Shrine of Choa sadein shah.

ACKNOWLEDGEMENT

Praise to Allah almighty, The powerful, without

Whose support and guidance nothing is possible
in this entire universe.

I express heartful gratitude to Prof.Miss Farhat Iftikhar Gill

, who motivate me to take this assignment with vigor and
interest.
________________________________________________

Moqudas Rauf
Shrine of Choa sadein shah.

TABLE OF CONTEXTS
Definition:

1.1 Rituals…………………………………………………………………
………….
1.2 Tradition…………………………………………………………………
……….
1.3 Mazars(Shrines)………………………………
…..............................
Introduction of Chakwal and choa sadein shah …………………...

1.1 Geographic Location of Chakwal……………......................................

3. Hazrat sakhi saiden shirazi.(Cho Seedan shah)…………………..

3:1 Introduction
3:2 Urs

4.Rituals and traditions of Mazars……………………………………...

4.1 langer………………………………………………………………………………….
4.2 Qawwali……………………………………………………………………………..
4.3 chaokhat……………………………………………………………………………
4.4 Shadar Poshi………………………………………………………………………...
4.5 Agger Batti…………………………………………………………………………..
4.6 Agger Batti…………………………………………………………………………...
4.7 Floweriest……………………………………………............................................
4.8 Holy Qur’an…………………………………………………………………………
4.9 Rituals on lailatul Qadar…………………………………………………………..
4.10 Khatam Sharif……………………………………………………………………...
4.11 Ritual of Deva or Chagagha…………………………………………………….
4.12 Namak Pori………………………………………………………………………...
4.13 Lachi danay…………………………………………...........................................

5. Architecture……………………………………………………………...

5:1 Mehrab in shrine…………………………………………………………………..

5:2 Shoe Racks………………………………………………………………………
5:3 Associated Shops………………………………………………………………

6. The belief system of Shrines…………….. …………………………

Moqudas Rauf
Shrine of Choa sadein shah.

6:1 Health seeking practices related with belief System of Visitors at

shrine……………………………………………………………………………………..
6:2 Native Beliefs related to their Health……………………………………………
6:3 Belief in Supernatural beings…………………………………………………….
6:4 Bay’at…………………………………………………………………………………

7. Summary and conclusion……………………………………………

Photographs of the shrine…………………………………………….

8. Bibliography

8:1 http://www.freebase.com/view/en/choa_saidanshah

8:2 http://en.wikipedia.org/wiki/Chakwal_District

8:3 Danner, V. 1988 The Islamic Tradition: An Introduction,

NewYork : Amity House.

8:4 Denny, F.M. 1985 “Islamic Ritual: Perspectives and

Theories”,
in Martin, R.C. (Ed), Approaches to Islam in Religious
Studies,Tucson : The University of Arizona Press.

8:5 The development of Islamic ritual By Gerald R. Hawting

Moqudas Rauf
Shrine of Choa sadein shah.

Definitions:

Rituals
A ritual is a set of actions, often thought to have symbolic value, the performance
of which is usually prescribed by a religion or by the traditions of a community by
religious or political laws because of the perceived efficacy of those actions

Rituals (According to Archaeology)

“A favorite but deplorable term commonly used by archeologists looking to

explain unfamiliar patterns in material culture that seems to have no
functional explanation. Rituals strictly refer to practice connected with
magical, supernatural. Or religious experiences and beliefs, ritual deposits
being the result of material culture deployed as part of such practices. It is
now wide recognized, however, that in non capitalists between what is ritual
and secular, between the sacred and profane

. Tradition:

The word tradition comes from the Latin traditionem, acc. of traditio which means
"a giving up, delivering up, handing over, passing on surrendering", and is used
in a number of ways in the English language: Beliefs or customs taught by one
generation to the next, often orally. ...

• tradition - an inherited pattern of thought or action

• tradition - custom: a specific practice of long standing

The culture of Chakwal is primarily based on the way of living as thought of

Islam: but owing to the fact that Chakwal before independence was an area
where a large number of Hindus lived, it is influenced by Hindu rites, rituals
and even ideas. the ceremonies of mayun and mehdi, the extravagant
expenditures made on feasting guests at death, the hosting of a lavish meal
by the bride’s parents on the barat, large dowries for brides, the belief that
parents must not stay in the houses of their married daughters and meals
at the mausoleums. Besides this, the people of Chakwal live a simple and
straight life as enjoined by the religion.

Mazars (Shrines)

The word “shrines” is derived from Latin. Meaning containers of sacred meaning
and power shrines can be views from different angles and they fulfill variety of
functions, which include social, economic political, educational, culture and
religious function. He word shrine has a deep association with the concepts of
sacredness and danger

Moqudas Rauf
Shrine of Choa sadein shah.

“ Sufi is a person who believes that it is possible to have direct link with
God and who is prepared to go out of his way to put himself in a state,
where by he may be enable to reach that pedestals.”

(Sufism: A dictionary with profiles of Saint Poe, p.5)

“ Sufi is one, who has deep purified from all worldly defilements.”

(Basher libnal Harith, 227, AD/841 Ad)

“sufi is one, who has deep purified from all worldly defilements.”

(Basher Libnal Harith,227 ,AD/841AD)

“Saints is designation that has used to recognize individuals deemed to

have lived lives of heroic virtue and who has a result dwells eternally with
God.”

(Encyulopedia of Religion, vol. 1)

Actually the impact of their personalities and teachings on the minds of the
people is a deep rooted that even after the death of these pirs(saints)people who
are seeking help in the case of any problems started visiting their shrines in order
to approach their God, with the help oh these Sufis and phir (saints).

Islam is a latest religion, but Islam is the only religion, which is correlated
with the development of human consciousness. Some other religion also related
to the human development, but Islam is a perfect religion, which is presented in
front of human beings in complete form but the main sources are Qur’an and
Sunnah” in every century the need was to preach it to the human beings to show
them right path and safe them evil. For this, God set some pious people, who
were on the height of humanity.

There are “nabi” or “prophet” during their lifetime, they preached Islamic values to
the human beings according to Quranic culture, but after their death, this task is
diverted to those people, who have devoted their lives for God. They are known
as saints and Sufis. It was due to the Sufism that cult of sainthood developed in
Islam.

Introduction Of Chakwal:

Chakwal was created as an independent district of rawalpindi division in 1985

by combining subdivision Chakwal of district Jhelum, sub-division Talagang of
district attock and police station Choa Saidan Shah, carved out of subdivision
pind dadan khan, district Jhelum, and amalgamating it with sub- division
Chakwal. Choa Saidan Shah was upgraded to the level of a sub-division in 1993.

Moqudas Rauf
Shrine of Choa sadein shah.

District Chakwal is bordered by the districts of Rawalpindi and Attock in the

north, district Jhelum in the east, District Khushab in the south and district
Mianwali in the west. The total area of district Chakwal is 6609 sqauare
kilometers, which is equivalent to 1652443 acres, and as enumerated in the 1998
census the total population is 1059451, 87.7%of which lives in rural area and 12.3%
in the urban area, making Chakwal a predominantly rural district pvoted on an agrarian
economy with a very small industrial sector.

Lying at the beginning of the Potohar plateau and the Salt Range, Chakwal is a
barani district and the terrain is mainly hilly. Covered with scrub forest in the southwest,
and leveled plains interspaced with dry rocky patches in the north and northeast. The
tribes clans and caste that in habit this area are the awans, Rajputs, Mehr Minhases,
Kahuts, Mughals, Gujars, Gondals, Syeds, Arains and the Sheikhs. The physical
Features of the district, its tribes, its society and its economy all combine to make
Chakwal one of the main recruiting areas for the Army and the Air Force. Other main
occupations of the people are agriculture and mining. Transport and poultry business is
also important.

At present district Chakwal consists of 3 subdivisions-Chakwal, Talagang nad choa

Saidan Shah: 1 sub-tehsil-kallar Kahar, 23 qanungois and 198 patwar circles. The police
subdivisions correspond with those of the district administration and there are 11 police
stations-chakwal City, Saddar, Kallar Kahar, Dhumman, NILA, Dhudhial, Talagang City,
Saddar, Tamman, Lawa and choa Saidan Shah. The political establishment of Chakwal
comprises of two the national assembly.NA_43 and NA-44, and four in the provincial
assembly-PP-16, PP-17 PP**18 and PP 19. There is one district council, two municipal
committee Chakwal, and Talagang and one town committee Choa Saidan Shah.

Cho Seedan Shah:

“The dance of the dervish “ is the mystic personified as in the harmony in the universe.
The tune of Allah Ho and Haq Allah is the sign al for the mystic to unify with the nature
and lose himself in the love of the Almighty who is the magnificence is unquestionable.
Mysticism is the product of the fertile soul of Indian sub continent where spirituality is of
substance and a solution to the aliments prevalent the spirit in the masses. The soil is
the bless with staunch inelination towards the seeking of truth. The realm of sufiism is
versatile and abounds with instance where the man left the colour of the world in search
of their “one true love”. God which, is the real essence of their lives.

The “Awlia” born to this land have served the cause of Islam devoutly to cure the
“spiritual teachings” of the people who led a life with thriving amalgamation of faiths. The
crown lies on those “Awlia “ who left hijaz and traveled to hind to spread the divine
massage of peace and love. These “sadaats “ developed the trends of “mysticism” or
“sufiism” with their qualities and supernatural trades that they achieved the faith of the
infidels who believe in seeing, not feeling.

The table lands of Potohar were blessed when the sufi sent hazrat sayedan shah shirazi,
dismissing the moral splendors of world took upon the job of rejuvenating the Islamic
spirit in the area which now form Chakwal. The great saint had a direct lineage with
imam Hussain was 28thin line. His forefather had lives of piety had set firm ground for
him, to embark upon the noble lines. His father syed shah Muhammad had migrated

Moqudas Rauf
Shrine of Choa sadein shah.

from iran to sub-continent and had led a moving life spreading the message and unity of
God. Syed shah Muhammad educated his son with immense knowledge of Islamic
dogma. Hazrat shah shirazi massed and dwelt in the benevolence and bounty of Allah
and acquired tremendous spirituality, to such an extend that his whims rose beyond all
worldly desires he successfully curbed the cries and complexities of mire and blood. He
became a part of “kalandri lineage “ and excised to mould his “Nafs” into a state of
selflessness and assume the spirit of itinerant . he roamed around the area to the
eastern dhani to educated himself and acquired a group of disciples who traveled in their
mission of spreading virtue and divinity. Syed shah shirazi was held great esteem where
ever he went and masses embarrassed Islam on his hand. In his life time of 71 year he
propagated the light of islam and his immense peace with every material object led
people to believe that he was beyond greed, lust and relevant vices. His spirituality led
him to sainthood and he acquire a share in “miracles” of the “Awlia Akram” due to
matchless love for the science of Quran and Sunnah of Holy Prophet(PBUH). He had
devoted his life to the service of islam by using all his physical and mental faculties for
the establishment of true religion where the Hindus abounded and the Muslims were
Muslim in name. the strong character and lofty integrity of his person attracted
multitudes of non-muslims to the fold of islam. His life was exemplary for restraining his
human Vegas and a never ending struggle “jihad” to establish God’s name in the society
as the sole creature of mankind. Syed shah has a magnetic personality and masses
surrounded him the whole day long divulging their issues and problems into him and
seeking guidance. The admirers were not from any distinct class or religion but all and
sundry paid their homage. Their love and affection for him as “sakhi” for he was open to
all in poring out knowledge. He revolutionized the social structure by tireless efforts to
propagate Islamic teachings.

Many a times infidels challenged for his growing repute and influence over the mind and
hurt of multitude. Syed shah sirazi arrived at the Jandiyal which was the hub of anti
Islamic non-muslims to spread guidance among them Gharen tall singh, who was
master of occults and magic caste spell upon him and later went to shirazi riding on a
lion and asked him to keep his lion, shirazi asked him to tie the lion with his bull. In the
morning the news came that the bull had eaten the lion. Shirazi used to take cattle of the
people for grazing into the pasture and gave them sermons. The cattle were seen
praying with him in the pastureland.

He by Almighty grace order the water from the “katas” which was the temple for the
hindu to start flowing towards Jindals to alleviate the difficulties of the poor people. A
Kashmiri prince paid homage to shah shirazi with his army and was so deeply inspired
by his spiritual potential that the prince refused to go back to his kingdom he chose to
serve Syed shah. The prince could not cop with the water of the area and developed the
health problem. Syed shah hit the floor with his stick and a sweet water stream started
flowing. Syed shah’s life is a history of never ending miracles and continuance
animations of spiritual guidance to the people. It is the life of unflinching struggle to call a
spade, a spade in the direst circumstance where anti-Islamic elements were at their
height to destabilized the noble efforts taken up by this saint, who had left the worldly
colour to seek the blessing of Almighty and His Prophet(PBUH). His unprecedented
dean and humanity are ever lasting on the minds of the people.

Urs:

Moqudas Rauf
Shrine of Choa sadein shah.

Every year admirers and appreciators rush from all parts opf village and the surrending
area to pay attribute to their beloved saint and celebrate his life and his death in
festivities and rejuvenate their faith. His shrine is particularly taken over by Auqaf
department, like those of barri imam at nurpur shah. The government of Pakistan
renovated the shrine of harzrat sakhi saiden shirazi and hug amount was spent on it’s
construction, under the supervision of Auqaf department, Punjab, and the federal
government and all the economical activities of the shrine are controlled by the
management namely “festival in the village”.
The only festivel in the village in the “urs” of hazrat sakhi sadein shirazi which is
celebrated at least for three days. It begins in the last Thursday of Punjabi month “cahit”
and continusce for three days. Whole the period of urs , people from all over the country
participate in the urs . people who came to the urs , live in the tashil village for two or
three days and spent nihts there. Almost 40% of the total shops remain empty for the
whole years, except urs , whenm business increases in the villages . these shopes are
own by the mujawrs and are either run by them are given on rent to the people other
than mujawrs. A large amount of rent is also obtain from these shops. As thousands of
people come to attain the urs, transport in the village increases. Mujawrs have their own
vehicles and they also got a lot of money from transportation. In short urs period played
a very vital role in tehsilder village economic structure.

The spiritual system of mazar(shrine):

Moqudas Rauf
Shrine of Choa sadein shah.

The spiritual system of shrines owes it’s origin to and is drawn from
the sufi order of islam. According to Sufism the universe is divided into two spheres
namely “majaz” and “haqiqat”. Both spheres are believed to be the creation of the
supreme being. As such both operate under his absolute power and control nothing
move in both the worlds, without his command and will.
“Majaz” is the word of reality which one can see observe and feel through his
sensory perception. However the ultimate objective f a man is not to immerse himself
complete into majaz for it is purely temporary in it’s existence. The reality is to be found
into the realm of “Hiqiqat” which is sublime, unalloyed and ever lasting. It is the ultimate
truth and ideal beauty. While sufiism is consider as a separate system, the orthodox view
of islam does not believe that there is no connection between the two only the contrary it
is believed that “Majaz” is the first step towards “Haqiqat”, as is express in the Arabic
proverb “AL- Majazo-Qantaraht-Ul- Haqiqa” (Majaz is the ladder of Haqiqat). Majaz may,
therefore be taken as a reflection of Haqiqat. One can achieve true experience of
haqiqat only when one has pasted through the stage of majaz. Thus majaz and haqiqat
are the parts of continuum interconnected as well as complimentary to each other. For
instance beauty is to be seen and observe in majaz and eventually it is to be experience.
The concept of haqiqat and majaz is not a new one, it is found in one form or
other. In ancient Greek thought and there have been such schools and those of
Orpheus and Pythagoras(6th c.B.C)Plato (c.429-347 B.C)also describe it in his doctrine
of ideas in which he hold that the forms (Haqiqat have real existence outside the world of
majaz). It is the unchanging reality behind the changing appearances as the forms are
absolutely distinct from things. So, our apprehension of them( which is knowledge) is
absolutely distinct from opinion which is faculty set over things. There can be no true
knowledge of the changing. Opinion is changeable, fallible, irrational and the result of
persuasion, knowledge is enduring, infallible, rational, exact, clear. Knowledge comes
from teaching rather than persuasion, but from recollection rather than teaching. It is our
recollection of the forms, we saw with the minds, eye before the body imprisoned and
confused us. The things we see now remind us of the forms they imitate, and the love of
the beautiful person can lead us to the wisdom and of the form of beauty itself. The
supreme form is that of the good, in which all the others are ultimately founded.
Plato has also staed that the God is fountain head of the three virtue in the extreme
degree beauty, truth and goodness. Philosophers and poets tend to identify the three
virtue in various combination for example, Edmund Spenser (1552-99) identified beauty
with goodness, when he said that “All that fears is by nature Good”. Gwen Keats (1795-
1821). However identified beauty with truth. When he said in the “Ode on a Grecian Urn
that”
Beauty is truth and truth is beauty….. that’s all ye know on earth and all ye
need to know”.

It’s believe that a person seeking Haqiqat should take a guide to lead him to the “
Right path”, self mortification, meditation, complete sub mission to the will of God.
Having gone through all these stages leading to Haqiqat he is capable of the holding the
hand of the seeker or truth and led him to the destination.

The Bay’at:
The bay’at mean to give one hand into hand of another and make a vow, a vow od
spiritual allegiance to a pir, usually accompanied by a simple ceremony. It’s binds the

Moqudas Rauf
Shrine of Choa sadein shah.

follower to the pir as a “ Murid” and in a formal sense inducts him into the institutional
structure of sufiism . it is another words a system of accepting an intermediary for
attaining spiritual guidance.
There is almost a universal practice in all esoteric discipline that the coming
together of the hands of two person symbolizes an initiation rite of self realization. In all
love, perhaps the coming together or hands significance a bond, a promise and is
necessary and is desirable because of it’s psychological significance. It is also signifies
that one of prepared to impose one self a limitation and is ready to see that one is finite.
Once he limits himself thus, through the agency of byat it is only than that the infinity will
be revealed to him. The bayat thus symbolizes the first break with the vicious circle of
though. In those shrine there is no bayat in “Ghaddi system”.

Rituals and Tradition of Mazars:

1. langar
2. qawali
3. chaokhat
4. agar batti
5. floweriest
6. Holy Quran
7. lailat-ul-qadar
8. Khatam shrief
9. deval or charaghi
10. namak puri
11. lachi danay

Historically speaking, langar started in the time of “Alp Arsalan” at the mausoleum
of the Imam Abu Hanifa in the Baghdad. Langar was at it zenith in the period of
abd-al –qadir jilani and pir mehr Ali shah followed the tradition by starting a langer
called large number of people visit the shrine.
Langer:
Langer is a sort of alams house from where free meals are served. Setting up a
langer has been the Ritual (tradition) of all great shrines, where all comers get free
meals three times a day i.e. in the morning, at noon and in the evening.
At small shrines, where the number of visitors of visitors is small, langer is organized
by their annual “urs” only. At most of the Shrines, particularly, those taken over by the
Auqaf Department like those of, the visitors themselves bring cooked items like rice and
distribute it among those present at the shrine. It is believed that in order to gain God’s
favor, it is necessary either to give directly to the poor in directly through a tribute to a
saint who in turn , is expected to use it, if it is a food item or a sacrificial animal, for the
langer for the people the community.

Preferably the food is given to the visitors, who have come from far off places. However,
the regular beneficiaries of the langer are the people of nearby village, who come there
daily to get food.

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Shrine of Choa sadein shah.

Similarly the “Mujawars”( caretakers and “Malangs” of the shrine are also regular
consumers of the langer. Sometimes the vistors take the langer with them as “ Khurde”
for barket.

Qawwali:

The word “Qawwali”m is derived from the derived from the Arabic word Qael,
Which mean “ A axiom” or “ dictum”. A qawwal is one, who sings Wqllai, or the dictums of
the prophets and praises of God. The Qawwali is closely linked to the spiritual and
artistic life of Pakistan.

Historical Background of Qawwali:

The origin of Qawwali (spiritual song) goes back to the time, when Muslim
Sufis came to India, during the 13th and 4th c.c. they promptly realized that the most
important mode of religions expression was music, which was monopolized by the hindu
priests as past of their worship. Since the Sufis, too, were motivated by a desire to
spraed Islamic faith in the new environments, they began to enjoy the local varieties of
music, so that they could communicate religious ideas of the masses. They worked hard
to bring about a synthesis of two systems(local and Muslim), which suited and serve
them ideally in their proselytizing efforts. As a result, a new and vibrant genre of music
began to take shape, which was later named Qawwali. It can therefore, be traced back
to the period between 1223 and 1345.

Chaokhat:
There is Jali. Visitors of the shrine were kissing “Jali” to show their sincereity and
repect. The Chaokhat is located in the located in the center of the mausoleum is hut
shaped woods.

Chadar Poshi:

The grave of the shrine is covered with a dark back chadar the visitors came
and offered them as vows. Original chadar is changed early in the morning every day. In
other words chadar is parda among people. So people offer the cadar to the saint. It is a
sign of beauty and love as human body, Khana Kaabba and dead body all are covered
with chadar, so it is the sign of respect.

Agger batti:
A beautiful agger batti stand is present in the veranda and through out the day
especially in the evening the visitor came and fragrant the environment of shrine by
lightening the agger batti and in agger batti stand sand and vex is present to support
these sticks. The fragrance and the spirituality are just to feel.
Floweriest:
Floweriest sits near left side of the door at the mausoleum. Flowers are liked by
the saints because fragrance is holly thing and we get saint’s pray because they feel
happiness we also get “swabvirtue). Flowers and fragrance is priceless.

Moqudas Rauf
Shrine of Choa sadein shah.

Holy Qur’an:

Visitors recite the Holy Quran by placing it on the “Rahal” and fateha near the grave.
The recite of “Holy Qur’an” is for “Esaal-e-swab”.

Ritual of Lailaltul Qadar:

On night 26th of Ramadan, the ritual of lailatul Qada is celebrated. Because at that
night the revelation of the Holy Quran was completed on Holy prophet (PBUH). All the
time of Maghrib prayers the Aftaari was given to the visitors. After the Isha prayers, the
“Mehfiil-e-Shab-e-Baidaari” was started, which was continued till late two O’clock. After
this the prayers of Salat –ul-Tasbeeh was offered, which ended four O’ clock and then
sehri is offered to the visitors to keep their fast. Every year this ritual is performed in the
same manner.

Khatam sharif:

The rituals of the Khatam-e-Qur’an sharif were started / celebrated after the 20th
of Ramadan in the mosque of shrine. The ceremony of Khatm-e-Qur’an sharif was
celebrated on th29th of Ramadan every year. After the Isha Prayers. The Hifiz-ul- Quran
completed the recitation of Quran at that night.
At the end of the celebration the langer was distributed on this sacred occasion.
The ritual of the “Itkaf”aslso started from the 20th of Ramadan. This rituals is performedas
all the prayers make a separate corner with the help of curtain, which Is called “Josha-a-
Khalwal” in which the prayers offered their prays they were not allowed to go outside the
mosque and spend the day till the crescent of the first Shewal appears on the sky. Then
they are supposed to free from this ritual. They are congratulated by the people and they
celebrate their Eid-ul-Fitr next day.

Ritual of Deva or Charaghi:

The ritual of charagh was very famous and it was performed by the majority of the
visitors. Some people had to pay the Narana for charaghi and those who do not bring
the deva with them. Majority of the visitors dip their finger into the deva oil and rub their
hand to the different parts of the body. Deva is sign of light and light is life and deva is
sacred because it comes out the light of God. Lighting the light, the burden on heart
decreases and people felt free from the depression.
Most of the people stated that to light the deva is a virtuous deed. Some
people believe that it is their duty which is allocated by the saint. Light is noor and noor
is knowledge and knowledge is God. Most of the people perform this because they
consider that it is our duty. Most of them flowed it as a beautiful old tradition.
Namak pori:

In front of mazar (shrine) gate, there was place that was called “Khalifa Ki Gaddi”. There
was plate a “Ktora” in the “paatri”. Ceramic plate in the paatri he used to place the
distributed sweets and some packets of lachi danay and small packets of salts, which
were called’Namak Poriyan”.

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Shrine of Choa sadein shah.

The visitors tested the salt placed idn the Ktora and purchased these poriyan and the
rate of per pori was rupees five and used to bring them to their homes and used them for
the different purposes like”shiifa, jadoo tona and barkat”. The mount of namak pori did
not go to Auqaf. It goes to those people, who look after the Mazar(shrine).

Lachi Danay:

At the shrine most popularly distributed langer is “Lachi Danay” because it is of low
price and easily available at the shop at the rate of Rs.5, 10 and twenty rupees
respective of different size of packets. The visitors distribute lachi danny, one by one into
the palm of the people, but some people distribute in special style. They open the
packets and throw the lachi danny on the court yard. When picking the lachi danay from
the court yard it reduces the proud-ness in the people.

Associated shops:

Outside of te shrines, there are many shos. Sweesshops this these shops are especially
of halve, tesbeehs, caps, religious books, various kinds of Dal(grains) and flowers shops
etc. floweriest of the shrine get their flower from the pills and sell them to the pilgrims.
Architecture:

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Shrine of Choa sadein shah.

Mehrab in the shrine:

There are a beautiful mehrab in the middle. Mehrabs is the heart of shrine. It
also indicates the separation from this worldly from other worldly. Mehrab indicates the
respect, because sits direction is towards the khanna Kaba. Moreover these mehrabs
increase the beauty of shrine.
Shoe Racks:
In the narrow corridor of the main entrance in left side,there were shoe racks
where the visitors put their shoes before entering in the mazars.shoe racks had people
sitting their who were responsible of the security of the submitted shoes. They get paid
by pilgrims. The visistors used to submit their shoes and recive a token, which was
made of Gutta on which the numbers where printed in pair form.

Health seeking practices related with belief system of Visitors at

shrine:
Different Health seeking practices related with belief system of visitors at shrine
and also native beliefs related to their health problems and precption of different
diseases according to their own culture and their own social set up.
Among various shrines, the shrines bearing healing powers come at the top of the
list and people visit them for the restoration of health that is why the present shrine,
which is attributed to have healing power in the study community is frequently visted and
is believed to prevent and cure sickness.
The popular belief, which persists in many other area that a disease is a result of sin or
domestic possession also, exists in the citizens of the Chakwal and their nearby village.
For the cure of such disease religious guidance is preferred. For this purpose more
commonly spiritual healers are consulted at shrines.

People come there from very long distance areas for the solution of their problems,
especially females vist there only for the treatment of their diseases, because they prefer
to come there instead to go to doctors only because of their spiritual attachment with
shrines.

Native Beliefs related to their Health:

Different types of beliefs of people visiting shrines related to their health practices.
these beliefs are so strong that they are transmitted from generation to generation.
Hunter defined the human beliefs as,
“thoughts that are based on the uncritical acceptance of the inherent truth or
correctness of the cognitive categories of one’s culture”.
(Hunter, David, E.1976)
It is often thought belief can only be discussed, within the domin of religious
activities. This however, is erroneous as almost all societies hold beliefs, which have
religious sanctions as well as secular ones. From this perspective the different types of
beliefs of the people especially females have been discussed, which future helpful in
determining towards the shrine in district Chakwal.

Beliefs in Supernatural beings:

Moqudas Rauf
Shrine of Choa sadein shah.

Belief in supernatural beings helps the people to rationalize their

experiences. Every visitor, who visit shrine have strong faith on supernatural being. In
the category of supernatural beings, They include two types of supernatural beings:
2. Uncontrollable supernatural beings
3. Controllable supernatural beings.

They include the God, the supreme power of this world. They include the God
in the uncontrollable category. In the controllable category they include
Emmons, ghost etc. these things can be controlled by pir, taveez and
shrines. The people believe that they are invisible being different in their
functions and these supernatural beings physical, mentally, socially and
economically.
The following are local categories of these supernatural beings:
1. Jin
2. Churel
3. Bhoot

Females are possessed by these supernatural beings. Mostly women

and other visitors believed that all worries and hardships and diseases are
only because of these supernatural forces. The people of Chakwal visit
shrines for the treatment of these supernatural forces. The people of Chakwal
and cho sadien shrief have a strong belief on the power of shrines and offer
vows for the fulfillment of their desires. They usually visit the shrine of
Chakwal especially for the purpose of their curing practices. Belief and
knowledge about different disease regulate the behavior of people.
Three important points emerge from this:

1. firstly the Quranic verse themselves were considered efficacious. In

this context, we note that twice the Qur’an refer to itself as a healing
(Shaia) and mercy.
2. Secondly God is ultimately the healer. Islam preserved a distinction
in theory between prayer and amulets and the spells and work of
magic (Shar). The former turned on the will of God, which could not
be coerced while the latter approximated to a mechanical means of
manipulation.
3. Amaliyyat prescriptions of certain prayers, reading and phrases…
intended to secure such particular goals as employment increased
resources, the end of an unsuitable relationship or the defeat of an
enemy.

Since the literacy rates of Pakistan is one of the lowest in the world.
Therefore, the climate is congenial for the growth of superstitious believes among the
people. They give free vent to their imagination and invent all kind of incredible stories.
Due to poverty, they need succor and support of any straw that they can pay their hands
on. There are many adventures, who are eager to exploit their state of sloth and
ignorance. One can daily read stories of ingenious frauds perpetrated on the common
man by unscrupulous vendors of spiritual solace and comfort. Charlatans double their
money and mendicants assure them of a bright future.

Moqudas Rauf
Shrine of Choa sadein shah.

Summary and Conclusion:

Muslim shrines and tombs f Sufi saints represent Muslim culture, tradition and it’s
benevolence in totality. These sufi saints still rule over the hearts of pakistnais and
Muslims of other countries. With the passage of time, the number of devotees has been
increased. The visit of shrine by millions of people every year is an abiding testimony of
their absolute and undisputed sway over their followers and of their divine blessings
emanating from their hollowed grave.
The devotees celebrate the death of anniversary of the saint. They come in crows from
far and near to his tomb and reaching there on the days of URs. They pray to the saint in
his tomb to ask for children and food. They offer Chadars over the tomb and light lamps
and think that with this super fulvous expenditure, they will please the saint. People from
different parts of the country arrive the shrine to quench their thirst for spirituality. Si it is
more or a less psychological aspect through which a devotee becomes to satisfy for any
problem.
The shrines also develop network of affliation with oother shrines. These networks
include the followers or Murids attached to individual shrine. Thus shrine also ascender
of culture activities and present the picture of unity, where thousands of devotees every
dayvisit but no harm and no fight is to be seen there. Their social relationship increase
and also the source of creating cohesive solidarity among followers although they come
from different areas speak different languages belong to different class,casts and sects,
but at the shrine they share their association with the saint.

Moqudas Rauf
Shrine of Choa sadein shah.

At the shrine, a variety of counseling and healing services are available. Some are
provided by the pir himself; other by his assistants and functionaries. Shrines have an
internal organization, are usually led by a resident manager and include a number of
functionaries essential for carrying out the diverse activities of the shrine. so we can say
shrines in Pakistan are complex social institutions, which fulfill the mutli-furious needs of
the associated communities, thus shrines function as linking institutions, bringing to
gather people in the common interest despite the diversity of their individual background.
In this way, shrines have the capability of making positive contributions to the integration
and unity of the Pakistani people.

Moqudas Rauf