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Alam-kashi (ritual)

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'Alam-kashi
'Alam-kashi
An image of the 'Alam-gardani ceremony, a common tradition in Iran
An image of the 'Alam-gardani ceremony, a common tradition in Iran
TimeDays of Muharram
Origin5th/11 to 6th/12th century
Symbolic
Objects		'Alam (a kind of Banner)
Symbolic
Meaning		Respectful banner in the Funeral procession of elders or the 'Alam of Abbas b. Ali (a)


The ritual of Carrying the 'Alam, known in Persian as 'Alam-kashī (Persian: عَلَم‌کِشی) or 'Alam-gardānī (Persian: عَلَم‌گَردانی), constitutes a significant ritual within the traditions of Muharram mourning, also observed during the funerals of prominent figures in Iran, Afghanistan, and Pakistan. In this ceremony, elaborate banners ('alams) are crafted and prepared according to local customs; throughout the mourning period, these banners are paraded in accordance with specific rituals. Sources differ regarding the origins of this ceremony; some attribute it to the Safavid era as an adaptation of Christian cultural practices, while others trace its roots to ancient pre-Islamic Iranian traditions that were gradually integrated into Islamic culture, eventually becoming specific to the days of Muharram mourning.

Shi'a religious authorities have generally not issued prohibitions against this ceremony, with some deeming it desirable as a means of reviving Hussayni symbols. Nevertheless, authorities in Iran have occasionally implemented bans on the practice to combat distorted mourning customs and mitigate urban traffic congestion.

Importance and Origin

'Alam-gardani is a common ritual in Muharram mourning observed by Shi'as. The majority of Maraji' have deemed this custom permissible.[1] carrying the 'Alam is often regarded as symbolic of the standard-bearing of 'Abbas b. Ali (a).[2] Standard-bearers, positioned at either the vanguard or the rear of the mourning procession, are charged with maintaining the order of the procession.[3]

According to the author of the entry " 'Alam wa 'Alam-gardani" in the Great Islamic Encyclopedia, carrying the Alam or 'Alam-gardani is an ancient Iranian ceremony historically performed during the funerals of military personnel and those fallen in war; in the contemporary period, however, it is reserved exclusively for Muharram mourning.[4]

Some scholars suggest that the origin of this tradition, and even the design of the banners common today, is rooted in Christian culture. According to this hypothesis, following the consolidation of the Shi'a establishment during the Safavid rule, a ministry was established to oversee mourning rituals. To this end, an envoy was reportedly dispatched to Europe to study Western mourning formalities and, where appropriate, adapt them for use in Iran. Consequently, some have opposed the culture of carrying the 'Alam and 'Alam-gardani on these grounds.[5] Conversely, others maintain that the mourning 'Alam originates from pre-Islamic Iranian culture. In that era, a tall banner constructed from fabrics was placed at the door of a home to mark the location of a ritual ceremony. Later, the Aq Qoyunlu and Qara Qoyunlu adopted this custom for religious mourning, introducing modifications to the appearance of the 'Alam.[6] According to this group, the cruciform design often found in the banners represents an ancient Iranian symbol rather than a Christian cross.[7]

Method of Performance

'Alam-gardani is documented in various regions with significant Shi'a populations, with each region observing specific methods of performance. In addition to procedural variations, the aesthetic characteristics of the 'Alam also differ across cultures.[8]

In Iran

The 'Alams common in Iran are heavy metal structures featuring multiple blades, with the central blade typically larger than the others. The number of blades is generally eleven or more, made of steel. These symbols often incorporate icons of peacocks, pigeons, domes, and shrubs. In Iran, carrying the 'Alam ceremony involves a designated individual, the 'Alam-bearer, lifting this massive object onto their shoulders. He secures the 'Alam within a leather harness strapped to his waist to facilitate movement. Carrying the 'Alam is considered both a feat of physical strength and an art form. Upon reaching holy sites, the 'Alam-bearer manipulates the 'Alam in a specific manner, causing the tip of the structure to bow in a gesture of reverence. In the city of Qom, it is customary to parade the 'Alam at the rear of the mourning procession.[9] However, in other areas, the 'alam leads the procession.[10]

According to sources, 'Alam-gardani in certain regions of Iran is accompanied by specific local rituals. In the village of Charak in Bushehr, the 'Alam-bearer is required to carry the 'Alam into the courtyards of every house in the village, allowing mourning rites to be conducted there. Elegies (nawha) are recited during the movement of the 'Alam. In the Garmsar region, the 'Alam is paraded to collect public donations and votive offerings.[11] In some regions, the 'Alams are kept stationary and upright rather than being carried.[12]

In Afghanistan

'Alam-gardani ceremony common in Afghanistan

Sources report that in Afghanistan, a ceremony titled carrying the 'Alam is performed on the 7th of Muharram. Following this event, an 'Alam is adorned with fabrics on the 6th of Muharram; on the following day, mourners carry the 'Alam into the Husayniyya, standing and mourning in respect for the object, which serves as a symbol of Abbas b. Ali (a).[13]

In Pakistan

Taqizada Dawari, an Iranian scholar of Shi'a studies, reports a custom in Pakistan similar to carrying the 'Alam, known as 'Alam bi-dar-kardan. According to this tradition, individuals remove an 'Alam from an Imambara in fulfillment of specific vows; several days later, mourning processions from the Imambara travel to the designated house to retrieve the 'Alam and return it to the Imambara. During this ceremony, the homeowner provides refreshments for the procession. The custom of carrying the 'Alam in Pakistan is also referred to as "julus".[14]

A sample of the common 'Alam in Iran

History

According to the Great Islamic Encyclopedia, the oldest surviving Iranian 'Alams date back to the Aq Qoyunlu and Qara Qoyunlu periods and are currently housed in the Topkapi Museum in Istanbul.[15] Among the earliest documentation of carrying out the Alam ceremonies are miniatures dating to the 15th century.[16] The earliest specific report of 'Alam-gardani originates from the Safavid period in Isfahan.[17] Pietro della Valle (d. 1652), an Italian traveler who witnessed mourning rituals in Isfahan in Muharram 1027/1618, reported that on the tenth day of Muharram, extensive processions from all neighborhoods of Isfahan set out carrying flags and 'Alams.[18] Historical records indicate that 'alams in Qom once took the form of clothed figures carried by the 'Alam-bearer via their hand, mouth, or forehead. It was customary in Qom for each neighborhood to possess at least one such 'Alam.[19]

In 2006, the Islamic Propagation Department of Tehran Province banned certain instances of carrying the 'Alam in Iran.[20] Government officials cited the alleviation of urban traffic congestion and the combating of distorted or superstitious mourning cultures as reasons for the ban, a decision that met with mixed reactions.[21]

A documentary titled Nishan (The Sign), directed by Farzad Ja'fari, explores the history of the 'Alam and the carrying of the 'Alam ritual.[22]

Views of Shi'a Maraji'

Sayyid Ali Husayni Khamenei, a Shi'a Marja', regards the use of the 'Alam and carrying the 'Alam as permissible per se, while emphasizing that it should not be considered a core component of the religion. Sayyid Ali al-Husayni al-Sistani, Shubayri Zanjani, and Husayn Wahid Khurasani also deem the use of the 'alam permissible. Lutf Allah Safi Gulpayigani considers the use of the 'Alam desirable for the glorification of rituals.[23] Conversely, Abd Allah Jawadi Amuli is among the opponents of carrying the 'Alam and 'Alam-gardani, arguing that the custom should be excised from mourning ceremonies as it lacks spiritual merit.[24]

Notes

  1. ↑ Ḥukm-i shar'ī-yi 'alam-kashī, harwala kardan, laṭma-zanī wa barahna shudan dar 'azādāri.
  2. ↑ 'Alam-kashī-yi shab-i haftum-i Muḥarram rasmī-yi muhimm barāyi 'azādārān-i Afghānistānī.
  3. ↑ Āshnā'ī bā tārīkhcha-yi 'alam wa 'alam-kashī dar māh-i Muḥarram.
  4. ↑ Bāqī, 'Alam wa 'alam-gardānī.
  5. ↑ Āshnā'ī bā tārīkhcha-yi 'alam wa 'alam-kashī dar māh-i Muḥarram.
  6. ↑ 'Alāmat-kashī rasmī barāyi huwiyyat-hā-yi mawhūm.
  7. ↑ Ān-chi shāyad dar-bāra-yi 'alam-kashī nimīdānistīd/ Shīr wa azhdahā az kujā āmadand?.
  8. ↑ Bāqī, 'Alam wa 'alam-gardānī, The Center for the Great Islamic Encyclopedia.
  9. ↑ Faqīhī, Tārīkh-i madhhabī-yi Qom, p. 356.
  10. ↑ Āshnā'ī bā tārīkhcha-yi 'alam wa 'alam-kashī dar māh-i Muḥarram.
  11. ↑ Bāqī, 'Alam wa 'alam-gardānī, The Center for the Great Islamic Encyclopedia.
  12. ↑ Bāqī, 'Alam wa 'alam-gardānī, The Center for the Great Islamic Encyclopedia.
  13. ↑ 'Alam-kashī-yi shab-i haftum-i Muḥarram rasmī-yi muhimm barāyi 'azādārān-i Afghānistānī.
  14. ↑ Taqī-zāda Dāwarī wa 'Ārifī, Shī'iyān-i Pākistān, pp. 162–163.
  15. ↑ Bāqī, 'Alam wa 'alam-gardānī, The Center for the Great Islamic Encyclopedia.
  16. ↑ Āshnā'ī bā tārīkhcha-yi 'alam wa 'alam-kashī dar māh-i Muḥarram.
  17. ↑ Bāqī, 'Alam wa 'alam-gardānī, The Center for the Great Islamic Encyclopedia.
  18. ↑ Bāqī, 'Alam wa 'alam-gardānī, The Center for the Great Islamic Encyclopedia.
  19. ↑ Faqīhī, Tārīkh-i madhhabī-yi Qom, p. 356.
  20. ↑ Mamnu'iyyat-i 'alam-kashī wa naṣb-i shamāyil dar ayyām-i Muḥarram.
  21. ↑ Mamnu'iyyat-i 'alam-kashī wa muwāfiqān wa mukhālifān-i ān.
  22. ↑ Ān-chi shāyad dar-bāra-yi 'alam-kashī nimīdānistīd/ Shīr wa azhdahā az kujā āmadand?.
  23. ↑ Ḥukm-i shar'ī-yi 'alam-kashī, harwala kardan, laṭma-zanī wa barahna shudan dar 'azādārī.
  24. ↑ Jawādī Āmulī: 'Alam-hā rā az hay'at-hā bardārīd.

References

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