Shah Jamal & The
City Shrines
Shah Jamal
Although at some
distance, but a
shrine well worth
the visit is that of
the 17th century
saint. Shah Jamal.
Retracing your steps
on Allama Iqbal Road
and traveling on
Khayaban-e-Anne
Marie Schimmel/Goethe,
the pleasant drive
on the canal bank in
the cool air from
the canal flowing on
your right, you will
arrive at Shah Jamal
Road and the area
named after the
saint.
If you are traveling
from the city centre
on Ferozepur Road
(now Shahrah-e-Fatima
Jinnah) you will
need to take a
turning to the left
(east) after Icchra
Mor (Icchra turning)
on Shah Jamal Road
and turn right
(south) again when
Shah Jamal Durbar or
Damdama appears on
your left.
Located on an
eminence it is a
picturesque shrine,
framed by historic
trees and presents a
bustle of activities
at different levels.
You should be
prepared to climb up
over 20 feet to
arrive at his
remarkable cluster.
However, the climb
up to the shrine is
interesting and
comparatively easy
on you, since on
your way you can
enjoy the
flower-sellers
sitting on the
landing, and the
view into the open
air school on the
terrace of the first
floor with young
children studying
under the shade of
enormous trees,
leading you to the
summit through the
doorway of the mazar
itself.
It is a large, well
maintained shrine,
with an arcaded
periphery, the
centre of which is
dominated by a
marble clad
structure of recent
vintage, carrying
multifoil arched
verandahs and a
green fluted dome
and golden finial.
Although the
structure is new it
marks the original
chilla or place of
seclusion of the
saint where he was
later buried. As is
usual with Sufi
shrines, on one side
is a mosque, as well
as picturesque
niches for oil
lamps.
One's arrival at the
summit detaches you
from the outside
world. It is a
hushed environment,
remote from the
bustle of everyday
life, and sitting on
the floor under
shade imparts a
sense of repose and
tranquility. The
enormous paved
terrace allows
thousands to visit
every day and pay
their respect with
offerings of rose
petals and prayers.
In contrast to many
other large
enclosures and
compounds of saints,
there is no
graveyard around it
or in close
proximity. A unique
feature of this
shrine is the large
number of
children—600-700—being
educated on the
first floor of the
structure devoted
almost entirely to
classrooms.
Shah Jamal
(966/1559-1049/1639)
(although Latif
dates his death to
1061 /1650),
belonged to a
Persian family who
migrated to Kashmir.
He and his brother.
Shah Kamal or
Maulana Kamaluddin
Kashmiri, were both
acclaimed for their
piety—Shah Kamal is
buried in Auqaf
Colony near Icchra.
Shah Jamal arrived
in Lahore in
995/1587 during the
reign of Akbar,
which was Lahore's
golden period of
learning and
scholarship. He
settled in the east
of Icchra and
devoted himself to
preaching against
the ills prevalent
in society. It was
his sermons that
induced saint Pir
Hassan Shah Wali or
Hassu Teli of Chowk
Jhanda, to ensure
correct weight age
for a flourishing
grain trade.
It is related that
originally the area
was in depression
and Shah Jamal
decided to erect a
seven-storey damdama
or mound at the same
time when Serai
Golanwala was being
constructed—a large
Jahangiri semi
(travel inn) which
acquired the name of
Golanwala due to its
usage by Ranjit
Singh's factory for
producing gola
barood (gun-powder).
Chishti narrates,
that the ladies of
the Mughal royal
household inhabiting
the serai could not
bathe in the tank
for fear of being
exposed to the
people on the mound
and remonstrated
with the saint. "The
fakir uttered a
curse to the effect
that neither their
palaces nor their
tank should remain.
While in a fit of
wajd (ecstasy) he
danced so hard that
five storey of the
building sank under
ground, thereby
reducing the height
of the damdama, to
prevent people
seeing the ladies
bathing in the
tank."
The shrine is one of
the most
well-maintained
mazars of the
Department of Auqaf
with attendants and
leaflets, which
provide detailed
information about
this popular saint.
His Mrs is held on 4
Rabius Sani. He
belonged to the
Qadriya silsila.
Syed Pir Hadi
Rahnuma Shamsi
Rahnuma
Our next destination
is the shrine of Pir
Hadi Rahnuma. This
ancient tomb, which
is believed to be of
a 13th century saint
(it is said that his
tomb was constructed
during the reign of
Emperor Babur) is
not difficult to
locate.
From Shah Jamal you
will need to follow
Shadman Main Road in
a northerly
direction, past
Shadman Chowk, and
follow Lawrence Road
on the left
(northwest), beyond
its crossing with
Shahrah-e-Fatima
Jinnah. The large
enclosure of the
shrine is located on
Lawrence Road, on
the opposite side of
the road from the
imposing Roman
Catholic Cathedral
(Cathedral of the
Sacred Heart of
Jesus).
Pir Hadi Rahnuma (d.
681/1282) belonged
to the family of
Syed Shamsuddin
Tabrezi, the
celebrated saint
buried in Multan.
Pir Hadi Rahnuma is
the saint whose
memory is much
revered by the
Khojas (a wealthy
community of
Lahore). The
enclosure is marked
with a festive
gateway carrying a
large dome in the
centre and smaller
domes and slim
minarets flanking it
on either side. As
soon as you step
into the compound,
the feeling of
serenity and repose
overpowers you,
reinforced by the
foliage of enormous
trees located in the
east of the tomb.
The enclosure houses
both the shrine, and
as usual, a mosque
with a large
courtyard shaded by
old trees. Latif
reports that a
mosque was built by
Kalla Khan, an amir
(nobleman) at
Akbar's court; he
also informs that
during the late
nineteenth century,
the tomb was being
utilized as an
'English house'. The
original mosque,
however, has been
replaced by one
built in recent
years.
Historically and
architecturally the
tomb is extremely
interesting. It is
built of small
country bricks which
were simply treated
with lime plaster.
The form itself does
not follow an
established Mughal
form of a tomb. The
tomb chamber,
octagonal in form,
its eight sides
alternately housing
alcoves and
openings, is in the
centre while a
perambulating
gallery (ghulam
gardish) in the form
of a baradari
(pavilion) based on
cusped arches
provides an
attractive
architectural
ensemble.
Latif reports that
originally "the
mausoleum was
decorated with
marble lattice work
of exquisite beauty;
round the roof were
railings of marble
and the arches were
supported by pillars
of red sandstone."
Unfortunately,
however, "Raja Dhian
Singh, the Prime
Minister of Ranjit
Singh, divested the
building of all its
valuable stone, and
sent it to Jammu."
At the time the
marble flooring of
the underground
chambers was also
removed.
The chamber
contains, along with
the grave of the
saint, those of his
two brothers Muhsin
Shah Wali and Pir
Abdullah Shah Qadri.
No historic
inscriptions are
nowadays extant. The
saint belonged to
the Qadri silsila.
His urs is held at
the tomb on 12
Rabiul Awwal.
Hazrat Shaikh Abu
Ishaq Qadri
This 16th century
saint, belonging to
Emperor Akbar's
period, is buried in
the east of Mozang.
His sepulcher is
located not far from
Regal Chowk, if you
drive south and past
Safanwala Chowk (the
crossing of Mozang
Road with Temple
Road). Although
vehicular access is
possible, it is best
to park the car on
the main road, and
venture on foot
along a street known
as Abu Ishaq Street,
which leads west
into the Mozang
area. Abu Ishaq
Street leads you to
a comparatively
quiet area, opposite
the Government
Mozang Hospital,
where trees and a
modernized tomb with
contemporary stone
facing and a green
dome—the same tomb
which Latif noted
was in a dilapidated
condition and
belonged to the
saint's sons—give
the indication of
the celebrated
shrine beyond.
The gateway leading
to the sepulcher is
located a little
further ahead, which
leads you into a
courtyard with
arcading, a historic
mosque with its
lofty aiwan
(gateway) bordering
the west of the
courtyard, while the
tomb of Shaikh Abu
Ishaq, located on
the east is
accessible from a
doorway in the
south.
The enclosure and
the buildings are
well maintained, and
peopled by a number
of children being
given religious
instructions and
elders carrying out
their prayers. It is
a shrine which is
looked after by the
descendants of the
saint, who live in
the locality and to
whom the shrine is
part of their every
day life; they take
pride in being
devotees and
descendants of the
saint. The historic
brick masonry
structure has been
renovated; however,
the interior is
decorated with
stucco tracery,
while fresco in the
dome soffit
(underside) is also
visible. The
cenotaph is placed
on a raised platform
faced with marble,
within a low
enclosure of marble
fretwork. A marble
headstone, of recent
vintage, carries the
details regarding
the saint; no
historic inscription
however, could be
located.
Shaikh Abu Ishaq (d.
958/1577), hailed
from a prominent
family of Bokhara.
Well-known for his
piety and learning,
he was a pir brother
(brother saint) of
another celebrated
saint Syed
Khairuddin Abul
Maali Kadri Lahori.
On arrival in
Lahore, it was at
the location of the
present tomb that he
built a khanqah and
a mosque in which to
impart religious
instruction, and the
area, which was
earlier known as
Mohallah Pir Aziz
Mozang, became known
as Mohallah Shah Abu
Ishaq. Shaikh Abu
Ishaq's sermons are
reputed to have been
so effective as to
convert thousands to
Islam, and these
became his devout
followers. It was in
the seclusion of his
khanqah that Hazrat
Shah Bilawal qadri
carried out his
aitakaf (prayers in
seclusion).
His urs is held on 4
and 5 Muharram every
year. He belongs to
the Qadriya silsila.
Hazrat Syed
Muhammad Ismail
Muhaddas Bukhari
alia Shah Ismail
This tomb is located
in the congested
locality of Hall
Road, and unless you
are careful about
you timing, you may
get caught up in
rush hour traffic.
Traveling north from
Regal Chowk on Hall
Road, the shrine of
this 11th century
saint is located on
the left hand (west)
side, approximately
midway between Regal
Chowk and McLeod
Road crossing. It is
easy to miss the
entrance,
particularly as
there is no sign
marking its exact
location. The tomb
is situated south of
Cathedral School and
opposite the New
Boys' Hostel of King
Edward Medical
College. Hemmed in
between shops, a
narrow flight of 9
steps leads to the
first floor where
the tomb is located.
Arriving in the open
courtyard above the
shops, one finds a
large neem tree
providing shade to
the enclosure of the
shrine, and this
area also leads to a
small mosque on the
west. A single
cenotaph above the
remains of this
ancient saint is
placed within a
small chamber
constructed in the
recent past.
Originally, the
shrine was without a
dome, though a large
dome faced with
bluish-green glazed
tiles now graces the
structure. A marble
headstone fixed in.
1964 marks it as
that of Syed
Muhammad Ismail
Bukhari Gharbi.
Hailing from Bukhara,
Shah Ismail (d.
448/1056) is
considered one of
the ancient scholars
and saints of
Lahore, arriving as
he did in 395/1004 (Kanahhiya
Lal dates his
arrival as AH 413),
after having
traveled through
Central Asia, Iran,
Turan and
Afghanistan.
According to Qadri
he was among the
first Islamic
missionaries of
Lahore, and due to
his piety and Friday
sermons he was
instrumental in the
large-scale
conversion of the
local population.
Historical accounts
do not record his
attachment to any
particular Sufi
silsila.
Hazrat Syed Abdul
Razzak, alias Shah
Chiragh Gilani
This tomb, in which
the mortal remains
of a celebrated 17th
century saint are
buried, is
comparatively easy
to locate, situated
as it is on an
eminence directly in
the rear of the
recently renovated
British-period
building named after
the saint
himself—Shah Chiragh
Chambers. From
Shahrah-e-Quaid-e-Azam
you will need to
turn southwest into
Nabha Road, on the
side of the
impressive historic
GPO. Allah Bukhsh
Road, from which the
shrine is accessed,
branches off from
the junction of
Nabha Road (formerly
Church Road) and
Edward Road.
At the rear of Shah
Chiragh Chambers is
a small parking lot
from where a flight
of steps leads to
the elevated ground.
At the top of the
steps is a large
open space planted
with trees,
containing the mazar
with a mosque on its
west, where high
above the
surrounding areas,
the ancient shrine
seems to have
created a hushed and
secluded world of
its own.
The exact date of
the sepulchre is not
known. However,
historical sources
credit its
construction to the
orders of Emperor
Shahjahan, and
sometimes to those
of Emperor Aurangzeb.
Unfortunately,
during the
modernization
process carried out
during recent years,
the character of the
tomb has been much
altered. The mosque,
also now much
renovated, was
originally built by
Nawab Khan Bahadur
Khan, Viceroy of
Lahore during the
reign of Mughal
emperor Muhammad
Shah Rangila, and
was built, according
to the will of the
viceroy's mother,
through the sale of
her ornaments and
jewellery.
Syed Abdul Razzak
(d. 1068/1657)
belonged to the
ancient city of
Uchch in Bahawalpur,
and his ancestry is
traced to the
celebrated saint of
Gilan (Iran)
Muhyeddin, popularly
known as Pir Dastgir.
The saint acquired
the appellation
Chiragh (oil lamp)
when, on his birth,
his father likened
him to a chiragh,
which would spread
the light (fame) of
the family far and
wide. Greatly
respected for his
learning and
knowledge of
religious thought,
he was much revered
by Emperor
Shahjahan.
The enclosure with
its structures is
located in an old
quarter of the city
known as Langar Khan
Mohallah, named
after a Baloch
devotee of Shah
Chiragh, an evidence
of which is seen in
the remains of an
ancient well,
located at the right
hand of the
staircase which
leads up to the
enclosure. The
Mughal structures of
tomb and mosque were
utilized by the Sikh
rulers as a magazine
for storage of
gunpowder, while
during the British
period the mosque
was used as the
residence of the
Deputy Commissioner
of Lahore and later
as office and court
of a session judge.
Shah Chiragh
belonged to the Sufi
Qadriya silsila. His
urs is held on 22
Ziquad when a fair
is also held.
Mauj Darya
Bukhari or Syed
Muhammad Shah, Kuri
Bagh
This tomb is located
at the rear of tall
buildings, and is
accessible through a
narrow street west
of Edward Road.
Latif refers to the
area as Kuri Bagh,
formerly the
residence of Ranjit
Singh's French
general Ventura, and
it became known as
such because of the
grave of Ventura's
daughter (kuri in
Punjabi). However,
no one now remembers
this name, since an
apartment building
replaced the famed
Kuri Bagh around the
period of
Independence (1947).
Retracing your steps
to Nabha Road and
traveling south on
Edward Road a narrow
street on the right
(west) leads you to
a cul-de-sac. You
arrive actually at a
parking lot—hardly
an environment
conducive to
spiritual serenity.
However, the effect
of the saint's aura
is such that as soon
as you are close to
the tomb, you
experience an all
pervading
tranquility.
In the parking lot,
low walls on the
right define an
enclosure containing
a small graveyard,
bordered by a mosque
on the east, which
has undergone
renovation in recent
years. The Mughal
Period tomb—said to
have been built
during Akbar's
reign—is well set
back, approached
through a walkway of
multiple arches of
recent origin.
Although the
original brick
structure with its
interesting
octagonal form and
corner turrets, is
discernible, the
tomb has been much
modernized through
renovation.
Syed Muhammad Shah
(940/1533-1013/1604)
belonged to the
ancient city of
Uchch in Bahawalpur.
According to Latif,
"The protracted
siege of Chittor had
caused much anxiety
to Emperor Akbar,
who was advised by
the royal
astrologers to
implore the
spiritual aid of
this saint. Akbar
went barefooted to
the fakir, whose
prayers on behalf of
His Majesty were
believed to have had
the effect of
reducing the
hitherto impregnable
fortress."
On Akbar's request
the saint decided to
reside in Lahore,
when Akbar made
Lahore his capital
for 14 years, and it
is related that it
was due to the fief
(jagir) granted by
Akbar in Batala—worth
one lakh of
rupees—that the
saint was able to
maintain his alms
houses and soup
kitchens (langar
khana) in Lahore and
Batala.
Maharaja Ranjit
Singh is reported to
have held the saint
in great esteem, and
paid a regular
monthly stipend for
the maintenance of
the shrine.
The saint belonged
to the Suhrawardy
silsila. His Mrs. is
held on 16 Rabiul I.
Nila Gumbaz Tomb
of Abdul Razzak
Makki and Mosque
From the shrine of
Mauj Darya Bukhari,
you might find it
more convenient to
travel north on Lake
Road and go across
Shahrah-e-Quaid-Azam,
until you arrive at
the busy crossing
named after the
shrine. The chomk
(crossing) Nila
Gumbud (lit. blue
dome) at the
convergence of
Edward, Lake and
Railway Roads, is
dominated by King
Edward Medical
College. Turning
right (east) on this
busy junction, you
will find hidden
behind a plethora of
structures the
enormous dome, faced
with blue enameled
tiles, looming
above, identifying
the location of this
important 17th
century saint.
The entry to the
sepulcher is to the
west of the
crossing, near the
southern extreme end
of the famous
Anarkali Bazaar,
through an archway
which is on the
ground floor of Noor
Mahal Hotel. If you
are not vigilant,
you might altogether
miss the Urdu sign
'Syed Abul Razzak',
because of a
multitude of
hoardings
surrounding it, all
vying for attention.
The archway leads to
an open space on the
left of which this
impressive Mughal
period tomb is
located. Although
hemmed in by
structures
surrounding it, the
classical octagonal
tomb holds its own
and within its
railed area carries
its own world. The
treatment of the
sides with aiwan
(lofty arched)
gateway and
semi-octagonal
alcoves are
evocative of Mughal
tombs such as that
of Asaf Jah, brother
of Empress Nur Jahan
(for details see
Mughal Rahguzar,
Chapter 6). The dome
itself is carried on
massive walls, its
transitional zone
from octagon to
circle formed of
corner niches and
squinches.
Unfortunately, even
though the structure
is of Mughal
vintage, the fresco
and tile work have
been redone in the
last decade, and
even the tile work
of the dome replaced
with new material at
a cost of almost Rs.
400,000, which could
have been better
used to retain the
original evidence.
Shah Abdul Razzak
Makki (d. 1084/1673)
hailed from Ghazni.
Although Latif dates
his arrival in the
subcontinent during
the reign of
Humayun, he must
have arrived at a
later period, since
most accounts date
his death in 1673.
From Ghazni,
traveling through
Peshawar, he first
went to Delhi, where
he joined the Mughal
army and arrived in
Lahore, where he
established his
hnjra (cloister) for
meditation and
prayers.
Shah Abdul Razzak
became a disciple of
Miran Mohammad Shah
Mauj Darya Bukhari
and joined
Suhrawardy silsila.
Much respected for
his piety he was
sought after by
umarah (nobles) of
the Mughal court,
however, he
preferred seclusion
and spending his
nights in prayers to
interaction with
court nobles.
According to Latif,
in deference to his
wishes, the saint
was buried in the
closet in which he
was accustomed to
saying his prayers.
However, the tomb
remained without a
dome for a long
time, and it was
related that a lion
used to come there
every Thursday and,
using his tail as
broom, cleaned the
place. Finally, when
the saint Mauj Darya
Bukhari was seen in
a dream by the
guardian of the
shrine, the tomb was
completed, capped by
a large dome in
compliance to the
former's wishes. No
traces exist of the
garden that once
surrounded this
impressive
sepulcher.
Along with the
mosque that had been
constructed by the
devotees to the
north of the tomb,
the buildings were
utilized as
artillery quarters
and for storing
gunpowder during the
Sikh rule. Later,
they were converted
into a mess house
for the Anarkali
Garrison by the
British, who in 1856
returned them to the
Muslim community of
Lahore. The mosque
was reconstructed by
Munshi Najmuddin,
contractor of meat
supplies to the
British cantonment,
and became known as
Masjid Najmuddin.
His urs is held on
28th and 29th of
Safar every year.
Syed Shahabuddin
Shah Bukhari alias
Punj Pir
This tomb, believed
to belong to a 14th
century saint, is
comparatively easy
to locate. It is
located on
Chatterjee Road, a
stretch of road
between the Urdu
Bazar and Kachahri
Road, in the
vicinity of Law
College.
The shrine is on
raised ground and is
approached by steps.
The gateway is
painted green and
leads you into the
enclosure of the
shrine consisting of
a small courtyard
beyond which is the
octagonal tomb of
the saint. A mosque
is located adjacent
to the entrance
gate.
The renovated
chamber no doubt
follows the original
octagonal footprint,
and is built on a
raised platform. The
crowning dome is
painted green and
its pinnacle treated
with enameled tiles.
No old inscription
could be located,
perhaps due to the
reconstruction and
renovation in recent
times .Although the
antiquity of a white
marble plaque that
once existed can not
be established, the
following text is
said to have marked
the shrine: Markaz-i
Faiz, Qudwatus-
salikeen, zuhdatui
arfeen imam
azzahideen, Shaikh
al Shayukh murshid
kamil hazrat Pir
Syed Shahbuddin
Bukhari.
Historical sources
are silent regarding
Syed Shahabuddin
Shah Bukhari who is
believed to have
died in ah 755/AD
1354.
Masjid Dai Lado
alias Mai Lado
This ancient mosque
is located at the
crossing of busy
thoroughfares. Since
there are one-way
roads around the
building, it is best
to take Nisbet Road
from Mayo Hospital
Chowk, and turn
towards Hall Road to
the south.
You can view the
modern entrance of
the mosque in the
middle of other
structures, at the
rear of which is
located this old
mosque, its lofty
dome visible from
Hall Road.
There is some
controversy
regarding the exact
lifetime of Dai Lado.
Latif places her as
the wet nurse of
Emperor Jahangir.
However, Nur Ahmed
Chishti's account
seems plausible,
according to which 'Lado
Dai' was a midwife
who delivered
Shahjahan, and rose
to eminence during
his reign. Shahjahan
called her Mai Lado,
hence the alias she
is remembered by.
Shahjahanama (a
chronicle of
Shahjahan period)
mentions her as an
extremely pious
woman of the
imperial entourage,
who performed hajj
during Shahjahan's
fourth regnal year.
She was a devotee of
Hazrat Salim Chishti,
the celebrated saint
whose sepulcher
became the religious
focus of emperor
Akbar's new capital,
Fatehpur Sikri.
Mai Lado built the
mosque and a
madrassah in her
lifetime, building
them in the midst of
her estate and
gardens, once known
as Talla Muhallah
(an area which
encompassed the
present Mayo
Hospital, Serai
Rattan Chand and
Bharat Buildings).
She and her husband
were both buried in
the courtyard of the
mosque. After the
death of her son,
who died childless,
the extensive
property became waq/'property
and reverted to the
emperor. However,
according to Latif,
the madrassah and
mosque continued to
function until the
collapse of the
Mughal Empire.
Kannahiya Lal
reports that during
Ranjit Singh's
reign, a Hindu jogi
(.mendicant) called
Basant Gar occupied
the mosque for 30
years. He
established a
shawala (a refuge)
on one side and a
thakurdawara on the
other; however,
during the British
rule the mosque, for
that seems to have
been all that was
left of Dai Lado's
large estate,
reverted to the
Muslims—the
remaining area
having been taken
over partly by
missionaries, and
partly for a medical
college hostel.
Hazrat Khairuddin
Abul Maali Kirmani
Qadri
To visit one of the
most impressive
mazaars you should
be prepared to walk
some length to reach
it—even though it is
located in the heart
of Central Lahore
between Naulakha and
Gwalmandi areas.
The access to the
tomb of the
celebrated 16th
century saint is
from Dil Muhammad
Road (formerly
Beadon road), which
itself is accessible
from Flemming Road
(which leads to
Mochi Gate in the
north) and Nisbet
Road—all extremely
congested areas of
the city.
You will need to
park your car on Dil
Muhammad Road and
walk the length of
Abul Maali Road,
named after the
saint. At the corner
of Dil Mohammad Road
and Abul Maali Road,
a crossing known as
Shah Abul Maali
Chowk, there is a
lassi shop known as
Shauka Pahlwan's
Milk and Lassi Shop,
an outlet which will
provide you with the
much needed
refreshment—the best
and coldest lassi in
Lahore served up in
metal pital-tanba
(brass-copper)
glasses. You should
then take a turning
towards the east,
where as you get
closer a foretaste
of the shrine will
appear in the form
of fresh rose petal
fragrance and other
offerings for the
tomb.
The shrine is marked
by a large green
gateway through
which steps lead up
to the large
enclosure,
consisting of the
sepulcher and
mosque. The hushed
and serene
atmosphere in the
enclosure of this
16th century saint
is reinforced by the
foliage of old trees
and a fluttering
coterie of pigeons.
The impressive
structure of the
tomb itself,
although refurbished
with cement
rendering, Latif
informs us, had been
begun by the saint
himself in his
lifetime and was
later completed by
his son. The shrine
follows the domed
octagon seen in many
Mughal tombs of 16th
century with large
aiwan gateway
openings on four
sides and deep
semi-octagonal
alcoves on the
remaining facets of
the octagon.
Remnants of fresco
are visible in some
parts, although it
is difficult to
assess whether any
original fresco is
extant. The arcaded
prayer chamber is
said to have been
rebuilt by Ghousi
Khan during the Sikh
period.
Although the large
graveyard that once
existed in the
adjacent area known
as Maidan Zen Khan
has been taken over
by new buildings,
several graves can
still be seen around
the tomb—to the east
lie the graves of
the saint's wife and
other women members
of the family. His
own grave is placed
on a platform in the
centre of the
enormous sepulcher,
along with three
others belonging to
his son Akbar Shah
Muhammad Baqir and
two grandsons Shah
Muhammad Raza and
Haji Shah Muhammad
Fazil.
Shah Khairuddin or
Syed Shah Abul Maali
(960/1553-1025/1616)
as he became known,
spent several years
in rigorous study of
the Holy Quran and
mysticism {riazat-o-mujahiday)
as a disciple of his
uncle Hazrat Daud
Kirmani Shergarhi.
Having traveled to
Delhi and Thatta he
is reported to have
settled, at the age
of 51, in Lahore's
Gwalmandi where his
shrine is located.
Much respected for
his piety during the
Mughal period, the
saint was eulogized
by Shahjahan's
chronicler Lahauri
in his book
Badshahnama for
devoting himself
entirely to
meditation and the
study of religious
thought. A
well-known scholar
and writer of tracts
on mysticism, Abul
Maali wrote poetry
in Persian and
Arabic under the
names of Ghurbati
and Maali.
An annual urs is
held on 15 Rabiul
Awwal by the
descendants of his
daughters, and on 16
Rabiul Awwal by
those of his sons.
Fairs are also held
on the festivals of
Eidul Fir, Eidul
Azha and
Shab-i-Barat.
Sheikh Musa
Ahangar
The route to this
ancient tomb of a
15th century
saint—the original
structure still
being extant,
although most of the
decorative features
have been lost—leads
from McLeod Road.
Traveling north
towards the Railway
Station on Mcleod
Road, you will find
the tomb in a street
beyond Chowk Qilla
Gujjar Singh (the
crossing of
Nicholson, Mcleod
and Flemming Roads).
You will need to
park your car on the
main road and
approach on foot the
narrow street on the
left (west) known as
Chiragh Din Street.
The entrance to the
shrine is through an
old arched gateway
on the right, which
carries a plaque
saying 'Mazar Sharif
Hazrat Shaikh Musa
Ahangar' (Tomb of
Shaikh Musa Ahangar).
Beyond the gateway
is a courtyard
habited by large
trees, and the
ponderous 16th
century tomb looms
large as you enter
the courtyard.
The building, with a
simple square plan
form, is constructed
with thin Mughalai
bricks—its
elevations composed
of inset panels with
cusped arches,
which, in the manner
of Mughal buildings,
were, as witnessed
by Latif, once
decorated with
enameled green
ceramic tiles.
Today, however, the
interior and
exterior wall
surfaces have been
white-or color
washed, except for
the top part of the
interior surface of
the dome. Multiple
arrangement of
corner quenches,
embellished with
fresco painting, is
used in the
transitional zone
transforming the
square of the
chamber to the
circle of the dome.
Although the tomb
seems not as well
looked after as some
others, an air of
sanctity pervades
the environment,
reinforced by the
original character
of the tomb
(untouched by
modernizing efforts)
and the old trees in
the enclosure,
contributing to the
exclusive and
peaceful ambiance of
the shrine.
The saint himself
lies buried in a
grave on a raised
platform faced with
marble tiles.
Unfortunately no
ancient inscriptions
is extant.
Shaikh Musa (b.
841/1437) acquired
the appellation
Ahangar (ironsmith)
because of his
occupation as a
blacksmith.
Tazkira-e-Kutbul
Alam relates many of
the miracles
performed by the
saint. According to
Abul Fazi, the court
historian of Akbar
mentions him as "a
smith (ahangar)
[who] performed many
miracles. He died in
the beginning of
Akbar's reign, and
was buried in
Lahore."
Shaikh Musa was
universally admired
for his piety. He
became a disciple of
Shaikh Shahrullah
bin Yousuf, sajjada
nishin Hazrat
Bahauddin Zakriya
Multani, after whose
death he became a
disciple of
ShahJalil Chauhar
Bandagi. Prior to
his arrival in
Lahore, Shaikh Musa
had spent a decade
in the Harmainush
Sharfain (Makkah)
and as a scholar had
given extensive
lessons in tafsir
and hadith. With a
view to propagating
Islam in the
subcontinent, he
chose Lahore as his
final destination,
having travelled and
preached in cities
such as Thatta,
Multan, Gujarat etc.
Because of the trade
that he practiced,
he is particularly
venerated by those
practicing the
metals industry, who
celebrate the
anniversary of the
saint with great
enthusiasm.
The saint belongs to
the Suharwardy
silsila. His urs is
held on 17 Safar
every year.
Hazrat Shaikh
Abdul Jalil Qutub ul
Alam Chauhar Bandagi
Suharawardy
Not far from the
tomb of Shaikh Musa
Ahangar the shrine
of Shaikh Abdul
Jalil, a 15th
century saint, is
located off the busy
McLeod Road, as you
travel north towards
the Railway Station.
It is best to park
the car on the main
road and entering a
street on the left
walk through the
winding streets to
reach the tomb which
is part of a
graveyard of over
2000 square yards.
Here among a hushed
cloistered compound
are located the
shrine and many
graves under the
shade of old trees.
Going through the
narrow streets
surrounded by
buildings, it is
difficult to imagine
in their midst a
retreat with a
graveyard. The
forewarning is an
open semi-private
space with trees
which the narrow
street leads to. As
you peep through the
green door on the
right you become
aware of a secluded
world sheltered
behind the walls
beyond.
The tomb is
generally referred
to as 'Takia' and
the street is known
after the saint,
Mohallah Chauhar
Shah Bandagi.
The shrine is a
small structure and
has been recently
reconstructed.
According to Latif,
the original
sepulcher was
rebuilt in 1847 by
one of the saint's
descendants Ghulam
Muhyuddin Quraishi.
Many of the
descendants, Latif
reports, were much
revered in Sialkot's
Mauzah Ratta Piran,
where they resided
until the end of
19th century. A
historic mosque on
the west of the
shrine, although
mentioned in
chronicles, is no
longer extant.
Shaikh Abdul Jalil
(d. 910/1534) was
popularly known as
Shaikh Chauhar, and
the date of his
death can be
obtained from the
chronogram 'Shaikh'.
According to Qadri
the saint arrived in
Lahore in 1475 and
established his
khanqah where his
shrine is. Although
today there are no
signs of the once
prosperous locality
of the Lodhi
reign—once known as
Mohallah Kot Karor—the
area was habited by
scores of the
palatial havelis of
Afghan nobles, along
with Ghazi Khan
talab (pond) and
Daulat Khan's baoli
(stepped well), no
doubt due to the
easy availability of
water when a branch
of river Ravi once
flowed close by.
During the Mughal
reign the locality
became known as Haji
Serai.
Himself a scion of
the royal family of
Ketch Mekran, Shaikh
Chauhar's first
marriage was to
Sultan Bahlol
Lodhi's daughter.
However, after her
death he married the
daughter of Bijii
Khan Afghan.
There is some
disagreement
regarding the date
of the saint's
death—historian
Latif dating it to
1534, while
according to
historian Qadri, he
died on 8 December
1504, at a time when
Sultan Sikandar
Lodhi was in Lahore
and reportedly
carried out the
rites of the saint's
burial (namaz-e-janaza}.
The Lahore of Shaikh
Abdul Jalil's period
was the Lahore of
saints, and sufis,
when devotees,
disciples and
general public
thronged to listen
to the learned
discourses being
carried out at the
saint's khanqah, as
well as monasteries
and madrassahs of
such venerable
saints as Hazrat
Shaikh Kaku Chishti
and Khanqah Syed
Feroz Gilani Qadri.
Among the most
revered saints of
the Suharawardy
silsila, Hazrat
Chauhur Bandagi's
urs is celebrated
during the month of
Phagan.
Hazrat Shaikh
Hasan Kunjadgar
almaroof (aka) Hassu
Teli Suharawardy
Although historical
accounts refer to
the saint as Shaikh
Hassan or more
commonly as Hassu
Teli, it will be
difficult for you to
locate this tomb if
you mention these
names, for today it
is the Durbar of Pir
Hassan Shah Wali
Suharawardy Qadri
that you must look
for, and this is how
the plaque on the
gateway, atop the
steps leading into
the compound, is
labeled.
The shrine of this
sixteenth century
saint is located off
Abbott Road but the
exact turning is
difficult to locate.
As you travel east
from Lakshami Chowk
on Mahmud Ghaznavi
Road (formerly
Abbott Road), keep a
lookout for the
Mehfil Cinema on
your right (south).
After this a turning
on the right leads
towards Janki Devi
Maternity Hospital,
in the proximity of
which this tomb is
located. The tomb is
located in a
compound a few feet
above the road
level, and although
it has been
reconstructed, the
trees and the
secluded enclosure
provide the serene
atmosphere
associated with the
sepulchers of
saints.
Shaikh Hassan (d.
1011/1602) hailed
from Makhiwal
village on the banks
of the Chenab River,
where his father
owned a kohlu (oil
extractor), this
being the reason why
he acquired the
appellation Teli
(the oil man). His
tolerance of other
religious thoughts
is evident from the
fact that he
befriended Jogi
Gorukh Nath and
spent many years in
his company.
Arriving in Lahore,
he set up his wheat
trade in the famous
Chowk Jhanda in the
Walled City's Lohari
Gate - it is here
that many of his
devotees, largely
those connected with
the oil trade,
continue to light
oil lamps every
Thursday.
Hassu Teli became a
disciple of the
famous saint Shah
Jamal, who
instructed him never
to under weigh the
corn he sold.
Accordingly, Hassu
invited every
customer to weigh
the corn himself;
anyone who took more
on arrival at home
discovered that in
fact he carried only
the quantity he had
paid for. The
Shaikh's trade
abounded to an
extent that his
savings could be
converted into gold
slabs. On being
informed of his
flourishing trade
and collection of
gold bars. Shah
Jamal instructed him
to sink his gold in
the river. To the
utter surprise of
Hassu Teli all his
gold was returned by
traders who
discovered it when
traversing the
river. On being
given the news, Shah
Jamal said: "When
you stopped under
weighing, your trade
flourished, when you
made the offering of
your wealth to the
river, you regained
it." It is reported
that it was at this
juncture that Hassu
Teli renounced the
world and devoted
himself entirely to
prayer and
meditation.
Hassu Teli was a
contemporary of
saints such as
Shaikh Musa Ahangar,
and Shaikh Abdul
Jalil Chauhar
Bandagi. He was a
close companion of
Madhu Lal Hussain
Qadri, the
celebrated Lahore
saint who was in the
habit of visiting
Hassu Teli whenever
he paid his respects
at the tomb of Data
Darbar. Abdur Rahim
Khankhanan (general
of Jahangir and son
of Akbar's tutor
Bayram Khan) asked
for his prayers for
the victory of
Thatta; similarly
emperors Akbar and
Jahangir and their
royal ladies were
devotees of the
saint.
Bibi Pak Daman or
Damanan
One of the most
remarkable and
spiritually
uplifting
experiences is to
visit the mazar of
Bibi Pak Daman, the
sepulcher of the
Chaste Lady, where
Rukia, alias Bibi
Haj is buried,
believed to belong
to the 8th century.
However, today the
mazar is known as
Bibi Pak Damanan or
Chaste Ladies, since
the tomb is reputed
to also consist of
graves of Bibi Haj's
other sisters. The
tomb is among the
most venerated
sepulchers and is
well known, though
in the absence of
signs, it creates
difficulty for
newcomers in
locating its exact
position. The
streets leading to
the mazar are
accessible both from
Shaharah-e-Bin Badis
(Empress Road) and
Durand Road.
Traveling east on
Durand Road from
Shimla (also Simla)
Hill, you will need
to take a turning to
the left i.e. west
(a road immediately
opposite the
well-known Queen
Mary's College).
This road is known
as Bibi Pak Damanan
Road which provides
vehicular access to
the streets leading
to the tomb. In view
of the lack of signs
it is best to ask
for the street
leading to the tomb
and park your car,
for it is mainly a
pedestrian street
that will take you
to the tomb.
As you approach the
tomb, the increase
in the shops of
sweat meat and
flowers will signal
the location of the
narrow street into
which you must turn
right. As soon as
you turn into this
narrow crowded
street, you enter
the spellbinding
world of Bibi Pak
Damanan. The narrow
street is a covered
bazaar bustling with
people, fully lined
on both sides with
stalls filled with
mounds of fresh
roses, their gentle
fragrance pervading
the air, along with
a host of offerings
for the mazar. Here
is the largest
service industry for
any shrine (mazar),
and a unique
experience of this
remarkable women's
tomb. You will see
stall after stall
full of bangles and
jewelry, or
overflowing with
colorful fabrics for
offerings, cassettes
and books of
prayers, a street
full of bustle and
activity, thronged
by women and
children—an
experience that you
must not miss. This
fascinating street
takes you directly
to a large covered
double-storey space,
on the left of which
is the tomb
compound, while on
the right is the
area normally used
for cooking by the
langar (soup
kitchen).
If you were to judge
a tomb by its
popularity, this
undoubtedly is the
most popular mazar,
a place providing
universal refuge to
people—mostly women
but also men and
children. The square
tomb surmounted by a
green dome is
located at the rear
of a mosque, itself
located in the
centre of the
courtyard, along
with several graves
that are placed
within the
enclosure. The tomb
in the extreme left
(southwest) corner
contains three
graves, one of which
belongs to Syed
Jalaluddin Shah
Hyder Bukhari,
brother of the
celebrated saint
Mauj Darya Bukhari
(included in this
rahguzar).
Its marble flooring,
different levels
within the
enclosure, covered
spaces, trees and
shamianas create
spaces conducive to
sitting, praying or
just meditating. The
whole atmosphere is
that of a friendly
and genial place—a
place that welcomes
one and all. It is
as if once in the
enclosure you are
protected and
shielded from a
hostile
world—perhaps for
the devotees it is a
secure world where
you could spend your
whole life without
having to worry
about outside
pressures. It is a
feeling that will be
found in many tombs
but no-where as
strongly felt as in
this sepulcher of
the Chaste Ladies.
According to Latif,
Bibi Haj was a near
relation of Hazrat
Ali, the fourth
caliph and
son-in-law of Hazrat
Muhammad (PBUH), and
is reputed to have
migrated to the
subcontinent after
the battle of
Karbala. "It is
said, a certain
Hindu Raja, who then
ruled Lahore, on
hearing the news of
their arrival sent
for them, but as
they were most
unwilling to go into
his presence, they
prayed for death.
The earth thereupon
opened up and buried
them. The
heir-apparent to the
raja, who had been
sent by his father
to receive them,
seeing the miracle,
became a convert to
Mahomedanism, and he
was the first
mujawar, or
attendant of the
khancfah that was
subsequently raised
over their remains."
Historian Qadri, on
the other hand,
believes that those
buried here are the
daughters of Syed
Ahmed Tokhta Tirmizi
who died in 612/1205
and who had settled
in Mohallah Chillah
Bibian, inside the
Mochi Gate in the
Walled City, where
his own tomb is
located. Among
Tirmizi's daughters
were Bibi Ha], Bibi
Taj, Bibi Goor, Bibi
Noor, Bibi Gohar and
Bibi Shahbaz. Bibi
Haj was married to
Shahzada Bahauddin,
the son of the ruler
of Kachh Makran (Baluchistan).
One of her sons
Shahzada Hamiduddin
Hakim became a well
known saint of
Suhrawardy silsila,
who was married to
the daughter of
another celebrated
saint, Hazrat
Bahauddin Zakriya of
Multan. Another
sister of Bibi Haj,
known as Bibi Taj
was married to her
cousin. The other
four sisters did not
marry. However all
six sisters are
reputed to have been
buried here.
Whatever the facts
may be, it is clear
however that the
devotees, as much
today as they did
during the last
twelve hundred
years, believe them
to be relatives of
Hazrat Ali's brother
Aqueel, which is
evident not only
from the tombstones
but also from the
text on the green
and black cloth used
as offerings.
Saleh Sindhi
Mosque
Retracing your steps
to the main road—Shahrah-e-Bin
Badis (earlier
Empress Road)—and
proceeding north,
you will find a gate
on your left into a
large compound known
as Nawab Palace, and
belonging to
Lahore's well known
Nawab Qizilbash
family. Although not
a tomb, it has been
included because of
its antiquity and
the reverence its
ground is held in.
From the main road
you will not be able
to view this 17th
century Shahjahani
mosque, since it
lies hidden behind
foliage at the rear
of the interesting
British-period brick
mansion. Since it is
private property,
you will need
permission to enter
the grounds and then
ask to view the
ancient mosque. The
caretakers are
normally very
cooperative and will
accompany you to the
rear of the
sprawling compound.
The mosque is
impressive in its
pristine purity of
whitewashed
surfaces. No
evidence of any
decoration is
visible today in
this single-aisle
3-bay mosque. The
original simple
cusped arches
leading into the
prayer chamber today
carry modern-day
doors to secure the
mosque. Even so,
there is no major
intervention or
tampering visible in
the historic
structure, except in
the use of plaster
in the lower part of
walls in a vain
attempt to arrest
the rising damp.
This mosque appears
to be one of the few
Mughal mosques which
have not suffered
large-scale
renovation/restoration.
Thus, its invaluable
for the study of
original mosque
structures of the
period. The usual
3-dome arrangement,
with a larger dome
in the middle
flanked by two
smaller domes, all
topped by pinnacles
is graceful in its
execution. The
courtyard, no longer
very large, has been
redone and the brick
flooring mentioned
by Latif is no
longer extant.
Kannahiya Lal
believes that the
mosque once existed
in the midst of a
large garden.
Historian Latif
credits Muhammed
Saleh Sindhi, with
the construction of
the mosque. Muhammed
Saleh, a wealthy
amir (noble) at the
royal court, was
appointed diwan by
the governor of
Lahore during
Emperor Shahjahan's
reign. Saleh was a
nephew of Haji Sewai,
after whom the area
was once known as
Mohallah Sewai. As
was the fate of many
Muslim historic
structures, this
mosque too did duty
as an arsenal and
powder magazine
during the reign of
Maharaja Ranjit
Singh. However,
luckily, it escaped
large-scale damage,
and after annexation
by the British was
repaired by 'Nawab
Ali Raza Khan
Kizilbash' and
became a part of his
large estate.
Hazrat Shah
Burhan Bukhari
Suharawardy, alias
Pir Burhan
To reach this
shrine, you will
need to proceed
north on Shahrah-e-Bin
Badis (formerly
Empress Road) and
travel past the
castle-like British
Period railway
station (for details
see Firangi
Rahguzar) until you
arrive at Circular
Road. This tomb is
accessed from a
narrow lane, named
after the saint as
Shah Burhan Street.
The lane is located
across the Circular
Road on the opposite
side of the Dehli
and Yakki gates. It
is a comparatively
small enclosure.
The tomb structure
is of recent
vintage, but a large
tree is a reminder
of its antiquity.
The small enclosure
although adjoining
the narrow lane
exudes its own aura
of peace.
Shah Burhan (b.
981/1553) is an
ancient saint who
lived in Lahore
during the reign of
Akbar. Some believe
that since his
father migrated to
Lahore from
Bhawalpur, Shah
Burhan was born
there, while others
conjecture that he
himself came from
Bukhara during
Akbar's reign.
According to Qadri
he died in 1061/1650
which would give him
a life span of 93
years and make him a
witness to the
reigns of Akbar,
Jahangir and
Shahjahan. A tablet
of recent vintage
concurs with his
having arrived from
Bukhara, but gives a
much later date of
arrival (ah 1150),
than those from
historical sources.
All accounts agree,
however, that in
addition to the
saint's tomb in
Lahore, another tomb
was built in Chiniot,
where he is believed
to have reappeared
after his death and
burial in Lahore.
Shah Burhan's Lahore
tomb was destroyed
by the Sikh ruler
Naunehal Singh but
was rebuilt by
Imamuddin barber and
later by Imamuddin's
illustrious
descendants. Khalifa
Hakim Din Muhammad
the famous surgeon
of Lahore and his
cousin Khalifa
Jalaluddin.
There are no
historic tablets or
signs on the tomb.
Urs at the tomb is
held annually in the
month of Muharram
but no fixed date
was available when
queries were made.
Hazrat Shah
Mohammad Ghous Qadri
Gilani
This tomb of a
greatly respected
18th century saint.
Shah Muhammad Ghous
(d. 1152/1739), was
once situated in the
midst of the
Municipal
Gardens—earlier the
location of a grand
palace of Fidai
Khan, foster brother
of Emperor Aurangzeb,
under whose
supervision the
Badshahi Mosque was
built. Today it is
an island surrounded
by the traffic of
Circular Road. It is
located close to
Delhi Gate and is
easily accessible.
It is a large
well-maintained
shrine. Steps lead
up to a large
enclosure which is
enclosed by
arcading. The tomb
itself lies on the
east of the
enclosure. The
shrine has undergone
extensive
renovation/reconstruction.
Son of Syed Hassan,
a respected saint of
Peshawar, Shah
Muhammad Ghous
arrived in Lahore
after his extensive
travels through the
subcontinent.
Lahore, as the abode
of a vast number of
saints, was of
particular
significance to him.
According to Qadri,
on his arrival in
Lahore he spent
nights in prayer and
meditation at the
tombs of Mian Mir
Qadri and Shaikh
Hamid Darvesh
(buried next to Data
Ganj Bakhsh), and
his days in
discussions with
many living saints.
Shah Mohammad Ghous
had an equal command
over Persian and
Arabic, and his
scholarship and
knowledge were
without parallel. He
wrote several
important treatises,
including the famed
Risala-e-Ghousia
containing an
account of the
celebrated Sufi
Hazrat Mian Mir and
several other
saints. His other
books included
Asrarul Tauhid,
Sharah Qasida's
Chousia, as well as
a Persian
translation of the
Holy Quran. Latif
notes that Shah
Mohammad Ghous, as a
lineal descendant of
Hazrat Ghausul Azam
Piran-e-Pir Dastgir,
was held in great
esteem across the
length and breadth
of the subcontinent
from Delhi to
Peshawar. As
evidence of the
miraculous powers of
the saint, Maulvi
Nur Ahmed Chishti
relates that Kunwar
Naunehal Singh
(grandson of Ranjit
Singh) instructed
the French general
Allard to clear the
locality around the
tomb of all
structures. However,
the day the tomb was
to be razed to the
ground, due to the
curse of the saint,
first Kharrak Singh,
the successor of
Ranjit Singh died,
and later, Naunehal
Singh, while
returning after
performing the
funeral rites of his
father, met a
violent death,
crushed as he was by
a collapsing portion
of Hazuri Bagh Gate.
Syed Yaqub
Zanjani alias Shah
Sadar Diwan or
Hazrat Shah Yaqub
Sadar Diwan Zanjani
Chishti
Shah Sadar Diwan, as
he is commonly
known, was among the
most venerated
saints of Lahore,
and is a 12th
century figure who
was a contemporary
of Hazrat Muinuddin
Chishti of Ajmer.
His shrine is tucked
away inside a dense
development and is
approachable only
through narrow
pedestrian streets.
The mausoleum is
located on a street
off Hospital Road, a
congested road
linking Circular
Road and Nisbet and
Railway Roads. Since
Hospital Road is a
one-way street, it
is best for you to
use Mayo Hospital
Chowk to arrive at
Hospital Road, from
where a long narrow
lane on the right
(east), before Lady
Aitcheson Hospital,
at the rear of Gali
Rattan Chand ki
Serai, leads to a
dead-end where the
shrine is located.
It is a large
enclosure housing
many graves. ».-
However, because it
has been extensively
renovated and
reconstructed,
little evidence of
the original
structure is
visible, the whole
compound having been
roofed over.
On a raised platform
measuring 25' x 14'
are located the main
grave and four
others. A graveyard
in the south is
inhabited by several
graves while a
mosque is situated
on the west.
Due to the visit in
1185 of Khwaja
Muinuddin Chishti of
Ajmer, many believe
that he belonged to
Chishti silsila;
however in historian
Qadri's view the
attachment of Shah
Sadar Diwan (d.
604/1208) to Chishti
silsila is not
confirmed from
historical sources.
The location where
Muinuddin Chishti
held his aitakaf
(prayers in
seclusion) was
earlier marked by an
arched structure.
Today, however, a
small brick
enclosure is all
that identifies the
place associated
with Hazrat
Muinuddin Chishti.
According to the
historical
information
available at the
maw, Shah Sadar
Diwan was a brother
of Hazrat Mian
Hussain Zanjani, and
both had migrated to
Lahore from Zanjan
in Iran.
His Mrs. is held on
17 Meraj Sharif.
Chilla of Bawa
Farid Ganj Shakar
This shrine is
accessed through a
lane off Lahore Road
in an area known as
Bazaar Nahrian.
There is a
cul-de-sac located
to the east of
Lahore Road, which
leads to the shrine,
set well back from
the street. The
shrine is thus
situated to the
north of Islamia
College and west of
the District Courts.
To locate it,
however, ask for the
Tibba (hillock) Bawa
Farid, and you will
immediately be led
there, for this is
the name by which it
is known in the
area.
The structure built
on an eminence marks
the location of the
sacred place of
worship where the
celebrated 13th
century saint, Bawa
Farid Ganj Shakar,
carried out his
chilla (prayer in
seclusion), passing
forty days in
seclusion and
meditation.
From the street a
staircase leads you
to an enclosure,
which being on an
elevation
nevertheless
displays a
refreshing sense of
openness. Even
though the saint is
not buried here, and
the structure has
been built in recent
times, a sense of
veneration pervades
the air. The shrine
is well kept and
well maintained.
Khwaja Farid Shakar
Ganj (d. 663/1235),
also called Ganj
Shakar (lit. Ganj=mine,
shakar=sugar), is
buried at Pak Pattan
(ancient Ayuddan).
The saint earned the
appellation due to
his miraculous power
of converting salt
into sugar. The
story is related of
how a merchant who
had refused to give
a small quantity of
sugar from his load,
saying it was salt
not sugar, found to
his horror that his
load of sugar had
become salt. Only
when the saint took
pity on him was the
merchant able to get
the salt converted
into sugar.
Khwaja Farid was a
devotee of Khwaja
Qutbuddin, a Delhi
saint who lies
buried close to the
Qutub Minar and was
himself a disciple
of the famous Ajmer
saint Khwaja
Moinuddin Chishti.
Khwaja Farid was
much revered by
successive Mughal
emperors, especially
Emperor Akbar, who,
until he made a
break with saint
veneration in 1582,
never failed to pay
his respects at the
saint's mazar
whenever he was in
the Punjab. Akbar's
ataliq (tutor)
Bayram Khan, also a
devotee, composed
the following verses
(translation by
Latif) eulogizing
the spiritual powers
of the saint in
performing the
well-known miracle:
Mine of salt as
well as of sugar,
the Shaikh has in
his
command the sea and
the land,
He who could turn
sugar into salt, and
salt into sugar;
Mine of salt, the
measure of
sweetness, Shaikh
Farid,
Who from heap of
sugar turned out a
mine of salt;
Having (then) cast
his eyes on the heap
of salt, he turned
it into
sugar!
A miracle more sweet
than this no body
has heard.
The chilla was
surrounded by a
large graveyard
once, but after
British annexation
it was replaced by
'magnificent English
houses' which were
constructed in the
area.
Latif relates that a
large fair at the
Chilla held on 5th
Muharram used to be
attended equally by
Muslims and Hindus.
The saint belonged
to Chishti silsila.
An annual mela on
his urs is
celebrated on 5th of
the month of
Muharram.
Hazrat Pir
Bahawan Bihisht
alias Pir Badshah
The shrine of this
ancient llth century
saint who is reputed
to have arrived in
Lahore in 431/1039
in the company of
the most famous
siifi of Lahore,
Data Ganj Bakhsh, is
unfortunately not as
well kept as its
antiquity would
demand.
Located in close
proximity, but at
the rear (west) of
the contemporary
complex of Data Ganj
Bakhsh, this shrine
is difficult to
locate. This is not
surprising since the
shrine has now
become part of a
house, amidst scores
of printing presses,
hemmed in by
surrounding
structures, and
accessed by
traversing several
narrow pedestrian
streets.
The best way to get
there is by turning
left (west) from
Lower Mall Extension
(sometimes referred
to by its earlier
name Chatterjee
Road) either into
Mela Ram Road or a
pedestrian street a
little to the north
of Mela Ram Road,
known as Shaikh
Hindi Street.
Turning right
(north) from Shaikh
Hindi Street, then
left, and taking a
second turning right
in these narrow
streets leads you to
the shrine where a
small marble plaque
on the right hand of
the green door
informs you that it
belongs to Janab
Hazrat Pir Badshah.
The shrine is in a
small house, and the
area is rather
unkempt. The saint's
grave is behind a
green door in a
small room. Fronting
the shrine (south)
on its right is a
small enclosure with
a few unmarked
graves.
The houses in the
area were once 5' to
6' higher than the
adjacent ground
level; presently
however, the roads
have risen to almost
the same level as
the internal floors.
Both the house and
the saint's chamber
are brick and
concrete structures
of recent vintage
with cement mosaic
flooring. The
chamber dedicated to
the saint measures
14' x 8'. The
remains of this
ancient Sufi could
certainly be
provided with a
better environment.
However, the
devotees' interest
is such that annual
urs is held
regularly and
managed by the
caretaker who lives
in the same house.
It is believed that
Pir Bahawan
Bihisht's miraculous
powers were manifest
in honey blessed
with healing power
that trickled
through a hole in
the wall of the
grave. However, when
the miracle-honey
was misused by the
unscrupulous by
being hoarded, it
turned into milk.
Later, during the
Sikh Period the milk
turned into water
and eventually even
the flow of water
ceased.
According to Qadri,
the whole area was
once known as Pir
Bahawan Bihisht
after the saint when
his tomb was part of
a large graveyard.
The annual urs is
held on 22 Rabiul
Awwal. The saint
belongs to the
Naqshbandi silsila.
Data Ganj Bakhsh
For most people, if
the city of Lahore
is synonymous with
any saint, it is
Data Ganj Bakhsh,
the 11th century
saint, whose lineage
can be traced to
Hazrat Ali, fourth
caliph and
son-in-law of the
Prophet (PBUH). The
venerable shrine is
easily approachable.
Situated as it is
outside Bhati gate
and to the west of
Circular Road, its
new enclosure is
easily identifiable.
The popularity of
the saint is such
that an enormous
tomb enclosure along
with an entirely new
mosque and other
structures have been
constructed.
Unfortunately, the
new development has
ignored the mosque
reputed to have been
built by the saint
himself and known as
Khishti Masjid. The
mosque collapsed
during the 1960s but
could have been
restored using the
remains of the old
structure,
particularly in view
of the illustrations
of the mosque that
are available.
The enormous scale
of the new complex
overpowers one,
though one misses
here the sense of
historic continuity
associated with
ancient shrines. The
new construction is
impressive for its
lavish
execution—marble
facing and
multi-foil arches
are in prominence
along with the new
enormous mosque with
its pencil thin tall
spires—as well as an
enormous langar
khana (soup-kitchen)
kitchens, offices
and car park located
in the basement.
The acquisition of
extra land to the
east has provided
the complex a grand
presence on Circular
Road. To approach
the enclosure of the
mazar, you will need
to turn into a
narrow street,
Durbar street, to
the west of Circular
Road. This street,
full of stalls with
mounds of rose
petals and
sweetmeat, creates
its own ambiance and
alerts you to enter
the enclosure with
due reverence.
The mausoleum,
although its
structure is
historic, has also
been much renovated.
The original
structure consisted
of an octagonal
chamber containing
the saint's grave.
However, at a later
stage, probably
after Independence,
the structure around
the octagonal
chamber was extended
to incorporate 2
sets of
circumambulating
arcading in a square
platform. The
octagonal chamber is
surmounted by a
green dome and a
golden finial.
The real name of
Data Ganj Bakhsh
Hajweri (d. 465
/1072) (lit. the
Saint Bestower of
Treasure) was Ali
Mukhdum, while the
appellation Hajweri
signifies the
section of 'Hajwer'
in Ghazni. The saint
was an eminent
scholar and author
of books on theology
and religion, and
his books include
the famous 'Kashful
Mahjub' or 'The
Revelation of the
Hidden' written in
Persian on the
fundamentals of
Sufism.
The saint's memory
has been held in
profound veneration
for over 900 years
and the number of
his devotees keeps
growing with the
passage of time, due
to his stature as a
Sufi saint, a poet,
a philosopher and a
zealous missionary.
The poet-prince Dara
Shikoh, himself
inclined towards
Sufism, in his book
SafinatulAulia,
eulogized Data Ganj
Bakhsh for his
accomplishments as a
religious preceptor,
and believed that
one who visited the
holy shrine every
Thursday for forty
consecutive weeks
would have his
desires fulfilled.
Khwaja Moinuddin
Chishti, himself a
celebrated saint of
Ajmer, held the
saint in profound
reverence and spent
forty days in
aitakaf (seclusion
and meditation) at
the tomb of Ali
Makhdum.
Latif informs that
the appeal of his
universal message
was such that a fair
held every Friday at
his niazar was
attended by both
Muslims and Hindus.
The Sikh ruler
Maharaja Ranjit
Singh was also a
devotee and
regularly made an
offering of one
thousand rupees
during the u rs
celebrations. Even
though a large
number of followers
pay their respects
every day, the
number increases
multifold on
Thursdays. The
annual urs is held
on 20 Safar when
thousands of
devotees gather to
pray at the shrine.
He belongs to the
Naqshbandi silsila.
Pir Syed
Azizuddin alias Pir
Makki
A narrow gali
(street), Pir Makki
Road, leads west
from Circular Road
between Bhati and
Taksalee Gates to
the sepulchre of one
of the most ancient
saints of Lahore.
The narrow street
full of mounds of
roses and rose
petals exuding a
special fragrance
along with other
offerings is a
testimony to the
universal appeal of
the saint, who died
almost eight hundred
years ago.
Syed Azizuddin (d.
612/1215), referred
to as Pir Makki
hailed from Baghdad.
He spent twelve
years of initial
religious education
at Makkah, and a
long period in
aitakaf (seclusion
and meditation) at
Ka'aba, arriving in
Lahore during the
reign of the last
Ghaznavid ruler,
Khusraw Malik
Tajuddawla Ghaznavi.
The mazar street
leads you directly
to the steps which
guide you into the
compound. The tomb
itself is built on
an octagonal plan
bordered by an
arcaded verandah,
which provides cover
to the thronging
devotees offering
their prayers.
Even though much
renovation has taken
place and the
construction appears
to be of
comparatively recent
vintage, there is an
all-pervading
feeling of reverence
and piety in the
air. A bulbous dome,
with gilded
pinnacle, rises
above the
surrounding flat
roof of the
sepulcher. The
interior is
decorated with
floral and geometric
patterns as well as
verses from the Holy
Quran. The floor of
the chamber and the
cenotaph are all
lined with marble.
The shrine is well
maintained and well
looked after. The
mosque in the
vicinity in the
south has been
reconstructed in
recent years.
Due to the pressures
of a burgeoning
population in the
limited area of the
Walled City, most of
the shrines have
been reconstructed.
Where once they were
located on generous
grounds, amidst
graveyards, today
they are hemmed in
by surrounding
structures, and
unfortunately have
lost their original
character due to
reconstruction.Chah Miran Shrines Group 1
Chah Miran Shrines Group 2
Baghbanpura Shrines
Shalamar Link Road Shrines
Cantonment & Mian Mir Shrines
Shah Jamal & The ciry Shrines
The Walled City Shrines
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