Sachal Sarmast, one of the great mystics of Sindh, is known as the second Mansoor Hallaj because of his poetry and philosophy. Sachidino, Sachoo(the truthful) and Sachal Sarmast were all names given to Mian Abdul Haq Farooqi because of the radical sufi pursuits with which he challenged the rigid mindset of the clergy of his times. Also called 'shair-e-haft zaban' because he wrote poetry in seven languages - Sindhi, Urdu, Persian, Punjabi and Balochi among them - Sachal's time saw the decline of the Kalhora dynasty and the rise of the Talpur rule in Sindh. The clergy held remebdous power over the impoverished masses and the persecution of religious minorities was the order of the day. Sachal Sarmast revolted against the mullah order with his poetry and philosophy, based on the doctrine of Anal haq - I am the truth. Though his verses immortalized him, he was denounced as an infidel and sentenced to death - a decree that was never carried out due to his popularity in the court of Talpur rulers...Sachal belonged to the sufi sect whose doctrine was martyrdom. Sachal's immediate disciples were the saints Bedil and Bekas, a father and son team from Rohri. Sachal’s real name was Abdul Wahab, was son of Salah-ud-Din. He adopted 'Sachal' as his poetic name, which literally means 'Man of Truth' or 'Devotee of Truth'. He is also called 'Sarmast' because of being in perpetual state of trance. Out of reverence, his disciples pronounce Daraz as 'Dar-e-Raz', which means 'Gate of Divine Mystery'. Among mystic poets, his most ardent admirer and adorer was poet Bedil.
Sachal's lineage is traced to Omar Farooq, the second Caliph in succession to the prophet. The Farooqi family was well established in Khairpur State because of the patronage if Mir Suhrab Khan, in whose service one of the earlier elders of the family. Ahmed Farooqi, had entered and rendered a creditable account of himself. In consequence, the Mir awarded him an excellent Jagir.

Sachal was yet a child when his father died and he came under the loving care of his uncle Faqir Abdul Haq. His uncle, later became his Murshid (spiritual guide) and also his father-in-law. Sachal's wife survived only a couple of years, and thereafter, Sachal chose to remain single throughout his life. Sachal's grandfather, Faqir Sahibdino, was also a man of God and is said to have entered spiritual grace fro Bibi Raha Basri. He had also served in Mir's court for a short duration before he became a recluse, secluding himself in the heart of a thick and thorny bush. Sah Latif is said to haveonce met him and persuaded him to reveal himself to the world, so as to illuminate the minds of his people.

Sachal was an Awaisi Faqir. Awaisis receive spiritual grace from departed masters, although they may also have living preceptors to kindle in the them at the ourset spiritual awkaening. Shah was at first inspired by Yogis and Sachal by Abdul Haq. Shah then aquired celestial wings from Rumi and Sachal from Attar.

Sachal possessed mastery over Persian and Arabic, and committed the entire Quran to memory. Hence, he was called hafiz, i.e. 'Memoriser of the sacred book', like the Persian poet Hafiz Shirazi. In fact, Sachal is called 'hafiz Darazi' for reasons more than one. Like Hafiz, he knew the Quran by heart, sang of wine, love and beauty, condemned cant, bigotry and hypocrisy, castigated men religion for their false pretensions, wrote mystical 'Diwans' and was ever immersed in Mansoorian ecstasy. Above all, he was, like Hafiz so much attached to his native place that he did not leave it even once during his lifetime. For Sachal music was the food of soul. As Rumi was transported to ecstasy by the melody of the flute, Sachal was divinely thrilled by the harmony of tabla and sarangi.

'Religion', says Sachal, 'have confused the minds of men'. Men have no understanding of the essence of religions. Men of intellect indulge in arguments and disputstions; aand the ignorant wallow in supersition and ritualism. There is no dearth of charlatans, whi know well enough how to inspire awe and wonder in the minds of creduloud.'

There is no doubt that Sachal's outward demeanour was that a pious man of religion, but when the ocean of divinity surged within him, he indulged in utterances that nerves of staunch and othodox clergymen. He would say:

By no means has Kalma made me a Muslim, Nor has Ahmed (Holy Prophet) transmitted faith to me from Arabia, Sachu is all Gloroius Lord, through in men's eyes a human being.

Sachal is call 'Shair-e-haft zaban', i.e. 'Poet of seven languahes'. He had mastery over Sindhi, Hindi, Urdu, Sairiki, Persian, Arabic and Punjabi, his poetry exists. In all these languages in the form of dohas, kafis, ghazals and masnavis - Arabic words, expressions and quotations being interspersed at places by way of adornment and authoritative testimony. There is often an inter-mixture of Hindi and Urdu, Sairaika and Punjabi, Persian and Arabic. In Doha form, he has also like Shah, sung of the glory of immortal lovers: Sasui and Punhu, Mumal amd Rano, Nuri and Tamachi, Lila Chanesar, Suhini and Mehar, of the music of Bijal and mystical abondonment of Rai Diyanch, of king Umar's treacherous conduct and Marui's ideal Chastity and her inspiring patriotic love. In all these narrations he has expounded mystical truth of true wisdom. Besides, he has like Shah, sung of the universal beneficence of rain, the evil vangaries of the camel (mind) and the spiritual resplendence of yogis. He has also touched the themes of the respective emmissary roles of the crow and the moon. He undoubtedly owed his inspiration to Shah in these themses of local color and character, and Rumi in Perisan ghazals and masnavis.