ravelling in Sindh’s mountainous regions, one encounters several shrines dedicated to saints who played significant roles in the famous Mianwal Movement or tariqa of the Kalhoras during the 17th Century. I have been collecting oral history and ethnographic data to analyse Sindh’s complex history since 2000.

Oral history holds significant relevance. Through oral traditions, we gain access to numerous stories and tales that, while they may not be entirely accurate, provide insights into the turbulent times during which the Kalhoras emerged. Additionally, these narratives allow us to analyse the tribal rivalries and power struggles that unfolded in the region from an anthropological perspective.

One story, which I discuss below, reveals how certain castes, in order to avoid persecution, changed their clan names to adopt those of the dominant tribe for protection. This phenomenon of caste mobility has been a constant throughout Sindh’s history, whether driven by social hierarchy, political dynamics or religious factors. It remains an integral part of the region’s complex past.

Through oral history, we can learn about these dynamics. Oral traditions have preserved these stories, narratives and tales, allowing us to understand them within their socio-political and religious contexts.

The Mianwal Movement is believed to have been founded by Mian Adam Shah Kalhoro in the 16th Century. It was a religious movement thought to be an offshoot of the Mahdavi Movement initiated by Syed Muhammad Jaunpuri (d. 1505), although some scholars dispute this claim. The rising influence and growing popularity of Mian Adam Shah Kalhoro were unacceptable to the Mughals and their supporters. In the end he was arrested and hanged in Multan. However, this did not halt the Kalhoras’ struggle against Mughal rule in Sindh.

They continued their preaching and once again came into conflict with the Mughals when another leader, Mian Shah Ali, also known as Mian Shahal Muhammad Kalhoro, was deceitfully killed by the Mughal nawab of Bakhar. What had begun as a religious movement evolved into a resistance movement against the Mughals and their local supporters. The Kalhoras faced significant challenges in their struggle but succeeded in consolidating their influence over several regions in Sindh.

Under the leadership of Mian Nasir Muhammad Kalhoro (d. 1692), the Mianwal Movement emerged as a powerful force, establishing local dominance in areas such as Larkana, Dadu and Naushero Feroze. This consolidation of power provoked further conflict with the Mughals and their allies, leading to numerous confrontations in both the plains and mountainous regions of Sindh. I have explored these conflicts in detail in my book The Kalhoras of Sindh: History, Nobility and Tomb Architecture, published in 2024 by the Dr NA Baloch Institute of Heritage Research in Jamshoro.

In addition to their conflicts with the Mughals, the Kalhoras also fought against the Brohis of Kalat, resulting in significant casualties among the followers of Mian Nasir Muhammad Kalhoro. One notable figure among the fallen was Gaji Shah, who was killed during a confrontation with the Brohis between the Karu and Chaku areas in a dhoro (tributary) of the Mula ephemeral river. This dhoro was later named after him and is now known as Gaji Dhoro.

However, Aziz Kingarni, a renowned scholar of Sindh, presents a different account in Kachho Hik Abhyas (2009:70), stating that Gaji Shah Khoso died in an encounter with the Brohi tribe in the Lohi area of Balochistan in 1691. According to Kingarni, his body was later brought to Lak Pass, where he had been stationed by Mian Nasir Muhammad Kalhoro, for burial.

Gaji Shah Khoso was a distinguished general and disciple of Mian Nasir Muhammad Kalhoro. A member of the Khosa tribe, he belonged to the Shahi group, an advisory council that served Mian Nasir Muhammad Kalhoro. Due to the second half of his name, Shah, many mistakenly believe that he was a Syed.

During the Mianwal Movement of the Kalhoras, the honorific title of Shah was bestowed upon prominent individuals. Mian Nasir Muhammad Kalhoro initiated this tradition, granting the title to his distinguished disciples. According to Dr NA Baloch in Sindh: Studies Cultural (2004:302), several key deputies received this prestigious title. For instance, Panja/ Panjo Dahote, with the blessings of Mian Nasir Muhammad Kalhoro, became known as Shah Panjo or Panjo Shah. Similarly, Abdullah, the Abra, also known as Godrio, was titled Abdullah Shah or Shah Godrio, and Wasao Faqir Chandio became Shah Wasao.

The songs Mai Shamul sang in captivity became Mian Ji Sami or Samri, a form of devotional poetry still sung at the shrines of Kalhora rulers and their disciples.

Through interviews with various Mianwal faqirs, I learned about other deputies who were also honoured with the Shah title. Hyder Faqir Laghari became Hyder Shah; Yousaf Faqir Chhajro was recognised as Yousaf Shah; Nangar Faqir Magsi took on the title Nangar Shah; Bahar Faqir Kaloi became Baleel Shah; Rodan Faqir Chandio was called Rodan Shah; Bahoo Faqir Laghari was known as Shah Bahoo; and Ibrahim Faqir Marri received the title Ibrahim Shah. The list extends further, including Hamid Faqir Chaddar, who became Hamid Shah, and Inayat Faqir Taggar, who was titled Inayat Shah.

All these faqirs and khalifas (deputies) of Mian Nasir Muhammad Kalhoro were granted the title Shah, a tradition that continued under later Kalhora rulers.

The shrine of Gaji Shah Khoso is located about 35 km southwest of Johi town in the Dadu district. A fierce warrior, Gaji Shah Khoso fought numerous battles. According to Professor Abdullah Magsi (Sindh Ji Tarikh Jo Jadeed Mutalao, 1994:118), he also fought against Gursha Bulfat Khoso, a powerful landlord of the time. Gursha Bulfat had killed one of his disciples, Dilshad Faqir Khoso, prompting Piyaro Khoso, with Gaji Shah Khoso’s support, to take revenge by killing Gursha Bulfat. This ignited a conflict between two factions of the Khosa tribe, leading Gaji Shah Khoso to order his soldiers to attack their enemies wherever they found them.

According to legend, many members of the Khosa tribe were killed in the ensuing violence. Through my research, I uncovered an interesting account of how some members of the Khosa tribe changed their caste to escape persecution. Certain Khosa families publicly announced their shift by distributing gur (jaggery), declaring that they were no longer Khosa but Gur Lagharis. Over time, these families came to be known as Gur Lagharis.

The conflict might have escalated further had it not been for the timely intervention of Mian Nasir Muhammad Kalhoro, who played a crucial role in preventing further bloodshed. Professor Abdullah Magsi (Sindh Ji Tarikh Jo Jadeed Mutalao, 1994:119) states that Mian Nasir Muhammad ordered the supporters and descendants of Gursha Bulfat Khoso to leave the Kachho region in Dadu. However, my own research indicates that the primary settlement of the Gur Lagharis, known as Rahim Khan Gur, is located near Haji Khan village.

During my research, which lasted over two decades, I met many oral historians and village intellectuals in Dadu’s Kachho region. They have preserved a considerable number of narratives regarding the Mianwal Faqirs. Oral history is paramount in safeguarding significant accounts of Sindh’s undocumented history.

Gaji Shah’s legendary feats are well known among those familiar with the region’s history. According to local accounts, Mian Nasir Muhammad Kalhoro sent Gaji Shah Khoso and Shah Panjo Dahote on a mission to rescue his female disciple, Mai Shamul, from the clutches of Bakhtiar Khan, the then ruler of Sibi and a staunch Mughal ally. To weaken the Mianwal Movement, the Mughals and their supporters frequently attacked and kidnapped Mianwal Faqirs.

One day, Bakhtiar Khan abducted Mai Shamul and imprisoned her in a secluded place, where she often sang songs in praise of her mentor, Mian Nasir Muhammad Kalhoro. When news of her captivity reached Mian Nasir Muhammad, he commanded Gaji Shah Khoso and Shah Panjo Dahote to secure her release. Following his orders, they laid siege to the fort of Sibi and liberated Mai Shamul.

The songs she sang in captivity became known as Mian Ji Sami or Samri, a form of devotional poetry still sung at the shrines of Kalhora rulers and their disciples, keeping the memory of her ordeal and devotion alive.

Today, the shrine of Gaji Shah Khoso is deeply revered by both Baloch and Sindhi tribes. During the annual mela (fair), it remains crowded with devotees who gather to pay their respects.

The façade of the shrine’s main entrance bears his name as Syed Gaji Shah Ganj Bakhsh, though he is also known as Gajan Shah. The shrine echoes with the chants of Allah Tohar (in God we trust), a defining slogan and identity of the Mianwal Movement. Various rituals and ceremonies unique to the Mianwal tariqa of the Kalhoras are performed here, including dhamal, a devotional dance held in honour of Gaji Shah Khoso.

Several Mianwal faqirs are buried within the shrine complex and in the adjoining graveyard. Among them is Gul Beg Tangri, a devoted disciple of Mian Nasir Muhammad Kalhoro and a soldier of Gaji Shah, who lost his life fighting against the Brohi tribe. His grave is located within the tomb complex of Gaji Shah. Near the entrance to the tomb lies the grave of Jalab Faqir Laghari, an esteemed surando (fiddle) player of the Mianwal tariqa. His name, Jalab Faqir, is inscribed on his grave, preserving his legacy in the mystical tradition of the Kalhoras.

The writer is an anthropologist. He has authored 17 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar. He may be contacted at zulfi04@hotmail.com