Maharashtra’s Qasim Shah Wali Dargah: A Shared Sacred Space for Hindus and Muslims
By Sahil Razvi, New Age Islam
2 December 2025
In Lonavala, Maharashtra, the Dargah of Qasim Shah Wali draws both Hindus and Muslims, offering a peaceful space of shared faith. Known for its unique rituals and serene setting, the shrine continues to grow as a symbol of harmony and spiritual healing.
Main Points:
1. Located in Hatampura, opposite Kamla Nehru Park
2. Unique Mannat tradition of hanging gourds from a sacred tree
3. Nearby shrine of Haji Sultan, brother of Qasim Shah Wali
4. Nearly equal Hindu–Muslim footfall at the shrines
5. Annual Urs features Qawwali, sandal procession, and Langar
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The Dargah of Syed Qasim ShahWali, stands in Hatampura, opposite the Kamla Nehru Park, right in the heart of Lonavala city. Medium in size but remarkable in appearance, the shrine is beautifully constructed and crowned with a charming dome. The artistry of the Dargah is the work of an Iranian craftsman, which lends the structure an even more exquisite and eye-catching character. The Turbat is situated at the base of a tree, and a unique feature of this site is the hanging of gourds from the tree’s stem as part of mannat, a ritual not commonly seen elsewhere.
Across the street from the Dargah stands a Maruti temple. Many Hindus who visit the temple also offer obeisance at the shrine, reflecting the shared spiritual space that the locality has nurtured over the years. On the other side of the road, adjacent to the District Collector’s office, is another shrine, this one belonging to Syed Haji Sultan, the elder brother of Qasim ShahWali. According to local belief, both brothers were sons of the king of Bijapur in Karnataka and lived around 500 years ago. Renouncing the luxuries of princely life, they chose instead a life of Zuhd and hermitage. When they arrived here, the region was covered in dense forest.
Near the main Dargah lies a small graveyard with select graves. Some of these graves have stones on both sides, while others have stones on only one side. Locals say that dual-sided stones mark the graves of women, whereas a single-sided stone marks that of a man, similar to what one sees in Jannat ul Baqi. The surroundings of the Dargah are peaceful, and the gentle breeze around the place adds to its spiritual serenity.
The Dargah of Haji Baba is relatively smaller and receives fewer daily visitors. Yet, it holds particular significance due to a cement platform built around a Kawat tree, where it is believed that the spirit of Haji Baba occasionally rests. Consequently, no one is allowed to sit on this platform. Every day, sugar is placed there for ants to feed on, an old tradition associated with the Baba’s blessings. Lakhina Pritam, a former District Commissioner, once financed the renovation of the shrine and the construction of this platform as part of the Mannat he had made when his son suffered from a serious illness. He also donated for the tiled entrance and the iron grill of Haji Baba’s Dargah. People in distress, seeking relief or spiritual aid, frequently visit both shrines.
While the shrines remain active throughout the week, Thursday evenings draw significantly larger crowds. A notable aspect reported by locals is that the spirits associated with the shrines possess men but never women, a phenomenon that has intrigued many. Offerings of gourds as Mannat are particularly unique to this site, and even the author who documented this account mentioned not having seen this elsewhere.
According to the hereditary Mujawir of both Dargahs, Kaisar Bhai (It is possible that the Mujawir may have changed by now; I am narrating this information from J.J. Roy Burman’s book.), nearly 50 per cent of the devotees are Hindus and the remaining 50 per cent are Muslims. The example of Mangal Kedare, a young Hindu woman, strongly reflects this shared devotion. She visits the shrines daily to sweep and clean them. For years she had suffered from spirit possession and was cured after seeking refuge at the Dargahs. Since then, she has taken it upon herself to serve the shrines without expecting any remuneration. Belonging to a lower middle-class Hindu family, she feels honoured to perform this service and considers herself blessed.
During the annual Urs, held a week before Ramzan in the Islamic month of Shaban, the number of Hindu participants increases noticeably. The sandal is brought from Maliwada, a predominantly Hindu locality of the Mali (gardener) caste. A Qawwali competition is organised on the third night of the urs, and a Langar is arranged on one of the days to feed visitors, with sweet rice traditionally served. Apart from Muslims, a significant population of Hindus visit the Dargahs regularly and maintain deep reverence, as evident from the story of Mangal Kedare.
The Mujawir also shared that in the last decade, the popularity of the shrines has grown manifold, with an increasing number of devotees, both Hindu and Muslim, frequenting the sites and seeking blessings from the revered Baba.
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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.
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