LAHORE, the second-largest city of Pakistan, is known for the cultural vivacity and social dispensation of its sprightly people. This historic city is also identified with the spiritual inclination of its citizens, which stem from the teachings of many Sufi saints, who settled in Lahore during different periods in history and their mortal remains were consigned to earth in this city.
For a large number of people, Lahore is ‘Data Ki Nagri’, in reverence to the great Sufi saint, Syed Ali Hajveri, better known as Data Ganj Bakhsh, for his generosity in spreading the light of knowledge, wisdom and spirituality. He chose Lahore as a springboard to launch the spread of spiritual enlightenment. Successive generations of Sufis emulated him by settling in Lahore and carrying forward his proselytizing tradition.
Lahore’s landscape is dotted, not only with historical gardens and mosques, but also a large number of mazaars — tombs of Sufi saints such as Data Ganj Bakhsh, Hazrat Mian Mir, Mauj Darya and Sheikh Husain, better known as Madho Lal Husain. Over the centuries, Lahoris have developed mystic reverence for these saints. Every Thursday evening, they visit their mazaars, specially during the observance of their urs (death anniversary).
The annual urs of Sufi saints attracts a large number of devotees from places far and wide. Mela Chiraghaan, the three-day festival of lamps (lights), is one of Lahore’s important annual spiritual-cultural events, named after Shah Husain, the mystic poet of the 16th century. It is held at his mazaar in the last week of March every year.
On this occasion, thousands of devotees congregate at the mazaar near Shalimar Gardens, to pay their respects to the Sufi poet who devoted his life to spread the message of love and universal brotherhood. His Punjabi kafis are appreciated, vocalized and enjoyed, not only throughout the length and breadth of the Punjab, but also at places where the language is understood by people. They appreciate the philosophical and spiritual nuances of his poetry.
Maula Bakhsh Kushta in his book, Shaairan da Tazkra, writes that Shah Husain was born in 1538 AD inside Bhati Gate, Lahore (other historians claim he was born in 1536 AD). He received religious education from the known scholars of that time. A contemporary of the Mughal emperor, Akbar, he concentrated on learning Islamic jurisprudence and Hadith. At the age of 36, he revolted against religious ritualistic traditions and renounced his association with things of mundane nature, a sine qua non for entering the realm of self-abnegation. Vociferously against status quo and the forces of social, political and economic oppression and injustice, he did not compromise with the ways of the ruling classes.
Shah Husain is said to have performed many miracles, which helped in carrying his name and fame throughout the nook and cranny of the Mughal empire. Consequently, a large number of people, specially the poor from the rural hinterland, started visiting him to owe allegiance to his way of life and beseeched him to accept them as his mureed (devotees).
Shah Husain started writing kafis, a genre of Punjabi poetry, that continues to be very popular among rural folk. In all, he wrote 153 kafis, which he used to convey his message of love, humanity and communal tolerance among the people of the multi-faith pluralistic society of early Mughal era. He chose a place near Shahdara, across the Ravi River, for meditation and proselytisation. Meanwhile, he met Madhu Lal, son of a Brahmin, who embraced Islam and joined him in his mystical pursuits.
Sheikh Madho Lal Qadri continued the mission of his mentor as his descendant after the death of Shah Husain in 1599 AD. Both the mentor and the disciple were buried side-by-side in Baghbanpura (then a village), a suburb of Lahore.
Using his Punjabi kafis which were shorn of poetic complexities and pedantics, Shah Husain preached Islam in his daily sessions.
The urs of Shah Husain, like those of other Sufi saints, provides a unique opportunity to the devotees to bring about a catharsis of their pent-up emotions, creating in them the sublime feeling of solace and spiritual elevation. Making their journey on foot or on bullock-carts, villagers visit his mazaar in large numbers from Punjabi hinterland; dancing and singing merrily in hopes of receiving spiritual enlightenment, and experiencing serene exaltation and peace of mind. They place in thousands, small earthen lamps lit with mustard oil, fragrant seasonal flowers and colourful chaadars at the mazaar. In a state of ecstasy, the devotees sing the kafis of Shah Husain and dance throughout the night to the rhythmic beats of drums, following the tradition of the Sufi saint who was also fond of dancing and singing.
A significant feature of Mela Chiraghaan is the dhammal, a folk dance performed by malangs (devotees), who are in a state of trance. Hailing from different areas of Pakistan, the dancing dervishes are an object of attraction for visitors to the tomb of the Sufi.
Among the devotees of Shah Husain are a number of prominent professional singers, some of whom have specialized in rendering his kafis. One of them was the late Hamid Ali Khan Bela, whose stylish rendition earned him the acclaim of millions of urban and rural believers in the mystic philosophy of the saint. He tried to delineate, through skillful modulations of his voice and passionate involvement, the changing moods that are inherent in the kafis of Shah Husain.
LAHORE, the second-largest city of Pakistan, is known for the cultural vivacity and social dispensation of its sprightly people. This historic city is also identified with the spiritual inclination of its citizens, which stem from the teachings of many Sufi saints, who settled in Lahore during different periods in history and their mortal remains were consigned to earth in this city.
