AN ANTHROPOLOGICAL EXPLORATION OF
NIZAMUDDIN !!!!!!
INTRODUCTION
This research was conducted as a one day trip to
explore the Nizamuddin locality initiated by our
university, South Asian University, New Delhi,
Department of Sociology, 1st semester. All the
informations are based on a one day observation,
interaction and overhearing of conversations.
HISTORICAL
BACKGROUND
Hazarat Nizamuddin shrine is dedicated to one of
the foremost Chishti sufi masters in South Asia of
the 13th and 14th centuries, Nizamuddin Auliya
(1325 A.D.) A settlement developed during his life
time and was known as Ghayaspur but now is
known as the Nizamuddin basti.
The shrine was built by Muhammad Tuglaq and the
original tomb has been renovated many times
since 1562 when it was built.
AMBIENCE OF
THE MARKET
[ ECONOMIC PERSPECTIVE]
As one enters the area of Nizamuddin one can find
an antiquated atmosphere: confusing allays;
crowds of beggars and street vendors; a number of
individual stalls selling caps, rosaries (tasbeeh),
religious books, meswak (tree bark for cleaning
teeth) , cheap eateries hawking kababs ,biryanis
and many other delicacies.
A shopkeeper selling kabab.
A shopkeeper selling a traditional sweet called
‘anarsa’
A vendor selling ‘biryani’ in his three
wheeler.
A vendor selling ‘namazi topi’ which is
wore during namaz by males.
As the road narrows we can meet sellers who
would affectionately pester the people to buy
flowers, attar (perfume), chadaur, sweets to
offer at the dargah.
It was also amazing to see some women and
children stall owner’s equally active and
shouting and calling customers to buys the
products from their stall.
‘Chadur’ on sale outside the dargah
Roses on sale for the devotes visiting the
dargah
A women in her stall selling roses and chadur
A child busy working
A vendor below the age of 18 selling ‘meswak’
‘The attar seller’
The economy here is totally oriented towards
the fulfillment of the religious demand of the
devotees and therefore the dominance of the
product in this market is all religiously
significant in some sense or the other. It is
important to notice how items of religious
sanctity have been commodified in the
market.
For eg- a pharmaceutical store is named as
‘AZIMUDDIN’ this word rhymes with the
word Nizamuddin and quickly catches the
attention of the customers. It is also portrayed
in its advertisement that it sells ‘modern’,
‘unani’ and ‘ayurvedic’ medicine thus catering to
all sections of people, those who believe in both
modern and traditional cure process.
The Cultural Treat
of Nizamuddin.
*two different religious orientation
-Tablighi Jamaat vs Sufism
The white mosque, called Masjid Banglewali,
which towers over the surrounding buildings in
the neighborhood of the famed Nizamuddin
Dargah and overlooks the Urs Mahal, the
erstwhile abode of the revered Sufi saint Hazrat
Nizamuddin Auliya in New Delhi is the
international headquarters of Tablighi Jamaat,
roughly translated as the group for the
propagation of Islam in its truest spirit. The
address couldn’t have been more ironic. To be
located in such a neighbourhood is ironic for the
Tablighi Jamaat because the Jamaatis do not
believe in Sufism and refuse to accept the
divinity accorded to the sufi saints.
Masjid Banglewali
*The local people and their way of
life
Entering the busy life of the Nizamuddin area
an outsider could easily understand that the
people of this locality have dedicated their lives
to the service of God in their own unique
forms; every one somehow evokes the sense
that God is present amongst us. It might either
be the quawalli songs or the different articles
for sale in the market or the people dressed in
the proper Islamic attire.
For eg- we found this little kid sitting quietly just
outside his home, properly dressed and wearing the cap
that is an important Islamic symbol
We were surprised to find a house just outside
the dargah that contained the tag that ‘Christ is
the head of this house’ and we were totally
mesmerized to find people from different
religious community living peacefully even
when there is a huge difference between the
majority (Muslims) and other religious
community. Moreover we can also find people
from different strata living together in this
locality. From poor to the rich people live here
harmoniously.
One will find both local stores and the high
prized stores (eg- the perfume stores) in the
market.
In addition one could also find dilapidated
houses all around the street but with air
conditioners showing that the standard of living
of the people here is not that bad as it looks
from outside due to the decrepit infrastructure.
The area around the tomb is also of cultural
significance as it is regarded as sacred. Twice
every year, the festival of 'Urs' is celebrated
here to commemorate the death anniversaries
of Hazrat Nizamu'd-Din Auliya and Amir
Khusrau.
A high priced attar shop
ARCHITECTURE
*CHAUSATH KHAMBA- Chausath Khamba
monument was initially built as a hall in an
innovative eclectic architectural style of the
Mughal period. It was later converted into a tomb.
It is a square structure constructed entirely of
white marble. According to inscriptions, the
structure houses the tomb of Mirza Aziz Koka (also
named Kotaltash). The tomb of his father, Ataga
Khan, the Prime Minister of Akbar, is also in the
vicinity.
CHAUSATH
KHAMBA-
*URS MAHAL - Located in front of the Chausath
Khamba, URS Mahal is an assembly hall (pictured
in the gallery) where Khawwali programmes are
held on festival days and on the days during “Urs
of sufi saint Nizamuddin Auliya ”. It is a protected
monument (refurbished in 2003).
URS MAHAL
*Mirza Ghalib’s tomb- Mirza Ghalib's tomb is a
small tomb of famous Urdu poet Mirza
Ghalib (1797–1869), who was renowned in
Urdu and Persian poetry during the Mughal
Period . It is a protected monument. The tomb
is a work of art located north of the enclosure
of the Chausath Khamba.
Mirza Ghalib’s tomb
*the Ghalib Academy -Adjoining Ghalib's tomb,
the Ghalib Academy has been established. The
academy has a library of Urdu Literature. It also
houses a museum that displays a sizable
collection of rocks, paintings and works of Mirza
Ghalib.
The Ghalib Academy
We also found lots of open and close mausoleums
around this place. The story behind it, as many
locals say, is that the followers of Hazrat
Nizammudin wanted to remain close with him
even after their deaths, and thus by burying
themselves nearby Nizamuddin’s mausoleum
they believed they would join him in the afterlife.
These followers include, Jahanaara, daughter of
Shahjahan, Amir Khusro, Mirza Ghalib, Hazrat
Inayat Khan and many more.
Conclusion
We attended a Sufi music performance in the end
which was very mesmerizing. It showed how Allah
lies in our heart and could be worshipped and
remembered through music which is not a very
new concept and is also followed in other religion
as well. Sufi music considers the human soul as the
soul of a women waiting for her loved to be united
with him and it also relates to Allah and the desire
to unite with the Lord.
The trip to Nizamuddin was very informative and
interesting. This particular part of the city of Delhi
is totally different and any outsider as soon as
he/she enters the area could easily understand the
difference. People here are day to night busy in all
forms of activities that help them to engage with
God. This place has its own aura and divinity and
the areas close to the dargah is considered very
sacred. The dargah welcomes people from all
section and strata of life without any
discrimination. People from all kinds of religion
also come to pray here very often. The economic
and the socio-cultural environment here is totally
vibrant and has been adapted according to the
needs of the devotes who visit this place in large
number.
Busy night life in Nizamuddin
Hazrat Nizamuddin
Thank you