jashn-e-chiraghn

Artefacts preserved in Hyderabad Central Library reveal that Indian Muslims have long played a role in Diwali celebrations. However, due to the inaccessibility of historical sources written in Urdu and Persian, much of the public remains unaware of this shared cultural heritage. The Mughal rulers of India (1526–1857), known for their cultural opulence and patronage of the arts, incorporated various festivals, including Diwali, or the “Festival of Lights” into their court traditions. The nature and extent of these celebrations varied, but Diwali, as a Hindu celebration marking the triumph of light over darkness, transcended religious boundaries, even within Mughal courts, symbolising cultural inclusivity and religious tolerance. The most inclusive known Mughal, Emperor Akbar (1542–1605), observed Hindu festivals such as Diwali with a certain degree of ceremonial inclusion, and this tradition carried forward through the reigns of Jahangir and Shah Jahan. Historical accounts by scholars like Harbans Mukhia and Audrey Truschke describe Akbar’s interest in fostering religious unity and cultural inclusiveness within his kingdom. In his court, Diwali celebrations often included lighting lamps and distributing sweets, both symbols of warmth and goodwill in the Indian tradition. Royal Women Celebrating Diwali, Mughal miniature painting from Northern India, Uttar Pradesh, Lucknow. (The Cleveland Museum of Art) Jahangir, Akbar’s son, continued observing the festival with similar fervour, as noted in his memoirs, the Jahangirnama. He mentions the grandeur and beauty of lights spread across the court and the city, along with the display of fireworks. Jahangir, known for his keen interest in aesthetics, appreciated the visual elements of Diwali, particularly the illumination of palaces and gardens. Shah Jahan, famous for building the Taj Mahal, also celebrated Diwali, though his emphasis was on the grandeur and aesthetics of the court rather than religious observances. Accounts from Padshahnama (The Chronicle of Shah Jahan) mention elaborate arrangements, including the decoration of palaces with lamps. Emperor Aurangzeb (1658–1707) is often portrayed by British Orientalists and nationalist historians as a strict and orthodox ruler. However, such portrayals overlook the nuances of his reign. Historians like Jadunath Sarkar, Richard Eaton, and Audrey Truschke highlight that while Aurangzeb imposed limitations on public religious rituals, he did not seek to eradicate Hindu festivities altogether. Instead, he aimed to maintain social stability among his Hindu subjects. His Rajput allies and many Hindu courtiers, including top bureaucrats from the Kayasth caste, were allowed to continue their Diwali celebrations. Artifacts documenting these cultural interactions are preserved in Hyderabad Central Library. Several artifacts, court chronicles, and travelers’ accounts provide glimpses into Diwali celebrations in the Mughal court. A notable example is the paintings commissioned during Akbar and Jahangir’s reigns, often depicting scenes of festivals, including Diwali. The Akbarnama, Akbar’s biography written by Abul Fazl, also references Diwali and describes how the emperor partook in customs to reinforce unity across his diverse empire. Prince and princess holding fireworks in Provincial Mughal India, circa 1750-60. (Photo: Christie’s) The collection of letters and decrees, known as the Ain-i-Akbari, meticulously records Akbar’s administration and mentions his openness to Hindu traditions, including Diwali. Muraqqa-e-Chughtai, a famous Mughal-era manuscript from later periods, depicts themes related to festivals and offers visual insights into how festivals were an integral part of Mughal-era society. Diwali under the Mughal rulers, from Akbar’s era of inclusivity to Aurangzeb’s administration, reflects the complex interplay of politics, culture, and religion in the empire. While rulers like Akbar, Jahangir, and Shah Jahan adopted Diwali into the fabric of Mughal celebrations, Aurangzeb approached it in alignment with his broader religious policy to maintain social peace and prosperity, with Mughal India’s economy estimated by historians to have comprised around 24-25% of world GDP at its peak. This level of economic prosperity remained unmatched by British colonial rulers, who later oversaw a significant decline in India’s economic standing. Key sources, such as the Akbarnama, Jahangirnama, and Padshahnama, and the writings of historians like Jadunath Sarkar, Audrey Truschke, and Richard Eaton, provide invaluable insights into this evolution. Artifacts, including miniature paintings and manuscripts, also serve as enduring reminders of Diwali’s presence within the Mughal Empire and Indian Muslim culture. Through these records, we understand how the festival of lights, despite many political constraints, left an indelible mark on the cultural landscape of India and kept the diya burning. A princess and ladies celebrating Diwali in a palace courtyard, in the presence of yogis and yoginis. (Photo: Victoria and Albert Museum) Historical misrepresentations Today, a lack of proficiency in Urdu and Persian among many historians, combined with colonial-era policies and divisive political narratives of the present day, deprives even the educated classes of India of a true understanding of our shared history and mutual cultural celebrations. After all the challenges, many of us still light a diya, celebrate Diwali, and say Jashn-e-Chiraghn Mubarak for generations to come! Sami Siddiqi lives near Chicago. He is a social commentator and a keen world traveler who documents diversified cultures and histories. He can be reached at sami.siddiqi@gmail.com

jashn-e-chiraghn

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