Piri Muridi and Belief System

By Sana Younas & Dr.Anila Kamal

Research by scholars at Quaid-i- Azam University, Islamabad has explored the role of socio-demographic factors with Piri Muri di within the indigenous context of Pakistan.

The participants were taken from Islamabad, Rawalpindi, Azad Jammu and Kashmir, and Mansehra.

Their age ranged from 18-73 years. The results revealed that women were more inclined toward Piri-Muridi and have more perception of negative change in Piri-Muridi as compared to men.

The married individuals scored significantly higher as compared to single persons on the facets of the belief system about Piri-Muridi.

Similarly, the non-believers of Piri-Muridi have a more negative perception of change in Piri-Muridi as compared to strong believers and Murids.

Ahly hadees sect showed a strong negative perception regarding Piri-Muridi as compared to Ahly Sunnat brelvi. Piri-Muridi relationship is widely been practiced in Indo-Pak region (Pinto, 1995; Younas & Kamal, 2019).

The relationship has its origin in religion but in order to know the psycho-social perspective of Piri-Muridi, it is necessary to understand the yet to understand its psychosocial perspective, there is a need to understand the views of various social scientists.

The sociological study of Piri–Muridi by Turner (as cited in Deflam, 1991) raised few queries;would belief in any supernatural being (Pir) be made part of religious studies.

If the answer is yes then how this PiriMuridi relationship should be explained in perspectives of religion, how it could be theoretically explained and what about the interaction between the common man and superhuman beings which we call as Pir.

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For finding the answers to these queries, Turner conducted various sociological studies on religious perspectives, religious beliefs, and religious rituals.

He reached the conclusion that the studies on religious perspectives do not merely require understanding the religious teachings but its main focus is to understand and explain the role of religion in one’s life and to compare the conditions and effects religion has on different people with different beliefs.

Another viewpoint was given by Spiro, (as cited in Pinto, 1995) that focuses on the influence of Pir in one’s socio-emotional life.

Similarly, Horton (as cited in Pinto, 1995) put the effort into understanding the dynamics of the relationship of man with God and the interaction between human beings which he named as Piri-Muridi relationship.

He was of the opinion that superhuman beings (Pirs) and God have huge differences as God is the divine power while there also exist some similarities between God and man’s traits which are indeed blessed by God to super human beings (Pirs).

These traits include submission, guidance, support for people, anger, wrath, etc. Hence, the theories and assumptions used to explain the relationship of God with a man can also be used to explain the relationship of master and disciple or Pir (superhuman being blessed with divine traits) and Murid (who have taken the Bayt (discipleship) from Pir and is a follower of Pir).

The Piri-Muridi relationship is deeply rooted in Pakistani society and culture. It is the central concept in religious life and Sufism (Alario, 2003).

The belief in Piri-Muridi relationship is central to consider because some people strongly belief in this whereas other strongly disagree and consider it sin and bid’at(unnecessary additions in religious practices) in religion. It is the belief system that directs one’s strong affirmations towards a certain phenomenon (Zinnbauer et al., 2015). The present research is an endeavor to explore the belief system and role of one’s demographic characteristics in attitudes towards beliefs provide a vertical framework for explaining how things should beand areresistant to change.

Thoughts, behavior, feelings, attitudes, and decision of people are greatly influenced by widely held beliefs (Pechey & Halligan, 2012).Beliefs may provide an explanatory framework for understanding attitudes, processing incoming information, and interpreting the world (Wyer & Albarracín, 2005).

When people face such situations that threaten their shared beliefs, then people attempt to resolve inconsistencies by seeking to restore the underlying sense of meaning.

The consistency and coherence in people’s beliefs remains same even if they listen anything contradictory to their belief system, they will try to quickly reconcile and integrate new observations with already held previous observations and may try to give alternative explanations for their beliefs and affirmations.

This adaptive function of beliefs allows them to adjust in their environment in greater capacity (Connors & Halligan, 2014). Same is the case with people that they had widely held belief system regarding PiriMuridi practices. Those who strongly believe in Piri-Muridi have belief about Pir as a positive figure and if they are provided with any information that is contradictory to their positive beliefs about Pirs, they attempt to resolve that inconsistency by seeking to restore the underlying sense of meaning. Moreover, people were categorized as strong believers of Piri-Muridi, situational believers of Piri-Muridi, and non-beliebers of Piri-Muridi just on the basis of their belief system. Bhatti, (2013) found that people belonging from Shia have more favorable attitude towards Piri-Muridi and along that also have strong belief on Piri-Muridi as compared to people belonging from Ahlay-Hadees sect.

A study by Sadique, Gaho, and Bukhari, (2015) found that the Shia sect strongly believes in the Imamat (leadership) of Hazrat Ali (A.S) Qadam Gah Moula Ali (k w). In order to get spiritual healing, many of the devotees stayed at the shrine. They had a firm belief that Hazrat Ali (kw) was the Auliya (friend) of Allah. After they had finished the Mannats, these spirituality seekers presented Nazrana (xenium) in the form of twinkling flowers, sweets, Daigs (caldron), Bakras (billy goats), etc. They present the gifts to the Mutawali (Pir) with utmost devotion as they considered that it will add more blessings to their life and they will make their way to Paradise. Furthermore, the study also found that most of the rituals are performed at Qadam Gah to gain mental and spiritual satisfaction and the followers are of the view that Imams of the shrine is the best way to reach God.

In other words, the study revealed that people consider Pir as a mediator between them and Allah, the Almighty. Another study found that people belonging from Shia sect who used to visit Sufi shrines more often and in large amount as compared to people of other sects. Moreover, the study found that among the major rituals performed at shrines were touching the tomb, kissing the tomb, tasting the salt, touching the oil lamp, not Influence of Socio-Demographic Features on Piri-Muridi: An Experiential Study 6 turning back towards the tomb and Chadar charhana. Among belief system of people, it was found that participants had perception that God listen to their (Pir’s) prayers more than ordinary people. Pir’s are mediator between God and us and Pir can change their fate (Khan & Sajid, 2011).

Ahly-Sunat and Ahly-Hadees. People belonging from Deoband sect of Islam, in the province of Punjab, are not small in number but also different from the Pakhtoon people. Contrary to Pakhtoons, they are more welcoming for Sufis and their shrines. Sometimes, even the traditional mullahs who were trained in Deoband madaris in Punjab adopt typical practices of Brailvi sect to save their jobs (Metcalf, 1984).

These mullahs call themselves as Ahly-Sunnat which in Punjabi villages is viewed as brailvis while deobandi are perceived as Ahly-Hadees. Hence, the division between DeobandiPakhtoon axis and that of Sufi Punjabi axis is not clear. Rural Punjab has also some influence of Deobandi sect. There also exists non Pakhtoon population among the Pakhtoons, a number of Pakhtoons also stick to the Sufis mainly the Deoband Sufi (Choudhry, 2010).

It is clearly evident that people of AhlySunnat brelvi, and Shia sect have more favorable attitude towards Piri-Muridi(Younas, 2017)but here itis also essential to know the gender differences other than the religious sect that whether women are more inclined towards Piri-Muridi or men.

As far as gender differences are concerned on the construct of Piri-Muridi within Pakistani context, it was found that men were more inclined towards praying and performing different rituals for getting job, promotion in job, and increase in the business whereas women visited Sufi shrines for other purposes. These included domestic issues including children education, marriage proposals, domestic disputes and family conflicts. In this regard, Farooq and Kiyani (2012) also found that women visit Sufi shrines for mannats (asking of favors through medium of Pirs) and other reasons including marriage proposals of their daughters, treatment of medical illness, pregnancy, elimination of conflicts, getting good grades etc.

George and Sreedhar (2006) found that gender had a great impact on the belief system towards superstitions variable with women showing more illogical and irrational beliefs as compared to men. With gender, marital status also holds significant importance which needs to be explored and our study is a step forward to analyze the differences across marital status on Piri-Muridi for the first time. Marital status. Married people were found to have more favorable attitudes towards Piri-Muridi as compared to unmarried and single (Bhatti, 2013; Malik, 2007).

Married participants have more responsibilities as compared to single individuals, they face more problems related to fertility issues, children, economic resources etc. for which they seek more services of Pirs more often as compared to unmarried people who do not have such problems. Influence of Socio-Demographic Features on Piri-Muridi: An Experiential Study 8 With matrimonial status, age is also linked that is explored in our study. Though recent research (Younas & Kamal, 2017 a, b; Younas & Kamal, 2018) provides enough grounds that how Piri Muridi acts as medium between a common man and God yet there is much to be explored specifically in our cultural context with reference to Piri-Muridi. The scope of the present study is based on demographic data. As it is a well-known fact that demographic characteristics can provide often valuable descriptions of social issues yet the accurate numerical figures are often very difficult to achieve especially in relation to sensitive issues like Piri Muridi and demographic understandings of social patterns and structures are continuously shifting with respect to the availability of better measurement tools and more accurate data (Micklin & Poston, 2006).

Our study is a step forward towards understanding the demographic factors will give possible explanations for a psycho-social issue of Piri-Muridi and pave way towards building complex theories to explain this sociological phenomenon particularly at the societal levels. Demographic analysis is a powerful tool that can explain a number of sociological phenomena. The present research in sequel to previous researches on belief system and role of demographic factors with Piri-Muridi will add valuable information that how one’s beliefs explain people attitude towards Piri-Muridi and what role psychosocial characteristics play among various categories of religious people. Specifically, the objective of the study was to assess the role of various demographic characteristics (belief system, religious sect, gender, marital status, and age) with attitudes toward Piri-Muridi.

Believers of Piri-Muridi think that they get spirituality and bonding with God through karamaat and blessed waseela (intercession) of Pirs. The results are also supported by Bhatti, (2013). This case is quite obvious as non-believers totally negate the phenomenon of Piri-Muridi and consider it fake practices and show strong perception of changes in Piri-Muridi institute. While situational believers may have belief that they are spiritual healers may help in removing negativity from their life and Murids have taken ba’it from Pirs and are quiet dependent on Pirs (Aziz, 2001). They consider them their guidance, role model, teacher, and healer.

Editor’s Note:  This is an abridged version of the full research paper titled “Influence of Socio-Demographic Features on Piri-Muridi: An Experiential Study” that can be downloaded here. The researcher can be contacted at sana_y15@nip.edu.pk.

Meditating in a Cave

Meditating inside a Cave was prevalent in ancient Kashmir. Hindus believed that mountain caves more specifically Himalayan caves were the abode of Shiva. Many Yogis , Saints , Hermits, Sadhus and later highly revered holy men of Reshi cult practiced it . Shaiva scholar Acharaya Abhinavgupta along with more than 1200 followers is believed to have marched insidethe Bhairva cave in kashmir for meditation and never returned thereafter .

Nund Rishi or Sheikh Noor Ud Din Alamdaar e Kashmir of Tsraar Sharif or Baba Zain Ud Din Wali of Aishmuqaam also meditated inside caves .Baba Shukar Din ( His shrine overlooks wular lake in Kashmir ) is also reported to have meditated inside a cave.
During Buddhist period, Monks meditated inside caves. Cave meditation was also practiced by Buddhist Monks in Ladakh and Tibet. Rishis believed in peaceful coexistence, humanism and non violence. The evolution of a Khraav or wooden sandal in Kashmir is a proof if it. The lower surface of the Khraav had minimum contact with ground so that no creatures would be put to harm upon it’s use.The followers of a Reshi would give due respect to the Khraav or wooden sandal of their Guru. No Reshi walked with bare feet.Even to this day, the Khraav of Reshi Peer (Ali Kadal) or Swami Ram Ji of Fateh Kadal is preserved and revered by his followers.

A Dynamic World Requires Inclusion and Diversity

Dr Nyla Ali Khan//

I had the honor of being invited to the Oklahoma Conference of Churches 2017 Annual Dinner by the Reverend William Tabbernee. This event was held at the National Cowboy and Western Heritage Museum. The National Cowboy and Western Heritage Museum, which, to my mind, symbolizes the dynamism of cultures and histories in the American West, was the perfect venue for this event.

I, a Kashmiri Muslim woman, had the pleasure of being seated at the Reverend’s table with Donald Karchmer, President Temple B’nai Israel, Hilary Karchmer, Archbishop Wise, and Margueritte Wise. The conversations and interactions that I had not just with those at my table but with friends in the lobby as well were a reminder that we, despite the polarizing politics in the United States and other parts of the world, retain the empathy and compassion to recognize the aspirations of distinct individuals, societies and variations in religious practices and laws from one cultural context to the other.

The entire evening, the invocation, short speeches by the interfaith award recipients, the keynote address by Rabbi Vered Harris, and the benediction brought home the strength of the human bond that unites us across divides created by cultural and religious fanaticism, globally. The camaraderie exhibited by the dynamic interfaith community in Oklahoma, one of the most conservative states in this country, effectively challenges the political myopia manifested during and post-the 2016 presidential election in the United States.

The rhetoric that we heard during the 2016 presidential campaign and election treated the idea of a multicultural/ multiracial/ multilingual nation as if it were a myth. The interfaith community of Oklahoma and the heartfelt words that I had the pleasure of listening to at the Oklahoma Conference of Churches Annual Dinner yesterday evening wase rightly critical of the folly of homogenizing an entire religion as well as an entire region.

“The sole reason the Oklahoma Conference of Churches exists is to connect, educate, and motivate people of faith to work together in promoting social justice, facilitating interfaith engagement, and providing emotional and spiritual care,” said the Rev. Dr. William Tabbernee, OCC’s executive director. “This is more difficult in the current prevailing ‘culture of fear,’ but by joining together we can defeat bigotry, racism, intolerance, and prejudice, and care for the poor, the disadvantaged, and those affected by natural and human-made disasters. We cannot do this alone–but we can do it together!”

“The event this evening was a powerful reminder that to love is to demand justice and to be merciful. It was also a reminder that the opposite of love is not hate, it’s indifference. Indifference in the face of evil is the same as consent” ~ Michael Korenblit, co-author of Until We Meet Again, and co-founder of the Respect Diversity Foundation.

“Judaism teaches the importance of working with others in the community to achieve social justice. In the Torah, Jews are taught to accept others, without prejudice or bias.  In Leviticus 19: verse 17 states, ‘Do not hate a fellow Israelite in your heart. Rebuke your neighbor frankly so you will not share in their guilt.’ Verse 18 goes on to say ‘Do not seek revenge or bear a grudge against anyone among your people but love your neighbor as yourself. I am the Lord” ~Don B. Karchmer, President, Temple B’nai Israel.

“The messages of unity, compassion, and acceptance driving these Christian, Muslim, Jewish, and other various worldviews to seek unity is encouraging. But, I left asking whether there are unrecognized ideological barriers within this movement because White Evangelical churches were conspicuously absent. Is it because cultural diversity, social justice, full acceptance, and ‘multiple truths and paths to God’ are antithetical to the truths and morality of some? So the barrier is something more than different opinions on some social issues. Maybe the barrier is primarily political. White evangelical theology is influenced by a political ideology that favors the status-quo of the majority culture. Terms such as inclusion and diversity are seen as an infringement on their rights. If that perception is accurate, I guess it would be a challenge for them to join such a coalition. What about the Oklahoma Conference of Churches? Is there a responsibility that goes beyond connecting to groups where the commonality is more evident? What a wonderful event, but this was on my mind when I left. May Yeshua bless all.” Dwain Pellebon, Ph.D., LCSW-P

I was reminded that faith is much greater than mere dogma or tradition. Faith is the ability to organize and mobilize for social change, which requires the creation of awareness not just at the individual level but at the collective level as well. Faith is the courage to bridge divides and to pave the way for the education of the younger generation, which is the only viable response to ignorance and bigotry. Faith is the openness to diverse opinions, dissent, and differences of opinion, which is true grit. I saw shared consent on the fundamental principles of humanity, compassion, empathy, and open-heartedness, which blurs the divide between “us” and “them.”

The writer is the author of Fiction of Nationality in an Era of Transnationalism, Islam, Women, and Violence in Kashmir, The Life of a Kashmiri Woman, and the editor of The Parchment of Kashmir. Nyla Ali Khan has also served as guest editor working on articles from the Jammu and Kashmir region for Oxford University Press (New York), helping to identify, commission, and review articles

First Published in Daily Times here .

Religious Tourism: a cross-border necessity in Jammu and Kashmir

Religious tourism has become one of the most lucrative travel businesses around the world. Faith tourists are now willing to spend more money to visit holy places locally and abroad than recreational visits. Faith tourists from China, India and South Korea were among the largest group of visitors to Israel in 2018. Similarly, the Kumbh Mela in India attracts over 100 million pilgrims annually. Saudi Arabia welcomes millions of Muslim faith tourists every year and their numbers are ever-increasing.

Religious tourism in Jammu and Kashmir

The divided state of Jammu and Kashmir is one of those places in South Asia that can attract millions of pilgrims of Hindu, Muslim, Sikh and Buddhist religions.  Pakistan recently opened the Kartarpur corridor in Punjab for Sikh pilgrims from India. Kartarpur Sahib gurdwara in Narowal district of Pakistani Punjab is one of the most sacred places of Sikhs, where Sikhism’s founder Guru Nanak Dev spent the last 18 years of his life.

Over 600 holy places for Hindus, Sikhs, Buddhists

There are over 600 places of religious importance for followers of Hindu, Sikh and Buddhist religions in Azad Kashmir. Sharda Peeth is a popular Hindu temple in Neelum Valley Azad Kashmir. Historically, the temple was a prominent place in Hinduism.

The campaign to help Indian pilgrims in Azad Kashmir

The Prime Minister of Azad Jammu and Kashmir has launched a campaign to ease pilgrims from India to visit holy places in Azad Kashmir. This is a welcoming gesture for people of both parts of Jammu and Kashmir. The AJK government has taken the first step in the right direction by asking the federal government’s approval.

The purpose of the request is to start planning to renovate, re-condition and open these places for followers from Indian-administered Kashmir.

The move will strengthen the confidence between the people, and governments of Pakistan and India to resolve conflicts peacefully in the region. 

State, Religion and Professionalism

The role of religion in state affairs has always been a matter of debate in Muslim societies. The employees in courts of Azad Jammu and Kashmir consider themselves fortunate to have been practising their religious duties alongside professional responsibilities.

In his first address to court staff soon after he took oath as the 12th Chief Justice of the Azad Jammu and Kashmir (AJK) Supreme Court, Justice Chaudhry Muhammad Ibrahim Zia had announced that the annual increment for court employees would be conditional on the regular offering of prayers, which he said will be secretly checked.

The judge also announced that the offering of prayers would be mandatory for all employees and that there would be a designated court break for prayers. The orders are similar to General Zia’s mandatory prayer instructions to the members of armed forces in late 1980s.

“There shall be two groups of employees for prayers. I will lead one group, and our regular prayer leader will lead the other group,” Justice Zia seemed to implement his religious order more fervently than court orders.

In a more traditional vein, the highest ranking judge in AJK encouraged government servants to discharge their duties with complete dedication, devotion, honesty, and sincerity.

“In the discharge of duties, all public servants should rise above their personal likes and dislikes, regional or ethnic prejudices, besides doing away with negligence, or dereliction of duty,” he added.

The ceremony was attended by AJK Prime Minister Raja Farooq Haider, ministers and other notable persons. Justice Zia will continue as the Chief Justice of Azad Jammu and Kashmir until 2020.

The Azad Jammu and Kashmir Supreme Court comprises three judges, including the chief justice. Unlike elsewhere in Pakistan, judges in the AJK Supreme Court can also be appointed directly, apart from being elevated from the AJK High Court.

Judges in AJK’s superior judiciary are appointed by the AJK president on the advice of the chairman of the AJK Council, which is headed by the Prime Minister of Pakistan, and after consultation with other chief justices.

Restoring Human Dignity and Peace in Kashmir is a Necessity, Not a Luxury

Amnesty International in Oklahoma

by Nyla Ali Khan

A culture of fear, suspicion, and paranoia pervades Kashmir, including our educational institutions, in the broader context of the totalitarian practices that have become normalized in the region.

The tranquility of Jammu and Kashmir has been shattered by the heavy hand of political and military totalitarianism, and the erosion of indigenous politics. The Valley seethes with a repressed anger. The history of Kashmir is replete with egregious errors. As one scholar, Vincent H. Smith (1928: 176), wrote, “Few regions in the world can have had worse luck than Kashmir in the matter of government.” The saga of Kashmir has been one of oppression, political persecution and undemocratic policies. Since the pervasion of an exclusive cultural nationalism, religious fundamentalism and rampant political corruption it has become a challenge to lead a dignified existence in J & K.

The armed conflict has changed political combinations and permutations without…

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