Islam represents a potentially unifying symbolic system which offsets the divisiveness that frequently rises from the existence of a deep pride in tribal loyalties and an abounding sense of personal and family honor found in multitribal and multiethnic societies such as Afghanistan.

Islam is a central, pervasive influence throughout Afghan society; religious observances punctuate the rythmn of each day and season. In addition to a central Friday mosque for weekly communal prayers which are not obligatory but generally attended, smaller community-maintained mosques stand at the center of villages, as well as town and city neighborhoods. Mosques serve not only as places of worship, but for a multitude of functions, including shelter for guests, places to meet and gossip, the focus of social religious festivities and schools. Almost every Afghan has at one time during his youth studied at a mosque school; for many this is the only formal education they receive.

Because Islam is a total way of life and functions as a comprehensive code of social behavior regulating all human relationships, individual and family status depends on the proper observance of the society's value system based on concepts defined in Islam. These are characterized by honesty, frugality, generosity, virtuousness, piousness, fairness, truthfulness, tolerance and respect for others. To uphold family honor, elders also control the behavior of their children according to these same Islamic prescriptions. At times, even competitive relations between tribal or ethnic groups are expressed in terms claiming religious superiority. In short, Islam structures day-to-day interactions of all members of the community.

The religious establishment consists of several levels. Any Muslim can lead informal groups in prayer. Mullahs who officiate at mosques are normally appointed by the government after consultation with their communities and, although partially financed by the government, mullahs are largely dependent for their livelihood on community contributions including shelter and a portion of the harvest. Supposedly versed in the Quran, Sunnah, Hadith and Shariah, they must ensure that their communities are knowledgeable in the fundamentals of Islamic ritual and behavior. This qualifies them to arbitrate disputes over religious interpretation. Often they function as paid teachers responsible for religious education classes held in mosques where children learn basic moral values and correct ritual practices. Their role has additional social aspects for they officiate on the occasion of life crisis rituals associated with births, marriages and deaths.

But rural mullahs are not part of an institutionalized hierarchy of clergy. Most are part-time mullahs working also as farmers or craftsmen. Some are barely literate, or only slightly more educated than the people they serve. Often, but by no means always, they are men of minimal wealth and, because they depend for their livelihood on the community that appoints them, they have little authority even within their own social boundaries. They are often treated with scant respect and are the butt of a vast body of jokes making fun of their arrogance and ignorance. Yet their role as religious arbiters forces them to take positions on issues that have political ramifications and since mullahs often disagree with one another, pitting one community against the other, they are frequently perceived as disruptive elements within their communities.

Other religious figures include the muezzin who calls the congregation to prayer and the khadim, the mosque caretakers. Qari are experts at reciting the Quran; hafiz know it by heart. Hafiz are often blind and associated with brotherhoods at important shrines. Qazi, religious judges, are part of the government judicial system responsible for the application of Shariah laws.

Ulama is the term that describes the body of scholars who have acquired ilm or religious learning. As such they are seen as the transmitters of religious texts, doctrines and values, as well as interpreters of the Shariah. Maulana and Mawlawi are titles given to members of the ulama and religious dignitaries. Sayyids among both Sunni and Shia refer to descendants of the Prophet Mohammad who enjoy social and religious prestige throughout the Muslim world.

Within Sufi networks there are a host of religious personalities in addition to pirs. Among these are various types of mendicants such as malangs who renounce the impermanence of this world and embrace poverty in order to detach themselves from the chains of materialism so as to better realize the divine. Some malang attach themselves to, or swear loyalty to, a particular brotherhood, but others wander alone, often garbed in colorful creative clothing. Some, like faqirs, claim to have been given a Divine mission and miraculous powers. They eschew home, family and worldly goods, sleeping in mosques or graveyards, especially those attached to shrines of saints. In a culture where family and kin are basic to individual psychological and economic identity, anyone who voluntarily relinquishes these ties is considered to have been favored by God with a special mission. As a result, they are respectfully tolerated and often given alms.

Veneration of saints and shrines (mazar, ziarat) is not encouraged in Islam and is actively suppressed by some groups. Nevertheless, Afghanistan's landscape is liberally strewn with shrines honoring saints of all descriptions. Many of Afghanistan's oldest villages and towns grew up around shrines of considerable antiquity. Some are used as sanctuaries by fugitives.

Shrines vary in form from simple mounds of earth or stones marked by pennants to lavishly ornamented complexes surrounding a central domed tomb. These large establishments are controlled by prominent religious and secular leaders. Shrines may mark the final resting place of a fallen hero (shahid), a venerated religious teacher, a renowned Sufi poet, or relics, such as a hair of the Prophet Mohammad or a piece of his cloak (khirqah). A great many commemorate legends about the miraculous exploits of Ali, the first Imam of Shia Islam, believed to be buried at the nation's most elaborate shrine located in the heart of Mazar-i-Sharif, the Exalted Shrine. Hazrat Ali is revered throughout Afghanistan for his role as an intermediary in the face of tyranny.

Festive annual fairs celebrated at shrines attract thousands of pilgrims and bring together all sections of communities. Pilgrims also visit shrines to seek the intercession of the saint for special favors, be it a cure for illness or the birth of a son. Women are particularly devoted to activities associated with shrines. These visits may be short or last several days and many pilgrims carry away specially blessed curative and protective amulets (tawiz) to ward off the evil eye, assure loving relationships between husbands and wives and many other forms of solace.

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Source: U.S. Library of Congress