To understand a person’s character, nature, and values, it is enough to look at their neighbour. Your neighbour acts as a social mirror for you. There are many reasons for this. The people with whom we spend the most time unconsciously influence our thoughts and behaviour. If your neighbour is good, well-cultured, and helpful, it is highly likely that you are also like that or strive to be so. Conversely, if your neighbour is quarrelsome, selfish, or has bad habits, and you get along with them, people may conclude that you either share those same flaws or are indifferent to such things.
We can choose our friends, but the choice of our neighbours is not always in our hands. In such a situation, how you behave with your neighbour reveals your true nature. If your neighbour is good and you have an amicable relationship, it shows that you value goodness. Similarly, if your neighbour is troublesome, how you handle the situation reveals your patience, understanding, or resilience. Whether you argue with them, ignore them, or find a solution through mutual understanding provides an insight into your personality.
Especially in small villages or traditional societies, a person’s reputation often depends on the testimony of their neighbours. For any new relationship (for instance, when a marriage proposal is considered) or for financial transactions, people first inquire with the neighbours. The ‘Character Certificate’ given by a neighbour is considered the most reliable. If your neighbours speak well of you, your standing in society increases.
In India, particularly in rural and semi-urban areas, ‘Shejardharma’ (the ethos of neighbourliness) is given great importance. Life here is not individualistic but communal. Your every transaction, your joys, and your sorrows are not yours alone; they belong to the community and especially to your neighbours. Your neighbour is your first companion in joy and sorrow and your first witness, which is why your identity is intrinsically linked with theirs.
The soil of Konkan is not just a land of red laterite stones and verdant areca nut groves; it is a soft fabric woven with the threads of different faiths and cultures. The lives of its people are as indebted to the salty sea breeze and the mighty rains of the Sahyadris as they are to the harmony of Hindu-Muslim communities living together for generations. Two living and eloquent symbols of this unity are ‘Irjik’ and ‘Vati-cha Vyavahar’. Both these traditions have crossed the walls of religion and blended so seamlessly into the lives of the Muslim community of Konkan that they have become a part of their very faith.
Irjik: Brotherhood that Blossoms from Sweat
The Muslim community of Konkan is of this very soil, raised in its air and water. Rice farming is the backbone of their lives too, so during the hustle of planting and harvesting, helping one another was not a choice but a necessity. Out of this need, the tradition of ‘Irjik’ or ‘Saavad’, an exchange of sweat and labour, naturally took root among them. This was not merely a convenience but an effortless rule of life. Even today, in the villages of Konkan, a Muslim farmer lends his shoulder to his Hindu neighbour’s rice planting, and the Hindu brother rushes to help with his work.
According to a famous saying, “A man is known by his neighbour.” In Konkan, this identity is not confined to the walls of a house; it reaches down to the footprints in the mud. ‘Irjik’ is not just help with work; it is the sowing of a pure sentiment. Islamic teachings give this sentiment a deeper and more sublime meaning.
The Holy Qur’an, in Surah Al-Ma’idah, commands, “And cooperate in righteousness and piety.”وَتَعَاوَنُوا۟عَلَىٱلْبِرِّوَٱلتَّقْوَىٰ ۖ وَلَاتَعَاوَنُوا۟عَلَىٱلْإِثْمِوَٱلْعُدْوَٰنِ – Holy Quran, Surah Al-Ma’idah, Ayah 2 (Chapter 5, Verse 2) (Cooperate in righteousness and God-consciousness (Taqwa), and do not cooperate in sin and aggression.”) The practice of ‘Irjik’ is the finest example of this command, as it facilitates help for a good cause (agriculture) through mutual cooperation. ‘Irjik’ is the earthly, soil-level manifestation of this divine command. When a neighbour is in difficulty, what could be a greater act of virtue than coming together to work so that the work in their field is completed on time?
In Islam, Huquq ul-Ibad (the rights of fellow human beings) are given the highest status, and within that, the rights of the neighbour (Huquq al-Jar) are considered paramount. The Prophet Muhammad ﷺstated unequivocally, “He is not a believer who eats his fill while his neighbour beside him goes hungry.” (ليسالمؤمنالذييشبعوجارهجائعإلىجنبه” Hadith – Bukhari, Musnad Ahmad). This Hadith clarifies thatIman (faith) is not limited to personal worship but is tied to social responsibility. To be unaware of a neighbour’s hunger is considered a sign of diminished faith. This teaching is not confined to hunger; it applies to every need of a neighbour. Lending a helping hand to a neighbour burdened by work is the very soul of that teaching.
‘Irjik’ is a humane solution to economic inequality. Even someone who does not have money to pay for labour can cultivate their farm with dignity because of this tradition. Here, ‘labour’ is the greatest currency, and this spirit of equality is very close to Islamic ideology. Therefore, when the Muslim community of Konkan gathers for ‘Irjik’, they are not just planting rice seedlings; through their actions, they are also cultivating the values of cooperation, brotherhood, and social justice.
Vati-cha Vyavahar: The Sweetness of Affection
The ‘vati’ (bowl) that circulates among the homes of Konkan is not just an exchange of food; it is a continuous flow of affection and warmth from the heart. This practice is just as alive in the Muslim households of Konkan. On Eid al-Fitr, their celebration is incomplete until the sweetness of Sheer-Khurma reaches the neighbour’s house. They find no peace until a share of the sacrifice from Eid al-Adha is given to the neighbour. This is not just a custom; it is a beautiful expression of their faith.
Islam has given such importance to neighbourliness that it is said, “The Angel Jibra’il (Gabriel) kept advising me about the rights of the neighbour so frequently that I thought he would command him to be an heir.” (مازالجبريليوصينيبالجارحتىظننتأنهسيورثه Hadith – Sahih al-Bukhari and Sahih Muslim). This shows the immense significance given to the rights of a neighbour in Islam. Inheritance rights are typically reserved for blood relatives, but the emphasis was so great that it seemed a neighbour might be granted a share. In the light of this teaching, the ‘Vati-cha Vyavahar’ ceases to be a mere social courtesy and becomes a religious duty, an Ibadat (act of worship).
Another heart-warming teaching of the Prophet Muhammad ﷺ is, “When you prepare a broth (stew), add more water to it and send some to your neighbours.” (ياأباذرإذاطبختمرقةفأكثرماءهاوتعاهدجيرانك Hadith – Sahih Muslim). This teaching is extremely practical. It tells us to cultivate the habit of sharing whatever we have, even if it is a little. The idea behind the ‘Vati-cha Vyavahar’ is precisely this: to include one’s neighbour in the joy created in one’s own home. The message is so simple and beautiful! True happiness lies in sharing whatever you have, no matter how little. ‘Vati-cha Vyavahar’ is the essence of this teaching. That bowl is a small token of affection that enhances the sweetness in relationships. This is because, according to Islamic tradition, “Exchange gifts, and you will love one another.” (تهادواتحابوا Hadith – Bukhari). This is a small but highly effective teaching. Giving gifts removes mutual resentments and increases love and affection. ‘Vati-cha Vyavahar’ is a beautiful manifestation of this teaching, where affection is exchanged without any expectation. The unwritten rule of never returning an offered bowl empty is an unspoken agreement to maintain the continuity of this flow of love.
‘Irjik’ and ‘Vati-cha Vyavahar’, these Konkani traditions, play a dual role for the Muslim community. On one hand, they connect them to the shared culture of this land, and on the other, they give them an opportunity to live their Islamic values and faith in practice. Therefore, when a bowl goes from a Muslim home in Konkan to a neighbour, it is not just a dish; it is imbued with a legacy of generations and the noble message of Islamic brotherhood. This, indeed, is the true wealth of Konkan.
The spirit of cooperation at the root of ‘Irjik’ is one of the foundational principles of Islam.
Ta’awun (Mutual Cooperation): The Holy Quran explicitly states (Surah Al-Ma’idah, Ayah 2), “And cooperate in righteousness and piety.”‘Irjik’ is a practical and living example of this command. Helping one’s neighbour or community member in their work is considered not just a social duty but also a virtuous religious act.
Al-Faza’a (الفزعة): This is an Arabic word which means “to rush swiftly to someone’s aid. When a sudden calamity befalls a village or a tribe (e.g., a fire, an enemy attack, or the sudden threat of rain during harvest), a call for help is made. In response to this call, the entire village or tribe comes together and works without any charge. This practice is similar to the urgent and collective nature of ‘Irjik’.
Al-’Awna (العونة): This word is the closest in meaning to ‘Irjik’. Al-’Awna means “planned collective help.” People in a village come together, especially for agricultural work (harvesting, threshing), building a house, or digging a well. They help each other in turns. The practice operates on the principle that “today I will help with your work, and tomorrow you will help with mine.” There is no monetary transaction involved, only an exchange of labour.
Although the practice of ‘Irjik’ in Konkan is known by its local name, the underlying spirit of collective cooperation, reciprocal labour, and brotherhood is universal. This very spirit is the soul of Islamic teachings, and many practices similar to Irjik, such as Al-Faza’a and Al-’Awna, exist in Arab culture to this day.
[The writer is Executive Editor of “SHODHAN”, the Marathi weekly published from Mumbai, Contact: 8976533404]