CHAUBARA OF CHAJJU BHAGAT - CHAJJU DA CHAUBARA – LAHORE (2018)

Date of Visiting the Site:- 22-05-2018

Date of Posting:-18-09-2019

All fotos are owned except last two 

CHAUBARA OF CHAJJU BHAGAT - CHAJJU DA CHAUBARA – LAHORE

CHAJJU BHAGAT

East or West, Home is the Best

“Jo sukh Chajju de chaubaray, oh na Balkh na Bukharay”

(Allegorically, it would mean that the comfort and pleasure that you would find at home is incomparable to even the luxuries of such affluent cities as Balkh and Bukhara..)

جو سکھ چھجو دے چوبارے - او بلخ نہ بخارے
ਜੋ ਸੁਖ ਛੱਜੂ ਦੇ ਚੋਬਾਰਾਯ - ਓ ਬਲਖ ਨਾ ਬੁਖਾਰੀ 
जो सुख छाजो दे चोबरय - ओ बलख न बुखारी 

It was situated on Anarkali Road. During the regime of Bhangi Sardar’s, a temple and inn was constructed in the Chajju' dwelling which later came to be known as Chajju da Chaubara. Chaju was a contemporary of Mughal rulers Jahangir and Shah Jahan. From a rich goldsmith he changed his way of living.

According to Syed Muhammad Latif, Chajju da Chaubara  was situated close to the Mayo Hospital, south of Ratan Chand's Serai. Chajju was a godly man in the time of Shah Jahan. He was a resident of Lahore, and by caste a Bhatia. He was a sarraf, but was fond of the society of the fakirs.

At last, having forsaken the world, he became a Bhagat, or devotee, and devoted the rest of his life to meditation and prayer. His death was mysterious. It is said that, when his last moments approached, he entered his cell and was seen no more.

He died in 1696, The Chaubara, or one storied room, was used by Chajju as his place of worship, and where the Mandar now is, there existed his shop for transecting his business. During the ascendancy of the three rulers of Lahore, Bawa Pritam Das acted in the office of Mahant. He build a large Mandar here. Ranjit Singh held the place in great respect, visiting it every Monday, and making large offering of money at shrine. He built spacious chambers and rooms for the accommodation of the Sadhus, and increased its establishment, to maintain which a great of rent-free land was made. From a rich goldsmith he changed his way of living, became a bhagat and was revered by both Hindus and Muslims of that time. Later Maharaja Ranjit Singh gave grants to the management of this place to distribute food and fruits among the needy and the visitors and also made arrangements for health care of inmates. Each Monday and Tuesday, crowds of men and women assemble there, and the musicians sing the sacred songs.

Chajju da Chaubara Lahore Pakistan

In 1985, when the administration dug a 10 feet deep hole in the front garden of the chaubara, its plinth, concealed under a mound for several years, was revealed. A female skeleton was found when the place was dug up for renovation. At another place near the chaubara, hundreds of oil lamps were found, which were used to light up the place 450 years ago. No one cared for them and they all were broken and wasted. Chajju, who was a goldsmith, had become Bhagat Chajju was originally called Chajju Bhatti. He never married.

Chajju spent long hours with the well-known saint of the time Hazrat Mian Mir. In Mughal Emperor Jahangir’s memoirs Tuzuk-i-Jahangiri, Mian Mir was mentioned not only as an extraordinary spiritual figure but also a favorite of the Mughal emperors, and the spiritual mentor of the crown prince.

Sikh hagiography describes Mian Mir as a close friend and an associate of the Sikh Guru Arjun Dev Being a Bhagat, Chajju had sworn never to take alcohol or eat meat; be truthful and worship only the Almighty.

The dome of Bhagat Chajju’s Chaubara is round and it is placed upon an octagonal base although the structure of the Chaubara is a square. The dome is typically influenced by the Sikh architecture with huge dome-shaped elevated canopies called Chhatris (umbrellas). This dome is made of white sandstone now painted in whitewash.

Each dome is shaped like a lotus flower with its petals widespread. The lotus is known as the flower that blooms amidst stagnancy, signifying the need to create a unique identity by rising above the temporal issues and affairs of daily life. The dome springs from a floral base and has an inverted lotus symbol top from which rises the kalas or ornate finial. 

The interior of the dome consisting of elegant and rare metal work, and recalls 

of the mirrors in Lahore’s Sheesh Mahal.

This portion has also survived damage and you can see the original design pattern. The whole dome is filled with tree-like motif which is a Perso-Mughal element. Between every two motifs there is a convex shining metal piece.

The Sikh architectural interior is beautified by means of stucco work, tukṛi or fixing of mirror pieces, and fresco painting. These techniques are used to produce beautiful designs and friezes based on vine, plant, flower, bird and animal motifs. These techniques, time-consuming and costly, require highly skilled artists. They are, therefore, used in sacred shrines. Examples of such work can be seen in the Golden Temple. The largest number of frescoes has been painted on the first floor walls of Baba Aṭal.

The interior of Chaubara has a square room with straight curves on the four sides of the floor. Inside the front wall, the upper part of door has about one foot wide boundary of embellished area. This was the area where Chhajju Ram’s customers came to purchase gold when he was worked as goldsmith. The main entrance was lavishly decorated. Many cracks have appeared now in this part. 

Above the windows there are three cusped arches of same sizes as the windows below. The same plan repeated in both north and south wall. These arches are beautifully painted with eight sided star shape motif. The use of red and sharp red inside these arches make these motifs more elegant. Some portions have clear picture of motif as most of the portion had been rubbed off during re-touching of this chaubara. The dome is placed on octagonal plane and every angled corner have specially embellished with massive use of gold and steel pieces on it. Inside this corner there is a, arched door almost two feet high. 

BARKAT ALI KHAN MUHAMMEDAN HALL MOCHI GATE LAHORE

25-11-2018

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Khan Bahadur Barkat Ali Khan, a renowned member of the nobility in Lahore, made significant contributions to the preservation and restoration of the historic Badshahi Mosque. Serving as a tehsildar, he dedicated himself to reviving the mosque's former grandeur. Recognizing the importance of fostering the advancement of the Muslim community, he selflessly offered his services, leading to the establishment of Anjuman Islamia in Lahore around 1868.

In 1887, a momentous event took place when Sir Syed Ahmad Khan, a prominent figure in the Muslim community, visited Lahore and participated in a conference held at the Anjuman. The gathering served as a catalyst, highlighting the need for a dedicated space in Lahore to promote Islamic values and culture. This realization led to the decision to construct a magnificent hall that would serve this purpose.

The construction of the Mohammedan Hall commenced in 1888, situated just outside the Mochi Darwaza of Lahore. With a budget of approximately 1800 Rs, the Anjuman undertook the ambitious project to create a hub where Islamic ideals could flourish. To commemorate this endeavor, the Anjuman published a brochure in 1888, proudly highlighting the completion of the Mohammedan Hall and its significance as a symbol of promoting Islamic values in the city of Lahore.

Rattan Singh's Well Anarkali

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This dilapidated building, located in Anarkali Bazaar just outside the northeastern edge of the Punjab University grounds, once housed a well that provided clean drinking water to the inhabitants of the area. The spacious well was commissioned by Rattan Singh, a Wine and General Merchant based in Anarkali. His name was inscribed in a marble slab, inserted in one of the walls of the building but can no longer be found. Today, the well is no more and the building is used for the purposes of a clothing shop.

Rattan Singh also built a beautiful drinking fountain near the General Post Office but no trace of it can be found.

The Tale of Mandir Chota Lal in Anarkali Bazaar

(All pictures and writeup text used in this blog, are author's property, kindly respect copyrights)

18-08-2018 (Date of Visit)

In Anarkali bazaar stands a small temple named 'Mandir Chota Lal', its primary entrance discreetly concealed behind front shops. Before the Indo-Pak partition, numerous Hindu merchants conducted their businesses in Anarkali. While the temple remains non-operational throughout the year, it ceremoniously opens its doors during the Diwali festival to welcome worshippers for prayers.

Various historical references contain details about this temple.

This magnificent temple was once Anarkali's remarkable and revered structures. Its inception was attributed to Lala Durga Parsad, also known as Lala Chota Lal, who dedicated a considerable fortune to its construction. Before this temple's existence, the site was occupied by another shrine known as 'Bohardas ka Shivala'. Bohardas, a devout individual residing at this location, cultivated a banyan tree that eventually led to the site being renowned as Bohardas wala Shivala. While his original name might have differed, he was universally known as Bohardas.

During the British Colonial era in Lahore, the land of Bohardas Shivala was allotted to Lala Chota Lala, a moneylender by profession. He erected shops for his business and erected a new temple on the grounds of the former Bohardas Shivala. The temple boasted a spacious courtyard and a well was dug to serve the convenience of travelers and the local populace. The flooring was adorned with exquisite tiles, and there stood splendid structures in proximity to the temple. The majority of columns were crafted from red marble. Access to the temple was facilitated through two gateways, one on the west and the other on the east, housing statues depicting various revered Hindu deities.

The temple structure was octagonal and constructed using precious stones for its interior and exterior. Adorning its octagonal walls was a dome featuring intricate floral patterns adorning its surface and apex. Atop the dome rested a crowning ornament, referred to as the “Amalaki”, plated in gold. The temple priest, Suraj Bahan Gorh Barhman, received a salary from Chota Lal. Additionally, there were eight shops in front of the temple, the rent from which was dedicated to the upkeep of the temple.

Hazrat Shah Bilawal Lahore, a revered saint, is known for having two tombs in his honor

09-09-2018

06-10-2018

Shah Bilawal, the son of Syed Usman and grandson of Syed Isa, migrated to the region with Mughal Emperor Humayun from Herat. Initially, he settled near the present-day location of Sheikhupura Fort and later moved to his final abode during the reign of Mughal Emperor Akbar. Shah Bilawal lived a devout life and passed away in the year 1636 A.D. at the age of seventy.

During the rule of Maharaja Ranjit Singh, the course of the Ravi River underwent a significant change. As a result, the resting place of Shah Bilawal's remains was relocated and reburied near Raja Dina Nath's garden. Astonishingly, even after the passage of 200 years, the saint's corpse remained remarkably fresh, a sight witnessed by numerous people.

However, due to subsequent alterations in the course of the Ravi River, another tomb was constructed at the new location. This second tomb serves as a testament to the veneration and respect for Shah Bilawal, ensuring his memory endures for generations to come.

New Shrine at Dina Naath Garden

Shrine near Sher Singh Samadhi

Shrine near Sher Singh Samadhi

Shrine near Sher Singh Samadhi

Shrine near Sher Singh Samadhi

Shrine near Sher Singh Samadhi

Remnant of Dina Nath Garden

Reference of Article and information Majid Shikeh (Dawn Newspaper)

07-10-2018

Who was Dina Nath? Well … he was the most important man in the Sikh era who quietly behind the scenes controlled all the money collected in the reign of Maharajah Ranjit Singh, and later till Sikh rule ended in 1849. He designed the revenue collection system of Punjab, which it must be said even the British studied and applied when imposing their codified rules. In this piece we will talk about the man, his role in the rule of Lahore, and about his disputed legacy.

Dina Nath Madan was born in 1795 in the Chowdhary Bagh area of Rainawari Mohallah in Srinagar. He belonged to a family of Kashmiri pandits and his family used the name ‘Razdan’ when writing. The Razdan pandits in pre-Partition Lahore were among the leading families of the city. In 1815 following the Dogra massacres he moved from Srinagar to Delhi and worked as a finance and accountancy person. Dina Nath was related to Diwan Ganga Ram Raina, the head of military accounts of the Lahore Darbar, and he introduced the young Dina Nath to the maharaja who appointed him a ‘mutsaddi’, or final writer of accounts. The accuracy and clarity of his work soon became well known and when Diwan Ganga Ram died in 1826, the 31-year old Dina Nath was made head of military accounts.

Eight years later when Diwan Bhavani Das, the head of civil accounts, died, Dina Nath took over as head of both military and civil accounts. His command over his work led him to be made a Diwan in 1838.

During his life he built three ‘havelis’ inside the walled city, as also a beautiful garden near Mughalpura just to the West of the ‘samadhi’ of Maharajah Sher Singh in Kot Khawaja Saeed. That garden, which after 1947 has been heavily encroached upon by influential land-grabbers, was where he had a small ‘haveli’ and in that died Raja Dina Nath. The ancestors of Raja Dina Nath retain their original name of ‘Madan’ and still use the pen name of ‘Razdan’. 

Shrine of Shah Bilawal Built inside the Dina Naath Garden

 *Shah Bilawal s/o Syed Usman s/o Syed Isa migrated to this area with Mughal Emperor Humyoon from Herat and settled at a place where now Sheikhupura Fort is situated and shifted here in the period of Mughal Emperor Akber. He was died in 1636 A.d at an age of seventy years. in the period of Maharaja Ranjeet Singh river Ravi changed its course and the dead body of this saint was shifted and reburied adjacent to Raja Dina Nath's garden.The corpse was as fresh after 200 years witnessed hundreds of people.

After sometime river Ravi again change the course there is also a tomb constructed at that location.

Madho Lal Hussain Shrine Lahore

09-10-2018

Madho Lal Hussain of Lahore: Beyond Hindu and Muslim. By Yoginder Sikand from Pakistan Christian Post, Oct. 31, 2005

`Shah Hussain! Shahadat Paye O Jo Maran Mitran De Age (Shah Hussain! He [alone] attains martyrdom who dies at the feet of his beloved)

Sufism has had a long and rich history in the Indian subcontinent. It is perhaps in Punjab, more than in any other part of this vast land, that Sufism has struck the deepest roots, producing many great exponents and exercising a pervasive influence on the minds of the common people. To this very day, the innumerable Sufis of this region are held in the highest esteem by millions of Muslims, Sikhs, Dalits, and Hindus of the province and beyond.

Shah Hussain is one such mystic who is still fondly remembered by millions of ordinary Punjabis four centuries after his death1. He was born in Lahore in 1539 A.D. into a family of the Dhatha Rajput tribe.2 This tribe had recently converted to Islam, hence the epithet "Shah" attached to his name.3 Even as a child Hussain showed a marked preference for red clothes, which explains why he was also called Lal (Persian for "red") Hussain.4 Hussain`s strong mystical inclinations were apparent very early in his life. In childhood itself, he managed to memorize the entire Qur`an under the guidance of his teacher, Shaikh Abu Bakr. Then, at the

age of ten, he was initiated into the Oadiriyah Sufi order by the renowned saint Bahlul Shah Daryai of Chiniot.5 For the next twenty-six years he lived under the strict supervision of his Pir (spiritual master), faithfully following all the rites and practices of orthodox Islam, and leading a life of great austerity.

At the age of thirty-six, an incident occurred that was to completely change Hussain`s life. One day while at a madrasa studying a tafsir (commentary) on the Our`an under the tutelage of Shaikh Sadullah of Lahore, he came across the Qur`anic verse: "The life of this world is nothing but a game and a sport." He asked the Shaikh to explain the verse and was told that it meant that the world should be shunned. Hussain refused to accept this interpretation and asserted, instead, that the words of the verse must be taken literally. He told his teacher that, by his understanding of this verse, he would spend the rest of his life in enjoyment.6 It was during this period of his life that Hussain met Madho, a Brahmin lad. The two men became so closely associated that in the popular mind the saint is most commonly known as Madho Lal Hussain as if the two had been fused into one. The intensely close relationship that blossomed between them has been the subject of much speculation and controversy, starting in their very lifetime. John Subhan, an expert on Indian Sufism, writes that their contemporaries saw this intimate connection between a Hindu boy and a Muslim faqir of "questionable character" as "a disgrace", though he sees this "irresistible attraction" between the two men in terms of "fervent love".8 Likewise, the Punjabi historian.

Shafi Aquil speaks of the relationship between Madho and Hussayn as one of "boundless love" and for this employs language generally used to describe male-female relationships. Thus, he writes, "Shah Hussayn was in love with Madho and Madho himself, too, desired him" (Madho see Shah Hussayn ko Pyar tho aur khud Madho Bhi unko chahte the). He goes on to add that, "Under no condition could Shah Hussayn bear to be separated from Madho".9

Nur Ahmad Chishti, the author of the Sufi chronicle Tahqiqat-i-Chishti, suggests that some among the couple`s contemporaries saw their relationship as `improper`. He writes that Madho`s relatives, "seeing him sleeping in the same bed with Lal Hussain, came to murder them both."10 However, as luck would have it, he adds, that "the power of Hussain made them blind and, as they could not find the door, they returned". Lajwanti Ramkrishna, a recognized authority on the Punjabi Sufis, relates that many people "had become suspicious of the un-natural [sic] relationship" between the two. 11 Whatever the case might be, the story of the two lovers is a fascinating one that is unparalleled in the annals of Punjabi Sufism.

The historical records give varying accounts of Hussain`s first encounter with Madho. The author of the Tahqiqat-i-Chishti writes that Hussain first saw Madho riding through the main market of Lahore on a "majestic horse in a fashionable manner."12 So wonderstruck was he at Madho`s beauty that "he then tried in vain to possess the lad for sixteen years, at the end of which he succeeded." Rizvi, an acclaimed authority on Indian Sufism, also writes that Hussain first saw Madho riding in the market and says that upon seeing him he felt instantly "under the

intoxication of a mystical trance." Thereafter, he adds, Hussain shifted to Shahdara, the suburb of Lahore where Madho lived, and "began following him like a household slave."13 Ramakrishna says that some believe that Hussain`s first meeting with Madho took place during a liquor-drinking bout at a wine shop but he prefers to believe that it was Madho`s regular attendance at his Sufi preaching sessions that attracted Hussayn to "the handsome youth."14

"The love of Hussain for Madho", writes one biographer, "was unique and he did all that lay in his power to please the boy."15 It is said that not for a single day did the two fail to meet each other. So overpowering was Hussain`s fascination for Madho that he would often rise in the middle of the night, cross the river Ravi and walk for several miles to Madho`s house. Madho`s parents, however, did not approve of their son`s relationship with Hussain. Once they plotted to take Madho away with them to the Hindu holy town of Haridwar for a pilgrimage, hoping that separation from Hussain might cause Madho to forget him. Hussain, however, could not bear the thought of being kept apart from his dear one. Accordingly, he refused to let Madho`s parents take him along with them but promised them that he would send him to Haridwar later. When Madho`s parents reached Haridwar, so the story goes, Hussain made Madho shut his eyes and then, after striking his foot upon the ground, made him open them again. Madho did as he was told and found himself miraculously transported all at once to Haridwar. His parents were amazed at his sudden arrival all the way from Lahore.16 Thereafter, it is said, Madho left his parent's house and began living with Hussayn.17

It is possible and, indeed, very likely that Hussain`s relationship with Madho had a deep impact on his thinking, his mystical poetry, and, most of all, on his religious life. In his passionate love for Madho, he bravely defied the norms of his own society, expressing a stern

the indictment of the orthodox theologians, for whom religion had been reduced to a set of soulless rituals, rigid rules, and strict restrictions, drained of love, joy, compassion, and emotion.18

Hussain`s relationship with the Hindu Madho also appears to have made him profoundly tolerant in his attitude towards other religions. To please Madho he celebrated with great enthusiasm, Basant, the Punjabi spring festival, as well as the Hindu festival of Holi. During Holi, for example, Madho and Hussain would follow the Hindu custom of throwing colored powder at each other.20 According to the medieval Persian text Hasanat-ul-Arifin, Hussain is said to have asserted that he was "neither a Muslim nor a pagan"21, thus suggesting an eclecticism and breadth of vision that few in his generation possessed or appreciated. Ramakrishna also notes that Hussain had close spiritual links with the Hindu mystic Chhaju Bhagat and Guru Arjan of the Sikhs.22

Hussain`s undying love for Madho is also clearly reflected in his poems or Kafis which are still considered some of the most precious gems of Punjabi literature today. True spiritual realization, he believed, could only be attained through infinite love, for, as he wrote:

This youth will not come back again So laugh and play while you can with your lover.

Love, believed Hussain, can so intimately unite two souls (or a human being with God) that they lose their individualities and separateness and merge completely into each other. In much the same way, Madho and Hussain became so inseparable that they became known by one single name-Madho Lal Hussain.

Perhaps it was referring to this that Shah Hussayn wrote: Ranjhe Ranjha Menu Sab Koi Akho Heer Na Akho Koi

Let everyone know to call me Ranjha, not Heer [for no longer am I Heer since I have become one with Ranjha.) 23

Hussain breathed his last in 1599 and was buried in Lahore on the banks of the Ravi. Madho survived him by forty-eight years, and he was put to rest in a tomb next to Hussain`s. The shrine, containing the graves of the two inseparable lovers-united in death as they had been in life-continues to attract large numbers of faithful pilgrims to this very day.

Shah Shahabuddin Nehra Shrine Lahore

Reference of Article Majid Sheikh (Dawn Newspaper)

07-10-2018

Nehra, son of Hazrat Mauj Darya Bukhari, was a pious man with views as orthodox can be. The word Nehra, in Hindi, means a lion, and it was one of the miracles of Shahabuddin performed in the Lahore Fort before Emperor Akbar that earned him this name. Two holy men, so very different from one another, yet in death near one another, not that it was their choice. Shahyum was buried far away from the city so that his followers did not influence the simple folk of Lahore.

Shahabuddin Nehra. His father Hazrat Mauj Darya Bukhari was a leading seer of his times, and it was to him that Emperor Akbar turned when he repeatedly failed to conquer the huge fort of Chattisgarh from the fierce Rajputs. In those days it was normal for rulers to seek the assistance of ‘holy men when they faced problems. One assumes it was a last resort measure, and it was to Hazrat Mauj Darya Bukhari that Akbar turned. He was summoned and the holy man refused royal horses and said he would be there before the horses, which is what exactly happened. How is it not for me to dwell on?

The holy man told the emperor to forget past failures and attack the fort before the sun rises the next day, and to keep attacking no matter what the cost. Exactly at noon, he would win. Exactly as predicted, down to the last detail, Akbar was able to conquer the fort, and it was this event that helped him to consolidate his empire. Back in Lahore Fort the emperor summoned the holy man, and a few courtiers, jealous of the new standing of Mauj Darya, shut the gates to his son Shahabuddin. In a rage, Shahabuddin roared and as several accounts tell us, he morphed into an angry lion. One push at the gates and it yielded with the guards fleeing.

The lion ran to where the emperor was, and as legend has it, he held forth his huge paw. The emperor hid behind Mauj Darya Bukhari and the lion withdrew and lay down. Mauj Darya scolded him for losing his temper and said that ‘court intrigues are part of life. The emperor understood what Mauj Darya meant and soon, as legend tells us, the lion returned to human form. The emperor named him ‘Nehra’, a name that remains with him till today.

Out of reverence for Mauj Darya Bukhari, the emperor built the tomb of his ‘peer’ even before he died. It is located at the western corner of Turner Road and east of Old Anarkali. The tomb of Syed Shahabuddin Nehra was built in the Mughal gardens just near Mughalpura. After the death of his father, Shahabuddin Nehra excelled in his understanding of the Quran and the Hadith. His ‘miracles’ were well-known and he avoided the Mughal court and its intrigues, but his advice was sought in moments of crisis. One account tells of him walking in a Lahore bazaar and people, out of fear, running away.

Ghore Shah Shrine in Lahore

08-10-2018
Hazrat Syed Makhdoom Bahuddin Jhulan Shah Bukhari

The name of the saint was Burhanuddin. He was called Ghore Shah because of his passion for horses. He was a born ‘Wali’ and he performed miracles while still a child of five.  He was so fond of horses that if a person presented a toy horse to him his wishes were fulfilled. He was upbraided by his father for the extravagant display of spiritual powers. He died in 1594 while still a child.

Syed Miran Hussain Zanjani

Date of Visit:- 07-10-2018

(All pictures and writeup text used in this blog, is author property, kindly respect copyrights)

Miran Hussain Zanjani and his brother Yaqub Zanjani who were born in Zanjan in Khurasan, came to Lahore around 557 A.H. The consideration of “Tabligh” and Islamization of the people of the newly acquired territory in the Indian subcontinent apart from the main attraction was that the city abounded in people of high spiritual attainments and deep erudition.

According to a narration, Hussain Zanjani and Ali Hujweri were disciples of the same teacher. The day Ali Hujweri entered Lahore the funeral of Hussain Zanjani was being taken to the graveyard and Hazrat Data Sahib led the funeral prayer. This tradition is based on the story related by Nizamud Din Auliya in “Fuwaid-al-Fuwad”. But it has now been proved to be historically untrue, because Hussain Zanjani lived in Lahore during the early part of the seventh century (A.H.) when he met Muinudin Chishti who came to visit Ali Hujweri’s tomb, and according to tradition spent forty nights there for spiritual illumination. According to Dara Shikoh, Muinudin and Hussain Zanjani met and enjoyed each other’s company. Hussain Zanjani died in 604 A.H. and was buried in the locality, which is now known as Chah-I-Miran. It was once situated in a beautiful garden known after his name but the garden has disappeared due to the ravages of time. His tomb stands on a raised platform and has no dome.

Syed Hussain Zanjani lived in Lahore for over 36-37 years and during this period thousands embraced Islam due to his preaching.