Chittagong is the center of Sufism in Bangladesh. Urs festival, originating in 1907 in Chittagong Maijbhandar

Darbar, has ornamented into an all-embracing non-communal festival in Bangladesh over the passing of a

century. The Urs festival is an integral element of Maijbhandari Sufism. On the birth and death days of

Maijbhandari saints, Urs or feasts are celebrated in the shrine with many devotees participating spontaneously.

The participants of this festival are not discriminated against by any religious boundaries although it is organized

by Muslims. On the occasion when religion, society and culture unite, Urs has created its platform. Over the

organization and social influence.)

Maijbhandar Dorbar, Urs, Chittagong, Mezban, Folk Islam,

Sufism (tasawwuf) is the name given to mysticism in Islam. The term Sufism embraces the philosophy and

practices which aim at direct communication between God and man, and those who practice Sufism are called

Sufis. (Khanam: 2006: 01) Sufism is an Islamic mysticism felicitated all around the globe. From the twelfth

century, following the flourishment of Sufism in the Indian subcontinent, Sufi saints have meticulously glorified

Islam with epoch-making success in the Bangla region. ‘The spread of Islam in Bengal began in the thirteenth

century.’ (Khan: 2019: 107) Solitary efforts of Sufis concomitantly aided by Muslim rulers continued spreading

Islam. Chittagong had seen the acceptance of Islam in a short amount of time. Abdul Karim said, ‘At that time,

of the past seven hundred years.

Towhide Adiyan meaning free-spirited God-gifted philosophy united the races,

religions, castes and dignified Maijbhandar Darbari lifestyle among the masses of Chittagong. ‘After becoming

an Islamic lifestyle, Maijbhandari tariqa teaches people of all backgrounds about morality irrespective of

religions and castes.’ (Hossain: 2014: 87) Passionate Chittagonian Muslims accepted Maijbhandari philosophy.

With the essence of fundamental Islam and local culture, the Maijbhandarj tariqa gained widespread popularity

rapidly. It has created a resemblance between religion and social culture worth studying. Maijbhandar Darbar

always encourages folk culture and traditions. Common people have responded with immense positivity towards

the unification of folk culture and Islamic philosophy. There has been some research about this century-old

tariqa. The first monograph about Maijbhandar in Bengali called ‘Maijbhandari Shandarshan’ was composed

the topic, century-old Maijbhandari Urs. Urs is the largest function of Maijbhandari Sufi culture. Maijbhandari

Urs is a huge festival not just only in Maijbhandar village, but also in Chaittagong as well as the whole Bangla.

Gausul Azam Maijbhandari’s sacred Urs Sharif is a great spiritual conference attended by millions of people

irrespective of class, caste or religion. In terms of attendees, this is the fifth-largest conference in the world.

(Sufian: 2018: 29) This Urs organised in a grandly manner is an impactful public event in Chittagong. The article

composed this line about Maijbhandari Urs that commenced in the first half of the 20th century. (Hossen: 2014:

157) As a grand congregation, the writer meant the tenth of Magh month, the Urs of Sufi Ahmad Ullah (1826-

1906). Originating in the early 20th Urs of Sufi Ahmad Ullah is popular among religiously passionate devotees

and considered equal to the largest Islamic pilgrimage, Hajj. Every year on January 23, 10th Magh the prime

mover of Maijbhandari tariqa Sufi Ahmad Ullah’s Urs is celebrated. Urs is an Arabic word. Urs, plural A’ras,

means marriage or bridal chamber. (Rahman: 2013: 502) Another definition of Urs, plural U’rsat lexically means

marriage or reception celebrated for the union of bride and groom. (Hafiz: 2012: 502) In Encyclopaedia Islam

Urs means, literal meaning wedding is the death anniversary of a Sufi saint usually held at the saint’s dargah.

The etymological meaning of Urs is union. After demise, the sacred soul meets Allah. It is the union of the human

spirit with the Supreme spirit. This unification of a saint’s refined soul with the Supreme spirit is everlasting.

The commemorating festival devotees celebrate occasioning Sufi’s unification with the Lord can be recognized

as Urs. Since middle age, Urs is being solemnized in the Indo-Pak subcontinent. It is a widely admired festival

in South Asia including Bangladesh. `As all over South Asia, the most important congregational events in these

shrines are the urus (pl. of, lit. `wedding’) namely, the death anniversaries of the respective saints’ (Harder:

2011: 13)

In 1906, after the decease of Maijbhandar tariqa’s originator Sufi Ahmad Ullah, the following year, 1907, was

the first time when Maijbhandar Darbar hosted first ever Urs in a courtier manner. One of the most influential

books of Mazbhandari literature ‘Jibnoi O Karamot’ describes, Sufi Ahmad Ullah in his days indicatively asked

neighbours , ‘You make the calculations, to cook and eat hundred and twenty cows, buffaloes (I do not remember

Darbar initiated in 1907 is continuously being observed.

Sufi Ahmad Ullah’s Urs soon turns into an elaborate festival from its inception. After Sufi’s death, devotees have

been visiting there on the occasion of vows. With time, the Maijbhandari Sufi family has expanded, splitting into

three Manzils (the house). Generally, the overall activities of a dargah or shrine are centred surrounding a single

spiritual saint. But in this case, Maijbhandar Darbar sharif is different. Here the spiritual succession follows the

family line. After the prime person, a similar order of ceremonies is held around the succeeding spiritual

personalities. Namely, independent manzil and shrines, Karamot (miracle). Khosroze (birth occasions) and Urs

even independent order of song compositions. (Jahangir: 2014: 22)

Ahmad Ullah Maijbhandari's successor in the lineage of the Sufi saints is his nephew and chief deputi Golamur

After the demise of Baba Bhandari in 1937, the celebration of his death anniversary Urs started in 1938. The

turnout for the Urs festival was astounding from the very beginning. Nowadays at Maijbhander sharif, mass

gatherings of millioin people are held on the 10th of Magh, 22nd of Chaitra Urs sharif, and 29th of Ashwin

Khoshroz sharif days. These events become the grandest conferences in the world in terms of attendance. (Fazal:

1969: 60)

Ziaul Huq Maijbhandari (1928-1988) is the third powerful Sufi of the Maijbhandar Sufi family. Since 1976, the

Khosroz festival of Ziaul Haq started on a large scale in the newly established Haq Manzil, after his demise in

1988, Sufi's Urs was observed in a grand ceremony on the 26th Ashwin of 1989 at Haq Manzil. Although the

Maijbhandar Darbar is a religious community, they follow the Bengali calendar in their Darbari activities and

observance of Urs . The importance given to Bengali language rather than English, Persian or Urdu by this

of egalitarianism has built its journey with everyone irrespective of caste, creed, and colour, making the

Maijbhandar Darbar a symbol of the faith of the masses.

It seems therefore appropriate to state at the outset of this investigation that Maijbhandar today is a powerful

religious institution whose very popularity and influence defy any notions of Marginality. We shall have occasion

to show that Maijbhandar and the religious movement connected with it have been able to draw adherents from

all sections of society…How to measure the impact and popularity of a religious movement? We could first go

by the number of followers and visitors; the death anniversaries (Urs) of the major Maijbhandari saints annually

draw great masses to the village. (Harder: 2011: 15).

Over time, Maijbhandari Urs’ structure has subsequently grown bigger. In the early times of Maijbhandari

literature, Fayezullah Bhuiyan stated Urs as the fifth largest congregation. Another scholar Jamal Ahmed Shikdar

for everyone. The prime focus of Kamori Urs is practising Maijbhandari philosophy, Ofat Urs is the extended

and larger edition of Kamori Urs. (Interview: 5 September 2022)

and giving charity on the day of the death anniversary. The main reasons for Urs are proved by the narrations of

pursue spiritual excellence. As the secular Maijbhandari tariqa has the acceptance of people of all religions,

Maijbhandari songs also create an opportunity to assuring the participation of people of all faiths. The

centuriesold Maijbhandari Urs has given birth to legendary artists such as Ramesh Sheel, Abdul Gafur Hali, etc.

In winter, people gather in a ground covered under a canopy and open paddy fields where artists and writers of

Maijbhandari songs sing along. It is where people get to know each other through music. Country folks like

rickshaw pullers, shopkeepers, farmers, day workers, blacksmiths, and fishermen gather there.

The interaction of folk music gives singers and songwriters as well as the listeners a new vitality. The

Maijbhandari song festival starts with the spontaneous participation of believers-devotees and professional and

amateur artists from different parts of the country. This music festival across the vast area infuses new life into

Maijbhandari Mela. (Jahangir: 1999: 166) In the process of practice and performance, devotees become

passionate about the Maijbhandari song. Artists present their music with utmost devotion and dedication; such a

lot. (Mannan: 2016: 132) In addition to the musical presentation on the main Urs day in Maijbhandar, an allnight

musical event is organized on the night before the Urs. The crowd of thousands of lovers fulfills the outstanding

festive atmosphere.

observing the Maijbhandar Urs, if I put the religious part aside, another essence of Maijbhandar Urs is the fusion

of East Pakistani folk music. The musical events stand high among other rituals of Urs. (Alam: 26 Falgun: 1372)

At Maijbhandar Darbar, Tabaruk or foods are offered after Sajjadanshin Pir’s Akheri Munazat. Sufi Ahmad Ullah

directed the food distributions. Hazrat’s directive about the Chittagonian culture of eating is followed while

presenting foods. (Hossain: Important Notice: 1381) Tabaruk or foods of the offering are a main centre of

attention in Maijbhandari Urs. The food cooked for Zayrein (visitors) in the Urs is called Tabaruk or Newaz. The

centrepiece of Bangladeshi people’s food is fish and rice. Against that tradition Maijbhandar sharif popularised

rice with hot meat. The origin of the use of cow and buffalo meat in Maijbhandari Urs is an extraordinary history.

At the beginning of this composition, Sufi Ahmad Ullah’s words are pointed. Sacrificing buffaloes for the feast

‘murid’ taming and conquest of the `black beast’ within themselves and prepares them to move toward the divine

presence.’ (Bertocci: 2006)

Rice, meat and curry prepared for Urs are different in taste and cooking method. This style of cooking has earned

great appreciation and demand throughout Chittagong as well as Bangladesh. Maijbhandar Urs popularised the

Mezban culture in Chittagong by sacrificing cows and buffaloes. Mezban is a famous and popular social ritual

in present-day Bangladesh. Hosting a grand Mezban show hosts economic influence and social cohesion.

Religious culture and social customs function simultaneously in Urs. Zayerin at the festival pay special attention

to Tabaruk, besides eating it they are keen to take Tabaruk home with them, a religious mindset works behind

this. Eating Tabaruk is considered as gracious and they believe it removes illness and disease. ‘Maijbhandar

Darbar is organised in cooking and serving. Everyone eats to feel content. Many eat it graciously. The number

`Gift to pirs may be given in many forms, one of which is any ritually acceptable (halal) food product. The

Solvent people offer cash money as a gift. Animals offered Hadiya is decorated with paper flowers, laces, and

colorful stripes and local young as well as middle-aged people altogether take the animals to the shrines with

musical arrangements such as trumpets, and flutes. Followers arriving in a festive atmosphere with high-pitched

voice humming with joy touches the surrounding public life. Separate platforms are set to receive the Hadiya.

For keeping the animals, they create a large fence of bamboo. There remains an option to sell the received

animals for the second or third time. In Maibhandari manner, it is called Reversed Hadiya. A Group of people

gets a receipt after giving their Hadiya and with that receipt, they get to eat the Tabaruk. Tabaruk is arranged for

all the visitors coming to Urs. They prepare different types of food for people of other faith. Instead of

cowbuffaloes, they are served chicken and mutton.

The fair organized on the occasion of Urs is one of the major attractions of Maijbhandari Urs. A larger number

combining folk culture with religion. The folk culture of the living population derives from the direct human

relations, spiritual connection, and deep sincerity of the region belonging to the group. (Ghosh: Ashwin, 1386:

01)

The products brought for sale in the fair can be said to be a large market for the products produced in the

Chittagong region. Locally made sweets, pickles, home craft products, rural household items, and luxury items

are the centers of attraction for tourists visiting the fair. ‘Dosher mela, Rosher khela’ or ‘Fair for ten, a game of

juice’ is a famous phrase for Maijbhandari fair. Farmers have a big market for their farming equipment at this

fair. A big market for agricultural products needed throughout the year like plows, yokes, weights, baskets, hats,

etc. is Urs fair of Maijbhandar. The farmers not only sell their products, but they also get massive motivation in

their work from such festivals. The modern civil form of this village fair is the exhibition, the purpose of both is

teenagers, the fair is a major source of children's toys. At the entrance to the fair, large sizes of radishes are seen,

which we have seen in Sufi Ahmad Ullah’s quotes. Maijbhandar Darbar's products that are put up for sale at the

fair are books published by durbar publications. A committee of thirty members under the central Urs

management team of Ahmadia Manzil (house) conducts the book-selling activities at various places of the Darbar

and the designated stalls in the fair. Many female visitors come to see the Urs festivals, and Ahmadia Manzil

arranges accommodations for the women.

Sufi Ahmad Ullah’s shrine-centric religious rituals (Quran recitation, Ziqr, Ibadat, or Worship) are performed

by women. Twenty members under two representatives of the central hospitality committee are engaged in

looking after the women. The Urs ranges over an area of about three miles. Hundreds of Thousands of people

and a huge congregation, naturally, control over the sea of people is difficult for Maijbhandar authority.

Manzil, and Rahmania Manzil have big guestrooms. They also arrange temporary places under the canopy for

the visitors to stay. The houses of Darbar cooperate with people on pilgrimage.

The houses of Darbar arranged accommodation, hospitality, and food for their guests.

organization, finance, and religious structure. In 1381 Bengali year, through Chittagong Islamia Litho and

Printing Press, Sufi Delowar Hossain declared a strong statement about Darbari funding. In the statement, he

cleared that there is no way of asking for financial favor for Hazrat’s Urs or the institution. Only the Hadiya

given out of respect is accepted. For everyone's information, I have published protest letters many times before

through the Daily Azadi newspaper, I still want to say that the descendants of Gausul Azam Maijbhandari do not

go door to door to trade in the shade, which is against the policy of Gausiyat. These beggars and deceivers are

not the descendants of Hazrat or the owners-heirs of the institution named after Hazrat. (Hossain: 1974: 7)

Poets have mentioned people visiting the place for hundreds of years. `Disclosed Haji is the companion of Omra

once. Maulana is mine for conducting the Batena Hajj conference. (Jahangir: 2019: 168) Saifuddin, an earlytime

songwriter of Maijbhandari music composed this line. The humble pilgrimage of devotees to the shrine of Sufi

to Hajj, where Ibrahim’s and Khalil’s home is, what about the poor brothers of mine… lovers of Khoda (Allah)

pilgrimage to Hajj, where Kamel’s (Sufi: One with enough knowledge) shrine is and thereby fulfills the thirst.

(Alam: 1984: Song no 23) Songwriter Abdul Gafur Hali from the third generation mentioned the same, Hajj. `

My Pir is my holy ground I won’t go to Kaaba or Kashi Doing the circumambulation in Maijbhandar is enough

for the poor to earn the virtues of going on Haj, (Hali)

A similar culture of referring to Sufi’s Darbar as Hajj is also seen in India. T. K. Rajalakshmi wrote, The Sufi

shrines are well maintained by the people and are visited by persons belonging to all communities, including

many people from the majority community. Ayodhya is also called ` Khurd Mecca’or the ` Small Mecca’ because

of the presence of several tombs or dargahs of Sufi saints.’ (Rajalakshmi: 2003)

In the Sub-Continental traditions, visiting Sufi’s Shrine is an expression of humble respect and deep love. Alike

my heart, the mirror in my heart only reflects my Lord’ (Abdul Hadi, Ratna Bhandar, song no 36) Urs proves

devotee’s love for Maijbhandar Darbar. Not only in Bangladesh, lovers, and followers from the whole of South

Asia, the Middle East, and Western countries also attend here.

A girl going to naior is a thousand-year-old Bengali tradition. Local girls come to their father's house as naior

for

Maijbhandari Urs and fairs. Men living abroad for economic reasons plan their homecoming holidays around

Urs festival has its acceptance as well as its criticism. Some songs written occasioning the Urs have

controversies. During the Urs, some unpleasant incidents related to cannabis and women take place. Urs hosting

numerous visitors are attended not only by devotees but also by entertainment seekers, party-goers, and people

of different manners. The statement of Maijbhandar Darbar against the misdeeds and accidents of some people

is clear and straightforward.

Hajj is one of the essential pillars of Islam. The analogy between the Maijbhandar Darbar and the Hajj has always

been a sensitive issue. Maijbhandari Sajjadanshin Pir’s saying regarding this analogy is clear, “Conduction of

attitude towards them. Saints in disguise, itinerants, and impostors create such a distinct atmosphere for illegal

consumption. Such fringe culture is in conflict with Maijbhandari philosophy. ‘In the shrines, their presence, the

arrangement of illegal consumption, and in particular areas the cannabis infestation corrupts the entire shrine

environment. As a result, the religious activities are questioned.’ (Jahangir: 1999: 154) Following these

criticisms, Maijbhandar Darbar stands against any kind of illegal consumption.

Some mishaps regarding the presence of women in fairs have always raised questions about Maijbhandari Urs.

About this problem and solution, Darbar simply says, “The appropriate Sufism is for the betterment of

humankind. For the female visitors, we have set a particular date and time, Darbari rituals which are finished

before noon so women can return their home safely.” (Interview given by Maijbhandari Pir) An observation of

the unwanted occurrence reveals that these events take place outside the Maijbhandari premise. As a result,