At the present time, Uttarakhand has become a centre of hate crimes. A few days ago, a report by a US-based think tank was released, which stated that the Chief Minister of Uttarakhand, Pushkar Singh Dhami, delivered the highest number of hate speeches in the year 2025. In 2025 alone, he gave a total of 71 hate speeches, which included terms such as spit jihad, land jihad and love jihad.

In Uttarakhand, under the protection of the government, dargahs are being continuously targeted. Sometimes the administration itself reaches the spot with bulldozers, and at other times anti-social elements arrive with hammers to demolish them. In one of his speeches, Chief Minister Pushkar Dhami himself claimed that his administration has demolished 600 dargahs. This is the official figure; apart from this, hundreds of other dargahs have already been demolished so far.

Something similar happened when, influenced by the Chief Minister’s provocative speeches, anti-social elements themselves vandalised an over 100-year-old shrine dedicated to Syed Baba Bulleshah in Mussoorie, Uttarakhand, on 24 January 2026. Approximately 25 to 30 people arrived at the shrine early in the morning and damaged the site using hammers. The group reportedly chanted religious slogans during the act, and a video of the incident has been circulated on social media. The police have taken the video as evidence for their ongoing investigation.

Perhaps the attackers do not know, O ignorant hammer-wielders, which personality’s shrine they went to demolish. They do not know who that great personality was. That shrine belongs to Hazrat Bulleh Shah, the great 17th-century Sufi, poet and philosopher.

Hazrat Sayyid Abdullah Shah Qadiri, also known as Hazrat Baba Bulleh Shah, is universally acknowledged as the greatest of the Punjabi mystics. No Punjabi mystic poet enjoys wider fame and a greater reputation. His kafis have gained unique popularity. In truth, he is one of the greatest Sufis of the world, and his thought equals that of Jalal al-Din Rumi and Shams Tabriz of Persia.

About Hazrat Bulleh Shah, Shah Inayat Qadiri writes:

Hazrat Shah Inayat, may Allah have mercy on him, said:

Bullhia rabb da pan ai

edharo puttan odharo lan hai.

“O Bulleh! This is the secret of Almighty Allah: on this side He uproots, on the other side He creates.”

“This,” says the tradition, “so deeply impressed Baba Bulleh Shah that, forgetting his family and its status, he became Inayat Shah’s disciple.”

Hazrat Bulleh Shah always stood for humanity and peace. In his life, we find many such incidents that prove that he was a humanist.

He emphasised universal love, tolerance, and the transcendence of sectarian identities, viewing humanity as inherently united under a single divine essence. His teachings advocated equality and rejected caste, creed, and ritualistic barriers that separated people, especially Hindus and Muslims, during a time of communal tensions under Mughal rule.

Influenced by Sufi traditions and elements of Hindu philosophy such as Vedanta, Bulleh Shah promoted humanism, urging followers to prioritise inner spiritual connection over external religious labels, and to see God in every individual regardless of faith.

He was revered across communities, Hindus, Muslims, and Sikhs alike, for his role as a beacon of peace, denouncing dogma and social stratification while fostering fraternity and oneness.

Bulleh Shah’s time was marked by communal strife between Muslims and Sikhs. But in that era, Baba Bulleh Shah was a beacon of hope and peace for the people of Punjab. While Bulleh Shah was in Pandoke, Muslims killed a young Sikh man who was riding through their village, in retaliation for the murder of some Muslims by Sikhs. Baba Bulleh Shah condemned the murder of the innocent Sikh and was censured by the mullas and muftis of Pandoke. Bulleh Shah maintained that violence was not the answer to violence. He also hailed Guru Tegh Bahadur as a ghazi (an Islamic term for a religious warrior), which earned him the wrath of the fanatical Muslims of that time.

Banda Singh Bairagi was a contemporary of Bulleh Shah. In retaliation for the murder of Guru Gobind Singh’s two sons by Aurangzeb, Banda Singh Bairagi sought revenge by killing ordinary Muslims. Baba Bulleh Shah tried to persuade Banda Singh Bairagi to abandon his campaign of revenge. Bulleh Shah told him that the same sword which fell upon Guru Gobind Singh’s sons and innocent Sikhs had also fallen upon innocent Muslims. Therefore, killing innocent Muslims was not the answer to Aurangzeb’s oppressive rule.

Hazrat Bulleh Shah’s famous poem “Neither Hindu Nor Muslim” (original Punjabi: Na Hindu na Musalman) is a powerful critique of religious labels. This poem calls for discarding pride and walking on the path of peace, transcending binaries such as sin and virtue, or believer and non-believer, in order to embrace universal love.

Neither Hindu nor Muslim,

Sacrificing pride, let us sit together.

Neither Sunni nor Shia,

Let us walk the road of peace.

We are neither hungry nor full,

Neither naked nor clothed.

Neither weeping nor laughing,

Neither ruined nor settled.

We are not sinners nor pure and virtuous;

What is sin and what is virtue, I do not know.

Says Bulleh Shah, the one who attaches his self to the Lord

Gives up both Hindu and Muslim.

Bulleh is neither Rafzi nor Sunni,

Nor learned, nor an intellectual, nor a Jaini.

I have learnt only the lesson of the love of God.

People say: Bulleh is an infidel (kafir)

And an idol-worshipper.

But in the Lord’s court, both the momin and the kafir

(Believer and non-believer) are treated alike.

Here was Ramdas (a Hindu) and there Fateh Muhammad (a Muslim),

What an ancient quarrel there was between them,

But now their dispute has vanished,

And something new has emerged!

Makkay gayaan, gal mukdee naheen

Pawain sow sow jummay parrh aaeey

Ganga gayaan, gal mukdee naheen

Pawain sow sow gotay khaeeay

Gaya gayaan gal mukdee naheen

Pawain sow sow pand parrhaeeay

Bulleh Shah gal taeeyon mukdee

Jadon Mai nu dillon gawaeeay

~In English

Going to Makkah is not the ultimate

Even if hundreds of prayers are offered.

Going to River Ganges is not the ultimate

Even if hundreds of cleansing (Baptisms) are done.

Going to Gaya is not the ultimate

Even if hundreds of worships are done.

Bulleh Shah the ultimate is

When the “I” is removed from the heart!

This composition subverts orthodox identities and aligns with Sufi concepts such as wahdat al-wujud (the unity of being), where religious multiplicity dissolves into divine oneness, promoting interfaith reconciliation and humanistic equality.

In some of his verses, the Vaishnava colour is so dominant that one hesitates to accept them as the compositions of a Muslim. The vocabulary, metaphors, atmosphere, and thought are all Vaishnava. In the following verses, the gopis of Krishna’s devotees speak:

Murlī baj uthi aghatan, sun sun bhul gaian sab batan;

Sun sun Sham Sundar dian batan……

(Lord Krishna is playing the flute. Hearing its sound, I have forgotten everything.)

Bullhe Shah main tad birlai;

Jad di Murli Kanha vajai;

Bauri hoe ke tain val dhai,

Kaho ji kii val dast baratan.

(When Lord Krishna sounded the flute and I heard its voice, says Hazrat Bulleh Shah, I cried in agony. Since then I have been wailing in the pain of separation. Bulleh, the gopi, turned mad and ran towards Lord Krishna. The gopi asks where else she should go.)

Bulleh Shah sees God in Krishna, who grazed cows in Brindavan, and in Rama, who invaded Lanka:

Bindraban vich gauan charaen;

Lanka charh ke nad vajaen;

(O God, it was You who grazed the cows in Brindavan in the form of Krishna, and it was You who blew the trumpet of victory and invaded Lanka.)

In the verses where Islamic terminology appears, the spirit remains undeniably Vaishnava. Hazrat Bulleh Shah adored Prophet Muhammad not merely as a messenger of God, but as an incarnation of God.

He died in 1757 at the age of 77 and was buried in Kasur, where he had spent most of his life.

A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia.

Courtesy: New Age Islam

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Early Life and Spiritual Influence

Baba Chamliyal is believed to have been born in the village of Chamliyal, where he spent his life dedicated to serving the community and offering spiritual guidance. Although specific details about his early life are sparse, the legends surrounding him paint a picture of a saint deeply connected to the land and its people. His teachings emphasised compassion, humility, and service to all, regardless of their religious or social background.

His ability to cure skin diseases and other ailments earned him the affectionate title of “Healing Touch Saint.” The exact nature of his healing powers remains a matter of faith for many, but countless testimonies from devotees suggest that his blessings were truly transformative. Baba Chamliyal’s reputation as a healer spread far and wide, drawing people from various regions who sought his help for their ailments.

The Shrine of Baba Chamliyal

The shrine of Baba Chamliyal, located at the international border between India and Pakistan, is unique not only for its geographical positioning but also for its cultural and spiritual significance. The shrine serves as a bridge between two nations, symbolising peace and harmony. It has become a focal point for pilgrims from both India and Pakistan, who come to pay their respects and seek blessings.

Architectural and Cultural Significance

The architecture of the shrine is simple yet evocative, reflecting the humility and spiritual depth of Baba Chamliyal’s teachings. The shrine’s central courtyard is often filled with devotees who come to participate in the rituals and offer prayers. The surrounding area is lush with vegetation, adding to the serene and tranquil atmosphere that characterises this sacred place. The shrine’s significance is further underscored by its role as a cultural hub, where people from diverse backgrounds and beliefs come together, fostering a sense of unity and brotherhood.

The Annual Mela and Its Traditions

The annual Baba Chamliyal Mela is one of the most significant events in the region, drawing thousands of devotees from both sides of the border. Held every year in June, the mela is not just a religious gathering but also a celebration of cultural diversity and communal harmony. The fair is marked by vibrant processions, devotional singing, and various cultural performances that showcase the region’s rich heritage.

The Healing Shakkar and Sharbat

One of the most distinctive traditions of the mela is the distribution of “Shakkar” (sacred soil) and “Sharbat” (holy water) from the shrine. Devotees believe that these items possess healing properties, particularly for skin diseases. According to local lore, Baba Chamliyal himself blessed the soil and water, infusing them with his healing powers. The soil is often mixed with water to create a paste that is applied to the affected areas of the skin, while the “Sharbat” is consumed by the devotees.

The Indian Border Security Force (BSF) and the Pakistan Rangers partake in the annual ritual of exchanging “Shakkar” and “Sharbat” across the border, a gesture that symbolizes goodwill and mutual respect. This cross-border exchange is a testament to the shrine’s role in promoting peace and understanding between the two countries, even in times of political tension.

Healing Powers and Spiritual Legacy

Baba Chamliyal’s reputation as a healer remains central to his legacy. He was known for his ability to cure not only people but also animals suffering from various skin ailments. His healing powers are believed to be a divine gift, and many stories recount miraculous recoveries attributed to his blessings. For over three centuries, the shrine has been a destination for those seeking relief from physical ailments and spiritual solace. The faith and devotion of the pilgrims are seen as a continuation of Baba Chamliyal’s compassionate spirit, which transcends the boundaries of time and geography.

A Symbol of Unity and Communal Harmony

One of the most remarkable aspects of Baba Chamliyal’s legacy is his role in fostering communal harmony. His shrine is a place where people from different religious backgrounds—Hindus, Muslims, Sikhs, and others—come together, reflecting the saint’s message of peace, unity, and brotherhood. The shared reverence for Baba Chamliyal demonstrates how spirituality can serve as a unifying force, bridging divisions and bringing communities closer.

Conclusion

Baba Chamliyal’s enduring legacy as the “Healing Touch Saint” continues to inspire and bring together people from diverse backgrounds. His shrine stands as a beacon of hope, healing, and unity in a region often marked by conflict and division. Through his teachings and the traditions that have grown around his memory, Baba Chamliyal remains a symbol of compassion, healing, and the enduring power of faith.

His story is a reminder of the universal values of love, peace, and service to humanity, transcending all boundaries and inspiring generations to come.

Sahil Razvi is an author and research scholar specialising in Sufism and history. He is an alumnus of Jamia Millia Islamia. For inquiries, you can email him at sahilrazvii@outlook.com.

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Surendra Bhai, a resident of Akhara Bazaar in Kullu, has been the caretaker of this sacred shrine, a role that has been lovingly passed down through generations in his family. “Our family came to Kullu in 1908,” says Surendra Mehta. “My grandfather had a deep devotion to this shrine, and ever since, our family has been devoted to Baba.” The legacy of their devotion has been maintained by continuing to open the shrine to people of all faiths, fostering a sense of shared spirituality and community.

The shrine witnesses a large influx of devotees, especially on Thursdays and Sundays, when people from all walks of life and different religious backgrounds come in droves to seek blessings and fulfil their wishes. It is said that those who visit the shrine with genuine prayers, whether they are childless couples or individuals suffering from illnesses, find solace and solutions here. As a token of gratitude, offerings such as sweet rice and floral sheets are presented to Baba when wishes are fulfilled.

A beacon of communal harmony

In a country as diverse as India, where religious and cultural differences have sometimes led to conflicts, places like the shrine of Pir Baba Lala Wale stand as powerful symbols of communal harmony. The shrine is known for its all-embracing nature, welcoming people of any caste, creed, or religion. This inclusive spirit is especially significant in India, where Hindu-Muslim relations have had a complex history marked by periods of both collaboration and conflict.

The Hindu family that oversees the shrine’s maintenance, led by Surendra Mehta, plays a pivotal role in promoting unity and peace. They ensure that the shrine remains open and accessible to everyone, irrespective of their religious affiliation. This openness has not only strengthened the faith of the Hindu community in Baba but has also drawn Muslims and people of other faiths to the shrine, creating a microcosm of interfaith harmony.

The broader context of Hindu-Muslim relations in India

The example set by Surendra Mehta and his family is particularly important in the broader context of Hindu-Muslim relations in India. Historically, India has been a land of religious diversity, where different faiths have coexisted for centuries. However, there have been instances where political and social tensions have led to communal strife. In such a landscape, the actions of individuals and communities that promote understanding and cooperation are invaluable.

Surendra Mehta’s dedication to maintaining a space where people of all religions can come together is a reflection of the broader ethos of India’s pluralistic society. By fostering a spirit of inclusivity at the shrine, Surendra and his family are helping to counteract the divisive forces that sometimes seek to exploit religious differences for their gain. Their work ensures that the shrine remains a sanctuary of peace, where communal harmony is not just an ideal but a daily practice.

A call for unity and peace

Despite the occasional tensions between communities across the country, Surendra and his family remain hopeful. “It saddens us to see discord, but we strive to ensure that the shrine remains a beacon of peace and harmony,” they say. The family hopes that their efforts will help foster a spirit of unity and mutual respect in the nation. Their work is a testament to the idea that, even in the face of adversity, it is possible to find common ground and work towards a shared future.

In a world often divided by differences, the shrine of Pir Baba Lala Wale and its caretakers offer a powerful example of harmony and devotion, where faith transcends religious boundaries and fosters a sense of shared humanity. Their efforts remind us that communal harmony is not a distant dream but a reality that can be achieved through dedication, empathy, and a commitment to the common good. As India continues to navigate its diverse religious landscape, the story of Surendra Mehta and the shrine of Pir Baba Lala Wale stands as a shining example of what is possible when communities come together in the spirit of mutual respect and understanding.

Related:

Tamil Nadu sets example of communal harmony amidst a polarised country

Professor VK Tripathi and his pamphlets of hope, social justice and harmony

Thiruvananthapuram, Kerala to Malerkotla in Punjab, spontaneous community initiatives celebrate harmony & syncretism

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