‫ف ق ن‬

‫ش ارو ی خ ا وادے‬
‫اہ ولی ہللا محدث دہلوی‬
‫ست‬‫سچ ل سر م ث ن‬
‫الف ا ی‬
‫ب‬ ‫مج دد‬
‫م ی اں دمحم حشف ق‬
‫برہ ان پور فکے ق ارو ی‬
‫ش‬
‫ملک راج ا ارو فی ق ت ن‬
‫تی خ ج الل الدی ن ارو ی ھا ی ری‬
‫ھان ہ ب ھون‬
‫میاں میر‬
‫شاہ ولی ہللا و‬
‫شاہ عبد القادر ۔‬
‫و شاہ عبدالرحیم و شاہ رفیع الدین و عبدالحق ی‬
‫ہ سب محدث دہلوی‬
‫پھر مجدد الف ثانی پھر‬
‫سچل سرمست پھر‬
.‫محمدبخش پھر بابا غالم فرید‬
‫ اور بہت سی ایسی نایاب ہستیاں موجود ہیں‬.‫پھر بابا فرید‬
Sachal Sarmast Brief Life sketch

July 1, 2015

Sachal Sarmast : A brief life sketch

By Dr. Syed Makhmoor  Bokhari

Prior to writing about Sachal Sarmast, it would be worthwhile to talk about his forefathers. All of his
biographers agree that he descends from the family of Hazrat Umer Farooq, Second Khalifa after Hazrat
Muhammad (Peace be upon him), hence, he is called Farooqi.

Genealogical order

Genealogical order of Sachal Sarmast given by Mirza Ali Quli Beg is as under:

Mian Abdul Wahab alias Sachedinnoo (Sachal Sarmast) s/o Muhammad Salahuddin d/o Mian
Mohammad Hafiz alias Sahebdinoo s/o Makhdum Sharafuddin s/o Makhdoom Moosa s/o Makhdoom
Ilmuddin s/o Makhdoom Shuhabuddin s/o Makhdoom Suleman s/o Makhdum Khawaja Saeed s/o
Makhdoom Noordin s/o Raziuddin s/o Makhdoom Abdul Aziz s/o Makhdoom Mahmood s/o Makhdoom
Abdul Fateh s/o Muhammad Ismail s/o Muhammad Yousef s/o Suleman s/o Muhammad s/o Ahmed (1)
so/o Burhanuddin s/o Abdul Aziz s/o Abdul Wahab s/o Abdul Mutalab s/o Burhanddin s/O Ahmed S/o
Abdullah s/o Younis s/o Muhamamd S/o Shaikh Ishaque s/o Shaikh Abdul Lateef s/o Muhamamd Baqar
s/o Muhammad s/o Shaikh Shuhabuddin S/o Abdul Aziz s/o Abdullah s/O Hazarat Umer bin Khitab (2).

Moulana Sadiq Ranipuri in Sachal jo Seraiki Kalam, gives following genealogical tree of Sachal Sarmat:
Molvi Hafiz Abdul Wahab Sachal s/o Mian Salahuddin s/o Mian Mohammad Hafiz alias Sahebdnoo s/o
Makhdoom Abdul Wahab s/o Mahdoom Mohammad Hafiz s/o Makhdoom Abdul Wahab s/o Makhdoom
Sharafuddin s/o Makhdoom Suleman s/o Makhdoom Khawaja Abu Saeed s/o Makhdoom Noordin s/o
Makhdoom Mahmood s/o Abdul Fateh s/o Muhammad Ismail s/o Muhammd Yousef s/o Suleman s/o
Muhammad s/o Ahmed s/o Burhanuddin s/o Abdul Aziz s/o Abdul Wahab s/o Abdul Mutalab s/o
Burhanudin S/o Ahmed s/o Abdullah s/o Younis s/o Muhammad s/o Shaikh Ishaque s/o Shaikh Abdul
Latif S/o Muhammad Baqar s/o Mhammad S/o Shaikh Shuhabuddin S/o Abdul Aziz S/o Abdullah s/o
Umern bin Khitab (3)

Dr Abdul Majeed Sindhi in the book entitled Sachal jo Saneeho presented following genealogical order
of Sachal:

Abdul Wahab alias Sachal s/o Mian Salahuddin s/o Mian Muhamad Hafiz alias Mian Sahibdinoo s/o
Makhdoom Abdul Wahab S/o Makhdoom Sharafuddin S/o Makhdoom Moosa s/o Hafiz Ilmuddin s/o
Makhdoom Shuhabuddin s/o Makhdoom Suleman S/o Makhdoom Khawaja Abdu Saeed s/o Makhdoom
Noorul Din s/o Raziuddin S/o Abdul Aziz s/o Makhdoom Mahmood s/o Abul Fateh s/o Muhammad
Ismail s/o Mohammd Yousef s/o s/o Suleman s/o Muhammad s/o Ahmed s/o Burhanuddin S/o Abdul
Aziz s/o Abdul Wahab S/o Abdul Mutalib  s/o Burhanuddin s/o Ahmed S/o Abdullah s/o Younis s/o
Muhammad S/o Shaikh Ishaque s/o Shaikh Abdul Lateef s/o Muhammad s/o Baqir s/o Shaikh
Shuhabddin S/o Abdul Aziz s/o Abdullah s/o Umer s/o Umer bin Khitab Faooq Azam (4).

We have produced three genealogical orders compiled by above mentioned persons. Out of them,
genealogical order compiled by Mirza Ali Quli Beg is considered more credible and other researchers
have repeated same table. In that genealogical order, 37 th generation of Sachal Saen mingles with Shaikh
Shuhabuddin, for whom, researchers opine that he came in Sindh along with Muhammad Bin Qasim
during 711 AD(5). In other words, between 711 AD to 1739 AD, year of birth of Sarmast, there is
duration of 1028 years. In that long period, it is assumed that there may be more generations. As such
we deem the order of Mirza Ali Quli more correct.

Recently another view about Sachal Saeen has also surfaced, which is that Sachal Sarmast does not
descend from family of Hazarat Umer Farooq, because there was no Shaikh Shuhabuddin in the family
tree of Hazarat Umer, therefore, affiliation with Hazarat Umer Farooq stands cancelled.(6) However, in
academic circles, this belief is not gaining ground. Despite minor differences in genealogical tables, it is
overall agreed that he belongs to family of Hazarat Umer Farooq.

Arrival of Farooqi Family into Sindh

About the arrival of Farooqi Family in Sindh, Mirza Ali Qulee Beg writes:

“Great forefather of Sachal Saeen, Shaikh Shuhabuddin s/o Abdul Aziz came along with Muhammad Bin
Kasim in 93 AH / 711 AD. After the conquest of Sindh, Muhammad Bin Qasim, made Shaikh Shuhabudin
Farooqi as governor/ruler of Sehwan. He was first Muslim ruler of Sindh. After his demise, his family
kept that throne up to six generations. At last in 217 AH /832 AD, Sultan Mahmood Gaznavi invaded
Sindh and dethroned Farooqi ruler and fixed his pension, which he used to receive yearly and on
2nd Ramzan, 221 AH/ 835 he died.”(7)

From historical point of view, conquest of Sindh in 217 AH/832 AD and dethroning of Farooqi ruler from
Sehwan is not correct. Because Sultan Mehmood Ghaznavi was born on 1 st November, 971 AD /361 AH
in Ghazni and on 30th April 1030 AD/422 AH, he died in Ghazni.(8) According to Tareekh
Mausomi, Mehmood Ghaznavi came Multan to invade India in 1025 AD/416 AH.(9) In the light of this
reference, we can assert that Ruler of Sehwan, Mr. Muhammad was not deposed by Mehmood
Ghaznavi, but by another ruler Moosa bin Yahya, who was nominated by Abbasid on any pretext and
fixed his pension. Moosa Bin Yahya was made ruler of Sindh in 828 AD / 213 AH. He ruled up to his death
in 835 AD /221 AH. After him, his son Imran bin Moosa was invested with same responsibility. (10)

From the deposed ruling family of Sehwan, Messrs Makhdoom Abdu Saeed and Makhdoom Badaruddin
sons of Makhdoom Nooruddin bin Waheeduddin (19 thGeneration) become disciples of Mkahdoom
Jamar (11). To please their spiritual master, they settled in pargana of Ghaghan (Ghaghrhee). (12)

After receiving blessing by their spiritual master, they strived hard for their spiritual development and
nourishment. They used to eat jungle grain (duth) (raw fruit of Forest).  According to one tradition, when
Hazarat Ghous Bahauddin Zakariya Multani came to Sindh and saw the toil of them, he bestowed a title
of dootheearha upon them. Tomb of Makhdoom Abdu Saeed is situated in village of Marsaijee Ranipur.
(13) Posterity of Makhdoom Abu Saeed migrated from Marsaijee and settled in Ranipoor. (14) Among
them Qazi Mohammad Sharif was a poet, and scholar of repute. From the third generation of
Makhdoom Muhammad Shareef, Khawaja Muhammd Hafiz alias Mian Sahib Dino established an
spiritual order of Daraza.

Darghah Daraza

About the establishment of Daraza and its name, almost all researchers agree that amongst farooqis,
there was a person namely, Mian Ahmed, who was in government service. In appreciation of his honest
service, he was gifted land between Ghambat and Ranipur as Jageer. Farooqis gave that land for
cultivation to their faithful servants by name of Daraza Wandair and Kaanjin Wandair. They founded
their villages on that land, which were called after their names. Among these, village of Kaanjin was
depopulated but Daraza flourished due to blessings of Farooqi family. (15)

Mian Saheb Dino

Order of Dargah Draza starts from Khawaja Muhammad Hafiz alias Mian Saheb Dino. Now this Darghah
is famous for as resting place of Sachal Sarmast. Sachal Sarmast has spoken about his grandfather and
founder of this Darghah with veneration in his poetry.

Khawaja Mohammad Hafiz s/o Mian Abdul Wahab was born in 1689 AD /1101 AH.(16). He is also called
Sahib Dino, Mooragi Sawaaee. He witnessed end of Mughal power and rise of Kalhoro dynasty in Sindh.
He was highly educated person, so he was taken in government service in Deh Mora. According to one
account, Khawaja Sahib was travelling to his place of duty on his horse, he came across majzoob
(ecstatic) lady, who halted him and recited some verses and said: “Saheb Dina! Allah is searching for you
but you are going in other direction. Go back.”(17)

This encounter jolted him deeply and he renounced everything and went to live in a jungle and started
struggle for his spiritual development. After completing forty periods of solitude, contemplation and
prayer, he was made disciple by Hazarat Khawaja Abdullah Jeelani (18). (19). With the blessings of
Khawaja Abdullah, he attained a higher place in asceticism. After getting robes of Khalafat, he started his
own spiritual order. Shah Ubaidullah has said him on his departure that custodian of your Dargah should
reside in a place surrounded by lorah (fence or hedge) and every person of your family should express
fealty to custodian of Dargah.(20) That happening has been described by Sachal in hismasnsavi
Raznamma.

In Tuzkiras (discourses), there are narrations about meeting of Hazarat Shah Abdul Lateef with him.
Mirza Ali Quli Beg writes: “Shah Abdul Lateef has also come Daraza during the days of Mian Saheb Dino.
Then Mian Sahib Dino used to live in cave under trees of… Shah Sahib advised him to come open.  At last
he came out. (23)

Tuzkira Makhadeem Khuhra also tells about coming of Shah during the period of Makhdoom
Muhammadi in Khuhra, and living there as guest for one week and on return his meeting with Khawaja
Saheb Dino in Daraza. But description of this meeting is different from other versions. In this tuzkira, it is
written that “there shah sahib met Mian Sahib Dino Farooqui, who was government servant. Shah Sahib
said to him: “Mian Sahib you have to become spiritual master.” He further advised him to pray on that
particular place after craving a hole. Shah Sahib demonstrated how to sit in that hole. At that place, he
also saw little boy Sachal and he foretold about his attaining status of spiritual mystic. (24)

According to Mirza Ali Quli Beg, Shah made Farooqi to leave cave, whereas Tuzkira Makhadeem
Khuhra states that shah sahib advised him to tread on the road of mysticism. In this connection, poetry
of Sachal enlightens us. In his poetry of Sindhi, Seraiki and Persian, he mentions only Shah Ubaidullah
Jeelani as spiritual master and teacher of Khawaja Sahib Dino. Sachal Sarmast mentions various spiritual
masters, Gnostics, who have influenced his grandfather directly and indirectly. He never refers about
Shah Latif. Especially, while speaking about his grandfather and spiritual teacher Khawaja Saheb Dino, he
mentions names of Shah Ubaidullah Jeelani and Bibi Rabia Basri. From historical point of view, there is
also another confusion. According to Mirza Ali Quli Beg (same thing repeated by Moulana Sadeq
Ranipuri in his compilation of Seraiki poetry) Khawaja Sahib Dino become custodian of Daraza on 11
Ramzan, 1164 AH, which means it occurred after death of Shah Sahib. Now if we believe that Shah Sahib
made him to leave cave and reside with other fellow beings, then why Sachal did not mention about
Shah Sahib, when he cited role of Shah Ubaidullah. Further biographers of Shah Latif pronounce that
during last years of his life, Shah Saheb did not travel and remained at Bhit. In this regard, Dr. Nabi
Bakhsh Baloch writes that: Death of Makhdoom Mueen in 1161 saddened him and he said that this will
be last journey to Thatta and after departure of his friend he will never come to Thatta. At that time his
age was 58. (25)
We understand that Shah Latif might have met with Makhdoom Muhammadi before 1161 AH. Most
probably that meeting had occurred in 1155 AH or near period, because there is no mention of
Makhdoom Ahmedi, brother of Makhdoom Mohamamdi. Might be Makhdoom Ahmedi was not in
Khuhra during that period. Makhdoom Ahmedi got spiritual guidance from Syed Moosa Shah Gothki
waro.(26) We may surmise that he might be in the school of Syed Moosa Shah. We can say with
certainty that had the Makhdoom Ahmedi been present in Khuhra, mention of him in this meeting
would have been made. As such it is assumed that that Shah Saheb has not made Khawaja Saheb Dino
to move out of cave and narrative of Tazkira Makhaadeem Khuhra that Shah Saheb advised Khawaja
Sahib to tread on the path of asceticism seems more credible. But when we see in the light of narrative
of Sachal Saeen that change in the life of Khawaja Saheb occurred under the influence of Bibi Rabia
Basree. Here another point should be clarified that Shah Latif saw Sachal Saeen during that meeting with
Khawaja Saheb. Therefore belief of some biographers of Sachal that Shah Saheb came Daraza during
period of Khawaja Abdul Haque seems baseless. (27). Because Khawaja Abdul Haq succeeded his father
Khawaja Saheb Dino’s place after his demise in 1192 AH/1788 AD.(28), whereas Shah Saheb has
breathed his last in 1165 AHD/ 1752 AD.

Khawaja Mohammad Hafiz has two sons. Mian Salahuddin died during life of his father. He was father of
Sachal Sarmast.  Khawaja Mohamamd Hafiz’s second son Mian Abdul Haq became custodian of their
spiritual establishment after demise of his father. His grave is in tomb of Sachal Sarmast. When Khawaja
Saheb died, Sachal was forty years old. Inscription on the tombstone of Khawaj sahib is composed by
Sachal

‫گل فردوس رحمت باغ فاروق ز اسرار خدا واقف ڪماهي‬،

‫ رفوق عرش اعظم تاباهي‬،‫واليت اوبود مشهور آفاق‬

‫محمد حافظ و هادي ٿولد سنش ڪامل نقل مظهر االهي‬

(29)

Khawaja was poet of Sindhi, Seraiki and Persian. In poetry, he has used Saheb dino, or Hafiz as his nom
de plume.

Khawaja Abdul Haq

Khawaja Abdul Haq was second son of Khawaja Mohamamd Hafiz and he became successor of Khawaja
Hafiz. He was born in 1120 AH/1708 AD.(32) He was spiritual guide, poet and scholar. He received
spiritual blessing from his father.

Khawaja Abdul Haq played pivotal role in intellectual and spiritual development of Sachal Sarmast, as
acknowledged by Sachal in his poetry. In Masnvi Raznama, he speaks about Khawaja Saheb with utmost
reverence.
Khawaja Abdul Haq blessed and guided a good number of seekers of true path. He left for eternal abode
at the age of 94 in 1214 AH/1799. His grave is in the premises of the tomb of Sachal Sarmast, who was
his renowned disciple. Inscription on the gravestone of Khawaja is also composed by Sachal Saheb

‫ وارٿ دين احمد مختيار‬،‫مرشد ڪامل حقيقت يار‬

‫گوهر بحرانه واحد ليس في الدار غيره ديسار‬

‫ هه‬1214  ‫ ميم ماو من از ميان بردار‬،‫سال تاريخ اوست مظهر حق‬

(35)

Sachal Sarmast

There is disagreement about the date of birth of Sachal Sarmast among his biographers. Mirza Ali Quli
Beg in his compiled risala mentions it as 1152 AH/1739.(46). Whereas, Akhund Mian Khan Mohammad
Farooqi, scion of Farooqi family has written genealogy of Farooqi family, wherein, he shows the date of
birth as 1170AH/1757 AD and death in 1242 AH/1827AD. (47)

According to Shujra Farooqian, the age of Sachal at the time of his demise was 72 years.  About date of
1152 AH/1739 AD, there is verbal saying of Sachal. Mirza Ali Quli Beg writes “It is stated that Sachal in
old age used to say my age is 105, but I will go to heavens 15 year prior. That means his age was 90
years.” (48)

Mirza Ali Quli Beg writes in this connection that: “Some say his age was 90 years. Therefore his date of
birth is 1152/1739. It seems this date is true, because Shah Latif was born in 1102 AH/1690 and died in
1170 AH/1756. If his date of birth as 1170 AH/1756 AD had been correct, Sachal would have been born
after five years after Shah Saheb. But we know that Shah Saheb has seen Sachal when he was boy.” (49)

About the age of 90, another devotee of Sachal, Faqeer Qader Bukhash Bedal has mentioned in his
peom.

‫پانهنجي رائي پرين نوي ورهيه نروار هو‬.

After that declaration by Baidel, it is assumed that compiler of genealogy of Farooquis has made
mistake.

Mirza Ali Quli was the first scholar, who collected huge material about life of Sachal, which has been
recognized by various scholars. As such, we also deem the date of birth of Sachal given by him as mostly
correct.

Sachal was poet of Sindhi, Seraiki, Persian and Urdu. His nom de plume in Sindhi, Seraiki and Urdu
is Sachu, Sachedino and in Persian is Aashkaar and Khudaiee. We remember him with names of Sachal
Saeen, and Sarmast Saeen.

Childhood
When he was six years old, his father died in 1158/1745. (50)) After that his upbringing was made by his
grandfather Mian Saheb Dino and uncle Khawaja Abdul Haq, both were scholars and mystics. (51)

About his childhood, Mirza Ali Quli Beg writes: “It is said that in his boyhood Sachal used to roam in
wilderness and remained in solitude. When he grew up, he first lived with Khawaja Abddul Haq and then
with Sakhee Qabool Mohammad. (52)

Education

After the death of his father, he was looked after by his grandfather and uncle Khawaja Abdul Haq. For
acquiring basic education, he was enrolled with Akhund Hafiz Abdulah Qureshi, who was famous mystic
of Qadri order and saint of Draza. Sachal Saeen completed traditional education and memorized Quran.
(53)

After that, he received spiritual training from Khawaja Abdul Haq. Sachal become his disciple. Khawaja
Saheb not only taught him Arabic and Persian, but also imparted knowledge of mysticism and spiritual
enlightenment and then he made him his Khalifa. (54)

He frequently mentions in his poetry about his mentor and uncle Khawaja Abdul Haque.

He studied a good number of treatises on the subject of jurisprudence, mysticism, sharia, tariqat etc.
Special among Persian books, he was impressed with Mantuq tayr and Wasyat namea by Shaikh
Fareeduddin Attar, and Diwan Shams Tabraizi. He counts these persons as his spiritual masters. He says
in Diwan AAshkar.

‫ رسيد‬ ‫اي دال خوشبو زشه عطار جاتم‬،

‫آن زمان يکبارگي از ڪفر و دين مارا ڪشيد‬،

‫ڇه جالل الدين چه جامي غاشيه بردار او‬،

‫اين چنين تعريف من از پير عبدالحق شنيد‬.

Personality

About the dressing of Sahal Saeen, Qazi Ali Akbrr Darazi writes in his book Dolah Darazi as under:

His face was glowing and white and noorani.  His body and stature was impressive. His Hairs were long.
When in ecstasy and intuition, these hairs got raised. His Beard was white and thick. His height was
Medium.  His Hands and feet were small and soft. He used to wear white long shirt and over it drapped
white khhatti or chadar. For head gear he used to wear great kalah. But when he went outside on
instruction of custodian of Dargah, on that headgear, he used to wear moogi colour ….. . He used shoes
in feet and kept stick in hands.”

Moulana Muhammad Sadiq Ranipoori, writes about his food and boarding: Sachal Saeen used to mount
on animals for travel but later on, he discontinued that practices. He used to have tanboora in hands. His
food intake was simple. Mostly he practiced fasting, otherwise he mixed red chillies and meal in curd. In
Childhood he used to eat curry of meat but later he gave up eating that. For dinner he ate barely and
drank goat milk. Either he slept on wooden table or on floor, but mostly spent time during night in
mediation getting upside down. (57)

He did not use any intoxicants. As he says in poetry:

‫ساقيا آن شرابي انگوري‬

‫مانخواهيم ڪنرو است صد دوري‬

‫الزوال است آن مي وحدت‬

‫آن بنو شان رهنم زهجوري‬

O wine dispenser don’t give me grape wine، because it will separate me, but give me wine of eternity so
that I may come in communion with beloved.

Marriage:

Dr. Atta Mohammad Haami writes that his marriage was arranged by his uncle and murshid Mian Abdul
Haque with his daughter. His wife remained with him for two years before her death. (58)

Traveling

About traveling and wandering of Sachal, Mirza Ali Quli Beg writes that Sachal did not go out of the
boundary of Khairpur state. However, he visited Rohri, sukkur, Larkana and Shikarpur. In Larkana, he
blessed Muhammad Saleh, who became saint. (59)

Relations with contemporaries

During that period, there lived various scholars, saints, darveshs. With them he has cordial relations.
Even in the state of ecstasy and intuition, he maintained his relations with them. His relations with rulers
were also cordial. Dr. Atta Mohammad writes that Sachal Saeen was khalifa (special representative) of
his uncle and his s0n Sakhee Qabool Muhammad. On their behalf, he used to participate in marriage and
death ceremonies and carried out other works. He maintained good relations with Mir Suhrab and Mir
Rustam Khan. Also he was on good terms with daragahs situated in Ranipur, Khuhra, Pir Goth and other
villages. Some have written that Makhdooms of Khuhra were against him, but that is contrary to the
fact. In Tuzkira Makhaadeem Khuhra, it is written that once upon Makhdoom Muhmmmad Aqil First
developed conflict with his brother Makhdoom Muhammad on property issue. Ruler of that period did
not pay attention. At last, on request of Makhdoom Aqil, Shakhee Qabool Muhammad, deputed Sachal
for resolution of the conflict. Both accepted the decision of Sachal Saeen and ended enmity. (60)

Some biographers has reported incorrect and exaggerated incident of Sachal Sarmast during the ruling
period of Mir Suhrab, that Sachal Sarmast become lion and got free ahindu trader from the prison of
talpurs and then talpurs become his devotees. Whereas, he was personally against the miracles. As he
has said in one verse.
‫عشق لڳئي ته ڪر آمين نا منجهه ڪفر نا منجهه دين‬

‫دل سان زرو درد قبوليم ڪشف قبور ڪرامت ڪين‬.

Mirs were devotees of Sachal Sarmast. Mir Russtam has given jageer in Taluka Khandiaro to Shakhhe
Qabool Muhammad as a tribute. They have built tombs of shrine and used to pay respects to Sachal
Sarmast.(61)

Compliance with Shariah

Sachal Sarmast in earlier life used to follow strictly tenets of sharia but later due to ecstasy, he remained
in contemplation, solitude and mediation and become Sachal Sarmat (intoxcted) from Abdul Wahab. Dr.
Nawaz Ali Shouq on basis of Tazkirah Makhadeem KHUHRA has described a meeting of Sachal with
Khawaja Muhakumdin: In the period of Shakhi Qabool Mohammad, a holy saint Khawaj Muhakummdin
Sailain (62) happened to cross near Draza, where Sachal met him. This revered master mildly stroked his
cheek to kindle spiritual light in him. He said him that this is enough. After receiving that stroke on
cheek, he got changed and remained intoxicated and ecstatic mood. In that state he composed
revolutionary poems. (63)

In ecstasy he says in one verse included in Dewan Aashkaar.

‫او شرع رو متاب گرمردي‬

‫غوٿ و قطب ڪند سالم شرع‬

‫ شرع‬ ‫برهم غالب ست حڪام‬

‫گفت ملحد ڪه حد شرع گذاشت‬

)64(‫ڇون به وحدت روم ڪدام‬

“Don’t back off from observing sharia if you are strong, all Gous and Qutubcomply with Sharia. Sharia is
abiding to all including kings and viziers. Atheist says he crossed shariah, but when I got mixed with God,
then sharia is of no consequences. (65)

Sachal Sarmast remained in this situation up until last stage. His poetry reflects that bent of mind
frequently.

Sachal Sarmast was fond of music. On Hearing Tabla and Sarnagi being played, he became unconscious.

It is said that in this state of ecstasy and unconsciousness, he used to compose verses, which were
written by his disciples. (66)

Sachal Sarmast left this temporary place for eternal place on 14 Ramazan 1242 AH/1827 AD when he
was 90 years old. (67) His health remained always good but in the last he developed dysenteria.(68).

On his death, his devotee Faqeer Qadir Bux Bedal composed chronograms in Sindhi and Persian. Out of
these Dar beenaee iz tar ked shad makhrooj ishq is written on tombstone of Sachal Saheb.
Internment and Tomb

After his demise, he was also buried in the same place of Dargah, where graves of his grandfather Mian
Saheb Dino and Uncle and spiritual guide Khawaja Abdul Haq and other Farooqi clan members were
already built. Tomb of shrine was constructed by Mir Rustam Khan. Inside the shrine, there was
engraved on kashee titles, the date of construction of tomb composed in Persian on eastern wall and
also on main gate. Nowadays, inscriptions on eastern wall have got eroded. Both dates were same but in
the main gate four couplets were short. Moualana Sadiq Ranipuri has recorded that date in his
compilation of Seraiki poetry of Sachal, which is as under;

‫والي ملڪ مير رستم خان‬

‫اين سهراب خان عاليشان‬

‫صاحب ڪرم و صاحب وسعت‬

‫راضي است دائما برو رحمان‬

‫در برش خلعت مريدي شده‬

‫بهه سرش قائم ست تاج شهان‬

ٰ
‫المولي‬ ‫هست آن مير طالب‬

‫دار او را خدا بلند مڪان‬

‫او بنا ڪرد گنبدا خضر‬

‫هست آن روضه بهشت نشان‬

‫هست درگاه حضرت قادر‬،

‫ جنان‬ ‫بارگاه رفيع مٿل‬

‫عام و خاالن جبه سايا نند‬

‫سر بمانند همڇو د خاقان‬،

‫ميڪنه هر له آستان بوس‬،

‫هم مشڪل پرو شد آسان‬

‫سال تاريخ چستم از هاتف‬

‫روضه مقدس برهان‬

ِ ‫گفت‬

1225 ‫هه‬

(71)
In the period of Shakhee Qabool Muhmmad II with efforts of Sardar Muhmmad Bux Kojhee and other
devotees, repairs of tomb were carried out. This time around with fixation of kashee tiles, four domes
were constructed, whose colours are blue and gold. At that time, in prose an inscription was fixed in
shrine, which is reproduced below:

Haq Moojood (Turth may prevail)

“On this holy tomb, work of Kashee tiles and minarets was done anew by Qudrat Salkeens, Zain ul
Arfeen, Surtajul Mushakeen, Hazrat  Shakhee Qabool Muhammmad through khalifa Rasool Bukhsh
along  with other devotees dated 12 Rabiul Awal 1354 AH (72).

Reference:

1. Agha Ghulam Nabi Sufi writes in his book Sachal Sarmast as Makhdoom Abu Saeed Ahmed.
(Sachal Sarmast, Shikarpur, Boranee Electric Press, Shikarpur, 1933.)

2. Mirza Ali Quli Beg (Compiler): Risala Sachal Faqeer jo. (Vol I), p 8, Master Hareesingh book seller,
Sukkur, 1902.

3. Moulana Mohammad Sadique Ranipuree (Compiler) Sachal Sarmast jo Seraiki Kalam, p 11,
Sindhi Adabi Board, 1959.

4. Dr Memon Abdul Majeed Sindhi, Sachal jo Saneeho, p 1, Sindhi Adabi Board, 1984.

5. Risalo Mian Sachal Faqeer jo, p 9, (Ibid )

6. Qurban Ali Bughtee, Sachal jo Saneeho (Essay), Monthly Naee Zindagi, October, 1984.

7. Mirza Ali Quli Beg, Risalo Mian Sachal Faqeer jo, p 9. (Ibid)

8. Sachal jo Saneeho (Essay) p-40,( Ibid)

9. Meer Mohammd Masoom Bakhree, Tareekh  Masoomee, Translator Makhdoom Ameer Ahmed
(Sindhi Translation( page 69, Sindh Adabi Board, 1985.

10. Raheemdad Moulaee Sheedaee Janatul Sindh, p 131, Sindhi Adabi Board, 1985.

11. Makhdoom Jamar, was disciple and khalifa of Hazarat Gous Bahawal Haq. He as saint and
scholar. His mausoleum is situtated near Gadeje, Taluka Gambat. (Sachal Sarmast jo Seraikee
Kalam, p-1).

12. Dr. Atta Mohammad Hamee, Neenh ja Naeraa, pp 15-16, Sindhi Adabi Board, Jamshoro, 199.

13. Sachal jo Saneeho, p-2, (Ibid)

14. Sachal Sarmast jo Seraikee Kalma, pa-4 (Ibid).

15. Neenh ja Naeraa, p 16, (ibid)

 16. Risaloo Mian Sachal Faqeer Jo, p-08, Neenh ja naera p-17 (Ibid)

17. Neenh ja Naeraa, p-17-18 (Ibid).

18. Hazrat Khawaja Ubaidullah Jeelani was descendant of Hazar Syed Abdul Qadir Geelani. He came
Sindh along ith his brothers Shah Kaleemullah and Sah Abdul Malik. After staying briefly here, he
ent to Ajmeer Shareef, here he breathed his last. He as buried in the shrine of Hazrat Khaaja
Meenuddin Chishtee. (Neenh ja Naaraa,P-18). Sachal reverently mentions him.

‫آن عبيدهللا باشد شاه ما‬،

‫او بود در هر قدم همراه ما‬،

‫ڇند چون عيسي ڪند پيدا پدم‬.

1.  Neenh ja Naeraa p-17, (ibdi)

Some Researchers of Sachal narrate two traditions about the displacement of Mian Salahuddin from
custodian ship of Daragah. Mirza Ali Qulee Beg says that according to one narrative:

“ On 11th Ramzan, 1164 AH, in the Mosque of Habeebdin, Shah Ubaidullah Jeelani while writing the
order of sucessors of Mian Saheb dino wrote the name of Mian Abdul Haque, younger son instead of
Mian Salahuddin elder son and father of Sachal Sarmast. When he asked about this order, he foretold
that Mian Salahuddin will be blessed ith a son, ho ill be saint. In this connection another tradition is that
there  used to be a tree of   at the place here no is dargah. Mian Saheb dino used to sit under that tree
and pray. One day for testing his sons, he first asked his elder son Mian Salahuddin to fetch ater pitcher
from that tree.When he reached there he saw river of blood, he got frightened and returned back and
told him what he saw. Then he asked his younger son Mian Abdul Haque to fetch the little water pitcher
from the tree. He went there and saw the same situation but emboldened himself and waded into river
and brought the pitcher to his father. After that assumed that ability of becoming mystic is in his
younger son, therefore, he asked his elder son that after my death place your younger brother as my
successor of the custodian of Dargah and spiritual order. (Risalo Mian Sachal Faqeer jo., p-6)

Above mentioned traditons seems week because Mian Salahuddin died in 1158 AH/1745 AD after six
years from the brith of his son Mian Abdul Wahab alias Sachal Sarmast in 115 AH/ 1739 AD. Secondly
Mian Saheb Dino father of Mian Salahuddin remained alive for 34 years after his demise. That means
Mian Abdul Haq become successor of that order after 34 years from the death of his brother. Further in
this narrative it is also said that order of succession was written on 11 Ramzan, 1164 Ah and it was said
on that occasion that Mian Salahuddin will be blessed with a son, who will become renowned gnostic
and mystic. But in actual fact the age of Sachal at that time as 12 years and Mian Salahuddin as no
longer in this world. Mian Abdul Haq has five sons: Qabool Muhammad 2. Zainul Aabdeen 3. Deen
Mohammad 4. Wali Mohammad 5. Khudadad. Whereas Sachal was only son of his father. From the
order of events it transpires that Mian Salahuddin was not displaced from the custodianship of shrine.
1. Qazi Ali Akber Darazee  (Compiler/Transaltor) Masnavee Raznama, pp 28-29, Sachal Cooperative
Academy Ltd, Khairpur, 1968.

2. Neehn ja Naeraa, pp17-18, 16-127, (Ibid)

3. Risalo Mian Sachal Faqeer Jo, p 11 (Ibid)

4. Makhdoom Allah Bux Aasee, Tazkira Makhadeem Khuhra, pp-100-101, Sindhi Translation:
Makhdoom Ghulam Mohammad, Sachal Chair, Shah Abdul University, Khairpur.

5. Dr Nabi Bukhsh Baloch, Shah Lateef jo Risalo, Vol VIII & IX, p42 (Ibid)

6. Dr Atta Mohammad Hamee,Wikhiriyal Motee, p-2, compiled by Qazi Maqsoo Gul, Sindhri Kitab
Silsilo, Rato Dero, 1983.

7. Risalo Mian Sachal Faqeer Jo p8, Sachal Sarmast jo Seraiki Kalm, p-6, (Ibid)

8. Altaf Aseem, Dargah Daraza je Mazaran je Kutban jo Jaezo (Essay), p68, Sarmast-06, Editor:
Tanveer Abasi, Sachal Yadgar Committee, 1986.

9. Ali Dino Lal Bukhsh Sooho, Mian Saheb Dino jo Kalam, p83, Monograph for MA Sindhi
(Manuscript), 1973, owned by Institute of Sindhiology.

10. Sachal Sarmast jo Seraikee Kalam, pp 7-8, (Ibid)

11. Dr Memon Abdul Majeed Sindhi, Sachal jo Paigam, p-17, Mehran Academy, Karachi, 1995.

12. Raznama (Masnawi), p 50, (Ibid)

13. Neenh ja Naera, p 128,(ibid)

14. Dargah Daraza je mazaran je kutban jo Jaezo, p 67, (Ibid) Mirza Ali Qulee Beg has mentioned the
death of year of Khawaj Saheb as 1213 AH.

15. Neenh ja Naera, p 36-7, (Ibid)

16. Risalo Mian Sachal Faqeer Jo, P-08, Khadim Abassi, Dargah Daraza je Gadee Nasheenan jo Taruf
(Essay), p 50, Sarmast 10, Editor Tanveer Abasi, Sachal Yadar Committee, Khairpur, 1990.

17. Neenh ja naeraa p 37, (Ibid)

18. Dr Sakhee Qabool Mohammad Farooqi, Study of mysticism in Daraza School of Soofi Though, p-
103, Culture & Tourism Department, Sindh, 2009.

19. A Study of Mysticim in Darazi School of Soofi Thought, p-104.

20. Dargah Daraza je Gadee Daniyan jo Taaruf, p 52, (Ibid)

21. A Study of Mysticim in Darazi School of Soofi Thought, p-104.

 22. Dr. Abdul Kareem Sandhello, Compiler: Kojhee jo Kalam, page 90-92, Sachal Chair, Shah Abdul
Latif University, Khairpur, 1995.

23. A Study of Mysticim in Darazi School of Soofi Thought, p-117.

24. A Study of Mysticim in Darazi School of Soofi Thought, p-117.

25. A Study of Mysticim in Darazi School of Soofi Thought, p-118.

26. Mirza Ali Qulee Beg, Risalo Mian Sachal Faqeer Jo, P-5, (Ibid)

27. Akhund Mian Khan Mohammad Farooqi (Compiler) Shujra Farooqian, p90, (Manuscript),
Persian, owned by Sachal hair, Shah Abdul Latif Uniersity, Khairpur.

28. Risalo Mian Sachal Faqeer Jo Page, p-5

29. Risalo Mian Sachal Faqeer Jo Page, p-5

30. Risalo Mian Sachal Faqeer Jo Page, p-15

31. Sachal jo Seraiki Kalam, p15

The date of death on the gravestone of MianSalahuddin Farooqi is 1200 AH/1785. Whereas all
biographers and researchers of Sachal Sarmast agree on date of 1158 AH/1745 AD. This inscription on
gravestone is written by a disciple, wherein Mian Salahuddin is called Murshid Salahuddin. We assume
that Date on that gravestone is wrong.

Mian Salahuddin was good poet, but this fact was unknown. As a result of recent research, a Kafee
written by included in antohology of Makhdooms of Kotri Kabeer has been unearthed.

1. Risalo Mian Sachal Faqeer Jo Page, p-10 (Ibid)

2. Risalo Mian Sachal Faqeer Jo Page, p-11 (Ibid)

3. Qazi Ali Akbar Darazi, Doolah Darazi, p 34, Sachal Cooperative Academy Ltd, 1978.

4. Sachal Sarmast jo Seraiki Kalm p 15 (Ibid)

5. Sachal Sarmast jo Seraiki Kalm pp-2-7-8 (Ibid)

6. Doolah Darazi, pp41-42,(ibid)

7. Sachal Sarmast jo Seraiki Kalm p 20 (Ibid)

8. Neenh ja Naraa, pp25-26, (ibid)

9. Sachal jo Risalo, p 15 (ibid)

10. Neenh ja naraa, pp25-26

 11. Doolah Darazi, p 45 (ibdi)

12. Khawaja Muhakumuddin Selanni was saint and mystic. He was born in Punjab in 1137 AH/ 1724
AD and died at Dorajee port in Katiawar during 1197 AH/1782 AD. He was poisioned. Khawaja
Saheb was buried near Railway station Samasatta village Geo poste. He used to Come Sindh was
poet of Seraiki. He was saint of awaisee order and his saying are available. (Dr. Nawaz Ali Shouq,
Khawaja Muhakummuddin Seelani (Essay) pp 24-34(Different pages), Sarmast 20, 1999.

13. Dr. Nawaz Ali Shouq, Khawaja Muhakummuddin Seelani (Essay) pp 27, Sarmast 20, Editor: Adal
Soomro, Sachal Yadgar Committee, 1989.

14. Sachal Sarmast, Deewan-e-Aashkaar, Vol I, Translation by Qazi Ali Akbar Darazee, Auqaf
Department, Sindh, 1981.

15. Qazi Ali Gohar Darazee (Compilary) Sachal jo Kalam urf Aashiqee Alhaam, p 160, Sachal Chair,
Shah Abdul Latif University, Khairpur, Sindh, 1995.

16. Sachal jo Seraikee Kalam, p-21-30, (ibid)

17. Muhammad Ali Hadad, Sachal Saeen jee Rahlat war eeswi sun, (essay), p116, Sarmast-7, Editor
Dr. Tanveer Abasi, Sachal Yadgar Commitetee, Khairpur 1995.

18. Neenh ja Naraa, p27, (ibdi)

19. Syed Abdul Hussain Mosvee (Compiler) Deewan-e-Bedal, pp 137-386, Sindhi Adabi Board,
Jamshoro.

20. Darga Darazan je Mazarn je Kutban jo Jaezo, p-22-23 (Ibid)

21. Sachal Sarmast jo Seraikee Kalm, pp 22-23. (ibid)

22. Dargah Darazan je Mazarn je Kutban jo Jaezo, pp 43-44, (Ibid)

Translated from Sindhi by Mohammad Habib Sanai