ajsen Soomrani was an eminent Suhrawardi Sufi of the 16th Century whose shrine lies about 6 kilometres north-east of Nindo town in Badin district. I first visited it in 2004, returning in 2009 and 2022 while researching the inclusive character of Sufi shrines in Sindh.

The shrine draws both Muslim and non-Muslim followers. According to Dr Nabi Bakhsh Khan Baloch’s Rihan Hiran Kha’n (Conversations: A Treasury of Gems) (2006: 28), Rajsen Soomrani was a leader of the Ghausi Jama’at, who travelled from Larr (lower Sindh) to Multan. Muhammad Qasim Rahimoon, author of Zikr-e Ghaus Multani (2016), states that several deputies and disciples of Shaikh Bahauddin Zakariya (d 1262) were active in Sindh. He also mentions Rajsen Soomrani, though it is unclear from whom he received his initiation or when he lived.

One account provides a link to both his lineage and period. In the 16th Century Rajsen Soomrani and his fellow disciples played a role in lifting a ban imposed by Shaikh Bahauddin Thani.

This places Rajsen Soomrani in the 16th Century, during the time of Bahauddin Thani, the 13th sajjada nashin at the shrine of Shaikh Bahauddin Zakariya. Dr Nabi Bakhsh Khan Baloch and other scholars have recorded the incident in their works.

The Ghausi Jama’at, followers of Shaikh Bahauddin Zakariya, faced considerable difficulties travelling to Multan, a journey that took several days. Visiting their spiritual mentor and seeking his blessings was therefore arduous. Tradition has it that some ‘disciples’ plotted to kill their spiritual master and bury him at Makli. They believed that, if their mentor were buried there, they would no longer have to undertake the difficult journey to Multan and could instead visit his shrine at Makli and seek his blessings.

Various versions of the episode have survived. According to one, Shaikh Bahauddin Thani visited Makli and stayed in a room at a building. His deputy, Shaikh Jeo, occupied another. Shaikh Jeo became aware of the plot and secretly exchanged sleeping places with the master. The assassins entered the room and killed the man sleeping there. Only later did they discover that the man they had killed was Shaikh Jeo.

It is believed that Shaikh Bahauddin Thani offered the funeral prayers for Shaikh Jeo before returning to Multan. Through this act of devotion, Shaikh Jeo sacrificed his life to save his spiritual mentor. His sacrifice earned him a special place in the memory of Bahauddin Thani’s followers, who came to remember him as Shaikh Jeo Makli Jo Deo – “Shaikh Jeo, the Lamp of Makli” – a title that evokes his enduring spiritual presence and the devotion associated with his memory at Makli.

Afterwards, Shaikh Bahauddin Thani (d 951/952 AH; 1545/1546 CE) announced that disciples from Sindh would no longer be permitted to visit the shrine of Bahauddin Zakariya in Multan. The decision sent shockwaves through the community. The social boycott and religious ostracism were particularly painful for his followers who had had no part in the incident.

Shaikh Bahauddin Thani instructed his deputies in Sindh to prevent anyone intending to visit the shrine from travelling to Multan. Obeying their spiritual master, the deputies enforced the order and stopped the disciples from travelling. The decision affected the community of Sindhi followers, many of whom were excluded from an important centre of their spiritual and religious life despite having no involvement in the original dispute.

People from both Muslim and Hindu communities are buried in the cemetery at Rajsen Soomrani’s shrine.

Because of the actions of a few followers, the entire community had to bear the consequences, including the painful restriction on visiting their spiritual master. For disciples who had no involvement in the incident, this collective punishment must have been particularly distressing, depriving them of an important spiritual connection.

In Rihan Hiran Kha’n, Dr Nabi Bakhsh Khan Baloch refers to a piece of poetry that sheds light on those believed to have planned the crime. According to the folk poetry, those involved in the killing of Shaikh Jeo belonged to Noorsia and Lakhtia castes.

As the disciples endured the hardship caused by the closure of the spiritual route to Multan, the city of their spiritual masters, many turned to respected fellow disciples and deputies of Shaikh Bahauddin Thani, known for their piety and influence, hoping that they might intervene on their behalf. Four prominent Suhrawardi Sufis from Lower Sindh – Ibrahim Nagorani, Garho Saddar, Jarkas Dinani and Rajsen Soomrani – were approached to seek forgiveness from their spiritual master and end the boycott.

Moved by the distress of their fellow disciples, who could no longer visit their spiritual master or the shrine of Bahauddin Zakariya, these four travelled to Multan to plead their case before Shaikh Bahauddin Thani. Their appeal was eventually granted and the restriction on the disciples from Sindh were lifted. They were once again allowed to visit their spiritual master and the shrine of Bahauddin Zakariya.

The four Sufis returned to Sindh with a note from Shaikh Bahauddin Thani formally granting the disciples permission to resume their visits. The episode highlights the mediating role these Sufi saints played in restoring relations between the disciples of Sindh and their spiritual mentor.

While promoting his spiritual master’s teachings in Larr, Sindh, he was tolerant of his non-Muslim followers. His inclusive approach drew several non-Muslims to his khanqah. The legacy has continued. It is also believed that Rajsen Soomrani played an instrumental role in securing exemptions for the Rabari community from certain local rulers. This brought the Rabari clan closer to him and they began venerating him as their patron saint.

Apart from the Rabari, Bhils, Samis, Kolis and other non-Muslim castes also venerate and visit the shrine of Rajsen Soomrani. The Bhil community celebrates Cheti Soomar at the shrine. They come from different villages, stay for one night and perform rituals and practices during Cheti Soomar, the first Monday of the month of Chet.

As one enters the shrine of Rajsen Soomrani, one notices triangular embroidered votive offerings, locally known as chatun (parrots), suspended from the wooden canopy surrounding his grave. Some are simple, others are elaborately embroidered. A few bear the name Jai Murshid Larai, referring to Rajsen Soomrani.

Most devotees call him the spiritual master of Larr, or Larai Murshid. These cloth objects are left at the shrine as expressions of devotion, reverence and spiritual attachment to the saint. They may also be offered on fulfilment of a vow, in gratitude for blessings received or as part of a supplication made at the shrine.

According to Dr Nabi Bakhsh Khan Baloch, Rajsen Soomrani was the son of Soomro and belonged to the Lanja lineage of the Dal caste. He was from Bhandiyaro village in Kutch. Rajsen Soomrani played an important role in spreading the Suhrawardi order in Larr, or lower Sindh. He had two sons, Mubarak and Pakhrio.

The Rabari hold the annual festivals. On the eve of these festivals, Muslim and Hindu communities gather at the shrine. It is one of the few Sufi shrines in Badin district noted for interfaith harmony and inclusivity. Some other Sufi shrines also draw Muslim and Hindu devotees, but this is perhaps the most prominent, and its festival is among the largest. Elsewhere in Badin, it is rare to find a shrine that attracts such a large number of Hindu devotees paying homage.

The shrine of Rajsen Soomrani is cared for by the Khati community. I met Ahmad Khati, who currently looks after the shrine and interviewed Hafiz Habibullah Sindhi, an eminent scholar from Chuhar Jamali in Sujawal. He knows a great deal about Rajsen Soomrani and other Suhrawardi Sufis of Badin.

A small domed structure stands over Rajsen Soomrani’s grave. After visiting his shrine, devotees also pay homage to Mai Noori, a disciple of Rajsen Soomrani.

Legend has it that Mai Noori, from the Shikari community – some believe she was from the Bhil community – was disowned by her family. Rejected and disappointed, she came to Rajsen Soomrani’s khanqah. He welcomed her and instructed his other disciples to care for her. She was allowed to stay near the khanqah, reflecting his inclusive and tolerant way.

From interviews with Rajsen Soomrani’s devotees, I learned that when Mai Noori died, Rajsen Soomrani asked them to bury her close to her khanqah. They followed his instructions and buried her in the cemetery. When I first visited the shrine in 2004, Mai Noori’s shrine was a simple thatched-roof structure standing on wooden logs. A structure was later built over her grave.

Some say that Mai Noori was known for her piety. When she first visited Rajsen Soomrani, he recognised her as a pious woman.

People from both Muslim and Hindu communities are buried in the cemetery at Rajsen Soomrani’s shrine. To the north-east are the graves of members of the Rabari community; to the south are those of the Sami and Bhil communities. Muslim graves include those of Bhurgari, Khaskheli, Khati, Malah, Sheedi, Juneja and Rind families, among others.

The writer, an anthropologist, is an associate professor at the Pakistan Institute of Development Economics, Islamabad. He has authored 19 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar and can be contacted at [email protected]