In the words of Dr.

Zahurul Hassan Sharib, Hazrat Mian Mir is a great Pir of the subcontinent of India, Pakistan and
Bangladesh, considered to be an outstanding wali (friend of God) and an eminent mystic. He traced his relationship from the
second caliph of Islam, Hazrat ‘Umar Farooq. His grandfather was named as Qazi Qalandar. His father, named, Qazi Sa’in
Data belonged to the Qadiriyya order of the Sufis. His mother, named Bibi Fatima, was the daughter of Qazi Qadan. She was
a very accomplished woman of her time. He had four brothers, namely Qazi Bolan, Qazi Mohammed ‘Usman, Qazi Tahir
and Qazi Mohammad. Hazrat Mian Mir was the youngest son of his father. All his brothers were his spiritual disciples. He
had two sisters, namely Bibi Jamal Khatoon and Bibi Hadia (although, the manuscript of Dr. Sharib gives: Hadi). According
to Bhai Kahan Singh Nabha’s Gurshabd Ratnakar Mahankosh, Mian Mir was born in Sistan in the year 1550, passed a
greater part of his life in Lahore and died in August 11, 1635. His principal disciple was Mullah Shah Muhammad, Dara
Shikoh’s pir.
Gyani Brahma Singh states that Sivastan (Sind) and not Sistan (Iran) was the birth place of Mian Mir, based on the
documentary evidence from Tuzuk- e -Jahangiri of Emperor Jahangir (1569-1627), (English translation by Alexander
Rogers) and his grandson, Dara Shikoh (1615-1659), (Urdu translation by Professor Maqbool Beg Badakshan).
Initiation in the Sufi order: After the death of his father his only hope was his mother. He continued to derive spiritual
blessings from his mother. He, at last, attained perfection in inward knowledge. He severed his connections from the world
and the people of the world. Having sought the permission of his mother, he left his home in search of the truth at the age of
12. He underwent very many hardships and ascetic practices. His search was at last rewarded. He was accepted as a spiritual
disciple by Hazrat Shaykh Khizr, who was an enlightened friend of God. He belonged to the Qadiriyya order. He used to
roam about in jungles and mountains around Sivastan. He had completely renounced the world. Hazrat Mian Mir was greatly
benefitted by his company. The secrets of the divine mystery were disclosed to him. He felt enamoured of a higher life. He
felt disgusted with the world, its ways and methods. Hazrat Shaykh Khizr, finding him spiritually perfect, allowed him to go
wherever he liked. Receiving the permission and blessings of his spiritual guide and teacher, he left for Lahore at the age of
25, where he engaged himself in acquiring the outward knowledge and learning. He counted Maulana Sa’dullah as his
teacher. Maulana Sa’dullah, who was considered as one of the leading scholars of Islam of his time, paid him special
attention. It is also said, that he passed some years in the company of Maulana Ne’matullah, who imparted to him knowledge
and who, as he himself says, was quite unmindful of his condition, spiritual attainments and inner purification.
Departure for Sirhind: He did not like the huge crowds of people and the large number of devotees and admirers, who
waited upon him day in and day out. He left Lahore for Sirhind. Reaching Sirhind he fell seriously ill. The illness continued
for long, without any apparent hope of recovery. One night he invoked the help of Hazrat Shaykh ‘Abdul Qadir of Jilan, who
is also known as the Ghaws al-azam (the Great Helper) and Piran-e-Pir (the Teacher of the Teachers). His request did not go
unheeded. Shaykh ‘Abdul Qadir and his own spiritual guide appeared and inquired about his health. He requested Shaykh
‘Abdul Qadir to restore him to health. The shaykh showed him kindness. He rubbed his hand on the body of Hazrat Mian
Mir and gave him a cup of water asking him to drink it. As soon as Hazrat Mian Mir drank the cup of water, he felt fully
recovered. There was no trace of illness left.
During his illness Hajji Ne’matullah of Sirhind served Hazrat Mian Mir with all his heart and to the utmost of his capacity.
Hazrat Mian Mir was highly pleased with him. He inquired from the Hajji, whether he would like to receive spiritual
blessings from him, which might transform him completely and thus would make him an enlightened friend of God. Hajji
Ne’matullah of Sirhind of course showed his willingness to be spiritually benefited. Hazrat Mian Mir transformed him
completely within a week and thus he was able to reach a high position in the spiritual domain. After recovering completely,
Hazrat Mian Mir left Sirhind for Lahore. He settled in Lahore permanently and began to preach and propagate the doctrine
of truth.
Relations with the imperial court: Hazrat Mian Mir did not like to meet anybody. But sometimes he was asked to do so.
Emperor Jahangir reposed faith in the friends of God. He was fond of meeting Hazrat Mian Mir. The emperor, one day, sent
a special messenger to Hazrat Mian Mir requesting him to honour him by his visit to him, regretting his (i.e. Jahangir’s)
inability to visit him due to the distance and the pressing demands of the business of the state. Hazrat Mian Mir accepted this
request and went to the royal palace. The emperor showed him his utmost respect. His inspiring company had such a great
effect on the emperor, that he sought his permission to abdicate and devote himself exclusively to the remembrance of God.
The emperor further told him, that he made no distinction between gold, silver, precious stones and bricks and stones.
Hazrat Mian Mir then said thus: ‘A perfect Sufi is one, who does not make any distinction between a stone and a jewel.
Since you say that you make no such distinction, you are a Sufi’. The emperor submitted that by giving such arguments, he
wanted to kill him. Thereupon Hazrat Mian Mir replied: “your existence is necessary for looking after the people. By the
blessings of your justice, the faqirs are concentrating on their work’. The emperor implored him to pay him attention.
Hazrat Mian Mir told the emperor: ‘At first you secure a conscientious and able man like you for the service of the people.
Thereafter I will take you with me and get you engaged in the remembrance of God’. This reply was highly appreciated by
the emperor. The emperor then wanted to know if Hazrat Mian Mir required anything. Hazrat Mian Mir replied that he did
not require anything, but he wanted permission to leave. The emperor bade him farewell with all the honour due to him.

Emperor Shah Jahan, like his father, also showed Hazrat Mian Mir great respect. The emperor twice visited him in his
khanaqah (Sufi Center). He found him a perfect wali. On the occasion of his first visit, the emperor was accompanied by
four persons.
Hazrat Mian Mir advised the emperor, that he should look after his people and the affairs of the state. He should not indulge
in pleasure. He should be just to all. He should spend all his time in the service of the people, for if the people are satisfied,
they will be happy and the state exchequer likewise will be full. On the occasion of his second visit, the emperor submitted
that he should pay him some attention. Thereupon Hazrat Mian Mir replied: ‘It is advisable that when you perform a good
deed and make others happy, that you say a prayer for yourself at that time. Do not ask anything from anybody except God’.
Mullah Shah Hamid Lahori in his Shahjahan Namah refers to the several meetings that Emperor Shah Jahan (1592-1658)
had with the saint. Similarly, Mohammad Din Qadri in his Tazkra Hazrat Mian Mir (Urdu) refers to the meetings of Dara
Shikoh’s father with the saint. He met the saint thrice in Lahore after ascending the Mughal throne in 1628. Dr. Iqbal writes
in his Israar- e- Khudi that Emperor Shahjahan approached the saint at Lahore and prayed for his victory over Bijapur and
Golconda.
Prince Dara Shikoh was of a mystic turn of mind. He loved the company of the Sufis and mystics. He reposed faith in the
spiritual powers of Hazrat Mian Mir. Dara Shikoh met him a number of times. The letters written by Hazrat Mian Mir and
addressed to Dara Shikoh are revealing and searching, as they point to sad events, which actually happened, resulting in the
catastrophe when Dara Shikoh was beheaded. According to N. Hanif, Sayyid A. A Rizvi, J.G. Larson and A. K. Jacobson,
Dara Shikoh and his about a year older sister Jahanara became the mureeds of a successor of Mian Mir, who is called Molla
Shah. Among the many books of the prince his “Sakinat ul- Auliya” (= The Inward Peace of the Friends of God) is the most
famous. It contains, among other things, a detailed biography of Mian Mir who almost always has been mentioned by using
his title of honour “Mian Jiw”. Dara Shikoh has mentioned in his Sakinat ul- Auliya, thirty places where Mian Mir used to
meditate during the day time and those places are certified by Dara and looked after by his spiritual associates and mureeds
after his death. Dara Shikoh further writes in his Sakinat ul- Auliya that Miyajeo used to visit Mecca for Haj- pilgrimage
very often during night invisibly, where he would spend a night in the cave of Hira, associated with the Prophet’s
enlightenment, returning to Lahore before sunrise. This he did with his yogic powers -siddhi. Dara Shikoh in keeping with
the preaching of Hazrat Mian Mir and his own Mursheed Mullah Shah used to practice Habs -e- Dam or regulation of birth
like pranayama of Yogic system. In fact, due to their long association with the Hindu Bhaktas and the Christian Mystics the
Muslim Sufi Silsalahs had acquired many of the Advaitic practices like the Hath Yoga- Mujahads and Pranayam- Habs-e-
Dam, are two of them.
Relationship with Sikhism: According to Sikh tradition, Guru Arjan Dev, during their stay in Lahore had visited Mian Mir.
This tradition does not appear in the early Sikh literature, and is first mentioned in the 18th and 19th century chronicles.
However, it may be possible that this tradition is historically true, and may have been suppressed during the earlier period
because of Sikhs' conflicts with the Afghans and Mughals as argued by Pashaura Singh. He is also credited with laying the
foundation of the Sikh shrine Harmandir Sahib (Golden Temple) at the request of Guru Arjan Dev, according to Tawarikh-i-
Punjab (1848), written by Ghulam Muhayy-ud-Din alias Bute Shah, and supported by later scholars in their works like S. S.
Kohli, J.R. Puri and T. R. Shangari. This is also mentioned in several European sources, beginning with The Punjab Notes
and Queries as mentioned by Madanjit Kaur. Even the Report Sri Darbar Sahib (1929), published by the Harmandir Sahib
temple authorities, have endorsed this account as stated by P.S. Arshi. However, this legend is unsubstantiated by historical
evidence, produced by T. N. Madan; E.F. Louis and W. H. McLeoid in their accounts. Sakinat al-aulia, a 17th-century
biography of Mian Mir compiled by Dara Shikoh, also does not mention this account.

In an interview, Makhdoom Syed Chan Pir Qadri, the custodian (sajjada nashin) of the shrine (dargah) in Lahore of  Hazrat
Mian Mir Sahib, talks about the little-known history of the close relationship between the Sufis and the Sikh Gurus in
October 2002. Regarding the relationship between Hazrat Mian Mir and the Sikh Gurus, he says that when Hazrat Mian Mir
Sahib came to Lahore from Sind, Guru Ram Das Maharaj, the fourth Sikh Guru was often visited by Mian Mir to listen to
his spiritual discourses because the Sikh Gurus, like most Sufis, believed in the doctrine of wahdat-al wujud or the 'unity of
all being', seeing the light of God in every particle of God's creation. It was there that Hazrat Mian Mir befriended the Guru's
son, Guru Arjan Dev, who became the leader and the Guru of the Sikhs after his father's death. At this time, the Sikhs were
beginning to evolve as a well-established community according to the teachings of Baba Nanak Sahib. There were Hindus
and Muslims and Sikhs all united together in the quest to travel on One God's path. Guru Ram Das Sahib had purchased a
large plot of land in Amristar and built a tank there and left a place in the center of the tank and had forecast that a holy
shrine would be established on the spot and that its foundation stone would be laid by what he described as the 'best person
of the time'. After his demise, when Guru Arjan Dev became the Guru, he decided to build the Harminder Sahib, what is
popularly called the Golden Temple, the holiest shrine of the Sikhs, on that spot. In accordance with his father's wishes, he
decided to request Hazrat Mian Mir, whom he considered to be the most pious and God-fearing man of his times, to lay the
foundation stone of the shrine. In the meanwhile, the diwan (chief minister) of the Mughal governor of Lahore, Raja Chandu
Mal, heard of the Guru Sahib's plans and was scared at the rapid expansion of the Sikh movement. As soon as he heard about
the Guru's plans of inviting Hazrat Mian Mir to Amritsar, he sent one of his deputies, who called himself as Ahmad Das, to
Hazrat Mian Mir seeking to convince him not to lay the foundation stone of the Harminder Sahib. Instead of helping the
Guru, he said, Hazrat Mian Mir should co-operate with Raja Chandu Mal, and since Miya Mir refused to cooperate, it is said
that Ahmad Das and his followers attacked the caravan in which Hazrat Mian Mir was travelling to Amritsar. Although they
failed to kill Hazrat Mian Mir, they injured several of his followers as well as some of the men whom Guru Arjan Dev had
sent to accompany him from Lahore.
After his arrival in Amritsar, Hazrat Mian Mir was given the honour of laying the foundation stone of the Harminder Sahib.
Shortly after, owing to Guru Arjan Dev's growing prestige, the Diwan Chandu Mal instituted a series of false cases against
him and had him arrested and tortured him and a few days later, the Guru Sahib breathed his last. Then, when the Mughal
Emperor Jahangir heard about what Chandu Mal had done to the Guru Sahib, after Hazrat Mian Mir complained to him, he
had him arrested, and arranged for him to be dragged by the neck through the streets of Lahore, after which he died. Guru
Arjan Dev was succeeded by his son, Guru Hargobind who, came to Lahore to meet with Hazrat Mian Mir, one of the
closest friends of his father. Later, when because of political enmity, the Mughal Emperor Jahangir had Guru Hargobind
Sahib arrested in Gwalior, Hazrat Mian Mir was instrumental in getting him released, after which the Guru Sahib then went
with him to Lahore and spent twenty-two days at his residence.

Regarding Aurangzeb and his relationship with the Sikhs, he says unfortunately, the story of Aurangzeb has been totally
misinterpreted and in the history textbooks he is portrayed as a religious fanatic. Actually, it is grossly exaggerated. His
policies were dictated essentially by political motives and interests, and not by religion. That is why many of his top military
officers were Hindus. Likewise, it is wrong to say that the Sikh community was set up to defend the Hindus from the
Muslims. If that were true, then how is it that the Sikh Gurus had such close relations with the Muslim Sufis? Moreover, the
early Sikh Gurus had much closer links with the Muslim Sufis than they had with the orthodox Hindus. He also adds that it
was a political conflict, because the emperors, sections of the Mughal nobility and the 'high' caste Brahmins found the
growing Sikh movement among the masses a threat to their own rule.

Aurangzeb came to the throne by imprisoning his father, Shah Jahan, and waging war against his elder brother and the
rightful heir to the Mughal throne, Dara Shikoh. Dara himself was a great Sufi and a disciple of Hazrat Mian Mir Sahib.
Because Dara was a disciple of Hazrat Mian Mir Sahib who, in turn, was a close friend of Guru Hargobind, Dara fled to the
Guru to seek refuge when Aurangzeb declared war on him. The Guru gave him a sum of 500,000 gold mohurs, with which
Dara was able to rebuild his army. Yet, in the end, Dara was caught by Aurangzeb's agents, and Aurangzeb ordered him to
be killed. Then, Aurangzeb set about eliminating all those who had supported Dara, fearing that otherwise they might oppose
his rule. And so, he sent his forces against the Guru Sahib, for instance, and also ordered the beheading of a famous Muslim
Sufi of Delhi, Sarmad Shahid, who was a friend of Dara's. Aurangzeb also ordered the destruction of several Sufi shrines,
fearful that these might emerge as centers of popular opposition to his rule. Because the family and followers of Hazrat Mian
Mir Saheb had supported Dara Shikoh and Guru Hargobind against Aurangzeb, they were forced to flee from Lahore and
they took shelter elsewhere. Makhdoom Syed Chan Pir Qadri, further says that his own ancestor, Hazrat Abu Saeed
Fatehullah Masum, who was Hazrat Mian Mir Sahib's successor, fled to the Guru at Amristar. The Guru granted him refuge
and a large plot of land in the village of Dharamkot, near Amritsar, now known as Dharamkot Randhawa, where he spent the
rest of his life, and was buried there.
KARAMAT: Once the brother of Hazrat Mian Mir came to him from his native town after a long time. He received his
brother cordially. But unfortunately, he had nothing in his house that day. He could not entertain him. He asked his brother
to sit and himself went to the garden. He offered the prayers. After the prayers were over, he said this: ‘O, great God! I have
received a guest and reposing my faith in Your grace, I have caused him to sit in my house. I have no one else except You to
help me!’.
A voice was heard, saying: ‘We have fulfilled your want before your asking’. In the meanwhile, his brother came to him in
the garden and informed him, that just after his leaving the house, a certain person brought food and was waiting for him.
Hazrat Mian Mir was surprised to see a beautiful young man waiting for him. The young man made a salaam to Hazrat Mian
Mir and conveyed the information to him that God, the Almighty, in His grace and kindness had sent the food for him and
had also sent something in cash. God has assured him that he would give Hazrat Mian Mir whatever he asked for. Hazrat
Mian Mir asked the young man as to who he was. He replied that he was just an ordinary person. Hazrat Mian Mir took food
with his guest. The young man, on the pretext that he was keeping a fast did not join them. After the young man had left, it
came out that he was an angel.
Death: He breathed his last on the 7th of Rabi’ al-awwal 1045 or the 22nd of August 1635 three hours before the end of
Tuesday. He was eighty-eight years then. He lies buried near Lahore Cantonment. His grave can be found at about a mile
distance from the city near ‘Alamganj (= World Treasury: It has perhaps received this name as several Sufis lie buried here),
that is at the southeast of the city. In the following part prince Dara Shikoh, the author of this biography of Hazrat Mian Mir
writes about his personal experiences in regard to the death of the pir of his pir). By sheer bad luck and because of the
difficulties at that time with many evil days I, the poor one, was not present at the time of the death of the master, but I was
in Agra. One day, it was three hours before the end of the day, I saw in a dream that I was present with Hazrat Mian Jiw. He
gave some advices and then said to me: ‘You have to say the of the dead for me!’
As I could not understand this type of order, I became quite excited and declined to do it, but the master says it with a strong
emphasis and at that very moment I see that he clearly dies, and I say the prayer of the dead as he had ordered me to do. I
awoke in a confused and sad state, and the marks of sadness and tears were quite visible. This event made me very
astonished and I had to think often about it. Several days later the horrible message arrived from Lahore that at the same day
and at the exact same time as I had seen all of this, the terrible event took place.
Caliphs: Among his outstanding spiritual caliphs may be mentioned the following:
1. Hazrat Mulla Shah
He is the spiritual guide and teacher of Dara Shikoh. He belonged to Badakhshan. In the prime of his youth, he left his home
in the search of the truth. He visited Kashmir. From Kashmir he proceeded to Agra. During his stay in Agra, he heard a great
deal about the spiritual perfection of Hazrat Mian Mir. He left Agra for Lahore. He wanted to be accepted as a spiritual
disciple. Hazrat Mian Mir advised him to acquire knowledge and learning first and to come to him thereafter. Consequently,
he was engaged in the pursuit of knowledge for ten years continuously. Afterwards he was accepted as a spiritual disciple by
Hazrat Mian Mir. In a very short time, he attained spiritual perfection.
Hazrat Mullah Shah was very pious and saintly. He did not marry. He was also a good poet. His poems have been collected
in a book entitled “Divan-e-Mulla Shah”. He took to renunciation. For thirty long years he lived in the darkness. When one
night Dara Shikoh came to him, he had the lamp lighted in the house after these thirty long years…
2. Shaykh Nattha
He belonged to Lahore. During his last illness he would sit on the porch of the house of Hazrat Mian Mir, absorbed in
meditation. At the moment of his death his body remained upright in the contemplative position and only when his hands
were touched it was realized he had died. Hazrat Mian Mir experienced the passing a way of shaykh Nattha as a void in his
life and he grieved intensely over the death of his favourite mureed. He died in the year 1027 A.H./1618-19 and lies buried
in Lahore Cantonment. It is said that the shaykh ‘could communicate with leaves, animals and with all sorts of animate and
inanimate objects. He could also stop rains and hailstorms.
3. Shaykh Ismail
He was a perfect dervish, who derived spiritual blessings from Hazrat Mian Mir.
4. Shaykh Ne’matullah of Sirhind
He was a friend of God upon whom Hazrat Mian Mir showered his spiritual blessings.
5. Mulla ‘Abdul Ghafoor
He died during the lifetime of Hazrat Mian Mir. He was a teacher in Lahore. Giving up all worldly interests and resigning
his post, he went to Hazrat Mian Mir. His holiness at first paid him no attention. He became very sorry and sad on that
account. But very soon he was able to win the pleasure of Hazrat Mian Mir, who confided to him the divine secrets and
acquainted him with various manifestations of the spiritual science. And thus, through the blessings of Hazrat Mian Mir, he
attained spiritual perfection. He lies buried in Kala Nur.
6. Mian Hamid Qadiri and 7. Miran Shah Sa’id are his two other caliphs.
Traits of character: Hazrat Mian Mir was of a retiring nature. He hated publicity. He used to devote himself to prayers and
remembrance of God in desolate and deserted places. He did not like to mix with the people. He used to control his breath to
such an extent, that for some time he breathed only once in the night. When he grew old, he used to breathe four times in the
night. He accepted a few people as his mureeds. He was a man of faith. He exhibited marvellous self-control. He would not
eat anything for weeks together. For thirty long years there was nothing cooked in his house. Contentment was his armour.
In the closing years of his life, he allowed one kind of food to be cooked in his house. His devotees used to cook food in
earthen pots for him. He ate very little. He was ever absorbed. He was unmindful of the weather, the month, the day or the
year. He slept little, talked little and mixed with the people little. He did not go to the house of anyone, for he used to say
that if you did not like the people to visit your house, you should not go to the house of the people. He had no love or regard
for the people. He was lost in the thought of the Friend. One of his devotees once submitted to him that he might be pleased
to remember him at an opportune time. He replied: ‘Woe be to the time, when I may remember you’. Hazrat Mian Mir did
not wear the dress of the dervishes or faqirs. He did not wear a robe or a cloak. He wore an ordinary dress. He had great
respect and regard for the dervishes and faqirs. He was not very fond of Sufi music. He was very courteous and kind.
TEACHINGS: According to Hazrat Mian Mir there are two ways of reaching up to God:
1. One way is to be absorbed and thus to be united with Him. The one who is drawn by God towards Him, becomes united
with Him.
2. The other way is that of sulook, treading on the spiritual path, which is a stair to reach up to God either by asceticism and
rigours or through the help or assistance of some friend of God. Hazrat Mian Mir says that the search of God is not an easy
thing. To reach God implies hardship. Unless you are lost in His search, you will not be able to find Him for the simple
reason that the heart is one, and in one heart only one thing can be contained. Hence it is necessary to pursue the ideal with
single-minded devotion. In the pursuance thereof, you should severe your connections from the world and take to
renunciation, because by being entangled in the world you cannot become an enlightened one and thus you cannot pay your
undivided attention in the right direction. Hazrat Mian Mir lays down that for those treading on the spiritual path, it is
necessary that they should eat little, talk little and sleep little. He holds that the dress of a dervish should be like those of the
common people, so that he may go unnoticed.