Piri-Muridi in the Twin Cities of Islamabad and Rawalpindi, Pakistan
Journal name: Acta Orientalia
Original article title: Piri-Muridi in the Twin Cities of Islamabad and Rawalpindi, Pakistan
ACTA ORIENTALIA is a journal focused on the study of Oriental languages, history, archaeology, and religions from ancient times to the present. The journal includes articles reviewed by a senior scholar in the relevant field.
This page presents a generated summary with additional references; See source (below) for actual content.
Original source:
This page is merely a summary which is automatically generated hence you should visit the source to read the original article which includes the author, publication date, notes and references.
David Hansen
Acta Orientalia:
(Founded in 1922 and published annually)
Full text available for: Piri-Muridi in the Twin Cities of Islamabad and Rawalpindi, Pakistan
Year: 2011 | Doi: 10.5617/ao.4850
Copyright (license): CC BY 4.0
Download the PDF file of the original publication
Summary of article contents:
1. Introduction
The article by David Hansen, published in Acta Orientalia in 2011, explores the phenomenon of piri-muridi, a significant aspect of Sufism in Pakistan, particularly in the Twin Cities of Islamabad and Rawalpindi. The article investigates how individuals relate to these Sufi practices, which often blend folk traditions with contemporary Islamic traditions, showing that orthodox beliefs can coexist with Sufi practices. Hansen emphasizes the increasingly critical perceptions surrounding piri-muridi as it faces challenges from orthodox movements. The study rests on Hansen's PhD research, integrating qualitative data through interviews and fieldwork conducted over 18 months.
2. Understanding Piri-Muridi
Piri-muridi refers to the relationship between a pir (saint or spiritual guide) and a murid (disciple). In Pakistan, this relationship serves as a way for individuals to seek spiritual guidance and solutions to personal problems, blending religious and cultural dimensions. The concept emerged from Sufism, historically significant in spreading Islam throughout South Asia. Despite historical roots in mysticism, contemporary piri-muridi faces critical scrutiny, with accusations of being un-Islamic amidst orthodox movements, causing a purification process in which many adherents become selective about their practices.
3. The Sectarian Divide
The dynamics between different sects within Islam significantly influence perceptions of piri-muridi. Deobandis and Barelvis, two predominant sects, portray contrasting attitudes towards Sufism. While Deobandis focus on orthodoxy and often reject rituals associated with Sufism, Barelvis embrace them, seeing pirs as intercessors between humans and God. Tensions arise as both sects navigate the present political and social landscapes, which have led to a resurgence of puritanical interpretations of Islam, leading many individuals to adopt eclectic religious practices—selectively engaging with both Sufi and orthodox traditions.
4. Historical Evolution of Piri-Muridi
Hansen discusses how the practice of piri-muridi in Pakistan evolved from a learned spiritual discipline to a more hereditary, devotion-based relationship characterized by ritual offerings and blessings. Historical transformations have led to a division between traditional Sufism as a spiritual discipline and the contemporary practice of piri-muridi, marked by perceived 'blind devotion'. This shift reflects changing societal needs and the adaptation of spiritual practices to modern scenarios, reflecting the fluidity of religious identity in the region.
5. Contemporary Perceptions of Piri-Muridi
Public sentiment towards piri-muridi in the Twin Cities reveals a complex interplay of respect, skepticism, and ambivalence. While many respondents acknowledge the power of pirs to provide comfort and blessings, there is a growing criticism of certain practices perceived as un-Islamic, such as ecstatic dances (dhammal) or drug use at shrines. Despite these criticisms, many individuals continue to engage with the institution, highlighting a potential dichotomy between the emotional and spiritual needs of adherents and the increasing orthodox pressure to conform to stricter interpretations of Islam.
6. Politics and Piri-Muridi
Hansen examines the intertwined relationship between politics and piri-muridi in Pakistan, noting that pirs historically served as political influencers, shaping local electoral dynamics. While some respondents deny the legitimacy of pirs' involvement in politics, they also acknowledge their continued influence over voters, as pirs leverage their spiritual authority to mobilize followers towards specific political ends. The persistence of electoral ties to piri-muridi underscores the lineage-based structures within the socio-political landscape of Pakistan, where spiritual leaders maintain significant roles.
7. Influence of Orthodoxy and Modernization
The growing prevalence of orthodox movements, particularly within urban contexts like Islamabad and Rawalpindi, reflects a broader trend of religious purification and the search for an "authentic" Islam untainted by pre-Islamic practices. Hansen indicates that increased education, literacy, and technological access are contributing to a shift from folk Islamic practices towards more rigid interpretations offered by Deobandi and Wahhabi groups. This shift challenges the historically syncretic nature of Sufi practices, revealing the complexities of modern Islamic identity in Pakistan.
8. Conclusion
In conclusion, Hansen's analysis of piri-muridi in the Twin Cities illuminates the multifaceted nature of religious practice in Pakistan, where Sufism intersects with contemporary socio-religious challenges. While traditional practices face significant scrutiny and competition from orthodox movements, the lived experiences of individuals reveal an ongoing engagement with both Sufism and Islam. The article highlights the dynamic interplay between cultural, religious, and political dimensions, underscoring the resilience and adaptability of piri-muridi amidst evolving societal norms and values.
FAQ section (important questions/answers):
What is piri-muridi in the context of Pakistan?
Piri-muridi refers to the relationship between a saint (pir) and a disciple (murid) in Sufism, embodying the spiritual guidance and practices associated with Sufi traditions in Pakistan.
How do people perceive the relationship between piri-muridi and orthodox Islam?
Many individuals practice piri-muridi alongside their orthodox beliefs, blending aspects of both traditions. Practices from Sufism are seen as comforting and spiritually enriching, despite some practices being viewed as un-Islamic.
What role do pirs play in people's lives?
Pirs are perceived as intercessors with God, helping followers solve practical problems and providing spiritual comfort. They perform blessings and rituals, yielding a sense of connection and support for their murids.
What concerns do people have about contemporary piri-muridi practices?
Many feel that some pirs exploit their followers for financial gain, engaging in practices perceived as un-Islamic, like consuming drugs or demanding excessive donations, leading to skepticism about their authenticity.
How has piri-muridi evolved in modern urban centers like Islamabad?
In urban contexts, piri-muridi is adapting to challenges from orthodoxy. Many practitioners are more cautious about openly expressing their affiliation with Sufism due to societal pressures and a focus on conservative interpretations of Islam.
What do urban residents believe about the future of piri-muridi?
While piri-muridi remains significant, urban respondents express concerns about its declining relevance in favor of more orthodox movements, which provide clearer, scriptural interpretations of Islam with less emotional complexity.
How do respondents feel about visiting shrines or attending urs?
Although many respondents acknowledge visiting shrines for comfort, they express ambivalence, emphasizing respect for the deceased pirs while condemning practices like ecstatic dancing and offerings, which they deem un-Islamic.
What is the perception of the relationship between pirs and politics?
There is a recognition of pirs' historical political influence, but many respondents believe that their involvement in politics should be separate from spiritual guidance. They view pirs as potential exploiters rather than genuine leaders.
How do urban inhabitants view Sufism’s cultural integration?
Respondents see Sufism as historically integrated with local culture, understanding it to have adopted elements from pre-Islamic beliefs, leading to a unique spiritual landscape in South Asia that's sometimes viewed skeptically by orthodox movements.
Glossary definitions and references:
Oriental and Historical glossary list for “Piri-Muridi in the Twin Cities of Islamabad and Rawalpindi, Pakistan�. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of History, Linguistics, Religion, Philosophy, Hinduism, Buddhism, Jainism etc.
1) Shrine:
A shrine, often referred to as a dargah in the context of Sufism in Pakistan, is a place where Sufi saints (pirs) are buried, and it becomes a site of pilgrimage and worship. Devotees visit these shrines to seek blessings, offer prayers, and connect with the spiritual legacy of the saints. The shrine acts as a physical manifestation of the pir's continuing spiritual presence.
2) Pakistan:
Pakistan hosts a rich tradition of Sufism, prominently featuring piri-muridi relationships. Pakistani Sufism blends Islamic practices with local cultural elements, and is practiced both in rural and urban settings, such as the Twin Cities of Islamabad and Rawalpindi. Shrines and the practices associated with piri-muridi form an important part of the country's spiritual and social fabric.
3) Practice:
The practice of piri-muridi involves a disciple (murid) following the spiritual guidance of a Sufi saint (pir). This practice includes visiting shrines, attending ‘urs celebrations, and engaging in rituals such as reciting poetry, performing dhammal, and seeking blessings. Despite criticism and claims of certain un-Islamic elements, this practice remains strong in regions like Islamabad and Rawalpindi.
4) Rawalpindi:
Rawalpindi, one of the Twin Cities along with Islamabad, is an urban center where traditional 'folk Islam' and the practices of piri-muridi thrive amidst growing orthodoxy. Residents of Rawalpindi engage in various Sufi practices, such as visiting shrines and maintaining relationships with pirs, while also experiencing shifts toward more scripturalist forms of Islam.
5) Power:
Power in the context of piri-muridi is often attributed to the ability of pirs to intercede with God on behalf of their murids and bestow blessings (baraka). This spiritual power can influence various aspects of life from health to political sway. The notion of power also extends to the pirs' ability to mobilize their followers in political contexts.
6) Spiritual:
The spiritual dimension of piri-muridi revolves around seeking deeper connection and enlightenment through Sufism. Pirs offer spiritual guidance, rituals, and blessings that help murids navigate their faith journey. The spiritual aspects interweave with everyday life, culture, and even the socio-political structures in places like Islamabad and Rawalpindi.
7) Religion:
Religion in the context of piri-muridi incorporates Sufism as a significant aspect of Islamic practice in Pakistan. It blends orthodoxy with spiritual and mystical elements, forming a unique religious experience that includes visiting shrines, reverence for saints, and engaging in rituals that seek Allah's blessings through intermediaries like pirs.
8) Nashin (Nasi, Nasin, Nashi):
Sajjada Nashin refers to the hereditary successors of pirs who oversee the shrines and continue the legacy of providing spiritual guidance and blessings to the murids. They play a critical role in maintaining the traditional practices of piri-muridi and are central to the religious and often social-political dynamics within the community.
9) Prayer:
[see source text or glossary: Prayer]
10) Politics:
Politics intertwine with piri-muridi relationships as pirs and sajjada nashins often possess significant influence over their followers, who can constitute substantial vote banks. This influence has historically granted pirs not only spiritual authority but also political power as seen in electoral mobilizations and support for political parties in regions like Punjab and Sindh.
11) Money:
Money often exchanged in piri-muridi interactions as murids offer donations (futuh) to receive blessings or remedies from their pirs. This financial reciprocation also extends to shrines where contributions support the maintenance of the facility and its spiritual practices. Critics argue that pirs exploit these financial exchanges, transforming spiritual vows into monetary gain.
12) Experience:
[see source text or glossary: Experience]
13) Dead:
The dead, especially revered pirs, continue to hold spiritual significance at their shrines where murids offer fateha prayers and seek blessings through their intercession. The spiritual legacy of a pir persists through their sajjada nashin, making the relationship with the dead an enduring element of the piri-muridi system in Pakistan.
14) Perception:
Perception of piri-muridi varies as some consider it an integral part of Islam while others perceive associated practices as rooted in pre-Islamic or Hindu traditions. There is a growing critical view among orthodox Muslims who perceive shrine practices as un-Islamic, indicating a shift towards more scripturalist interpretations of Islam.
15) Jama:
Jama refers to organizations like the Tablighi Jama’at that challenge traditional Sufi practices by promoting a return to orthodox Islam. These organizations engage in da’wa (missionary activities) and have become increasingly influential in convincing followers to adopt purist forms of Islam over traditional 'folk Islam'.
16) Shari (Sari):
[see source text or glossary: Shari]
17) Food:
Food is distributed at langar khanas (community kitchens) in shrines as part of the reciprocal support between murids and the shrine, symbolizing charity and blessings. These langars provide free meals, especially during ‘urs gatherings, reinforcing the social welfare components ingrained in Sufi practices.
18) Knowledge:
[see source text or glossary: Knowledge]
19) Education:
Education, particularly religious education, influences how people perceive and practice Islam. Increased literacy and access to technological resources allow individuals to explore religious texts directly, often leading them towards orthodox interpretations. This shift challenges the traditional 'folk Islam' and piri-muridi systems prevalent in urban centers like Islamabad and Rawalpindi.
20) Lahore:
Lahore, like Islamabad and Rawalpindi, is a significant urban center where Sufi practices and shrines hold historical and cultural importance. The city is home to prominent shrines such as Data Ganj Baksh, which attract many devotees and play a vital role in the spiritual landscape of the region.
21) Magic:
[see source text or glossary: Magic]
22) Death:
Death of a pir typically leads to the succession of a sajjada nashin who continues the spiritual guidance and practices of the deceased. The death anniversary, or ‘urs, of a pir is celebrated as a significant event, symbolizing the union of the saint with God and reaffirming their spiritual legacy.
23) Khan:
General Ayub Khan, and other political leaders, utilized the influence of pirs and shrines to legitimize their rule and garner support. Ayub Khan institutionalized modernizing reforms within the Sufi framework that emphasized infrastructure development around shrines, asserting political control through religious influence.
24) Book:
Books and scholarly works, like those referenced in the text by David Hansen, provide insights into the practices, historical contexts, and socio-political roles of Sufism and piri-muridi in Pakistan. These texts offer empirical data and theoretical frameworks to understand the evolution and contemporary challenges of Islamic traditions in the region.
25) Hinduism:
Hinduism and other pre-Islamic traditions have influenced certain practices and rituals within Pakistani Sufism, such as the offerings and ceremonial customs at shrines. This syncretism reflects a cultural fusion in religious practices but is often criticized by orthodox Muslims as bid’at (innovations), calling for a more purified form of Islam.
26) Identity:
Identity, especially Islamic identity, is perceived as increasingly important among urban, educated classes in Islamabad and Rawalpindi. Movements like al-Huda promote a purist Islamic identity that contrasts with the syncretic and culturally infused practices of traditional Sufism, shaping new forms of religious self-conception.
27) Network:
Sufi networks in Pakistan play significant roles in both spiritual guidance and political influence. The connectivity among pirs and their followers, including electoral mobilization, reflects the intertwined religious and social structures sustained through the piri-muridi system and shrine-based allegiances.
28) Family:
Family lineage is central to the continuation of piri-muridi, with spiritual leadership often passed down hereditary lines as sajjada nashins. This familial succession maintains traditional practices and cements the family's socio-spiritual status and influence within their community, extending across generations.
29) India:
India's historical role in the origins of major Sufi movements, like the Barelvi and Deobandi, shapes the practice of piri-muridi in Pakistan. Founders like Ahmad Reza Khan of the Barelvis laid down practices that adapted Islamic teaching to local cultural contexts, resulting in Sufism's entrenched presence in the subcontinent.
30) Child (Children):
[see source text or glossary: Children]
31) Devotion (Devoted):
Devotion is a fundamental aspect of piri-muridi, manifesting in the murid's allegiance and loyalty to the pir. This devotion includes visiting shrines, participating in ‘urs, and engaging in rituals, all of which symbolize a murid’s spiritual commitment and reciprocation for the pir's blessings and guidance.
32) Poetry (Poetic, Poetical):
Sufi poetry forms a significant intellectual and spiritual tradition, reflecting the mystical and esoteric dimensions of Sufism. While not predominant in popular practices of piri-muridi, it represents the deeper philosophical roots and contributes to the spiritual discourse around Sufism and its practices.
33) Malik:
Malik refers to Iftikhar H. Malik, a scholar who contributed to understanding Pakistan's cultural and spiritual landscape by examining the fusion of diverse religious practices in the country's historical and social contexts, influencing contemporary perceptions of Sufism and its practices.
34) Woman (Women):
[see source text or glossary: Women]
35) Faith:
[see source text or glossary: Faith]
36) Door:
[see source text or glossary: Door]
37) Drug:
Drug use at Sufi shrines, such as hashish, is a contentious practice condemned by many orthodox Muslims as un-Islamic. Despite this, it remains part of certain ritualistic behaviors aimed at reaching ecstatic states, reflecting the complex interplay of spirituality and cultural practices within Sufism.
38) Conversation:
Conversation with pirs often revolves around seeking spiritual guidance, blessings, or remedies for personal problems. These interactions can include philosophical advice, the prescribing of amulets (tawiz), or intercessory prayers, forming a core part of the reciprocal relationship in the piri-muridi system.
39) Celebration:
‘U°ù²õ celebrations mark the death anniversaries of Sufi pirs and symbolize their union with God. These events attract large gatherings where devotees engage in various rituals, recitations, and sometimes criticized practices like dhammal, reflecting the communal and spiritual significance of the occasion.
40) Rhetoric (Rhetorical):
Rhetoric around Sufism often includes discussions on its perceived un-Islamic practices, the need for purification, and the advocacy of a more scripturalist approach to Islam. This discourse, promoted by orthodox movements, challenges traditional Sufi practices and aims to align them more closely with Quranic teachings.
41) Alcohol:
Alcohol consumption at Sufi shrines, used by some in rituals aiming to achieve mystical states, is heavily criticized as un-Islamic by orthodox Muslims. Despite the condemnation, such practices reflect the syncretic and culturally embedded aspects of certain Sufi traditions.
42) Illness:
Illness, both physical and mental, is often addressed through spiritual practices at Sufi shrines where pirs provide amulets (tawiz), prayers, and blessed items believed to cure or alleviate suffering. These faith-based healing practices are integral to the piri-muridi system.
43) Future:
[see source text or glossary: Future]
44) Black:
[see source text or glossary: Black]
45) Sindhi (Sindh, Shindhi):
Sindh, a prominent region in Pakistan, hosts numerous Sufi shrines and has a rich tradition of piri-muridi. The practices in Sindh, blending Islamic and local traditions, face challenges from rising orthodoxy, reflecting broader tensions within Pakistan's religious landscape.
46) Tree:
Trees around shrines often serve as sites where devotees hang amulets or cloth pieces containing prayers, seeking blessings or resolutions for their issues. This practice illustrates the integration of natural elements into the spiritual and ritualistic fabric of piri-muridi.
47) Urban center (Urban centre):
Urban centers like Islamabad and Rawalpindi are witnessing shifts from traditional 'folk Islam' towards more orthodox practices. The increased access to education and technology in these cities encourages residents to explore and adopt a purer form of Islam, challenging the established piri-muridi traditions.
48) Black magic:
Belief in black magic and its remedies is prevalent, leading people to seek help from pirs who provide amulets (tawiz) and spiritual guidance to counteract such malevolent influences. This reflects the syncretic blend of traditional beliefs within the practice of piri-muridi.
49) Transformation (Transform, Transforming):
[see source text or glossary: Transformation]
50) Purification:
Purification efforts led by orthodox movements aim to eliminate practices seen as un-Islamic or innovations (bid’at) within Sufi traditions. This involves promoting a return to the Quran and Sunnah, challenging many culturally-influenced rituals associated with piri-muridi.
51) Environment:
[see source text or glossary: Environment]
52) Literature:
[see source text or glossary: Literature]
53) Reflection:
Reflection on personal beliefs and practices often leads to tension within individuals as they navigate between traditional Sufi practices and growing orthodox influences. Such reflections appear in conversations and responses regarding the legitimacy and future of piri-muridi.
54) Technology:
Technology, particularly the internet, has facilitated the dissemination of orthodox Islamic teachings, influencing many to adopt purer forms of Islam and challenging the traditional 'folk Islam' practices associated with Sufism. Access to online religious resources shapes modern Islamic identities.
55) Mysticism:
Mysticism in Sufism involves practices aimed at achieving a deeper spiritual connection with God, often through rituals, poetry, and prayers. Despite contemporary challenges from orthodox movements, the mystical elements of piri-muridi continue to attract followers seeking spiritual fulfillment.
56) Dimension:
[see source text or glossary: Dimension]
57) Disease:
Disease and its treatment form a significant part of the services provided by pirs, who offer spiritual cures, blessed items, and amulets (tawiz) to alleviate ailments. This intertwines faith-based practices with health concerns within the piri-muridi system.
58) Worship:
Worship within Sufism includes visiting shrines, offering prayers (fateha), and participating in rituals that seek blessings and guidance from pirs. These acts of devotion blend orthodox Islamic practices with local traditions, forming the core of the piri-muridi relationship.
59) Wealth:
[see source text or glossary: Wealth]
60) Indian:
[see source text or glossary: Indian]
61) Cloth:
[see source text or glossary: Cloth]
62) Stone:
[see source text or glossary: Stone]
63) Face (Faced, Facing):
[see source text or glossary: Face]
64) Manifest (Manifested, Manifestation, Manifesting):
[see source text or glossary: Manifestation]
65) Afghanistan:
[see source text or glossary: Afghanistan]
66) Worshipping (Worshiping):
[see source text or glossary: Worshipping]
67) Recitation:
[see source text or glossary: Recitation]
68) Discipline:
[see source text or glossary: Discipline]
69) Testimony:
[see source text or glossary: Testimony]
70) Doctrine:
Doctrine, particularly the teachings of Deobandi and Wahhabi movements, influences the rejection of certain Sufi practices. These scripturalist doctrines focus on strict adherence to the Quran and Sunnah, challenging the legitimacy of culturally-influenced piri-muridi rituals.
71) Marriage:
[see source text or glossary: Marriage]
72) Gujarat:
[see source text or glossary: Gujarat]
73) Student:
[see source text or glossary: Student]
74) Trance:
Trance states, achieved through rituals like dhammal, are sought in Sufism to reach spiritual ecstasy and closeness to God. These practices, however, face criticism from orthodox Muslims who see them as un-Islamic and deviations from proper worship.
75) Mahant:
[see source text or glossary: Mahant]
[Note: The above list is limited to 75. Total glossary definitions available: 92]