Basant: Culture, Season, and Shared Heritage.
Don’t bring religion into this cultural tradition.
Dr Shabir Choudhry, February 2026, London
A few weeks ago, the festival of Basant was celebrated in Lahore with enthusiasm and public participation. For many, it was a vibrant occasion marked by kite flying, colour, music, and community celebration. Economically, too, it benefited local traders, artisans, transport workers, and small businesses. Yet, despite these positive aspects, objections were raised by certain quarters who argued that Basant is part of the Sikh or non-Islamic tradition and therefore should not be celebrated by Muslims.
Such objections arise from a misunderstanding of history.
Historical Roots of Basant
Basant (from the Sanskrit Vasant, meaning spring) is not originally a religious festival. It is seasonal. It marks the arrival of spring — the end of winter’s harshness and the beginning of renewal, cultivation, and hope.
In undivided Punjab — including parts of what is today Pakistani Punjab and regions of Jammu and Kashmir — Basant was closely associated with the agricultural calendar. It coincided with the ripening of wheat crops and the promise of harvest. For farming communities, it symbolised:
- Renewal of life
- Prosperity
- Gratitude for nature’s bounty
- Communal harmony
Muslims, Sikhs, and Hindus alike celebrated it. The land did not discriminate — and neither did the seasons.
Lahore and the Cultural Evolution of Basant
Historically, Lahore became a centre of Basant celebrations during the Mughal period. There are accounts of Mughal emperors observing spring festivities. The festival evolved culturally over centuries and became associated with kite flying, music, and wearing yellow garments — symbolising mustard fields in bloom.
It was never exclusively “Sikh.” Nor was it exclusively “Hindu.” Nor was it exclusively “Muslim.” It was Punjabi.
Agriculture and Shared Civilisation
In the rural areas of Punjab and parts of Jammu and Kashmir, Basant signalled the season when wheat crops entered their final stages before harvest. It was a moment of cautious optimism. A good crop meant survival, stability, and dignity.
Communities that lived side by side for centuries naturally developed shared cultural expressions. These expressions were rooted in land, climate, and livelihood — not in sectarian theology.
To reinterpret such festivals through a purely religious lens is to misunderstand the nature of agrarian civilisation.
The Problem of Religious Reinterpretation
It is unfortunate that in recent decades, some voices have attempted to redefine Basant as belonging to a particular religious identity. This reflects a broader trend in South Asia where cultural practices are increasingly filtered through rigid ideological frameworks.
When culture is reduced to religious ownership, shared heritage becomes contested territory.
This is historically inaccurate and socially harmful.
Islamic civilisation itself has historically accommodated diverse cultural expressions as long as they did not violate core ethical principles. Seasonal celebrations, poetry, music, and communal gatherings have existed throughout Muslim societies in various forms.
The real question is not:
“Who first celebrated Basant?”
The real question is:
“Does celebrating the arrival of spring contradict moral or religious values?”
If the answer is no, then opposition based solely on identity politics becomes difficult to justify.
Culture vs. Sectarian Ownership
In undivided Punjab, Basant was part of a civilisational rhythm — not a sectarian statement. Attempts to attach a narrow religious label to it ignore centuries of shared history.
To give Basant a religious flavour now is to impose present-day anxieties upon a historically plural cultural practice.
Communities flourish when they are confident enough to celebrate their regional heritage without fear.
It is possible to remain a committed Muslim while also acknowledging that:
- The soil we inhabit has layered histories.
- The seasons we experience are shared.
- Cultural continuity strengthens social cohesion.
A Broader Reflection
The debate over Basant is not merely about kite flying. It reflects a larger question facing South Asian societies:
Will culture be defined by inclusivity and shared memory, or by exclusivist interpretation?
Historically, Punjab’s strength lay in its cultural synthesis — poetry, agriculture, music, and shared festivals. When culture becomes fragmented along rigid lines, society loses part of its collective inheritance.
Basant belongs to the land. And the land belongs to all who cultivate it.
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