History

Data Ganj Baksh was born in 400 A.H. in modern-day Afghanistan,[i]. He completed his early studies of the Quran and then visited the vault of Hazrat Bilal, who was the Prophet’s escort[ii]. There he slept, and had a vision of the Prophet with an old man[iii]. He then eventually went to Lahore, where he wrote ‘Kashf-al Mahjub’, a classic work filled with poetry and verse about Sufism[iv]. It set the philosophical foundation for the practices of both sama and qawwali[v], and is regarded by many as “one of the most fundamental Sufi manuals for inner awakening”[vi]. It also set off a sudden interest in Sufism, which led to a flourish in material[vii]. Data Ganj Baksh traveled all over the Southeast Asian subcontinent[viii] before he died around 1070 ACE[ix]. The building itself seems to have been a complex that was lived in during al-Hujwiri’s time. It is unclear as to when it was built, but the fact remains that his body is buried there. People have begun visiting the place since the twelfth century[x], including future Sufi saints[xi].

Features

There are not many records of how the building was built or what it looks like except for pictures. It is a tomb within a mosque (which are separate buildings)[xii]. It also faces many other tombs[xiii] and is within the view of the gate to the city[xiv]. It also has a grand stage for qawwali performances[xv]. All in all, it is a central part to the city that people often go to for many purposes[xvi].

People

As previously mentioned, Data Ganj Baksh found the site. Sikhs and volunteers help with maintaining the site and officiating rituals[xvii], and people from near and far come every year for al-Hujwiri’s urs:

“The annual ‘urs is an expensive production that is broadcasted on Pakistani television, radio, and over the Internet. It is a high profile social and religious event to which members of other Sufi orders and Muslim groups travel from all parts of the country to be included… other pilgrims present at the ‘urs include social activists, politicians, technocrats, academics, poets, artists, businesspersons, musicians, and observers[xviii].”

Practices

Data Ganj Baksh’s ‘urs is always celebrated in the Islamic month of Safar on the 18^th day[xix]. There are many practices involved during the ‘urs and even during regular worship, such as the five daily prayers being offered to everyone year-round, anyone being allowed to come and pray, offerings being given to Data Ganj Baksh’s tomb, and people requesting different favors from him[xx].

Another typical way to celebrate during the ‘urs is through qawwali, in which “Qawwal singers assemble to arouse the audience of pilgrims to musical devotion[xxi]”. They recite poetry in honor of God and the gifts that Data Ganj Baksh brought with him. This is one of the main features of this shrine that truly stands out.

Yet another practice, which is unique to Data Ganj Baksh’s ‘urs, is to read passages from his book and analyze them:

“Aside from being available in numerous editions, the Kashf al-Mahjub is used publicly during the ‘urs in circles of discussion (halaqa) on the shrine’s grounds, where Sufi shaikhs or their prominent murids read short passages out loud to pilgrims. Unlike Qur’anic recitation, Sufi shaikhs use this time of reading of the text as an opportunity for pilgrims to question the inner meanings of the passages. Pilgrims then take the opportunity to raise questions with the shaikh about his interpretation… With each reading of the Kashf al-Mahjub, the Sufi reader hopes to unveil the “veils of life.” It is further assumed that ‘unveiling the veil’ can enhance one’s faith, piety, prayer, fasting, charity, and etiquette”[xxii].

Beliefs

While many non-Sufis come to the temple for personal gain, many Sufis come because they believe that Data Ganj Baksh, as a shaikh, can help them through any problem they may have[xxiii]. Data Ganj Baksh has been known to help people even in their dreams: “…He [Mian Ijaz Ahmad Hajveri] said that he had a serious disease and Hazrat Data Ganj Bukhsh came in his dream and advised him to meet Mian Sahib. He came to Sargodha and Mian Sahib treated his disease and he totally recovered[xxiv]…” In short, “For Sufis and non-Sufis, the ‘urs provides a moment of sacred pilgrimage; for devout Sufis, it is the moment when they welcome the presence of the Sufi Shaikh and celebrate his spiritual company in every ritual”[xxv].

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[i] Shagufta Bano, Muhammad Sohail, and Syed Shahbaz Hussain, “Curbing Extremism through Sufism: A South Asian Perspective,” A Research Journal of South Asian Studies, 30 (January-June 2015).

[ii] Bano, Sohail, and Hussain, “Curbing Extremism through Sufism”.

[iii] Bano, Sohail, and Hussain, “Curbing Extremism through Sufism”.

[iv] Bano, Sohail, and Hussain, “Curbing Extremism through Sufism”.

[v] Farina Mir, The Social Space of Language: Vernacular Culture in British Colonial Punjab, (Berkeley: University of California Press, 2010), 106.

[vi] Qamar-al Huda, “Celebrating Death and Engaging in Texts at Data Ganj Bakhsh’s ‘Urs,” Muslim World 90 (Fall 2000).

[vii] Jamal Malik, Islam in South Asia: A Short History, (Leiden: Brill., 2008), 92.

[viii] Bano, Sohail, and Hussain, “Curbing Extremism through Sufism”.

[ix] Huda, “Celebrating Death and Engaging in Texts at Data Ganj Bakhsh’s ‘Urs”.

[x] Bano, Sohail, and Hussain, “Curbing Extremism through Sufism”.

[xi] Huda, “Celebrating Death and Engaging in Texts at Data Ganj Bakhsh’s ‘Urs”.

[xii] Huda, “Celebrating Death and Engaging in Texts at Data Ganj Bakhsh’s ‘Urs”.

[xiii] Huda, “Celebrating Death and Engaging in Texts at Data Ganj Bakhsh’s ‘Urs”.

[xiv] Ayesha Jalal, Self and Sovereignty: Individual and Community in South Asian Islam Since 1850 (New York: Routledge, 2002), 398.

[xv] Qamar-ul Huda, “Memory, Performance, and Poetic Peacemaking in Qawwali,” Muslim World, 97 (October 2007).

[xvi] Barry Bearal, “Serial Sex Killings of Young Boys Horrify Pakistan,” The New York Times, December 7^th, 1999, 3.

[xvii] Huda, “Celebrating Death and Engaging in Texts at Data Ganj Bakhsh’s ‘Urs”.

[xviii] Huda, “Celebrating Death and Engaging in Texts at Data Ganj Bakhsh’s ‘Urs”.

[xix] Bernard Trawicky and Ruth W. Gregory, Anniversaries and Holidays, 5^th ed. (Chicago: ALA Editions of the American Library Association, 2000), 234.

[xx] Huda, “Celebrating Death and Engaging in Texts at Data Ganj Bakhsh’s ‘Urs”.

[xxi] Huda, “Memory, Performance, and Poetic Peacemaking in Qawwali”.

[xxii] Huda, “Celebrating Death and Engaging in Texts at Data Ganj Bakhsh’s ‘Urs”.

[xxiii] Huda, “Celebrating Death and Engaging in Texts at Data Ganj Bakhsh’s ‘Urs”.

[xxiv] Muhammad Iqbal Chawla, “Sufism and Sufi Practices in Pakistan: A Case Study of ‘Notan Wali Sarkar’ (1917-1994)”, South Asian Studies, 30 (January-June 2015).

[xxv] Huda, Celebrating Death and Engaging in Texts at Data Ganj Bakhsh’s ‘Urs”.