The voice of the zakir, narrating the heartrending saga of Imam Hussain’s martyrdom in Karbala (in present-day Iraq), rises from the bylanes of Darul Shifa, Hyderabad’s historic Shia quarter. The air is thick with emotion, the neighbourhood wrapped in black buntings and punctuated by red flags that bear the Imam’s name as if written in blood.
Along both sides of the road, men and women dressed in black move quietly in and out of ashoorkhanas, paying respects to the alams, thesymbolic metal standards that commemorate the tragedy of Karbala. They recall the story of the fight against injustice, against all odds, including the deprivation of water, the very source of life. Nearby, sabeel stalls offer free water in plastic pouches and earthen cups, a gesture rich in remembrance.
As Ashoora, the 10th day of Muharram, approaches, the air grows heavy with anticipation. One of Hyderabad’s oldest centralised processions will soon wind its way through the city, with thousands joining the solemn march that centres around the carrying of the alam. The crescendo of religious fervour is unmistakable.
Just off the unadorned grave of Ibn-e-Khatoon, a scholar and peshwa in the court of Qutb Shahi king Abdullah, lie lesser-known ashoorkhanas that have either mutawallis or managing committees, and see active participation by families living in and around them.
One such space, tucked away in Zahra Nagar off Mandi Mir Alam Road, is the ashoorkhana of Mah Laqa Bai Chanda, the famed courtesan, poet and political figure in the court of Mir Nizam Ali Khan. Mah Laqa Bai, whose diwan (collection of poems) titled Gulzar-e-Mahlaqa remains a rare literary accomplishment by a woman of her time, was a known patron of this site.
A narrow lane across from the walls of Purani Haveli leads to a modest doorway between low white walls. Inside lies a courtyard that belies its quiet entrance. The structure features five arches — the central one larger than the rest — leading to a chamber where several alams stand at attention. On each side are mirrors and a sarpech (ornamental headband), giving off a strangely anthropomorphic impression.
Mohammed Salman Ali, who lives in the small quarters surrounding the ashoorkhana, says, “We open this space for zaireen (visitors/ pilgrims) only during Muharram. The alams are kept in the room to the left and installed on the eve of Muharram. It has always been cared for by our family.”
A short walk from here is the Lohe ki Kamaan ashoorkhana, relatively lesser-known, which also sees participation of families that live in and around it. A wooden inscription at the entrance, which itself is supported by wooden beams, likely gives an indication of when it was established — 1060 of the Hijri calendar, corresponding to 1650 AH.
At Alawa-e-Mulla Razi, an ashoorkhana known for its distinctive jack-arch roofs, visitors are offered tabarruk, comprisinga sachet of dry fruits, chutney and a sweet. “It isn’t that people cannot come here in other months, but the alams are installed only during Muharram,” says Mir Iqbal Ali, who says he belongs to the family of those who take care of the place. Majlis, congregations where the incidents of Karbala are narrated, take place, drawing huge crowds, he points out.
Historical records show that Muharram observance was greatly encouraged during the Qutb Shahi period, primarily to maintain the integration of the State. According to a Census of India document, prominent Hindu nobles, including Akanna, Madanna, Taramati, and Premamati, also took part in the rituals. After Golconda’s fall, members of the nobility like Siraj-ul-Mulk, Munir-ul-Mulk and Rukn-ud-Dowla continued to patronise Muharram commemorations.
During the Asaf Jahi era, Hindu nobles such as Maharaja Chandu Lal, Narendra Pershad Bahadur and Raja Bansilal contributed generously to the rituals. The same document notes that Operation Polo significantly altered the way Muharram was observed, citing the migration of Muslim nawabs and the abolition of the jagirdari system as two key reasons behind the shift.
Sibghat Khan of The Deccan Archives observes that while larger and more prominent ashoorkhanas have always served as places of worship, lesser-known ones undergo a striking transformation during Muharram. “These ashoorkhanas, usually closed to the public for rituals during the rest of the year, come alive in this month. This shift is not easy and should be studied in a more systematic fashion. In terms of historical value, the inscriptions here and the engravings on alams also deserve in-depth study,” he remarks.
Mir Abbas Ali Moosvi, representing the Anjuman-e-Tahaffuz-e-Huqooq-e-Mujawareen Qadimeen Mourusi Ashoorkhanajaat, a body that coordinates between the government and ashoorkhana office-bearers, adds that even smaller ashoorkhanas hold deep significance. “Each has its own unique history. Last year, the State government gave grants-in-aid to 705 ashoorkhanas, many of them modest in size. This year, however, the disbursal has been delayed. It should have reached the management of these ashoorkhanas before the arrival of Muharram,” he says.
Touching upon the community aspect, Mr. Moosvi adds that while mutawallis are men, the women of the family also play an important role in making arrangements at these ashoorkhanas. “Arrangements for women’s majlis, and the preparation and packing of tabarruk are important activities,” he says.
Published – July 05, 2025 11:55 am IST
