January 3, 2016
Kot Abdullah is a quaint village situated approximately 42 km along the Narowal Murideke road. A village road extending 5 km to the northwest connects Kot Abdullah to the village of Kotli Maqbara. Just half a kilometer northeast of Kotli Maqbara stands a magnificent octagonal Mughal structure, rising proudly from the ground with four minarets adorning each side. This architectural marvel is known as the Mausoleum of Abdul Nabi. Unfortunately, like many other historical buildings in the country, this revered monument has fallen victim to neglect and vandalism, its grandeur now on the verge of collapse.
The lack of attention from British historians and archaeologists during the colonial era and the subsequent disinterest in the post-partition era have contributed to the mausoleum's deteriorating state. The minarets of the mausoleum bear a resemblance to the early 17th-century structures such as the Jahangir Tomb, Dai Anga Mosque, and the Wazir Khan Mosque in Lahore. The entrance to the underground grave chamber is adorned with a graceful arch on the southern side, where three graves lie, covered in green silk sheets adorned with Islamic inscriptions.
Renowned historian Sir Salman Rashid, in his blog post titled "How a Saint is Born" published in The Express Tribune on August 11th, 2012, shares his encounters with the region. He describes the small village of Kotli Maqbara, located near the town of Wahndo in Gujranwala district, featuring an imposing domed Mughal structure standing proudly in the fields outside the village. While the ground floor of the structure remains plain, the basement holds three graves. The minarets of the mausoleum resemble those found at Chauburji in Lahore, providing an indication of its construction period.
During his research in November 1991, while working on a book about Gujranwala, Sir Salman Rashid believed he had stumbled upon a monument that had escaped official attention. However, his mentor, Dr. Saifur Rahman Dar, informed him that the building dated back to the mid-17th century and served as the final resting place of Divan Abdul Nabi Khan. Abdul Nabi Khan had been the governor of Wazirabad under the successive reigns of Shah Jehan and Aurangzeb.
During his initial visit, the locals referred to the building as Deo Minara, meaning Minaret of the Jinn, claiming it had been raised by supernatural beings. Nobody knew the identities of those interred within, and the prevailing belief was that the mausoleum had been there since the time of their grandfathers, shrouded in mystery. It was during this time that a woman, a retired dancing woman and former prostitute from Chhicherwali, began visiting the mausoleum, claiming to have received a vision in her dream, revealing that the buried individuals were heroic figures of Islam who had journeyed from Arabia and contributed significantly to the spread of religion in India.
A year later, in November 1992, Sir Salman Rashid returned to Kotli Maqbara, accompanied by a group of college students from Lahore. Despite being warned by locals about the sanctity of the burial place, they ventured inside. While conversing with the students near a hand pump after the excursion, they were approached by local young men who interrupted the historian's explanation. The locals insisted that the tomb housed three saints, scoffing at the historian's account of Abdul Nabi Khan. According to the villagers, supplication at the tomb was believed to yield swift responses, a practice that had been followed since the time of their grandfathers. However, none of the locals could recall the names of the saints.
Nine years later, in early 2001, Sir Salman Rashid revisited Kotli Maqbara. He noticed that the entrance to the underground burial chamber had been adorned with green satin, a signature of Islamic burials. A new steel signboard displayed the names Hazrat Pir Makki Shah and Hazrat Pir Atray Shah. While the first name seemed understandable, as it bore the title "Makki Shah" referring to Mecca, the second name was perplexing, and the possibility of a third name being added was evident.
Sir Salman Rashid delved further, inquiring among the villagers about the names. However, the names had been well-known since the time of their grandfathers, and there was no recollection of the period before 1991, let alone the reinvention of the mausoleum's history a year later. Stories circulated among the villagers, claiming that supplicants' wishes were granted when they prostrated themselves in front of the graves. As a result, people now removed their shoes approximately a hundred meters from the mausoleum's plinth. Additionally, weekly Thursday festivals and an annual commemoration of Makki Shah's death were observed. Interestingly, the woman from Chhicherwali, who had retired from her previous profession, seemed to benefit financially from the activities surrounding the mausoleum.
The passage paints a vivid picture of the complex dynamics surrounding the Kotli Maqbara mausoleum, highlighting the clash between historical facts, local beliefs, and the reinvention of narratives over time. The essay showcases the challenges faced in preserving and understanding historical heritage in Pakistan, and the paradoxical nature of public perception and acceptance of historical truths.
