Understanding
the History and Purpose of Celebrating Shab-e-Barat
Jawhar
Sircar
(The Wire,
26 March 2021)
We grew up,
literally, in silos as there was always a tug of war between the west-inspired
antiseptic ‘stay away from religion’ secularism (that Nehru and the Left
preferred) and a more inclusive deeper Gandhian ‘faith in all religions’
existence. Obviously, the latter goes better with the masses, as Indians are
basically entrenched in religion, without necessarily being intolerant or
becoming hard-liners.
Once we
take a little interest in religion, we discover the sheer beauty of faith,
devotion and values that have guided humanity for several millennia before the
formal legislation of human affairs and conduct arrived and commenced its
operations. We also discover so many commonalities between religions far apart,
and one such ritual is the annual remembering of the dead.
For some
odd reason, some major religions do so in in October-November or thereabouts.
For instance, Hindus observe Pitri Pakhsa, Tarpan on
Mahalaya day before Navaratri commences or on Bhoot Chaturdesi during the
Diwali season. Christians celebrate their All Souls’ Day on November 2, by
lighting candles and placing flowers in graveyards. Americans go a step further
and enjoy their Halloween three days before, while the Mexican ‘Day of the
Dead’ is actually celebrated for a whole week. At countless pagodas in
Southeast Asia, Buddhist monks help the laity in autumn, by transferring their
offerings of food and drinks to ancestors in the other world. The Chinese month
of the ‘Hungry Ghosts’ is a little before this season.
Muslims,
however, go by their lunar calendar and observe Shab-e-Barat on the night of
the 15th of the month of Sha’ban, which falls on March 28-29 this year. Those
Muslims who observe this night do so with special prayers, fasting and rituals,
but this Islamic festival is not only for ancestors.
Let us
first look at the origins. It is said that the Prophet’s wife, Hadrath Ayesha
Siddiqa, found him missing on this night and went out in search, which ended
when she found him in the cemetery of Medina. He spent a long time there
lamenting and praying for the deceased, so that they may all be forgiven. This
is said to have lent ultimate sanctity to this day, which has other
significance as well. But while this night of remembrance is observed across
the Indian subcontinent and in Central Asia and Turkey, as well as among Sufis
all over, it is not so with Salafis, Wahhabis and more orthodox Arabs and
followers.
Shia
Muslims believe that Muhammed al-Mahdi, the last of their ‘Twelve Imams’ who
were divinely ordained to succeed the Prophet, was born on this day. He is
especially important as he is believed to be the promised Mahdi, who would
appear again to destroy the false Messiah and save the world. He is like the Kalki
Avatar of the Hindus, but Islam’s earlier link with Christianity becomes
apparent when some legends mention that in his task of deliverance, the Mahdi
would be supported by the Second Christ. In Shia countries like Iran and in
Shia-dominated parts of the world, localities are decorated on this great
occasion.
In Arabic
legend, Sha’ban is also the ‘month of separation’ when in their pre-Islamic
stage, tribes dispersed in different directions in search of water. The 15th of
this month has always been considered holy, as it is Laylat al-Bara’at, the night when
Allah goes over the records of believers to adjudge their virtues and sins, so
far. The noted scholar, Abu Jafar, has explained that ‘Shab’ is a Persian word
for night while ‘Barat’ in Arabic stands for salvation and forgiveness. Muslims
believe that on this night the Almighty can be approached for his infinite
mercy, so that some of their sins are condoned.
Where the
Indian subcontinent is concerned, 19th and early 20th centuries records
indicate that most Muslims here observed the night by visiting mosques. “After
repetition three times of a chapter in the Koran and prayers,” the reports said
that “they rise and go to various cemeteries. On the way they purchase flowers
to place on the graves and the very pious spend the whole night in going from
one cemetery to the other.” This obligation is to remind them that life is
basically ephemeral and what awaits everyone is death and God’s judgement. This
particular night is also important because Allah is believed to decide the
fortunes of all for the next year: who would live, who would die and who would
be born. It also sets the date of the month of Ramadan or Ramzan that begins
from the next fortnight.
A British report of 1917 noted the concerns of the Maulavis even then, who said that “it was originally
set apart for fasting, but has become a festival and a great day for
fireworks”. Earlier, in 1880, Edwards Sell mentioned his Faiths of Islam that “large sums are spent on fireworks (on the next day) and
more are let off at this festival than at any other.” But Islam made Zakaat or charity as an essential mandate and
during this festival also, food is distributed to the poor. Many feel that this
good deed would redeem the souls of their departed ancestors. The custom of
preparing food and sweets benefits not only ancestors, but also friends and
relations who are sent these, because community spirit dominates matters in the
Semitic religions.
A century ago, we find Jafar Sharif bemoaning
in his Islam in India that “all such ceremonies are innovations, superfluous
and extravagant”. But these traditions persist despite Salafi objections,
because Muslims in all three countries have evolved their own rituals and
celebrations in their own manner, suited to the intrinsic nature of people of
this subcontinent. Most Muslims here believe in Pirs and visit their dargahs to
seek duas and make manats, that would shock many from the Arabian peninsula.
They participate in colourful weddings and festivals with Quwwals, other
rhythmic songs and dances and also take pride in their scathing wit at Shayari
poetry sessions. Describing the custom of lighting lamps and candles on this
night, Kazi Nazrul Islam drew a comparison, purely in his emotional poetic
sense and in no other: “Shabe-baraat’s Lamps Have Lit The World Aglow / This
Deepavali Shall Drive Away All Darkness!”
(Please Click Here to Read the article onThe Wire Website)
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