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

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THE HERMIT OF LAHORE and order, they were called kabūtarān-i khūnīnbāl-i h˛aram (the blood bathed pigeons of the sanctuary) by the Iranian press (Gol Mohammadi 1988). By the same token, the multitude of pigeons on the dome of Dātā Darbār is also a metaphor for the abundance of pilgrims. The domed cupola design of Dātā Darbār is typical of the pre- Mughal Muslim architecture of South Asia: while erecting the cupolas topping a square building, an intermediate form of squinches or arched transitional supports was used. These squinches are the arches built diagonally across the corners of a square to create this transition from the square to the spherical base of the dome. However, the technique of erecting domes on squinches did not prove strong enough when the domes were excessively high or had too large a radius: such structures could not withstand natural calamities. From the sixteenth century onwards the Indian architects changed over to a new design of domed structures, developed in the Timurid Herat and introduced to the subcontinent by the Mughals. This was the system of intersecting arches and shield-shaped transitional supports. These arches reduced almost to half the bay of the dome resting on them, which strengthened the design of the building (Pugachenkova 1963: 127). The décor of the dome interior, covered with stylized arabesque ornamentation, is astonishingly rich. The frieze under the dome is decorated with a many-tier ligature of thulth script. Right under the dome there is an elevated cenotaph, surrounded by a marble balustrade with stone flower vases on consoles. As in other tombs the sepulchre is covered with a brocade coverlet, entirely laid over with garlands of rose petals. There is no access to the cenotaph: it is enclosed, almost up to the level of the frieze, in a tall marble octagon with depressed scalloped arches on all sides, of which the top is decorated with open work carving on stone. One part of the arches is blocked with fine marble lattice. The other part contains observation windows, through which the pilgrims can contemplate the sepulchre. The upper panels of the octagon are inlaid with inscriptions in Persian. 18 Arched openings are curtained, as if fringed, with flower garlands, ‘consecrated’ by having come in contact with Data Sahib’s tomb. Having elbowed their way to the arches, the pilgrims stroke and kiss these garlands, thereby physically partaking of the saint’s baraka. Essentially the ritual of Data Sahib’s veneration is limited to circumambulations of the octagon, accompanied by the recitation of the Fātih˛a, offering of flowers and distribution of sadaqa, which testifies to the ‘moderation’ of his cult, 57
THE HERMIT OF LAHORE not violating the external forms of Sunni piety. The social composition of the saint’s devotees is extremely varied: as always, the urban lower strata and beggars predominate but there are also richly dressed women of well-to-do families, visiting Dātā Darbār accompanied by escorts. However, prejudices, ambitions and discords of the mortals are no longer going to disturb the eternal peace of the scholar saint, whose remarkable work was, in his own words, intended ‘for polishers of hearts which are infected by the veil of “clouding” but in which the substance of the light of the Truth is existent’ (al-Hujwiri 1926: 5). 58
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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
Page 20 and 21: THE INDIAN TOMB saints’ cult in I
Page 22 and 23: THE INDIAN TOMB Probably the most o
Page 24 and 25: THE INDIAN TOMB another saint of De
Page 26 and 27: THE INDIAN TOMB indication of the c
Page 28 and 29: THE INDIAN TOMB 1276. 9 Hagiographi
Page 30 and 31: THE INDIAN TOMB form with a dome in
Page 32 and 33: THE INDIAN TOMB Some of the saints
Page 34 and 35: THE INDIAN TOMB A powerful religion
Page 36 and 37: THE INDIAN TOMB They were known by
Page 38 and 39: THE INDIAN TOMB cenotaph of Sayyid
Page 40 and 41: THE INDIAN TOMB Mazhar Janjanan, he
Page 42 and 43: THE INDIAN TOMB The cult of saints
Page 44 and 45: THE INDIAN TOMB As a scholarly prob
Page 46 and 47: THE INDIAN TOMB realized. The form
Page 48 and 49: 2 THE HERMIT OF LAHORE Everywhere a
Page 50 and 51: THE HERMIT OF LAHORE These examples
Page 52 and 53: THE HERMIT OF LAHORE difference bet
Page 54 and 55: THE HERMIT OF LAHORE almost every c
Page 56 and 57: THE HERMIT OF LAHORE in the practic
Page 58 and 59: THE HERMIT OF LAHORE condemned them
Page 60 and 61: THE HERMIT OF LAHORE response to th
Page 62 and 63: THE HERMIT OF LAHORE have composed
Page 64 and 65: THE HERMIT OF LAHORE that I have su
Page 66 and 67: THE HERMIT OF LAHORE in particular
Page 68 and 69: THE HERMIT OF LAHORE The saint of H
Page 72 and 73: 3 THE OLD MAN OF AJMER A pious erud
Page 74 and 75: THE OLD MAN OF AJMER silsila, Iraqi
Page 76 and 77: THE OLD MAN OF AJMER was at the hea
Page 78 and 79: THE OLD MAN OF AJMER this hall of p
Page 80 and 81: THE OLD MAN OF AJMER Prithviraj’s
Page 82 and 83: THE OLD MAN OF AJMER he unreservedl
Page 84 and 85: THE OLD MAN OF AJMER During Akbar
Page 86 and 87: THE OLD MAN OF AJMER on the saint
Page 88 and 89: THE OLD MAN OF AJMER and estate man
Page 90 and 91: THE OLD MAN OF AJMER former, but ri
Page 92 and 93: THE OLD MAN OF AJMER 7 One should c
Page 94 and 95: 4 THE ASCETIC OF PAKPATTAN There is
Page 96 and 97: THE ASCETIC OF PAKPATTAN In the ear
Page 98 and 99: THE ASCETIC OF PAKPATTAN Maqșūd-i
Page 100 and 101: THE ASCETIC OF PAKPATTAN the newcom
Page 102 and 103: THE ASCETIC OF PAKPATTAN pebbles, w
Page 104 and 105: THE ASCETIC OF PAKPATTAN respectful
Page 106 and 107: THE ASCETIC OF PAKPATTAN in good ti
Page 108 and 109: THE ASCETIC OF PAKPATTAN told him:
Page 110 and 111: THE ASCETIC OF PAKPATTAN This, for
Page 112 and 113: THE ASCETIC OF PAKPATTAN in 1604) a
Page 114 and 115: THE ASCETIC OF PAKPATTAN landscape,
Page 116 and 117: THE ASCETIC OF PAKPATTAN days of
Page 118 and 119: 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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THE SPIRITUAL SOVEREIGN OF MULTAN N
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THE SPIRITUAL SOVEREIGN OF MULTAN U
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THE SPIRITUAL SOVEREIGN OF MULTAN w
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THE SPIRITUAL SOVEREIGN OF MULTAN A
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7 THE WARRIOR SAINTS When Hindus an
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THE WARRIOR SAINTS endeavours to in
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THE WARRIOR SAINTS untouched; they
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THE WARRIOR SAINTS (mostly fabricat
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THE WARRIOR SAINTS so long. He set
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THE WARRIOR SAINTS Having finally s
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THE WARRIOR SAINTS It is known that
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THE WARRIOR SAINTS asthāna, is the
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THE WARRIOR SAINTS swallow living s
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THE WARRIOR SAINTS knowing how to g
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THE WARRIOR SAINTS In the same plac
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THE WARRIOR SAINTS his death on the
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THE MENDICANT SAINTS And, finally,
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THE MENDICANT SAINTS Qalandars used
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THE MENDICANT SAINTS spiritual prec
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THE MENDICANT SAINTS the English it
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THE MENDICANT SAINTS During his lif
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THE MENDICANT SAINTS up in a shawl,
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THE MENDICANT SAINTS and bite its h
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THE MENDICANT SAINTS yogis (or jogi
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THE MENDICANT SAINTS However, he we
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THE MENDICANT SAINTS not because it
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EPILOGUE As I have tried to show in
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EPILOGUE An equally important role
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EPILOGUE elephant ride. It exaspera
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NOTES 5 The profusion of relics in
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NOTES 2 THE HERMIT OF LAHORE 1 The
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NOTES His feet were firmly planted
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NOTES 4 THE ASCETIC OF PAKPATTAN 1
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NOTES despair and would come to me
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NOTES 6 In the last year of ‘Ala
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NOTES life). Here his opponent lost
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NOTES in his creative writings. Aft
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NOTES 5 The Hyderis of Khurasan der
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GLOSSARY bārahmāsa poems that dea
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GLOSSARY ī mān faith, creed inkā
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GLOSSARY nafs-i ammāra unregenerat
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GLOSSARY tarāwih˝ supererogatory
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BIBLIOGRAPHY u’d-dīn Chirāgh-i-
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BIBLIOGRAPHY Delvoye, F., ‘Nalini
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BIBLIOGRAPHY —— (1965) ‘Malf
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‘Abdar Rahim 164 ‘Abdul ‘Aziz
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cenotaphs (fake graves) 23-4 Chanda
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Jhelum 12 Jinnah, Muhammad ‘Ali 3
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Pir Badr 13, 165-9, 177, 201 Pir Bu
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