268. identity
figure 12
Muslim descendants of Shahul Hamid say prayers for Hindu
clientele, Nagore, Tamil Nadu. Photo by Vasudha Narayanan.
ing and late in the evening. Hindu and Muslim men and women mingle freely and
go up to the doorways to offer their prayers. The dargah, therefore, becomes a ne-
gotiated space for Hindus, Muslims, men, and women to come together and worship
a common source of power, a power that is called barkath or shakti by followers.
Behind the shrines is a well. According to one of the hereditary trustees of the
dargah, the waters of this well and the waters ofzam zam(the spring at Mecca) have
the same source. Beyond the well is a large “tank”—similar to the temple tanks
found all over South India. Pilgrims wash their feet or take a dip in the water before
going in to worship. The waters serve as markers for the two emphases of this dar-
gah—the connection with the Middle East and the connection with the local Tamil
Hindu culture. The activities near the dargah tank are similar to those that take place
near any Hindu temple of Tamilnadu; and yet the waters of the well nearby are con-
sidered to be miraculously connected to the zam zam,near Mecca. The figure of
Shahul Hamid has the same dual connection; while he is uniquely part of the Tamil
landscape, he is inextricably linked with al-Jilani and parts of the Middle East.
While terms like “Hindu” and “Muslim” are often used today to compartmen-
talize people and to articulate politically rigid categories, a nuanced understanding