Malangs- Wandering ‘Be-Shara’ followers of Panjatan and Beemar-e-Karbala
By Prof.Mazhar Naqvi
Malangs (wandering fakirs) represent ‘Be-Shara’ (not in tune with Islamic Laws) group of Sufis with deep love for Ahle-Bait (Progeny of Prophet Hazrat Muhammad). Ulemas, SajjadaNasheen of their patron Sufi Shah Madar of Makanpur in Kanpur district of India and orthodox Muslims look at them with contempt. But they not only reject allegations leveled against them but consider having supremacy over Ba-Shara (in tune) who simply does what is obligatory in religion. They raise the question of ‘Marifat’ whenever any religious scholars raise objections over their un-Islamic practices. In an oral discussion with the author at Makanpur, the senior most Malang of India Masoom Ali Shah retorted “Who are they to question us. They lead a comfortable life to issue fatwas against us whereas we as Malangs have given up our all to Ahle-Bait. Malang means something along the lines of the highest level of affection. Can you tell me a better way to attain Marifat than loving ‘Panjatan’ (Pious five)”. The ‘Ulemas’ has been refuting their claim for ages without success, for they still remain a baffling phenomenon of human endeavor and toughness. Braving extremes of weather, they discard the materialistic world and spend their lives in celibacy and seclusion. Besides Panjatan, they also claim to be true admirers of ‘Beemar-E-Karbala’ and son of Imam Husain, Hazrat Zain-Ul-Abdeen. Apparently their claim is somewhat puzzling as a natural question crops us as to how can Be-Shara Malangs be followers of fourth Imam Zain al-Abidin (the adornment of the worshippers)and Imam al-Sajjad (The Prostrating Imam).But answer to this question may always remain elusive. One has to simply recall the words of Bibi Fatima who said to so many holy scholars and ‘Zakirs’ (orators) in dreams “Mere lal ka Gham jo Jis tarah chahe use manane do “(Let everyone mourn the killing of my innocent and beloved son’s the way he or she wants). Malangs claim that they wear black clothes, put an iron ‘Kada’ and ‘Bedis’(Chain) around their wrists and feet as Imam was taken from Karbala to Damascus as prisoner by the forces of Caliph Yazid. “After tragedy of Karbala, Imam had turned away from the world so we also lead a life of seclusion. The Sufis regarded him as one of their spiritual guides. Malangs dedicate their lives to Imam Sajjad as a tribute to his hardships and sufferings” asserts a prominent Azadar of Makanpur retired principal of a government girls school Tajdar Jahan. But she admits that Imam Sajjad led a life different from that of Sufis as his asceticism was psychological, rational, and internal and in tune with Islamic laws rather than the preached and practices by wandering Malangs. Gulzar-i-Abrar gives a vivid description about Shah Madar and his Malangs. Besides the Mahi-o-Maratib, an important among the insignia that the Malangs keep, they also attach equal significance to Panjatan. Mahi derives its origin from the figure of a head of a fish made of silver or gold fixed on the top of a decorated long pole. Maratib is a similar standard decorated with white cloth. Maratib meant power and strength. This mounted on elephant was carried at the head of their processions during Mughal period in Bihar, Bengal and Orissa. They carry Panjatan (five personages), iron-tongs (chari) sometimes pointed, and a wooden club (sonta), a bag of lamb skin (himacha), a wallet (kashkol), a knife (chhuri), and big kettledrum. Panjatan is carried by them in memory of Prophet Muhammad, Hazrat Ali, Bibi Fatima, Imam Hasan and Imam Husain. It looks like a human palm made of either silver or brass with five fingers symbolically representing the pious five. The tradition of keeping Panjatan as one of their insignia is still in existence. During the Muharram festival the Malangs would wear on the head a knot of hair or of cloth passed through an iron ring (Chakar) round which they twisted red thread, gold or silver lace edging (Kinari) and narrow lace (gota) The edge of a handkerchief (guluband) was passed under one arm and the two upper ends fastened over the opposite shoulder, while on the neck wear strings of beads or rosaries (tasbih). A sash (komarband) encircles the waist; a cloth covers the loins, which on the right ankle is an ornament (dal) or an anklet with bells. These men wander about, visit Ashurkhanas, and as they walk rattle their anklets and call out” Ek Nara Panjatan”, Ya Ali Ya Ali and even Dam Madar- Dam Madar. In an authentic account of their participation in Muharram rituals at Hilsa, the last resting place of Janeman Jannati, in Bihar, they used to arrive at an Imambara adjacent to shrine to observe certain specific ceremonies. After reciting Fatiha and select verses from Holy Quran, the caretaker of Jannati’s Dargah used to offer them pipes, tobacco, sharbat, cloves, cardamoms and a meal of rice boiled with pulse. Malangs are also considered to be founder of walking on fire (Aag ka Matam) in Indian sub-continent. Walking on fire by Malangs figures repeatedly in the works of both Indian and foreign historians. However, they no longer continue it nor give any explanation of its discontinuance. The extra-ordinary love of Malangs for Ahle-Bait is attributed to shah Madar’s training by Imam Mehndi (A.Z) at the instruction of Hazrat Ali in Najaf (Iraq). Shah Madar’s own family tree links him to Imam Jafar Sadiq-the Great Grandson of Imam Husain. The Malang cult owes its origin to Hazrat Jamal- Uddin , Popularly known as Janeman Jannati who was a Khalifa of Shah Madar. He use to do the Zikr of Ahle- Bait with utmost devotion and excelled in the art of Habs-E-Dum ( Breath Control).it is believed that like his ‘Guru’ he used to take one breath after 6- months. His constant zikr and Habs-E-Dam often resulted in oozing out of blood from his head and nostrils. Once his Peer Shah Madar found him in this state and he rubbed some mud on his head. Janeman Jannati did not cut his hair from that day as the hand of his blessed peer had touched his head. When his hair grew long, he used to fold them around as a turban. Malangs follow the tradition even today and only open their long hairs during the ‘Urs’ of Shah Madar. Amidst the ear-deafening frenzied mob of devotees, they perform ‘Shaghal’E-Dhamal’ after unfurling their turban of long hairs and jump in the air, chanting Ya Ali, Ya Ali in their black attire. They swirl in frenzy and remain totally detached from the charged surroundings. They reach shrine of Shah Madar following a small ‘Kishti’ (Boat) carried out by a Paigee (Messenger of Imam Husain’s daughter Janab-E-Sughra) Baba Ali Bahadur. Covered with richly embroidered cloth, ‘kishti’ is believed to contain a large’ Katora’(cup) used by Hazrat Ali. Primarily a "Malang" is a devotee of the saint at whose shrine he serves. Sometimes a parent, whose prayer to the saint is fulfilled, leaves his child at the shrine as a token of gratitude. The child grows up to become a "Malang". By renouncing the material world, he becomes a spiritualist himself with his own sphere of disciples. Living a carefree life with a total commitment to his master, the "Malang" depends on the donations and the food the pilgrims offer at shrine. Some of the "Malangs" spend their entire life time within the domains of one shrine while others keep on moving from one ‘Gaddi’ to another. The faith in their spiritual teachings makes them endure unbelievable rigors like walking on burning coals or standing in an ice cold river for days. They follow their own passions, eating and drink whatever they fancy. As they are rare sight and appear during Muharram and Urs ceremonies, people flock at their temporarily erected sheds to get rid of their troubles and fulfillment of their wish. Mahzar Ali, a Sajjada Nasheen of Shah Madar’s shrine at Makanpur, even wonders over the popularity of Malangs among the people. Though he does not find their lifestyle in conformity to Islamic code but expresses concern over their diminishing number. In a telephonic conversation with author last week, he said “there used to be over 100 Malangs during Urs but now the number has decreased to less than 20”. People don’t consider them on the verge of extinction today as the word "Malang" is used as a generic term for wandering beggar-ascetics and also often used interchangeably with qalandars. (References are available on request).
By Prof.Mazhar Naqvi
Malangs (wandering fakirs) represent ‘Be-Shara’ (not in tune with Islamic Laws) group of Sufis with deep love for Ahle-Bait (Progeny of Prophet Hazrat Muhammad). Ulemas, SajjadaNasheen of their patron Sufi Shah Madar of Makanpur in Kanpur district of India and orthodox Muslims look at them with contempt. But they not only reject allegations leveled against them but consider having supremacy over Ba-Shara (in tune) who simply does what is obligatory in religion. They raise the question of ‘Marifat’ whenever any religious scholars raise objections over their un-Islamic practices. In an oral discussion with the author at Makanpur, the senior most Malang of India Masoom Ali Shah retorted “Who are they to question us. They lead a comfortable life to issue fatwas against us whereas we as Malangs have given up our all to Ahle-Bait. Malang means something along the lines of the highest level of affection. Can you tell me a better way to attain Marifat than loving ‘Panjatan’ (Pious five)”. The ‘Ulemas’ has been refuting their claim for ages without success, for they still remain a baffling phenomenon of human endeavor and toughness. Braving extremes of weather, they discard the materialistic world and spend their lives in celibacy and seclusion. Besides Panjatan, they also claim to be true admirers of ‘Beemar-E-Karbala’ and son of Imam Husain, Hazrat Zain-Ul-Abdeen. Apparently their claim is somewhat puzzling as a natural question crops us as to how can Be-Shara Malangs be followers of fourth Imam Zain al-Abidin (the adornment of the worshippers)and Imam al-Sajjad (The Prostrating Imam).But answer to this question may always remain elusive. One has to simply recall the words of Bibi Fatima who said to so many holy scholars and ‘Zakirs’ (orators) in dreams “Mere lal ka Gham jo Jis tarah chahe use manane do “(Let everyone mourn the killing of my innocent and beloved son’s the way he or she wants). Malangs claim that they wear black clothes, put an iron ‘Kada’ and ‘Bedis’(Chain) around their wrists and feet as Imam was taken from Karbala to Damascus as prisoner by the forces of Caliph Yazid. “After tragedy of Karbala, Imam had turned away from the world so we also lead a life of seclusion. The Sufis regarded him as one of their spiritual guides. Malangs dedicate their lives to Imam Sajjad as a tribute to his hardships and sufferings” asserts a prominent Azadar of Makanpur retired principal of a government girls school Tajdar Jahan. But she admits that Imam Sajjad led a life different from that of Sufis as his asceticism was psychological, rational, and internal and in tune with Islamic laws rather than the preached and practices by wandering Malangs. Gulzar-i-Abrar gives a vivid description about Shah Madar and his Malangs. Besides the Mahi-o-Maratib, an important among the insignia that the Malangs keep, they also attach equal significance to Panjatan. Mahi derives its origin from the figure of a head of a fish made of silver or gold fixed on the top of a decorated long pole. Maratib is a similar standard decorated with white cloth. Maratib meant power and strength. This mounted on elephant was carried at the head of their processions during Mughal period in Bihar, Bengal and Orissa. They carry Panjatan (five personages), iron-tongs (chari) sometimes pointed, and a wooden club (sonta), a bag of lamb skin (himacha), a wallet (kashkol), a knife (chhuri), and big kettledrum. Panjatan is carried by them in memory of Prophet Muhammad, Hazrat Ali, Bibi Fatima, Imam Hasan and Imam Husain. It looks like a human palm made of either silver or brass with five fingers symbolically representing the pious five. The tradition of keeping Panjatan as one of their insignia is still in existence. During the Muharram festival the Malangs would wear on the head a knot of hair or of cloth passed through an iron ring (Chakar) round which they twisted red thread, gold or silver lace edging (Kinari) and narrow lace (gota) The edge of a handkerchief (guluband) was passed under one arm and the two upper ends fastened over the opposite shoulder, while on the neck wear strings of beads or rosaries (tasbih). A sash (komarband) encircles the waist; a cloth covers the loins, which on the right ankle is an ornament (dal) or an anklet with bells. These men wander about, visit Ashurkhanas, and as they walk rattle their anklets and call out” Ek Nara Panjatan”, Ya Ali Ya Ali and even Dam Madar- Dam Madar. In an authentic account of their participation in Muharram rituals at Hilsa, the last resting place of Janeman Jannati, in Bihar, they used to arrive at an Imambara adjacent to shrine to observe certain specific ceremonies. After reciting Fatiha and select verses from Holy Quran, the caretaker of Jannati’s Dargah used to offer them pipes, tobacco, sharbat, cloves, cardamoms and a meal of rice boiled with pulse. Malangs are also considered to be founder of walking on fire (Aag ka Matam) in Indian sub-continent. Walking on fire by Malangs figures repeatedly in the works of both Indian and foreign historians. However, they no longer continue it nor give any explanation of its discontinuance. The extra-ordinary love of Malangs for Ahle-Bait is attributed to shah Madar’s training by Imam Mehndi (A.Z) at the instruction of Hazrat Ali in Najaf (Iraq). Shah Madar’s own family tree links him to Imam Jafar Sadiq-the Great Grandson of Imam Husain. The Malang cult owes its origin to Hazrat Jamal- Uddin , Popularly known as Janeman Jannati who was a Khalifa of Shah Madar. He use to do the Zikr of Ahle- Bait with utmost devotion and excelled in the art of Habs-E-Dum ( Breath Control).it is believed that like his ‘Guru’ he used to take one breath after 6- months. His constant zikr and Habs-E-Dam often resulted in oozing out of blood from his head and nostrils. Once his Peer Shah Madar found him in this state and he rubbed some mud on his head. Janeman Jannati did not cut his hair from that day as the hand of his blessed peer had touched his head. When his hair grew long, he used to fold them around as a turban. Malangs follow the tradition even today and only open their long hairs during the ‘Urs’ of Shah Madar. Amidst the ear-deafening frenzied mob of devotees, they perform ‘Shaghal’E-Dhamal’ after unfurling their turban of long hairs and jump in the air, chanting Ya Ali, Ya Ali in their black attire. They swirl in frenzy and remain totally detached from the charged surroundings. They reach shrine of Shah Madar following a small ‘Kishti’ (Boat) carried out by a Paigee (Messenger of Imam Husain’s daughter Janab-E-Sughra) Baba Ali Bahadur. Covered with richly embroidered cloth, ‘kishti’ is believed to contain a large’ Katora’(cup) used by Hazrat Ali. Primarily a "Malang" is a devotee of the saint at whose shrine he serves. Sometimes a parent, whose prayer to the saint is fulfilled, leaves his child at the shrine as a token of gratitude. The child grows up to become a "Malang". By renouncing the material world, he becomes a spiritualist himself with his own sphere of disciples. Living a carefree life with a total commitment to his master, the "Malang" depends on the donations and the food the pilgrims offer at shrine. Some of the "Malangs" spend their entire life time within the domains of one shrine while others keep on moving from one ‘Gaddi’ to another. The faith in their spiritual teachings makes them endure unbelievable rigors like walking on burning coals or standing in an ice cold river for days. They follow their own passions, eating and drink whatever they fancy. As they are rare sight and appear during Muharram and Urs ceremonies, people flock at their temporarily erected sheds to get rid of their troubles and fulfillment of their wish. Mahzar Ali, a Sajjada Nasheen of Shah Madar’s shrine at Makanpur, even wonders over the popularity of Malangs among the people. Though he does not find their lifestyle in conformity to Islamic code but expresses concern over their diminishing number. In a telephonic conversation with author last week, he said “there used to be over 100 Malangs during Urs but now the number has decreased to less than 20”. People don’t consider them on the verge of extinction today as the word "Malang" is used as a generic term for wandering beggar-ascetics and also often used interchangeably with qalandars. (References are available on request).
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