by Syed Iliyas Rizvi
“To be honest with you, when I arrived in Kashmir, I immediately recognised the kindred relationship with the Central Asian Countries. There are cultural features and characteristics in Kashmir that remind me very much of countries we’ve traditionally regarded as Central Asian Countries”
Professor Gregory Gleason
Unlike other forms of Islamic Spaces, such as mosques (Masajid), shrines (Aastaan) and hospices (Khanqah), a unique building form locally known as Imam Bargah or Marak provide spaces for worship, social service and above all a space for mourning period especially during the first Islamic calendar month of Muharram to commemorate the martyrdom of Imam Hussain (AS) and his companions in the Battle of Karbala. The student of craft and oral history has an opportunity to study such structures.
Hussainiy’e or Aza Khana or Imam Bargah or simply Marak in the Kashmiri language is a feature of special occurrence throughout Shia Islamic civilisation. The paper is an attempt to know historically about one dimension of the Shia community by studying these Marak or Aza Khan’e (mourning spaces) in Kashmir. It offers a “bird’s eye view” of the influences that these spaces make in peace and turmoil. The study gives a glimpse of these unique architectural spaces, their history and contributions to the overall influence on the people at large.
I found a series of analyses that the development of such spaces in the Shia Islamic world. They can be divided into many periods of unequal length and varying importance. Most of these periods can be subdivided into regions: the East Islamic lands and the Central Islamic lands. These regions are usually treated from east to west, because, apart from the formative period when architectural traditions played a decisive role, most of the architectural innovations that came to characterise Islamic architecture were produced or developed in the eastern Islamic lands.
The unusual importance of applied decoration in most Islamic spaces merits a separate discussion. Contrary to the stereotyped picture of a desert civilisation based in oases, Kashmir’s indigenous architecture has been the product of a society that was confronted to harsh climatic conditions, and the development of its urban spaces, the large and one of the important in the medieval world, have long been the subject of study. Housing in these harsh lands represents a conjunction of regional, local and pan-Islamic trends.
While visiting these spaces, one comes across many challenges which one overcomes by knowing the people living there or through the experiences of the people who have lived. The project has viewed Kashmir through multiple lenses of history, ritual, knowledge, society and culture.
It is often forgotten that the regions in the Eastern Hemisphere like Kashmir are almost as culturally and socially varied as us; its diverse regions and communities each reflect its own identity – art forms, architecture and way of living. The areas of main research are often overlooked, overshadowed by the modern west which has dominated post-industrial political and socio-cultural discourse. The remote, almost inaccessible valleys, with their own distinctive languages, further separate these ethnicities from mainstream culture.
Similarly, their socio-cultural and religious rituals, arts and crafts and architecture emerge as much from local needs and raw materials as they do from their outer influences. Pumpkin gourds as containers, for instance, or apricot paste as a mould rather than clay are a few unique examples. These are self-sufficient communities and their lifestyles, crafts and architecture have an unmistakable affinity to the place they are.
These spaces have unique characters and are identified due to their decorative art and architecture deeply rooted more towards traditional forms. Historically owing to our glorious relations through commerce and culture and traditions, the Indian sub-continent is close to Persian and Central Asia. The ethnic origins of Islamic influence in the Indian sub-continent are traceable to Persia and Central Asia “culturally and geographically”.
With the advent of Islam through great spiritual personalities like Shah I Hamadan (RA), Bul – Bul Shah (RA), Mir Shamsuddin Araqi (RA), Mir Syed Hussain Razvi Al Qumi (RA) and a few other hundreds, Kashmir became what can be called as the “Centre of Eastern Sufism”. Kashmir had close links with Central Asia and the Mid East through the traditional “Silk Route”. As Kashmir came under the social, cultural and economic influence of Central Asia, people embraced many customs and new traditions which are now deeply rooted here. Among them is the way the construction started to develop.
In Kashmir, the place I belong to, the use of wood in buildings may have originated from Iran, but the local decorative carved and crafted elements owe their inspiration to local creativity.
Architecture in Kashmir was influenced by three different factors – the tradition of building in stone from earlier Hindu and Buddhist times. There was also an existing indigenous style of wooden architecture, as there was no shortage of wood in Kashmir. Not surprisingly, however, it was wood that became the preferred material of Muslim Kashmir.
The most important building to be rebuilt in a new style was the shrine locally known as Aasar Shrief Dargah, Hazratbal, which saw the introduction of a dome and a minaret probably for the first time in Kashmir. Another example is the traditional mourning sites, locally known as Marak or Imambada. A monumental hall for mourning, known as Azadari, this architectural tradition which is the marriage of ideology and faith with craftsmanship, has evolved in Kashmir since the sixteenth century. They can be seen as one of the first such buildings to be constructed on the Indian sub-continent and have stood the transition of history with changes in time and influences from other parts of the Islamic world.
Imam Bargah, Budgam
The Imam Bargah has been originally founded in 1857 AD under Agha Syed Mohammad Al Mousavi and renovated by Agha Syed Yousuf Al Mousavi in 1955.
The two-storey building has a traditional courtyard plan with a unique look. It has the central space Poukhur, which is raised than the outer ring-like pathway known as Ghulam Ghardish. The Imam Bargah gives a beautiful view with the decorative Papier Machie and calligraphic work done on the ceilings.
The space, used as a pathway, is open without a ceiling. The main purpose of it is the space for free air movement. The Ghulam Ghardish is surrounded by the outermost space named Dhalaan and is used as a pavilion. Above it is the space used especially by women during the congregations.
The Imam Bargah usually has large gates known as Dheedh, which open towards the lawn.
Imam Bargah, Budgam becomes vibrant with the Majlis on a few special calendar months like Hijri months of Rajab, Ramadhan beyond the regular ones held in Muharram and Safar.
Imam Bargah, Hassanabad, Srinagar
The Imam Bargah situated in the old city area of Hassanabad is probably the only one among the series that has retained the originality of the traditional architecture to a large extent.
The building, originally constructed in the nineteenth century by Mirza Mohammad Ali, a wealthy businessman, has a courtyard plan with a traditional look with some recent minor additions from the outside. The decorations during the year 2020- 21 have distorted the originality of the building once viewed from the outside. The two-storey building is externally dominated by arched windows.
Inside, Imam Bargah gives a beautiful view with the decorative Papier Machie work done on the ceilings with a central space dotted with huge wooden logs. Unlike other traditional ones, the space Ghulam Ghardish is not open. The Imam Bargah has two medium gates known as Dheedh, which open towards the historical ruins of Khanqah I Baba Ali Najar and the graveyard respectively on the East and other three directions. The graveyard contains the cenotaphs of many leading Muslim ulema, nobles and poets.
Imam Bargah, Hassanabad is famous for hosting the annual special Majlis on the 28th Safar. Every year, it also hosts one of the oldest processions of Srinagar on the 7th Muharram beyond the regular ones hosted in the Hijri months of Rajab and Ramadhan when special Quranic Recitations are organized for general masses.
Imam Bargah, Zadibal
The 500-year-old Imam Bargah, constructed by Kazi Chak in 1527 AD, is the first and only one among the series built till Dogra rule in the Shia community. Being even one of the first in the Indian sub-continent, the building houses the holy relic of the third Shia Imam – Imam Hussain (AS).
During the holy months of Ramadhan and Muharram, special congregations are held every year. The special traditional majlis known as Majlis e Asad is held here every year during the zodiac month of Asad (Lion) – July – August. This is the largest gathering among all Imam Bargah of Kashmir in which traditional Marsiya Khwani is read for centuries. Imam Bargah got burnt a number of times with the last one in 1872 AD.
Among the old structures, only Imam Bargah Zadibal has been rebuilt. While the others have been redesigned at different times, Imam Bargah Zadibal has seen an altogether new architectural remake. The most prominent being the addition of a Dome and minarets. Another feature, Zariya, which houses the holy relic, is the latest Persian design that was installed in 2018. Presently, work is going on the massive papier machie on khatamband work done by a team of the highly skilled team.
The Imam Bargah is also used on many occasions beyond Marsiya Khwani. During natural calamities like the 2014 floods, Imam Bargah was used has a temporary shelter for the flood-affected population. They are also used for other special socio-cultural events.
Imam Bargah, Ahmadpore.
The Imam Bargah has been built in Ahmadpore, Magam, which is considered one of the historically important areas in the Shia history of Kashmir. Like others, the building follows traditional architecture with the decorative Papier Machie and Khatamband work. It has slim wooden pillars with two large gates on the east and south directions which open towards the very large open grounds on all directions of it. Recently a small fountain has been created on the eastern end.
Imam Bargah is famous for the Aashura Day when traditionally more than a dozen of Taziya and Zuljjanah processions start from various near and far-off villages and culminate here. This is a must-visited occasion for researchers of the subject.
Imam Bargah is situated near the historical graveyards that contain the cenotaphs of many leading Muslim nobles, poets and some very prominent historical and religious families. Among them are resting the Rizvi family and those descendants of Syed Hussain Rizvi Al Qumi.
(Author is a student of the Central University of Kashmir studying a Diploma Course in Papier Machie Craft at its Design and Innovation Center (DIC). The opinions expressed in this write-up are those of the author and do not purport to reflect the views of Kashmir Life.)
