The Story of Pir Kaki Tar: Syed Safdar Ali Bukhari Al Ma'aroof Kakian Wali Sarkar
A respected, well-educated wadaira and coal-mining landlord of Lillah Town, he was a quiet social worker from a noble Syed family and a graduate of Gordon College, Rawalpindi. During the ceremonial Dastar Bandi, the rite in which he was to inherit the traditional Makhdoom title of his ancestral gaddi, a spiritual lineage spanning nearly thirty darbars, he suddenly removed the ceremonial turban and cast it to the ground. In the presence of nearly one thousand notable Syed guests, he walked away and left his home forever. No one understood why. Many assumed it was a nervous breakdown or the result of a domestic conflict.
He was labelled a rebel against the traditional and revered peeri system, and his condition was dismissed as madness or spiritual imbalance (majzoob), attributed to the perceived dishonour of sacred traditions, particularly the legacy of the dastaar and gaddi associated with Makhdoom Jahaniyan Jahaan Gasht (r.a.). Gradually, he was abandoned by family, friends, and all who once stood close to him. He wandered the streets and eventually settled in Lahore’s Heera Mandi, the red-light district. Silent by nature, yet people began to gather around him, mostly from marginalized segments of society: those in distress, seeking shortcuts, or burdened by worldly troubles. Rarely did anyone seek the Truth, the Haq, or Allah. He was distributing the remembrance of Allah freely, yet there were hardly any seekers of Allah.
During this time, whenever people approached him with their problems, he would recommend that they listen to selected Sufi kalaams or observe the dhamaal of certain individuals in the area. Yet, his guidance always culminated in something deeper.
دو پہر تک بک گیا بازار کا ہر اک جهوٹ
اور میں "اک سچ" لئے شام تک بیٹها رها ...!
"By noon, every falsehood in the marketplace had been sold, while I remained seated until evening with a single truth."
He would say: Take half a glass of clean water. Close your eyes and feel the presence of Allah within your heart. Purify your heart from all hatred. From the depths of your soul, forgive all your adversaries and pray for them. Then, with utmost love, call upon Allah three times within your heart: “Allah, Allah, Allah.” Drink the water in three sips, and then open your eyes.
"Even I ask from Allah, so you too should ask only from Allah."
He did all of this selflessly and without any charge. Many people claimed to have found solutions to their problems. However, controversy soon followed. Critics questioned how music could serve as healing, and why dhamaal was being encouraged. The media intervened, sensationalizing the matter, and branded him as a fraudulent peer from Heera Mandi. They gave him the name “Peer Kaki Tarr,” accompanied by fatwas from certain ulema declaring him a disbeliever. They denounced the use of music and dhamaal in healing as unlawful, labelling him a source of misguidance.
He accepted all criticism with grace, treating it as a gift from society. In fact, he adopted the name “Kaki Tarr” himself and began writing under it. His style of addressing people, “kaka” or “kaki”, became widely recognized. He would say, “Kaka ji, recite this dua,” or “Kaki ji, observe this dhamaal.” Many women of that area, once labelled as outcasts, gradually transformed into dignified and respectable members of society. This transformation was part of his difficult yet profound mission. Despite being labelled with derogatory titles, he never claimed piety or demanded respect from what he viewed as a hypocritical society. In later interviews, he often referred back to the same media narrative that had once defined him, using it as a mirror to society itself.
"We have swept through the Pakistan film industry and its very roots, now the rest is upon you."
"If a poor carriage driver sits in Heera Mandi and watches a dancing woman, she is labelled immoral and he a mere spectator. Yet, if the same occurs within elite spaces like a hotel, it is called culture, and those involved are called artists. What kind of double standard is this?"
These statements alone reveal the depth of his perspective. Many of his strongest critics from that time have since acknowledged the significance of his work and the immense difficulty of the environment in which he operated.
If you are truly interested, as it seems you are, then simply listen to Surah Al-Rehman as advised atSurah Al-Rehman Therapy WebsitePerhaps just once, as Hazrat Umar (r.a.) once listened at his sister’s home. What you experience will be deeply personal, a direct connection between you and the living miracle of the Qur’an, and its Owner, Allah.
ALLAH ALLAH ALLAH
Research & Recognition
The methods taught by Pir Kaki Tar have been studied in various contexts. Below are references and papers that explore the scientific and spiritual dimensions of sound healing, Sufi music therapy, and the power of unconditional love.
The Healing Power of Sound and Music
Research has shown that specific frequencies and recitations can reduce cortisol levels and promote relaxation. The rhythmic patterns of Surah Al-Rehman have been noted for their calming effect on the nervous system.
Sufi Kalam as a Therapeutic Tool
Studies in ethnomusicology document the use of Sufi poetry and dhamaal as a form of emotional catharsis, helping individuals process trauma and find community healing.
Unconditional Love and Psychoneuroimmunology
Forgiveness and love have measurable effects on immune function. The practice of "cleaning the heart from hatred" aligns with modern psychological interventions for stress reduction.
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