Muslim Saints of South Asia: The eleventh to ... - blog blog blog

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THE MENDICANT SAINTS not because it exhibits on the stage the same story with scenery of homosexual love, but rather because it organizes in accordance with the laws of classical literary genre the life of a popular saint, who was in addition a historic personality. Proselytizing poems always concluded with the tragic death or suicide of the heroes and their union after death. Shah Husain’s story, however, has a happy end: he lived many years with his friend and passed away in his arms. After the saint’s demise Madho became the makhdūm of his tomb and continued to compose songs under the poetic pseudonym of his lover so that Madho Lal Husain’s kāfīs available now are the fruit of collective creative work of two ‘lamps’ (chirāghān) illuminating Lahore. Madho (who died in 1646) was buried by Shah Husain’s side. At the close of the eighteenth century the Maharaja of Punjab, Ranjit Singh’s wife, erected over the grave of the saints a mausoleum together with a small mosque. Madho Lal Husain’s ‘urs is observed in February–March and coincides with the celebration of Holī. The rituals of melā-i chirāghān have retained many features of this Indian festival of the vernal equinox: jumping through fire, playful bouts between men and women, and the sprinkling of participants with coloured powder. The unorthodoxy and syncretism of Madho Lal Husain’s cult have turned him into a beloved character of folklore, whom latter-day tradition ascribed opposition to the rule of the Mughals and struggle for establishment of an independent state of Punjab. As an anti-authoritarian hero he became a character of the plays of some contemporary Pakistani playwrights. At the same time Madho Lal Husain’s life, and the poem H˛aqīqat al-fuqarādevoted to him, demonstrate that the shockingly scandalous behaviour of wandering dervishes served as a screen to conceal the ‘true essence’ (h˝aqīqat), and was capable of showing a heathen like Madho the way to God and of inspiring the heart of a sinner like Shah Husain with the emotional and passionate experience of faith. The unending road on which qalandars made their way, turned out to be the Path of Love, leading to that very goal, just like the ţarīqat of ‘regular’ mystics. All-absorbing passion for the Divine Beloved, referred to by Madho Lal Husain, was, of course, not a privilege of those who were part of a silsila and lived in a khānqāh: Rabba mere hal da mahram ton Andar ton in bahar ton in rom rom vich ton Inside is He, And outside also He, 197
THE MENDICANT SAINTS In every hair of mine; So intimate is He, With this condition fine. (Fakhar Zaman 1995: 91) The ambivalent image of the wandering saint, that of an impudent ragamuffin and an enigmatic handsome man, a bē-shar‘ scandalizing society and an ecstatic visionary, is one of the least studied in the corpus of South Asian awliyā.The qalandars and related groups of dervishes are personages of popular religion of the lower strata of the society and that is why their veneration is rooted in popular magical cults, which have undergone only superficial Islamization. Possibly, in the conflicts of qalandars with ‘settled’ saints, upon which the hagiographic literature is never tired of dilating, one can discern the echo of the resistance offered by the essentially syncretic popular religion to the expansion of ‘pure’ normative Islam. 198
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MUSLIM SAINTS OF SOUTH ASIA This bo
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MUSLIM SAINTS OF SOUTH ASIA The ele
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IN CHERISHED MEMORY OF MY FATHER, A
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FOREWORD Christopher Shackle In man
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FOREWORD keen literary sensibility
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1 THE INDIAN TOMB Everyone who has
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THE INDIAN TOMB deviation of an ind
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THE INDIAN TOMB an active syncretis
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THE INDIAN TOMB saints’ cult in I
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THE INDIAN TOMB Probably the most o
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THE INDIAN TOMB another saint of De
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THE INDIAN TOMB indication of the c
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THE INDIAN TOMB 1276. 9 Hagiographi
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THE INDIAN TOMB form with a dome in
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THE INDIAN TOMB Some of the saints
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THE INDIAN TOMB A powerful religion
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THE INDIAN TOMB They were known by
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THE INDIAN TOMB cenotaph of Sayyid
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THE INDIAN TOMB Mazhar Janjanan, he
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THE INDIAN TOMB The cult of saints
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THE INDIAN TOMB As a scholarly prob
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THE INDIAN TOMB realized. The form
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2 THE HERMIT OF LAHORE Everywhere a
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THE HERMIT OF LAHORE These examples
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THE HERMIT OF LAHORE difference bet
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THE HERMIT OF LAHORE almost every c
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THE HERMIT OF LAHORE in the practic
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THE HERMIT OF LAHORE condemned them
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THE HERMIT OF LAHORE response to th
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THE HERMIT OF LAHORE have composed
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THE HERMIT OF LAHORE that I have su
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THE HERMIT OF LAHORE in particular
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THE HERMIT OF LAHORE The saint of H
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THE HERMIT OF LAHORE and order, the
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3 THE OLD MAN OF AJMER A pious erud
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THE OLD MAN OF AJMER silsila, Iraqi
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THE OLD MAN OF AJMER was at the hea
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THE OLD MAN OF AJMER this hall of p
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THE OLD MAN OF AJMER Prithviraj’s
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THE OLD MAN OF AJMER he unreservedl
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THE OLD MAN OF AJMER During Akbar
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THE OLD MAN OF AJMER on the saint
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THE OLD MAN OF AJMER and estate man
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THE OLD MAN OF AJMER former, but ri
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THE OLD MAN OF AJMER 7 One should c
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4 THE ASCETIC OF PAKPATTAN There is
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THE ASCETIC OF PAKPATTAN In the ear
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THE ASCETIC OF PAKPATTAN Maqșūd-i
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THE ASCETIC OF PAKPATTAN the newcom
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THE ASCETIC OF PAKPATTAN pebbles, w
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THE ASCETIC OF PAKPATTAN respectful
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THE ASCETIC OF PAKPATTAN in good ti
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THE ASCETIC OF PAKPATTAN told him:
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THE ASCETIC OF PAKPATTAN This, for
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THE ASCETIC OF PAKPATTAN in 1604) a
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THE ASCETIC OF PAKPATTAN landscape,
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THE ASCETIC OF PAKPATTAN days of
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5 THE PEACEMAKER OF DELHI It is dif
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THE PEACEMAKER OF DELHI There are t
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THE PEACEMAKER OF DELHI dervishes,
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THE PEACEMAKER OF DELHI At the same
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THE PEACEMAKER OF DELHI In contrast
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THE PEACEMAKER OF DELHI (k’hićar
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THE PEACEMAKER OF DELHI Hasan 1992:
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THE PEACEMAKER OF DELHI not prevent
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THE PEACEMAKER OF DELHI in Sufi kh
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THE PEACEMAKER OF DELHI Sultan’s
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THE PEACEMAKER OF DELHI ‘God’s
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THE PEACEMAKER OF DELHI I have hear
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THE PEACEMAKER OF DELHI melodies, a
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THE PEACEMAKER OF DELHI generous do
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THE SPIRITUAL SOVEREIGN OF MULTAN o
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THE SPIRITUAL SOVEREIGN OF MULTAN A
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THE SPIRITUAL SOVEREIGN OF MULTAN i
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THE SPIRITUAL SOVEREIGN OF MULTAN i
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THE SPIRITUAL SOVEREIGN OF MULTAN I
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THE SPIRITUAL SOVEREIGN OF MULTAN I
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THE SPIRITUAL SOVEREIGN OF MULTAN w
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Page 168 and 169: 7 THE WARRIOR SAINTS When Hindus an
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Page 178 and 179: THE WARRIOR SAINTS Having finally s
Page 180 and 181: THE WARRIOR SAINTS It is known that
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Page 186 and 187: THE WARRIOR SAINTS knowing how to g
Page 188 and 189: THE WARRIOR SAINTS In the same plac
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Page 192 and 193: THE MENDICANT SAINTS And, finally,
Page 194 and 195: THE MENDICANT SAINTS Qalandars used
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Page 200 and 201: THE MENDICANT SAINTS During his lif
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Page 212 and 213: EPILOGUE As I have tried to show in
Page 214 and 215: EPILOGUE An equally important role
Page 216 and 217: EPILOGUE elephant ride. It exaspera
Page 218 and 219: NOTES 5 The profusion of relics in
Page 220 and 221: NOTES 2 THE HERMIT OF LAHORE 1 The
Page 222 and 223: NOTES His feet were firmly planted
Page 224 and 225: NOTES 4 THE ASCETIC OF PAKPATTAN 1
Page 226 and 227: NOTES despair and would come to me
Page 228 and 229: NOTES 6 In the last year of ‘Ala
Page 230 and 231: NOTES life). Here his opponent lost
Page 232 and 233: NOTES in his creative writings. Aft
Page 234 and 235: NOTES 5 The Hyderis of Khurasan der
Page 236 and 237: GLOSSARY bārahmāsa poems that dea
Page 238 and 239: GLOSSARY ī mān faith, creed inkā
Page 240 and 241: GLOSSARY nafs-i ammāra unregenerat
Page 242 and 243: GLOSSARY tarāwih˝ supererogatory
Page 244 and 245: BIBLIOGRAPHY u’d-dīn Chirāgh-i-
Page 246 and 247: BIBLIOGRAPHY Delvoye, F., ‘Nalini
Page 248 and 249: BIBLIOGRAPHY —— (1965) ‘Malf
Page 250 and 251: ‘Abdar Rahim 164 ‘Abdul ‘Aziz
Page 252 and 253: cenotaphs (fake graves) 23-4 Chanda
Page 254 and 255: Jhelum 12 Jinnah, Muhammad ‘Ali 3
Page 256 and 257: Pir Badr 13, 165-9, 177, 201 Pir Bu
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