This article was originally published on February 2, 2016.
Sufi music and architecture has always fascinated me. Consequently, I have taken it upon myself to explore the tribal areas of North Pakistan and the remote areas of Sindh to learn as much as I can about the Sufi culture.
During recent travels, I happened upon the shrine of renowned Sufi saint Hazrat Mian Mir of the Qadariyyah Sufi order in Lahore.
The shrine is situated in what T.S Eliot calls, “streets that follow like a tedious argument”.
The saint’s life history, however, contains clear messages of peace. His times were soon to be followed by cultural degradation and “insidious intents”.
Surrounded by a populated area, the shrine is home to many poor people to whom it provides free shelter, and food on Thursdays.
“Thursday evening is considered to be a Mubarak day for Sufis,” explained Ghulam Fareed, a Qawwal vocalist. Him, along with other Qawwals, have been regular visitors at this shrine. He sings here because he feels the act gives him a sense of belonging.
“This shrine has given us an identity.”
Singing qawwalis here also helps them make a living. After interacting with a few Qawwals, I realised that it’s not just mere appreciation and money; these Qawwals spoke with a sense of purpose as well.
Here, every Thursday, Qawwals sing in the courtyard of the shrine, while men and women clap and sway to the rhythm. Some men dance in ecstasy, some sing along, while others pay their tributes to the saint by bowing in front of his grave.
The air is filled with the mixed scent of roses and locally-made incense. Salvers of sweets and other food items are distributed among the crowd, both inside and outside of the shrine.
There are certain food items that are specific to the Sufi shrines in Lahore and can be found around Mian Mir; for instance, Qatlaammay (desi pizza) and Doodh Badam (milk with nuts).
On the outskirts of the shrine, vendors swarm the place. They sell dahi baray, chaat, sharbat and samosas to the visitors.
One of the samosa vendors, Akbar Shakir feels he doesn't belong in the posh areas of Lahore, only here in the street next to the shrine.
“Quality is not ensured at these rairrhis but is it ensured at the hotels?” questioned Aleem Khan, a visitor to the darbar. “After seeing what's going on in expensive food chains that people dine in, I think we are better off over here,” he added, pointing to the samosa carts close by.
Women constitute a huge number of devotees here.
“I was sick for the last two years,” said Sakeena, 32. “I went to many doctors and hakeems but no one knew what my problem was. I took medicines but nothing worked. Then one day, my mother asked me to go to the shrine and pray for myself. I am much better since then. I believe that Awlia (friends of God) have the power to make things work for you,” she added thoughtfully.
Historically, I learned, Mughal royals and nobility would frequent the Shrine of Mian Mir religiously.
According to local and British historians, Dara Shikoh had given orders to build the mausoleum of Mian Mir Shikoh. He was a Mughal prince with Sufi and mystical inclinations. He strongly believed in social harmony and a peaceful co-existence.
Shikoh authored several books on Sufism, and wrote a treatise on Bhagavad Gita (a sacred book on Hinduism). His book Sakinatul Aulia is dedicated to the life and works of Mian Mir.
Shikoh’s intellectual pursuits made him strive for a heterogeneous culture and harmony in the subcontinent — an important ingredient that was much needed in the 17th century as much as it is required now.
Students of history, who are proponents of a pluralistic society, mourn the execution of this philosopher prince who was killed by his puritan brother Aurangzeb Alamgir. Many modern-day historians are of the view that Shikoh was the bearer of the legacy of King Akbar whose stance was Sulh-e-Kul (Peace with all) — a stance that Sufis, too, have taken.
On my most recent visit to the shrine, I met many Sikh yatris who had come to pay homage to this great saint. Many of them were from Pakistan, while some had come from India. Mostly Sikh Yatris come here during the birthday celebration of Guru Nanak.
What makes the Sikhs visit the Shrine of Mian Mir? I was curious to know. I met a group of Sikhs and asked them.
“To us, Mian Mir Sahab is as divine as the saints of Sikhism,” replied Diljeet, who came to visit the shrine from Ferozepur, India.
Sufis and Gurus, and their message, transcends geographical and cultural boundaries. "They are the beacons of light," added Gursavek, another devotee.
Mian Mir was an icon of unity, tolerance and love during and after the Mughal era. According to Sufi as well as Sikh traditions, Mian Mir laid the foundation of, what is now known as, the Golden Temple Amritsar, also known as Harminder Sahib.
Mian Mir is said to have travelled from Lahore to Amritsar on the invitation of Guru Arjun Dev, the fifth Guru of Sikhs, who asked Mian Mir for his blessings.
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The story goes that Mian Mir was revered by Guru Arjun Dev. Both were divine figures of their respective religions, had mutual respect for each other and also had a similar notion: respect for humanity.
The goal of human life, according to Sufis, is to realise the divinity within; irrespective of cast, creed and religion. Harminder Sahib, in this sense, is more of a cultural hub for the people of Punjab; it is a place where self-actualisation is promoted. It is also marked as a Gurdawar — literally meaning Lord’s door or the door of the Guru.
On these grounds. Mian Mir laid the foundation of a worship place of a nascent religion.
It is noteworthy that Garanth Sahab, the holy book of the Sikh faith, includes the kalaam (poetry/works) of renowned Sufis like Baba Fareed of the Chishtiyyah Sufi order.
And hence, aptly, the kalaam of popular Sikh poet Ravidas jee resounds at the Shrine of Mian Mir in Lahore today as a reminder of humanity and tolerance, echoed by this shrine's existence.
In today’s era of chaos and war, such places of religious and ethnic harmony always manage to leave the heart at peace, if only for a little while.