As I’ve discussed in these digital pages before, one of the most fascinating and insightful ‘variety’ of Muslim saint in the early modern Ottoman world was the majdhūb (Ott. Turk. meczûb), the ‘divine attracted one,’ a strange and often disruptive and even antinomian figure who became a fixture of many Ottoman cities and towns in both the Arabic and Turkish speaking portions of the empire. Like the holy fool (yurodivy) in the Russian lands during the same period,  the majdhūb often engaged in public acts of disrespect towards holders of political power and authority, often with a sharp edge of political critique which might not have been tolerated from other actors. Such an act of transgressive, symbolic political intervention featured strongly in the remembered life story of the majdhūb I’m profiling today, one Abū Bakr al-Mi’ṣarānī al-Majdhūb (d. 1605), of Damascus.
He was profiled by the prominent Damascene scholar and biographer Najm al-Dīn al-Ghazzī, who personally knew and revered the saint, to the point that towards the end of Abū Bakr’s life he would even spend nights in the al-Ghazzī family home, talking with Najm al-Dīn deep into the night. Abū Bakr had humble origins and source of livelihood, having worked, as his laqab al-Mi’ṣarānī indicates, as an oil-presser, until one night while in a dhikr assembly (that is, a session of ritual remembrance of God) under the leadership of Shaykh Sulimān al-Ṣawāf al-Ṣufī, Najm al-Dīn’s brother Shihāb al-Dīn in attendance as well, ‘lightning flashes from God flashed out to him and seized him, so that he entered divine attraction, stripping off his clothes and going naked, save for his genitals. Then the state left him after some months, returning to him every year for three or four months. He was hidden in it from his senses, and would utterly shave away his beard and go naked .’ Besides embracing the typical majdhūb distaste for proper clothing and facial hair, both also characteristics of ‘antinomian’ dervishes, Abū Bakr also engaged in playful ‘assaults’ on people, demanding money from them, which he would then distribute to the poor. When not in his state of jadhb he would practice silence and acts of worship, secreting himself in the Umayyad Mosque. When ‘under the influence’ his state was clearly a fierce and potentially dangerous one, especially to members of the Ottoman elite. His inner potency was further indicated by a dream al-Ghazzī reports, in which, having asked God to reveal Abū Bakr’s true ‘form’ to him, the scholar behold the majdhūb transmuting into the form of a lion, then back to his human form. ‘That made manifest that he was from among the Abdāl. When day came I saw him, in his condition, and he laughed at me, and said to me: “How did you see me last night?”’