The pioneer writers of tasawwuf literature used philosophical approaches which helped tasawwuf to enter other prevailing philosophical ideologies of the time, like Ghazali (d.1111), Ibn-e-Arabi (d.1240) amongst many others (Metcalf, 1982; Ghazi, 2002). Contemporary Sufis especially those who are shrine-based in the AJK don’t involve themselves in the intellectual and philosophical discussions relating to mystical topics in the Sufi tradition.
Lapidus (1983, p.10) asserts that: “Sufism cannot be defined generally but can be described in its special case”. In the case of this movement and many others, normally Sufism will be used for those people who are involved with Sufi ba’it, or ba’ya and mazarat or shrines. This movement, like others, will be studied using the approaches of social movement theories, which will include considering the socio-economic models the movement utilises, which is a
57 new intervention in a society historically based on mazarat, as explored previously in section (2.3.1.).
The literature on recent Islamic activism in South Asia is more influenced and is more inclined towards Salafi or anti-Sufi movements or Deoband and Jamat movements which include political Islam and jihadism (Lahoud, 2005). One reason can be that the emergence of the contemporary Islamic revival and reform comes from the Salafi movements as described by Lahoud, (2005, p.17).
Contemporary Islamic socio-political movements did not come from ulama and Sufis (Lapidus, 1983, p.44). One exception applies to Pakistan and AJK about Minhaj-ul-Qur’an;
which is a comparatively new movement. A couple of Sufi oriented political parties have been active in politics but have failed to make any huge difference, socially and politically.
Some Sufi families participate in Pakistani politics but not based on their own ideology or political agenda, rather they ally with the main political parties to expand their influence in society and then integrate into the mainstream politics. These families are involved in mainstream politics, but not based on furthering Islamic political thought, nor to support a wider Islamic agenda. Instead, it has helped them to strengthen their own educational institutions, mainly madrasas.
It appears that there has not been any specific Sufi movement involving change, neither to ensure political or social change based on theological theories of revivalism and reform in AJK. Individual Sufis and shrines had an influence on society, but that is mainly aimed at linking individuals to the shrines or Sufis, or as Robinson (2000) contends, mediating between man and God rather than focusing on society and any specific social elements at large. However, this movement will be explored using the approach of mediating the man to the society.
58 Unlike the other two movements, this movement is different in many aspects as was described above. Their literature is also different from target-oriented religious movements which are based on promoting ideology, aims and objectives, and organisational structure.
Literature of these Sufi movements comes with a different focus that mainly covers, as Safi (2000, p.265) presents, “Life, Times and Works”, however, very little attention is paid to the social role the Sufis play. Most attention is directed towards their family history and mystical stories or mystical encounters between the Sheykh and disciples; others are small pamphlets called malfuzat to memorise prayers and adhkaar for spiritual up lifting. Spiritual teachings prescribed by the Sufis are more practical than theoretical, so, a disciple who is closer to a Sufi will benefit more and is expected to possess more piety and peace, both inner and outer, i.e. calm, patience and humbleness.
The theme of ikhlas or sincerity was observed throughout the writings which are published by the disciples in the honour of the khanqah and Hadhrat Sahib, which means sincerity in ibadat and other practices in life. This and many other pieces of advice and counseling for the unsatisfied souls make huge differences in the behavior and lives of the people, while it provides them, and the movement, with wider acceptance amongst the people. Their methods of teachings are somehow contrary to the popular practices of the pirs, such as, collecting money from people. In turn, the ulama used mosques and madrasas mostly for sectarian debates and indoctrination rather than to motivate the masses to inspire sincerity in religious practices. Nasir (2011) rightly asserts that jihadist movements have been considered mazarat, centres of shirk, but they did not find any such elements in this centre. During the visit to the shrine the researcher also noticed many things different from the shrines everywhere else in the AJK, and Pakistan, as warnings and instructions were displayed clearly to avoid certain practices which are normal on the mazarat such as prostrations, mix gatherings and fun fairs around the mazarat.
59 Biographical and other literature shows the methods and techniques the movement uses to motivate and to develop spiritual traits of the activists or those linked with khanqah. The approaches and interpretations the movement utilises are not understandable using any scientific theories, because of the mystical nature of the events. Sometimes, Hadhrat Sahib discourages writing about any of these mystical incidents, and declares that the miracles are only from Allah the Almighty, but these types of events are mentioned in the literature (Saeed, 2015, p.61).
However, such miracles or karamat, have been accepted and have been very useful for the local population, which can be analysed using sociological approaches, such as the role and use of the ideas in the framing process. The focus of the movement is mainly on the fulfilment of the rituals such as compulsory worship, and secondary devotional activities.
This includes both the male and female sangees (murids), like everywhere else in the Sufi tariqas or movements, (Kalambach, 2008, p.38), this movement also gives equal status to women. Such inspiration comes from the personality of Maee Sahiba or the pious mother of the last Hadhrat Sahib. She had a huge role to maintain the khanqah and family, and in the character building of the female devotees (Saeed, 2015).