Hazrat Syed Usman Marwandi Sakhi Lal Shahbaz Qalandar (RA) is among the Sufi saints of the Indian subcontinent whose teachings spread the message of humanity by removing religious, intellectual, and social divisions. His shrine, located today in Sehwan Sharif (Jamshoro District, Sindh), is a spiritual sanctuary where people of every religion, belief, and race gather as if there were no differences. Here, there are no Hindus or Muslims, but only devotees of Qalandar.
When the "people's Dhamaal" begins inside and outside the shrine, these verses of Qalandar echo in the air:
"Haidariyam, Qalandaram, Mastam, Bandah-e-Murtaza Hastam,
Peshwaye Tamam Rindayam Ke Sag-e-Koo-e-Sher-e-Yazdanayam!"
These verses symbolize Hazrat Lal Shahbaz Qalandar's spiritual connection. He states that he is "Haidari," meaning he is associated with Hazrat Ali Karam Allah Wajhah, he is detached from the world and absorbed in "divine love," and his Murshid, Master Ali, is the leader of all lovers of God. He is a humble dog of the street of "the Lion of Allah," who is nourished by His door and will never leave it.
"Haidariyam, Qalandaram, Mastam, Bandah-e-Murtaza Hastam,
Peshwaye Tamam Rindayam Ke Sag-e-Koo-e-Sher-e-Yazdanayam!"
These verses symbolize Hazrat Lal Shahbaz Qalandar's spiritual connection. He states that he is "Haidari," meaning he is associated with Hazrat Ali Karam Allah Wajhah, he is detached from the world and absorbed in "divine love," and his Murshid, Master Ali, is the leader of all lovers of God. He is a humble dog of the street of "the Lion of Allah," who is nourished by His door and will never leave it.
Birth and Early Education of Lal Shahbaz Qalandar
He was born in 1177 AD (corresponding to 538 Hijri) in an area called Marwand, which is located south of today's Kandahar province in Afghanistan and is also known as Maiwand.
His father's name was Hazrat Syed Ibrahim Qabiruddin and his mother's name was Majidah Qabiruddin. Both were very pious, devout, and passionate about religious knowledge. His family belonged to Iraq. His ancestors first moved to Iran, then from there to Afghanistan, and in his youth, he traveled throughout the Muslim world, finally making Sehwan, Sindh, his permanent home.
Lal Shahbaz Qalandar's Academic and Spiritual Training
History tells us that when Hazrat Qalandar (RA) was twenty-five years old, he visited Karbala and stayed near the shrine of Imam Hussain (RA) for ten years. There, he deepened his knowledge and spiritual understanding.After that, at the age of thirty-five, he performed the Hajj pilgrimage. During his stay in Makkah and Madinah, he considered sweeping and serving at the shrine of the Prophet (PBUH) an honor. During this time, he met Hazrat Sher Shah Jalal Syed (RA), with whom he developed a deep spiritual connection.
After staying in Madinah for approximately six years, he went to Najaf Ashraf, where he visited the shrine of Hazrat Ali (RA). There, he received a spiritual command to return to Karbala.
In Karbala, he met Hazrat Ibrahim Mujab (RA). According to tradition, all trusts, knowledge, and spiritual blessings were transferred to him through Hazrat Ibrahim Mujab (RA).
During this time, he was given a "Tawaq" (an amulet or symbolic turban) attributed to Imam Zain-ul-Abideen (AS), which is still preserved at his shrine today.Journey to the Indian Subcontinent
After this spiritual completion, Hazrat Sakhi Lal Shahbaz Qalandar (RA) turned towards the Indian subcontinent. This was the era of the Ghaznavid and Ghorid dynasties when many famous saints were spreading the message of Islam and monotheism in the subcontinent.
He stayed in several areas during his spiritual journey, but eventually made Sehwan, Sindh, his permanent center.
Stay in Sehwan and the Reign of Raja Chopat
When Hazrat Qalandar (RA) arrived in Sehwan, a Hindu king named Chopat (or Charpat) ruled there. This king was known for lewdness, shamelessness, and oppression. Magicians and astrologers held influence in his court.This was the occasion when his spiritual flight and inner power became apparent to the people, and he began to be remembered by the title "Shahbaz" (one with a high-flying spirit).
It is narrated that he overturned one of the king's castles filled with oppression and corruption, and its ancient ruins can still be seen near Sehwan today.
The End of Raja Chopat: A Miracle of Lal Shahbaz Qalandar
During the time Hazrat Lal Shahbaz Qalandar (RA) arrived in Sehwan, Raja Jaiser Ji, also known as Chopat Raja, was oppressing his subjects.His oppression and corruption were so widespread that the saying "Andher Nagri, Chopat Raj" became famous.
This meant a settlement where darkness and oppression were common, and the government was unjust.
During those days, a saint named Sikandar Bodla (RA) used to worship and meditate in the hills of Sehestan. One night, he heard a voice from the unseen saying,
"A Qalandar is coming who will eliminate the darkness of oppression."
Hearing this, Dervish Bodla (RA) began to shout loudly:
"My Murshid is coming!"
When his cries reached Raja Chopat's ears, he imprisoned the dervish. But even in prison, Bodla (RA)'s lips uttered only one sentence:
"My Murshid is coming!"
The cruel king subjected him to various tortures, but the dervish continued to utter the same words.
Meanwhile, Hazrat Lal Shahbaz Qalandar (RA), after distributing spiritual blessings in various areas of the Mehrān Valley, had reached Sehwan. The gatherings of wine and youth that used to continue day and night there began to cease automatically upon his arrival.
Raja's Conspiracies and the Protection of Allah's Wali
When Raja Chopat ordered his formidable court powers—the kotwal, soldiers, and astrologers—to expel Hazrat Lal Shahbaz Qalandar (RA) and his followers from Sehwan, strange events unfolded. As the soldiers advanced towards the dervishes' tents, their movements suddenly stopped—as if their bodies were shackled in one place. For a few moments, despite intense effort, they could not move forward. When they decided to return, their strength was restored, but as soon as they moved towards the tent again, they became paralyzed. Finally, exhausted, the soldiers retreated.
This incident enraged the Raja, and he asked the astrologers and ministers for the reason. The astrologers drew a horoscope and explained that this was the same Murshid whom the imprisoned dervish always mentioned—"My Murshid is coming." Upon the sympathetic advice of the astrologers and ministers, the Raja sent trays of gold, diamonds, jewels, and a large amount of gold coins to Hazrat Lal Shahbaz Qalandar (RA) in an attempt to bribe him or show respect to make him leave.
Hazrat Qalandar (RA) threw the gold, diamonds, and gold coins into a fire; within moments, all the gold and jewels turned to dust and ashes. This scene even made the Raja's own minister realize the truth, and the minister returned in fear.
The Release of the Imprisoned Dervish Sikandar Bodla — Miraculous Events
Hazrat Lal Shahbaz Qalandar (RA) had a spiritual awareness that a dervish—Sikandar Bodla—was suffering oppression inside the fort and constantly crying out, "My Murshid is coming." One day, he turned towards the fort and loudly proclaimed: "Bodla! Come now! Come now!"Hearing this, Sikandar Bodla, imprisoned in the dungeon, joyfully declared: "My Murshid has arrived!" At that very moment, the shackles on his feet broke by themselves, and the prison door opened. Sikandar Bodla emerged from the prison and presented himself before Hazrat Qalandar (RA).
Witnessing these events, Raja Chopat again summoned his astrologers and magicians and ordered them to confront Hazrat Qalandar (RA) directly. These magicians confessed that their black magic would be ineffective against the spiritual power of Hazrat Shahbaz Qalandar (RA). According to their advice, the Raja adopted a cunning trick—he planned to secretly send dishes made from the meat of forbidden animals to Hazrat Qalandar (RA), so that the forbidden meat entering his body would paralyze his spiritual power.
Raja's Final Trick — Forbidden Food and the Collapse of the Fort
The dishes arranged by the Raja were prepared in such a way that the type of meat in the food could not be identified. But when Hazrat Lal Shahbaz Qalandar (RA) saw the forbidden food, he angrily overturned it and declared that destruction and ruin were written in the destiny of this infidel, and no one but Allah could avert it.As soon as Hazrat (RA) overturned the food, a severe earthquake struck, and Raja Chopat's strong fort was overturned. In this way, the people of Sehwan Sharif were freed from a cruel and debauched ruler. Even today, the ruins of that overturned fort exist in Sehwan Sharif, and the local people remember it by the name "Urti Basti" (Overturned Settlement)—a sign of warning that shows how the foundations of oppression and immorality trembled.Historical References and Literary Fame
The mention of Raja Chopat's fort as a historical witness has also been made by the English officer Lieutenant William in his book "Sketches in Sindh," which further strengthens the historical significance of this event. Numerous books have been written about the personality and attributes of Hazrat Lal Shahbaz Qalandar (RA), and there is always room for further research and compilation on him.
Stay in Sehwan and the Beginning of Social Reform
When Hazrat Sakhi Lal Shahbaz Qalandar (RA) made Sehwan Sharif his permanent abode, the society there was suffering from moral and spiritual decline. Lewdness, alcoholism, and shamelessness were common, and the rule of Raja Chopat (Jaiser Ji) was considered a symbol of oppression and debauchery.He first conveyed the message of Islam to these misguided and corrupt people. His words had such a spiritual effect that in a short time, people's hearts began to change. Those who were involved in sin and immorality repented and became his disciples. But when this transformation became widespread, the Raja and his courtiers felt threatened that their government and interests would end. Consequently, opposition to him began.
This was the era when many great Sufi personalities were spreading the message of Allah in the Indian subcontinent. Hazrat Bahauddin Zakariya Multani in Multan, Hazrat Baba Fariduddin Ganj Shakar (RA) in Pakpattan, Hazrat Syed Jalaluddin Surkh Posh (RA) in Uch Sharif—all these personalities were examples of spiritual unity and harmony, and Hazrat Lal Shahbaz Qalandar (RA) had a close relationship with all of them. There was an inner connection among these saints, which was the foundation of spirituality in that era.
Lal Shahbaz Qalandar's Academic Services and Establishment of a Madrasa
Hazrat Lal Shahbaz Qalandar (RA) had complete mastery over the Arabic language and its grammar. As soon as he set foot in Sehwan, he established a madrasa where the Quran, Hadith, Sufism, and Fiqh were taught.This madrasa became a center of spiritual knowledge and blessings not only for Muslims but also for people of other religions. The people of Sehwan began to benefit from his teachings, and gradually the city's atmosphere began to change.
His academic and spiritual perfections became so prominent that both common people and elites joined his circle of devotion. The streets of Sehwan, which were once symbols of evil and oppression, now glittered with the light of faith and the remembrance of Allah.
Why Lal Shahbaz Qalandar is Called Lal Shahbaz Jhule Lal
It is also famous that he always wore red clothes. Red is considered a symbol of divine love, passion, and spiritual fervor. Once the clerics forcibly made him wear white clothes, he became extremely angry. And when he intended to pray in those white clothes, fountains of blood erupted from his body, and those white clothes turned red again, thus he began to be called Lal (Red).
Lal Shahbaz Qalandar is called Shahbaz (Falcon) because he possessed the "Jussa-e-Tawfeeq-e-Ilahi" (body of divine grace) by which He could fly, and because of this, he was called Shahbaz.
Lal Shahbaz Qalandar is called Shahbaz (Falcon) because he possessed the "Jussa-e-Tawfeeq-e-Ilahi" (body of divine grace) by which He could fly, and because of this, he was called Shahbaz.
Lal Shahbaz Qalandar's Spiritual Influence
With the arrival of Hazrat Lal Shahbaz Qalandar (RA), a revolution took place in the atmosphere of Sehwan.The dens of immorality in the markets were eliminated.
Pious people emerged in place of oppressors.
Many Hindus, impressed by his character, knowledge, and blessings, began to draw closer to him.
These circumstances became unbearable for Raja Chopat. He wove a web of conspiracies against him, but no trick against Allah's Wali succeeded. Consequently, the Raja lost his government, power, and worldly grandeur.The Land of Sehwan Still Bears Witness to His Miracles
The fort he overturned, its ruins still exist.
A garden where he planted a tree with his own hands is still green today, even though the area was barren due to water scarcity before.
The place of worship and retreat where he performed his spiritual exercises is still considered a sacred place for pilgrims.
Demise and History of the Blessed Shrine
Hazrat Syed Usman Marwandi Sakhi Lal Shahbaz Qalandar (RA) passed away in 1274 AD (652 Hijri).His shrine was first built in 1356 AD. Later, a gold-plated door, gifted by the Emperor of Iran, was installed in it, which was personally put in place by the then Prime Minister Zulfiqar Ali Bhutto. There were two such gold-plated doors. One was installed at the shrine of Hazrat Lal Shahbaz Qalandar (RA) in Sehwan Sharif, and the other at the shrine of Hazrat Ali Hujwiri Data Ganj Bakhsh (RA) in Lahore.
When is Sakhi Lal Shahbaz Qalandar's Urs Mubarak Celebrated?
The annual Urs (death anniversary) of Hazrat Sakhi Lal Shahbaz Qalandar (RA) is celebrated every year on the 18th of Shaban(Islamic month). On this occasion, devotees from all over the country arrive in Sehwan Sharif in caravans. The important aspects of the Urs are as follows:
- Dhamaal and Samaa: Spiritual Samaa continues at the shrine with a specific style of dance and drum beats; this Dhamaal is considered a central act of expressing divine love in Sufi gatherings.
- Majlis-e-Dua-o-Zikr: The spiritual atmosphere is fostered by Quranic recitation, Durood and Naat, and communal remembrance of Allah.
- National Participation: People from every part of Pakistan participate—pilgrims of different languages, religions, and cultures gather in one place.