“Nafraton ke jahaan mein humko pyaar ki bastiyan basaani hain, Dur rehna koi kamaal nahi, paas aao toh koi baat baney.”
(Let us build colonies of love in this world of hatred.
Staying away is no great feat; come closer and let the magic begin.)
The Urdu poet Sahir Ludhianvi’s words resonate deeply in the small town of Koilwar (Koelwar), located 40 kilometres from Patna, the capital of Bihar. Nestled along the tranquil banks of the Son River—the second largest southern tributary of the Ganges—Koilwar is renowned for its eponymous bridge named in honour of the esteemed Indian academic, social reformer, and freedom fighter Professor Abdul Bari. As the oldest operational railway bridge in India, it has functioned since November 4, 1862. Lord Elgin, the then viceroy and governor-general of India, inaugurated the structure, declaring it a “magnificent bridge”. The Abdul Bari bridge was featured in the Oscar-winning film Gandhi (1982), directed by Richard Attenborough, bringing fame to this vital link between Koilwar and larger urban centres.
But the town has one other remarkable distinction: it has been untouched by communal violence since the Partition. Hindus and Muslims coexist peacefully here, embodying the belief that Koilwar belongs to all.
What has ensured peace and harmony in this town for so long even as the country has seen thousands of incidents of communal violence in both rural and urban areas? For many here, the answer traces back to a truce that was established nearly eight decades ago, in which Hindus and Muslims agreed to live together in peace.
The story dates back to the time of Partition when many Muslims were contemplating migrating to Pakistan fearing for their safety in the newly Independent India, a sentiment fueled by the rhetoric of the Muslim League. However, a section of local Hindus, dedicated to preserving unity, approached the Muslims of Koilwar with a heartfelt plea to remember their shared history and connections and remain in India.
Mehjabeen Khatoon, 95, who married into the prominent Qaazi family of Muslims, “feudal lords” as they were referred to then in the village, recalled the truce. | Photo Credit: By Special Arrangement
Formula for peaceful coexistence
The Hindus offered a formula: Muslims would stay back in Koilwar, which was only a village at the time, and their safety would be guaranteed. In return, they would agree to refrain from cow slaughter, a gesture of respect for Hindu sentiments. This mutual understanding became the foundation for peaceful coexistence between the two communities, ensuring that Muslims felt secure in their homes, and reinforcing the spirit of harmony that defines the town today.
The Partition of 1947 not only redrew national boundaries but also led to one of the largest migrations in human history, accompanied by widespread communal violence. Amid this chaos, communities across the sub-continent were forced to grapple with questions of identity, belonging, and survival. In many regions, especially in northern India, Muslims felt compelled to migrate to the newly formed Pakistan and warned that they would face retribution or violence in the new India. However, it was often local dynamics that shaped how different communities responded to the pressures of Partition.
A section of Mehjabeen Khatoon’s century-old house, awaiting renovation. | Photo Credit: By Special Arrangement
In many places, informal truces and oral agreements were forged between a region’s Hindus and Muslims, which offered a framework for peace and coexistence that transcended the violence occurring elsewhere and the spurs to violence applied on these communities. These agreements, although never formalised, relied on deep-rooted relationships and shared histories to maintain communal harmony.
Koilwar became one such place. The unspoken accord ensured that Muslims were safeguarded by mutual respect between them and their Hindu neighbours. Mehjabeen Khatoon, 95, who married into the prominent Qaazi family of Muslims, “feudal lords” as they were referred to then in the village, recalled the truce.
Speaking haltingly to Frontline, she said, “Indeed, an oral agreement was made between the Hindus and Muslims of this village and neighbouring areas to maintain peace and stability. This understanding ensured that the Muslims stayed and did not migrate to Pakistan. Since then, the Muslims have upheld their promise of not slaughtering cows and the Hindus in turn have respected Muslim practices. As a result, peace has prevailed in our village.”
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Another elderly woman reflected on how the town has remained free of communal violence even during the most tumultuous times. Bhagwati Devi, 72, contemplated the unique atmosphere of this small town. She said that she believes there is something in the very air that has kept it safe from the communal strife affecting other regions.
Ignorant of the historical truce, she said, “Perhaps it is the blessings of God.” She described the harmonious coexistence, the sense of belonging, and the mutual respect the two communities had. Bhagwati Devi’s reflections remind us that sometimes the essence of peace resides in people’s hearts, and it transcends formal agreements.
Despite the enduring peace in Koilwar, the changing socio-political climate in the country presents new challenges to the people here. Growing polarisation and religious tensions elsewhere have again kindled fear in the Muslim community. The rise of divisive politics threatens to unravel the unity that has held for decades. Younger generations now find themselves torn between honouring their forebears’ commitment to harmony and navigating a nation increasingly divided by religious and political differences.
Koilwar elder Aftab Ashraf talked about the enduring power of the unwritten Hindu-Muslim agreement, noting it has maintained peace for 75 years, even during major communal tensions elsewhere. | Photo Credit: By Special Arrangement
“Sometimes we do get offended by certain Muslim practices, like the sound of the azaan ringing in our ears. It’s also hard to ignore the association of Muslims with terrorist activities worldwide. Look at what happened in Israel last year. Forget Israel, consider what has been done to Kashmiri Pandits. Our blood boils when we think of all that. But when I see the Muslims in this town, I feel conflicted about my impressions of the community, which are shaped by what I see on television and social media, and my experiences with them here,” said Ravi, 38, who works in a government bank.
Similar sentiments were expressed by Farzan, a 30-something daily wager and Koilwar resident, who believes the growing polarisation in the country has affected this small town as well and that things are not as harmonious as they once were.
“There have been incidents where Muslims have been taunted by Hindus. They deliberately play music during azaan, but we don’t object or react because we want to live in peace. But one can only be pushed to the wall so far,” Farzan said.
When asked if he was aware of the truce between Hindus and Muslims at the time of Independence, his response was immediate and affirmative. He explained that this agreement is one reason why Muslims in the village respect the Hindus and why there has never been a clash between the two communities.
Agreements and ties between communities
The enduring peace in Koilwar is formed upon a deep, old, and often overlooked tradition in the country—informal agreements and ties between communities based on local realities and far removed from the rulers in New Delhi. Grounded in mutual respect and a shared sense of responsibility for the well-being of the town, such agreements, passed down through generations by word of mouth and enduring tales, become a living testament to coexistence. They play a crucial role in preserving the peace in the small closely-knit societies that make up the country.
Aftab Ashraf, an elder in Koilwar, commented on the implications of the decades-old truce. “Even though there is no written or formal agreement between the Hindus and Muslims here, the oral agreement is so powerful that even after seven-and-a-half decades it is still respected. Even during the Babri Masjid demolition and the Bhagalpur riots, this place remained peaceful.”
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Harking back to the history of the agreement, Ashraf explained, “While cow slaughter was not practised in this village even before Independence, there was an incident involving cow slaughter around the time of Partition, which led to some tension and prompted Muslims to consider migrating to Pakistan. However, the elites of the two communities came together and decided that the Muslims would not go to Pakistan and that the Hindus would ensure their safety and security.” This was reiterated by Balbir Singh, a retired teacher from a local school, now in his 80s.
Mansion of Aftab Ashraf. He is worried about the current atmosphere of hate and divisive politics | Photo Credit: Lost Muslim Heritage of Bihar
Sociologist Arshad Alam, a former lecturer at Jawaharlal Nehru University, believes the tradition of oral agreements has deep roots in Indian society. He said that until relatively recently, formal and legally binding agreements were rare, particularly in rural and semi-urban areas, where communities relied on informal oral pacts to resolve conflicts and maintain harmony.
“During sociological research, one often encounters numerous instances of such oral agreements. Despite lacking formal legal sanction, they hold significant social authority. Society has its mechanisms for enforcing such agreements—through collective pressure, social norms, and other mechanisms,” said Alam.
He also pointed out that these oral agreements have historically been highly effective in ensuring peace and stability, particularly in areas where the state’s institutions are weak or physically distant.
Ashraf is worried about the current atmosphere of hate and divisive politics. “In recent years, attempts have been made to disrupt communal harmony in the town. Thankfully, the residents have consistently handled such situations with great maturity, refusing to let divisive tactics succeed. Nevertheless, it is challenging. One must see how the sense of sanity continues to prevail amid the challenges,” he said.
“Na tera hai, na mera hai, yeh Hindostan sabka hai. Nahin samjhi gayi yeh baat to nuqsaan sabka hai.” (Neither yours nor mine, this Hindustan is everyone’s; if this is not understood, the loss will be everyone’s), Aftab said, quoting the poet Anwar Jalalpuri.
Asad Ashraf is an independent journalist based in Delhi. He reports on politics, human rights, and social issues, and occasionally writes feature stories.
