KEY POINTS
- Sufi Shrines in Pakistan are the pillars of brotherhood and coexistence in a diverse society
- Ali Hajveri, Abdullah Shah Ghazi, and Lal Shahbaz Qalandar are the most visited shrines in Pakistan
- The Data Ganj Bakhsh shrine generates the highest revenue, amounting to Rs. 400 million each year
- The tomb of Shah Rukn-e-Alam in Multan is on tentative list of UNESCO World Heritage Site
- Urs at shrines generate economic activities including religious tourism
ISLAMABAD: Muhammad Asad, hailing from Peshawar and now settled in Islamabad since 2017, frequently visits the revered shrine of Pir Mehr Ali Shah in Golra Sharif, Islamabad, the capital of Pakistan. He derives immense mental and spiritual solace from his visits, finding comfort in the act of prayer at the shrine.
Asad expresses, “While Allah Almighty is the sole entity deserving of our prayers, many believe that saints like Pir Mehr Ali Shah serve as intermediaries (waseela), connecting us to the divine. This perspective resounds with the majority of shrine visitors.”
Talking to WE News English, he reflected on his teenage years, describing a time when he felt utterly drained and frail. “My parents took me to several shrines in Peshawar for special prayers, and later, we travelled to Islamabad to the shrine of Pir Mehr Ali Shah, where we all prayed together. A few days later, I experienced a remarkable surge of energy from within. I believed it was a blessing from Allah that restored my health, but my parents firmly emphasised that Pir Mehr Ali Shah was no ordinary figure,” Asad shared.
Reflecting on his lifelong connection to shrines, he said, “I have been visiting shrines since my childhood,” he remarked. He emphasised that no spiritual leader has ever instructed followers to bow down or prostrate at their graves, as he believes this to be a significant transgression.
Asad described these saints as the pious and noble servants of Allah, who dedicated their lives to teaching the Holy Quran and Hadith. He expressed that visiting graves and shrines allows him to pray, providing him with profound inner peace and comfort, as he prays for the entire Muslim Ummah.
He said Pakistan is a custodian of some of the most sacred Shrines and religious heritages of Sikh, Buddhist, and Hindu religions and proudly offers a great opportunity for religious tourism to common tourists and religious devotees from across the world, especially India, Sri Lanka, Nepal, and Bhutan.
Sufi shrines are deeply woven into the fabric of Pakistani society, regarded as sacred spaces where devotees engage in various rituals. Followers view Sufis or spiritual leaders as vital intermediaries guiding them toward divine connection and personal success.
Many visitors hold strong beliefs in the Sufis’ blessings, seeking support for their social, economic, physical, and spiritual needs. While most perceive the Sufis as holy figures, some contest their intermediary role. Beliefs about myths and superstitions varied by gender and education, but the majority of visitors did not believe in myths and superstitions.
As of December 1, 2024, Pakistan boasts a total of 3,398 shrines. However, the Pakistan Centre for Philanthropy (PCP) highlights that 99 of these shrines are regularly frequented and managed by the Department of Auqaf (Endowments).
Among these, Punjab is home to 41 shrines, Sindh has 42, Khyber Pakhtunkhwa features 9, and Baluchistan is proud of 7. Numerous shrines can also be found in Azad Kashmir, enriching the spiritual landscape of the region.
According to the Ministry of Religious Affairs and Auqaf Department of the federal government of Pakistan, there are over 150 registered shrines in the country. Nevertheless, there are a large number of shrines, operating independently, and managed by the heirs of the saints buried there or controlled by the claimants. The heirs of these holy personages, saints or Awliya are called ‘gaddee nasheens‘.
Not surprisingly, shrines of these mystics draw hundreds and thousands throughout the year, and opulent tributes are paid to them on their birth and death anniversaries annually.
Before diving into the multifaceted functions of Sufi shrines and their significant political, social, cultural, and economic impacts, let’s first uncover which shrines in Pakistan attract the most visitors.
Shrine of Ali Hajveri, Lahore (Punjab)
The Shrine of Hazrat Data Ganj Bakhsh, widely known as Data Darbar, is the largest Sufi shrine in South Asia, dedicated to the revered Sufi saint al-Hujwiri from Ghazni, Afghanistan, who is believed to have lived there in the 11th century. Located in Lahore, it is considered the city’s most sacred site, attracting nearly one million visitors during its annual urs festival.

Data Darbar is instrumental in providing social services, offering free meals to up to 50,000 visitors daily, in accordance with Islamic charity principles. It also supports educational programs and local hospitals. Governed by the Auqaf Ordinance of 1960, the shrine employs around 200 staff and significantly contributes to the Auqaf board’s income, playing a crucial role in Punjab’s religious landscape.
Shrine of Lal Shahbaz Qalandar, Sehwan Sharif (Sindh)
The Shrine of Lal Shahbaz Qalandar, located in Sehwan Sharif, Sindh, Pakistan, is a mausoleum dedicated to the revered 13th-century Muslim and Sufi saint, Lal Shahbaz Qalandar. It stands as one of Pakistan’s most important shrines, drawing nearly one million visitors annually. The shrine’s construction began under Shah Tughluq, who ordered the saint’s remains to be interred in Sehwan Sharif, with the tomb complex established in 1356 C.E.

Over the years, it has seen numerous expansions and renovations. The shrine features a gold-plated main entrance, a gift from Iran’s last Shah, and a newly constructed gilded dome, which reaches 110 feet in height and 56 feet in diameter. The dome is adorned with gold-plated tiles from the UAE and intricately designed tiles from Iran, enhancing the shrine’s beauty and significance.
Shrine of Abdullah Shah Ghazi, Karachi (Sindh)
Abdullah Shah Ghazi was born in 109 Hijra and arrived in Karachi in 738 during the rule of the Umayyad Dynasty. His presence was perceived as a threat by the Umayyads, leading to his persecution and martyrdom in 151 Hijra. His followers chose a coastal hill in Karachi as his burial site, where a shrine was established nearly a thousand years ago.
This shrine is believed to safeguard the city from cyclones and has become a spiritual haven for individuals from diverse sects and backgrounds, drawn by its sacred atmosphere.

Notable features include the provision of free meals and captivating Qawwali performances, linked to Syed Nadir Ali Shah’s dervish lodge in Sehwan Sharif. In 1962, the shrine’s administration was handed over to the Auqaf department, and it underwent exterior renovations in 2011.
Shrine of Ghulam Farid Shakar Ganj, Pakpattan (Punjab)
The Shrine of Baba Farid, a significant 13th-century Sufi site in Pakpattan, Punjab, honours the revered Punjabi mystic and poet Baba Farid. It stands as one of Pakistan’s most important Islamic holy places, serving as a focal point for Muslim devotion in South Asia.

Additionally, Sikhs hold the shrine in high regard, incorporating Baba Farid’s poetry into their sacred text, the Guru Granth Sahib. By the 13th century, it was widely believed in Muslim communities that the spiritual powers of a Sufi saint could be passed down to their descendants. The shrine is managed by the Auqaf Department.
Shrine of Baba Bulleh Shah, Kasur (Punjab)
Hazrat Syed Abdullah Shah Qadri (RA), widely known as Bulleh Shah (RA), was a prominent Punjabi Islamic philosopher and Sufi poet from the Mughal era. He primarily used the Kafi form in his poetry, which is well-regarded in both Punjabi and Sindhi literature. His Kafis have been set to music by various artists, ranging from street performers to celebrated Sufi singers.
Bulleh Shah passed away in 1757 at the age of 77 and was laid to rest in Kasur, where he spent most of his life. Following his death, he was labelled a kafir (non-believer) by religious fundamentalists, leading to restrictions on his funeral prayers. He was ultimately buried on the outskirts of Kasur, with his funeral led by the esteemed Syed Zahid Hamdani.

A dargah was constructed over his grave, which is now a protected monument under the Punjab government’s oversight. In August 2023, an extension project for the dargah was launched.
Shrine of Hazrat Bahauddin Zakariya, Multan (Punjab)
Multan, which is known as the city of saints, is the resting place for the famous Sufi saint Hazrat Baha-ud-Din Zakaria (1161-1262). The mausoleum was built in 1267 and is made from red bricks. The mausoleum is a square of 51 ft 9 in (15.77 m), measured internally.

Above this is an octagon, about half the height of the square, which is surmounted by a hemispherical dome. The mausoleum was almost completely ruined during the Siege of Multan in 1848 by the British but was soon afterwards restored by local Muslims. Many pilgrims visit his shrine at the time of his urs from different parts of Pakistan and beyond.
Shrine of Hazrat Shah Rukn-e-Alam, Multan (Punjab)
The Tomb of Shah Rukn-e-Alam located in Multan, is the mausoleum of the 14th-century Sufi saint Shah Rukn-e-Alam. The shrine is considered to be the earliest example of Tughluq architecture and is one of the most impressive shrines in the Indian subcontinent. The shrine attracts over 100,000 pilgrims to the annual urs festival that commemorates his death.

The tomb was built between 1320 and 1324 CE by Ghiyath al-Din Tughluq in the pre-Mughal architectural style. In the 1970s, the mausoleum was thoroughly repaired and renovated by the Auqaf Department. The entire glittering glazed interior is the result of new tiles and brickwork done by the Kashigars, or tile makers, of Multan. The tomb is on the tentative list as a UNESCO World Heritage Site.
Shrine of Sachal Sarmast, Khairpur (Sindh)
The Shrine of Sachal Sarmast is located 40km southwest of Khairpur. It is situated near the N-5 Highway and Gambat-Ranipur Road in Daraza Sharif. Sachal Sarmast (1739 – 1829) was a Sufi poet from Sindh. He used this pen-name in his poetry.
Sachu means ‘truthful’ while in Sindhi Sarmast means ‘ecstatic’. Sachal Sarmast literally means ‘truthful mystic’ or can be translated as “Ecstatic Saint of Truth”. Sachal’s poetical works are sung by local singers in Sindhi and Saraiki.

Sachal Sarmast was an ardent follower of Wahdat-ul-Wujood (unity of existence), an Islamic Philosophy synonymous with Hamah Oost (all from One). An annual three-day urs or festival commemorating the death anniversary of Sachal Sarmast is held at Daraza Sharif, beginning on the 13th day of Ramazan, including a literary conference and musical concerts based on his poetry.
Shrine of Meher Ali Shah, Golra Sharif (Islamabad)
The Shrine of Meher Ali Shah, a 20th-century Sufi mausoleum, is dedicated to Pir Meher Ali Shah, a prominent Sufi scholar of the Chisti order and a leader of the anti-Ahmadiya movement. Located in Golra Sharif within the Islamabad Capital Territory, the shrine rests at the foothills of the Margalla Hills in Sector E-11. Pir Meher Ali Shah passed away on May 11, 1937, and was succeeded by Babuji.
The construction of the mausoleum took nearly two decades, utilising marble sourced from the Makrana mines in Jodhpur State. Due to Pir Meher Ali Shah’s blessings, the shrine attracts thousands of visitors daily, with around 10,000 people served meals, and even more during Juma prayers.

During the Urs celebrations, attendance can exceed 400,000. The shrine offers free accommodation to all visitors, regardless of caste, colour, or creed, a tradition that continues to this day.
Shrine of Pir Syed Abdul Latif Kazmi Qadiri, Bari Imam (Islamabad)
Pir Syed Abdul Latif Kazmi Qadiri, commonly known as Bari Imam or Bari Sarkar (1617 – 1705), was a prominent Sufi ascetic from 17th-century Punjab, revered as the patron saint of Islamabad, Pakistan. Born in Karsal, Chakwal District, he is a significant figure within the Qadiriyya order of Islamic mysticism.
After returning from Central Asia, he chose to settle in Noorpur Shahan, an area notorious for its dangers, referred to locally as Chorpur due to its history of banditry and violence against trade caravans.

Over time, he became known as “Bari Imam.” His shrine gained immense popularity, especially during the urs celebration, which commemorated his death anniversary and attracted hundreds of thousands of devotees, with attendance reaching 1.2 million in one notable year.
Other prominent shrines in Pakistan
In addition, Pakistan is home to several renowned shrines that draw visitors from near and far. Among these is the Shrine of Sakhi Sarwar, located in the Dera Ghazi Khan District of Punjab, Khawaja Ghulam Farid in Mithankot, Sultan Bahu in Garh Maharaja, Hazrat Mian Mir in Lahore, Bibi Jawindi in Uch Sharif, Hazrat Muhammad Shah Yusaf Gardezi in Multan, Shamsuddin Sabzwari in Multan, Bibi Pak Daman in Lahore, Sultan Sakhi Sarwar in Dera Ghazi Khan, Shah Abdul Latif Bhitai in Bhit Shah, Shah Hussain in Lahore, and Shah Jamal in Lahore.
These sacred sites attract millions of devotees, especially during the Urs celebrations, making them vibrant centers of spiritual activity.
Why people are drawn to shrines?
In conversation with WE News English, Dr. Fouzia Farooq Ahmed, Associate Professor of the Department of History, Quaid-i-Azam University, Islamabad, articulated that for a considerable time, the major Islamic sects, Sunni and Shia, have sought an intermediary figure between Allah Almighty and humanity—one who is not a prophet.
“In essence, not everyone can be designated as Khalifa Allah (representative of Allah), as this title is reserved for prophets. Within Sufi Islam, individuals seek out the ‘Khalifa-tul-Rasool,’ known as a waseela, who serves as an intermediary within a structured spiritual hierarchy.
In Sunni Islam, figures such as Qutab and Abdal are recognised, while in Shia Islam, the Imams hold this esteemed position. The tradition of visiting shrines is deeply rooted in both sects,” she explained.
Dr. Fouzia expressed that across regions—from Turkey to Iran and from Malaysia to Hindustan—people associate local spiritual figures with the Holy Prophet (PBUH), viewing them as intermediaries to visit his shrine and seek the acceptance of their prayers.
She elaborated that while these mystics are alive, they reside in Khanqahs, but once they pass, these Khanqahs transform into shrines. The term “Urs” signifies a celebration or joy, and when devotees visit a shrine during Urs or on other occasions, they feel as though they are directly encountering the Divine.
Devotees are drawn to these shrines in search of a guardian, someone who can provide reassurance in the fulfilment of their prayers. These local shrines serve as a source of solace for devotees, offering psychological comfort, security, and a sense of freedom, much like the way Hindus find peace in their temples.
Dr. Fouzia, presently engaged in The Oxford Research Centre in the Humanities (TORCH) fellowship at Oxford University, remarked that during the British Raj, officials kept detailed gazetteers to track the attendance of worshippers at various shrines.
“In my view,” she stated, “the annual urs of Lal Shahbaz Qalandar attracts more visitors than any other shrine in Pakistan. Following that, we have Data Ganj Bakhsh in Lahore, Baha-ud-Din Zakariya in Multan, and Abdullah Shah Ghazi in Karachi—each revered as the guardian saints of their respective regions.”
She expressed that, basically, the idea of pilgrimage serves as a significant catalyst for economic growth. “When shrines are established and pilgrimage practices commence, that city or region transforms into a vibrant centre of economic activity, generating a steady stream of income. Numerous shops spring up around these sacred sites, enhancing the flow of commerce. From flower vendors to donation boxes, and communal kitchens to shoe storage services, it all revolves around financial transactions. Thus, it appears that the placement of religious sites is quite a strategic endeavour, she concluded.
Uxi Mufti, a cultural anthropologist and the author of several works on Sufism, shared insights with this scribe regarding the most frequented shrines in Pakistan, notably those of Lal Shahbaz Qalandar in Sehwan Sharif and Ali Hajveri Ganj Bakhsh in Lahore.
He remarked, “It’s quite ironic that as the middle and lower middle classes grapple with escalating challenges such as unemployment, meagre wages, and the struggle to provide for their families, their pilgrimages to these sacred sites tend to rise. They seek divine intervention, hoping for a shift in their fortunes that might ease their burdens. This surge in visitors not only boosts the shrine’s income but also offers a measure of comfort to the devotees, who hold onto the hope of a miraculous change in their lives.”
Socio-economic impact of Shrines
The economy thrives in harmony with these sacred shrines, especially during the annual Urs celebrations. Local businesses flourish as visitors from distant regions flock to these spiritual havens, seeking solace and fulfilment of their heartfelt desires.
The primary economic activities surrounding these sites include flower vendors, shops offering ritual items, toy stores, rice merchants, sweet shops, and clothing retailers, all contributing to the vibrant atmosphere of devotion and commerce.
Local businesses, such as hotels and restaurants, relied heavily on these tourist sites. Many entrepreneurs opened establishments to cater to the needs of visitors, providing them with lodging and meals, especially during nighttime. Wealthier individuals often visited these shrines to fulfil their wishes, generously donating to langars that offered free meals, such as rice, to the less fortunate who frequented these sacred sites.
The local community has harnessed the economic potential of the shrine, particularly through the influx of religious tourism it attracts. Visitors journey from distant places, seeking a variety of foods, goods, and services.
In response, local markets cater to these needs, providing an array of offerings to religious tourists. The economic impact of the shrine has become a defining characteristic of the area, with numerous shops and hotels emerging to serve the diverse culinary preferences of visitors.
Shrines play a crucial role in bolstering the local economy, providing a wealth of religiously inspired products such as shawls, flowers, candles, memory frames, and bangles, especially catering to women.
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Moreover, the kindness of tourists extends financial support to various individuals, including beggars and daily wage earners like car washers. The sustenance of the community, particularly through daily meals known as langar, heavily relies on the influx of these visitors.
Items associated with religious commodification—ranging from flowers and toys to bangles and informative books about the shrine’s history—form the foundation of the local marketplace. The preparation of langar rice has become a notably successful enterprise, complementing the thriving hospitality sector that operates daily.
A considerable portion of devotees, around 60%, purchase langar to share at the shrine, reinforcing the connection between faith and community support. Ultimately, the shrine not only nurtures the local economy but also serves as a vital support system for those in need, cultivating a culture of generosity and togetherness among its patrons.