Cultural and Religious Perspective on the Sufi Shrines

Abstract

This paper explains the Sufi shrines which hold great importance in Pakistani society. The Shrines inhabit a vital position in the cultural and social as well as religious and culture life of rituals, Saints, traditional belief, sounds, trance, dance, music in ethnic healing, and spiritual illness/disease. It is not only a place of belief and devotion based on Sufi shrines but a place where Muslims and non-Muslim take part in happiness activities together. The design and architecture of the Sufi Shrines have local as well as worldwide influences, representative spiritual, belief systems, economic, and esthetic dimensions of Muslim social institute. Therefore, Muslims' association with the Sufi Shrines has much importance from traditional, political, social and economic perspectives. Centered on an ethnographic illustration, this research aims to highlight the use of Sufi Shrines space and Peoples' Perceptions about Visiting Sufi shrines in the ethnic perspective of rural and urban Sindh. In addition to discuss the socio spatial interactions about the Sufi shrines, this study has discovered that majority of the people and visitors have strong belief systems upon the blessings of Sufis and they visit shrines to fulfill their social, economic, physical, mental and spiritual wishes.

Exploring pathways to Hospital Care for Patients with Alzheimer’s disease and related dementias in rural South Western Uganda

“…Also the rare manner in which symptoms of dementia presented to the caregivers for example bad dreams, hallucinations, irrational talks, etc., resembled demonic attacks [28], and so caused them opt for spiritual prayers or traditional healers. Such people's belief in spiritual healing has been reported in several countries both developed and developing world [26,29,30]. Similarly, the explosion of Pentecostal churches and other prayer warriors in sub-Saharan Africa or in populations of African descent has made religious healing one of the most popular interventions for psychiatric and neurologic disorders [28] and emotional support [31].…”

“…At places of religious worship, the minimal challenges experienced are linked to devotion and religious belief people have in spiritual healing [29], and so influenced the formal to informal care shift in search of health care. This is in line with the statement from contemporary Nigeria by Agbaje and Babatunde [41] who stated that "every ailment has spiritual implications and that drugs alone are not adequate," meaning that medicine alone is not enough for treatment of dementia and other neurological and psychiatric symptoms Agbaje and Babatunde [41].…”

Exploring Pathways to Hospital Care for Patients with Alzheimer’s Disease and Related Dementias in Rural South Western Uganda

“…Also the rare manner in which symptoms of dementia presented to the caregivers for example bad dreams, hallucinations, irrational talks, etc., resembled demonic attacks (Uwakwe, 2000), and so caused them opt for spiritual prayers or traditional healers. Such people's belief in spiritual healing has been reported in several countries both developed and developing world (Charan et al, 2018, Hamilton et al, 2019, Tumuhairwe et al, 2020. Similarly, the explosion of Pentecostal churches and other prayer warriors in sub-Saharan Africa or in populations of African descent has made religious healing one of the most popular interventions for psychiatric and neurologic disorders (Uwakwe, 2000) and emotional support (Lynn et al, 2014).…”

“…At places of religious worship, the minimal challenges experienced are linked to devotion and religious belief people have in spiritual healing (Charan et al, 2018), and so influenced the formal to informal care shift in search of health care. This is in line with the statement from contemporary Nigeria by Agbaje and Babatunde (2005) who stated that ''every ailment has spiritual implications and that drugs alone are not adequate,'' meaning that medicine alone is not enough for treatment of dementia and other neurological and psychiatric symptoms.…”

The Rise of Spiritual Tourism in South Asia as Business Internationalization

“…Rihla is an adventure of a Muslim man or woman seeking knowledge, wisdom, health, or philosophy (Kessler, 1992). While, a Muslim's voyages to be present at Mausoleums, shrines, mosques, or khankahs for spiritual growth and love towards the holy people are labelled as Ziyara (Charan, Wang, & Yao, 2018;Timothy & Iverson, 2006;Bhardwaj, 1998;Kessler, 1992). Spiritual tourism for Muslims encompasses all three types of journeys mentioned above (Haq & Wong, 2011).…”