The shrine of Sheikh Musa Ahangar, a celebrated 15th-century saint, is located approximately one mile west of Lahore's walled city, along Mcleod Road. To reach the shrine, travel north towards the Railway Station and take a turn beyond Chowk Qilla Gujjar Singh, near the junction of Nicholson, Mcleod, and Flemming Roads. Entering the narrow Chiragh Din Street on the left (west), the shrine’s entrance is marked by an old arched gateway with a plaque that reads Mazar Sharif Hazrat Sheikh Musa Ahangar (Tomb of Sheikh Musa Ahangar). Inside the gateway lies a serene courtyard shaded by large trees, dominated by the imposing 16th-century tomb.
At the center of the courtyard stands a square tomb chamber, with openings on three sides. A rectangular mihrab projection adorns the western side, while northern and eastern openings are screened with small bricks. A small doorway, featuring a recent marble threshold, provides access to the tomb chamber. Constructed between 1519 and 1560, this tomb is among the earliest surviving Mughal-period structures in Lahore. It is also notable for its pre-Shahjahani tile work, showcasing a unique transitional style between the Multan and Lahore schools of architecture. The glazed tile decorations reflect influences from the Multani tradition.
The tomb’s simple square design is constructed using thin Mughalai bricks, with five-foot-thick walls that slightly taper in line with Multani traditions. The exterior features double-storeyed blind windows flanking the central windows, and a three-foot-high parapet above the roofline. A break in the parapet on the western side allows access via a ladder.
The dome, measuring over 15 feet in diameter, has a slightly shouldered profile and rests on a cylindrical neck. The transition from the square chamber to the dome is achieved using a series of niches: four large ones in the corners, forming an octagon, and 16 additional niches supporting a ring of 32 smaller niches above. Spearhead brackets provide further structural support. The dome is clad in turquoise blue wedge-shaped bricks, while the neck features lapis lazuli tiles arranged diagonally, separated by bands of terracotta molding. The upper sections of the walls display similar tilework, while the lower sections highlight the intricate brick patterns. Inside, the tomb chamber’s surfaces are adorned with fresco paintings and cusped arches inset with panels. While much of the original enameled green ceramic tiles noted by historian Latif have disappeared, traces of these decorative elements remain.
Natural light filters into the tomb through screened arches and windows above each opening. The interior of the dome is painted with an eight-pointed star pattern and roundels. Quranic verses, inscribed in Tughra script on the interior window borders, are accompanied by floral and geometric motifs in raised molding. The saint’s grave rests on a raised marble-tiled platform, though no ancient inscriptions survive.
The shrine exudes a tranquil ambiance, heightened by its unaltered historic character and the aged trees within its courtyard. While it is not as meticulously maintained as some other sites, its original features contribute to its sanctity and peaceful atmosphere.
The shrine compound includes several graves, including two located in a basement under a raised platform in the northeastern corner. One of these belongs to a Hindu woman who converted to Islam after witnessing a miracle by Sheikh Musa Ahangar. The basement graves are accessed through a small arched opening, and identical grave markers are visible above.
Sheikh Musa Ahangar, revered during the Lodhi period, was a blacksmith by profession, earning him the title Ahangar (ironsmith). His life and miracles are documented by Sheikh Abu Bakr in the Tazkira-e-Kutbul Alam. One famous account tells of a Hindu woman who brought the saint a spindle to straighten. Mesmerized by her beauty, the saint gazed at her, prompting the woman to accuse him of improper intentions. To prove his purity, the saint declared his admiration for the Creator’s craftsmanship and passed a red-hot spindle over his eyes, leaving them unharmed while the spindle turned to gold. The woman, awestruck by the miracle, embraced Islam.
Abul Fazl, the court historian of Akbar, also mentions Sheikh Musa Ahangar, noting his miracles and his burial in Lahore during Akbar’s early reign.
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