Islamic Research Foundation An International Resource Centre For Understanding And Clarification, On Islam And Comparative Religion. Islamic Research Foundation Provides For Free Hire And Sale, Video And Audio Cassettes, On Islam And Comparative Religion. This Being, The Largest And Best Collection Internationally. It Includes Films, Television Programmes, Documentaries, Qur’anic And Islamic Studies Programmes As Well As Interviews, Lectures, Symposia, Debates, Etc., Of World Renowned Speakers Like Shaikh Ahmed Deedat – South Africa, Dr. Zakir Naik- India, Dr. Jamal Badawi – Canada, Dr. Khalid Al-Mansoor – U.S.A., Brother Yusuf Islam – U.K., Brother Gary Miller – Canada, Dr. Israr Ahmed -Pakistan, Maulana Abdul Karim Parekh- India, And Many Others. Islamic Research Foundation Also Provides On Request, Free Literature On Islam And Comparative Religion. Please Phone, Call, Or Write To Islamic Research Foundation, 56/58, Tandel Street (North), Dongri, Mumbai 400 009.
(Azan Continued….)
(Dr. Mohammed) Bismillah Hiraman Nirrahim. We initiate today’s programme with the Qirat, the recitation from the Holy Qur’an by Brother Ashraf Muhammedy.
(Ashraf Mohammedy) (Arabic)…The translation from Surah Al-Baqarah, Chapter 2 – verse 255. ‘I seek refuge with Allah from satan the accursed.
In the Name of Allah, Most Gracious, Most Merciful. Allah, there is no God but He, the Living, the Self Subsisting, Eternal – No slumber can seize Him nor sleep. His are all the things in the heavens and on earth. Who is there can intercede in His presence except as He permits. He knows what appears to His creatures, as before or after, or behind Him. Nor shall they compass aught of His knowledge, except as He wills.
His throne does extend over the heavens and the earth, and He feels no fatigue in the guarding and preserving them, for He is the most High, the Supreme in glory’.
In the Name of Allah, Most Gracious, Most Merciful. ‘Say: O people of the Book come to common terms as between you and us. That we worship none but Allah, that we associate no partners with Him. That we erect not from amongst ourselves, Lords and patrons other than Allah.
If then they turn back, say: Bear witness that we at least are Muslims bowing to the will of Allah. Verily Allah has spoken the truth’.
(Dr. Muhammed) Respected brothers and sisters, Assalaam Alaiykum, May peace be upon you. On behalf of the Islamic Research Foundation, I Dr. Muhammad Naik, welcome all of you to today’s programme. As did I, you may too have read, two days back, in the sacred space of ‘The Times of India’, Mumbai, the following verses…And I quote…‘Hold fast all together, to God’s rope and be not divided among yourselves. Remember with gratitude, God’s favour on you, for you were enemies, and He joined your hearts in love – So that by His grace you became brethren. Let there arise out of you, one community, inviting to all that is good, enjoining what is right, and forbidding what is wrong’ - Holy Qur’an, Surah Al Imran, Ch. 3, verses 103 and 104. This quotation aptly represents, the Islamic Research Foundation’s striving for Islamic Dawa’h, the proper presentation, understanding and clarification of the message of Islam, amongst Muslims and Non-Muslims, as well as removing misconceptions about Islam, amongst Muslims and Non-Muslims. Reason, logic, and modern scientific understanding, are the basis of all our presentations. The IRF office complex has a Video cassette library, a Publication department, a Cable and Satellite Television production studio, an Audio Video Recording department, and a Computer department. It also has a multi purpose Audio Visual reading room, an Auditorium, a Sales Outlet called Islamic Dimensions, a Ladies’ Wing and a Children’s Wing. These provide the much needed facilities and services for understanding the overall excellence of Islam and its proper teachings. The IRF office complex and its facilities are open from 10.00 am to 8.30 p.m. daily, except Fridays. The regular programmes of the IRF include, organizing public lectures, followed by open question and answer sessions like this one today. Symposia, Open forum Interactions and other such programmes, Providing more than 3500 video cassette titles on Islam and comparative religion to the public, on free hire. Free distribution of more than 50 publications on Islam, on request. Distribution of the Holy Qur’an with translation for understanding the message of God, meant for the whole of humankind. Regular interactions internationally on the Internet for presenting the proper message of Islam as well as removing misconceptions about Islam. The IRF also has its own web site for providing information and clarifications about Islam. Through the cable TV relay networks in Mumbai alone, The IRF videocassettes, on Islam reach more than one million homes daily, for approximately 3 hours. The ATN satellite TV channel, telecasts IRF programmes on Mondays, Wednesdays and Fridays from 6 to 6.30 A.M. Indian Standard Time across 68 countries of the world. The NEPC satellite TV channel and other TV channels too telecast IRF programmes regularly. Dr. Zakir Naik, though a medical doctor by professional training, has devoted himself for analyzing Islam, and other religions objectively to understand and spread the real truth, understanding and clarifications about religion, as a way of life. He is an International orator on Islam and Comparative Religion. In fact in the last one year itself, in addition to his many talks in India, Dr. Zakir has delivered more than 160 public talks abroad, in the United States of America, Canada, the United Kingdom, South Africa, Singapore, Malaysia, Saudi Arabia, Srilanka and Bahrain. He will Inshallah leave, next weekend for a series of public talks in Kuwait. He is acclaimed widely for his logical, reasonable and scientific approach towards his subject. He is appreciated for his comparative knowledge of Hinduism, Judaism, Christianity and Islam, specially for his verbatim quotations from Religious Scriptures. ‘Concept of God in Major Religions’ – Why have we chosen this topic? We not only need to understand and realize what God is, and what are His qualities, but also… and it is very important…we need to know, what God certainly is not. Brothers and Sisters, to promote better understanding and integration on similarities between religions, as well as living in real harmony along with the differences, the Islamic Research Foundation presents today’s, talk on ‘Concept of God in Major religions’ by Dr. Zakir Naik.
(Dr. Zakir) (Arabic)…Respected Elders and my dear Brothers and Sisters, I welcome all of you with the Islamic greetings, Assalmu Alikum Wa Rahmatullahi, Wa Barakathu. May Peace, Blessings and Mercy of Almighty God be on all of you. The Non-Muslims may be wondering that, what was I murmuring or uttering in the beginning of my talk. I was not trying to mesmerize you, or hypnotize you, but I was reciting few verses of the Holy Qur’an from Surah Taha, Ch. No. 20, verses No. 25 and 28. When Allah Subhana Wa Taala, Almighty God asks Prophet Moses (peace be upon him) to deliver the message to the Pharoah, Moses (peace be upon him), he prays to Almighty God, Allah Subhana Wa Taala, and recites these verses. (Arabic)…. ‘Oh my Lord expand my breast for me, Expand my center for me, (Arabic)… And make my task easy for me,(Arabic)… And remove the impediment from my speech’. Since we know that Prophet Moses (peace be upon him) was a stamerer, was a stuterer – So he prays to the Almighty God to remove the stamering, to loosen his tongue, as well as remove the barrier, if there is any between him, and the person to whom he is going to deliver the message. If a person is giving a talk, on other religions, those people in the audience who do not belong to that religion, they may think that this person is going to speak against their Religion. For example, if suppose, a Hindu is giving a talk on other Religions, the Non-Hindus may feel that, he is going to speak against my Religion. If a Christian is giving a talk on other Religions, the Non-Christians may feel that, he is going to speak against my religion. Similarly, I being a Muslim, when I am giving a talk on other Religions, the Non-Muslims may feel, that I am going to speak against their Religion. That is the reason, I am praying to Allah Subhana Wa Taala, Almighty God, to loosen my tongue as well as remove the impediment, the barrier – mental or otherwise, if there is any, between me and you. The topic of this morning’s talk is… ‘Concept of God in Major Religions’. ‘Religion’… according to the Oxford Dictionary means…‘A belief in a Super Human controlling power, especially a personal God or gods, that deserve obedience and worship’. The Qari, Brother Ashraf Muhamedy, he recited few verses of the Holy Qur’an from Surah Al Imran, Ch. No.3, V. No. 64, which says…(Arabic)… ‘Say to the people of the book’ (Arabic)… ‘that come to common terms as between us and you’ Which is the first term? (Arabic)…‘that we worship none but Allah’. (Arabic)…‘that we associate no partners with Him’. (Arabic)…‘that we erect not among ourselves, Lords and Patrons, other than Allah’. (Arabic)…‘if then they turn back’. (Arabic)…‘say we bear witness’. (Arabic)… ‘that we are Muslims bowing our will to Allah Subhana Wa Taala’. This is a verse of the Holy Qur’an which shows you a way how to speak with people of different communities. It says : (Arabic)…‘That came to common terms as between us and you’. Which is the first term? (Arabic)….‘That we worship none but Allah’ (Arabic)… ‘that we associate no partners with Him’. One thing common in all the Major Religions of the world is, that the God they worship, they believe He is the same God for them, as well as for the others. For eg… the God which the Hindus worship, they believe He is the same God for the Hindus as well as for the Non-Hindus. The God which the Christians worship, they believe He is the same God, for the Christians as well as for the Non-Christians. Similarly the God…Allah Subhana Wa Taala which we Muslims worship, we believe He is the same Allah Subhana Wa Taala for the Muslims, as well as for the Non-Muslims. The Major Religions of the world can be broadly classified as : Semetic Religions and Non Semetic Religions. The Non Semetic Religions are further divided into Aryan and the Non Aryan Religions. The Semetic Religions are those Religions that are followed by the Semites. Who are the Semites? The Semites are the descendents of ‘Shem’, who was the son of Prophet Noah (Peace be upon him) which is mentioned in the Bible, in the book Genesis, Ch. No. 5 and Ch.No. 11. So Semetic Religions are those Religions, that are followed by the Jews, by the Arabs, by the Asyrians by the Ponysians – who speak Hebrew, Aramaic, Arabic, Acadians, Ponysians, etc. The major amongst the Semetic Religions are, Judaism, Christianity and Islam – all of which are Prophetic Religions. The Non Sematic Religions are further divided into Aryan and Non-Aryan Religions. The Aryan Religions, are the Religions followed by the Aryans – a group of Indo-European speaking community, which spread in Iran and Northern India, in the 1st half of the 2nd millenium B.C, that is 2000 to 1500 B.C. The Aryan Religion is further divided into Vedic and Non – Vedic Religion. The Vedic religion is ‘Brahaminism’ which has been given the misnomer of Hindusium. The Non-Vedic Religions, are Sikhism, Buddism, Jainism, etc. Amongst the Non-Aryan Religions, we have those of the Chinese origin like ‘Taoism’, ‘Confusism’, etc – those of the Japanese origin, like ‘Shintuism’, etc. But most of these Religions, they do not have a concept of God. Therefore they are preferably called as ethical systems, instead of Religions. As far as my talk today will be concerned, I will be speaking about the Concept of God in Major Religions, of ‘Semetic’ and ‘Aryan’ origin. To understand the concept of God, the best and the most accurate way is to analyze their Religious Scriptures, and understand what it has to speak about God. Trying to analyze the concept of God, by looking at the followers is not always correct, because most of the followers they themselves do not know what their Scripture speaks about God. So let us, analyze today, the concept of God in Major Religions by analyzing their Religious Scriptures. First we will discuss the Aryan Religion. Hinduism is the most popular of all the Aryan religions. And if you ask a common Hindu, that… How many gods does he believe in? Some may say 3, some may say 33, some may say a 1000, while the others may say, 33 crores, 330 million. But if you ask, a Hindu learned man, who knows his Religious Scriptures, he will tell you that a Hindu should actually believe, only in God. The major difference between the common Hindu and the Muslim is that, the common Hindu believes in a Philosophy known as ‘Pantheism’ – that is, everything is god. The tree is god, the sun is god, the moon is god, the snake is god, the monkey is god, the human beings are god. The Muslim believes that everything is God’s – GOD with an Apostofy ‘S’, everything belongs to God. The tree belongs to God, the sun belongs to God, the moon belongs to God, the snake belongs to God, the monkey belongs to God, the human beings belong to God. So the major difference between the common Hindu and the Muslim, is the Apostofy ‘S’. The Hindus say, everything is God, and we Muslims say everything is God’s – God with a Apostofy ‘S’. If we can solve this difference of Apostofy ‘S’, the Hindus and the Muslims will be united. How do you do it? As the Qur’an says… (Arabic)….. ‘That come to common terms as between us and you’. Which is the first term? (Arabic)…‘that we worship none but Allah’, (Arabic)… ‘that we associate no partners with Him’. So let us analyze the concept of God in Hinduisum, by analyzing their Religious Scriptures. The most popular amongst all the Hindu Religious Scriptures, is the ‘Bhagwat Geeta’. This is a copy of Bhagwat Geeta – In the IRF we have Alhamdulillah, more than 30 different translations only of Bhagwat Geeta. The Bhagwat Geeta says in Ch. No. 7, V. No.20 ‘That those whose intelligence has been stolen by material desires, they worship the demi gods’ – That means the materialistic people, they worship demi gods – That means not the true Almighty God. The Upanishads are the other Sacred Scriptures of the Hindus. It is mentioned in the Chandogya Upanishad, Ch.No. 6, Section No. 2, Verse No.1. ‘God is one only… ‘Akam Avidetuim’… not a second’ That means – There is only God, He doesn’t have any partner, He is alone. Same as the Holy Qur’an which is mentioned in Surah Ikhlas, Ch. No. 112, V. No.1, (Arabic)… ‘Say He is Allah, one and only’. It is mentioned in the Sweta Sutara Upanishad, Ch. No. 6, Verse No.9, ‘Na Kasia Kasji Janita Nakadipa’, which means….‘Of Him there is no parents, nor Lord’ He has got no parents, He has got no masters – That means, He alone is sufficient, He is not dependent on anyone else. As the Holy Qur’an says in Surah Ikhlas, Ch. No.112, V. No.3, (Arabic)…‘He begets not nor is He begotten’ The quotation I gave from ‘Upanishads’, was translated by S. Radha Krishnan, and we have other translations also in our foundation. Further, if you read in the Sweta Sutara Upanishads, Ch. No. 4, V
Thursday, 10 March 2011
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Arsi Mushaf ,Salami,Rukhsati,Kheer Chatai,RunumaBridal Nighti or Face Showing,
Arsi Mushaf
The Arsi Mushaf is the occasion when the bridegroom first sees the face of the bride in a mirror held between them. Arsi means a mirror and Mushaf means the Holyu Quran. The holy Quran is placed along with the mirror for seeking divine blessing for both. A candle is held under the shawl spread over the heads of both. The groom is also asked to write the Surat-Ikhas (a Holy verse) on the forehead of his wife with the right hand pointing finger known as Kalmey-ki-unglee.
Salami
When the Arsi Mushaf ceremony is over, the bridegroom salutes (salam) the elders and gets presents and money from them. The presents and cash are known as Salami.
Rukhsati
Before the Rukhsati, the Jahej (dowry), which generally includes clothes, ornaments, furniture, utensils, etc and in some cases cash given to the bride by her parents, as well as presents from his friends and relatives, are displayed.
Kheer Chatai
In this, the bride and groom are seated face to face and some kheer (milk pudding) is put in a plate, before them. The groom puts a spoon full of Kheer into the bride's mouth. Then comes the turn of the bride.
Runumai or Face Showing
The face showing ceremony (Runumai) takes place after the ceremony of Kheer Chatai when close relatives and female friends of the groom's family look at the bride's face and offer presents in cash or kind.
Bridal Night
A secluded room is decorated with flowers and buntings, etc., for the newly-wedded pair and the bride and groom are left in the chamber.
Walima Feast
Walima Feast is also of religious significance. The father or the guardian of the groom gives this feast at his residence generally on the next day of the marriage. Relatives, friends, acquaintances, Beradari fellows and mohalla people attend this feast.
Chowthi
It is said the first feast after marriage in the house of the bride. At this ceremony also the bride and groom sit opposite each other and a female companion of the bride, who remains under a veil, put some vegetables and fruits in the hands of the bride and then holding her wrists, throw them in the lap of the groom. He also repeats the same. This is known as Chowthi and after the bride and the groom have played, the young ones of both sides are divided in two and stop the same. Slender sticks wrapped in flowers are also used to strike each other. After the elders pronounce the command to stop, all sit down laughing, talking and enjoying jokes. The groom then receives amount in cash amounts as well as some presents.
Chalas
Chalas denote feasts for the groom and the bride, given in succession by the near relatives, chiefly from the bride's side. The uncles, aunts, brothers and sisters each invite the pair for lunch/dinner and also give presents.
CELEBRATIONS
Music & Dance
The Dominies or house-hold dancing girls dance in the Zenana (women's apartment) demand Gur-Chawal also before starting their dance. They naver sing in the assembly of men. They cut jokes at the cost of the Samdhans (female near relatives of the bride and the groom) at each other's house. On the wedding night also they recite satirical and facetious songs relating to the guests and relatives of the groom which provide good amusement to the hearers.
Cuisine
Wedding feast has fancy dishes like the welcome juice, Non-vegetarian dishes, mutton and chicken Biriyanis, Salad, Pickle, dessert, etc.
SOME STRANGE CUSTOMS
Halja
After the marriage, puris are cooked in ghee and the cost so incurred is contributed by all the relatives, friends and neighbours. The master of the family contributes the largest amount but receives the same share as given to others
The Arsi Mushaf is the occasion when the bridegroom first sees the face of the bride in a mirror held between them. Arsi means a mirror and Mushaf means the Holyu Quran. The holy Quran is placed along with the mirror for seeking divine blessing for both. A candle is held under the shawl spread over the heads of both. The groom is also asked to write the Surat-Ikhas (a Holy verse) on the forehead of his wife with the right hand pointing finger known as Kalmey-ki-unglee.
Salami
When the Arsi Mushaf ceremony is over, the bridegroom salutes (salam) the elders and gets presents and money from them. The presents and cash are known as Salami.
Rukhsati
Before the Rukhsati, the Jahej (dowry), which generally includes clothes, ornaments, furniture, utensils, etc and in some cases cash given to the bride by her parents, as well as presents from his friends and relatives, are displayed.
Kheer Chatai
In this, the bride and groom are seated face to face and some kheer (milk pudding) is put in a plate, before them. The groom puts a spoon full of Kheer into the bride's mouth. Then comes the turn of the bride.
Runumai or Face Showing
The face showing ceremony (Runumai) takes place after the ceremony of Kheer Chatai when close relatives and female friends of the groom's family look at the bride's face and offer presents in cash or kind.
Bridal Night
A secluded room is decorated with flowers and buntings, etc., for the newly-wedded pair and the bride and groom are left in the chamber.
Walima Feast
Walima Feast is also of religious significance. The father or the guardian of the groom gives this feast at his residence generally on the next day of the marriage. Relatives, friends, acquaintances, Beradari fellows and mohalla people attend this feast.
Chowthi
It is said the first feast after marriage in the house of the bride. At this ceremony also the bride and groom sit opposite each other and a female companion of the bride, who remains under a veil, put some vegetables and fruits in the hands of the bride and then holding her wrists, throw them in the lap of the groom. He also repeats the same. This is known as Chowthi and after the bride and the groom have played, the young ones of both sides are divided in two and stop the same. Slender sticks wrapped in flowers are also used to strike each other. After the elders pronounce the command to stop, all sit down laughing, talking and enjoying jokes. The groom then receives amount in cash amounts as well as some presents.
Chalas
Chalas denote feasts for the groom and the bride, given in succession by the near relatives, chiefly from the bride's side. The uncles, aunts, brothers and sisters each invite the pair for lunch/dinner and also give presents.
CELEBRATIONS
Music & Dance
The Dominies or house-hold dancing girls dance in the Zenana (women's apartment) demand Gur-Chawal also before starting their dance. They naver sing in the assembly of men. They cut jokes at the cost of the Samdhans (female near relatives of the bride and the groom) at each other's house. On the wedding night also they recite satirical and facetious songs relating to the guests and relatives of the groom which provide good amusement to the hearers.
Cuisine
Wedding feast has fancy dishes like the welcome juice, Non-vegetarian dishes, mutton and chicken Biriyanis, Salad, Pickle, dessert, etc.
SOME STRANGE CUSTOMS
Halja
After the marriage, puris are cooked in ghee and the cost so incurred is contributed by all the relatives, friends and neighbours. The master of the family contributes the largest amount but receives the same share as given to others
Nikah
Nikah
Invited guests and relations assemble at the bridegroom's place on the Nikah day when the groom wears the clothes received from the bride's side. Sehra (a flower veil) is tied to the groom's forehead by the brother-in-law, who in return receives some cash as a present from the elders of the family. The Parjas i.e. Barber, Sweeper, Washerman, gardener, tailor and domestic servants, etc., are given money and clothes to mark the auspicious occasion. The baarat then proceeds to the house of the bride.
Before the Nikah, dried dates, sugar and Nuqal are placed before the bridegroom. One of the Mujtahids represents the groom while the other represents the bride's side. If the settlement of the Maher has not taken place before, it is done on this occasion. The bride's Mujtahid, goes to the bride in the woman's apartment and asks her three times whether she accepts the person concerned as her husband, with the amount of Maher as settled and generally she answers in the affirmative. Then the Mujtahids from the bride's side comes and takes his seat in the assembly. Then the Mujtahids of the groom's side asks the groom three times whether he accepts the woman concerned as his wife with the amount of Maher as settled and he answers in the affirmative. After this is done the Mujtahids of the bride's side recites the Khutba (religious discourse) and then both the Mujtahids pronounce the Sigha of Nikah, and some responsible persons from amongst the audience sign on the Nikahnama (marriage deed) as the witness. Thus the Nikah is completed. Sehra (sort of poetry) is also recited in the praise of the poets in praise of the groom and his family on this occasion.
Invited guests and relations assemble at the bridegroom's place on the Nikah day when the groom wears the clothes received from the bride's side. Sehra (a flower veil) is tied to the groom's forehead by the brother-in-law, who in return receives some cash as a present from the elders of the family. The Parjas i.e. Barber, Sweeper, Washerman, gardener, tailor and domestic servants, etc., are given money and clothes to mark the auspicious occasion. The baarat then proceeds to the house of the bride.
Before the Nikah, dried dates, sugar and Nuqal are placed before the bridegroom. One of the Mujtahids represents the groom while the other represents the bride's side. If the settlement of the Maher has not taken place before, it is done on this occasion. The bride's Mujtahid, goes to the bride in the woman's apartment and asks her three times whether she accepts the person concerned as her husband, with the amount of Maher as settled and generally she answers in the affirmative. Then the Mujtahids from the bride's side comes and takes his seat in the assembly. Then the Mujtahids of the groom's side asks the groom three times whether he accepts the woman concerned as his wife with the amount of Maher as settled and he answers in the affirmative. After this is done the Mujtahids of the bride's side recites the Khutba (religious discourse) and then both the Mujtahids pronounce the Sigha of Nikah, and some responsible persons from amongst the audience sign on the Nikahnama (marriage deed) as the witness. Thus the Nikah is completed. Sehra (sort of poetry) is also recited in the praise of the poets in praise of the groom and his family on this occasion.
Sanchaq
Sanchaq
Sanchaq includes jewelleries and costly clothes which are sent from the groom's house to the bride for use on the occasion of Nikah and Chowthi (another ceremony after Nikah). In Sanchaq, articles like, Nuth (nose ring), Tika (forehead ornament), Ring, Suhag Pura (make-up goods for the day of Nikah), garlands, Nuqals (a preparation of sugar), dried fruits, etc., are also included.
The procession of Sanchaq contains music bands and all sorts of articles in large pans known as Khawans covered with gorgeous wrappings, the chief being a Matki or a jar with curd in it and fish tied to the neck of this jar.
Sanchaq includes jewelleries and costly clothes which are sent from the groom's house to the bride for use on the occasion of Nikah and Chowthi (another ceremony after Nikah). In Sanchaq, articles like, Nuth (nose ring), Tika (forehead ornament), Ring, Suhag Pura (make-up goods for the day of Nikah), garlands, Nuqals (a preparation of sugar), dried fruits, etc., are also included.
The procession of Sanchaq contains music bands and all sorts of articles in large pans known as Khawans covered with gorgeous wrappings, the chief being a Matki or a jar with curd in it and fish tied to the neck of this jar.
Manjha
Manjha
Manjha is a ceremony that starts a few days before the actual Nikah ceremony. The bride wears yellow clothes and in some of the families, the bridegroom is also dressed in yellow clothes. During these days the Nawan (Barber's wife) in the case of the bride, in Nai (Barber) in the case of the groom rubs Butna (grounded mustard seeds) on the bride's and bridegroom's bodies and each in his or her own house and they take their bath daily after that. This is continued after upto the day of Nikah. The bride is confined in a separate room, which is avoided by male members who are older than her. In the case of groom, it is necessary that during Manjha he should not go out of his house, but few are able to observe this restriction. Girl friends and relatives entertain the bride with jokes and humour.
Among the Muslims, both at the residence of the bride and of the groom, women of both the sides sing to the accompaniment of the Dholak (Drum). Grinded Mehendi (Myrtle)is applied to the hands and feet of the bride of the bride before the actual marriage ceremony takes place, and in some families it is also pasted on the hands of the groom.
Manjha is sent from the bride's side and it is the first occasion when specially the women of both sides meet one another in close familiarity. The Manjha is taken out in a procession with music bands. The main articles sent on such an occasion are the yellow robes of silk satin with golden fringes and embroidery. Sweets and pindis (sugar preparations) are also sent in trays to be used by the groom to improve his health and are eaten with milk. The pindis contain varieties of dried kernels of fruit and gum shaped into round balls. They are also distributed among friends and relatives as a token of intimation of the coming marriage.
Manjha is a ceremony that starts a few days before the actual Nikah ceremony. The bride wears yellow clothes and in some of the families, the bridegroom is also dressed in yellow clothes. During these days the Nawan (Barber's wife) in the case of the bride, in Nai (Barber) in the case of the groom rubs Butna (grounded mustard seeds) on the bride's and bridegroom's bodies and each in his or her own house and they take their bath daily after that. This is continued after upto the day of Nikah. The bride is confined in a separate room, which is avoided by male members who are older than her. In the case of groom, it is necessary that during Manjha he should not go out of his house, but few are able to observe this restriction. Girl friends and relatives entertain the bride with jokes and humour.
Among the Muslims, both at the residence of the bride and of the groom, women of both the sides sing to the accompaniment of the Dholak (Drum). Grinded Mehendi (Myrtle)is applied to the hands and feet of the bride of the bride before the actual marriage ceremony takes place, and in some families it is also pasted on the hands of the groom.
Manjha is sent from the bride's side and it is the first occasion when specially the women of both sides meet one another in close familiarity. The Manjha is taken out in a procession with music bands. The main articles sent on such an occasion are the yellow robes of silk satin with golden fringes and embroidery. Sweets and pindis (sugar preparations) are also sent in trays to be used by the groom to improve his health and are eaten with milk. The pindis contain varieties of dried kernels of fruit and gum shaped into round balls. They are also distributed among friends and relatives as a token of intimation of the coming marriage.
MARRIAGE THROUGH THE AGES
MARRIAGE THROUGH THE AGES
Islam does not permit inter-religious marriages. Muslims used to give preference to cousins because of some considerations like - pride of lineage and notions of purity of blood; family solidarity; the prospect of the Jahez or dowry given to the daughter at the time of marriage remaining in the same family.
Family consideration is the most important factor, which is split into two categories - consideration pertaining to the bridegroom, and consideration pertaining to the bride. The groom is supposed to be qualified, hailing from status family, employed and of good nature. Whereas the bride has to be good looking, well-behaved and possess good health. She must be also trained in household management responsibilities.
MATCH MAKING
Like many other communities of the world, Muslims too give preference or priority to certain of their kin while settling marriage. Due to some socio-cultural factors "cousins" occupy a significant place in the matrimonial alliances and hence they evolved "cross cousin" and "parallel cousin" marriages, which are still popular. The most probable reason for these sort of matrimonial alliances is that siblings separated by marriage yearn to remain close to each other and hence they want their children to intermarry and give the demonstration of "sibling solidarity."
The procedure of selection of the marriage partners is considered to be the most important factor: they give every possible attention to this basic point. The match-making could be done among cousins but it is not always possible. In most cases, it is the elderly ladies of the families concerned who take the lead in the matter. They consider it their foremost duty to suggest marriage proposals for the marriageable girls and boys. Other members of the family are also on the lookout for suitable young people. The elderly ladies of the two parties, when they meet at some function or other the opportunity is availed of to discuss the possibility of an alliance. As it is a family matter and previously contemplated, both parties give authority to an elderly lady who settles a date for a talk between the families.
Another procedure is through interested friends and relatives, especially when a suitable match is not available amongst near-relations. The third procedure is by ascertaining a suitable match through servants, fruit and sweet vendors, barber's wife and the like who move among several families and are able to render service to various families.
In the present society, though the old role of the parents still prevails, under the influence of Western education more and more people consider it proper to take the consent of the young people directly or indirectly with the help of friends and cousins. Matrimonial ads and marriage bureaus are increasingly being used.
Negotiation starts after initiation through intermediaries and friends, and when concurrence has been reached in settlement , they become more and more defined and details are discussed and a day fixed for the final settlement.
It is the bridegroom's party that takes the initiative and makes the proposal for the marriage. But nowdays, the bride's party takes the initiative and makes the proposal for the marriage.
As in initiation, so in negotiations, elderly ladies, mutual friends and close relatives play prominent role. Apart from them, a unique personality known as Mushatta was accustomed to play a great role in the marriage negotiations. A Mushatta is a working woman visiting well-to-do families to help young girls to complete their toilet, etc. Because of their close associations and unchallenged access to different families and mixing with them, they used to gain close and deep knowledge of the status of the different families, the character of the individuals and their behaviour.
COSTUMES
The wedding dress for the girl includes a Sharara, which is a long following skirt and blouse. There is a dupatta to cover the head. The groom wears a Sherwani or a traditional salwar and kurta. But there are no hard and fast rules here.
RITUALS
Rituals Before Marriage
Istikhara and Imam-Zamin
Muslims complete the negotiation process with the ceremony of Istikhara. In this, it is customary to take the consent of God for concluding the negotiation matter. Here, the Mujtahid (Religious Head) obtains the consent of God with the help of a Tasbih (Rosary) and when the Istikhara is wajib (super affirmative), it is considered that the marriage between the parties should be finally settled. The mother of the boy or some other close woman relative (if the mother is dead), accompanied by her female friends and relations , pays a visit to the house of the girl with sweets and Imam Zamin to see the girl immediately after Istikhara.
The guardians of the girl accept the sweets and entertain them with refreshments. In most cases the girl is adorned and the women of the boy's family see the girl's face for the first time and the mother of the boy ties the Imam Zamin round the upper portion of he bride's right arm ( a silver or gold coin wrapped in a silken cloth). This ceremony is called the Imam Zamin ceremony.
Mangni (Betrothal)
Mangni is a popular marriage ceremony, which is fast making its presence felt at all Indian marriages. In this ceremony, the female members of the boy's family visit the house of the girl, taking with them sweets, fruits and vegetables. The sweets are distributed among the relatives and friends of the girl's family. In return sweets, fruits and vegetables are sent to the boy's house and there also sweets are distributed among the relatives and friends of the boy's family. Exchanging rings between the groom and the bride does also take place.
Islam does not permit inter-religious marriages. Muslims used to give preference to cousins because of some considerations like - pride of lineage and notions of purity of blood; family solidarity; the prospect of the Jahez or dowry given to the daughter at the time of marriage remaining in the same family.
Family consideration is the most important factor, which is split into two categories - consideration pertaining to the bridegroom, and consideration pertaining to the bride. The groom is supposed to be qualified, hailing from status family, employed and of good nature. Whereas the bride has to be good looking, well-behaved and possess good health. She must be also trained in household management responsibilities.
MATCH MAKING
Like many other communities of the world, Muslims too give preference or priority to certain of their kin while settling marriage. Due to some socio-cultural factors "cousins" occupy a significant place in the matrimonial alliances and hence they evolved "cross cousin" and "parallel cousin" marriages, which are still popular. The most probable reason for these sort of matrimonial alliances is that siblings separated by marriage yearn to remain close to each other and hence they want their children to intermarry and give the demonstration of "sibling solidarity."
The procedure of selection of the marriage partners is considered to be the most important factor: they give every possible attention to this basic point. The match-making could be done among cousins but it is not always possible. In most cases, it is the elderly ladies of the families concerned who take the lead in the matter. They consider it their foremost duty to suggest marriage proposals for the marriageable girls and boys. Other members of the family are also on the lookout for suitable young people. The elderly ladies of the two parties, when they meet at some function or other the opportunity is availed of to discuss the possibility of an alliance. As it is a family matter and previously contemplated, both parties give authority to an elderly lady who settles a date for a talk between the families.
Another procedure is through interested friends and relatives, especially when a suitable match is not available amongst near-relations. The third procedure is by ascertaining a suitable match through servants, fruit and sweet vendors, barber's wife and the like who move among several families and are able to render service to various families.
In the present society, though the old role of the parents still prevails, under the influence of Western education more and more people consider it proper to take the consent of the young people directly or indirectly with the help of friends and cousins. Matrimonial ads and marriage bureaus are increasingly being used.
Negotiation starts after initiation through intermediaries and friends, and when concurrence has been reached in settlement , they become more and more defined and details are discussed and a day fixed for the final settlement.
It is the bridegroom's party that takes the initiative and makes the proposal for the marriage. But nowdays, the bride's party takes the initiative and makes the proposal for the marriage.
As in initiation, so in negotiations, elderly ladies, mutual friends and close relatives play prominent role. Apart from them, a unique personality known as Mushatta was accustomed to play a great role in the marriage negotiations. A Mushatta is a working woman visiting well-to-do families to help young girls to complete their toilet, etc. Because of their close associations and unchallenged access to different families and mixing with them, they used to gain close and deep knowledge of the status of the different families, the character of the individuals and their behaviour.
COSTUMES
The wedding dress for the girl includes a Sharara, which is a long following skirt and blouse. There is a dupatta to cover the head. The groom wears a Sherwani or a traditional salwar and kurta. But there are no hard and fast rules here.
RITUALS
Rituals Before Marriage
Istikhara and Imam-Zamin
Muslims complete the negotiation process with the ceremony of Istikhara. In this, it is customary to take the consent of God for concluding the negotiation matter. Here, the Mujtahid (Religious Head) obtains the consent of God with the help of a Tasbih (Rosary) and when the Istikhara is wajib (super affirmative), it is considered that the marriage between the parties should be finally settled. The mother of the boy or some other close woman relative (if the mother is dead), accompanied by her female friends and relations , pays a visit to the house of the girl with sweets and Imam Zamin to see the girl immediately after Istikhara.
The guardians of the girl accept the sweets and entertain them with refreshments. In most cases the girl is adorned and the women of the boy's family see the girl's face for the first time and the mother of the boy ties the Imam Zamin round the upper portion of he bride's right arm ( a silver or gold coin wrapped in a silken cloth). This ceremony is called the Imam Zamin ceremony.
Mangni (Betrothal)
Mangni is a popular marriage ceremony, which is fast making its presence felt at all Indian marriages. In this ceremony, the female members of the boy's family visit the house of the girl, taking with them sweets, fruits and vegetables. The sweets are distributed among the relatives and friends of the girl's family. In return sweets, fruits and vegetables are sent to the boy's house and there also sweets are distributed among the relatives and friends of the boy's family. Exchanging rings between the groom and the bride does also take place.
Friday, 4 March 2011
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