To light or not to light

Since time immemorial, every auspicious function in Kerala has gotten underway with the lighting of a lamp—a practice that cuts across religious lines. There have been some dissenting voices though, like in 1967 when CH Mohammed Koya, a minister in the Indian Union Muslim League (IUML) government led by EMS, refused to do it citing religious faith. Then a few years ago, IUML supremo PK Kunjalikkutty raised objections to the ceremony leading to intense debate within the party after which it was decided that IUML leaders would not do it henceforth. This brought sharp criticism from various quarters. Legendary singer Dr KJ Yesudas for instance wondered aloud at a function he was attending with PK Kunjalikutty (who had refused to light the lamp) how a country could prosper when its elected representatives chose to behave in a churlish manner.

The latest chapter in the debate was added by Dr Fasal Gafoor, the chief of Muslim Educational Society (MES), a progressive cultural and educational body, who has said that lighting the traditional lamp is not against Islam, because it is not idol worship. He has called it a cultural and not a religious practice. It is only when Hindu hymns are added to the ceremony that it becomes religious and Muslims can then refuse to be a part of it.

TV channels were quick to pick the thread and hosted live discussions with prominent names. Dr KT Jaleel, MLA went on to write an article in a local daily blaming IUML leaders for fanning communal sentiments by refusing to light the lamp. The piece argued that Muslims could light lamps as per the tradition of the country they live in.

Both Gafoor and Jaleel have drawn support from religious heads and the Sangh parivar, which has often offered the example of Indonesia where Muslims enact the Ramayana and of Arabs who light lamps to inaugurate functions.

Dr MK Muneer, state minister echoes his father late CH Mohammed when he says, “The lighting of lamps is a part of Hindu religious practice, Muslims cannot do it. It is akin to idol worship which Islam disapproves. Yet, if a Muslim chooses to light a lamp, he will not become an outcaste. I did it till the party stopped it”.

MM Hasan, spokesman of the Kerala Pradesh Congress Committee (KPCC) and former minister however differs. “The lighting of lamps, known as bhadradeepam, is a cultural practice. It is only when it happens in a temple or as part of sandhyanamam (prayers offered at dusk by Hindus) that Muslims cannot participate in it. Those who are interpreting it as religious practice are wrong. As a Muslim, I believe that Allah is the only one who deserves worship. I cannot consider the lamp as a part of worship. I take it as a mere cultural formality. That is why I never remove my footwear when doing it”.

Hasan uses the example of the Cheraman Perumal mosque in Kodungallur where a lamp has been lit for the longest time. Perhaps the mosque was a temple of yore.

The world over, indigenous customs are adopted by people irrespective of religious faith. Thus, most residents of Arab countries will greet each other with "Assalam alaikkum" and in Kerala, a Muslim groom will (like his Hindu counterpart) tie the marital gold chain around his bride’s neck.

Hasan says, "No priest opposes these practices. The resistance to lamp lighting is the work of fundamentalists who even oppose greetings with folded hands.”

Jaleel despairs that when what the country needs is cultural amalgamation, religious groupism is rearing its head.

“Where do we go? The so called Muslim renaissance organisations are promoting hard identities. Thousands of people of different religious sects throng to dargahs of Sufi saints. This is the Indianisation of Islam. Sufis were true believers who did not refute anything. Now, Muslim organisations which are not listed as terrorist organisations are forcing a change, opposing Iftaar with non Muslims and in non Muslim houses. This is dangerous.”

Jaleel argues that the call for women to observe the purdah are similarly misguided for it is an Arab practice and if women in India prefer salwar kameezes, there is no reason that they should be prevented from wearing them.

“Indonesia, with its largest Muslim population, does not harm the world’s largest shivalingam there. In Kerala, Sunnis have accepted Indianisation in the form of chandankkudam, urusu, offerings for God, etc. Islam does not discourage these. The practice of Haj was reformed by Prophet Mohammed. Adaptation to local cultural values and Indianisation is not anti Islam”, emphasises Jaleel.

O Abdul Rehman, editor of the daily Madhyamam and leader of Jamaat-e-Islami looks upon lamp lighting as an “innocent tradition”.

“It is only when it becomes a part of deeparadhana that Islamic priests should not support it. Practices, cultural or otherwise cannot be forced. When students of the Jehovah’s Witnesses sect refused to sing the national anthem, the Supreme Court of India ruled that they could not be compelled. It is ok for an individual to say no to lighting a lamp. Why should he be blamed?” asks Rehman.

Father Dr Paul Thelekkatt, spokesman of Syro Malabar Church says that the Christian church has adapted the traditional lamp. “A lamp with a cross on top of it is usual in churches. Even when used sans a cross, it is symbolic of God who is the light of the world. This is also a way in which we have integrated with Indian traditions. Our practice of praying with our faces towards the East is borrowed from the ancient practice of praying while facing the sun. Religion is an expression of faith in symbols taken from the culture in which it lives.”

Whether or not the issue will snowball into a major controversy will depend on a large part on the stand taken by the CPM led LDF. The Sangh Parivar’s take will also be interesting.

For now, what could be a possible fire, is still a flicker. 

t.satisan@thesundayindian.com