Shah Madar- Legendary Diciple of Imam Mehdi

Shrine of Shah Madar at Makanpur -India

Dr.Mazhar Naqvi

“Mounting our elephants ... we set off for the rowzah, or tomb. At the gate of the outer court we were received by a great number of the priests, and conducted through three

courts to the shrine. In each of these were multitudes of Faqirs, roaring, dancing, and praying with the most frantic gestures. The drums and shrill trumpets, with large brass

basons, beating with hollow sticks, added to the discordance of the noise. Even the walls were crowded….., The tomb itself is covered with cloth of gold, with a canopy of the same over it, highly perfumed with attar of roses.”

This is how English traveler, Viscount George Valentia has left an interesting description of the atmosphere reigning at the shrine of prominent Sufi Hazrat Badiuddin Zinda Shah Madar at Makanpur in his work “ Voyages and Travels to India, Ceylon, the Red Sea, Abyssinia, and Egypt” published in London in 1811.Shah Madar ranks among the earliest Sufis who arrived in India to serve humanity and preach Islam in tune with the doctrines laid down by Prophet Muhammad and his progeny.The historical documents associated with him reveal that he had received his spiritual training from Imam-E-Zamana at Najaf Ashraf.Shah Madar was a great devotee of Hazrat Ali and he also composed couplets in praise of Maula -E-Kaynat.At his shrine,a 'Zair' can seen on one of  the outer walls of his shrine.Shahid-E-Salis Qazi Nurullah Shustari has also described Shah Madar as a disciple of Imam-E-Zamana in one of his works.

Shah madar was a great traveler and his chillas are found all over Indian sub- continent.He preached Islam  for a long time  before retiring to Makanpur in 1432 AD.- a sleepy village about 65 kms from Kanpur but famous as headquarters of Madari Sufi order in the entire world. Nothing has changed since then and Makanpur, continues to attract thousands of devotees with varied wish lists. Most of the biographic details about Shah Madar are shrouded under numerous legends and stories of his miracles. However, Mirat i-Madari written in 1654 by Abdur-Rahman Chisti, is an important source of information on him. Born in 242 Hijri, in Aleppo, Syria, Shah Madar extensively preached the true message of Prophet Muhammad in India. He urged people to remember God and to do well to His creatures and practice self-abnegation and contentment. During his various tours, Shah Madar prescribed measures for the eradication of vices like vanity, malice, jealousy and lust for wealth and power. Abdul-Haq Dehalvi in his book, ‘Akhbarul Aakhiyar’, has described the life of Shah Madar as different from all other Sufis, as he did not eat for years and never changed his clothing. It is also said that no one was able to see his faced with naked eyes as it had intensive light.

As the saint preferred to be in the company of poor and weaker sections of society instead of courtiers and nobles, he acquired much popularity and came to be deeply venerated by the masses both Muslim as well as Hindus. He initiated Madari Sufi order to promote peace, unity and brotherhood on Indian soil. Known for its syncretic aspects, lack of emphasis on external religious practices, and focus on internal ‘zikr’ the order earned tremendous popularity in his life time. After preaching extensively in various parts of Indian sub- continent, Shah Madar chose Makanpur as his last resting place. After his ‘Purdah’( departure from this world) in 1434, his disciples split into four sub- orders, Khadiman, Ashiqan, Deewagan and Taliban. Of these, Dewangan. popularly known as Madariya Fakirs observed celibacy and  they recruited a large number of followers.Tariqa Madari reached its zenith in the late Mughal period between 15th and 17th century. Devotees started thronging in large number twice a year i.e. during Mela basant Paqnchami and Urs  Ceremony held in Islamic month of Jamad Ul- Awwal)- around his shrine. “Wandering mendicants, who are called Madaris, or the Duffelees, by reason of the small hand-drum they carry with them, are the disciples of the saint Madar, whose tomb is visited annually by little short of a million of people” remarks Mrs. Meer Hasan Ali in her letters written presumably between 1816 and 1828.

 Jafar Sharif has also given a description of the order in his book  Qanoon –E- Islam ( 1832) “Madari fakirs, who take their names from Badi-ud-din Madar Shah, a disciple of Shaikh Muhammad Taifuri Bastami…. buried at Makanpur, where an annual fair is held at his tomb. On the anniversary of his death food is offered here, and amulets_(baddhi)_ are hung round the necks of children. Some light a charcoal fire, sprinkle ground sandalwood on it, and jumping into it, tread out the embers with their feet, shouting out _dam Madar_, 'by the breath of Madar!' ….. Hindus believe that the saint is an incarnation of their God Lakshmana.”

A center of attraction since 15th century, the Tomb of Shah Madar is not only a place to seek solace but it also epitomizes the splendor of Sharqi and Mughal style of architecture.

The Emperor Ibrahim Sharqi of Jaunpur is credited with building the main tomb. But it was Mughal monarchs  from Akbar to Alamgir 11 who renovated and enlarged the Dargah( mausoleum). Jehangir built a bridge on Isan river while Shah Jahan donated a large cooking pot popularly known as ‘Degh’ for the preparation of ‘shirni’( Sweet) during the Urs ceremony. Dara Shikoh also mentions his presence at the Urs of Shah Madar in his book ‘Safinatul Auliya’. Emperor Aurangzeb (1658-1707) visited the shrine in the year 1659. He constructed a major portion of a mosque attached to the shrine and also installed four beautiful marble windows inside the main enclosure. 

During Akbar’s regime, Madariya Fakirs enjoyed a high position and status. Bernier mentions that Madari  Fakirs, laden with heavy iron chains, sustained the rigors of long distance pilgrimage, and moved about freely from one place to another without any restriction during the time of Jahangir and Shah Jahan. The royal patronage turned Makanpur as a most sought after destination for all. The earliest source on such gatherings is Francisco Pelsaert who visited India in the Mughal period. In his memoirs, he refers to the gathering of Fakirs at Sikandra who were on their way to Makanpur.

When Britishers curtailed the freedom enjoyed by Madari fakirs after battle of Plassy, it was Dewanagans who waged a war against them under the leadership of warrior Majnu Shah. Due to the British persecution the Madariya Fakirs abandoned their secluded way of life and began to attack English settlements by 1763. They were so well organized that the British could suppress them with great difficulties by early 19^th century.

The Madari cult is still live throughout the world with the pir-muridi tradition and Malangs (Mendicants) are the biggest attraction for devotees during the Urs and Mela at Makanpur. Khadimans who manage the shrine at Makanpur, have also gone hi-tech. There are now websites dedicated to Zinda Shah Madar and hectic efforts are on to ensure the inclusion of Makanpur as a part of Sufi circuit being promoted by Government of India. (The author is a Heritage Management Expert with deep interest in Sufism).