Sufi Whirling and the Culture of Dhamaal Dance at the Shrine of Bari Imam

Transcription

1 Lyallpur Historical & Cultural Research Journal December 2015, Vol. 1, No. 2 [14-25] ISSN Print ISSN Online Abstract Sufi Whirling and the Culture of Dhamaal Dance at the Shrine of Bari Imam Bushra Nazeer 1, Dr. Abdul Qadir Mushtaq 2, Umair Sohail 3 This research paper is a cultural analysis of dhamaal a form of trance dance in Sufism and its different facets at the shrine of Bari Imam in northern Pakistan. It is based on the fieldwork observations which were conducted from January 2015 to December 2015 at this particular shrine to understand the phenomenon of dhamaal dance as a sacred ritual performed by thousands of men and women throughout the year. This article aims to highlight the uniqueness of this dance as compared to the other Sufi whirling practices. Dhamaal dance is not only performed by the derveshes (the devout people) but is widely performed by the multitudes for different reasons. People from every sphere of life equally take part in the ritual of dhamaal and astonishingly a great number of socially out casted people in Pakistan like prostitutes and eunuchs also visit the shrine frequently and pay tribute to the Sufi saint by execution of the dhamaal dance. Key words: Sufism, Sufi Rituals, Dhamaal, Trance Dance, Shrine of Bari Imam, Pakistani Culture Introduction Allah Almighty has created human being in his own appearance and man being the conception of God shares the characteristics and attributes of Him. Allah Almighty created human beings as his vice-regent who would act according to the will of God and hence can be entitled to enjoy the prerogatives of being nearest to the God as His khalifas. In the religion of Islam the God has given his creatures the power to act in two ways either right or wrong. So this inward aspect of a man s life is the main concern of the religion of Islam. The inward aspect of a man s life holds the secrets of mysticism, a hidden connection with the Ultimate Reality; God the Eternal, man was blessed with the faculty of reason and was expected to submit to God with all of his physical and mental capacities and in this we find the germinal idea of Tasawwuf or mysticism; a one to one relationship with God. One of such splendid relationship is found in the renowned names of Hazrat Abdul Latif Shah Qadri or whom generally known as Bari Imam Sarkaar of Noorpur Shahaan. Hazrat Bari Imam was a great Sufi saint who is hugely revered due to his spiritual powers his karamats (miracles) due to which the devotees and the murids have strong belief on the Sufi saint among all different sections of society. The shrine is visited by the people from all walks of life without any 1 Lecturer Department of Humanities and Linguistics University of Agriculture Faisalabad 2 Assistant Professor, Department of History & Pakistan Studies, Govt. College University Faisaabad 3 Ph. D Scholar Department of Statistics, Quaid-e-Azam University Islamabad

2 Sufi Whirling and the Culture of Dhamaal Dance at the Shrine of Bari Imam discrimination that perform different rituals as whirling dance and dhamaal to the saint with huge reverence and approbation. The focus of this article is to explore this very practice of whirling dance and dhamaal at the shrine of Bari Imam with particular emphasize on the aims and goals of performing such rituals with immense pleasure and absorption that how people participate in the Sufi practices of whirling dance and dhamaal without any discrimination of men and women, poor and rich and socially accepted and abstained groups of society at the shrine of Bari Imam in Pakistan. Methodology Numerous visits were paid and the observations and facts were collected through participation in the rituals along with the other devotees. The different groups of society for instance, men, women, malangs (mendicants). prostitutes and khusre (eunuchs) at the shrine were interviewed and the parameter of their love, solace and spiritual cheerfulness was attempted to explore. However in 2005 a suicide attack took place at the shrine of Bari Imam and therefore unfortunately due to the security reasons we could not capture pictures because since 2005 all the electronic devices are prohibited within the premises of the shrine. Sufism an Ephemeral Inkling Sufism is related to spirituality, love for God and a complete absorption in the love of no one else but Allah Almighty. Mysticism contains something mysterious, not to be reached by ordinary means or by intellectual effort is understood from the root common to the words mystic and mystery, the Greek myein, to close the eyes. (Schimmel, 2003) Whereas, in Arabic, Sufism is called tasawwuf, both words come from Suf ( Wool ). a reference to the woolen robe worn by the earliest Sufis. Since early times some have also linked the word Sufi with Sufiya ( purified or chosen as a friend [by God] ). (Stoddart, 1999) In Pakistan the importance of religion is an undeniable fact as Pakistani society and culture are over powered by religion. At various shrines the devotees of the Sufi saints practice the rituals of sama a trance dance and dhamaal. These devotional practices are very much popular among those who believe in Sufism and have blind faith in their Sufi saints as a measure to all their miseries and problems. However considering the popularity of ecstatic religiosity among the poor and dispossessed, it can be described as embodied religion or even as a form of danced religion. (Schimmel, 2003) Listening to sama a (vocal spiritual 15

3 Nazeer & Mushtaq music) and moving the body in rapture and abandonment is marked with an experiential state of merging with the saint, the Prophet and the God. The Sufi saints follow the Shariah in its true spirit without indulging into any materialistic deed. They share a very important aspect of Prophet Muhammad s (SAW) personality which is contemplation or meditation as Rumi glorifies: The Prophet said, My eyes sleep, But my heart is not asleep to the Lord of creation While your eyes are closed and your heart slumbers, (My eyes are closed and my heart opens in the contemplation of The Divine) (Dehlvi, 2009) Sufi Orders in Pakistan There are various Sufi orders in Islam and their summation befell in the eleventh century. All these Sufi orders are eventually linked with Allah Almighty. However there are mainly observed four important Sufi orders in Pakistan which are called as silsilas. These are the Qadri order, Chishti order, Suhrawardy order and Naqshbandi order. Moreover Qalandar is a separate crusade which is also very popular among the Muslims in Pakistan. These Sufi orders are known by the name of their distinguished Sufi Masters. The devotees visit the shrines of their admired Sufis which is called as ziyarat or hazri. Large numbers of shrines in the subcontinent are associated with one of these four silsilas. However the four Sufi orders mentioned are discussed in a bit detail below! The first major Sufi order which holds great significance and esteem in Pakistan is the Qadri order it was established by Shaykh Abdul Qadir Jilani ( ) of Baghdad. The Shaykh is universally acclaimed the Master of all Masters, and is called Pir Dastgir and Ghaus ul Azam for his ecstatic utterance, My foot is on the neck of every Sufi. (Schimmel, 2003) A wide range of miracles is attributed to the Shaykh Abdul Qadir Jilani. For example, the crushing of mountains, drying of oceans and raising the dead to life. (Schimmel, 2003) Another important Sufi order is Chishti Sufi order. The teachings of Khwaja Moinuddin Chishti increased the popularity of this Sufi order in the Islamic mysticism. Khwaja Moinuddin Chishti was born in Sejistan in 1142 AD and had a great tilt towards mysticism from his early childhood. Khwaja Moinuddin Chishti also lived with Shaykh Abdul Qadir Jilani and travelled to many lands and finally settled at Ajmer laying the founding principles for the Chishti order: Develop ocean-like generosity, sun-like bounty and

4 Sufi Whirling and the Culture of Dhamaal Dance at the Shrine of Bari Imam earth-like hospitality. In Chishti s ideology there was no room for discrimination between one another they are all God s servants, seekers of truth and deserving of respect. (Khanam, 2009) However Sama a is an imperative part of the Chishti order practiced to get closer to God. The establishment of the Suhrawardi order traces its spiritual origins to Shaykh Abu Najib Suhrawardi ( ) though it was his nephew and disciple Shaykh Shihabuddin Suhrawardi ( ) who laid the true foundations of the order. (Dehlvi, 2009) Bahauddin Zakariya an opulent saint of this particular order was in Multan and brought the Suhrawardy order to the Indian subcontinent. He had fixed hours of reception. The Suhrawrdis advocates that possession of wealth by a Sufi was not a wrong thing to affect his spiritual ideas furthermore the Suhrawardy order is not open for all and sundry. (Frembgen, 2012) Another important order is Naqshbandi Sufi order the literal meaning of Naqshband is a painter or an embroider Khwaja Bahauddin Naqshband ( ) was the founder of the Naqshbandi order and was born at Khushk-i-Hinduwan a village near Bukhara in Central Asia. (Dehlvi, 2009) Khwaja lived a very simple life once he was asked the reason for spending such a simple life he replied: Ownership does not go with the mystic path, meaning that the moment one comes to possess worldly objects, one s heart become attached to them. (Frembgen, 2012) This is however worth mention that there is no belief in the practice of dance or rituals of music for reaching the spiritual cognizance in the Naqshbandi Sufi order. In addition the Qalandars do not belong to any of the above mentioned orders. The Qalandars emerged as a separate movement having their own different style, dress and behavior. The Qalandars are seized by the intoxication arising from the love of God to such a degree that they reject social pleasantries. (Dehlvi, 2009) Qalandarism (qalandari) in fact denotes a free- wheeling way of life open to a variety of dervishes, some of them formally initiated into the Qalandariyya others like South Asian malangs only loosely associated with certain Qalandar saints both inspired for direct divine inspiration through ardent love of God. Their hearts mesmerized by the love of God, they seem to be in quest to be drowned in him, not considering themselves responsible for what they do. Lal Shahbaz Qalandar is a well renowned and famous qalandar in the subcontinent. However, the practices of dance and dhamal are the imperative parts of Qalandarism. Moreover Lal Shahbaz Qalandar is said to 17

5 Nazeer & Mushtaq have danced for the sake of the love of Ali without restraint to the beat of the drum. (Qadri, 1994) A Brief Overview of the Shrine of Bari Imam The shrine of Bari Imam is found near the village Noorpur Shahaan situated almost about twelve miles from the Pothohar region of Rawalpindi in the North and about two miles away from the Capital of Pakistan i-e Islamabad along with a small stream. (Batool, 2014) The shrine of Hazrat Bari Imam was originally built on the order of Mughal Emperor Aurangzeb which is built on top of Medieval sites, therefore it is at least 450 years old, Shah Abdul Latif Qadri Qazmi i-e Bari Imam is a well renowned Sufi Saint of the Pothohar region he is a Wali Allah and spiritual guide of Silsila-e-Qadria, a tariqa (method) of Hazrat Syed Abdul Qadir Jilani which claimed spiritual supremacy over all other Sufi orders. Hazrat Bari Imam had foreseen the presence of the city Islamabad near his shrine. He was a holy person, extremely virtuous and adherent to the teachings of Islam. He is a renowned name among the missionaries who sacrificed their lives for preaching Islam. Hazrat Bari Imam received the sacred inner dimensions of spiritual knowledge from Hayatal-Mir Zinda Pir and he gave him the name of Bari Imam. The village Noorpur Shahaan was previously known as Choorpur Shahaan because it was mainly occupied by the intruders and thieves and the people of suspicious personality at that time. Hazrat Bari Imam converted countless non- Muslims into Muslims during the teachings of Islam at this place. That s the reason the village name Choorpur replaced into Noorpur Shahan Bari Imam. The Saint Hazrat Bari Imam and His Spiritual Journey Hazrat Bari Imam was born in 1026 Hijree and died in 1117 Hijree at the age of 91 years, his father s name was Syed Mehmood Shah and his mother s name was Bibi Ghulam Fatima. (Qadri, 1994) Hazrat got his initial education by his father and completed his initial religious education of Holy Quran under the supervision of his father. Hazrat s father used to aspire his son that he may preach the religion of Islam and get nobility in it and of course this desire of his father was fulfilled extraordinarily by his gallant son Hazrat Bari Imam. Hazrat s father had kept some cattle s and Hazrat had the habit of grazing them in the forest and after reaching there he used to leave the cattle s to wander while he inured to get involved in the veneration of Allah Almighty. So, from the very early age Hazrat Bari Imam had tilt towards the Sufi spirit by remembering God in loneliness.

6 Sufi Whirling and the Culture of Dhamaal Dance at the Shrine of Bari Imam Hazrat was an intelligent child since the beginning of his childhood. His life style was quite different from the rest of his age fellows. From the very initial stage Hazrat Bari Imam had the love for the literature. In his heart there was enormous love for the Holy Prophet (SAW) and extreme fear of Allah Almighty and was often observed being engaged in the praise and worship of God. (Karmani, 2001) Although Hazrat Bari Imam got married in a family living in the village Rahi Sayyidaan near Hazara district and was blessed with a daughter but she died in her childhood and due to this incidence Hazrat s wife also got died after some time. Hence after the death of his daughter and wife Hazrat got free of all worldly bounding and started the search of his murshid. During this search he met with the grandson of Hazrat Syedna Abdul Qadir Jilani, Hazrat Jamaal ul Allah on whose righteous hand Hazrat got bait and his spiritual journey found its way. (Qadri, 1994) The Miracles or Karamaats For the Sufis Hazrat Muhammad (SAW) reflects the characteristics of the Allah Almighty. They leave everything in the path of greeting and pleasing the God and keep remaining in contemplation. Due to this phenomenon of contemplation the Sufis pass through some strange experiences which could not be owned or practiced by some ordinary man but only by the friends of God i-e Sufis. These unique experiences are known as the miracles or the karamaats of the saint. These miracles or karamaats of the Sufi saints become the source of belief among the devotees. A number of miracles or karamaats have been attributed to Hazrat Bari Imam for example long chillas (meditation in seclusion) in the forests and caves in cold nights etc, the slaughtered cow got alive, the fulfillment of a wish of child of a Sikh woman of having child, giving children to the childless couples, dry tree got green, the beans of maash got changed to stones, the committer of murder got alive etc. (Karmani, 2001) Rituals Performed by the Pilgrims at the Shrine of Bari Imam The shrine of Bari Imam is visited by a huge number of people from all walks of life including various distinctive and the marginalized groups of the society as well. For example along with the men and women from diverse backgrounds the pilgrims such as the khusre (eunuchs). malangs (mendicant). prostitutes, dancers generally considered taboo in Pakistan 19

7 Nazeer & Mushtaq also participate in the rituals to the Sufi saint according to their own different ways and styles hence own their relationship with Hazrat Bari Imam on the same footing as is claimed by the so called accepted groups of the society in Pakistan. The Pilgrims visit the shrine for different reasons like they believe that the saint would protect them from all misfortunes and evil spirits however on conversing with women particularly it was revealed that the saint is strongly believed of giving child to the barren women. Others visit the shrine for getting relieved from their worldly tension and frustration hence to feel solace. There are several rituals performed by the shrine pilgrims like recitation of Holy Quran near the grave, touching the entrance wall and grave base, bowing to the grave, rubbing body with the stones resting on grave, light candles, laying chadar (grave spread) taste the ash of the permanently burning lamps as khake shifa (curing disease) performing music, trance dance and dhamaal etc. (Chaudhary, 2010) Moreover other religious practices executed by the people at the shrine include bayat or having oath in the pir, touching the tomb, knotting the thread, offering prayers, blowing and taking ta weez (amulet) and all these practices provide a structure and meaning to the life of the followers of the saint. (Abbas, 2013) The Culture of Sufi Whirling and Dhamaal Dance at the Shrine of Bari Imam The terminologies Sufi whirling and dhamaal are closely interlinked to each other. In vernacular Punjabi, Urdu, Hindi and Gujrati dhamaal (lit. noisy ) means wild, boisterous and over excited. (Frembgen, 2012) According to common folk etymology, this term is derived from the Persian word dam ( breath ); hence one of the most common devotional formulas is dama dam mast qalandar through your breath intoxicated by the divine therefore people at the shrines often say that in ecstasy the rhythm of the breath as well as of the heart beat should have the same rhythm as the drum beat. Besides whirling is to move one s body in some particular course like turning, spinning or reeling by the derveshes, dhamaalis and devotees in their ritual structures, techniques of moving body, gestural grammar and gender related kina esthetic styles of the dance. Hence dhamaal dance has its different manifestations which change according to the needs of the performers and the requirements of their profession. Although it is very hard to cross check the spiritual journey and the achieved altered states of consciousness but

8 Sufi Whirling and the Culture of Dhamaal Dance at the Shrine of Bari Imam dhamaal is a highly practiced ritual at the shrine of Bari Imam by different groups of society. Dhamal has been alienated due to its extreme expressions of throwing the body over the repetitive force of dhool (drum) beat. Regarding the shrine of Bari Imam the ritual of dhamaal holds distinctive features as compared to the Sufi whirling practices performed on other shrines of Pakistan. The reason of course is the visitors to this specific shrine as mentioned earlier participating in dhamaal and whirling dance in their own particular styles. There are not well defined boundaries or ways to practice dhamaal at the shrine of Bari Imam. Men, women, rich, poor, khusree (eunuchs) malangs (mendicants) beggars, prostitutes (singing and dancing girls) etc all perform dhamaal in their own different ways. Some of the participants whirl their body in a certain direction, some of them rotate and spin, some of them stamp the earth with their feet in an unvarying style, some dance in a way by moving their necks in circular form and operating different gestures of having lost their relation to this world and established connection with their saint in a world of spiritualism. Furthermore while performing dhamaal the pilgrims sing different verses to pay tribute to the saint like! Bari Bari Sarkar Bari Meri Khoti Qismat Karo Kharri (Oh my lord turn my dark destiny to the bright one) Moreover there are raised slogans of Hazrat Ali (R.A) and the saint Hazrat Bari Imam during the dhamaal practice. The ritual of dhamaal is performed on different occasions at the shrine of Bari Imam throughout the year however it is more visualized on some particular events for instance during Moharram from first Moharram to 10 th of Moharram and during the urs (the unification of the saint with God) celebrations of the saint. The urs of Hazrat Bari Imam is generally celebrated according to the Indian lunar calendar also called desi calendar in Jaith i.e. the month of May in English calendar and the dates are set in such a way that it falls from Sunday to Thursday. (Chaudhary, 2010) Thus during the urs celebrations every year there are held various mahaafils and gatherings of recitation of Quran, naat khwaani (praising the Prophet Muhammad (SAW). the speeches of the ulemas, music, whirling dance and dhamaal etc. The Reasons for Performing Dhamaal at the Shrine of Bari Imam 21

9 Nazeer & Mushtaq The believers practice various devotional acts as a share of their religious attachment. These rituals are generally related to their different desires either physical or spiritual. The shrine of Bari Imam as is visited by the marginal or the rejected groups of society as well like prostitutes, khusree, malangs this shrine is attributed to prove blissful for all the people without any discrimination. The rituals of music, trance dance and dhamaal provide the healing powers to the performers who while practicing these rituals forget about all their worldly tensions and worries and reach to a state of ecstasy where they found another world i-e of spiritualism and believe that their murshid will take away all their problems and would save them not only in this life but in the life hereinafter. As according to their views they believe that Hazrat Bari Imam would act as a mediator between them and Allah Almighty and would defend and save them from the torment of fire in the life afterwards. The pilgrims perform ritual of dhamaal with a robust belief that their desired wishes will be fulfilled by their saint who will never send them back empty handed. Consequently there are performed the rituals of music, trance dance and dhamaal and the devotees who perform such practices consider them righteous and blissful acts. A women participant in dhamaal at Bari Imam shrine, who was a housewife of forty eight years old expressed that I participate in dhamaal for my murshid and forget about all my worries she further narrated that the Sufi of the shrine is alive but we are not aware of that He not only listens to our prayers but he knows our intentions also if someone with malicious intention visits him, he does not fulfill his/her muraadein (wishes). (Abbas, 2013) Moreover Muhammad Azam Chaudhary describes his field work at the shrine of Bari Imam and I quote, A middle aged woman was dancing with the beat of drum. We asked her as to why she was doing that in a society where women are not expected to do such things in the public. She told that she did not beget any children and then she made a promise to the saint that she will participate in his urs every year barefooted and would also dance on all the days of the urs. She got her desired fulfilled and since then she is regularly participating in the urs. (Chaudhary, 2010) Furthermore another unique aspect at the shrine of Bari Imam and its ritual of dance and dhamaal is that the prostitutes, homosexuals and singing and dancing girls also

10 Sufi Whirling and the Culture of Dhamaal Dance at the Shrine of Bari Imam participate in these rituals to the Sufi saints. One astonishing example as elaborated by Mohammad Azam Chaudhary which is cited below! The most astonishing for us was the beginning of a mid-night mujra (singing and dance performance) with recitation from Holy Quran, we were enlightened by the presiding Pir with a return question what was exotic in it? He explained that what you call the songs in the praise of a female or even male are actually praise of God who has created them. Conclusion This article discussed the culture of shrines in Pakistan with special focus on the aspects of music and dance. The shrines in Pakistan are always very open towards all groups of society. These are a great source of solace and spiritual cheerfulness for the visitors of the shrines. Moreover they extend the message of love, peace and tranquility for the whole humanity but from last couple of decades in Pakistan some extremist religious groups are working against the shrines especially the shrines having the ritual practice of music and dhamaal are the prime targets of these groups. In this regard the suicide attack on the shrine of Bari Imam in May, 2005 is indispensable to mention. In this horrible incidence twenty people got killed and dozens were wounded. (Walsh, 2005) Similarly on November 12, 2016 another suicide attack was observed on very famous Shrine Dargah Shah Noorani of Baluchistan, Pakistan. The target of the attack was a widely visited shrine where faithful were busy in performing dhamaal a trance dance. (Baloch, 2016) In this attack 45 people were killed while more than one hundred got injured. Moreover recently on February 17, 2017 another suicide attack was observed at the renowndly known shrine of Lal Shahbaz Qalandar in Sehwan, Sind. The bomber entered the compound from the golden gate side and headed straight for the area where a crowd of devotees was performing dhamaal an ecstatic devotional dance. (Tunio, 2017) In this attack more than seventy people were killed while around two hundred got injured. The aim of these groups is to distort the soft image of the Sufi culture in Islam as they think that it is against Islam. However, if the practice of whirling dance and dhamaal is seen in an anthropological perspective it can be compared with the Gilbert Ryle s concepts of thin and thick description. For example the thin description is what the rehearser is doing apparently as (a person performing the rituals of whirling dance and dhamaal) and of thick description that what he is actually doing like (feeling solace and pleasing God by performing 23

11 Nazeer & Mushtaq music or dance and reaching an altered state of consciousness) lays the object of ethnography. Hence had been seeing not only the appearances but one tries to read between the lines and go into the depth that what force of peace and pleasure is making the devotee to perform the devotional practices of whirling dance and dhamaal with extreme love and devotion to the Sufi saint it would have been better for the whole humanity.

12 Sufi Whirling and the Culture of Dhamaal Dance at the Shrine of Bari Imam Reference Abbas, S., Shazia Q., & Rubeena Z.. (2013). People s Perceptions about Visiting Sufi Shrine in Pakistan, A Research Journal of South Asian Studies, Vol.28, No.2, pp Al Qadri, M. H. (1994). Sirat Hazrat Bari Imam Sarkaar, Lahore: Akbar Book Salers. Baloch, Z. (2016). At least 45 dead, over 100 injured in Khuzdar s Shah Noorani Shrine Explosion, The Express Tribune, http;//tribune.com.pk/story/ /. Accessed 6 December Batool, A., Abid G. & Syeda A. H. (2014). Ethnography of Village Noorpur Shahan (Bari Imam) Islamabad in The Explorer Islamabad: Journal of Social Sciences, Vol. I, Issue.10, pp Batool, A., Abid G. Chaudhary & Zia. (2014). Shrine of Hazrat Bari Imam(R.A): Study of Shrine in Cultural Context, European Academic Research, Vol. II, Issue.8, pp Chaudhary, M. A. (2008). Cultural Analysis of Politics, Law and Religion in Pakistan Some Essays in Interpretative Anthropology, Koln: Rudiger Koppe Verlag. Chaudhary, M. A. (2010). Religious Practices at Sufi Shrines in the Punjab,Pakistan Journal of History and Culture, Vol. XXXI, No.1, pp Dehlvi, S. (2009). Sufism: The Heart of Islam, New Delhi: Haper Collins Publishers. Frembgen, Jurgen Wasim. (2012). Dhamal and the Performing Body: Trance Dance in the Devotional Sufi Practice of Pakistan, Journal of Sufi Studies, 1, pp Geertz, C. (1876). The Interpretation of Cultures Selected Essays, New York: Basic Books, Inc, Publishers. Karmani, Hazrat Pir Syed Irtaza. (2001). Syed Abdul Latif(R.A) Almaaruf Hazrat Imam Bari Sarkar, Lahore: Ganj Shakar Printers. Khanam, F. (2009). Sufism an Introduction, New Delhi: Goodword Books. Malik, A. (2013). Mysticism-A Parallel Religion, Al-Hikmat, Vol.33, pp Schimmel, A. (2003). Mystical Dimensions of Islam, Lahore: Sang-e-Meel Publications. Stoddart, W. (1999). Sufism: The Mystical Doctrines and Methods of Islam, Lahore: Sohail Academy Urdu Bazar. Tunio, H.(2017).Bloodbath at Sehwan Shrine, The Express Tribune, https;//tribune.com.pk/story/ /bloodbath-sehwan-shrine/. Accessed on Walsh, D. (2005). Bomb at Pakistan Shrine Kills 20, The Gaurdian, http;// Accessed 15 October