The Commercialization of Ashara: A Spiritual Tradition Transformed

[Nafisa]

For the Dawoodi Bohras, Asharah Muharram—the ten days of the commemoration Imam al-Ḥusayn’s Shahadat —has long been a cornerstone of spiritual renewal, humility, and ethical reflection. Yet, what was once a Aza and Buka rooted in simplicity has morphed into a tightly controlled, multi-million-dollar global enterprise marked by exclusivity, monetization, and political maneuvering. This transformation raises profound questions about the erosion of spiritual integrity in favor of economic and political gain.

A Mandated Pause: Enforced Devotion
Each Muharram, the Dawoodi Bohra leadership issues a directive that halts everyday life: businesses shutter, children are withdrawn from schools, colleges and universities and employment is paused, even Doctors and judges are forced. Community members are required to attend daily spiritless Waaz from 10 AM to 2 PM and participate in nightly Majlis, and listen fake Mujiza of Syedna and his Qasida. This structure, while framed as devotion, leaves little room for personal choice, enforcing participation through social and religious pressure.

Exclusivity Over Egalitarianism
Asharah’s with Syedna Mufaddal Saifuddin Saheb accessibility has drastically shifted. Attendance is now by ITS invitation only, with “Raza (Permission)” granted primarily to only wealthy donors, politically well connected figures, and loyal functionaries. Venues are announced just one to two weeks prior, spiking airfare and hotel prices—a boon for Qasr e Aali (Syedna's family) affiliated travel agents and hospitality providers. Unlike the past, when host Jamaʿats offered free accommodations, attendees now bear all costs, with only communal meals provided. Asharah with Syedna has become a so called status symbol, among fanatic class of Bohras, far removed from its egalitarian roots.

A Lucrative Ecosystem
The Dawat’s strategic scarcity—late venue announcements and restricted access—fuels a booming business market. Dawat-approved travel agencies monopolize bookings, while luxury hotels near venues inflate rates. Contracts for catering, tents, air conditioning, and décor are awarded to insiders with ties to the clergy, generating significant profits for a select few. Additionally, the practice of hosting Asharah across multiple cities, with Waaz broadcast from the Syedna’s location, multiplies revenue through separate financial offerings. After Nass upon current Syedna, Shk Badri Lacewala alone gifted 300 Crore INR in Surat Asharah as Najwa to Syedna. you can not imagine the amount what Syedna get from worldwide Jamaʿat.
Beyond the primary event, a secondary economy thrives at shrines (mazārāt) across India, where uninvited community members flock. These sites, managed by Dawat-approved organizations, see full occupancy, further expanding the commercial ecosystem.

Emotional Engineering Over Ethical Reflection
Ashara’s spiritual core has been overshadowed by manufactured euphoria. Bohras are taught that mere proximity to the Syedna—seeing him, hearing him, or crying during graphic narrations of Imam al-Ḥusayn’s Shahadat—guarantees 100 percent salvation, regardless of lowest ethical conduct. This emphasis on emotionalism over meaningful reflection stifles genuine spiritual growth, reinforcing loyalty to the leadership without fostering the justice and dignity Imam al-Ḥusayn embodied.




Intellectual Suppression: Censorship and Forced Conformity

Shaikhs and Mullas face severe restrictions and rigorous monitoring. They are strictly barred from quoting or referencing primary Ismaili Tayyibi texts without explicit approval. Consequently, their Waaz often become repetitive, superficial, and intellectually stagnant—merely recycling approved excerpts (iqtibasaat) from Syedna's previous sermons. This rigid limitation stifles genuine intellectual exploration and critical engagement.
Moreover, all sermons are closely monitored, ensuring compliance with implicit instructions: every Waaz must inevitably pivot to glorifying Syedna, emphasizing his elevated spiritual status, highlighting his supposed exclusive connection to Imam al-Ḥusayn, and reiterating the obligatory nature of love and adherence (mithaq) toward him. The implicit yet clear message is that salvation through mourning Imam al-Ḥusayn is unattainable without unquestioning devotion and allegiance to Syedna.
Any scholar who fails—or appears hesitant—to meet this unwritten obligation is swiftly sidelined, denied the opportunity to deliver future Waaz, and consequently faces significant financial repercussions. This centralized ideological control effectively ensures uniformity of thought, systematically suppresses dissent, and transforms religious discourse from an enlightening dialogue into a carefully choreographed performance of unquestioned loyalty.


Political and Economic Power Plays
Asharah’s economic and political clout is undeniable. Local rulers, politicians, Ulama, and dignitaries vie to host the event, recognizing its ability to boost local economies and political goodwill among affluent Bohra constituents. This transforms Asharah into a tool of soft power diplomacy, far removed from its spiritual origins.

Financial Opacity and Allegations
The vast sums collected through cash donations, gold offerings, and high-value transactions lack any public oversight. Insiders allege that significant funds are moved offshore to tax havens like Habib Bank AG Zurich, Dubai and Switzerland, with local Qasre Aali officials reportedly receiving “25 percent cuts” to ensure smooth operations. These unverified claims fuel suspicions of a global money-moving operation cloaked in religious legitimacy.

A Betrayal of Islamic Principles
The Qur’an and Ahl al-Bayt’s teachings starkly contrast with Asharah’s current form. Qur’an 70:24–25 emphasizes financial transparency, while Qur’an 2:79 condemns clerical exploitation. Imam Jafar al-Ṣādiq’s call to “give, but do not humiliate” stands at odds with the exclusivity and profiteering now prevalent. These principles highlight the ethical chasm between Asharah’s roots and its modern practice.

A Path Forward
To restore Ashara’s integrity, the Bohra Dawat Administration must embrace inclusivity, opening participation to all regardless of wealth or status. Waaz should prioritize Imam al-Ḥusayn’s teachings—justice, sacrifice, dignity—over emotional spectacle, and not on the praising of 51st, 52nd and 53rd Dais glorifications. Empowering local Shaikhs and Mullas, implementing audited financial reports, and severing political ties can further realign the event with its spiritual heritage.

Conclusion: Reclaiming Karbala’s True Legacy

Unfortunately, our waʿizeen today spend most of their time exaggerating the supposed supernatural status of the Syedna, rather than exploring the true purpose and message of Imam al-Ḥusayn’s (عليه السلام) sacrifice at Karbala. Little effort is made to reflect on why Imam Husain, his family (Ahl al-Bayt), and his companions faced hunger, thirst, and brutal martyrdom. Rarely do our speakers shed light on the root causes of the tragedy or explain the critical historical and ethical factors that necessitated such immense sacrifices from the Holy Prophet’s (ﷺ) household.

Commemorating Muharram becomes meaningless if we fail to internalize Imam al-Husain’s core message:

“Death with dignity is far nobler than life under tyranny and injustice.”

Yet, what do we do today after hours of emotional waʿaz and ritual matam? We indulge in lavish meals, cold drinks, shopping, casual social gatherings ("hansi mazaq"), dine at restaurants, and retire to comfortable beds. Is this the spirit for which Imam al-Husain and his family sacrificed their blessed lives? Was their sacred blood spilled merely for our fleeting tears, followed by carefree entertainment?

Imam al-Ḥusayn’s stand at Karbala was fundamentally an act of defiance against oppression, corruption, and injustice. He embodied the divine principle of "enjoining good (Amr bil Maʿruf)" and "forbidding evil (Nahy ʿanil Munkar)". Sadly, today's Dawat leadership shows little genuine concern for this essential mission. Instead, our Ashara commemorations have become exclusive, commercialized, and entangled with political interests—ironically reflecting the very injustices and exploitations Imam al-Husain courageously opposed.

As the Holy Qur’an commands:

"Indeed, Allah commands you to render trusts to whom they are due, and judge with justice." (Qur’an 4:58)

Only by courageously confronting and reforming these exploitative structures—beyond mere ritual tears—can the Dawoodi Bohra community truly honor Imam al-Ḥusayn’s legacy. Our devotion must be demonstrated not merely in emotional lamentation, but in a firm, ethical commitment to justice, transparency, and genuine spiritual awakening.

Let Karbala be our guide, not just our ritual.

[AbdeYamani]

Current Dawat leadership and enterprise are too powerful for a group of ordinary individuals to challenge directly.

The most realistic form of resistance available is a passive or silent revolt:
Boycott the frenzy, strive to understand the true aqeedah, and engage in as much social welfare as possible—starting with one’s home, relatives, friends, and local Jamaat. Pay only the minimum “gunda tax” required to Syedna Inc. in order to retain basic community membership.

Today, Syedna holds power comparable to that of the Pharaohs of the past. Only someone like Musa (peace be upon him), by the permission of Allah, can bring such an empire to its end.

Surah Al-Qasas (28:21)
Arabic:
فَخَرَجَ مِنْهَا خَآئِفٗا يَتَرَقَّبُۖ قَالَ رَبِّ نَجِّنِي مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ

Transliteration:
Fa-kharaja minhā khāʾifan yatarabbaqu, qāla: Rabbi najjini mina al-qawmi az-zālimīn.

Translation:
“So he left it, fearful and vigilant. He said, ‘My Lord, deliver me from the wrongdoing people.’”