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THE SACRED MONTHS

Muharram

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Muharram the first month of the Islamic calendar is a month of grief and rejoicing, prohibitions and charity, all clubbed into the first ten days. Islamic history has on record many pleasant and unpleasant events occurring in this month. To begin with even during the period of Jahiliath, preceding the advent of Islam, there existed a rule among the pageants of Arabia prohibiting any war in the three months Dhul Q’ad, Dhul Hajj and Muharram, that is the period of Pilgrimage to the then shrine of Makkah. Secondly, it was on the tenth day of the new year that Moosa(AS) and his Umma were relieved from the atrocities of the Firaun (Pharaoh). Apparently this fact was not well registered in the minds of Memons, as there was not much emphasis on this aspect in their rituals in the month. 


The saddest incident that took place in the month was the battle of Karbala and the assassination and mean treatment accorded to the grand son of the Prophet(SA), Imam Hussain (RA). The way in which he was murdered and his body mutilated created all round resentment and consequent vertical split in the body religious, leading to the formation of a separate sect of Shias (Party of the Rebels). The other half, the Sunnis also reprimanded the ruling Khaleefa Yazeed ibn Muawiya, whose political ambition paved the way for his loyal sergeants to commit the murder and atrocities to the members of the family. The Memon community was well informed about the various events at Karbala and were in sympathy with the Shias and participated directly and indirectly with their practices.  By the beginning  of the last century there was no more Matham (Chest beating or self flaggering) and the whole observance had an air of tranquility; that could be what pulled Memons, especially the women, into some of their rituals.

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The first thirteen days of the month, that included three days of mourning after the assassination of Imam Hussain, were considered Nahs or inauspicious for any good thing like marriage, engagement, Sunnath, Journey away from home, and for commencing  any business or construction.

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 Safar


The prisoners of the battle of Karbala, members of the family of Imam Hussain (RA) and companions, arrived Damascus, Syria, the capital of the then Khaleefa on the 1st of Safar. A number of deaths occurred during the first thirteen days of the month. For the Shias this was a period of acute torment which led to the condemnation of Safar as a perilous month and the thirteen days as inauspicious like the first thirteen days of Muharram. In fact Safar, as a month, had witnessed many wars, breach of treaties and cheating by the enemies of Islam as well as the munafiqs (Hippocrates or people with wavering belief). Cutchi Memons were also drawn into considering the period from 1st to 13th of Safar as Nahas (Negative days). 


The Prophet (SA) fell ill on the last Wednesday of Safar (Chelo Arbaa or Chellery Arbaa) which eventually led to his death on the 12th of Rabi-al-awwal that followed. It was believed generally that any medication taken on that day would cure any disease and also prevent any in the ensuing one year. So the last Wednesday of Safar was used for  getting mango leaves, ceramic plates and saucers inscribed with washable Qur’anic verses, particularly Ayatul Kursiyy, Suras Ikhlas and Quraish, and Asmaul Husna (the great names of Allah. The writing was done with ‘ink’ made of burnt grains (Rice or wheat) in rose water. The Ism (the Qur’anic writings) would be washed with water and the wash liquid consumed with all reverence, as the first thing in the morning of that day. Treatment with Ism was, however, prevalent on other occasions of illness or discomfort also. For fevers, headaches and stomach aches the first aid was reciting Sura Quraish, followed by a short dua, holding the patient’s head and passing the breath onto the face and the body. For more serious illnesses sadqa was thought of as a remedy. 

Rabiul Awwal and Milad-e- Sherief


The month sanctified by the birth of the Prophet (SA) was the most auspicious month that came soon after two consecutive months of bad repute, despite the fact that his death also occurred in the same month.  Invariably every Cutchi Memon house used to hold at least one session of Moulud within the first twelve days. Inviting relatives and friends and serving them with food or refreshment was the norm. Distributing small pieces of threaded Jasmine flowers, sweets and bananas and sprinkling rose water on the participants was also normal. Both men and women could attend the function although they were separately accommodated, women being on Pardah. Women were allowed to hold separate moulud majlises for themselves. Sub’hana Moulud in Sindhi rendering was once popular, but with the erosion in the number of Sindhi knowing Cutchi Priests, the preference shifted to the Arabic version. If a second session was organized in the same month the choice fell on Manqoose Maulud. 

Noor Namo, an account of the Prophet (SA)'s life in Sindhi language was available with most memon families. Reciting the Noor Namo provided authentic knowledge about the Prophet's family tree. Though it was not a substitute for a moulud, reciting it was considered to bring prosperity and was, therefore, revered next to recitation of the Holy Qur'an. Because it was the Sindhi version, akin to Cutchi language, it also helped in refining the knowledge of Cutchi as a dialect.

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The day of Milad-e-Sharief, 12 th of Rabiul-Awwal, was special to Memons as they gathered at the Jamathkhana, the present Allama Iqbal Memorial Building, and earlier in the Attakulangara Cutchi Memon mosque. Discourses and milads were held in the evening, while the children joined in a procession, going round the city, in the day. 

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Rajab and Sha’ban
Two important months for all Muslims in general and prelude to the Holy month of Ramadan. Rajab is the fourth in the set of four prohibited months, where battles were prohibited, the other three being the consecutive months of Dhul Qa’da, Dhulhijja and Muharram. Rajab was renowned for two events. It was on the night of the 27th of Rajab that the Prophet (SA) went from Makkah to Baithul Muqaddis and from there proceeded on Mi’raj.  It was during his meeting with the Almighty that Salah was confirmed as five times a day, by reducing it from 50 that Allah originally demanded. However, this event was not celebrated in any manner.  Shias and Sunnis friendly with Imam Hussain, who followed the Ahle-Sunna doctrine, including Memons of all shades, observed a ritual known as Kunden ji Niyaz on 22nd  of Rajab, to honour Imam Ja'afar, a descendant of Imam Hussain.

 
While no special religious rite as such was observed in Rajab, Shaban was different in that the 15th of that month was full of religious activity. Fasting was observed in the day time and people were on their prayer mats offering sala throughout the night seeking forgiveness of Allah for their sins, known and unknown. The practice had its roots in the Hadith wherein the Prophet (SA) is reported to have said that Allah will descend from His exalted abode in the seventh heaven down to the first, enquiring at each floor if there was any one asking for His pardon or is yet to ask for His forgiveness. He would oblige anyone who genuinely asked for it. It was also believed that in this night Allah would decide on his servants’ Rizq (sustenance) and other aspects of life for the ensuing one year. Generally, the mosques remained open for men to pray, while women prayed at home. 

 

During Sha'ban Cutchi Memon families traditionally rolled vermicelli and spicy papad at home for the month of Ramadan and the Eid-ul-Fitr on the 1st of Shawwal. It was a woman’s job, where she would sit on the rolling board and roll small lumps of wheat flour dough with her palm on the longer arm of the board to form thin strings. Papads were made with black gram (Urad) flour, gingelly oil, baking soda and grounded black pepper pounded together into a flexible dough, portions of which would be rolled on a rolling board with a rolling pin. The papads thus made were sun dried and preserved in metal cans. Sending vermicelli and papad to newly weds, friends and relatives for Eid was a widely observed custom. In the course of time making vermicelli and papads developed into a cottage industry, serving other Memon families. However the industry did not survive, let alone flourish, because of the intervention of the machine made products and also cessation of interest in the custom by the community.

RAMADAN

The holy month of Ramadan was the most auspicious period of the year. Traditionally Memon business houses functioned half day upto the time for Duhr prayer. Women would spent their time after the Fajr prayer until Duhr in reciting the Holy Qur’an seeking to complete one or two Khatams ready for fatiha on the 27th of the month. They would also find time to make dresses for themselves and girls and decorating them with embroidery and glitters for the Eid, while men would have their dresses made by a professional tailor.  Elaborate preparations were made for Iftar with various dishes and small cookies and fried items, like samosas and kebabs. Semolina porridge in milk, faludas, sherbets, fruit juices and fruits of the season were preferred additions. The fast was invariably broken with dates. Eating together and from the same plate was considered Sunnah and a source of Barkath. Dinner was usually taken after the Isha prayer and the Taraveeh, which was a 20 Rakaat, non-obligatory Namaz performed at the mosque. Women prayed eight rakaats at home individually. Sehri, the pre-dawn food used to be a simple one ranging between Mongen ji Khichdi with curd or Chhay (butter milk) and Mani and curry, mutton or vegetables. Chicken was not a favourable item, as it was considered too hot for those fasting. The eve of 27th of Ramadan was held in high reverence, as it was perceived as the Lailat-al-Qadr and the entire night was spent in recitation of Qur’an and nafil prayers till the time for Sehri. The day of the 27th was to discharge the obligatory Zakaat and optional Sadqa, which included distribution of rice or wheat and clothes to the poor. Poorer members of the community received special consideration in the matter of Zakat while the local people were not ignored.. Those were the days when one could see long lines of mendicants before the houses and business places of Memons. Khathams completed by the previous night would be offered for the benefit of the deceased parents and relatives with a Fatiha. Fitr Zakath was also given in grains, paying cash equivalent was very rare. It was given after the sighting of the moon was confired, but before proceeding for the Eid prayer on the first day of Shawwal.  

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Until the middle of the 19th century Cutchi or Sindhi Imams had been brought from Mumbai and Cutch for the entire month of  Ramadan to lead the Taraveeh Salah. Later on Urdu speaking Imams from Mysore and Madras had been visiting for the period. This had, in fact, continued until the Attakulangara Masjid was under Memon management, which ended around 1960. Until about 1955 or so the salah was offered according to the Hanafi style. Thereafter Cutchi Memons had no say in the masjid affairs which were totally handled by the local committees, albeit a member of the community found a place on the committee and the rendering of salah became Shafii. The same was the case with the Korai Asiabai masjid at Chalai.


Young children, first time fasters, were inducted to fasting on the 1st, 15th or 27th day. While they took the same Sehri as others, their Iftar was ceremonial in that special food or sweats  were made and the first morsal was given by a grandparent or the mother.  Special food like kebabs and other dishes were sent by the close relatives, such as a grand mother or an aunt from the mother’s side to honour the new faster. 


Eid prayers were offered mostly at a mosque, even though there were one or two Eid gahs organized. Only male members joined the Eid prayers outside their homes. Women do not appear to have offered Eid prayers even  at home. It was usual practice to take a few morsals of Sewyun (cooked vermicelli) before going for the Eid prayers and to take breakfast only on return.  It was obligatory to kiss hands of the parents and other older persons at home as the first thing on return. Visiting elders and close relatives and kissing their hands was considered an obligation on the part of men and boys. Women were allowed to kiss the hands of senior women and Mehrams only. Visitors were served with sewyun as a custom. It was customary for the parents and grandparents to make small cash gifts (Eidy) to children, on kissing their hands. Children received Eidy as a token of love and blessing, not for the intrinsic value of the gift. Lunch on Eid was sumptuous and richer than usual. Food was shared with neighbours and friends irrespective of their caste or creed or station in life. This particularly applied to the workers in their establishments and menial service personnel like hajjam, dhobi, scavenger and such others who were provided with clothes and money besides a potion of the same food that was made for the family. It was considered sawab to share food with the hungry.

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Dhul Qa’d and Dhul Hijja


Dhul Qa’d is a practically eventless month, except for those who should be going for Hajj. Preparations for Haj would begin immediately after the Eidul Fitr and extend into Dhul Qa’d. In essence they include discharging or making adequate arrangements for the discharge of all obligations, social and financial. Social obligations included marriage of the daughter or female ward who has attained puberty; and making waseeyat for distributing the eligible quarter of assets, if so desired. Financial obligation included discharging of all monetary debts such as loans, business credits, arrears of Zakat etc., making adequate provision for the decent living of the dependents who would stay back or return safely, if they accompanied. Provision had also to be made  for the expenses of travel and stay at Makka and Madina. 
Journeys on Hajj were quite tedious as the only communication available was by ship from Mumbai to Jeddah which took about three weeks in good weather. Travel from Thiruvananthapuram to Mumbai was via Madras (Chennai), upto Kollam by country boat or Shencottai by Tapal Vandi and from there by train. The journey upto Mumbai took more than a week. In Mumbai the pilgrims were held for yet another week or more in quarantine and to complete travel formalities. So almost half of Shawwal and the whole of Dhul Qa’d was spent on travel alone, warranting departure immediately after the three days of Na’hs following the Eid. The minimum duration needed for Umra, Hajj and Ziyarath of Madina was about two months. The return of the Hajis was expected earliest by the end of Safar, because of travel time and quarantine, on return, at Mumbai. Some people used to stay back for more time resulting in the total absence of six months to one year or more. Owing to the long duration, and exhaustion owing to tedious travel and indifferent desert climate there was no guarantee that one would return safe. 


For those who were not on pilgrimage only four days from the 9th of Dhul Hajj were important. They would fast on the 9th, the Arafat day, celebrate the Eid on the 10th and offer qurbani on any day before the 14th. Qurbani involved sacrificing a goat for each member of the family or an ox for seven, distributing the meat, a third for the poor, another third for friends and relatives and the remaining one third for the family. Distribution among friends and relatives was entrusted to the Dhami. The offerer of the qurbani was obliged to make the first cut on the animal, delegating the rest to any other person, usually to a Mullah, experienced in slaughtering according to the Shariah prescriptions. It was also customary to sun dry a portion of tthe the meat to preserve for future use.

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