Imam Husain's martyrdom: Lessons from the Tragedy of Karbala and the significance of Muharram observances

[By Shams Ur Rehman Alavi]

1. Imam Husain was one of the most powerful men in his era on the earth. Entire Islamic world was aware of Husain's status.

2. In his childhood, he played in the lap of Prophet (PBUH) who doted on his grandsons. Husain had no want for political power. His single gesture or call could bring revolution across Muslim lands but he didn't want bloodshed.

3. As Prophet's grandson, he had to keep highest moral and ethical standards and not succumb despite tricks, treachery and tyranny. He could never accept a cruel imposter or an unjust ruler's allegiance as it'd have been setting a precedent to have an unworthy or debauched man heading the ummat and this was impossible.

4. The 'bayt' or his allegiance was necessary as Yazid needed legitimacy from people in Islamic world that he had Hussain's [Family of Prophet PBUH] support. The events and the political power's cunning led to the unfortunate massacre at Karbala that is remembered till day and that inspires generations to stand for truth and justice.

5. The sacrifice proved to be the single biggest event that stunned Muslim world. Prophet's grandson and kin were slayed at Karbala. And, it was Prophet's household, granddaughter Zaynab and others who were mistreated and yet survived to tell the tale of the massacre.

6. The anger led to a massive revolution and almost everyone involved in the battle, had to pay the price. Karbala's message was for fight against tyranny and injustice, immense courage in the face of a huge force and yet not compromising when it comes to moral values, justice and ethics.

7. After Husain's martyrdom, his son Imam Zayn Ul Abideen, spent his entire life in prayers and solitude. The Prophet's lineage, their sons and descendants, who commanded moral authority, were seen as a 'threat' by rulers and hence constant attempts were made on their lives and to disconnect them and their teachings from public.

8. However, the fact that it was the House of Prophet that was targeted, makes every Muslim remember Karbala as a symbol of supreme sacrifice and it's legacy is for all Muslims and others, not just for any sect or group, alone. Unbiased and fair mind will take one close to truth.

9. The poetry and literature is full of Karbala's reference as an event that reminded people that how submission is not for a powerful ruler or monarch or worldly authority, but complete submission is for the Almighty.  

Iqbal sums it up: 

Gharib-o-sâda- o-rangi.n hay dâstân-e-Haram 

Nihâyat iski Husayn ibtida hay Ismâil

Allama Iqbal also wrote, 'Har zabaan pe qabza hai Husayn ka', and each couplet shows his depth of emotions for Imam Husain's sacrifice.

10. Last point. In entire Islamic history, either lives of Ahl e Bayt, the sacrifice of Imam Hasan, Imam Husain, Jafar, Abbas, infant Ali Akbar and Ali Asghar, or beyond this, the unfortunate events at Jamal or Siffin, the lives of individuals ranging from Mohammad bin Hanafia to Muhammad bin Abu Bakr, the stand taken by people in the harsh circumstances, have lessons for us.

It's an amazing legacy that offers so much and it must be seen as a responsibility to carry the message. There is no scope for sectarianism here. It can't be from the prism of sects. It is not Sunni or Shia history.  

It is Muslim history and world history. Karbala's message is for all. Those who feel emotionally inspired, must stand for truth and resist immoral authority, tyranny and injustice, lead their lives on principles and values.

Time for a new, articulate Muslim leadership to appear: Lack of leaders in Lucknow is a cause of concern

Shams Ur Rehman Alavi

While there is considerable interest regarding politics in the society, the lack of initiative towards entering political arena, is intriguing.

This article deals with the issue of Muslims in Uttar Pradesh. Already, the community is facing a serious issue of poor representation in political sphere. Major parties are not giving tickets to Muslim candidates, as they feel polarization will affect their chance of victory.

Every community needs a voice and its members must reach echelons of power--at all the three levels viz. civic body, state legislature and houses of parliament. Besides, there is also social, intellectual leadership that is needed, apart from electoral politics.

What is surprising is that we don't have more people emerging as leaders in our centres. Cities like Lucknow need leaders, voices. It takes sometime before a person gets recognized in the society. This is through sustained efforts, speaking up, learning how to 'emerge' as leader in a society. 

Sometimes, a person who was never even a legislator or councillor, is seen as an important person or a leader of the region, because he has a forum or speaks up on important issues. On the other hand, there are people who win and have held public offices for several terms, but are not recalled or considered 'leader'.

It's about vision, taking initiative and several other factors. Basically, how you present yourself, how you engage with your regional media. There are certain tricks of the trade too. We need leadership that talks about real issues and also gives hope to community. 

Firstly, let's talk about a leader who got elected as MLA from one of the constituencies of the city, after a long time. It's rare for a Muslim to get elected from Lucknow, because of the manner in which delimitation of constituencies took place.

The person got ticket, he won, he was highly educated, had party chief and the cadre's support, yet he  remained silent for whole tenure. Even after loss in the next polls, could have raised issues as 'ex-MLA', because person is known, established as a leader.

Surprisingly, one never heard his statements, support to people when it was needed or any intervention, let alone positive work that could have changed perceptions or helped people in his constituency. Isn't it weird? Why does a person get into politics.

At least for sake of furthering own career or strengthening your image, you should speak an act. But you remain totally inert, then how does it help you or the electorate and the community. Capital's MLA has power, can speak on state issues, raise them, present self as face of community in state. 

Gets more media exposure, has opportunity to be known across state and country. But when someone wins, and remains inactive, then this issue. Rehan Naeem was MLA in the term 2012-2017. He lost in 2017. He lost in 2017. However, he failed to make any impact. Not party's fault. 

Earlier, it was in 1985 that a Muslim legislator had won from the seat, during the Rajiv Gandhi wave. Easy to dismiss others as 'old school, 'out of touch' but if modern, highly educated and well-connected person, fails to act, then it's really depressing. 

Not visible or taking up issues. Even as ex-MLA, leaders take delegations, hold demonstrations, meet Chief ministers and Governors, call press conferences, speak for people but when you don't do these basic things, who is responsible.

You are considered a leader when you speak up, when you are visible, you speak, stand with citizens. Now imagine, in a city where Muslim MLAs don't get elected easily due to certain factors, you get elected & yet no one thinks about you when talking of leadership in your own city.

This city has such a huge educated elite among Muslims, yet, so less engagement with politics. If you don't engage with politics, avoid social or political or any kind of leadership, and then rue that some non-serious person is seen as your representative, then what's the solution?

New generation must take up leadership role, come forward. If you've no proper leader and just those 3-4 religious faces representing you from the city that is seen as heart of Indian politics as well as Indian Muslim politics, then what can be more depressing!

There is need for not just 1-2 but 10-12 faces. Alas 0. Own failure. Accept. There is no death of people with political understanding. Every second person is an expect and has 'siyasi shaoor'. But if you can't even project yourself as leader or get into mainstream politics, then something is definitely wrong, seriously.

You've a population of nearly 1 million Muslims in  district now. But you have one sellout joker who is seen as representative. Two-three more Sunni, Shia personalities. Where is politician, where is leader?Join any party but get in politics, there's space, don't let the void remain. Take it as a profession or along side your main job, but get into active role.

Contest, lose, but at least be in politics, there should have been many leaders for such a big population, visible real netas in many parties What you do best is labelling or being minor party activists, fighting for one party and running down the 'other'.

There are people who never won LS or VS elections in their lives but are seen as big leaders. In fact, people generally don't even realise that the guy has never won a election. So, you are basically, not even able to present yourself as a neta. That's the saddest part of the story. One can't leave the field wide open.

READ: Indian Muslims need to seriously take up politics, reasons for failure in the field

How the term 'Ganga Jamuni' symbolising communal harmony became controversial, invites ire online

 

Shams Ur Rehman Alavi

The term 'Ganga Jamuni' has been in vogue for a long time.

It symbolized communal harmony or a composite culture, basically--mutual respect and coexistence.

People these days interpret it differently. To some it means 'equal respect for each others faiths'. 

Some feel that it has come to reflect 'co-opt or get absorbed as the smaller stream joins the river and becomes part of it, losing its own identity'.

Though the term was commonly used in Awadh, it was equally in circulation in Bhopal, Deccan or many other parts of India. In fact, not just UP, in any district of Rajasthan-MP too, papers write, 'our city has a ganga jamni culture', even if city has seen numerous conflicts or never even witnessed a single riot. 

So it became common over the years. The term is frequently used & understood differently by different people. But basically it should be about harmony and mutual respect. Doesn't mean that any Muslim will go to temple or a Hindu has to visit mosque or attend-host 'iftaar'. 

There should not be any onus, anything to prove. It's more about the concept of 'yours to you, mine to me', just that I wish you well on your things. But then somehow people came to believe that it means, 'I need to do those things to please you'. No. Not to do certain things just to adapt, 'co-opt' or 'fit in'.

Wish each other well, respect each other, that's all

On your festival I wish you well, on my festival you may wish or not even that's your choice. But to expect that someone else will follow your rituals is totally wrong. If anyone in individual capacity does anything, it's their choice. But to brand entire regions, areas then point fingers is incorrect.

It's a vast country, local cultures. For example, pictures about Muslims taking part in certain celebrations, come from Maharashtra every year. So you can't pass judgment on entire Maharashtra Muslims or Uttar Pradesh Muslims or Hindus or anyone else. It's sad that people just make up mind and then target entire regions, people and refuse to see beyond it.

Don't generalize: Opportunist people misuse, push own agenda, expose them

A crafty person can play any role, to suit his personal agenda or for political reasons, but this doesn't mean that you count 5-10-15 people and blame 'all'. Idea should be of goodwill, do things that help everyone, people from your and other communities, no need for subjugation.

Opportunism of people or politicians' attempts to please others and go extra-mile, can not be linked to a term and then used to target people of an entire state, create impression that these people do nothing, are just involved in poetry, fun and happily see their own decline. 

This has gone for too long. Name the opportunists, who do it, NOT everyone. Don't generalize. For example, there were comments when a politician who became Governor was performing puja, and lot of people termed it 'Ganga Jamuni'. 

Author Yusuf Ansari says it clearly, "This has nothing to do with “Ganga-Jamuni” which is about accommodation. It is not about assimilation based on compromise, skullduggery, batshittery and downright treachery; all things this vile, despicable man (don’t even want to take his name) has perfected into an art form".

It is basically, whataboutery and media manipulation that has affected society. Otherwise, in any society, there is need for basic mutual respect among communities. No one needs to follow others' rituals. There must not be any compulsion or force to prove something. 

Ideally, there should be 'rule of law' in real sense. Those who indulge in hate speech, dividing society and spreading communalism or discrimination need to be dealt with sternly. Especially, those who, even after taking vow of constitution, cause a divide in society. [The photo is merely for representational purpose]

READ: Hindu wearing skull cap or Muslim performing Hindu ritual must NOT be an issue

Muslims must learn from own experiences under right-wing majoritarianism, shouldn't pester own minorities over sectarian, inter-community issues

Shams Ur Rehman Alavi

There is a context and it is important but first let me narrate this incident.

Once there was an event & suddenly lot of people in Bhopal began condemning the Bohra community.

They quickly forgot that one Bohra man had set up Saifia college in the region after independence & generations came up, thousands of graduates in Bhopal alone, from 1960-1990s.

Saifia College created an educated middle class in Bhopal, people in jobs in India, foreign, Middle East for long, you met and they told, 'We from Saifia'. Bhopalis should be indebted to Mulla Sajjad Husain and Mulla Fakhru but if just ine point, quick to forget & blame 'all'.

Exactly same majoritarian mindset that 'we know, what we believe is final, we decide, they must prove, be loyal to us..'.RW too feels Muslim ninority must prove. Even if you hold anti-terror conf or stand against cow slaughter, they sayprove more, onus. 'Ye aise hi hain'...

When there is bias, hate, suspicion, then there is no end to such behaviour. As Muslim what we fight against and what angers us, the same is our behaviour towards our own minority. This is no way, rather, it shows inability to learn from own experience and suffering.

If you dislike someone because of their religious sect or different belief, say it openly, no need to make an argument that I know 5-10 or 15 such people out of 2 crore so they all are bad. Try to understand our own majority privilege.

Then comes the line, 'Bolna chahiye, saamne aana chahiye'. Har cheez par prove karein bolein to tum sun rahe ho, kuchh pata bhi hai. Standard set karo. Its the same when we hear that we aren't rashtravadi & all should behave and be like 'Kalam sb'. 

If there is one Wasim Rizvi. The sudden rush to link him with other Shias, not being aware of local politics, the fact that Shias have denounced him lot of times, openly opposed him, yet putting onus on the entire sect, it's all similar to right-wing majority mindset.

LESSONS MUST BE LEARNT FROM OUR SUFFERINGS

I remember very well how when an artist painted a photograph that was considered to have hurt Hindu sentiments, Muslims were opposing but Hindus said, 'they don't oppose enough'. A top editor had also written a piece, that 'Muslims should come out to protest'. 

Though there were open protests but they were not covered in papers and TV. It is always the same--suspicion, putting the minority in the dock. Even if the minority does what you want them to do, they say--'it's just their plan, doesn't come from their heart, just an eyewash, their intent is different'.

Similarly, when media would link Muslims with terror, all over India, Muslims would repeatedly come out, hold demonstrations, even Ulema led protests, issued fatwas against violence and terror. Every other day it was done but we kept hearing it, 'not enough' and that 'Muslims don't condemn terror'.

Majority doesn't feel that it has to prove anything to anybody. Either a Sunni majority or a Hindu majority. Whoever has more numbers, feel it is is the ruling class. So a normal Sunni doesn't need to prove anything when Tarek Fatah, Salman Rushdie or Ayan Hirsi Ali, Tasleema Nasreen attack Islam and even our holy figures.

We don't even bother. As majority wants minority to 'behave'. But if one Shia does it, entire Shia community must be questioned and names of other Shias who haven't lived up to the standards of Sunni majority, must be counted, and these 4-5 or 10 names are enough for point blank charge against all Shias. 

If sectarian differences become a shield for majoritarianism and end up leading to harassment of minorities, then it's a shame. Compassion, love and unity give way to blind hatred, prejudices and accusations--that's the tragedy for us, Muslims.

[The author is born in a Sunni family. This needs to be mentioned that because it's our job to take stand, speak up when our minorities are made to prove certain things and looked at with suspicion. In this situation, we must clearly take stand and say it]

[This is first part of the series. Lot of people pretend as if there is no such widespread prejudice, pressure or charge, reality is even on social media, it's too common to question Shia beliefs and even use extremely objectionable words about them. Next part will deal with it.]

Photo: Mulla Fakhru, leading educationist of Bhopal, Madhya Pradesh

Partition of India: How migration differed from district to district in Uttar Pradesh, role of officials and politicians in controlling situation

Shams Ur Rehman Alavi

Just when country was partitioned, some regions saw major disturbances.

There were apprehensions among people regarding their safety in states and mostly in  towns of North India.

But violence was not happening in all the regions. People were abandoning houses, migrating more due to 'fears', rumours or apprehensions of attacks, also local factors in certain districts, towns. 

But there were also districts  that were unaffected. The difference in the situation between Jhansi, Lalitpur on one hand & Jalaun on the other, is important to understand [exodus at one place, peace in other], even now.

Apart from DM, SP and their intent at quelling rumours, controlling situation, the third--Congress district president in that situation, was immensely important. One district saw law-&-order issues, people leaving town due to fear while adjoining district remained in peace.

Congress was then seen as the party that led freedom movement. Its leaders were respected & its district chief wielded clout. So if they wanted peace, held public meet, gave call & assured locals, it had affect and also stopped people from leaving mohallas to a particular town.

There were some who wanted to go because of greener pastures--the educated glass, those in bureaucracy or those traders who were not ready to take chances & were selling property to just leave forever. We are not talking of Punjab & Bengal that were partitioned, directly affected. Within UP, situation in West UP was vastly different from Awadh and Bundelkhand.

'Systems' are in place but they work when there are some people at the top and have the intent to ensure peace, law-&-order. It was seen then, seen later in riots, even now. Things can be handled if officers or leaders who are fair, have commitment & take stand. Else, all fails.

While Punjab saw complete transfer of population and it was a state, along with Bengal, that were directly affected and divided, the other regions that were affected included--Uttar Pradesh and Bihar. Migration was from many princely states too--Gwalior, Alwar, and later after 1948, from Hyderabad as well. 

North Indian cities lost huge Muslim population. Many had Muslim percent fall from 30 plus to barely 10-odd. Certain cities in South, like Gulbarga, also had huge fall in Muslim population [percentage]. Cities like Raipur had a drastic fall in Muslim population, as recorded in Census figures in 1941 and 1951.

It was not that there was violence in all these regions. The 'fear', the apprehensions, led to the exodus. Hence, fairness of officials, administration and role of leadership is always important. Cities where the main Muslim leaders, migrated, suffered hugely.

This is just a post, hence, I won't get into it, far. But one example is Khaliquz Zaman. He was not an ordinary leader, a person in constituent assembly, one day giving speech and then suddenly he left. That had a huge psychological impact. 

He was not an ordinary politician. He had been head of civic body of Lucknow for such a long time. He was among the tallest leaders and the manner in which he vanished, was shocking. This dealt a big blow. Seventy years have passed but still in Lucknow, people talk about it.

The role of political and social leadership is important, critical. You should have a leadership, more and more politicians who work on the ground, those who care, who are active, and can have the ability to go and talk to the masses, have a connect with them, apart from taking stand. It's the permanent lesson. 

Lot of oral history should have been preserved. Locals are aware but it was not properly documented--the impact on each district, the cities and towns that saw population reduced in a big way. What was the exact role of politicians and bureaucrats in these places, then!

We should have record, testimony. Though it's not recent past, but its not distant past either. People in individual accounts mentioned, a few about Moradabad or Saharanpur. Some wrote about Lucknow or Agra. However, Uttar Pradesh was affected in a big way. [This is a short post, will be updated later]

Bonding with Bookshop owners and buying old, rare novels in different cities in India

Shams Ur Rehman Alavi

When you keep visiting bookshops often, you form a bond with the shop owners.

Just like other shops, the bookshop owners get to know your taste, the kind of books you buy.

You can spend time deep inside the shop without anyone bothering. 

From early teenage, I started visiting bookshops and many shop owners became friends. 

They would not only give good discount but some of them kept my favourite books aside, also gifted precious books. A visit would become mandatory every few weeks--discussing books but other mundane things and having tea together.

In Bhopal, either it was Chandna book depot in New Market or the shops in Old Bhopal, Ibrahimpura and other localities, I always had a good relation with most shop owners, except, Variety book house. 

In Lucknow, there are a few good shop owners in Aminabad, Hazratganj and some other localities. There is a separate post about Danish Mahal on this blog. It is always good to see shop owners who remember your choice and keep certain old books kept and handed to me.

Every round you make, you return with some of the precious gems, a feeling of victory. Krishan Chander's works or even Paale Khan, writings of Krishan Gopal Abid or Ram Lal, even Gulshan Nanda, that were once a rage, are now rare to find. 

When you get such books in one visit, the joy is indescribable and you feel like shouting, telling everyone. The only serious issue is about making space and about  keeping the ever growing number of books in the house.

Qasbahs of Awadh: The uniqueness of Lucknow, strength of its culture, bonding with its satellite towns

Shams Ur Rehman Alavi

Lucknow's connect with its satellite towns is a unique cultural and social aspect.

These qasbahs or the towns have a historical bonding with the city and the culture of Lucknow was considered incomplete without them.

Malihabad, Kakori, Mohan, Nagraam, Juggaur, Satrikh, Bijnaur*, Mahmudabad, Dariyabad, Haidargarh, Rudauli, Safipur, even up to Dewa in Barabanki [*another Bijnaur, not the city in West UP].

These are the most famous ones. They were always considered an extension of Lucknow and Lakhnawi culture. No other city I know has such a bonding or connect with towns around it. Neither Bhopal, nor Hyderabad or other major cities I personally know.

People in these towns had unique relations, apart from locals' sense of kinship, marriages, a strong cultural bond with Lucknow. And so were Lucknow people attached to these towns. This is the DIFFERENCE when it comes to Lucknow (Awadh region) and other cities.

This combined feeling of a common culture and shared heritage, helped Lucknow. Even after partition, when culturally Lucknow saw major changes, in fact, transformation, a lot ended but a lot still survived. That's due to these towns too.

No other city has so many such qasbahs around it, prominent and unique in many ways. These qasbahs produced eminent personalities, litterateurs, writers and people who achieved prominence in diverse fields. 

READ: RUINS IN TOWNS OF AWADH, IMPACT OF PARTITION ON QASBAHS

When I wrote the names on Twitter, many others came up with names of the Qasbahs that haven't been mentioned. Sandila is slightly far, isn't it! But it has strong cultural links with Lucknow. In fact, it is a phenomenon outside Awadh (Oudh) too. 

Towns like Bilgram, Khairabad, Masauli, Nehtaur, Safipur are other examples in different parts of Uttar Pradesh, to name a few. But for Lucknow, it was the city deriving cultural strength from these towns and the qasbahs too supplementing the tehzib of Lucknow. Qasbah or Kasba is a place that is much bigger than a village, it is a bit urban but not as big as city. 

These historic qasbahs now mostly have population in the range of around 15,000-50,000, life has urban elements, while also retaining a rural charm & leisurely life. If we list of some of the towns in Awadh region, then they include the following ones:

Malihabad, Kakori, Masauli, Badagaon, Mohaan, Safipur, Mustafabad, Salon, Nanpara, Rudauli, Sandila, Khairabad, Jais, Dewa, Dariyabad, Balrampur, Mahmudabad, Chandapur, Manikpur, Garhi Samdabad, Mustafabad and Bilgram amongst others. Also, check the link below.

READ: RUINS IN TOWNS OF AWADH, IMPACT OF PARTITION ON QASBAHS

Muslim artists perform Ram Lila in Lucknow: Communal Harmony Project-33

Communal harmony is not a term that's just used in books or speeches.

It the spirit of this country, even if people ignore numerous incidents around themselves.

The photograph on the left can give you an indication.

Lucknow is known for its communal harmony and composite culture.

Ram Lila is annually held in Bakhshi Ka Talab locality here and it has mostly Muslim artists.

Either it is Sabir Khan who is the director and has also played roles in the Ram Leela in the past or Safaraz Khan, audience simply love them for their unique presentation.

The Ram Lila brings to fore the life of Lord Rama on the stage. But apart from the Bakhshi ka Talab event, there are other Ram Lilas that too have Muslim characters and Muslims among organisers-patrons.

The convenor of the Lucknow Ramlila Association says that the biggest of all--Ram Lila at Aishbagh in Lucknow, is unimaginable without the partcipation of Shamsur Rahman Naved. Lucknow is known for its communal harmony.

But all over the country, Ram Lilas are staged with Muslims as organisers, artists, audiences and supporters. In Mewat region too, it is part of the culture. Either in Punhana or Tavdu, Muslim artists--musicians, actors, take part in the presentation. Photo courtesy, Hindi daily Patrika [Patrika.com]

[Harmony exists all around us but is often ignored. Instead, stories of hate, discord and communalism get spread easily.

There are a million examples in our daily lives across India but they don't get promoted, hence, news of hate and discord gets heard more. Let's change it, now. This is a small attempt to change it through Communal Harmony Project]

For reading similar reports on this blog, Click the link HERE and also find out more about Communal Harmony Project

#communalharmony #communalharmonyproject #india

Mango Mania in Awadh: For 'aam' lovers, it is not summer but the season of mangoes

(C) INDSCRIBE

Summer is the season of mangoes. The mango lovers wait throughout the year for the season to arrive.

Especially, in Awadh in Uttar Pradesh (UP), mango is the most common topic of discussion for a large section of population during these three months.

For many it is an obsession. More so in Malihabad-Kakori belt, which is home to innumerable varieties of mangoes.

As the season approaches, the conversation is mostly focused on mangoes. It is common in joint families to put 40-50 mangoes in buckets or tubs filled with water and sit together to eat them.

People who have no fancy to eating and can't go past a couple of 'rotis', will astonish you by eating a dozen mangoes with ease.

The obsession with mangoes, conversation centred around the fruit

If you hail from this region and you are settled anywhere in the world, the season, the smell and the sight of mangoes, make you nostalgic. On phone calls, you are told how much mango is expected this year or how a particular pest has affected the trees this year.

From the talk about the kind of 'baur' on trees to storms or premature rain, anything that affects the health of mango or the mango tree is talked about and discussed as if it is the biggest issue for mankind. The search for workers, the lack of 'petis' [wooden boxes] and other allied issues are not just for those who own orchards.

But most importantly, one must eat mango to his/her heart's content. Aam, the king of fruits, rules the hearts of people here. There is no dearth of anecdotes about the fruit, history of each variety, local tales and folklore about 'aam'.

'Achcha, aapke shahar mein aam hote hain?'

I remember the expressions of people from other states who came to the region and the first question they encountered was about mango.

Imagine, a person from Bombay arriaves and after the 'salaam dua', he is asked, "Achchha, aapke yahaan mein aam hote hain".

Such innocence. After all, where in India you don't get mangoes? The person posing a question would also be someone who has travelled far and wide, by train and plane.

And when the visitor's reply was 'yes, of course', there was a nod of approval about the person [as if he was a respectable person now] before the next question, about the varieties available in that particular city where he had come from.

But this obsession is understandable. Not hundreds, but thousands of varieties of mangoes were available in the region. Today, one hears about the Dussehri, Langda, Safeda, Badam, Alphonso, Kesar, Totapari or the few other commonly known 'qism'.

In certain cities, you may know a few more but the sheer variety of mangoes that were [and are] still available in the town and rural parts is mind-boggling. The 'tukhmi' aam [that comes up from the seed]is much more tasty and distinct than the 'qalmi' [grafted] which are commercially sold. 

Samar bihisht, Shahad-kuppi, Benazir

The names of these mangoes were also charming. I remember eating mangoes like 'Samar Bihisht' [Fruit of Paradise], Shahadkuppi [Honeypot] and Benazir.

Samar Bishisht, true to its name, tasted heavenly while the Shahadkuppi was too sugary. Benazir's uniqueness was that this variety was sweet even when it was not ripe.

One of my favourite mangoes was 'Parnaala'. It was a huge mango and it was so juicy that if you put a straw into it, you could almost drink the juice.

This variety is nearly extinct now. Further, in all these varieties, the difference in taste and odour is something that is incredible. For commercial reasons, the 'tukhmi' or desi trees are being felled to give way to Dussehri or similar other mangoes.

Commercial considerations: Old trees felled to give way for a few well-known brands

I was pained to see people felling age-old and unique mango trees because these varieties aren't sold in the market unlike the few well-known brands. In place of them, trees like 'Aamrapali' [or Dussehri] which start giving you fruit in 4-5 years, are increasingly being planted.

So there are orchards that have hundreds and thousands of trees of just one variety. What a tragedy. Of course, Haji Kalimullah, will keep appearing in newspapers or TV channels, telling you how he is growing up different mangoes on a tree or creating new variety. 

But the truth is that so much has been lost. Now a days, in city markets, you at the most get half-a-dozen different varieties, depending on the region. 

In one region, you may see Rasaal or Benishan in the market, while in another part of the country, there will be Chausa, Malda, Mohanbhog or Kesar. 

In Lucknow, it is common for people to invite friends for 'aam ki dawat'. There can be poetry alongside to add colour to the mehfil.

You may be used to eating mangoes by cutting them in slices, the ardent aam lover can surprise you with his ability to suck any mango without letting a drop fall of fingers or spoil the dress.

But the fun is for those who enjoy mango amidst the hot summer in the region. The call of the mango groves.

Sell jewellery if you don't have money, but buy mangoes!!!

For people who are away from home, the dreaded question coming from a Lucknow-wala is 'aam ka mausam hai, aa rahe ho na'. To say, that I wouldn't be able to make it this time, fills you with guilt. It is like not being true to your culture or getting away from roots.

One has to say, 'Ji, koshish to kar rahe hain, ho saka to aayenge'. So if one can't go, he/she can at least celebrate the season by eating mangoes. Though it invites scorn from you kin back home [bechare ko kharid kar khane padte honge].

A friend's father [an elderly man] tells his family members, "The season of mangoes has come. If you don't have money, do sell some jewellery and buy mangoes in bulk.

Ornaments can be bought again, later, but what if the mango season departs?" Just loved the line. It really captures the attitude towards mango.

In fact, some people find it strange and get upset with the mango-mania in Lucknow, its satellite towns and other places in UP, where there is a similar culture as far as love for the fruit is concerned.

I have been told, that it is a sort of 'hawas'. Couldn't any other word be used for it? Sigh! So celebrate the season as long as it lasts.

For, Aam is not Aam, but Khaas (special)--the King of Fruits. 

Celebrating Id-ul-Fitr: With sweets, toys and 'eidee', the real fun is for children

On the left is photo of children eating the traditional 'siwain' [or sewaiyan] sweets, while playing with their balloons bought from shops at Idgah and are carrying the Eidee* as well.

Though Id-ul-Fitr is a day of festivity, naturally kids have maximum fun on the day.

The phones were ringing from the evening and news of moon sighting came from different towns and cities. Preparations begun soon after.

Ramzan, the month of fasting, had ended with the sighting of moon. As one went to market, one could see excitement among youths and kids. There was rush at the kite shop. "Its Hazrat Amir Khusro's tradition, to fly kites", explained an elder.

Yummy Biryani ...

I too thought of buying a 'charkhi' and string. While girls were busy selecting the bangles, dresses to be worn on Eid, elders focused on having everything ready for the next day's feast.

People queried as to what's the time for namaz at Idgah and which mosque will have the earliest prayer time and those where late risers can go.

The most colourful aspect of Id namaz is that large number of children including girls go to the mosque. For children, the attraction is the 'Idi' or 'Idee' [pronounced as Eidee], the cash given to them by elders when the kids, and toys sold outside mosques.

The 'Idee' reminds one of the famous Prem Chand's famous Urdu story in which the orphan boy, Hamid, brings his grandmother 'chimta', so that her hands won't get burnt while cooking rotis, unlike other boys who spend it on toys.

Kids ran, played and fought until the balloons burst. Those with their balloons intact teased others, who cried and ran to snatch the remaining ones until elders intervened.

When the 'Idee'' goes up, kids plan spending them on toys. Sligthly elder ones go to movies or spend them on things in accordance with their own idea of fun.

Of course, one has to go the house of elderly relatives and congratulate them. Though out the day, it's a stream of visitors.

Instead of the customary three hugs, many now finish it with just one light embrace. Till late night, the rounds of 'mubarak-baad' continued and exhausted, but contented, I hit the bed, having replied to most of the SMS and phone calls.

The train had begun chugging in my head. Leaves gone, one has to return and resume work. With Id-uz-Zuha barely two months away, the thought that whether I would be able to get leave then, has begun bugging me. It is always satisfying to celebrate Id at your hometown.

India's Shia street: Passing by Shia Muslim localities in Lucknow

Urdu verses on Karbala on a hoarding at a haveli in Old Lucknow

Shams Ur Rehman Alavi

Recently I had a chance to spend sometime in Shia dominated localities in Lucknow during a short trip.

Though Shias form a sizeable chunk of Muslim population in India, being a minority within a minority, their culture and traditions aren't too much in focus.

Except the rituals during Muharram, there is little attention towards the Shia sub-culture among the Indian Muslims.

Though I know many people belonging to the Shia community, I had no close friend and as a result several aspects about them were not known to me till now. As the ruling family of Oudh was Shiite, the influence of the Shiasm was quite strong on the culture and traditions.

One may not agree entirely but several leading historians and writers ranging from Qurratul Ain Hyder to Amaresh Mishra [author of Lucknow: Fire of Grace] have termed the era of Nawabs of Awadh as a confluence of Brahmin-Shia ethos.

Though that period has passed long ago, Lucknow has dozens of Shia mohallas. And hence the Shia street is more visible in Lucknow. At other places, Moharram is observed for ten days or at the most 40 days every year.

A view of Shia college on the day of Eid-e-Zehra

But in Lucknow the mourning period stretches up to 2 months and eight days [68 days]. The 'Azadari' continues during this entire duration.

Even otherwise, the innumerable monuments and puts Lucknow in a different league as far as Indo-Islamic culture is concerned.

Here elegiac Urdu poetry reached new heights. Poets like Anees and Dabeer were masters of this art form [marsia] and composed long sorrowful verses on the tragedy at Karbala.

Apart from this not much is more to non-Muslims or even Muslims. Frankly, there is often a level of prejudice among Sunnis. 

However, there is much more to Shia culture in Lucknow. It is not just about Imambadas or the Ashura rituals.

Just a few observations:

1. A couple of months back when I passed through Nakhas, I'd seen black flags atop all the houses. This time red flags were [crimson] visible all around.

View of a street in Old Lucknow

It was Eid-e-Zehra. Though I was well aware about Eid-e-Ghadeer, I came to know about this festival [Eid-e-Zehra] for the first time. I saw colour spread on the streets also to express the joy.

2. Unlike other Muslim localities where one is used to seeing travel agents' advertisements about Haj and Umrah, here tour operators advertised other trips as well.

They included pilgrimage to places important for Shias that are located in Iran, Iraq, Syria et al.

3. Every few feet one could see posters or pamphets on the walls about a 'majlis'. Most of the posters were in Urdu but some in Hindi and even in Roman Urdu. Many shops had put up boards that 'sheerini' (sweets) for 'tabarruk' to be distributed during the 'majlis' are available.

Poster in Lucknow about Delhi issue

4. Shops were selling casettes and CDs of 'nauhas' [poetic genre about events that led to the martyrdom of Hazrat Imam Husain AS and his companions at the battle in Karbala].

The posters announced arrival of new 'nauhas' and about facility of downloads on cellphones also. CDs and DVDs include that of marsias, salams, manqabats, nauhas et al.

5. The incident involving alleged police high-handedness at Karbala Jor Bagh [Delhi's Dargah Shah Mardan] seemed to have a strong reaction in Lucknow.

The walled city had billboards in abundance about the Sheila Dixit government's mishandling of the issue and Congress' anti-Shia stance. Another notable feature in Shia quarters is that many people are seen dressed in black.

6. Huge posters dotted the streets. There were long messages in Urdu from religious heads.

Also, photographs and life size images of the clerics were seen.

Posters in Walled Lucknow about 'majlis' and Eid-e-Zehra

7. Advertisements about Shia TV channels and websites were also seen.

A day [or two] later, there was again a clash between Shias and Sunnis, a strange Lucknow phenomenon. The city has no history of Hindu-Muslim rioting except a communal clash. But this sectarian issue continues to take the form of street fights here.

It was after years of agitation that the processions of both the sects were allowed. After writing this post, I realised that I had now written a couple of posts on Shias:

1. Indian Shias: Poor political representation despite substantial population

2. Hidden Heritage: Coming across a Shia shrine in Unnao in Uttar Pradesh

3. Shias focus on acquiring more political clout

4. Shia-Sunni blackboards in Lucknow

From Aminabad to Hazratganj: Wandering And Eating in The Lanes of Lucknow

Worth its name or too much hype!

The cities of Uttar Pradesh--Allahabad, Lucknow, Varanasi and Kanpur have a charm of their own. Visitors often complain that there is crowd, traffic and filth but the fact is that soul of these cities is found in their narrow lanes.

A friend recently said how his relatives wanted to see malls and swanky showrooms when they came to a North Indian city.

I find it rather strange, as a real traveller would never go to another City just to see malls, which are more or less same everywhere.

A 'deg' full of biryani

It is the structures, shops, narrow lanes, temples, mosques, unique food, delicacies on street kiosks, architecture, handicrafts, monuments and people who make a City. Lucknow has it in abundance.

Of course, if you enjoy travelling in SUVs and find it tiresome to get down from the air-conditioned vehicle to rub shoulders with the commoners--pass through the maze of rickshaw pullers, buffalo carts, ekkas, handcarts and Vikram tempos--you can't enjoy these beautiful cities on the banks of Ganges, Jamuna and Gomti.

Biryani: Exquisite or just okay!

It is in these lanes that one meets unique craftsmen like Master Mustafa who mends lanterns, personalities like Ram Asray 'Laal kitab wale', classical poets and 'attaar', conversationalists and humorists, mendicants and mavericks.

What I utterly dislike in Lucknow, is of course, the sight of a cop. The UP policemen who have a more faded khaki uniform are perhaps the most foul-mouthed, ill-mannered and uncivilised in the country though Delhi cops don't have a great reputation either.

You come out of Char Bagh railway station, and the first sight is always of the cop using his baton on rickshaw-wallas, tempo wallas, abusing pedesterians or picking eatables from a thela, of course without paying a single penny. The worst is that it seems there is no authority to keep a check on them. Forgetting them, I move ahead.

Spend time in style at Hazratganj

It has been a sort of ritual for me. Walking from Gol Darwaza towards Akbari Gate, stopping for 'Kashmiri Chai', picking up papers and magazines, passing by the haveli of Asghar Ali Muhammad Ali, the bylane once frequented by the legendary Mir Anees and then reaching Nadan Mahal Road.

Here lies the original Tunday [or Tunde] shop. Sorry, I am not a big fan. The Tunday shop in Aminabad is more frequented and I am not impressed.

The kababs are okay but not to extraordinary. I fail to understand the reasons why Mr Tunday is so over-hyped.

Perhaps the reason is lack of adequate eateries and restaurants of different standards that serve kebabs in Lucknow as per the needs of a visitor to this City. Of course, kebab is a specialty for outsiders, not the local Lakhnavi populace.

Kababs are a regular dish in every non-vegetarian household in this City of Nawabs and so they perhaps don't need to eat out as often.

So I read in local papers that Rahul Gandhi had come and straight he went to Tunday's shop and then left the City.

In the lanes of Aminabad and Nazirabad, I try biryani. There are two shops in this lane, and they always had a difference of Re 1 in their rates.

Once upon a time even the difference of a rupee mattered and one wished to save it. Now the difference is Rs 5 for half plate [Rs 30 at one shop and Rs 35 at the other] and Rs 10 for full plate.


Unless you try food at different places, without caring much about your stomach, you can't get the taste and feel of the town.. The real joy is in experimenting and stepping into any hotel or shop which appears new.

For lovebirds: An oasis in the midst of thickly populated Lucknow

Of course, there is a risk. Some eateries are plain bad. Like I once realised in Allahabad and also the non-vegetarian hotels near railway station in Lucknow. So never order  full plate unless you are too sure about the place.

In the 'chai khanas' here and at Golaganj, I have whiled away hours in the past, often, discussing matters of heart in teenage years with friends.

It was somewhere here that existed Hotel Alamgir. The famous Prakash's Qulfi shop is located here but I prefer a shop at Chowk.

I have heard a lot about a biryani shop at Nakhas but couldn't go there. No regrets, that's marked for my next visit. At Aminabad, I have many destinations. One can't enjoy as much in the scorching Uttar Pradesh summer.

Would you like Qorma?

I was aware that the Hazrat Ganj wears a new look, refurbished pavements and renovated exteriors.

'Ganj-ing' is a popular avocation for Lucknowites. Outsiders think of non-vegetarian delicacies when they think of Lucknow, but I feel Lucknowites, particularly, the women, have an unusual interest in 'chaat'.

It is understandable as one can't restrict himself to Nahari-Kulchas, Kakori ke Kababs and Kalejis. Of course, puri-kachoris and balushahis have a special place in the heart of Lucknowites.

Mayfair closed long back and so did the British Library. People sit idly on the benches, a youth appears tired, probably after job-hunting. Women, they might be pretty or not, but most of them well-dressed, walk past.

Shining postbox, a rarity!

It was here that Ali Sardar Jafri and his group of progressive writers and poets had picked up fight with a Britisher. That had ended in a knock out. That happened in 1940s, too distant it seems now.

The 'firangi' fell on the pavement and Majaz recited the famous verse heralding the arrival of independence 'Bol Ari O Dharti Bol, Raj Singhasan Daanva Dol'. It all happened here.

Every lane and every square has a history. And nearby was the shop of a 'gentleman' who used to secretly sell adult material to teenagers.

He would keep the books in a shelf hidden by general books and gave it to 'trusted' customers only. I enjoy roaming aimlessly, in between eating at small shops. Picking up books from second hand shops is another old hobby.

I reach Sa'adat Ali Khan's tomb. He passed away 197 years ago and is buried here. Nearby is the tomb of Khursheed-zadi. Both the maqbaras have fine architecture and it seems work is on to conserve these structures.

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The tombs were built by their son, Ghaziuddin Haider, who had declared him the first King of Awadh.

Many youths are lying idly, some sleeping on the lawn enjoying the breeze, group of government employees gambling in a corner who are not too secretive about their activity. One of them, a guy chewing pan, even gives a friendly nod.

At a stone's throw is the Balrampur hospital where families are coming out with their newborns. And not too far is the Hanuman Setu. Gomti that has narrowed down to a stream sparkles, enchants as ever and flows ahead with the same serenity.

This is part of the series about my visit to Lucknow. Read earlier posts on this blog at following links:

1. First part is about 'The romance of Lucknow: Rumi Gate, Imambadas and Bhulbhulaiya'.
2. The second part was 'Clock towers of Awadh: Father built clock tower in son's memory'

Clock towers of Awadh: Lucknow's Ghanta Ghar and a father who built clock tower in son's memory

Shams Ur Rehman Alavi

Clock towers are fascinating structures, remnants of the bygone era.

Over the years, some of them have almost come to symbolise the cultural heritage of the respective towns.

Most of these clock towers date back to the pre-independence era when the princely rulers, British officials or the rich Indians built them.

Husainabad Clock Tower

Lucknow's famous Husainabad Clock Tower, also commonly known as, Ghanta Ghar, which was built in 1887, is said to be the tallest such structure in the country.

It is located midway between the Chhota Imambada and the Bada Imambada and is quite close to Rumi Darwaza. This majestic tower is around 67 meters [220] feet high.


Lucknow's Lesser-Known Irshad Clock Tower

But first I will talk about a little-known clock tower in a Lucknow lane. I had accidentally discovered it during one of my causal walks in the by-lanes of Old Lucknow.

The 'Irshad Clock Tower' is located near the City railway station [not Lucknow main station]. There is an emotional story behind its construction.

Khan Bahadur Nawab Syed Hamid Husain Khan had built this tower in memory of his son, Nawab Syed Irshad Husain Khan, who died at a young age.

This beautiful structure that immortalizes a father's affection for his son was constructed almost ninety years ago.

The other aim behind the construction of this clock tower was that citizens should be able to know correct time and the Namazis could also offer prayers on time.

In the photograph, one can clearly read the words 'Irshad Clock Tower' and 'Hamid Park' written in bold letters just below the dial.

Clock in Hazratganj

The tower is located in the midst of the park, which is not visible from this angle in the photograph. It was an imported clock brought from London. Hamid Husain Khan was a talluqadar and chairman of Lucknow municipal board during British era.

Even today the family members residing in Saltanat Manzil including Professor Nawab Syed Ali Hamid [grandson of Khan Bahadur], Begam Nazima Raza [great granddaughter] and Nawabzada Syed Masoom Raza spend a particular sum annually for maintenance.

When the clock stopped for the first time in 1980, the repairers from Bareilly were called a large amount was paid to restore it. Parts of the clock machinery aren't available any longer. Still, a person has been given the job of basic upkeep.

Ghanta Ghar: Clock House, Barabanki

Though the family has been undertaking maintenance of the clock tower and has called repairers from outside in the past, the building needs conservation and authorities' attention.

However, there is no effort on part of government or civic authorities regarding the restoration. But that's the story of most of the clock towers.

As far as Husainabad Clock Tower is concerned, the local authorities including Shia Waqf Board and municipal corporation seem to be taking some initiatives.

Clock House in Barabanki

Lucknow's neighbouring town, Barabanki, also has a historic Clock. Not a tower in the sense but it is also termed Ghanta Ghar, the Clock House, which is located in the midst of the densely populated market place.

Now a days, it is rare to hear of any new clock tower getting erected in the country. It is all the more a reason to keep these structures in shape and ensure the clocks function. Of course, there are practical difficulties. As major clock repairing companies have shut shop, it has become difficult to get the disfunctional clocks work again.

There are many more such 'Ghanta Ghars' in different towns of Awadh, rest of Uttar Pradesh (UP) and also other parts of the country, that are worth mentioning but they can be subject of future posts.

Read the earlier post on Blogging from Lucknow at this LINK.

Blogging from Lucknow: The Romance of Rumi Darwaza, Bhul Bhulaiyan & Imambadas

Rumi Darwaza, Lucknow

Shams Ur Rehman Alavi

Once again I was in Lucknow, the City about which poets and litterateurs say that it haunts you more when you are far away from it.

Walking past the historic Rumi Darwaza, which was built in 1780s by Nawab Asaf-ud-Daula, I was filled with nostalgic memories.

Even if you have seen these structures from your childhood, the splendour of the entire area has an impact every time you pass by these marvels of architecture.

As you walk from Chowk towards the Bada Imambada [also Bara Imambara], the sight of Husainabad Clock Tower or the Ghantaghar, which is the tallest clock tower in the country, strikes you.

With the imposing Rumi Gate in the front, the Bada Imambada and the Bhulbhulaiyan [maze] on the right and the Tile Wali Masjid visible on the other side, anyone would feel impressed by the sheer magnificence of  architectural heritage in this City, which has not been properly publicised internationally.

The entrance to Imambada (left) and Rumi Gate in the front.

Rumi Gate symbolizes Lucknow but it hardly gets the sort of attention which other historical gates like  Hyderabad's Char Minar gets.

Frankly, it is Rumi Gate that fascinates me more, but is it because Lucknow is the City of my birth and I am biased in favour of it!

In the eighties, when one could climb to the top of the darwaza, I often went there and found Yaqub, an interesting man, always enjoying the breeze and the view of Gomti.

Whenever he saw someone, he would get up, share interesting tales about the City and the citizens. He spent nearly 15-18 hrs there. He did nothing else for livelihood. Yaqub was graceful and would happily accept even a rupee or two which visitors happily gave. But then he disappeared later.

A view of the Rumi Gate from the other side.

It was difficult even then to reach the top as staircase had been crumbling and some arches had collapsed.

I didn't have to courage to venture there once again and see the decay.

The Rumi Gate [called Turkish gate also as it was modelled on lines of a structure in Constantinople], the entrance of the historic Old City of Lucknow, has stood proud for over two centuries.


But unrestricted movement of heavy vehicles and traffic that pass through it round the clock has caused tremendous damage to the structure. Sadly there are only half-hearted efforts to preserve the structures.

Much has been written about the architectural beauty of Bada Imambada, the Asafi Masjid on its premises and the world renowned Bhulbhulaiyan that has labyrinthine lanes and symmetrical arches and corridors that confuse the visitor.

Inside bhulbhulaiya

People are bewildered as once inside the building, they fail to find which way leads to the top and how to get to the exit.

The three dimensional maze has nearly 490 identical corridors and passages which flummox the visitors, especially when they take a staircase downwards but find that they have landed on the higher plane.

The bhul-bhulaiyan also has amazing acoustics. A whisper or the sound of tearing a paper is heard loudly across the other corner.

So that there was no room for conspiracies! But conspiracies eventually did take place and the British captured Oudh but that's another story.

There was a similar underground maze which was shut for visitors long ago. It is believed that it was impossible to come out of it without a guide.

And few guides had remained who could successfully take a person in and bring him out without getting lost.

The locked entrances to the lower bhool-bhulaiyan are visible though. It is also rumoured that there was a 'surang' [underground tunnel] that connected the Imambada complex to Faizabad.

With Chhota Imambada and the incomplete Satkhanda tower nearby, this part of Lucknow is truly unrivalled in terms of heritage as it represents the epitome of Indo-Islamic architecture in Awadh.

It is well-known that Asaf-ud-Daula undertook the construction of the Imambada, Rumi Gate and Bhulbhulaiyan to give employment opportunities to people in the times of drought.

Those who were reluctant to do the job of construction labourers, could even work at night, and avoid the embarrassment.

Everything is bound to change. But the change should be steady, not sudden and abrupt as it leads to chaos.

One hears much about erosion of cultural values [tehzib, zabaan] of Awadh, still a lot remains. The structures have also survived the ravages of time and inspite of government apathy.

After independence, the Congress-led governments in Uttar Pradesh showed little interest in conservation of the structures that dated back to the Nawabi past.


Composite culture was a term used more frequently in speeches now but not put in practice on the ground. The tombs of Urdu poets disappeared or were encroached upon.


The great Mir Taqi Mir's grave also fell victim and vanished. After the turbulent 80s that saw the rise of fanaticism in Uttar Pradesh and the after-effects of which were seen in the nineties as well, things cooled down a bit in the last decade.

After Mayawati came to the helm, statues of Dalit icons appeared in Lucknow. It was understandable also, as the neglected icons of history belonging to backward classes like the tribal freedom fighters in other parts of the country were given their due.

Of course, there was criticism also, predictably from the urban class over the expenditure and the changing skyline that showed Dalit assertion.

But it was unlike BJP government that had in its revivalist zeal even changed the name of Begum Hazrat Mahal park.

The park named after the great freedom fighter, was changed to Urmil Vatika.

Despite protests, BJP had refused to budge and the name was restored only when the State government fell.

As the BSP government has now gone beyond its Dalit cultural agenda and went about refurbishing Hazratganj, which has earned government the goodwill of the middle-class, it's time the neglected monuments of Lucknow that need restoration and upkeep should also be taken care of.

Will the Lucknow residents raise a strong voice?