Festival Without Borders: Why Muslims Should Attend And Organise Celebrations For Non-Muslims; Banu Mushtaq’s Role In Inaugurating The Mysuru Dussehra Festival

By New Age Islam Correspondent 28 August 2025 The debate around writer Banu Mushtaq’s role in inaugurating the Mysuru Dussehra festival in 2025 has reignited old questions about religion, culture, and identity in India. While some voices opposed a Muslim woman leading rituals at a Hindu event, others celebrated it as a sign of inclusivity and the continuity of India’s composite culture. This moment goes beyond one festival—it forces us to ask whether Muslims should remain outsiders to non-Muslim celebrations or embrace them as part of India’s shared social fabric. The issue is not only about ritual participation but also about reclaiming a long history of communal harmony, cultural exchange, and mutual respect, where Muslims and Hindus together shaped the subcontinent’s festivals. Main Points: 1. Restoring Communal Space Banu Mushtaq's call to begin Mysuru Dussehra is not a personal privilege. It is a celebration of what India is capable of when communities do not allow division to come between them. 2. These are not merely religious festivities—they are an indication of what society is. When Muslims join in celebrating Diwali, Onam, Durga Puja, or Dussehra, their Islam is not violated; rather, it is celebrating the real India: diversity in harmony. 3. The Salafis may warn not to participate, but their advice is not based on what Indian Muslims lived for hundreds of years. 4. Experience proves it is not divisive but rather it binds society further. Where people are torn apart, each piece of sweetness exchanged, each rhythm played in harmony, each cheer in a fest is an act of resistance against hate. 5. Muslims should not only participate in such festivities but instead take the lead—because in doing so, they honour their neighbours and honour India itself. ----- When Kannada writer Banu Mushtaq was called by the Karnataka state government to attend the commencement ceremony of the major Mysuru Dussehra Celebrations 2025, it sparked a row. There was a certain amount of surprise over why a Muslim woman had been called for a ritual at Chamundi Hill, a site otherwise associated with Hindu religiosity. But Mushtaq herself replied in a composed manner. "I do not hold any particular caste or religion. The state belongs to all Kannadigas," she stated. Commencing the fest for her was not a crossing over a religious divide but a fulfilment of a personal vow to Goddess Chamundeshwari. She perceived the act in this moment as a gesture of gratitude rather than a conversion. They refer to a reality which is forgotten today: Indian festivals were always about more than just performing the rituals of a certain religion. These are also demonstrations of shared culture, past, and social life. Celebrating in such festivals—initiated by Hindus or Muslims or Christians or Sikhs, or any other people—has been an act of bonding with people. Of late, however, Salafi Islamist critics have objected to such participation. To them, Muslims participating in or sponsoring a Diwali puja, Durga Puja Pandal, or Dussehra procession is a breach of Islam's theological boundaries entailing shirk (God partnership) or Bid’ah (religious innovation). Participation in such celebrations is punishable in such Muslims for betraying Islam's theological boundaries. But this limited view overlooks many years of Indian history, where Muslims and Hindus, even with their different religions, lived and celebrated together. Festivals were not only religious events but also times for communities to come together, share food, sing songs, and decorate the streets together. The saga of India's pluralism is not complete without such examples. From Mughal emperors' courts to Lucknow's streets, from Bengal's Durga Puja pandals to Kerala's Onam festivities, Muslims had joined in, led in organising, and contributed their share in celebrating non-Muslim festivities without any compromise on their faith. Banu Mushtaq's presence at Mysuru Dussehra is not a surprise—it is in line with this custom. Indeed, her act has initiated a larger debate: Should Muslims not only participate but even take the lead in non-Muslim celebrations? This piece is in the affirmative. It presents three reasons for saying so: History won't attest otherwise—it is customary—that Muslims have continually participated in celebrating India's common celebrations. Participation creates communal bonding—in a divided age, such activity undermines stereotyping and diminishes suspicions. The Salafi opposition is fuelled by fear, not reality. Muslims are not changing their religion when participating in celebrations. By taking a glance at history and contemporary examples, we realise that accepting other people's celebrations is not merely shrewd politics but also humane kindness. Common Festivals: A Historical Perspective India's history shows Muslims have observed and enjoyed non-Muslim celebrations for decades. That was a component of society for a very, very long time. Today's isolation in which a Muslim at a Hindu event seems out of place is a recent creation of community politics and hardline religiosity. Akbar and Pluralism in the Mughal Tradition We start with Emperor Akbar (1542–1605), best known for the coexistence between religions. Akbar knew his empire, which included Hindus, Muslims, Sikhs, Jains, and Christians, would only hold stable if it had a shared culture. He abolished the Jizya tax on Hindus and also participated in Hindu celebrations such as Diwali and Holi in his court. There are records which indicate his court musicians playing both Bhajans and Qawwalis. Attending or organising such celebrations for Akbar was not for any religious reason but for gathering people together in social harmony. His concept, Sulh-i-Kul or universal peace, formed a method of governance where all faiths were respected. The Ganga-Jamuni Culture Of Awadh Several centuries later, in Awadh and Lucknow, there emerged a Hindu-Muslim society called the Ganga-Jamuni Tehzeeb. It integrated itself like two great rivers flowing into one. Shia Muslims mourned during Muharram, but it was something more. Hindus joined in too when they made Taziyas, walked in the processions, and served sherbet. Muslims marked Basant Panchami by flying kites and wearing their finest yellow outfits when spring came. Even during Diwali season, families were lighting lamps or candles not for any form of worship but in celebration with their neighbours. For so long, this was normal. No one thought it compromised their faith—it was about bonding in community. Kashmiriyat: Festivals for a Communal Identity In the valley of Kashmir, an ethos known as Kashmiriyat emerged, which regarded the Pandits (Hindus) and Muslims of the country as a single cultural entity. One of the most famous saints, Lal Ded (Lalleshwari), was respected by both Hindus and Muslims. When she passed away, both groups wanted to take care of her final rites. In the end, it was said that her body turned into light, showing that she belonged to everyone. Both Pandits and Kashmiri Muslims jointly observed festivities such as Kheer Bhawani Mela and the Urs of Sufi saints without any concern about their distinctions. It continued up until the 20th century when political issues divided them. Bengal: Muslims During Durga Puja Durga Puja is the most significant Hindu festival in Bengal. Muslims, though, have played significant roles in it. Muslims prepare idols, paint the face of the goddess, and construct Pandals. In several villages, Muslim drummers (Dhakis) play a crucial role in celebrating it. There are even cases in which a Muslim girl is selected as a Kumari, a living deity who is revered during Puja. These are not regarded as conversions but forms of depicting shared Bengali culture. The poet Kazi Nazrul Islam, known as the "Rebel Poet of Bengal," composed poems for Hindu deities and for Allah. That is an indication of how culture can tie up diverse religions. Onam in Kerala and Islamic Participation Onam is a rice crop festival in Kerala. It is considered a Hindu festival as far as King Mahabali is concerned. Onam is celebrated by everyone-- Muslims and Christians are no exception. Muslim families set up for a great meal called Onasadya, wear brand-new outfits, and engage in local dances and games. Muslims in Malabar even had Onam songs in their folklore. Onam is not about worship for Muslims; it is about cultural identity and solidarity. Varanasi: Shehnai and the Vishwanath The holy city of Varanasi is considered the heart of Hindu spirituality. Yet, one of its most iconic sounds came from a Muslim, Ustad Bismillah Khan, the Shehnai maestro. For decades, his Shehnai opened Hindu temple rituals, including at the Kashi Vishwanath temple. When somebody pointed out how a Muslim would dedicate his compositions to a Hindu deity, Khan would chuckle and remark, "Music has no religion." His life proved it is no betrayal but a gift of inclusiveness when one joins in another community's celebration. Why These Examples Matter These historical precedents—all of which, from Akbar onwards, from Awadh to Kashmir; from Kerala to Varanasi- demonstrate one thing: Muslims were a part of India's vibrant festival life. Participating in no way made them less Muslim. Rather, it brought them nearer to their neighbours and more appreciated as volunteers in the larger community. When a Muslim participates in organising Durga Puja or Onam, he does not say, "I worship your god." He says, "I share your joy." That small act is sufficient for keeping a community integrated. Communal Harmony Today and Responding to Salafi Criticism: The Everyday Power of Festivals Nowadays in India, festivals remain one of the best avenues for people's connection. They transcend religion, caste, and class. To an ordinary person, a festival is not only about worship—it's about meeting neighbours, eating food together, and enjoying oneself. For example, during Ramzan and Eid celebrations, Hindus in towns participate in setting up lights in mosques, contribute food for Iftar meals, and call upon Muslims for sewai. Subsequently, the Hindus request their Muslim friends for Diwali sweets, which Muslims enthusiastically participate in. This brief conversation, repeated year after year, stops hate taking root deep. It forges friendships which withstand political efforts at dividing. As a villager in Maharashtra once wrote on the internet: In Ramadan, once a year, after Taraweeh, there is a feast called Wade Mutton. Hindus prepare it for their co-Muslim friends. We all coexist peacefully—they enjoy our festival, we enjoy their festival. These small actions of taking part create trust that is stronger than any talk or government plan. Examples of Muslims Co-organising Non-Muslim Festivals Today Across India, there are dozens of instances in which Muslims participate in, rather than initiate, non-Muslim celebrations: In West Bengal, it is common for Muslim youth organisations to manage Durga Puja Pandals, in charge of money, decorations, and cultural programs. Their participation ensures the festival is not perceived as belonging specifically to one community. Muslim communities in Kerala occasionally participate in some aspects of Onam celebrations at schools or villages. That reflects it is a festival for all. In Karnataka, Muslim artists, musicians, and writers are involved in Dussehra not only as guests but as important representatives in culture. Banu Mushtaq's invitation is the recent addition in this heritage. Each of these examples shows a clear message: India's festivals belong to everyone, not just one person. Why This Matters for Community Cohesion Communal violence often starts with the idea that "their festivals are not ours." Once this way of thinking grows, it becomes easier to see the other community as bad. But when Muslims and Hindus gather to celebrate, the reverse is true. It is difficult for hate to flourish because their communities are already bound up in love ties. Take a Hindu whose Muslim neighbour played drums at Durga Puja for a decade. Can he so easily believe a rumour that "Muslims hate Hindus"? Most likely not. Or take a Muslim whose Onam meals are shared with Hindus throughout his life. Can he so easily believe propaganda that "Hindus seek Muslims' destruction"? Most likely not. Common celebrations are a bulwark against hate. They produce what sociologists call "social capital"–webs of kindness and trusting relations that strengthen society. The Salafi Argument: Why Some People Disagree Despite this rich tradition, some Islamist groups, especially Salafi ideologues, oppose Muslims joining non-Muslim festivals. Their arguments usually follow three lines: Theological purity: People refer to taking part in feasts of other faiths as "shirk," or placing others beside God. Imitating others: They state Islam does not permit imitation in religion. Diluting one's Muslim identity: They fear integration in festivities with other people would render Muslims less dedicated towards their faith and civilisation. These views are spread in sermons, on social media, and in pamphlets, mostly in urban areas where Salafi influence is greater. Why These Reasons Do Not Hold in India First, theological purity: Going or organising a non-Muslim festival in India is not converting a person into idol worship. It's a participation in a national celebration. When a Muslim drums in Durga Puja or joins in sweets during Diwali celebrations, he is not chanting Hindu devotions—he is joining in a social celebration. Islamic jurisprudence keeps worship and cultural events separate. Dining with unbelievers, wearing national garb, or joining in sidewalk celebration is not shirk. Second, imitation of unbelievers: The Prophet Muhammad himself co-existed in a multi-religious society in Medina. He permitted people in his community to engage with Jews and Christians, trade with them, and even participate in their social events when those were cultural and not religious. That Islam has continually accommodated local traditions without abandoning its essence is evident in his life. Eating biryani by Indian Muslims on Eid and participating in Hindu Laddoos on Diwali is merely an accommodation. Third, dilution of Muslim identity: Rather, it tends to make their identity firmer. When Muslims participate in a festival, respect is gained along with exposure. People perceive them as members of society rather than outsiders. This enhances their social standing so they can practice their own faith more openly. A Step in a Peaceful Future The days ahead are easy. Muslims should not only feel comfortable about participating in non-Muslim celebrations—they should feel happy to contribute towards organising them. This contribution: Shatters stereotypes: It reveals Muslims do not reject Hinduism; rather, they are a component of it. Forges friendships: A shared puja, feast, or procession can help forge lifelong friendships. Prevents violence: When citizens come together in celebration, it makes it harder for politicians to divide them. Honours Indian tradition: From Akbar to Awadh, from Bismillah Khan to Banu Mushtaq, this has always been the Indian way. Conclusion: Restoring Communal Space Banu Mushtaq's call to begin Mysuru Dussehra is not a personal privilege. It is a celebration of what India is capable of when communities do not allow division to come between them. These are not religious festivities alone—they are an indication of what society is. When Muslims join in celebrating Diwali, Onam, Durga Puja, or Dussehra, their Islam is not violated; rather, it is celebrating the real India: diversity in harmony. The Salafis may warn not to participate, but their advice is not based on what Indian Muslims lived for hundreds of years. Experience proves it is not divisive, but rather it binds society further. Where people are torn apart, each piece of sweetness exchanged, each rhythm played in harmony, each cheer in a fest is an act of resistance against hate. Muslims should not only participate in such festivities but instead take the lead—because in doing so, they honour their neighbours and honour India itself. 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