Nagore Durgha

The Nagore Dargah, also known as the Nagore Dargah Shareef, the Nagoor Dargah, the Syed Shahul Hamid Dargah, or the Nagore Andavar dargah, is a dargah complex built over the tomb of the Sufi saint Nagore Syed Abdul Qadir Shahul Hamid, located in Nagore, a coastal town in the Nagapattinam district of the state of Tamil Nadu, India.

Shahul Hamid is believed to have performed many miracles in Nagore, and cured the physical affliction of king Achuthappa Nayak, a 16th-century Hindu ruler of Thanjavur. He is locally referred to as ''Nagore Andavar'', meaning the "Ruler of Nagore" and Qadir wali baba. Nagore dargah as it stands now, is believed to have been built by ardent devotees of Shahul Hamid, with major contribution from Hindus. There are five minarets in the dargah, with the Hindu Maratha ruler of Thanjavur Pratap Singh (1739–1763 CE), building the tallest minaret. The dargah is a major pilgrimage centre that attracts pilgrims from both sufi Islam and Hinduism, symbolizing peaceful coexistence between the two religions.

The outer doors of the dargah are kept open always, while the internal doors are open from 4:007:00 am and from 6:0010:00 pm. On Fridays, the doors are additionally kept open between 12:002:30 pm.

The most prominent event celebrated at Nagore Dargah is the Kanduri festival ('' Urus Mubarak''), a fourteen-day commemoration of the death anniversary of Shahul Hamid. Common worship practices at Nagore dargah include the presentation of offerings, accompanied by the playing of musical instruments like ''nadaswaram'', typical of Hindu religious tradition. The ''Shifa Gunta'', a pool within the precincts of the dargah, is considered sacred; pilgrims take a holy dip in it. The hereditary trustees performs all the official and duties of the dargah. The governance and upkeep of the dargah are overseen by an 8-member board of trustees, which operates under a court-decreed scheme established by the Madras High Court.

Shahul Hamid Nagoori

Shahul Hameed Nagoori was born to Syed Hasan Kuthoos Kadiri and Beevi Fathima at Manikpur, in Pratapgarh district of Uttar Pradesh. He was a 13th-generation descendant of the renowned Sufi saint, Muhiyudin Abd al-Qadir al-Jalani. Raj 2006, p. 69 He received an Islamic education at Gwalior under the guidance of Mohammad Ghouse; and left on a pilgrimage to Mecca and then moved to the Maldives, Sri Lanka, and then Tamil Nadu with his spiritual team. Historians Sayyid and Qadir Hussain (1957) place the date of his birth on 10 November 1504, death on 10 November 1570 and arrival in Nagore during 1533–34. Werbner 1998, pp. 58–60 Other sources mention the year of death as 1558, 1570 or 1579. He is believed to have led a simple and pious life, performing a lot of miracles, giving him the name ''Nagore Andavar'' (meaning ruler of Nagore). Mohammada 2007, p. 224 His popularity grew outside Tanjore region during the period. He was also called Meera Saheb, Qadir Wali and Ganj-e-Sawai.

According to local legend, hagiographical texts and historical records, Shahul Hamid is believed to have cured a Hindu ruler of Thanjavur, king Achutappa Nayak (1529–1542 CE), of his physical affliction caused by sorcery. Raj 2006, p. 65 Shahul Hamid found a needled pigeon in the palace believed to be the cause of the misery. He removed the pins from the pigeon, resulting in the king's health improvement. In remembrance of the event, the practice of setting pigeons free in the premises of the dargah is continued by worshipers in modern times.

History of the Dargah

Achutappa Nayak, the king of Thanjavur during the 16th century, donated to the entourage of Shahul, after the saint cured the king's affliction. The dargah was built on a part of the land donated by Nayak. Shahul Hamid is believed to have predicted his death and advised his adopted son Yusuf dhadha about his burial location and rites to be performed after his death. Yusuf dhadha performed the rites as per the instructions and decided to stay there for the rest of his life. A mausoleum was constructed over the grave. Devotees of Shahul, who continued to believe in his powers after his death, venerated the site of the burial. The shrine was initially a smaller one and gradually gained prominence. Pratap Singh (1739–1763 CE), the Hindu Maratha ruler of Thanjavur prayed for a son and built the tallest of the five minarets (called ''Periya Manara'' locally) with a height of once his wish was fulfilled. The Marathas of the later period were patrons to the dargah, with the Maratha king Thuljaji, the son of Pratap Singh, donating of agricultural land to the dargah. During the last quarter of 18th century, when there was conflict between European powers, the Nawab of Arcot, the Maratha kings and Tipu Sultan of Mysore over Thanjavur region, the dargah was considered strategically important by all of them.

Architecture

Dargah

The Nagore Dargah covers an area of enclosed by a compound wall. The main complex has four entrances in each direction. The dargah is believed to have been built by ardent devotees of Shahul Hamid, of which 95 per cent are Hindus. There are five minarets with different heights and the tallest one has a height of . It was erected during the 195th death anniversary of Shahul. The dargah has a gold-plated dome located on the west face outside the main entrance over the tombs of Shahul, his son Yusuf and his daughter-in-law Saeeda Sultana Biwi. The other four minarets are ''Sahib Minara'', high; ''Thalaimattu Minara'', high; ''Muthubaq Minara'', high; and ''Ottu Minara'', high; each constructed in four cardinal points around the dome. As a mark of respect, devotees venerate the sandals of the saint which are preserved in the shrine. The central part of the dargah is the tomb of the saint Shahul Hamid, which is approached through seven thresholds. Four of these doorways are made of silver and the remaining three of gold. The other tombs in the shrines are the ones for Shahul's grandson Hassan and Abdul Khader Gilani, each located in different chambers. The adjoining portion of the complex is called ''Peer Mandap'', the trustees' place of fasting during the annual festival. A mosque is located next to the ''Peer Mandap'', where daily prayers are offered.

Holy tank

''Shifa Gunta'' is a holy tank with stepped sides, located within the precincts of the dargah. As per a local legend, Shahul Hamid is believed to have brought an iron chain with him to Nagore to bind himself during severe austerities. The distinctive chain is identified as the one hanging from the ceiling above the tomb of Yusuf.

Other shrines

The Vanjoor shrine and Silladi shrine, located outside the main complex, are associated with the Nagore Dargah. The Vanjur shrine is a cave located north of the main complex at Nagore. It is the place where Shahul is believed to have meditated for 40 days. Silladi shrine is located towards the east of main complex, facing the Bay of Bengal, where Shahul is believed to have offered daily prayers.

There are similar shrines built in Shahul Hamid's honour in Penang (Malaysia) and Singapore. The Penang dargah was built in 1800. The Singapore dargah, built during 1827, has been declared a national monument. These two shrines along with the Masjid Jamae at Chulia in Singapore and the Keramat Data Koya in Penang are influenced by the architectural style of Nagore dargah.

Festivals

Kanduri festival is a 14-day annual event celebrated during the ''urs'' (death anniversary) of the saint. The festival is celebrated in commemoration of the anniversary of the saint's death, and pilgrims participate in the rituals and rites. The word ''kanduri'' is derived from the Persian word for table cloth. The festival is also called ''Qadir Wali Ke Fande'' festival. A saffron flag-carrying ceremony is also observed, during which a flag is carried from a devotee's house to the dargah, accompanied by a procession in streets. The flag is hoisted on a tree known as ''Fande ka Fahad'' by a ''Sirang'' (hereditary trustee) who is assisted by twenty assistants. The Islamic rites performed during the festival include the recitation of Quranic verses and observance of ''Fatiha'' (it includes; recitation of Al-Fatiha an essential part of daily prayer and ''Durood''). Mohammada 2007, p. 226 The main attraction of the festival is the presence of '' Fakhir Jamas'' (mendicant priests) and ''Qalandars''—the disciples of the saint who witness the festival. On the 9th day of '' Jamathul Akhir'' month in the Islamic calendar, at 10 pm, a '' pir'' (one of the disciples) is chosen for the spiritual exercise of offering prayers to the saint. The disciple throws lemons at the end of the prayers on devotees, which is believed to provide miraculous relief to worldly sorrows. The festival is also seen as a sacred exchange between Hindus and Muslims expressing solidarity of mixed faith in the region. Pilgrims from both the religions from the state and also from Sri Lanka, Burma and Gulf countries, attend the festival. Werbner 1998, pp. 61–62 In the evening of the ninth day of ''Akhir'' month in the Islamic calendar, a chariot containing sandal paste (locally called ''santhanakoodu'') is pulled across the streets of Nagore by pilgrims and devotees, accompanied by banging of instruments. The sandal anointment ceremony will be conducted by the board of trustees. The Sandal paste is received by saint's descendants and used to anoint on the Rowla Sharif of the saint by the individual nominated by the Dargah management, subject to change from time to time (Kalifa) also known as the servant of the Dargah. This function is celebrated annually on the 10th day of Jamadul Akhir.

Worship, rituals and administration

The Nagore Dargah is a common place of worship for devotees of various religious faiths. According to the administration of the dargah, about 50–75 per cent of pilgrims visiting the dargah everyday are Hindus. The practice of offering flowers, sweatmeats and food, the way of conducting worship, and playing musical instruments like ''nadaswaram'' (a type of pipe instrument commonly used in Tamil Nadu) are typical of Hindu tradition. Other worship practises include offering flags and lighting lamps of ghee at the saint's tomb. Devotees shave their heads near the tank and offer tin or silver-plated facsimiles of body parts, houses, sailboats matching their material needs. Raj 2006, p. 83

Since Shahul Hameed was a celibate, he is offered a '' Sehra'' (head dress), and not the customary flowers as at other dargahs. As per a local legend, he was approached by a childless couple who informed them that they would be blessed with children but the first offspring would be presented to him to adopt. Following the tradition, many childless couple worship in the dargah. While the dargah is open throughout the day, the doors of the shrines are open only during early morning and evening.

''Shifa Gunta'', the tank within the precincts of the dargah, is considered sacred. It is believed that a dip in the tank cures physical ailments. Bayly 2003, p. 134 There is the hereditary ''Trustees'', performs all the religious duties of the dargah. A central parliamentary committee deputed to verify the implementation of the Wakf Act of 1995 was informed in 2008 that the Nagore Dargah was not administered as per the provisions of the Act. The committee found that it is against the spirit of the provisions of the Act as the dargah is a surveyed and notified body under the Tamil nadu waqf board. The administration and maintenance of the dargah was henceforth governed by a committee which operates under a scheme decreed by the Madras High Court.

Shahul Hameed and the dargah are revered in Tamil religious literature across different centuries. The most important among them is ''Tirukkarana Puranam'' (1812) by Ceyk Aptul Kaatiru Nayinar Leppai Alim (also called Cekuna Pulavar) that details the life of the saint. The ''Nakur Puranam'', written by Kulam Katiru Navalar in 1893, describes the miracles performed by Shahul in the dargah after his death. A prose biography ''Kanjul Kaaramattu'', by Kulam Katiru Navalar, is also very popular.
Raj 2006, p. 67 ''Nakaiyanthathi'', a Tamil devotional poem, mentions the tank as "a haven of sweetness and comfort bedecked with the auspicious lotus".

; Administration and rituals
The Nagore Dargah has a administration structure, which includes a Board of Trustees. The Board of Trustees consists of 11 hereditary members. The Office Manager, appointed by the court, reports directly to the Managing Trustee. Rituals and ceremonies at the Dargah are conducted under the supervision of the Board of Trustees, with specific practices requiring the board's approval.

Additionally, there is an Advisory Board with 11 members. Five of these members are elected by the district court or the Tamil Nadu Waqf Board, three are elected by the shareholders through an election, and three are from the Board of Trustees. From these 11 members, one is selected as the president of the board.

See also

* Ajmer Sharif Dargah
* Erwadi
* Islam in India
* List of dargahs in Tamil Nadu
* List of mosques in India

Notes

References

Bibliography

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External links

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Nagore Dargah in Nagapattinam District website

{{Mosques in India

16th-century religious buildings and structures in India
Buildings and structures in Nagapattinam district
Dargahs in Tamil Nadu
Mosque buildings with domes in India
Mosque buildings with minarets in India
Mosques in Tamil Nadu
Sufi mosques in India
Sufi shrines in India