The Forgotten Cutchi Memon Customs of Bygone Years

suitable time would be decided in consultation with
the Khateeb (priest) at the mosque adjoining the
burial ground and the Hajjam authorized to go round
the Mohalla and announce the death as well as the
time to take out the Janaza.

It was strongly believed that the dead should be
buried in the place where the death occurred as Allah
had destined the soil of that place for him/her.
However, the short time that was available between
death and burial would not have been sufficient for
the preparation and transport long distances.

Women, both of the house and visitors, with the
exception of the wife, were not allowed to appear
before the dead body of a man, at any stage. Persons
other than Mehrams were prohibited from seeing a
female body, irrespective of her age. This rule was
scrupulously followed from the moment of death until
the conclusion of preparing the body for internment.

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The body was generally taken to a bath room or other
convenient, secluded, place along with the cot on
which it lay. The body would be shrouded with a long
piece of cloth sufficient to cover the body from neck
to toes for a woman and waist to calfs for a man.
Clothes were removed by pulling from underneath the
shroud, and the bath was given on the cot itself. After
the bath, wudu was compulsory. Any body hair falling
while giving bath was collected and packed separately
to be deposited in the grave during burial. The body
would then be wiped dry, under the shroud and hand
carried by the bath givers to the location where the
Kafan was to be done. This again should be a dry and
secluded part where the body would be conveniently
placed, on new palm leaf mats, spread either on a cot
or on the ground. The body would be laid
perpendicular to qibla, with the head towards Kaaba.

The bathing and dressing (Kafan) were done
exclusively by the members of the family, belonging to
the same gender. It was considered the right of the
direct descendants and blood relatives, sons and

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brothers of dead male, and daughters and sisters of
the dead female. In certain cases the relevant
instructions as to who should do these routines were
part of the Naseehat by the deceased. They could,
however, take the help of the Hajjam (or Hajjamon for
a female) and instructions from other knowledgeable
people. Boys were encouraged to participate in all
funeral related processes, in order that they realize
the inevitability of death. It was an old custom to insist
that grown up boys and girls witness the two events,
giving bath and kafan, to learn how to do it when an
occasion would demand of them such a service.
Somehow a slippage happened and later generations
limited their service to pouring three mugs of water
and leaving the rest of the processes to others,
including the Qazi or Muazzin.

The Kafan represented an Aaba and Ijaar made of
white cloth, unstiched though, in the styles pertaining
to the particular gender. Male bodies wore a cap or
pag and female ones a missar, all fashioned out of
plain white cloth, without any stiching. Females had

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an additional cover, a chaddar, for the full body. This
again went into a metamorphosis of the predominant
local style. The prepared body shall have the face
open for people to see, observing the above
mentioned rule of viewing.

It was a custom for those who had already performed
the Hajj to prescribe the use of their Ihram – the two-
piece unstiched white garment - washed, ironed and
preserved- as kafan for their bodies.

The relative women continued with reciting the Holy
Qur’an, keeping bunches of incense sticks burning and
loban fuming on burning charcoal. Neither men nor
women offered any Namaz-e- Janaza at home; a
Woman leading a Namaz was just unthinkable.

After the
completion of
viewing, the
face would be
covered, body

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securely tied with three bandhs, (swatches or tapes
cut from a piece of cloth) one each at head, feet and
the waist, over the Kafan, and handed over to men to
have it placed in the Sandaq – a bier, a corruption for
the Arabic Sandooq or coffin or casket - and taken to
the burial ground.

A Sandaq used to be owned by the Jamaath and kept
at the burial site. It would be brought in while other
preparations were being made. The body would be
hand lifted along with the mats and placed in the
Sandak. It was customary to cover the Sandaq with
shawls donated by the in-laws of the deceased and
close relatives. They were appropriated by the Hajjam
and the Muazzin, after the burial.

Women were not allowed to accompany the dead
body or to visit the burial ground. It was believed and
confirmed by certain Hadeeth, that the dead only lost
their physical senses, but continued to live in spirit or
the Ruh. The angels of death were said to accompany
with the Ruh in their custody to be finally disposed off

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only when the questioning inside the Qabr was
completed. It was also believed that there was
another component called Ruhani, which remained
about the Qabr, even after the Ruh was taken away by
the angel of death. Ruh and Ruhani were capable of
hearing and seeing all that went around them and also
of communicating with one another. Therefore, the
woman in front of the dead body of a man, either at
home or in the burial ground could be giving the Ruh
and Ruhani opportunity to see her, bare in her
elements. Further, this was more serious at the burial
ground as there lay a multitude of non – mahrams.

8.3 The Burial

The Sandaq would be taken out,
with chanting Kalima Tayyab, on
the shoulders of four men, the
load being exchanged with a chain
of other men sequentially. It had
been a strong custom to carry the
Janaza on foot, chanting Kalima

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throughout the journey, upto the mosque attached to
the burial ground. It was obligatory for a Muslim to
rise and be standing in respect for a passing Janaza. It
was considered Sunnah to bear, on one’s shoulder, at
least one arm of the Sandak, for a while, until
someone took it over and also to follow the Janaza for
a few steps. The Janaza would be accompanied by
three new water pots. It would also be accompanied,
or followed immediately after burial, with a

consignment of food, usually
unleavened bread, rotis, known as
Tosho, to be shared by those who dug
the grave and any mendicants around.

The Sandaq would be placed in the
prayer area with Ka’aba on its left. A
raka’at of Namaz would be offered standing in front of
the Janaza, which would then be
moved to the brink of the grave,
already dug and ready. The grave was
a set of two concentric pits, a narrow
one dug within a wider one. Walls of

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the inner ones were strengthened with wooden
planks, 75 to 100 cms tall, erected by the sides. The
bandhs would now be loosened to help as ropes to
lower the body into the inner pit, for the handlers
standing on the shoulders of the outer pit. The body
should be placed perpendicular to the direction of
Ka’aba, as far as the layout of the burial ground would
permit, with Ka’aba on the left, with the face slightly
turned towards Qibla. After the body was lowered,
the closest relatives would offer three fistfuls of mud
formed as props that would be reverentially placed,
one under the head, one under the chin and the third
under the shoulder. The inner pit would then be
closed with wooden planks, forming a box tall enough
for a person to sit erect for the ensuing questioning
session. It was believed that the angel of death would
briefly re-enter the Ruh into the body for the purpose.
The mats were spread over the planks to prevent any
mud entering the inner pit. The larger pit would then
be filled to ground level with the same mud excavated
for making the grave. A tomb like formation being
made two pieces of wood would be erected at either

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end, as markers, called Meezan and afterwards
replaced with formed granite planks; a piece of the
stem of a wild shrub would be planted at the head and
the entire qabr wetted with water collected in the
three pots which accompanied the Janaza. It was a
custom to perambulate the qabr pouring water from
one pot at a time, and breaking the pot at the end of
each round, thus making three rounds. Somewhere in
the unknown past, the ritual of perambulation and
breaking of the pots appears to have been
discontinued as it closely resembled a non-Muslim
culture. But the custom of carrying water in three pots
continued. In the course of next few days the rich and
affordable families converted the muddy qabr into
permanent structures.

It was the right of the nearest male blood relative of
the deceased to lead the Namaz-e-Janaza. Only in the
absence or inability of such a person could anyone
else, including the Qazi lead the prayer. Thus the
father, sons, brothers, first cousins, second cousins, all
the last four according to seniority by age and the

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order of relationship, had the priority right in giving
bath, performing Kafan, leading Namaz-e-Janaza,
lowering the body into the grave and first offering of
the prop, to the exclusion of all others present.

8.4 Talqeen

One of the strong tenets of Islam rests on the belief
that once interned, the angels Kiraman Katibeen, two
revered scribes, will arrive at the grave’s head with
the records of the good and bad deeds of the
deceased. The two questioners , Munkar and Nakeer
will enter the grave as soon as all the witnesses to the
burial have moved forty steps away. They will make
questions to test the basic beliefs of the deceased, the
answers to which will be recorded by the two scribes.
It was considered the responsibility of those who took
part in the internment to educate or at least to remind
the deceased, on what questions will be asked and
what shall be the answers to be given. After the tomb
was formed, the priest presiding over the burial would
dictate both questions and answers. It was believed

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that the Ruh, under the custody of the angel of death,
would listen and learn the lesson dictated. It was also
meant to remind the people present, the basic beliefs
they ought to possess as well as what they would
expect when in their own graves. The process was
known as Talqeen. The dictation, repeated three times,
in Arabic as well in Cutchi or Urdu - went like this:

O ……… son / daughter of…………… when the two
favourite angels of Allah, Munkar and Nakeer
approach you and enquire about your God, your
prophet, your religion, your book, and your qiblah
don’t be afraid, answer thus:

“Allah the Most Glorious and Dignified is my Lord,
Muhammad, peace be upon him, is my prophet, Islam
is my religion, the Qur’an is my book and Ka’aba is my
qiblah.”

Thereafter, a prayer was rendered asking for Allah’s
forgiveness of the deceased, and all Muslims and
Believers, living or dead. The crowd would then
moved off forty steps without turning to look back.

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8.5 Kunni

Mongen ji Kunni is a dish cooked with chicken, Mong
lentils (green gram), spices, vermicelli and flavoured
with Metthi (fenugreek) leaves that creates a very
different yet aromatic flavour. The simpler version of
Kunni was made with rice, Mong, potatoes and
vegetables, more or less similar to khichdi. Offering of
Kunni came to be known as a post-burial custom.

People who carried or accompanied the dead body to
the graveyard would not have taken any food for a
long duration, having been engaged in preparing the
body and participating in all the funeral processes.
Immediately after the burial prayer, the person
offering the Kunni would invite all men present at the
funeral to join for the Kunni. Women visitors were
expected to stay back until the men returned after
burial and then to participate in Kunni. The obligation
to offer Kunni devolved on the family of the spouse of
the deceased, failing which on the family of daughter-
in-law, failing both on the family of the son-in-law. In

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the case of an unmarried person, and where the
family of the spouse or relatives by marriage did not
exist, it fell on the family of the mother. If the
responsible person was not immediately available, any
person not directly involved in mourning or the
Jamaath Seth met the expenses and recovered them
from the persons concerned. Failing all, it was on the
Jamaath to meet the cost. The same people were also
expected to provide food for the inmates of the house
for three days of mourning, which was optionally
shared by neighbours and friends.

8.6 Mourning and commemoration

Although Sharia countermanded observing mourning
beyond three days, it was customary to prolong it to
one whole year. During this period, members of
bereaved family refrained from every act of
celebration. If marriages were held, the customary
paraphernalia were made extremely simple, and so to
say colourless. Sunnath was postponed. Eids became
limited to bare formalities where purchasing new

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clothes was avoided and visiting was limited to elders
living outside. Participation in any functions and feasts
(Dawats) were confined to men, that too in a very
conservative mood. The new widow observed pardah
during the whole period of 4 months and ten days of
Iddah (Iddo) and beyond; the entire womenfolk
remained indoors for a year, without going out even
for essentials like medical exigencies, as the Hakeems
and Vaidyas were readily available on call. Almost
every need was met while at home.

Holding memorial events such as Qul-khani was
organized on the 3rd, 10th, 30th and 40th days as well as
at the end of six months and one year, by the Islamic
calendar, and was repeated annually. On the third and
fortieth days, feasts were arranged for the whole
community, preceded by a Moulood. On the third day,
the day of Ziyarath, most of the male relatives who
remained with the bereaved family and all male
members of the family visited the qabr of the
deceased to offer special prayers. The 40th day
function would be advanced to the 39th day for a

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deceased male. Decorating the qabr with flowers and
burning incense sticks was commonplace. Extensive
poor feeding was normal. It was repeated, at times
with greater grandeur on the fortieth day, (Chaaryo).
10th and the 30th days as well as the first semester
(Chhemmasi) were informal, limited to visit to the
qabr by male members of the family, offering prayers
and feeding about seven mendicants. First anniversary
(Varsi) was more formal with moulud and feast for
relatives and guests. Subsequent anniversaries were
less formal with close relatives participating, and
usually no mouluds. Qabr ziyarat was observed on all
the occasions mentioned above.

Depending on the intensity of bondage and
relationship, Holy Qur’an was repeatedly read by
family members and the resultant blessing (Sawab)
was bestowed on the deceased, through an
appropriate prayer (Dua Khatam-al-Qur’an), specifying
the number of repetitions completed (Khatams
performed). It was also a practice to engage a priest to
read the Holy Qur’an and to offer the resultant Sawab

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to the deceased. There were also women who offered
to make the Khatam for a fee. Priests were invited
home to recite Surah Yaseen when they were offered
special food and donation in cash, as Sharia prohibited
receiving any remuneration for reciting or teaching
the Qur’an or its parts; only a gift, Hadyah, was
allowed. Priests at the shrines of Auliyas were also
engaged to recite Surah Yaseen three, five or seven
times and to bestow the Sawab on deceased relatives.

One of the beliefs of the ignorant was that the soul of
the deceased person would linger around the qabr for
three days and visit the home for forty days seeking
food and water, and continue to be about the house
for one year, before It would retire to a destination
where all souls will reside until the day of judgment. It
was reported, authentically that certain people used
to place a bowl or glass of water outside the door,
every night before they went to sleep. They would
throw away the water next morning and repeat the
ritual for 40 days.

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Qabr Ziyarath was a common feature on all Fridays
and festive days like Eids and other days of religious
importance. The visitors would pray for all their
relatives and friends buried there, and extend the
prayer to all other ‘residents’ of the place (Ahlul-
quboor) and all believers in the world, living or dead.
All such prayers had the common elements of seeking
the forgiveness for the parents and blessings to the
prophet, his family and companions. Poor feeding and
alms giving were considered as giving comfort to the
departed soul, if done with that aim in mind.

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PART IV
SOME IMPORTANT OBSERVANCES

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9.0 SOME IMPORTANT OBSERVANCES

9.1 Sufi and Shia Influences

In almost every month there was a rite to perform,
and certain months and days met prohibition on
celebration of every kind. It should be noted that the
Sufi cult, brought to India through Chistiya and
Qadiriya Tareeqas (Routes of religious philosophy),
had enormous influence on Memons right from the
day of their conversion in Thatta, Sindh; the
conversion as well as the exodus to Cutch were led by
Sufi Imams, who later attained the status of Wali
(Auliya – an exalted soul) and came to be revered as
living souls (Zinda Wali). The rites, therefore, show
great leanings to their teachings and performances.
Visiting the shrines (Dargha) where their qabrs are
situate and attending the annual festivals (Urs) held
there were believed to bring prosperity and relief.
Vows were made to offer donations, to spend upto 40
days at the shrine – Chillow- (taking only the water
available there and the food offered by devotees as

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charity), to make animal sacrifice (a black goat or a
black rooster), to feed a stated number of mendicants
and poor (usually seven) etc., for obtaining relief from
disease, infertility, business failure or other casualties.
An interesting vow was to roll the child at the Auliya’s
feet if the daughter or daughter-in-law would bear
and safely deliver a child, particularly if there was
undue delay in conception.

Such beliefs, totally rejected by the followers of the
Wahhabi philosophy, was the result of three beliefs,
(1) that the dead bodies of the individuals who had
received special blessings of Allah like prophets,
As’habees, great evangelists and their companions
who played a role to spread and sustain Islam, never
perished; (2) even where they could have perished
and Ruh taken custody by the Angel of Death, the
Ruhani remained at the grave and was capable of
hearing human voices and responding to them, in
silence and (3) the Ruhani could make things happen
either using their miracle-making powers, (Karamath,
which the traditions related to the Wali claim to have

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been demonstrated in his lifetime) or by petitioning
Allah on behalf of the devotee, if beyond his capability.

People on visit to Medina offer greetings (Salalms) at
the graves of the Prophet (SA), the first two Khaleefas,
and the multitude of Shaheeds and Sahabees. Do the
inmates of those qabrs hear the voices of humans who
salute them? If they do, as testified by various
hadeeths, why should anyone deny that capability to
the Auliyas. Moreover, Qabr Ziyarat, and bidding
Salaam, had the approbation of the Prophet (SA)
himself. Viewed from these angles, the rites were held
in high esteem and as rewarding.

Certain rituals also had Shia influence on them,
possibly because of living in close proximity with Ithna
Ashri Boras, and Ismaili Khojas in Cutch, as a sort of
inter-cultural influence. Apparently, there was little
awareness of the fact that there was no such thing as
Ruhani, and the concept, of being live after death, was
woven around the Hadith that ‘martyrs do not die’
which only meant that the Ruh held in the Barzak, a

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corridor between the paradise and the hell, were still
capable of listening.

9.2 Visiting Darghas

Every week and every month had times for observing
one rite or other. Prominent among them was fasting.
Men and women fasted on Mondays and Thursdays,
though not always for the same reason. While one
such reason was to earn Sawab, women often fasted
for the grant of long life and health of the husband, as
well as the discharge of a vow to fast, if a given wish is
fulfilled. Men would never miss a Friday mass, while
women were never admitted into a mosque. However,
they could visit and pay their homage at the tomb of a
Peer (Religious Leader or Saint) or Auliya, standing
behind a wall that shielded them from the Qabr. There
were some three such places in Thiruvananthapuram
and a few others around Cutchi Memon settlements
at Nadayara, Kollam, Kayamkulam, Alappuzha, and
Arattupuzha where they could attend. One of the
choicest shrines was that of Beema Beevi and her son,

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Maheen
Abubackar
both Sufi
legends,
known as
Beema Palli.
The shrine
was once famous for curing mental diseases and
banishing Jinn, Shaitan and ghosts from the bodies of
young women, supposed to have been possessed by
supernatural beings, with their miraculous powers.

Another frequently visited shrine was that of Nagore
Meeran Sahib at Nagapattinam, in Tamilnadu. It was
reached by country craft upto Kollam or Shencottai by
Tapal Vandi and thereafter by train via Madurai,
Tiruchirapalli and Thanjavur.

Yet another place of importance for the people of
Thiruvananthapuram was the shrine of Peer
Mohammad Sahib at Thuckalay, also in the present
Tamilnadu, near the ancient capital of Venad (Later

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Travancore), Padmanabhapuram, the only access to
which was the Tapal Vandi, until the launching of eight

seater steam bus service by Lakshmi Vilas Bus Service
in 1914 (afterwards bought by the Pioneer Motors).
A common feature of all these Durghas was to keep
one or more oil lamps, burning with gingelly oil or
castor oil and to have the tomb covered with green or
red sheets (Chaddar). Oil from the lamps, mixed with
the water from the well on the premises was believed

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to have medicinal properties. Taking bath with the
spring water from the well was considered as cure for
skin diseases including leprosy and for mental
disorders. It was also believed that Shreds of the
Chaddar that shrouded the Aulia’s qabr, when tied on
one’s wrist, gave miraculous cure to almost every kind
of disease, agonies and maladies; at least that
hastened the healing process. Another interesting vow
was to roll coins in value of 5¼ units (Chakrams, annas,
panams, rupees) depending on the seriousness of the
problem, in a piece of cloth and either to tie it on the
upper arm of the affected person or to keep it under
his pillow until solved and to donate the same to the
shrine or to give away as charity in the name of
Peeran Peer, the Great Seer Ghausul Azam Sheikh
Mohayuddin Abdul Qadir Gilani (RA) of Baghdad from
whom the Qadriya Tarika originated.

9.3 The Igyarain

Fasting on the 11th day of every month (Igyarain) was
considered to bring prosperity, but it was not

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associated with any vow. The observance emanated
from the Sufi custom of honoring Sheik Ghouse
Mohiuddin Abdul Qadir Gilani (RA). It was an
observance old and middle aged women never liked to
miss. The day was important for poor feeding, alms
giving and offering the benefits of Khatam to the
deceased parents or relatives. The ladies would have
completed at least one Khatam every month to fulfill
this obligation. It is said that the Saint used to arrange
a feast on the 11th / 12th of every month to bestow the
Sawab of Khatam and Charity in favour of the Prophet
(SA). The observance of the fasting ended with
offering two rakaats of prayer after the Fard and
Sunnath prayers of Maghrib. In each of these two
rakaats Surah Ikhlas was recited 11 times after Surah
Fatiha, following a tradition of the Prophet (SA).

The month of Rabiul Akhar (Rabiu-thani) was known
as the Gyarain Jo Mheno, the month of the eleventh
day. Ghouse Mohiuddin breathed his last on the 11th
of this month. As the observance of the 11th day was
instituted by him, anniversary of his death was also

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called Igyarain, from where the month also derived its
nick name. The month was celebrated with especial
offerings of charity and conducting Muhaiyiddin
Moulud or reciting Muhaiyiddin Mala, in the local
language. This month, however, was not considered
with favour for auspicious undertakings, especially for
marriages.

It was believed that Abdul Qadir Gilani (RA) had said
that "whoever in his distress cries to me for help, he
will be relieved of his distress; whosoever in his
difficulty calls by my name, his difficulty will be solved;
whosoever in his time of need makes me as his
intermediary to Almighty Allah, his needs will be
fulfilled. Any person who performs 2 Rakats of
Namaaz in which after Surah Fateha, recites Surah
Ikhlas 11 times and then making salaam sends Durood
on the beloved Prophet (Peace be Upon Him), the
garden of mercy, after which he thinks of me and
takes 11 steps towards the direction of Baghdad
calling my name, then presents his need, with
Almighty Allah’s permission his need will be fulfilled.”

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A strong conviction in these words led to the practice
of making prayers to the saint for relief of all kinds.
Such a situation was untenable for the later
generations which relied heavily on the Wahhabism
and related orders. Whether asking for help and
intervention by dead saints tantamounts to absolute
shirk or not is still being debated. As such it is no
wonder that Memons of a less enlightened age fully
relied on the Karamat and intervention by the Saints.

9.4 Festivities of Muharram

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)

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and his Ummat 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.

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 Karbaala; Being in sympathy with the
Shias ,on this account, participated directly and
indirectly with their practices. Nawab of Arcot, (a
princely state now part of Tamilnadu) a Shia Ruler,

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had lent to the government of Travancore services of
cavalry men and provided veterinary support with
horse doctors and stable attenders. These men were
either Shias or Sunnis heavily influenced by Shiite
traditions. The Maharaja provided them land and built
residences and Madrasas for them. They were also
provided with facilities for holding Mehfils during
Muharram.

These places were known as Panjapura, location
where a Panja is housed. There were three sites in

Thiruvananthapuram - Palayam,
Nanthancod and Attakulangara,
near about their residences and
the cantonment and stables
where they worked. Cutchi
Memons lived in the vicinity of
Attakulangara.

A Panja was a palm or hand,
made of silver, wrapped below
the wrist with an embroidered
cloth. In a way, it resembled an

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idol. The Punja was brought out on the eve of first of
Muharram, and decorated with a new wrap and
stringed flowers and installed near a wall or screen
perpendicular to Karbala, in the present Iraq,
followed by a Fatiha. Male members of the Dakhni
community, as the expatriates were known, used to
sit around and recite Qur’an and offer prayers in
favour of Imams Hassan and Hussain, after Magrib.
People used to bring mud potsful of what was known
as Panak, a drink made of grated cane jaggerry
dissolved in water and flavoured with crushed Elachi
(cardamom), in commemoration of the suffering of
Imam Hussain and his family and companions for want
of water. Flakes of oil-fried batter of any flour, without
salt or sugar was offered at the Fatiha as a reminder of
the kind of food the victims of Karbala suffered with.
The flakes and the panak were offered to all the
visitors to the place and also the passersby.

This continued until the seventh day of the month
when the first leg of the celebrations was held. The
royal stable lent a white horse. After the Asr prayers

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the Punjah was lifted from its stand and entrusted to a
boy of seven to ten years of age, decorated as a bride-
groom, with a salwar-qameez, waist coat and flower
garlands. The boy was lifted on to the horse which was
also tastefully decorated. The Punjah was then taken,
in procession, around the main streets of the city,
taking care to halt for a while, before the palace for
the Maharaja to view the same. The Maharaja used to
gift some hundred Fanams to the boy. The gift was
actually meant for the expenses related to the
festivities. The Punjah returned to the stall by Maghrib

and was reinstalled on its
pedestal.

Right from the first day of
Muharram work on the
construction of a Tazia (also
known as Tabuz), a model of the
assumed mausoleum of Imam
Hussain, was going on. The daily
tilawat-e-Qur’an and duas
continued till the tenth day. The

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devout among them, women in particular, would have
been fasting for the nine days. On the tenth day they
would not fast but would eat or drink only after Duhr.
After Asr the Panja would be laid inside the Tazia
ceremoniously with cries of ‘Ya Ali, Ya Hasan, Ya
Hussain’ and then carried on the shoulders of four
men, a multitude of devotees following in procession.
The Tazia would be paraded through the main streets
before moving towards the Arabian sea, in the west,
once again passing and halting for a while before the
palace in the East Fort. On both the days, 7th and 10th,
the processions were accompanied by dancing men, in
mini under wears, their head and body painted as

tigers. On
arrival at the
seashore at
Shanghumu-
gham the
Tazia was
lowered and
the Punjah
retrieved.

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The artifact would then be hand carried a few steps
into the sea and let flow off with the waves. When the
immersion was complete, the procession would
disperse and the custodians of the Panja return to the
Panjapura to put the Panja back into its container. The
ceremony would come to a close with a fatiha.

It was interesting to find that, despite Cutchi Memons
being Sunnis and staunch followers of Sunnah, were
whirl-pooled into this Shia rite of mourning. They
fasted for two days 7th and 9th and half day on 10th.
Made vows to feed the poor with Roti (Mani) and Gud,
made Malido, batter fry, and Panak; distributed the
fry and Panak through the Panjapura and offered
flower strings for decorating. Of course no shirk was
meant or any prayer was addressed to the Panja,
though it was viewed with reverence and a tinge of
piety. By the beginning of the last century there was
no more Matham (Chest beating or self flaggering) in
Memon areas and the whole observance had an air of
tranquility; that could be what pulled Memons,
especially the women. The first thirteen days of the

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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.

9.5 The Month of Safar

The prisoners of the battle of Karbala 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).

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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 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 scribed with washable Qur’anic
verses, particularly Ayatul Kursiyy, Suras Ikhlas and
Quraish. 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 blowing the chanter’s breath onto the face and
the body of the patient. For more serious illnesses
sadqa was thought of as a remedy.

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9.6 Rabiul Awwal and Milad Shereef

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 seated,
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. The local priests could handle it well. If
a second session was organized in the same month,
the choice fell on Manqoose Maulud.

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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.

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.

The two months that followed, Jamad-al-awwal and
Jamad-al-aakhir, were known as two barren months-
Khali and Biyo Khali. Both these months were treated

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as totally inauspicious and no functions of any kind
were held until Rajab.

9.7 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 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 Koonden ji

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Niyaz on 22nd of Rajab. It
involved preparing food,
usually pooris and phirni,
serving and disposing
waste under cover.

Cutchi Memon tradition
was to make Gujjiah with
coconut, semolina fried in
ghee and gud or sugar
fillings and supplemented with various fruits, peeled
and chopped. Vows were made either to organize or
participate and pay for the Niyaz. Food was presented
in new mud vessels known as koondah; hence the
appellation Koonden ji Niyaz. The participants ate in a
well covered room from sunset to next sunrise, when
the leftovers were well packed and destroyed. The
custom was attributed to Imam Jaffer as Sadiq’s
promise to a wood cutter woman. The legend says
that the Imam came to her in a dream and asked the

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woman to prepare certain food under cover, feed the
poor with it, and to pray to Allah to grant her
whatever she needed. If there was no immediate
solution received, she was to approach the Imam to
mediate and resolve her problem. The poor lady
complied with the instructions and soon got riches.
The ritual appears to have started only around 1906,
in the Rampur (Shia) regime. Now Rampur is a district
in Uttar Pradesh.

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 Salah 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 yet
to ask for forgiveness. He would oblige anyone who

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genuinely asked for it. It was also believed that in this
night Allah would decide on Rizq (sustenance) of His
servants and other aspects of life for the ensuing one
year. Generally, the mosques remained open for men
to pray, while women prayed at home.

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 to
shape on a rolling board with a rolling pin. The
papadss 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

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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.

9.8 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.

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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. It was
followed by a mini moulud, a
standing ovation. 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

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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, marking the
first revelation of Qur’an. The entire night was spent
in recitation of Qur’an and nafil prayers till the time
for Sehri. The day of the 27th was the finale for the
discharge of the obligatory Zakaat and optional Sadqa,
which included distribution of rice or wheat and
clothes to the poor. Poorer relatives and 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

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given after the Lailath-al-Qadr but before proceeding
for the Eid prayer on the first day of Shawwal.

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

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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 grandmother 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 Eidgahs 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 the hands of the
parents and other older persons at home as the first
thing on return. Women at home reciprocated by
kissing the hands of elder males, meharams only.
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

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the parents and grandparents to make small cash gifts
(Eidy) to children, on kissing their hands. Children took
Eidy as a token of love and blessing, not 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. It was considered
sawab to share food with the hungry.

9.9 The Hajj

Dhul Qa’d is a practically eventless month, except for
those who should be going for Hajj. Preparations for
Hajj began immediately after the Eidul Fitr and extend
into Dhul Qa’d. In essence they included discharging
or making adequate arrangements for the discharge of
all obligations, social and financial. Social obligations
included marriage of the daughter or female ward

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who has attained puberty; and making wasiyat 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 be made for the expenses of travel and stay
at Makka and Madina.

Journeys on Hajj were time consuming and 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

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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 in Makkah or Madinah resulting in the total
absence of six to twelve months or even 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

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