| Mourning of Muharram |
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Azadari in Lucknow or Mourning in Lucknow, is name of the practices related to mourning & commemoration of the anniversary of the death of Imam Husayn ibn Ali at the Battle of Karbala in 680, particularly in period of Muharram (in the Indian sub-continent Muharram in the context of remembrance of the events of Karbala means the period of two months & eight days i.e. 68 days starting from the evening of 29 Zill-Hijjah and ending on the evening of 8 Rabi-al-Awwal[1]) and in general round the year. Majalises, processions and other rituals that are observed by the Shia community & other communities including Sunni Muslims, Hindus, etc to commemorate the sacrifice of Husain & house-hold are known as Azadari.[2]
Lucknow is known as the seat of Nawabi culture and the epitome of Shia muslim culture in India and known the world over for its glorious tradition of azadaari.[3] Lucknow has largest Shia population in the country.[4] [5] [6]
The processions of Muharram in Lucknow were started during the reign of the Awadh Nawabs. The processions like Shahi Zarih, Jaloos-e-Mehndi, Alam-e-Ashura and that of Chup Tazia have special significance for Shia community, which are taken out with great religious zeal and fervour.[7] These processions which started during the reign of the Awadh Nawabs continued till the year 1977.
The processions in Lucknow had a long history of controversy. After violent clashes between the two communities Government of Uttar Pradesh banned the Azadari processions in the year 1977. After constantly protesting against the ban, several demonstrations, court arrests, self immolations and deaths of Shia youth, under the leadership of shia ulemas, the Shias were successful in taking out the first Azadari procession in January 1998 (21st of Ramzan) with the permission of the Government. There was a tripartite agreement between Shias, Sunnis and administration in which nine processions were permitted for Shias and one procession for the Sunnis. The Shia community had placed a demand for 953 processions. Since then both the communities have been demanding permission for taking out more processions. The district administration, however, had not given permission and only the permitted processions are allowed under heavy security cover.[8]
Today the Shias have been given nine processions out of nine hundred that are registered in the festival register of the Shias.
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The processions of Muharram in Lucknow were started during the reign of the Awadh Nawabs. Nawab Asafudaula used to spend 60,000 Rupees in single Muharram.[9]
During Nawabi time Azadari practices were even opbserved by non-Shias, particulary Sunni muslims of lower stratum. Sleeman, who spent consilderable time in Lucknow notes that the Shias and the Sunnis participated with equal enthusiasm in prctices of Muharram.[10] [11][12]
Communal riots took place in the years in 1908, 1930s, 1968, 1969, 1974 and 1977. The Government of Uttar Pradesh banned the Azadari processions in the year 1977.
Even the Shias and Sunnis concede that the Shia-Sunni conflict in Lucknow is not long-standing. They date it back to start of twentieth century. The first problem regarding Azadari started in the year 1906.[10]
The first Shia–Sunni riot occurred in 1908, when a tazia procession of Shias was attacked by group of militant Sunnis hiding in a Sunni mosque. After which a four member committee under chairmanship of Justice T. C. Piggot, an ICS officer and a judge of High Court was formed to look into the matter. The conclusion of committee was that "the attempt to transform the tazia processions in honour of first four Caliphs was an innovation. "The personal knowledge of those members of the Committee who are well acquainted with Lucknow is on the whole favourable to Shhia view." The Committee also recommended that there should be general prohibition against the organized recitation of Madhe-Shaba verses on three days, viz., ashura (the tenth day of Muhharram), Chehlum (the fortieth day of ashura), and the twenty-first day of Ramzan. The Government accepted the report of the Committee.[10] [11] [12]
In 1935, on the day of Chehlum, some sunnis defied the order and recited the Madhe-Sahaba, which resulted in immediate tesnsions and skrmishes beytween Shias and Sunnis. For three months Sunnis keep buliding pressure by defiance of prohibitory orders. When other reconcilliatory efforts failed, the govenment appointed the Allsop Committee under Justice Allsop of Allahabad High Court to consider the question of public recitation of the Madhe-Sahaba afresh. The Allsop Committee reiterated the position of Piggott Committee of thrirty years before. Eventually, on 28 March 1938, the Government published the Allsop Committee's report and stood by it.[10] [11] [12]
The sunnis were dissatisfied with the decision of Government over acceptance of Allsop Committee report and started a civil disobedience movement. In late April 1938, Zafrul Malik and Abdul Shakur, the two main leaders of Madhhe-Sahaba movement with 26 eminent Sunni ulema declared in public meeting that recitation of Madhe-Sahaba could not be restricted for even a single day. Next day there was incident at Pata-Nala, a narrow lane in Kucknow; Brick -bates were thrown at Shia Tazia procession passing in front of the Dar al Muballaghin a Sunni institution run by Abdul Shakur; the connsequent riot saw 10 people being killed and several dozens injured. Next several months saw a buildup in tensions between Shias and Sunnis. On Sunni side the Anjuman Tahaffuz-e-Namus Sahaba was formed to co-ordinate civil disobedience. On the Shia side the Anjuman Tanzimul Momineen under the guidance of Shia mujtahids emerged as the premier organization.[10] [11] [12]
After negotiations with Sunnis, the Congress Government issued, on 31 March 1939, a communique which stated that "the Sunnis will in any circumstances be given the oppurtunity of reciting Madhe-Sahaba at a public meeting, and in a procession every year on the barawafatt day subject to the condidtion that the time, place and route thereof shall be fixed by district authorities.". But Government in haste failed to engage Shias in negotiations or inform them beforehand of what was intended.[10] [11]
Following the Congress Government communique of 31 March 1939 Sunnis called off their civil disobedience movement but its effect on Shias was far greated than anticipated. They had the authority of two Committees and the practice of thirty years in support of their position. A civil disobedience movement was at once started by Shias. Some 1800 Shias courted arrest, of them included prominent Shia figures such as Syed Ali Zaheer (newly elected MLA from Allahabad-Jaunpur), the Princes of the royal family of Awadh, the son of Maulana Nasir a respected Shia mujtahid (the eldest son, student and designated successor of Maulana Nasir Hussain), Maulana Sayed Kalb-e-Husain and his son Maulana Kalb-e-Abid (both ulema of Nsirabadi family) and the brothers of Raja of Salempur and the Raja of Pirpur, important ML leaders. It was believed that Maulana Nasir himslef besides the top ranking ML leaders such as Raja of Mahmudabad and Raja of Pirpur would together court arrest.[13] Maulana Azad, appointed an arbitrator by the parties, called a conference of Shias and Sunnis, but it failed to produce a settlement. Azad coveyed to Sir Haig, the Governor, his view that the communique was' 'based on inadequate appreciation of the situation and, therefore, an error of judgement'. But, this statement came just a day before the Barawafat, and a Madhe-Sahaba procession was taken out. The Shias too were allowed a counter-procession, it was disturbed and resulted in a serious riot. Several lives were lost and police had to open fire several times. The following year i.e. 1940, the district authorities banned the public recitation of Madhe-Sahaba and Tabarra in processions and meetings held in public places.[10] [11] [12]
The Shia-Sunni problem of Lucknow persisted through the 1940s.[12]
In early 1950s too district admistration kept refusing Madhe-Sahaba processions and counter processions and courts upheld such stands.[14]
Following the ban in 1977 Shia leadership & community continued to agitate peacefully and anually offered mass arrests during period of Muharram. The Shia community from time to time has been constantly protesting against the ban imposed on Azadari. Many memoranda were sent to the Government regarding the ban but to no avail. The system of courting arrest was also started later by the late Maulana Syed Kalbe Abid in which thousands of Shias courted arrest on the 10th of Muharram every year, at the Imambara Asifi in the protest of this ban. These practices for protests continued for 20 years till 1997 during which processions were banned on public roads while majalises and processions were allowed in private campasus like homes, Imambargahs, Karbalas, etc.)
Self Immolation On the 10th of April 1997 under the banner of Karvane Furat the Shias sat on a hunger strike to press their demands and attract the attention of the Government but the effort was in vain. Having been irked by the attitude of the Government and seeing that no other option was left for the community, three Shia youth committed self immolation on 13th of April 1997 at Dargah Hazrat Abbas (A.S.), Mohd. Abbas (24 years), Yusuf (38 years) committed self- immolation. They breathed their last on 16th April 1997 in Safdarjung Hospital, New Delhi. On April 16th another Shia youth, Ishrat Altaf, committed self immolation and died.
Noted Shia religious scholar of India Kalbe Sadiq called on the community to observe a peace march on the 18th of April, 1997. A march was scheduled from Imambara Asifi (Bara Imambara) to Imambara Husainabad (Chhota Imambara) in which more than two hundred thousand Shias along with other Ulema participated. Imam Bukhari of Shahi Jami Masjid in Delhi showed his interest in negotiating the vexed Azadari issue and was expected to arrive in Lucknow on the 31st May 1997. On 3rd June he was arrested on the outskirts of the city.[15] Along with him noted Shia Ulema, the Imam-e-Juma of Masjid Asafi, Maulana Syed Kalbe Jawad and Sunni Ulama late Maulana Qamar Minai were arrested for organising a meeting and defying Section 144 I.P.C.[16]
On hearing of their leader’s arrest, the Shias stormed the Vidhan Sabha (the provincial assembly of Uttar Pradesh state) and performed Matam. The Government Uttar Pradesh seeing the situation going out of hand was forced to release the leaders without further delay.[17]
Police mercilessly beat Shias including women and children on 8th June 1997 in Muftiganj in the Alam procession. Upon knowing of this incident Maulana Kalbe Jawad called an emergency meeting of about 115 Shia Anjumans(associations) of the city. At the meeting it was unanimously decided that if the government did not lift the ban on Azadari by 24th June 1997 (18th Safar) the Shias would defy the ban and take out the Alam procession on the 26th of June 1997. The Administration and the government did nothing they imposed a curfew in the city on the night of 26th June 1997. The Chief Minister Ms. Mayawati issued a strict warning to the Shia community that any attempt to take out Alam procession would force the government to deal strongly with them.[18]
The police sealed all the Shia dominated localities but ultimately Shia’s defied the curfew. The Government to save itself from an embarrassment transferred the then District Magistrate of Lucknow and issued the order for the arrest of Maulana Syed Kalbe Jawad under National Security Act (NSA). The Administration on the 28th of June 1997 at 4:00 a.m. arrested Maulana Syed Kalbe Jawad. He was sent to Lalitpur Jail while his family was incarcerated with the prisoners of TADA. News spread like wildfire in the city and the people again break the curfew. The police mercilessly beat them up. Shia women stormed District Magistrate residence and protested there. Shia youth performed matam at the Vidhan Sabha. People from other parts of the country also started lending their support to the Azadari Movement. There were also various protests and agitations reported from the different parts of the country against the arrest of Maulana Syed Kalbe Jawad. Indian Shias residing in New York, Syria, Pakistan, Iran and other countries also protested against the Maulana Syed Kalbe Jawad’s arrest.The situation went out of control and the Government was left with no other option but to release Maulana Syed Kalbe Jawad. Finally he was released on the 8th of July, 1997.[19]
The Government assured the Shias that the Azadari procession problem would be looked into and solved in three months time and asked for all agitations and protest to be postponed till then.The Shias did so. Upon the expiry of the period of 3 months the matter was not solved and Maulana Syed Kalbe Jawad decided again to defy the ban on Azadari on 27th of September. The Administration, finally held rounds of talks between Shias and Sunnis. The government later entered into a tripartite agreement with Shias-Sunnis-Administration and nine main processions on the 1st,7th,8th,9th,10th Moharrum, Chehlum, 8th Rabiul Awwal and 21st Ramzan,have been restored.[20] The Shias were successful in taking out the first Azadari procession in January 1998 (21st of Ramzan) with the permission of the Government.
Today the Shias have been given nine processions out of nine hundred that are registered in the festival register of the Shias. The struggle is on by the community to lift restrictions imposed on “Azadari” processions & to get more processions allowed during Moharram.[21][22]
In 2010 the district administration, had not given permission and only the permitted processions were allowed under heavy security cover.[8] On 17 Decemmber 2010 on day of Ashura Shia Sunni clash in Lucknow happened which left three injured.[23]
Following is list of notable Imambaras, Dargahs, Karbalas and Rauzey:
The major processions include Zari Ka Juloos from Bada Imambara to Chota Imambara at 9:30 pm on first Muharram, Mehndi Ka Juloos on the same route on seventh day of Muharram from 9:15 pm, procession on eighth day of Muharram will be taken out from Dariya Wali Masjid to Ghuframaab Imambara at 9:30 pm, the procession on ninth Muharram will proceed from Imambara Nazim Saheb to Dargah Hazrat Abbas from 9:30 pm while the main tenth Muharram procession will be taken out at 10:15 pm from Imambara Nazim Saheb to Talkatora Karbala.[35]
According to an expert on Muharram processions Syed Naqi Hussain Zaidpuri, earlier there were 953 processions but now only nine are permitted. Other processions include one on chehallum, chup tazia and two processions on 19th and 21st Ramzan.[35]
The procession traces its history to the period of third nawab of Awadh Muhammad Ali Shah (1837–42). It is now managed by Hussainabad and Allied Trust headed by the District Magistrate (DM) of Lucknow. The highlight of the procession is a zari, prepared with bamboo stick and wax. The procession also includs camels, elephants and members of Royal Family of Awadh. As per the tradition the procession includes 34 items as Alam Hazrat Abbas, Taboot with shamiyana, Zarihey Aqdas-Mom and Zarihey Aqdas-Abraqi, Zuljunah (duldul) with chatri and pankha. A matami band playes sad tunes also followes the precession. The procession orginates at Bada Imambara and culminates at Chota Imambara.[36][7][37]
As per the tradition, the procession originates from Bada Imambara and culminates at Chota Imambara. As per Qaiser Jaunpuri, an expert of Shia processions in Lucknow, the procession denotes the martyrdom of Hazrat Qasim, son of Imam Hasan. Hazrat Qasim was married to the daughter of Imam Hussain during Karbala incident nearly 1300 years ago. Hazrat Qasim achieved martyrdom during the Karbala. The procession marks the marriage of Hazrat Qasim who was only 13 years of age at the time of his martyrdom. The procession includes all the paraphernalia as in a Muslim marriage. It is also accompanied by band which playes sad tunes and anjumans who perform matam and recite marsiya.[38]
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