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The Legacy of Muslim Rule in India c5.s6: Alchemy, Magic, Miracles and Superstitions

The Legacy of Muslim Rule in India c5.s6

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English

Alchemy, Magic, Miracles and Superstitions

c5.s6.1

Alchemy flourished chiefly in the medieval period, although how old it might be is difficult to say. It paved the way for the modern science of chemistry, as astrology did for astronomy. In the medieval age alchemy was believed to be an exact science. But its aims were not scientific. It concerned itself solely with indefinitely prolonging human life, and of transmuting baser metals into gold and silver. It was cultivated among the Arabians, and by them the pursuit was introduced into Europe. Raymond Lully, or Lullius, a famous alchemist of the thirteenth and fourteenth centuries, is said to have changed for king Edward I mass of 50,000 lbs. of quicksilver into gold.⁶⁰ No such specific case is found in medieval India, although there was firm belief in the magic or science of alchemy. A Sufi politician of the thirteenth century, Sidi Maula by name, developed lot of political clout in the time of Sultan Jalaluddin Khalji (1290-1296). He built a large *khanqah* (hospice) where hundreds of people were fed by him every day. He used to pay for what he bought by the queer way of telling the man to take such and such amount from under such and such brick or coverlet, and the *tankahs* (gold/silver coins) found there looked so bright as if they had been brought from the mint that very moment.⁶¹ He did not accept anything from the people but spent so lavishly that they suspected him of possessing the knowledge of *Kimya va Simya* (alchemy and natural magic).⁶²

c5.s6.2

The general solvent which at the same time was supposed to possess the power of removing all the seeds of disease out of the human body and renewing life, was called the *philosophers stone*. Naturally, there was a keen desire to get hold of one. India was known for possessing knowledge of herbs which prolonged life. Alberuni writes about the science of alchemy (*Rasayan*) about which he so learnt in India: Its (*Rasayans*) principles (certain operations, drugs and compound medicines, most of which are taken from plants) restore the health and give back youth to fading old age white hair becomes black again, the keenness of the senses is restored as well as the capacity for juvenile agility, and even for co-habitation, and the life of the people in this world is even extended to a long period.⁶³ In *Jamiul Hikayat* Muhammad Ufi narrates that certain chiefs of Turkistan sent ambassadors with letters to the kings of India on the following mission. The chiefs said that they had been informed that in India drugs were procurable which possessed the property of prolonging human life, by the use of which the kings of India attained to a very great age. The Rais were careful in the preservation of their health, and the chiefs of Turkistan begged that some of this medicine might be sent to them, and also information as to the method by which the Rais preserved their health so long. The ambassadors having reached Hindustan, delivered the letters entrusted to them. The Rai of Hind having read them, ordered the ambassadors to be taken to the top of an excessively lofty mountain (Himalayas?) to obtain it. In the same book a story refers to a chief of Jalandhar, who had attained to the age of 250 years. In a note Elliot comments that this was a favourite persuasion of the Orientals.⁶⁴ But Alberunis conclusion is crisp and correct. He writes: The Hindus do not pay particular attention to alchemy, but no nation is entirely free from it, and one nation has more bias for it than another, which must not be construed as proving intelligence or ignorance; for we find that many intelligent people are entirely given to alchemy, whilst ignorant people ridicule the art and its adepts.⁶⁵

c5.s6.3

Belief in magic too was a universal weakness of the middle ages. The invocation of spirits is an important part of Musalman magic, and this (*dawat*) is used for the following purposes: to command the presence of the *Jinn* and demons who, when it is required of them, cause anything to take place; to establish friendship or enmity between two persons; to cause the death of an enemy; to increase wealth or salary; to gain income gratuitously or mysteriously; to secure the accomplishment of wishes, temporal or spiritual.⁶⁶ So, magic was practised both for good purposes and evil intentions, for finding lucky days for travelling, catching thieves and removing diseases as well as inflicting diseases on others. The first was called spiritual (*Ilm-i-Ruhani*) and the latter *Shaitani Jadu*. Although Islam directs Musalmans to believe not in magic⁶⁷ yet the belief was universal.⁶⁸ It involved visit to tombs, use of collyrium or *pan* (betel), and all kinds of antics and ceremonials for desiring death for others and success for self. There were trained magicians (Sayana).⁶⁹ They fleeced the fools, both rich and poor, to their hearts content. A highly popular book on magic among the Muslims in the medieval period was *Jawahir-i-Khamsa* by Muhammad Ghaus Gauleri.⁷⁰

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Belief in magic and sorcery and worship of saints living and dead was linked with belief in miracles and superstition. The argument was that the elders and saints helped when they were alive, they could still help when dead and so their graves were worshipped. There was belief in miracles for the same reason. An evil eye could inflict disease and there was fear of witchcraft. A blessing could cure it and so there was faith in the miraculous powers of saints. In medieval times physicians were few, charlatans many, and even witch doctors flourished. Amir Khusrau mentions some of the powers of sorcery and enchantment possessed by the inhabitants of India. First of all they can bring a dead man to life. If a man has been bitten by a snake and is rendered speechless, they can resuscitate him even after six months.⁷¹

c5.s6.5

There is nothing surprising about the belief in miracles by medieval Muslims, in particular about their Sufi Mashaikh. In theory Islam disapproved of miracles. In practice it became a criterion by which Sufi Shaikhs were Judged and the common reason why people reposed faith in them. Many Sufi Shaikhs and *Faqirs* were considered to be *Wali* who could perform *karamat* or miracles and even *istidraj* or magic and hypnotism.⁷² Shaikh Nizamuddin Auliya held that it was improper for a Sufi to show his *karamat* even if he possessed supernatural powers.⁷³ But belief in alchemy and miracles was common even among Sufi Mashaikh⁷⁴ and there are dozens of hagiological works and biographies of Sufi saints containing stories of such miracles including *Favaid-al-Fuad*, *Siyar-ul-Auliya* and *Khair-ul-Majalis* which are considered by many Muslims to be pretty authentic. There are unbelievable stories, hardly worth reproducing. It is difficult to say when the stories of the *karamat* of the Sufi saints began to be told. But they helped the Sufis take Islam to the masses. It is believed that impressed by these stories or actual performance of miracles, many Hindus became their disciples and ultimately converted to Islam.

c5.s6.6

Belief in ghosts of both sexes was widespread. Nights were frightfully dark. Right upto the time of Babur there were no candles, no torches, not a candle-stick.⁷⁵ Even in the Mughal palace utmost economy was practised in the use of oil for lighting purposes.⁷⁶ The common man lived in utter darkness after nightfall. And ghosts, goblins and imaginary figures used to haunt him. Sorcerers and witch doctors tried to help men and particularly women who were supposed to have been possessed by ghosts.

Cites (1)