Published: 12:27 AM, 16 May 2026
The Forgotten History of Eid Celebrations in Dhaka
Dhaka is one of the oldest living cities in the world and the proud capital of Bangladesh. Through centuries of political transformation, cultural evolution and imperial rule, Dhaka has retained its unique identity and prestige on the world map.
Although Bengal formally came under Muslim rule in 1204 AD, Islamic rituals such as prayer, fasting and Eid celebrations had already begun spreading across the region long before that. Over time, Eid evolved from a purely religious observance into a grand socio-cultural festival, particularly in Dhaka — a city that flourished under the Sultanate and Mughal administrations.
The Sultanate Era and the Birth of Public Eid Celebrations
Historians believe some of the earliest organized Eid celebrations in Bengal took place in Sonargaon and Sandwip between the 14th and 16th centuries. During the Sultanate period, Eid congregations were arranged in mosques and open Eidgahs built by the rulers. Sultans, emirs and nobles organized colorful processions, distributed food among common people and turned Eid into a state-sponsored celebration.
The famous historian Minhaj-us-Siraj, author of the renowned chronicle “Tabaqat-e-Nasiri”, wrote that preparations for Eid began from the very start of Ramadan. Sermons were delivered by rulers, imams led congregations and people gathered in large Eidgahs across towns and villages.
Sometimes Eid prayers were held beneath mango orchards, beside ponds or within palace courtyards to escape the intense summer heat. These details reveal how deeply Eid festivities had become embedded within the social and political culture of medieval Bengal.
The real transformation of Eid celebrations in Dhaka began after Islam Khan Chishti established Dhaka as the capital of Mughal Bengal in 1608.
Under Mughal patronage, Dhaka became a thriving imperial city renowned for trade, muslin, architecture, culture and aristocratic lifestyles. Historians often compare Mughal Dhaka with imperial cities like Agra and Delhi.
Eid in Mughal Dhaka was not merely a religious occasion — it was a magnificent spectacle of royal power, wealth and public celebration.
One of the most vivid descriptions of Mughal-era Eid comes from Mirza Nathan, naval commander under Islam Khan Chishti and author of the celebrated historical work Baharistan-i-Ghaybi.
He described how the sighting of the Eid moon triggered extraordinary celebrations across Bengal:
“The royal trumpets sounded and fireworks began from one artillery force after another. From evening until midnight, cannons kept firing continuously.”
The sound of cannons and gunfire announced the arrival of Eid to the people of Dhaka. The celebrations were so intense that Mirza Nathan compared the atmosphere to an earthquake.
Even until the early twentieth century, echoes of this Mughal tradition survived in old Dhaka. Historian Hakim Habibur Rahman wrote in his 1949 book “Dhaka Pachas Baras Pahle” that crowds gathered by the riverbanks to sight the moon, and once the moon appeared, cannons and gunshots thundered across the city.
Among the most spectacular traditions of Mughal Dhaka were the royal Eid processions. An early nineteenth-century artist named Alam Musawar painted several watercolor depictions of Eid and Muharram processions in Dhaka. These paintings portray grand parades moving through Nimtoli Palace, Chawkbazar and Hussaini Dalan.
The Naib-Nazim rode atop richly decorated elephants beneath magnificent howdahs while camels, palanquins, musicians and colorful banners accompanied the procession. Crowds lined both sides of the streets to witness the royal spectacle.
The processions represented more than celebration; they symbolized imperial authority and the relationship between rulers and subjects.
Eid festivities during Mughal rule extended far beyond prayers. Islam Khan Chishti reportedly arranged grand boat races on the Buriganga River, especially near Islampur. The Mughal court also hosted elaborate feasts, musical performances, storytelling sessions and dances.
Mirza Nathan described Eid-ul-Azha celebrations where nobles distributed money, clothes and necklaces among the poor after prayers. Friends and relatives exchanged greetings, while aristocrats entertained guests with singers, dancers and lavish banquets that continued for several days.
The royal kitchens prepared extraordinary meals. One famous tradition was “Torabandi food,” where rows of richly decorated dishes were served under red canopies. Historical accounts mention dozens of varieties of bread, naan, kebabs, polao and chutneys arranged in elaborate ceremonial style.
No discussion of Mughal Dhaka is complete without mentioning muslin — the legendary fabric of Sonargaon that captivated the world.
The wealthy classes wore fine muslin garments during Eid, while markets and Eid fairs flourished across the city. Chawkbazar, once known as Badshahi Bazar, became the heart of Eid commerce and festivity.
Historical records suggest that fairs were organised around the old Dhaka Fort and Ramna areas where traders sold bamboo crafts, wooden toys, sweets, flour-based delicacies and festive goods. Cultural performances and folk entertainment added color to the celebrations. Even today, traces of those traditions survive in Eid fairs across different parts of Bangladesh.
While urban Dhaka enjoyed royal celebrations, rural Bengal told a very different story. Most Muslims in agrarian Bengal lived in poverty and lacked access to cash income. Religious awareness among common villagers was limited, and large-scale social celebrations were rare. For many poor rural families, Eid meant little more than receiving charity, zakat or donated food from wealthier households. Even during the late British colonial period, many villagers spent Eid in hardship and hunger.
The transformation of Eid into a truly universal Bengali Muslim festival began in the twentieth century. Following the political rise of A. K. Fazlul Huq in 1937 and the emergence of an educated Muslim middle class, Eid gradually acquired stronger social and cultural dimensions.
The songs of Kazi Nazrul Islam and recordings by Abbasuddin Ahmed played a major role in popularizing Eid as a festival of collective joy among Bengali Muslims. Nazrul’s timeless song “O Mon Romjaner Oi Rozar Sheshe Elo Khushir Eid” became a cultural anthem of Eid celebrations.
After the birth of Bangladesh in 1971, Eid celebrations expanded dramatically.
Urbanization, the rise of the middle class and economic growth transformed Eid into one of the country’s largest national festivals. Today, Eid in Bangladesh blends religion, culture, family traditions, commerce and entertainment in a way unimaginable a century ago.
Dhanmondi Shahi Eidgah: The only surviving Mughal Eidgah in Dhaka
Over the centuries, Dhaka — once a flourishing Mughal capital — has witnessed the disappearance of countless structures, landmarks, and even rivers that once shaped its identity. Yet, standing resilient against the erosion of time is the Dhanmondi's Shahi Eidgah.
This Maghal Eidgah popularly known as Dhanmond Eidgah is located at Saat Masjid Road in the capital at the junction of old Road No. 15 and new Road No. 8/A in Dhanmondi, Dhaka.
This historic prayer ground continues to bear silent testimony to the grandeur of the past. Though parts of its original structure have faded away, the central monument has endured, preserved through conscious efforts and restoration initiatives that keep its legacy.
This open-air prayer ground is a testament to the architectural prowess and religious significance of the Mughal era.
It is one of the earliest dated surviving Mughal Monuments in Dhaka. An inscription, depicted on the central mihrab, informs that it was bult by Mir Abul Qashim, the Dewan of Subader Shah Shuja in the year 1050 A.H/1640 AD.
The structure is a listed archaeological site of the Department of Archaeology and has historical, architectural and heritage values. It is an example of Mughal architecture. Conservationist architect Abu Sayeed M Ahmed wrote, "This Eidgah is the oldest surviving Mughal monument in Dhaka city. There is no second one with the architectural forms and features similar to it."
The word Eidgah originates from Urdu. In many parts of the world, the term is commonly used to denote any open ground designated for offering Eid prayers, regardless of its location or architectural form.
Eid prayers are held in Eidgah grounds unless the weather is adverse. In addition, worshippers also participate in prayers in mosques.
Archaeologist Professor AKM Shahnawaz says that, "Many ancient Eidgahs were actually built during the colonial period. However, an Eidgah was built during the Mughal period in the Dhanmondi area of Dhaka, which is now an archaeological site."
About four centuries ago, during the reign of Shah Shuja, the second son of the Mughal Emperor Shah Jahan and the Subedar of Bengal from 1639 to 1659, this historic Eidgah was built by his Dewan, Mir Abul Qasim, also known as Mir-i-Imarat (Chief Architect).
Originally, this ancient Eidgah stood on the banks of the Buriganga River. However, as Syed Muhammed Taifoor notes in his book "Glimpses of Old Dhaka", the river gradually changed its course over the centuries, leaving the Eidgah away from its waters.”
According to historians, in 1639, Mughal Emperor Shah Jahan appointed his second son, Shahzada Shuja, better known as Shah Shuja, as the Subedar (Governor) of Bengal. Born on 23 June 1616, Shah Shuja governed Bengal for two decades, from 1639 to 1659, until he was drawn into the bitter Mughal war of succession.
A man of refinement and taste, Shah Shuja was known for his knowledge, culture, and sense of grandeur. He had a particular passion for architecture and left a lasting legacy through the monuments he commissioned. Though he later shifted the provincial capital away from Dhaka, many of the city’s most celebrated Mughal-era structures were built during his time. Apart from the Shahi Eidgah of Dhanmondi, Bara Katra, Hosni Dalan, Churihatta Mosque are among them. Beyond Dhaka, his architectural footprint extended to other regions, with the Shah Shuja Mosque in Comilla and the Bibi Chini Shahi Mosque in Barguna, Barisal, standing as testaments to his vision. Eid prayers have been offered at the historic Dhanmondi Shahi Eidgah since the Mughal period. At that time, the sighting of the moon was announced by firing cannons from Ahsan Manzil, the residence of the Nawabs of Dhaka. On the day of Eid, processions carrying colorful flags would march towards the Eidgah for prayers. Over the years, the city of Dhaka has changed significantly, and many heritage sites have disappeared. However, the Shahi Eidgah has survived and continues to be used for religious gatherings. Even today, one of the largest Eid congregations in the area takes place here, with thousands of worshippers attending the two annual Eid prayers.
According to various books on the history of Dhaka, during the Mughal period the Subadars, Nayeb Nazims, Amatyas (ministers), and other dignitaries used to gather at the Shahi Eidgah of Dhanmondi to offer prayers.
During the Mughal period, main city of the capital Dhaka was situated at today's old Dhaka. So this Eidgah denoted that it was the sub-urban area The Mughal administrators and local Muslims used to come to the Eidgah for Eid Prayers. The Eidgah spreads over around 3.5 bighas of land.
Although Old Dhaka had several small Sultanate-era Eidgahs, none of them were large enough for such grand congregations. It was Mir Abul Qasim, the Dewan of Subadar Shah Shuja, who sought a suitable place for a spacious Eidgah. He finally chose the open Dhanmondi area, close to the historic Sat Masjid (Seven Dome Mosque). Researcher and writer Professor Muntasir Mamun notes that a branch of the Pandu River once flowed by this site, eventually meeting the Buriganga near the mosque at Jafrabad. On Eid mornings, the Mughal rulers and their courtiers would proceed with great pomp and ceremony from the city to this Eidgah, about a mile away on the Buriganga side, to perform their prayers.
This Eidgah is surrounded by the wall. The 15-foot high west wall, the only surviving part of it. At the central point of the wall it has a 5- foot deep semi-octagonal Mihrab. Two wings of Mihrab of the western wall are decorated by the arch like design. Over the mihrabs is a band of horizontal cornice, topped with traditional Mughal design.
Like other Mughal-era structures, the Dhanmondi Shahi Eidgah was built using terracotta bricks, a hallmark of Bengal’s architecture of that time. The Eidgah stands on an open plain, raised about four feet above the surrounding ground. It measures 245 feet in length and 137 feet in width, extending on three sides to accommodate large congregations.
According to the historians, on the last day of Ramadan in 1729, Murshid Quli Khan II, then Subedar of Bengal, received glad tidings: Tripura had come under Mughal rule. Overwhelmed with joy, he ordered Mir Syed Ali and Mir Mohammad Zaman to distribute one thousand taka among the common people along the two-mile stretch from Dhaka Fort to the Dhanmondi Eidgah.
The next morning, after offering Eid prayers with the Naib-Nazims, Khan Sahib himself spread his hands to scatter coins among the waiting crowds on both sides of the road. Many believe that the tradition of Dhaka’s colourful Eid processions began from this very celebration.
This spirit of festivity lived on in the Naib-Nazim era. Based on this culture, Dhaka artist Alam Musawwir painted thirty-nine scenes of Muharram and Eid processions, now preserved in the National Museum. His works remain one of the clearest visual records of those vibrant celebrations. During the British period, Dhaka witnessed a sharp decline in population and a contraction of its urban sphere. With the once-bustling Pandu River gradually drying up, the Shahi Eidgah of Dhanmondi lost much of its former prominence as a central congregation ground for Eid prayers.
Every year, when the crescent moon ushers in Eid, thousands of believers gather at the Dhanmondi Shahi Eidgah, carrying forward a centuries-old tradition.
From Sultanate mosques to Mughal processions, from cannon fire to contemporary celebrations, Eid has evolved alongside the city’s political, social and cultural transformation.
Adnan Hadi is a senior journalist mainly
writing on archeological sites and sports.
He can be reached at: [email protected]
