Faqiror faker

On the night of April 1, 2001, over a hundred devotees were crushed to death in a mob stampede during the annual pilgrimage at the shrine of Pakistan's most famous Sufi saint, Baba Farid ad-Din Ganj-i Shakkar. This article explores this tragedy as a case study of the politics of Sufism. In today's Pakistan, Sufism remains an emotive, multi-valent and highly contested symbolda lightning rod in the contestation over Islamic identity, authority and authenticity. While most Pakistanis view Sufi saints as the embodiment of Islamic virtued-true faqirs ('impoverished ones') committed to a life of piety, self-sacrifice and public servicedthe detractors of the tradition dismiss them as fakers. Faqir or faker? The opposing answers to this question reveal how the Sufi tradition is argued and debated in Pakistan and throughout the modern Muslim world. Drawing on ethnographic fieldwork, I examine the differing responses of the state, the shrine custodians and a group of Chishti Sabiri Sufi disciples to the Pakpattan tragedy of 2001. Focusing on the response of Sufi participants, I trace how a story of personal loss and national trauma was transformed into a narrative of sacrifice and sacralisation, with Sufism framed as Islamic orthodoxy

Ancient history · Islam · Orthodoxy · Piety · Pilgrimage · Political science · Politics · Sacrifice · Social science · Sociology · State (computer science) · Sufism · Theology · Tragedy (event) · Asian Studies and History · History · Islamic Studies and History · Law · Philosophy · Politics and Conflicts in Afghanistan, Pakistan, and Middle East · Religious studies

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