Muslim Saints of South Asia: The eleventh to ... - blog blog blog
Muslim Saints of South Asia: The eleventh to ... - blog blog blog
Muslim Saints of South Asia: The eleventh to ... - blog blog blog
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THE MENDICANT SAINTS<br />
possible that the Hyderis borrowed this cus<strong>to</strong>m from the Hindu Nāgā<br />
sanyāsīs (Rizvi 1986: 307). From a sect <strong>of</strong> Indian ascetics Kānphat’ā<br />
(a variety <strong>of</strong> Nath Yogis) they had learnt <strong>to</strong> make incisions in ears at<br />
the time <strong>of</strong> initiation, inserting heavy iron rings in them. Ibn Battuta<br />
described in details one <strong>of</strong> his meetings with Hyderis near Amroha<br />
in 1342:<br />
<strong>The</strong>re came <strong>to</strong> me a company <strong>of</strong> poor brethren who had iron<br />
rings on their necks and arms, and whose chief was a coalblack<br />
negro. <strong>The</strong>y belonged <strong>to</strong> the corporation known as<br />
the Haidariya and they spent one night with us. <strong>The</strong>ir chief<br />
asked me <strong>to</strong> supply him with firewood that they might light<br />
it for their dance, so I charged the governor <strong>of</strong> that district,<br />
who was ‘Aziz known as al-Khammar <strong>to</strong> furnish it. He sent<br />
about ten loads <strong>of</strong> it, and after the night prayer they kindled<br />
it, and at length, when it was a mass <strong>of</strong> glowing coals, they<br />
began their musical recital and went in<strong>to</strong> that fire, still<br />
dancing and rolling about in it. <strong>The</strong>ir chief asked me for a<br />
shirt and I gave him one <strong>of</strong> the finest texture; he put it on and<br />
began <strong>to</strong> roll about in the fire with it on and <strong>to</strong> beat the fire<br />
with the sleeves until it was extinguished and dead. He then<br />
brought me the shirt showing not a single trace <strong>of</strong> burning<br />
on it, at which I was greatly as<strong>to</strong>nished.<br />
(<strong>The</strong> Travels <strong>of</strong> Ibn Battuta 1962, 2: 274–75)<br />
Although many modern researchers tend <strong>to</strong> perceive the predominant<br />
influence <strong>of</strong> the Indian substratum in the practice <strong>of</strong> Hyderis and<br />
other deviant groups, Ibn Battuta saw in it a similarity with the rituals<br />
<strong>of</strong> the Rifa‘iyya dervishes active in Egypt, Iraq and Syria, in the region<br />
between Basra and Wasit, i.e. in the cradle <strong>of</strong> the Arab Sufism.<br />
Ibn Battuta <strong>of</strong>ten used <strong>to</strong> stay in the cloisters <strong>of</strong> Rifa‘is – he called<br />
them Ah˝madī by the name <strong>of</strong> the fraternity’s eponym Ahmad b. ‘Ali<br />
ar-Rifa‘i (1106–82) – and knew their rituals well. So Ibn Battuta<br />
wrote about Rifa‘i dervishes in Wasit:<br />
<strong>The</strong>y had prepared loads <strong>of</strong> fire-wood which they kindled<br />
in<strong>to</strong> a flame and went in<strong>to</strong> the midst <strong>of</strong> it dancing; some <strong>of</strong><br />
them rolled in the fire, and others ate it in their mouths, until<br />
finally they extinguished it entirely. This is their regular<br />
cus<strong>to</strong>m and it is a peculiar characteristic <strong>of</strong> their corporation<br />
<strong>of</strong> Ahmadi brethren. Some <strong>of</strong> them will take a large snake<br />
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