Ali Usman Baig : May 2018

Wednesday, 30 May 2018

Bansi Mandir Anarkali Lahore

30-12-2017

31°34'30.56"N

74°18'47.81"E

Bansi Mandir located in congested streets of Anarkali Bazaar.

The mandir itself is located within the courtyard of a massive haveli. At present, portions are rented out to various tenants and even the main building of the mandir is used as a home by one of the numbers of families here.

This building would have been built during the colonial period by a prosperous family wanting to expand out of the congested walled city. Kanhaiya Lal and Latif don't mention it in their descriptions of Anarkali so it must have been built or completed after the 1890s.

The façade is a long one and lines the Anarkali bazaar.

The decorative features on the main façade are broadly European but the central section has a traditional arch framed by pillars and contains an elaborate jharokha above the entrance. The wooden jharokha or balcony with its fine woodwork is still in a good state of preservation. I could not able to take a photo of that work. The stairs lead up to the courtyard, in the center of which is located the fine temple with plaster moldings.

Bansi Mandir, in the background the tall standing four minarets are of Badshahi mosque. Picture taken from top of Surgical Tower Mayo Hospital.

Sunday, 27 May 2018

The Story of Hazrat Meeran Mauj Darya & Mughal Emperor Akbar

23-09-2017

Hazrat Mauj Darya, known by his birth name Saiyid Meerah Muhammad Shah Bokhari, was a revered saint of his era. His extraordinary ability to meditate while standing on one leg became legendary. One particular tale of his wisdom and counsel caught the attention of the Mughal Emperor Jalaluddin Akbar, who sought to conquer the Chittorgarh Forts from the Rajputs. Struggling with this endeavor, Akbar turned to Hazrat Mauj Darya for guidance. Following the saint's advice, the emperor effortlessly achieved his goal, leading him to invite Hazrat Mauj Darya to stay at his royal fort. However, the humble saint declined, emphasizing the disconnect between emperors and dervishes. As a gesture of goodwill, he chose to settle in Lahore instead.

Upon his arrival in Lahore, Hazrat Mauj Darya quickly gained popularity within the community. Mystics played a significant role in the social fabric of the Indian Subcontinent, and the saint's righteousness and charitable nature became widely recognized. It was said that he selflessly donated his wealth, which he had received as gifts from Emperor Akbar, to the impoverished. His acts of charity extended to providing shelters for the homeless, establishing schools, and constructing wells in villages. The impact of his generosity on the local community remains palpable even today.

Lahore, with its rich and fortified history, holds a special place in the folklore of Central Asia. The roles of artists and poets have preserved a culture that once thrived centuries ago. The Sufi order, which profoundly influences South Asian culture, inherently embraces diversity. It welcomes people from all walks of life, spreading the message of equality before God.

The shrine of Hazrat Mauj Darya is nestled within a narrow lane, concealed from the bustling city. Locating the shrine may prove challenging for outsiders, but with the advent of technology such as Google Maps, it has become more accessible to all. The mausoleum's architectural beauty, characterized by delicate details, enchants visitors. Arches and linear columns enclose a veranda, from which smoke and incense waft toward the heavens. Trees within the mausoleum intertwine with the overall structure, creating a harmonious presence. One particular tree, often mentioned in historical accounts, is adorned with decorations and ornaments. Although the shrine's embellishments may appear modest compared to more prominent shrines in the city, its simplicity adds to its charm. The tiles, likely crafted recently, showcase the use of natural stones. Imagining the past, one can envision communities gathering on humble floors to pay their respects.

It is worth noting that a tree mentioned in various historical journals has recently been cut down due to its interference with the orange train route. Despite this change, the shrine of Hazrat Mauj Darya continues to emanate an aura of spirituality and tranquility, attracting visitors from diverse backgrounds who seek solace and divine connection.

Saturday, 26 May 2018

CHILLA SHAH BADR DEWAN

25-12-2014

Chilla of Shah Badr Dewan is located to the north of Shrine of Khawaja Mehmud and exactly northwest of Begampura. This is the place where the saint passed forty days of seclusion and meditation during his stay in Lahore.

The imposing edifice stands in the centre of a walled enclosure on a platform of the height of 3 feet. It is a quadrangular building surmounted by a high neck dome of green color. The entrance to the building is from stairs to the south and the walls of the remaining three sides are perforated by latticed work of red sandstone which has now been ruthlessly whitewashed. The structure was originally decorated with beautiful glazed pottery work, of blue and yellow color, to the height of three feet from ground all around. Traces of the pottery work are still extant in some areas. To the north is a small tower, decorated with pottery work and intended as a place for a lamp.

The final resting place of Shah Badr Dewan is in the village of Masanian in Batala, India. The saint's real name was Syed Hasan Badr-ud-din Gilani (Baghdadi) but he was betterknown as Baba Shah Badr Dewan. He is a descendant of Ghaus-ul-Azam Syed Abdul Qadir Gilani. He was born in Baghdad in 861 AH. He left Baghdad in 904 AH and came to Lahore where he stayed for several years. From Lahore, he moved to village Masanian (3 miles east of Batala, India) where he passed away in 978 AH.

Tuesday, 22 May 2018

Shahi Masjid Depalpur

27-11-2016

The Shahi Masjid Depalpur is a very old mosque, almost six hundred years old. It was built during the reign of Sultan Firuz Shah Tughlaq, who ruled over the Sultanate of Delhi from 1351 to 1388. Sultan Firuz Shah Tughlaq was a Turkish Muslim ruler from the Tughlaq Dynasty. He was the son of a Rajput Hindu princess from Dipalpur, and his father's name was Rajab (the younger brother of Ghazi Malik) who had the title Sipahsalar.

The Shahi Masjid Depalpur is a significant symbol of the glorious period when Muslim rulers held power in Depalpur. Unfortunately, during the Sikh era, the mosque suffered severe damage and was even turned into a stable for horses. However, in 1950, efforts were made to repair and expand the mosque's courtyard.

During the construction of a new floor inside the mosque, excavations went six feet deep, and interestingly, they uncovered alcohol refineries from the Sikh era.

The walls of the mosque were constructed using a special mixture made from black lentils, jaggery (a type of sweetener), and gajni (a type of plaster). According to the accounts of older individuals, this unique mortar was believed to gain strength over a hundred years, showcasing the skill and durability of the builders.

There is a tomb in courtyard of mosque, it is said that this grave is of religious man who came in depalpur for preaching Islam in era of Sikh reign.

Friday, 18 May 2018

Who is Buried at Nila Gumbad Lahore?

15-05-2018

The rough location of this site is 31°34'9.80"N, 74°18'41.69"E.

The mausoleum of Nila Gumbad houses the remains of the great mystic Sheikh Abdul Razzaq. He belonged to Mecca city, and came to Lahore in the reign of Mughal Emperor Humayun (1508-1556). He became a ‘mureed’ of the famous saint Miran Muhammad Shah Mauj Darya Bukhari, who soon realised that his pupil had powers beyond the ordinary. He called him Sheikh Abdul Razzaq Makki. His scholarship of the Holy Quran and his pow ers of the occult attracted a very large following.

Soon he was considered as the leading ‘seer’ of his time, consulted often by the Mughal court. Abdul Razzaq Makki died in 1084 A.H. and was buried at this place. The Mughal court built him a fine mausoleum, which still stands as a testimony to the man. Next to the graves they also built an elegant mosque, which today is known as the Nila Gumbad Mosque.

When the Sikhs came to power, they ransacked the elegant building of its excellent marble, which they transported to Amritsar. Maharaja Ranjit Singh ordered that an ammunition dump be made of the mausoleum, and to one side in the mosque he housed a gun manufacturing facility. To the western side, among other graves, he built a cannon manufacturing facility. Thus a majority of the graves of some of Lahore’s leading saints and seers were destroyed.

When the British came, they removed the arms manufacturing facility and converted the mausoleum into an eat ery, where officers of the British East India Company used to have their meals. A bakery was set up next door, the very first in Lahore. This bakery was owned and operated by a building contractor called Munshi Najmuddin Thakedar. Once the cantonment was shifted to Mian Mir, the contractor persuaded the British authorities to restore the mausoleum and the mosque. He invested in the project and on his death he was buried to one side inside the mosque.

To the west, just along the alignment where today exists the Anarkali Bazaar was the grave of Khawaja Saeed Lahori. Next to his grave were the grave of Haji Abadullah, and a third grave of the nephew of Khawaja Muhammad Saeed by the name of Abdur Rahman. Next to them is the grave of Hazrat Shah Sharaf. In an earlier piece I had dwelt on the grave of Shah Sharaf, who was originally buried at Bhati Gate. When Maharajah Ranjit Singh ordered that the grave be removed to make way for the expansion of the defences of the city, his grave revealed a man, buried over 100 years earlier, as fresh. The famous Fakir Nuruddin got the saint reburied near the Nila Gumbad.

After 1947 the entire area underwent a massive change, in which new shopping plazas came up. If you happen to walk through the ba zaar, the building to the south of the old Hindu temple to the east of the Punjab University, in which a number of clothes shops exists, is where a few well-known shoe shops exist. If you walk inside the narrow alley of shops, to one side, under a staircase, is the grave of this famous seer. This is what one can call a picture of the age in which we live. All the other graves have been cleared and new shops made on them. Mind you the original grave was built by Mughal Emperor Aurangzeb, an excellent structure the Sikh razed to the ground.

Outside the traffic flows past a fast deteriorating Nila Gumbad. In the narrow lanes a few graves have been left in small rooms, mostly unmarked. There is a need to research each one of them. The lost ones of some great saints need to be located, and if it is possible to move commercial interest, just let them be known

Tuesday, 15 May 2018

Shergarh Fort , Depalpur Tehsil, Okara District, Punjab

06-03-2018

30°49'51.21"N

73°44'21.66"E

The Tarikh-i-Sher Shahi (history of Sher Shah) dating 1580 CE, is a historical work compiled by Abbas Khan Sarwan. In this book Abbas highlighted that, after few years of Conquering of Multan by Afghans; Sher Shah Suri Nominated Fateh Jang Khan Governor of Multan. Fateh Jang Khan, named the town of Shergarh after the Afghan ruler of India, Sher Shah Suri, who built a mud fort in town.

Sunday, 13 May 2018

The Buddhist Ruins of Takht-i-Bahi

Visit Date:-11-10-2012

Location of Site:- N 34 19 15,E 71 56 45

Takht-i-Bhai, Mardan, Khyber Pakhtunkhwa

All Pictures are owned

Brief Synthesis

The Buddhist Ruins of Takht-i-Bahi and Neighbouring City Remains at Sahr-i-Bahlol are one of the most imposing relics of Buddhism in the Gandhara region of Pakistan. The inscribed property is composed of two distinct components both dating from the same era.

The Buddhist Ruins of Takhi-i-Bahi (Throne of Origins) are a monastic complex, founded in the early 1st century A.D., and are spectacularly positioned on various hilltops ranging from 36.6 meters to 152.4 meters in height, typical for Buddhist sites. The complexes cover an area of around 33ha.

The Buddhist monastery was in continual use until the 7th century AD. It is composed of an assemblage of buildings and is the most complete Buddhist monastery in Pakistan. The buildings were constructed of stone in Gandhara patterns (diaper style) using locally dressed and semi-dressed stone blocks set in lime and mud mortar.

Today the ruins comprise a main stupa court, votive stupa court, a group of three stupas, the monastic quadrangle with meditation cells, a conference hall, covered stepped passageways, and other secular buildings.

The Buddhist Ruins of Takht-i-Bahi in their setting, architectural form, design, and construction techniques are the most characteristic examples of the development of monastic and urban communities in the Gandharan region between the 1st to 7th century AD.

Integrity

Due to the location of on the Buddhist Ruins of Takht-i-Bahi on high hills, they escaped successive invasions and are exceptionally well preserved.

The boundaries of the ancient fortified city of Sahr-i-Bahlol are well defined with part of the fortification walls still intact although in deteriorated condition. The site is increasingly threatened by encroachments, although the growth of settlements occurred already before 1911 when they were declared protected monuments under the Ancient Monuments Preservation Act. Houses have been built directly on top of the ancient ruins and only remnants of the perimeter wall survive. The present boundaries of the property are considered inadequate due to the increasing urbanization.

The inscribed property is also threatened by several other factors including uncontrolled vegetation resulting in one of the main causes of decay, inadequate drainage, and lack of security to prevent unauthorized animal and human encroachment and illegal digging. Pollution from local factories and vehicular traffic is also a serious threat adding to the deterioration of the site.

Authenticity

The Buddhist Ruins of Takht-i-Bahi have a high authentic setting as it continues to occupy their original hilltop location. The authenticity of form and design has been preserved and the layout of the monastic complex and buildings are visible. The authenticity of materials as well as traditions and techniques of construction is retained in the stone construction in Gandhara patterns (diaper style). The stone sculptures were removed to the Peshawar Museum and the stone inscription of the Gondophares is preserved in the Lahore Museum.

The neighboring ancient city remains at Sahr-i-Bahlol are endangered by urban expansion. The original sculptures from the site have been removed and are housed in the Peshawar Museum. The Management Plan notes the lack of documentation and the lack of a skilled workforce of artisans trained in the traditional techniques of diaper patterns.

Protection and management requirements

Both component parts of the Buddhist Ruins of Takht-i-Bahi and Neighbouring City Remains at Sahr-i-Bahlol were identified as protected monuments under the Ancient Preservation Act (1904) and subsequently under the Antiquity Act (1975) of the Federal Government of Pakistan. Proposals are under consideration to amend and strengthen the Antiquities Act. The Takht-i-Bahi ruins are owned by the federal Department of Archaeology, and the Sahr-i-Bahlol ruins are private property, owned by the local Khans. The government has established a Sub Regional Office with appropriate professional, technical, and watch ward staff and has allocated financial resources through an annual budget. As well a public sector development program is provided to maintain and preserve the site through regular and rigorous repair and conservation programs. Management responsibilities lie with the Provincial Department of Archaeology (Province of Khyber Pakhtunkhwa) situated in Peshawar. A Master Plan for the Buddhist Ruins of Takht-i-Bahi and Neighbouring City Remains at Sahr-i-Bahlol was prepared in 2011. Intended as a working document for site custodians, it is also designed to provide a detailed holistic framework for the conservation of the inscribed property and sets out principles for management using a prioritized plan of action covering several areas of concern from site conservation to visitor management. The threat of urbanization identified above indicates that the boundaries of the property are inadequate. As a result, a revision of the property boundaries is being seriously considered along to acquire the land around the site and create a larger buffer zone. To control urbanization, the entire mountain area of 445 hectares was recently declared the “Archaeological Reserve” by the provincial government of Khyber Pakhtunkhwa. There remains a need for more adequate documentation of the remains and for enhanced capacity building for craftsmen in traditional building techniques.