, 1981
·
City
Corporation museum. Dhaka
·
Sketches
Published by J. Landseer. London 4 Jun 1814.33 Foley Street, London 1814-1827.
Sir
Charles D’Oyly’s sketches Printed by John Tyler, 13 Rathbone Place, Oxford
Street.UK“Account of the City of Dhaka”by James Atkin
[1] Ismailis are
one of the branch of Shia Islam who believes the successor of imam Jaafar
as-sadik(as)is the imam Ismail ibn Jaafar(as) rather than the younger brother
of their imam who is Musa ibn Jaafar al kadhim(as)whom the twelvers take as
their imam.
[2] Bihari people
are those Muslims of Indian province of Bihar, who came to East Pakistan after
the partition of 1947 as an aftermath of Hindu –Muslim Riot and settled down
well with big businesses. They were the dominant figures of business in East
Pakistan. However, due to their active engagement in war crime in 1971 after
independence they are treated as suspicious people by the Bengalis. Kaderia
Bahini (a guerilla force) executed some, some fled away due to fear that the
relatives of the killed Bengali people might get revenge and the rest are
stranded in refugee camps. Although a good number of Bihari civilians were
given citizenship by the government of Bangladesh. Biharis have largely
maintained a pro-Pakistani stance and supported the Pakistan Armed Forces from the beginning of the war of independence. On 25th
march when the Pakistani Army started their notorious “operation Searchlight”
the Biharis actively joined in the mass killing and arson. The 9 month genocide
worsen by the mass rape of 2hundred thousand to 4hundred thousand women which
was performed by both the Biharis and the Pakistan Army. The juvenile
participation of the Biharis in the ethnic cleansing by the Pakistan armed
forces is been recorded as one of the worst in the world history. Biharis opposed the independence of Bangladesh and joined the Pakistani
Armed forces Para militia unit called Rezakar, Al-Badar, Al-Shams, who were
notorious for their genocide, rape, loot and arson. The country is always
motivated with Bengali nationalist identity and therefore Biharis decided to go
back to West Pakistan, which became only Pakistan as a nation for Pakistanis
after the independence of Bangladesh in 16th December 1971.
Ironically, Pakistan government did not recognize them as their citizen and
pushed them back. The Supreme Court of Bangladesh ruled Biharis
eligible for Bangladeshi citizenship in 1972, but most of them rejected the
rule and wanted to go to Pakistan. The war torn country could not afford this
large number of people and therefore under the Geneva Convention majority of
them have been living in Geneva Bihari Refugee Camp since then.
The most ironical fact about the history of Biharis in Bangladesh
is that, Sheikh mujibur Rahman (a student leader, later became the founding
father of the nation and Leader of the majority of the Bengali people) saved
hundred thousand Biharis from the
Hindu-Muslim riot of 1947 and managed them to enter East Bengal(became East
Pakistan in 1947 and Bangladesh after 1971) but they became his archenemy in
1971.
Biharis are mostly Sunnis but a good number of Shia are there who
are the main organizer of the Shia activities in Bangladesh.
[3] Throughout the history, this part of Bengal (Current day
Bangladesh) could not produce any prominent Shia scholar as the Shias were
always considered to be foreign agents. There are world famous Sufi masters,
Sunni scholars produced throughout the history but not any Shia scholar. That
is why the Shia’s were always engaged solely in the ritualistic practices,
which they carried down until now but they never felt the importance to
patronage scholars who can be historical figures as a nation leader or highly
acclaimed illuminated scholar. This is why the followers of Shiism outnumbered
since the partition of India in 1947 due to the lack of proper leadership by
the scholars. After 1971(the independence of Bangladesh) the followers became
such a minority that they are now the minority amongst the minority. The
population of Shia’s (including Sevener Ismaiili and Twelver ithna ashari imami
that includes khoja and bohra community, recent converts, etc,) in Bangladesh
right now is not more than 60thousand. In a country of more than 180 million
people, this 60 thousand is not any influential number.
[4] The day of Ashura is a public holiday in
Bangladesh.Bangladesh Betar, Bangladesh Television and private TV channels air
special programs highlighting the significance of the day of Ashura. The
central procession is arranged by government security and patronage. Sunnis who
are not against Ahlul bayt observe this day with great significance.
[5] Information
taken from Dr. Mazhar Naqvis article http://muharramheritage.blogspot.com/2015_11_01_archive.html
[6]
http://english.irib.ir/radioislam/top-stories/item/199234-remembering-karbala-in-bangladesh
[7] Information
taken from Dr. Mazhar Naqvis article in
http://muharramheritage.blogspot.com/2015_11_01_archive.html
[8] This paragraph and the following photos are
quoted from http://www.thedailystar.net/houses-of-mourning-47481
[9]
http://azadari-bangladesh.weebly.com/about.html
[10] Imambari is a place where the shias do
commemoration of imam hussein’s (as) tragic death in karbala along with the
commemoration of the other 13 infallibles of their faith. The synonyms for
Imambari are as follow: Imambargah,
Ashurkhana, Husseinia, azakhana, matamkhana, matamghar, Imamghar etc. There are
some other synonymous names for the Imambari due to local colloquial dialect.
Imambari are usually not mosques but obligatory prayers are often performed in
it. Some of the Imambaris now a day may even hold Friday prayers as well as the
place is used both as a imambari and as a mosque. As both the word Imambari and
Imambara is used in Bangladesh, in this article we will use both the spelling
to indicate an Imambari.
[11] Gatherings
held typically during the month of Muharram to commemorate the martyrdom of
Imam Hussein (as). Majlis takes place to remember the tragic events of
Karbala where a zakir narrates the event, episode by episode to induce
emotion in his audience to lead them into an affective trance of mourning.
[12] Ayatullah
Shahrukhi, the then representative of the supreme leader of Iran in Bangladesh
renovated and reconstructed the mosaic and tiles works. In 1996, His Excellency
Hashemi Rafsanzani during his presidency took special care in renovating the
structure and refurbishing.
[13] Shah Shuja
(23 June, 1616 – 7 February, 1661) was the second son of the Mughal emperor Shah Jahan and empress Mumtaz Mahal. Shuja
was appointed by Shah Jahan as the “Subahdar of Bengal and Bihar” from 1641 and of
Orissa from 25 July 1648 until 1661. During his governorship, he
built the official residence Bara Katra in the capital Dhaka and was a patron of Husseini Dalan,
which was built by Mir Murad.
[14] I took an
interview from the local people and some visitors for a different assignment
couple of years back. It was a strange experience that some of the local people
who were born and brought up in that locality but never entered Husseini Dalan
due to misconceptions.
[15] Due
to the rule of Supreme Court, the immersing of the Tazia in Dhanmondi Lake is
banned now. Tazias are not
taken out in procession by the Bengalis. Biharis still observe Moharram by
taking out processions as this has become a part of their identity. They come
together to celebrate, run through streets where Biharis live in. The last
three days of Moharram is the time when people know that Bihari people are
still present in the country by seeing those bringing colorful Tazias in the
street. As because of the ruling, now people do not immerse the Tazia in the
lake instead a Murabbi (an elderly leader of the community) will pour some soil
in the lake, which has been taken and was carried out with the Tazia.
[16] A special type of food served on the evening of
Ashura before Shame ghariba for those who fasts on the day. Actually, majority
Shias do not fast like the Sunnis fast on the day of Ashura. They just do not
eat anything before Shame Ghariba to feel the hunger what the Imam Hussein and
his family felt on that tragic day in Karbala. Majority of the Sunnis do fast
on the day of Ashura as a gesture of thankfulness to god for said various
blessed events. In fact, they fast for two days, not to be similar with the
Jews as Sunni tradition says that the Jews fast on this day for the same
reason.
[17] By M H
Haider in his article on Husseini Dalan. He took the
information from “Glimpses of Old Dhaka by S M Taifoor”.
[18]
http://soc.culture.bangladesh.narkive.com/nkmpXZ50/husaini-dalan-beautiful-1823-heritage-imambara-of-dhaka
[19] http://www.thedailystar.net/houses-of-mourning-47481
[20]
https://en.wikipedia.org/wiki/Hussaini_Dalan
[21]
During Shuja's administration, the provinces of Bengal and Orissa were more or
less calm. The
Zamindars and miscreants were overawed by the presence of a prince
holding the office of Subahdar. Moreover, Shuja was not only invested with the
subahdari of two provinces (Bengal and Orissa), but the conquered kingdom of
Kamrupa and the vassal kingdom of Kuch Bihar,which were equal to a third
province, were also placed under his control. In fact, Shuja was made the
viceroy of Eastern India.
Shah Shuja, a typical Mughal prince, was learned, cultured and
polished. He patronised Persian poets and scholars who adorned his court. These
people were mostly from Iran and belonged to the Shia sect. His important
nobles were Shias, and even in the subordinate posts, the Shias were predominant.
His other was a Shia woman, his two wives, married one after the other, were
also Shia. There is a tradition prevalent at Dhaka that Shuja brought with him
to Bengal three hundred Shias whom he get settled in different parts of the
country. At Delhi, rumor spread that Shah Shuja had turned a Shia, and the
supporters of his brother Aurangzeb fanned the rumor. But the accusation was
not true; like his father, grandfather and great grandfather, he appreciated
the cultured intellectual society of Persian scholars, Sufis and administrators (ref: J.N.Sarkar)
[22] The historical evidence of its establishment
is recorded in the following sources.1.”Glimpses of Old Dhaka” Sayed Muhammad
Taifur. 2.”Old Dacca” Dr. Ahmed Hasan Dani. 3. “Tawareekhey Dhaka” Munshi
Rahman Ali Tayeesh. 4.”Intekhab e Tarikh, Jahangirnagar,Dacca” Nayebe nazim
Nusratjung. 5. “Old Dacca” Khan bahadur Sayed Awlad Hussein
[23] This part of this article is copied from S. Islam : Shia Community & the Dhaka Nawab Family June 27, 2010 Edited by Anas Khwaja 6.22.2010. ref: https://gupshup1.wordpress.com/2010/06/27/shia-community-the-dhaka-nawab-family/#comment-2642
[24]
islamic-state-isis-isil-dabiq-magazine-issue-12-just-terror 18 November 2015
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