Bam is predominantly inhabited by Hindus, Muslims, and a limited number of Christians. Each community has its own religious customs, characteristics, and their own religious institutions. Bam is a region of diverse cultures, religions, and traditions. Bam has a rich tradition of religious rituals and worship. In a green and serene environment, temples, mosques, churches, and other places of worship constantly remind the people of Bam of their religious duties. The melodious chants of Hindu hymns, the call to prayer from the minarets, and the hymns of churches are a source of religious inspiration in Bam. The presence of numerous temples, mosques, churches, and other places of worship in Bam is an indication of peaceful coexistence.
Religious characteristics of the
Muslim community of Bam:
After the arrival of the first
phase of Muslim settlers from different parts of the Barak Valley to Bam, they
felt the need for a mosque for performing prayers and an imam to lead the
prayers. In addition, there was a need for Islamic religious teachers to teach
the children the basics of Islam in the Sabahi Maktab. But there were no
qualified people among the first phase of settlers to work as imams or
religious teachers.
In 1915, Pir Khurshed Ali Sahib
of Sylhet came and started establishing Islamic institutions with full
religious enthusiasm. He established the first madrasa named 'Darul Faiz' in
Saptagram of Bam in 1915. Later, in 1917, Maulana Arjad Ali Chowdhury of the
Mufti group of Rajghat and his cousin Maulana Abdul Hamid Chowdhury returned
from Rampur in Uttar Pradesh with high degrees in Islamic education and devoted
themselves exclusively to guiding the new settlers and helping them lead their
lives in the Islamic way. At that time, the Muslim population in Bam was small
and due to the lack of suitably educated teachers, it became difficult to run
the 'Darul Faiz' Madrasa in Saptagram. Therefore, the Madrasa was shifted to
Rajghat in 1918 to the area of the residence of Maulana Arjad Ali Chowdhury
Sahib. Maulana Sahib revived Madrasa education there. Very soon, the number of
students in the Madrasa increased and as a result, the Madrasa was later
shifted to Bhagabazar and finally shifted to a permanent location in Rajghat or
Rangauti in the mid-thirties. Maulana Sahib also endowed a bigha of land for
the Madrasa. Pir Khurshed Ali Sahib established the Dhalai Bazar Mosque in
1915. In his last years, he went to Mecca and became a permanent resident there
and died there. The exact date of his departure from Bam is not known with
certainty. Thus, when discussing the efforts of Islamic education in the
left-wing area, it is seen that the 'Darul Faiz' Madrasa lit the first lamp of
Islamic education in the area.
The contribution of 'Darul Faiz'
Madrasa in the spread of Islamic education in the left-wing area is
unforgettable. After receiving education from this madrasa, many Islamic
scholars became Maulanas with the highest degrees in Rampur, Deoband and
Banshkandi Madrasas in Uttar Pradesh and became famous in the left-wing area
and outside the left-wing area, making the area brighter.
This was a continuous effort to
establish a moral ideal in the left-wing area. If we want to trace the
beginning of the ideal that was developed as a result of the gradual efforts
from the first phase of settlement, we must mention the first phase of settlement.
In the first phase of
settlement, people lived in a scattered manner. As a result, the sense of
social order and the responsibility for moral values were extremely weak. In
the light of Islamic education, that cursed chapter of indifference began to be
lifted and a sense of social discipline and moral values began to be
awakened. Madrasa Darul Faiz awakened a sense of moral consciousness among the
people - with the idea of establishing a disciplined and strong social
structure, more educational institutions began to be established in the area.
12 Islamic educational
institutions in the Muslim-dominated areas living throughout the Left Region
are teaching the Muslim community of this region moral values as well as
social responsibility.
Many distinguished Islamic scholars from these educational institutions in the area have fulfilled their responsibilities as successful citizens by contributing to the socio-cultural field both within and outside the region
Mosques and
Eidgahs:
For the
Muslims of Bam, offering prayers five times a day at specific times is a
mandatory duty. Performing these obligatory daily prayers individually is less
meritorious than performing them collectively in congregation.
Therefore,
a place of worship or mosque is an indispensable religious institution for the
Muslim community, serving as a place for congregational prayers and religious
worship, and especially for the congregational Friday prayers (Jummah). The
mosque is the center of intellectual, spiritual, social, and economic progress
for the Muslim community. Mosques are social and religious institutions. In the
book "Information-Based Mosques of Bam," Professor Sabir Ahmed
Chowdhury has provided detailed descriptions of each mosque in Bam. This book
is a valuable source of historical information about every mosque in Bam.
According to the information, there are currently 65 mosques in the Bam area.
The
purpose, basic structure, components, management, and financing of all these 65
mosques in Bam are similar; only the size and dimensions of the mosques differ
based on the size and economic condition of the locality. A brief outline of
the mosques in Bam is presented below.
Each mosque
in Bam is dedicated to the use of a locality consisting of one or more
villages.
Each mosque
is managed by a managing committee elected by the residents of the locality in
a general meeting. Each managing committee consists of a president, a
secretary-cum-treasurer, and a Mutawalli. The Mutawalli is a caretaker or
trustee who is responsible for managing the activities of a mosque.
The
following infrastructure is found in the mosques of Bam:
Mihrab: A
niche in the western wall of the mosque that indicates the direction of Mecca
(Qibla), towards which Muslims face while praying. The Imam leads the
congregational prayers from the Mihrab.
Minbar: A
minbar (a small and elevated platform) from which the Imam delivers sermons
(Khutbah) during Friday prayers and other important religious occasions.
Ablution
area: A place with facilities for ritually washing hands, face, and feet before
prayers to ensure cleanliness.
Minaret: A
tall minaret from which the call to prayer (Adhan) is given. It is often an
architectural feature that symbolizes the presence of a mosque.
Courtyard -
The eastern part of the mosque has an open space that serves as an additional
area for prayer, Islamic education for children, and community gatherings.
Washrooms -
Washrooms are provided for urination and defecation for those who come here for
prayer. These facilities reflect the importance of cleanliness and hygiene in
Islamic practice.
Water Pond
- Every mosque has a water pond for ablution and cleaning purposes. It is an
essential component of the mosque. Nowadays, piped water is replacing the water
ponds.
In addition
to the above common facilities, many mosques in Bam have residential quarters
for the Imam, Muezzin, and other staff.
Mosque
Staff: Every mosque in Bam has regular staff to manage the mosque with the aim
of fulfilling the religious duties of the neighborhood.
Imam: The
Imam is the spiritual leader and primary religious authority of the
neighborhood. In addition to leading the five daily prayers, he leads the
Friday congregational prayer and the Eid prayers and delivers the sermon
(khutbah). He provides religious guidance and often plays a significant role in
community decision-making. He is dedicated to the service of the mosque 24
hours a day. He is educated in Islamic theology. He is given a fixed salary. He
also receives generous donations from the neighborhood residents, which helps
him to lead a modest life. His life is dedicated to the service of Islam for
the hereafter.
Madrasa Teacher: Mosques also function as madrasas and teachers other
than the imam are appointed to provide religious education to children and
adults. They ensure the transmission of Islamic knowledge and values.
Khadim (Caretaker): The Khadim ensures the cleanliness and maintenance
of the mosque in order to make it a pleasant place for the worshippers (prayer
seekers). Volunteers work as Khadims in small mosques. Khadims receive
remuneration.
Every mosque needs funds to cover the salaries of staff, electricity
bills and other expenses. Proper financial management is important for every
mosque in the BAM to effectively fulfill its religious, social and cultural
role. Since the establishment of the new settlements, a system of fundraising
has developed for mosques in Bam, which is mostly of the same type.
The primary sources of income for mosques in Bam are as follows:
Donations (Sadaqah): Voluntary donations from members of the community
and others are a significant source of income for the mosque. These donations
are often given during Friday prayers or other religious gatherings. Every
mosque has some donation boxes where people can donate generously.
Waqf land: Some mosques benefit from waqf land. Many people permanently
donate land to the mosque as waqf. Waqf land is a permanent source of income
for the mosque.
Fundraising drives: Mosques often organize special fundraising drives
during the winter harvest season. During these drives, mosques collect
agricultural products such as rice and betel nuts instead of cash.
Membership fees: Each mosque collects a membership fee from each
household in the community, where the families pay a fee weekly, monthly or
annually. This fee is a permanent source of income for the mosque. The most
common form of fundraising is the weekly rice collection from each household.
Following an established custom, the women of the house set aside a handful of
rice for the mosque from the amount of rice taken to cook each meal for the
family. The rice accumulated during the week is collected by the mosque's
khadims every Friday. This custom has been going on for over a century.
Cultural and religious events: Organizing religious events like
Shab-e-Barat, Laylatul Qadr, Sab-e-Mehraaz, Milad-un-Nabi, Muharram, etc.
requires financial resources. These religious events strengthen the bonds of
the community and preserve the cultural heritage. Generally, contributions are
sought from the members of the mahalla to celebrate such events.
Infrastructure development: For expansion or renovation projects to
increase the space of the mosque for the increasing number of worshippers
(namazees), mosques require significant capital expenditure.
On average,
there is one mosque for every 700 families in the Bam area. The Bhaga Bazar
Jame Mosque has the largest number of families – 1102 families, and the
Baghewala (West Bagkhal) Jame Mosque has the fewest families, with only 21
families in its locality.
Furthermore,
special open spaces are designated and decorated for offering Eid prayers
collectively twice a year—these are called 'Eidgahs'. There are 13 such Eidgahs
in the Bam area. This is undoubtedly an example of the socio-cultural unity of
the Muslim community in the area.
The Bhaga
Bazar Jame Mosque is one of the largest mosques in all of Assam. This mosque
illuminates the entire Bam region as the center of the religious, social, and
cultural life of the Muslims of Bam.
The
two-story mosque, built based on the tasteful and skillful design of Dr. Burhan
Uddin Barbhuiya, former principal of Silchar REC and a distinguished
technologist, captivates visitors with the artistic craftsmanship of its
interior. The entire cost of constructing this large mosque, built with
tasteful artistic skill, was borne by the people of the Bam area—it can be said
to be an effort to preserve their glorious cultural heritage. The people of Bam
contributed not only financially but also through labor. Besides offering
congregational prayers five times a day, the mosque premises play an important
role as a gathering place for the Muslims of this area. In 1916, in protest
against the terrorism carried out in the name of Jihad, approximately 15,000 Muslims
from the 13 Eidgahs of Bam, under the initiative of the Bhaga Jame Mosque,
marched after the Eid prayers, spreading the message of peaceful coexistence.
Another
feature of the Bhaga Bazar Jame Mosque is its modern library, enriched with a
collection of more than 3000 valuable and rare books worth several lakhs of
rupees. The mosque management committee's liberal approach to book collection
and its keen interest in the traditional heritage of Indian culture are
evident. Besides essential texts of Islamic tradition, this library, enriched
with the complete works of Rabindranath Tagore, Sarat Chandra Chattopadhyay,
Syed Mujtaba Ali, Maulana Abul Kalam Azad, and A.P.J. Abdul Kalam, also
features the Vedas, the Gita, and the writings and biographies of many
memorable Hindu great men, establishing the mosque library in a unique position
of prestige. The library is open to all, irrespective of caste or religion. This
library established by the mosque has received significant coverage in state
and national media.
The mosques
of Bam are not merely religious institutions but also centers of social and
cultural activities. Mosques are the foundation of both spiritual and communal
existence. Mosques bind the residents of the locality into a strong social
group. These are places where members of the locality meet, exchange news and
information, and help each other during births, deaths, and marriages of family
members in the neighborhood. The mosques of Bam are often involved in
charitable activities, including the distribution of Zakat and Sadaqah
(voluntary charity). These acts of charity assist the poor and needy,
strengthening social cohesion and empathy within the community. Every mosque
arranges daily community Iftar during Ramadan and observes religious events such
as Shab-e-Barat, Shab-e-Qadr, Eid-e-Miladun Nabi, Ashura, Shab-e-Meraj, etc.
Mosques
often provide various services such as mediating and resolving disputes among
the residents of the locality through mutual discussion. The mosques also work
against anti-social activities. Mosques play a vital role in the moral
well-being of the locality. Through the mosques, the values and traditions of
the local Muslim community are passed down from generation to generation.
The mosques
of Bam have a unique characteristic. All 65 mosques of Bam have united to form
the "Bam Mosque Coordination Committee," with its headquarters at the
Bhagabazar Jame Mosque. The purpose of the association is to increase
cooperation and facilitate the exchange of ideas among member mosques.
Influence of Sufism in the Barak Valley: Dervishes, Pirs, Fakirs, Awliya, Dargahs and Mazaars: Sufism, or Tasawwuf, is a spiritual and mystical branch of Islam that emphasizes establishing a personal and inner connection with God. Sufis strive to attain a close relationship with God through Zikr (remembrance of God) and other meditative practices.
Sufis may belong to various
Tariqas (branches of Sufism) such as Chishtiya, Qadiriya, Naqshbandi,
Suhrawardi, etc., and they are referred to as Fakirs, Dervishes, or Pirs.
Dervishes and Fakirs generally lead lives of poverty and spirituality,
remaining detached from worldly possessions. Through Zikr and other meditative
practices, they strive to establish a direct and intimate connection with God,
giving more importance to the heart and soul rather than adhering strictly to
established Islamic religious rituals. In the Barak Valley, the words
"Baba," "Shah," or "Mamu" are often added to the
names of Dervishes and Fakirs.
Sufi Dervishes and Pirs also
arrived in the Barak Valley. Their burial places are considered sacred Dargahs
and Mazaars. People of all faiths and backgrounds visit these Dargahs and
Mazaars daily with various offerings, giving alms, lighting candles, and
praying for the resolution of their problems.
The shrine of the universally
revered Sufi saint Agunkhara Baba is located in Rajghat. It is said that in the
early part of the last century, a man named Rakhal Nath from Borojatrapur in
Silchar left his home, family, and relatives and came to the shrine of Charki
Shah Baba near Sonabari Ghat, where he remained engrossed in the spiritual
practices of Sufism.
Later, after leaving Charki
Shah's shrine, this ascetic fakir took up residence at Suruj Ali's house in
Bame Rajghat and continued to live there. Because he used to chew and eat
burning embers, everyone called him 'Agunkhara Baba' (the Baba who eats fire).
After his death in 1929, he was buried in Rajghat. His burial place is now
considered a place of great reverence for all communities as the 'Mazar and
Shrine of Agunkhara Baba'—a place of unity established with the status of a
socio-cultural meeting ground. At Agunkhara Baba's shrine, the annual 'Urs' is
celebrated with great enthusiasm and various activities on the 22nd of Chaitra
every year. In Sufism, 'Urs' refers to the commemoration ceremony of a Sufi's
death anniversary. During the Urs, followers gather at the Sufi's shrine or
dargah and perform various devotional activities.
Since the beginning of
settlement in Bame, on the western bank of the Rukni River near Bhagabazar, a
shrine of an unknown Sufi saint, known as 'Am Amir Mokam', has carried the
tradition of the area as a center of devotion for ordinary people. Located on a
high hillock surrounded by the swift currents of the Rukni River on three
sides, this centuries-old shrine, like the shrine of Langar Shah Baba near
Phulertol beside Lakhimpur, surrounded by the swift currents of the Barak
River, carries the tradition of being a place of worship of a Sufi saint with
miraculous powers, according to popular belief. However, at present, the
existence of the shrine is almost on the verge of extinction due to various
reasons.
Sonahar Ali, also known as
"Gaitwala Mamun," was a very well-known figure in the Bam region,
whom everyone believed to be a "Majzoob" (a person absorbed in divine
love). He was called "Gaitwala Mamun" because he used to walk around
with knots and bundles hanging all over his body. A descendant from his
ancestral home in Banshkhali says that in his early life, he was an elephant
mahout. Many folk tales are prevalent about the miraculous deeds of his life. A
few days before his death, people from his birthplace, Banshkhali, came and
took him away. He died in Banshkhali at the approximate age of 80 and was
buried there. A shrine has been built around his grave there.
..............................................
In Bam, Septagram, there is a
shrine known as 'Narayan Shah Baba's Mokam'. According to information provided
by two elderly residents of the area and the caretaker of the shrine, based on
local folklore, this Narayan Shah was a resident of Panibhara. In Panibhara, he
used to sit disheveled under a tree beside the Silchar-Aizawl road. According
to legend, one day, Hasan Lasker, a resident of Septagram, while riding his
horse to the Silchar court to appear as an accused in a murder case, passed by
Narayan Shah sitting under the tree and heard him scratching the ground and
saying, "Hasan is acquitted, Hasan is acquitted." Hearing these
words, he went to the court, where the judge declared him innocent and
acquitted him of the case. From that day onwards, Hasan Lasker established a
relationship with the said person. This person started visiting Hasan Lasker's
house in Septagram and eventually began to live there. Later, after his death,
according to his pre-death wishes, Hasan Lasker brought his body to Septagram
and he was buried there. Currently, a shrine has been built around his grave.
It is worth mentioning that the tomb of freedom fighter Maulana Formuz Ali
Lasker is located next to Narayan Shah's grave.
It is not known which Sufi order
the above-mentioned saints followed in their worship or meditation.
On the other hand, Maulana Arzad
Ali Chowdhury and Maulana Abdul Hamid Chowdhury, residents of Rajghat village,
after returning from completing their higher Islamic education from Rampur
Madrasa in 1917, started practicing Sufism in the Naqshbandi Mujaddidi Sunni
order under the guidance of their spiritual mentor Ibrahim Ali Khan of Rampur
(popularly known as Nashakha). They received 'Ijazat' (permission) to guide
their followers in attaining closeness to God.
Maulana Arzad Ali Chowdhury died
in 1945, and Maulana Abdul Hamid Chowdhury also died in the same year. Both
were buried in the family's Al-Firdaus Qasim Mufti graveyard. Maulana Arzad Ali
Chowdhury and Maulana Abdul Hamid Chowdhury created an unprecedented spiritual
atmosphere in Bam in the 1940s. During that time, spiritual leaders of the
Naqshbandi order from the Barak Valley and Rampur regularly visited Bam. Nasha
Khan himself came to Rajghat and guided his disciples. While in Cachar, Nasha
Khan also guided his other disciples, including Ilyas Ali Saheb and Amjad Ali
Saheb of Gobindpur, and Aftabur Rahman Saheb of Bhagadar. They were
contemporaries of Maulana Arzad Ali Chowdhury and Maulana Abdul Hamid
Chowdhury. After the deaths of Maulana Arzad Ali Chowdhury and Maulana Abdul
Hamid Chowdhury, their followers began constructing shrines at their
gravesites. However, due to objections raised by their families, the followers
stopped the construction after it reached the plinth level. Even today, some visitors
come to pay their respects at their graves.
A Brief Overview of Churches in Bam:
Bam has a small but
significant Christian population with a diverse culture and community,
primarily comprising tribal communities living near the Mizoram border. There
are several notable churches here that serve as spiritual and social centers
for the Christians of Bam.
Presbyterian Church,
Hatimara:
The Presbyterian Church
of Hatimara is a cornerstone of the social and religious activities of the
Christian community in this area. It fosters a strong sense of unity and faith
among its members. The church is known for its vibrant worship services and active
participation in local social initiatives.
Saihapura Presbyterian
Church:
The Saihapura
Presbyterian Church is another important religious institution in Bam. It
caters to the spiritual needs of the local Christian population. The church
plays a vital role in promoting Christian values and education among its
members.
Buarchep Presbyterian
Church:
Located in the
picturesque village of Buarchep, the Buarchep Presbyterian Church stands as a
symbol of Christian faith. Besides providing a place for prayer, the church
supports the local tribal community by offering educational and health-related
services.
EFCI Church, Dhalakhal:
The Evangelical Free
Church of India (EFCI) in Dhalakhal is known for its evangelical programs. This
church is dedicated to spreading the message of Christian faith and serving the
community through various charitable initiatives. It is a center for spiritual
pursuit and service for the community of Dhalakhal.
BBC Bru Baptist Church,
Jaga Hatikhal Para:
The BBC Bru Baptist
Church in Jaga Hatikhal Para caters to the spiritual needs of the Bru or Riang
tribal community. This church emphasizes the spiritual development of the
community and provides various religious and social services. It is a place
where the Bru community can come together for religious and socio-cultural
activities. Bhagabazar Presbyterian Church:
The Bhagabazar
Presbyterian Church is a new church in Bam. It is located on the border of
Rajghat and Bangram, where there is no Christian population. It is yet to
launch its various social and educational programs aimed at community
development and the propagation of Christian ideals.
Weekly Prayer and
Community Gatherings:
Weekly prayer meetings
at the church are an important aspect of the Christian community's life in Bam.
These gatherings are held every Sunday. Scripture readings and hymns are part
of the weekly prayers at the church in Bam. Church services often include
sermons delivered by pastors, addressing spiritual and moral guidance, and
encouraging the community to live according to Christian principles.
Christmas and Christmas
Eve are celebrated with great enthusiasm and joy by the Christian community in
Bam. The churches are decorated with lights to create a vibrant and festive
atmosphere on Christmas Eve.
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Religious Characteristics of the Hindu Community in Bam:
The Hindu community of Bam has a rich tradition of religious
practices and places of worship. They express their devotion through rituals,
prayers, and festivals dedicated to various deities. Temples become
particularly central to community gatherings during major festivals, where
devotees perform rituals and offer prayers.
In addition to temple worship, many Hindus maintain shrines in
their homes for personal worship, where they perform daily puja with offerings
of flowers, fruits, and incense. This tradition helps them preserve their
heritage and pass on religious beliefs to future generations. For a more
in-depth exploration of the religious practices and places of worship of the
Hindus of Bam, please refer to Panchami Nath Majumdar's subsequent article.
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