From Fire-Walking to Anti-Colonial Struggle: The Madariyya Sufi Order’s Enduring Influence

By Syed Amjad Hussain, New Age Islam 2 December 2024 2024 The Article Explores The Madariyya Sufi Order, Founded By Hazrat Shah Madar, Highlighting Its Syncretic Spirituality, Distinctive Practices, Historical Influence, Role In Anti-Colonial Resistance, And Modern-Day Significance In Pilgrimage And Community-Centred Spirituality In India Main Points: 1. The Madariyya Sufi Order, founded by Hazrat Shah Madar in the 14th century, blends Islamic and indigenous spiritual practices, with a strong presence in North India, Bengal, and Nepal. 2. Known for unconventional practices like fire-walking and ash application, the Madariyya order combines Sufi rituals with Hindu ascetic traditions. 3. The order flourished under Mughal emperors, particularly Akbar, receiving land grants and spreading across northern India and Bengal. 4. The Madariyya played a significant role in the 1770s Fakir-Sanyasi revolt, resisting British colonial rule alongside Hindu Sanyasis. 5. The Madariyya order remains influential through its pilgrimage traditions, including the annual Urs at Makanpur, preserving syncretic spiritual practices and fostering community unity. ----- Syed Masoom Ali Madari, a Madari sufi saint ----- The Madariyya Sufi order, originating in North India, remains one of the most fascinating and influential mystical traditions in the Indian subcontinent. Founded by the Arabic-speaking Syrian Sufi saint Hazrat Shah Madar Badi’ al-Din in the 14th century, the Madariyya order is renowned for its syncretist beliefs, spiritual practices, and deep-rooted connections to both Islamic and indigenous traditions. The order is especially prominent in Uttar Pradesh, Bihar, Gujarat, West Bengal, and parts of Bangladesh and Nepal. Its spiritual heart lies in the shrine (Dargah) of Shah Madar at Makanpur, Kanpur district, Uttar Pradesh, which attracts thousands of pilgrims every year. The Life and Legacy of Shah Madar Badi’ al-Din Shah Madar, born in Aleppo, Syria, in 1315 CE, is a revered figure in the Sufi world. There are many legends surrounding his life, sometimes conflicting, such as that he was a descendant of the Prophet Hazrat Muhammad (Sallallahu Alayhi Ta’ala Wasallam) or that his lineage came from the Prophet's companion, Hazrat Abu Hurayra. After performing his pilgrimage to Medina, Shah Madar travelled to India to spread Islam, where he converted many Hindus and founded a spiritual order with its own distinct practices. According to legend, he founded the Madariyya order at Makanpur, where he had built a Khanqah - the spiritual centre. The mausoleum was erected on the patronage of Sultan Ibrahim Sharqi (1402–1440), which made the Dargah of Makanpur one of the greatest centres of pilgrimages. Shah Madar died in 1436 CE, but his doctrines and the order that he instituted flourished further with Mughal patronage. The Impact of Syed Muhammad Jamaluddin alias Jaman Jati One of the most prominent disciples of Shah Madar was Hazrat Syed Muhammad Jamaluddin, known as Jumman or Jaman Jati or Janeman Jannati. He was instrumental in developing the practices of the Madariyya order. Being a devoted disciple of Shah Madar, he established sub-orders that brought novel traditions and symbols into the Madariyya tradition. Syed Muhammad Jamaluddin laid great emphasis on loyalty to one's pir, or spiritual guide, and therefore developed a strong pir-murid relationship. His influence extended far and wide, with his brother, Hazrat Syed Ahmad Badpa, also playing an important role in propagating the order. Syed Ahmad settled in Azamgarh, Uttar Pradesh, further cementing the Madariyya’s foothold in northern India. The teachings of Hazrat Syed Muhammad Jamaluddin encouraged practices that were deeply rooted in the veneration of the spiritual master, with disciples preserving sacred relics such as garments, banners, and other items received during initiation. Jaman Jati’s followers, referred to as Malangs, were characterised by their ascetic lifestyle, celibacy, and unconventional practices. They wandered barefoot, growing long knotted hair, and often roamed the countryside carrying banners and drums, reinforcing their identity as wandering mendicants. Syncretism and Spiritual Practices The Madariyya order is renowned for its syncretic approach to spirituality, blending Sufi practices with local traditions, particularly those of Hindu ascetics like the Naga Sanyasis. This syncretism is evident in their rituals, attire, and customs, which often borrowed elements from indigenous Indian traditions. For example, the Madariyya fakirs performed feats that were considered extraordinary, such as walking on fire, piercing their bodies, and consuming intoxicants like hemp (bhang) as part of their spiritual practices. These acts are meant to demonstrate detachment from worldly concerns and a sense of connection to the divine. The Madariyya made rituals like Dhikr - the remembrance of God - an important part of their practices while at the same time performing unique practices like carrying the Panjtan, the symbolic items that represent the Prophet Muhammad and the four Imams. The Panjtan is usually made of silver or brass and symbolizes the spiritual lineage of the Madariyya order. Similarly, kettledrums, banners, and other ceremonial objects added a sense of identity to the order. The reverence of fish as a sacred symbol further enhances the syncretic nature of the order. The Madariyya believed that the fish had supernatural powers and would protect them from harm. This belief led to the use of fish motifs on their banners and standards, known as Mahi-o-Maratib. Mughal Emperor Shah Shuja officially recognised their right to carry the fish-decorated standard, thus solidifying its importance within the order. Rise to Prominence and Mughal Patronage The Madariyya order reached its peak during the reign of Mughal Emperor Jalaluddin Muhammad Akbar (1542–1605), who extended massive patronage to Sufi shrines, which included the Dargah of Hazrat Shah Madar. The Madaris received vast land grants during Akbar's reign, and successive Mughal emperors continued patronising them. This marked the expansion of the Madariyya order, especially in the northern plains of India and Bengal. During this period, the Madariyya fakirs were not only spiritual but also highly influential in society and politics. They used to travel in groups with many followers, accompanied by musicians, thus creating a spectacular atmosphere that attracted crowds. This order gained more prestige through its flexibility to changing political climates by keeping good relationships with the ruling elite as well as satisfying the common masses. The Madariyya Role in the Fakir-Sanyasi Revolt In the 18th century, the Madariyya order was actively involved in resistance against British colonial rule, especially during the Fakir-Sanyasi revolt of the 1770s. The Madari order, led by Majnu Shah, a prominent Madari Fakir, joined hands with Hindu ascetics to challenge the economic exploitation and oppression imposed by the British East India Company. This revolt, often forgotten in mainstream history, was an important movement of armed resistance that showed the oneness of various religious groups in the face of colonial aggression. Hazrat Majnu Shah's leadership in the revolt became legendary. The Madariyya fakirs, with their militant traditions and ascetic resilience, played a crucial role in the guerrilla warfare tactics adopted during the rebellion. Their association with Hindu sanyasis was indicative of the syncretic ethos of the order, which went beyond religious barriers to achieve a common objective. Urs and Pilgrimage: Consolidation of the Madariyya Order The annual Urs, or death anniversary, of Shah Madar and other saints of the Madariyya order is a bonding force for the community. Such congregations, held at major Dargahs like Makanpur, allow followers to renew their spiritual commitments, exchange ideas, and celebrate their shared heritage. The rituals of the Urs include fire-walking, drum performances, and recitation of devotional chants such as "Ya Ali, Dam Madar." Pilgrimage is central to the Madariyya tradition, with devotees undertaking journeys to various Dargahs across India in a cyclic pattern. The route of pilgrimage starts from Makanpur and includes Akbarpur, Bihar, and Bengal, among others. These journeys not only strengthen the spiritual bonding between the followers and their pirs but also provide economic sustenance to the order through donations collected during the festivals. The Role of Women in Madariyya Practices Although the Madariyya order is mostly male-dominated, women have played a role in its rituals and festivals throughout history. They play a crucial role during the Urs, lighting candles at the Dargah and making offerings at the tombs of saints. In some cases, women devotees lead processions, carrying flags and other ceremonial items, showing their love for Shah Madar. Madariyya in Modern Times Despite losing much of its political power, the Madariyya order remains a thriving spiritual tradition. The Dargah of Shah Madar at Makanpur continues to be an important pilgrimage destination and attracts devotees from across India and beyond. In fact, the order's practices, though deemed as heretical by some of the more mainstream Islamic groups, remain in vogue with people looking for a mix of spirituality, tradition, and social justice. The Madariyya today have been divided into four main sub-orders: Khademan, Dewangan, Asheqan, and Taleban. They are each quite different in practice but all hold the same fervour for Shah Madar. The Dewangan, known also as Malangs, are especially well-known for their ascetic lifestyle, roaming about from town to town carrying few goods. Conclusion The Madariyya Sufi order, steeped in its history of syncretism, spirituality, and resistance, has a distinct niche in India's cultural and religious map. From the start, in the 14th century to the present day, the order has managed an admirable resiliency within changing social and political conditions. The legacy of the teachings under Shah Madar and further contributions of the likes of Syed Muhammad Jamaluddin and Majnu Shah continue to inspire devotees and scholars alike. The Madariyya order has created a spiritual path that transcends religious boundaries by blending Islamic mysticism with indigenous traditions, promoting unity and resilience in adversity. Its enduring appeal stands as a testament to the timelessness of its message, ensuring that the name of Shah Madar and his followers will be remembered for generations to come. --- Syed Amjad Hussain is an author and independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. 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