REMEMBERING PATHANAY KHAN

THE SOUL OF ROHI

by Dr. Manzur Ejaz

Note for WoP readers: In the days we had the one and the only PTV, a government monopoly, I once switched on my set and there, outpoured a voice that almost bewitched me. The voice keeps on resonating into my ears ever since.

The voice was late Pathany Khan’s —the maestro was singing one of his famous kafis, a voice to which I was introduced that very day and have remained under its spell then and now. Pathanay Khan used the same genre i.e. of kafis and ghazals during his whole life career. To say career though is a totally misguiding word for late Pathana was miles away from what we call the career ambitions. He was a darwesh and lived a darvesh the whole life. One example of what this darwesh thought of worldly benefits:

 

Late Zulfikar Ali Bhutto, then prime minister of Pakistan, once invited Pathany Khan to Islamabad for a private performance. When Pathanay sang " Dillerhi Luti Taiin Yaar Sajan,

Kadi morh maharan te wal a watan", Bhutto broke into tears.

After the programme, the prime minister asked Pathanay Khan three times if he had any desire. Each time the singer’s reply was, "Bhutto Sahib, aap ko gharib awaam ki parat ho" (Bhutto Sahib, take care of the poor). At this, Bhutto hugged Pathanay Khan and said "I will surely take care of the poor".

During my professional career when I used to travel long distances, from one end to the other end of Pakistan, driving all to myself, with  Pathanay Khan singing either this or that from Khwaja Farid’s Kafi I  never felt tired, never did I feel the rigour of the terrain or drive fatigue, Pathany’s voice was always with me to make me forget all stress and the hazards if any on then terribly dangerous roads of Pakistan.

Its to the memory of the same Pathanay Khan, that writer Manzur Ejaz pays a rare tribute today, tribute to a person that many who knew him personally should be remembering him as a great singer but a greater man. They have happy memories of his singular kindness, his dislike of social inequalities and snobbery, utter contempt for monetary values in human relationships In the changed times and tastes, evaluating the merits of his unique voice, the ring of spirituality is neither done nor possible.

We live in an age when pop music, titillation, bare flesh, crooning, loud orchestra accompanying play back singing have come in a tidal sweep obliterating the memories of those good days when men had so much spirituality combined in their day to day life. To transport Pathanay Khan from that era into the present one and evaluate him from the standpoint of the present generation and its preferences is an act of violence which I must refrain from but let’s not forget celluloid immortality is not historical immortality and Pathana’s voice is historically immortal, it will live with us forever.. [Nayyar]

A VOICE THAT WILL NEVER DIE

I don't remember if it was spring, summer, fall or winter when I first heard Pathanay Khan's rare recording in late Mian Aslam Ranjha's music library. That was the best collection of rare music in Lahore and I don't think anyone has matched it even today.

Sense of time and space vanished when I was half way through Pathanay's first kafi Bay rang ranwal deketey. I had gone to Mian Sahib's residence with the poet Najm Hussain Shah, widely known as 'Shahji'. After that day, Shahji and I were frequent visitors to Mian Sahib's house in Pakki Thathi, behind Samanabad. Then Pathanay Khan of Kot Addu was unknown outside the Saraiki belt and had earned some fame for singing Bulleh Shah's kafi Cheena inj sharinda yar on radio in Multan. It was Mian Aslam Ranjha who introduced Pathanay Khan to our group -- and to Lahore -- and then through Mushtaq Sufi's programme on PTV he was on his way to fame in Pakistan.

WARIS SHAH’S BATTLE AGAINST MULLAH SHAHI

If I were the US ambassador I would have certainly made it to Waris Shah’s 212th anniversary because he is the most adored Punjabi poet and was the most articulate ideologue against ‘mullah shahi’.

‘human love’ is not based on good looks but on being humble and serving

by Dr. Manzur Ejaz

In his first encounter with Heer, Ranjha teaches the arrogant and pampered daughter of the feudal chief that ‘human love’ is not based on good looks but on being humble and serving the needy.


If I were the US ambassador I would have certainly made it to Waris Shah’s 212th anniversary because he is the most adored Punjabi poet and was the most articulate ideologue against ‘mullah shahi’. He used the epic story of Heer Ranjha to critique the entire system of the feudal era in which mullah shahi played a key role. Waris had an ideological edge over his competitors like Damodar Das who, being the pioneer of the poetic version of Heer Ranjha, was much more skilful in dramatic depiction.
If Waris Shah could look at the world today, he would be smiling to see that in many countries women can wed the person of her choice irrespective of caste, creed or economic status. However, he would weep at the sight of contemporary Punjab, where he might be killed for criticising mullah shahi within hours of the critique. He would also be howling to witness honour killings and all other kinds of tortures meted out to women in his beloved Punjab. He would be astonished to see that in most areas of his land the Heer of today does not enjoy the freedom that his Heer of the medieval period was granted. 
Though Waris Shah wove his story around a disaffected artistic-minded Ranjha, a flutist, and Heer, a strong-willed daughter of a feudal chieftain, he critiqued the key institutions of society that do not respect individual choice. Waris Shah expanded the horizon of the folktale of Heer Ranjha by explaining the core issue: that a woman cannot marry a person of her choice because of a system plagued by tribalism, caste discrimination, religion, corruption and other prevailing regressive forces. Therefore, Waris Shah makes it clear in the beginning that he is creating a new version of Heer (Qissa Heer da nawañ bañrhaaiye ji). 
Unlike his predecessors who started the tale on idealistic notions, Waris Shah concentrated on the role of property in society. After the death of his father, Ranjha’s brothers are jealous of him because of the deceased’s affection for him, manoeuvre the system of justice and give him barren land. The Qazi, who used to have control over the revenue and system of justice along with the village Panchs — headmen — were bribed by Ranjha’s brothers. 
Wadhi day kay bhoaiñ day bañrhay waris banjar zamin Ranjaithe nooñ aai hae (They became the owner of the cultivable land through bribery while Ranjha was given the barren land).
Throughout the story, Waris Shah depicts the qazis as the most corrupt persons who always collaborate with the feudal lords against the common people. In fact, Waris was harshly criticising the Mughal era system of justice that was based on a network of qazis, appointed on the basis of religious education.
After criticising the corruption-ridden society of Takht Hazara, Ranjha’s native village, Waris Shah takes him to a mosque, which sheltered travellers. Ranjha plays the flute in the mosque to attract everyone in the village but the mullah. A very few historians mention that the mosque was a contested place between mullah shahi and sufis from Baba Farid to Khawaja Farid. The Qazi of Pakpattan had lodged a complaint against Baba Farid alleging that he listens to music and dances in the mosque. Most probably Waris Shah was an affectionate follower of Baba Farid and must have had him in mind through Ranjha debating the mullah. Waris Shah, through describing the long detail of curriculum taught to the mullahs makes it certain that he is debating not only a village mullah but also the entire system of mullah shahi. He concludes that mullahs are evil forces clinging to the house of God.

“Waris Shah, Khuda diañ khaniañ noon eeh mullah bhi chambray hain blaiñ” (Waris Shah, mullahs are evil forces clinging to God’s place).

Waris Shah does not spare the greedy business class that worships money. 

Through Ranjha’s encounter with the boat owner, who declares that “we give a damn about God and we only work for money”, Waris Shah shows how the mullah and the mallaah (boatman) say the same thing about common people, though one uses God’s name and the other negates it. For Waris Shah, the mullah was a parasite and the mallaah was a vulture, playing a similar role in society. 
In his first encounter with Heer, Ranjha teaches the arrogant and pampered daughter of the feudal chief that ‘human love’ is not based on good looks but on being humble and serving the needy. In the opening dialogues between Heer and Ranjha, Waris Shah defines what real human love is and how to achieve it. 
Through Ranjha’s servitude to Heer’s father, the chief of the tribe, Waris Shah exposes the contradictions of the feudal system. For example, Heer’s father dismisses Ranjha when her daughter’s love story starts making the rounds but when his herd of buffaloes cannot be managed he tells his wife that they have to overlook the affair till Heer is married. Depiction of the villain, Kaidoo, is also used by Waris Shah to taunt the hypocritical feudal boasting about honour but ignoring it when his self-interest is at stake. 

While criticising the system, Waris Shah rejects the institution of joag as well, which teaches the abandonment of the world. When the head jogi, Balnath, asks Ranjha to go beg and consider every woman as his mother or sister, Ranjha rebuts: “I have adopted joag for the love of a woman, how can I consider every woman as my sister or mother?” For Waris Shah the individual has to fight the system and giving up is not the solution. In this backdrop, through a debate between Ranjha and Sehti, Heer’s sister-in-law, Waris Shah criticises the theories of social science, clichés and commonly held beliefs. 

Waris Shah’s tomb has been upgraded from a neglected grave where the anniversaries were celebrated by busloads of activists from Lahore. Now, the Waris Mela has become very huge but his message has been ignored: there are even fewer people in the rural areas that read Waris Shah’s Heer. Waris Shah has been embraced as a ‘pir’ but not as a thinker. But Amrita Pritam’s wailing is still haunting:

“Aj aakhaañ Waris Shah nooñ, kitoñ qabrañ wichooñ bol” (Today I would beseech Waris Shah to speak from the grave).

The writer can be reached at manzurejaz@yahoo.com

________

Source: Wichaar  

Title Image: Pakistaniat 

Disclaimer: The views expressed in this article are the sole responsibility of the author and do not necessarily reflect those of the ‘Wonders of Pakistan’. The contents of this article too are the sole responsibility of the author(s). WoP will not be responsible or liable for any inaccurate or incorrect statements contained in this post.

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PEOPLE’S HISTORY OF THE PUNJAB: HUMANISM AND EQUALITY

IDEOLOGICAL EXTREMES & SEARCH

FOR ALTERNATIVES

by Dr. Manzur Ejaz

Islamic extremism is not new in the subcontinent: At one time even the Emperor Akbar, the most liberal among Mughal rulers, was forced to ban alcohol under the pressure of the religious establishment. However, at that time the difference was that an alternative ideology was also evolving, but this is not the case in the political discourse of today. The Pakistani state has successfully created a disconnection from the tradition of an alternative ideology by promoting the religious version of the ruling Muslim elites – most Muslim rulers were conservative Sunnis – and Mullahs.

The alternative ideology in the Punjab started with the Chishtia’s challenge to the establishment through the rebellious poetry of Baba Farid-ud-din Masood Ganj-e-Shakar (1175-1266). Baba Guru Nanak, following this tradition, critiqued the political economy as well as the system of ideas prevailing in both Hindu society and ritualistic Muslim religion. Nanak negated the political system more directly than anyone else had done in the Punjab before him.

Baba Nanak (1469-1539) was very methodical in his intellectual discourse. In his Japji Sahib, he undertook the rebuttal of the presumptions of the Hindu religion and its philosophy. He negated the Muslim practice of ritualistic practices, but because of Islam’s monotheism his criticism of it was not as harsh as it was against Hinduism. Furthermore, since he absolutely negated casteism and gender differentiations, his main target was Hindu philosophy and its practices. Probably, this is the reason that Muslims wanted to bury him according to Islamic tradition.

On the political level Baba Nanak’s main criticism was against foreign invaders and their religious pretensions. Baba Nanak is the only poet who described the invasion of the Mughal Emperor Babar, (1483-1531). He observed that Babar did not differentiate between Indian Muslims and Hindus and dishonoured their women indiscriminately. According to him, Babar arbitrarily destroyed mosques and mandirs. In conclusion he sums up:

Pap ki jañj ley Kablooñ dhaia, jori mañgay dan vey lalo

[Image right: First Mughal Emperor Zaheer-uddin Babar]

([He] mounted an invasion with his sinful party (army) and he demands donations by force)

Baba Nanak also provided a deep insight into the exploitative economic and social systems in India. This was one of the main reasons that he attracted so many Punjabi artisans to his teachings. The class of poor Jat peasants joined him at a later stage. Baba Nanak’s complete comprehension of the system became the basis of a religious and nationalist resistance in the Punjab, while the works of Sufis were not able to induce an organized movement that could sustain itself. This had positive developments in the Punjab as far as putting an end to the invaders from the North was concerned, but Sikhism lost its edge in due course because it became just another organized religion with all the usual ritualistic aspects. Nonetheless, this negative development does not diminish Baba Nanak’s significance as a thinker espousing an alternative ideology to the one enforced by orthodox Islam and Hinduism.

SUFISM CAN COUNTER TALEBAN?

Sufism is Islam expressed in the traditions and psyche of Muslims in the subcontinent, especially those of Pakistan.

By Barbara Plett

It’s one o’clock in the morning and the night is pounding with hypnotic rhythms, the air thick with the smoke of incense, laced with dope.

I’m squeezed into a corner of the upper courtyard at the shrine of Baba Shah Jamal in Lahore, famous for its Thursday night drumming sessions. It’s packed with young men, smoking, swaying to the music, and working themselves into a state of ecstasy.This isn’t how most Westerners imagine Pakistan, which has a reputation as a hotspot for Islamist extremism.

Devotional singing

But this popular form of Sufi Islam is far more widespread than the Taleban’s version. It’s a potent brew of mysticism, folklore and a dose of hedonism.

Now some in the West have begun asking whether Pakistan’s Sufism could be mobilised to counter militant Islamist ideology and influence.

Lahore would be the place to start: it’s a city rich in Sufi tradition.

At the shrine of Data Ganj Bakhsh Hajveri, musicians and singers from across the country also gather weekly, to perform qawwali, or Islamic devotional singing.

Qawwali is seen as a key part of the journey to the divine, what Sufis call the continual remembrance of God.

“When you listen to other music, you will listen for a short time, but the qawwali goes straight inside,” says Ali Raza, a fourth generation Sufi singer.

“Even if you can’t understand the wording, you can feel the magic of the qawwali, this is spiritual music which directly touches your soul and mind as well.”

But Sufism is more than music. At a house in an affluent suburb of Lahore a group of women gathers weekly to practise the Sufi disciplines of chanting and meditation, meant to clear the mind and open the heart to God.

One by one the devotees recount how the sessions have helped them deal with problems and achieve greater peace and happiness. This more orthodox Sufism isn’t as widespread as the popular variety, but both are seen as native to South Asia.

‘Love and harmony’

“Islam came to this part of the world through Sufism,” says Ayeda Naqvi, a teacher of Islamic mysticism who’s taking part in the chanting.

“It was Sufis who came and spread the religious message of love and harmony and beauty, there were no swords, it was very different from the sharp edged Islam of the Middle East.

“And you can’t separate it from our culture, it’s in our music, it’s in our folklore, it’s in our architecture. We are a Sufi country, and yet there’s a struggle in Pakistan right now for the soul of Islam.”

That struggle is between Sufism and hard-line Wahhabism, the strict form of Sunni Islam followed by members of the Taleban and al-Qaeda.

It has gained ground in the tribal north-west, encouraged initially in the 1980s by the US and Saudi Arabia to help recruit Islamist warriors to fight the Soviets in Afghanistan.

But it’s alien to Pakistan’s Sufi heartland in the Punjab and Sindh provinces, says Sardar Aseff Ali, a cabinet minister and a Sufi.

“Wahhabism is a tribal form of Islam coming from the desert sands of Saudi Arabia,” he says. “This may be very attractive to the tribes in the frontier, but it will never find resonance in the established societies of Pakistan.”

So could Pakistan’s mystic, non-violent Islam be used as a defence against extremism?

An American think tank, the Rand Corporation, has advocated this, suggesting support for Sufism as an “open, intellectual interpretation of Islam”.

Devotees  carrying Chaddor to the shrine of Hazrat Lal Shahbaz Qalander of Sehwan Sharif in Sindh.

There is ample proof that Sufism remains a living tradition.

In the warren of Lahore’s back streets, a shrine is being built to a modern saint, Hafiz Iqbal, and his mentor, a mystic called Baba Hassan Din. They attract followers from all classes and walks of life.

‘Atrocities’

The architect is Kamil Khan Mumtaz. He describes in loving detail his traditional construction techniques and the spiritual principles they symbolise.

He shakes his head at stories of lovely old mosques and shrines pulled down and replaced by structures of concrete and glass at the orders of austere mullahs, and he’s horrified at atrocities committed in the name of religion by militant Islamists.

But he doubts that Sufism can be marshalled to resist Wahhabi radicalism, a phenomenon that he insists has political, not religious roots.

“The American think tanks should think again,” he says. “What you see [in Islamic extremism] is a response to what has happened in the modern world.

“There is a frustration, an anger, a rage against invaders, occupiers. Muslims ask themselves, what happened?

“We once ruled the world and now we’re enslaved. This is a power struggle, it is the oppressed who want to become the oppressors, this has nothing to do with Islam, and least of all to do with Sufism.”

Ayeda Naqvi, on the other hand, believes Sufism could play a political role to strengthen a tolerant Islamic identity in Pakistan. But she warns of the dangers of Western support.

“I think if it’s done it has to be done very quietly because a lot of people here are allergic to the West interfering,” she says.

“So even if it’s something good they’re doing, they need to be discreet because you don’t want Sufism to be labelled as a movement which is being pushed by the West to drown out the real puritanical Islam.”

Back at the Shah Jamal shrine I couldn’t feel further from puritanical Islam. The frenzied passion around me suggests that Pakistan’s Sufi shrines won’t be taken over by the Taleban any time soon.

But whether Sufism can be used to actively resist the spread of extremist Islam, or even whether it should be, is another question.

Courtesy: Text and Photographs: BBC News, last picture by Umair Ghani, a Writer and Photographer from Pakistan.

SUFISM AND PAKISTAN

SUFIS ARE LOVERS OF TRUTH

The message of Sufis, the mystics who touch our mind and soul, is universal. Because of truth, richness, and its down to earth approach, Sufi philosophy finds a following amongst elite as well as the masses - irrespective of color, creed or religion. 

Though Sufis’ message of love reached almost every nook and corner in the subcontinent, it was particularly so in Pakistan where it spread to find big success with the common folk, yet the universality of Sufis’ message found support and following equally amongst the nobility. 

Sufis’ message being part of people’s psyche now, rich tributes are paid to these noble souls at their birth or death anniversaries.  Involvement of common men in paying tributes is so deep, so vehement that these have taken the form of ecstatic celebrations, celebrations which have almost acquired the form of carnivals.

Every year many such festivals are celebrated across the whole of Pakistan.  The homage to these godly souls is so deep rooted that such occasions are perhaps the only places where true demonstration of secular gatherings is observed. Here one finds Muslims and non Muslims of different sects who otherwise will not offer prayers with each other, but in Sufi shrines at a particular Urs they would not only celebrate but dine, sleep and, pray together. Such is the force of Sufis’ following: these people feel themselves like children of same father, the patron saint under whose blessings they feel like brothers and sisters. Before partition, at such celebrations the Hindus and Sikhs in the area joined these celebrations with same enthusiasm and attachment as their Muslim counterparts because they believed the message was as much applicable to their lives as those of their Muslim followers.

The mystic tradition of Sufism found home in Islam encompassing a diverse range of beliefs and practices dedicated to Allah and divine love to help a fellow man. Its not surprising, therefore, that Sufi orders associated with every branch of Islam exist. 

It is widely believed though that Sufi thought emerged from the Middle East in the eighth century, yet its adherents are now found every where in the world.

Almost all traditional Sufi schools (orders) trace their "chains of transmission" back to the Prophet (PBUH) via his cousin and son-in-law Imam Ali ibn Abi Talib, except the Naqshbandi order which traces its origin to Caliph Abu Bakr. From their point of view, the esoteric teaching was given to those who had the capacity to contain the direct experiential gnosis of God, and then passed on from teacher to student through centuries.

Sufi is the Arabic word for "wool", in the sense of "cloak", referring to the simple cloaks the original Sufis wore, but the Sufis use the composing letters of the words to express hidden meanings, and so the word could also be understood as "enlightenment."

Sufism became organised and adopted a form and institution in the 12th and 13th centuries A.D.  The two great pioneers in this field were Sheikh Abdul Qadir Jilani and Hazrat Shahabuddin Suhrawardy.  By introducing the system of 'silsila' which was a sort of association / order, and takia / khankha, a lodge or hospice, they invested the movement with a sense of brotherhood and provided it with a meeting place.  The 'silsila' and the takia / khankha were the king-pins of the organization.  With a stream of selfless workers available and with no dearth of devoted and assiduous leadership, the movement made swift progress and spread far and wide.

The character of Sufi movement was such that it did not require official patronage or military protection.  It succeeded without both in a number of countries like Malaya, Indonesia, East and West Africa.  The same is true of their work in Pakistan.  In fact, power was a hindrance rather than a help to the progress of Sufi mission. Eminent Sheikh Nizamuddin refused to consider a proposal made by Mohammad Tughlaq to coordinate missionary activity with political expansion." (Indian Muslim by Prof. M. Mujeeb)

Sufism has universal appeal and its characteristics are universally acclaimed. Sufism on the whole is primarily concerned with direct personal experience, and as such may be compared to various forms of mysticism such as Zen Buddhism and Gnosticism. It negates rigidity and promotes free religious thought that emphasizes God’s love and mercy that sustains the whole universe. Sufism stresses the essence of faith rather than mere observance of rituals. It shuns wealthy, monarchic and bureaucratic infestations of big cities and detests false values based on pelf and power and charters to restore morality in its proper place.

Sufism and Pakistan are inter-related, inter-woven and inseparable from each other.  If Pakistan's beginning is traced back to the conquest of this sub-continent by Muslims armies, as is erroneously thought, then the whole sub-continent should have become Pakistan since Muslim arms were successful throughout the area.  But Pakistan emerged only in those territories where Sufism met with success.  Pakistan, therefore, can be described as the fruit of the Sufi movement.

Early in the 8th century A.D. when Mohammad Bin Qasim conquered Sind (which included most of Punjab), yet the general conversion to Islam in Pakistan, according to scholars, began on a sizeable scale two hundred years later from the 13th century.  This period starts with the arrival of Hazrat Khwaja Moinuddin Chishti in the subcontinent followed by a large number of Chishti and Suhrawardy Sufis.

The great pioneers of the 13th century Sufi movement in the areas of present-day Pakistan were the four friends known as ‘Chahar Yar:’ Hazrat Fariduddin Masud Ganj Shakar of Pak Pattan (1174-1266), Hazrat Syed Jalaluddin Bukhari of Uch-Bahawalpur (1196-1294), Hazrat Bahauddin Zakaria of Multan (1170-1267) and Hazrat Lal Shahbaz Qalandar of Sehwan (1177-1274). It is said that 17 leading tribes of the Punjab accepted Islam at the hands of Hazrat Fariduddin Masud Ganj Shakar.

But the Sufis did not do their work in a hurry. They first set an example of highest probity by their personal acts and propagated the message of Islam in a simple, yet forceful manner without exerting any political or economic pressure so that the work of conversion continued for centuries throughout the Delhi Sultanate, down to the days of the British Raj.

Contrary to conventional Islam, music also played a significant role in spread of Islam through Sufi’s creed. Classic music is the only art where a synthesis between Hindu and Muslim artistic traditions took place in the Indian subcontinent. Sufis with their spiritual preoccupations also remained in the forefront of this synthesis. Khawaja Moeenuddin Chishti, the founder of the Chishtyia order in the subcontinent and his successor Khwaja Bakhtiyar Kaki, both listened to music as a spiritual stimulant. In the assemblies of Nizamuddim Auliya, Amir Khusro’s ghazals were sung along with the other pieces of music.

The Chishti tradition regarded music as an indispensable aid to ecstasy and a means to attain revelations through it. It relied on Persian verse as the content to musical composition but in some provinces it soon borrowed or adapted mixed Persian and Hindi wording.

It is said that the Sufi practice of listening music first took place in the Indo-Pak subcontinent and then passed on to rest of the Muslim world. Our Sufi poets such as Baba Farid, Shah Husain, Sultan Bahu, Shah Latif Bhitai, Bulleh Shah, Sachal Sarmast, Khwaja Ghulam Farid, Mian Muhammad Bakhsh and Maulvi Ghulam Rasul continued the finest tradition of poetry and music. Still today, the shrines of these Sufi saints host classical music contests. Festivals and carnivals abound with dhamal, whirling in a ritual reverie. Men, and sometimes women, in bright traditional robes dance and shout around frantically following their own path to enlightenment. A traditional drum called dhol beats deafeningly and hypnotically, making everyone to dance to forget surrounding and tread in a voyage of ecstasy. Another popular genre of Sufi music is qawwali, the most important and widespread in the Khusrau tradition, which has remained alive for more than seven centuries.

The chore activities of Sufism in the subcontinent especially in Pakistan are centered around the shrines of Sufi saints.

The fairs at Sufi shrines (popularly called the Urs) generally mark the death anniversary of a saint. At every Urs, devotees assemble in large numbers and pay homage to the memory of a saint. Soul inspiring music with dhamaal (when devotees dance in ecstasy on beat of a drum) on such occasions takes the colour of a folk festival and appeals to all and sundry. It forms a part of the folk music carrying mystic messages (verses) of the Sufi or saint which throbs the heart of every one and people from all walks of life throng the dargah or mausoleum. The countryside of Punjab but not excluding the urban centres or metropolises, abound with Urses like the ones of Data Ganj Bakhsh, Hazrat Mian Mir and Shah Hussain in Lahore, Urs of Baba Farid Ganj Shakar in Pakpattan, Urs of Hazrat Bahaudin Zakria in Multan, Urs of Sakhi Sarwar Sultan in Dera Ghazi Khan, Urs of Hazrat Bulleh Shah in Kasur and Urs of Hazrat Imam Barri Lateef in Islamabad. A big fair is organized at Jandiala Sher Khan in the Sheikhupura district on the Mausoleum of Syed Waris Shah.

A great festival of lights, called Mela Chiraghan, is held in the last week of March, outside the Shalimar Gardens, Lahore, in the memory of Sufi poet Madhu Lal Hussain. Every year, no less than 500,000 people come from across the country and from abroad to attend the festival. 

The touristic importance of these festivals is so strong that they need be incorporated in the overall tourism policy of the country. In the tourism year 2007 one of the slots was to organise Sufi Festivals in Multan and Sehwan. Such type of events directly relate to Islam’s eternal message of peace, tolerance and international human brotherhood promoted through the works of our Sufi saints. These festivals could be held in the month of September, in synchronization with the Urs of  our great Sufi Saint Lal Shahbaz Qalandar which is held every year from Sep. 3^rd  to Sep. 6^th .\

Multan is famous as the city of Peers and Shrines, and has some landmarks in this regard. Shams Tabriz’s Shrine is a beautiful tourist attraction. The sky-blue engravings and glazed red bricks further add beauty to this monument. Shah Rukh-e-Alam Shrine is popular for its large domes. The shrine was built during the period of Tughlaq. The Sheikh Yusuf Gardez shrine is the other place worth visiting.

Uch Sharif is another beautiful and the historical site. Located at the confluence of the two rivers Sutlej and Chenab, Uch Sharif is a wonderful tourist destination. Basically famous for its various beautiful shrines and tombs, the place offers another venue to host Sufi festival. Its beautiful shrines and tombs attract thousands of general tourists and people of Sufi following from almost every place in the world. Famous shrines in Uch Sharif include Hazrat Jalaluddin Surkh Bukhari, Makhdoom Jahanian Jahangasht, Hazrat Bahawal Haleem, Shaikh Saifuddin Ghazrooni and Bibi Jawandi.

Pakistan and Sufism are inter-related, inter-woven and inseparable from each other. 

Me Has Struck The Arrow Of Love, says Bulleh Shah, the Sufi Saint and Poet from Kasur. Me Struck by the arrow of love, What should me, do ? Neither— do— me— live, nor— do— me— die. Listen Ye to me! My ceaseless - outpourings, Me have angst, me - no peace, by the - night, nor - by day. Me cannot live - without—my—love Not for a moment . Me Struck by the arrow of love, What should me, do ? The seething fire  Of separation—unceasing ! Let someone take care Of my love. Me cannot be saved - without seeing? Me Struck by the arrow of love, What should me, do?          Bulleh Shah was a Sufi who lived around 1680. Bulleh studied Islam and became a great scholar. However, on meeting his master, Inayat Shah he became absorbed in a passionate longing for the Divine. So great was his desire for union with God that he frequently exhibited unorthodox behavior such as weeping openly.         Bulleh is now viewed as one of the greatest Sufis. His poetry richly portrays his divine experiences.