ROKHRI THE FORGOTTEN ARCHAEOLOGICAL SITE

  

 25-02-2017

32°39'43.94"N, 71°30'32.28"E

A while back, encroachments of the Indus River on the Mianwali plain revealed and subsequently submerged masses of stones at a depth of about 10 to 15 feet below the surface of the high bank. In 1868, before the river could fully wash away the exposed remains, it receded, and at Rokhri, several heads made of plaster-like material and a mutilated figure of a human body, also made of similar material, were discovered. Additionally, a quantity of copper coins, pottery fragments, and ivory were found. These ruins consisted of parts of two circular walls made of stone blocks and large, well-shaped burnt bricks, covered with a layer of white plaster, some of which were adorned with delicate gold scrollwork. The statues found at the site had features that resembled Greek art more than Hindu art, indicating a possible Greek influence. Similar findings, including old coins, bricks, masonry remains, large earthen vessels, and clay pipes used as aqueducts, have been made in the vicinity during the excavation of small wells for saltpeter production. All these findings suggest that there was once a prosperous town at this location.

During my visit to Rokhri earlier this year, I observed that nothing remained at the site except signs of a mound covered with pottery fragments. My host, a resident of Rokhri village, shared interesting stories about treasure hunters who used to dig in the dark. They once caught a thief who had a Buddha statue head in his possession. Additionally, during the rainy season, villagers found pieces of gold at the site.

A comprehensive research work on Rokhri by Dr. Saifur Rehman Dar and Ms. Humera Alam, published in the Lahore Museum Bulletin of 1990, was shared with me by my archaeological friend, Mr. Arslan Yousfi. The research work provides valuable information about Rokhri, which I have summarized below.

"In Gazetteer of District Mianwali published in 1915. In 1925, Madho Sarup Vats gave some more information about the site alongwith a beautiful photograph of another stupa in the Annual Report of the Archaelogical Survery of India. In 1937 Sir Aurel Stein published the results of his visit to Rokhri in his report entitled, “Archaeological Recononnaissances in North West India and South Eastern Iran. In 1953 Ingholt published six pieces for Rokhri with brief description of each head. 

We are not sure how many sculptures were originally received from Rokhari and how and by whom the collection was brought to Lahore Mueseum. But it certainly started reaching here more than hundred years back through the courtesy of Mr. Priestly and Sir Alexander Cunnigham. The available old record of Lahore Museum does not speak much about this collection. It only mention the two lots of stucco sculptures received from Rokhri first in January, 1869 and second in March, 1869. These were sent to Lahore Mueseum  by Mr. R. Egerton and Mr. Priestly rewspectively. The same year a collection of Indo-Schthian and early Mohammadan coins were also reported from the same site, but in difficult to locate them now in the collection of Mueseum. Details of the stuccos have no been given in the avialble record. Even the number of pieces has not been mentioned though we are certain that such numbers were allotted and marked on individual pieces Cunningham has referred to a few inventory numbers, togethers with sketchs of only four heads published in his report. These numbers are 168, 298,510, 517. He also give an abstract classified list of thirty four sculptures as follow:-

Eight head of Buddha

Ten heads of laymen

One large center of Acanthus capital

Two dentile, one with vermilion in hollows

Five lion heads

Four small figures and arms, half-life size

One small body

One four-armed body holding fish

Chandigarh Museum Catalogue of Gandhara Sculptures give a list of six sculptures from Rokhri  Serial Nos. 162, 164, 168, 186, 197, and 298. A few other inventory numbers have given in Ingholts Gandharan Art in Pakistan.

These are 529 544 574 and 575 . Big gaps between different inventory numbers indidcate that the collection had been received in Lahore Mueseum in several inhsalments even before Cunninghams report referred to above.

Lahore Muesum possesses quite a sizeable collection of stucco sculptures from unnamed sites. Therefore when I started compiling the catalogue of Rokhri sculpture in Lahore museum. Precise identification of Rokhri sculpture was a big problem. Therefore sequence of the free inventory number just quoted and the and classifying has been my sole criterian  while picking up Rokhri Sculptures  and classifying them in the manner in which this catalogue is presented here. No quite possible that there might have been included some sculptures from some other site or excluded one or more pieces from Rokhri. The main purpose of this paer is to introduce and peresnt this material to the readers for future study.

Among thirty four pieces of Cunninghams list. I was able to locate only 23 head in our collection at present. This collection was divided and shifted to other museums after 1947. The number of pieces in National muesuem Karachi is not known whereas six of these sculptures from Rokhri were transferred to the Chandigarh muesem in india in 1947( 162 164 168 186 and 198). Among these five are Stucco heads of five are stucco head of Buddha and one a schist panel depicting Dipankara Jataka. Incindently this is the only source which indicates that a Gandharqa stoen sculpture was also found from the site of Rokhri. Whether it is a mistake of the compiler of the Chandigarh Museum Catalogue or factual postion. We are not sure, No earlier printed sources has mentioned this thing, The available record of the Lahore Museum is also silent on the issue. Besides Mr. M.S. Vats discovered from the site two terra-cotta figures- a mailed head of foreigner and a tine kushana figure. There identification and present location are also not known.

Related Architectural Remains

From Cunninghams Report we come to know that two concentric walls were found at the site along with two brick pillars outside the outer wall, from wehre those sculptures were collected. The circular measurement of these wall are given in Punjab Government Gazetteer. Which says that inner was 25 feet and outer one 38 feet. The distant between two walls is not given Cunningham concludes that the diameter of the inner circle about 24 feet  and outer circle about 40 feet, leaving a clear space between 8 feet. He took the inner wall to be the base of the stupa and the outer wall that of the surrounding circular enclosure. He thinks the dimensions, though rather small are comparable to the other existing stupa at Takht-i-Bahi and Jamalgarhi. The two circular wall were constructed of large brick shaped blocks of concrted. The whole site was excavated down in the water level. Where the base of the wall were also reached.

In 1925 Mr. M.s Vats was informed by Mr. T.F. cooke, Superintendent of Police, Mianwali that a stupa to the North of village of Rokhri about half mile from the large mound has been exposed by floods. While describling this stupa Mr. Vats writes;-

“Early in August, 1925 the stupa was under water upto the base moulding of the drum and one of four steps seen on my visit on the 5^th October were then visible. A seated headless figure of Buddhisattva is in the niche on the west and is perhaps wearing amulets on the upper part of his arms, but there is nothing correspohnding  to it on the north and east sides, which are exposed. The drum of the stupa is on two tiers, the circumference in each case being divided by Cornthian pilasters into a number of shallow homogenous niches.  In fron of the Bodhisattva niche referred to above, is a fligt of steps by means of long stick, there are about 14 of them altogether. Taking this number to be approximately correct, the floor level of stupa would be about 10’-6’’ below the top steps as the reser are 9inch high. The upper part of the square plinth is relieved by a modilition and a dentil  cornice about and below a tours moulding . These are remarkably well finished in lime plaster which mush have been applied all over the stupa, as large lime plaster which must have been applied all over the stupa, as large patches of it are still visible over the drum and the dome. The whole fabric is built of kanjur stone quarried from the neighbouring hill of Sakesar, some 20 miles east of mianwali. But over the south-west corner of the plinth is a subsidiary and later brick stupa visible by the side of man seen in the photograpAh.

Assuming that the plan is regular, the portions now visi ble indicate that the plinth is 35’ square and diameter of the drum 23’, so that even if there be no miniatures in the court now under water, the stupa is of a fairly large size. On stylistic grounds it may be assigned to Kushan period. The depth to twhich the stupa is pernnianlly under water incidently furnishes as interesting testimony to the consdierabley lower bed of the Indus about the beginning of the Christian era.

At Rokhri , I secured from the villagers two typical terra cotta figures, one is the mailed head of foreigner with a long drawin face, knitted everbrows, blazxing eyes and fearful moustaches. He wears lng ear pendants. The other is a tiny Kushan figure, seated in European fashion and holding something in the hollow of his hands. The reverse shows Kushans drapery more clearly.

The stupa and portions of ancient site referred to the above would probably repay excavation but the only danger is that, if the river retains its present fury , the site itself may be gradually washed away. In the present conditions excavations of the stupa would only precipitate destruction of fabric.

From these two accounts by Cunningham and Vats it is quite clear that they are describing two different stupas, may be quite close to or at some distance from each other. The stupa containing the under discussion stuccos is now totally washed away while the stupa described by Vats was last mentioned in the list of protected monuments published by Department of Archalogoy Government of Pakistan in 1987. But during my last visit to site, I could not locate it. The above mentioned sources are the only two which throw some light on related architectural remain. What one can assume from these is that Rokhri stupa once containing the sculptures under discussion was not an isolated Buddhist site but part of Buddhist complex which can only be confirmed by extensive survery and excavation at the site. At the moment nothing can be said with certainty.

Iconography & Dating

Theme-wise the sculptures from the site can be classified into two categories

1.  Sculptures purely Buddhist in theme, including heads of Buddha, Bodhisattva and Jataka

           Secular type sculptures including laymen and women heads

Both type show a large variety in workmanship and features including sculptures of very high order and conventional type Buddhas comparable to the Buddha heads from Taxila and quite interesting are the indigenous type portraying the local folks.

Date wiser these sculptures can be placed in between 1^st Century to 5^th or even 6^th Century A.D. Whetere the4 site was occupied continuously from 1^st to 5^th century or even a little later is difficult to say, because sometimes a variety of style and technique has been found at single period at site. But still on stylistic ground the sculpture from Rokhri may be assigned to different periods.

The heads against catalogue no. 5, 6, 7, 8 are very much Hellenistic in style. Specially showing man with conical phyrgian cap is a typical Parthian type. The conical cap is a characteristic of the Parthian dress. PL-IIa is a crude copy of Greek type and PL-II3 is a executed in such a manner which is quite different from the rest of the material being very much western and realistic. The group may be assigned to the Parthian period dated 1^st century A.D.The schist panel depicting  Dipankara Jataka mentioned in the Chandigarh Museum Catlaogue can be placed nowhere-else then in the second half of the 1^st century or 2^nd century A.D. i.e. the Kushana period. The heads against catalogue Nos.15, 16 and 22 are comparable to the heads from Jaulian, Taxila belonging to 4^th century A.D. The beautiful heads with colour applied on different parts for giving prominence are definitely later than the above mentioned heads and can be dated as belonging to 5^th, 6^th century A.D. The same date can be given to the secular type of heads.

Conclusion:-

The site of Rokhri predominant in yielding the stucco sculptures has many affinities with the sites like jaulian, Mohra Moradu, Sirkap in Taxila, Hadda in Afghanistan and recently discovered sites of GArh Mauryan in Hazara District and Haji Shah Morr two kilometer east-south of Mansar camp on G.T. Road near Attock.

All these sites except Hadda are situated on the east of River Indus and the stucco sculptures recovered from these sites are assignable to the group which Sir John Marashall has named as Indo-Afghan School of Art and is dated by him in the 4^th &  5^th Century A.D. 

From the very beginning the Gandhara stuccos are a controversial topic among scholars as some take it as a separate school which flourished in late Gandhara period while others think that it developed side by side stone sculptures.

For solving such problems, the Gandhara stuccos still needs to be studied seriously for which the newly discovered Gandharan sites on the east of the Inuds river offers new directions and dimensions.

Hindu Temple inside Rohtas Fort

25-08-2017
This Temple situated on left side of Boali in Rohtas. In Sher Shah Suri army there was number of Hindu soldiers it is supposed that this temple is also constructed during the construction of Rohtas Fort. Before, 1947 fifty percent of population living in Rohtas were belong to Hindu religion and rest were Muslims. There were only five homes of Sikh’s in Rohtas, they were take career of Janam Asthan Mata Sahib Kaur.(Source of information Mirza Safder Baig)

KHAIR UN NISA’S TOMB ROHTAS

25-08-2017

It is located near Rohtas Fort in Jhelum. She was the daughter of Qadir Bakhsh who was food minister during the reign of Shah Suri. Cracks appeared in the structure and the surface turned black due to algae. The floor has also been badly damaged.

The Mysterious Shrine of "Sakhi Zinda Wali Sarkar" located at Bill Sharif Taxila

29-03-2018

Almost an hour had passed since we left Dharmajika Stupa in Taxila, and our next destination was Giri, another Buddhist site. The female guide we met at Dharmajika suggested that we hire a guide from there to accompany us on a motorbike to reach Giri. Unfortunately, the guide demanded an exorbitant amount of money, leaving us with no choice but to navigate on our own. Fortunately, I already had the location pin for Giri.

The enchanting glen of Giri lies 8 kilometers northeast of Taxila, nestled at the foothills of Margallah. To reach it, we embarked on a rugged path that led us through a tumultuous torrent bed near two villages named Khurram Gujar and Khurram Paracha. The path was shrouded in a mysterious ambiance, with trees and untamed bushes flanking both sides. As we embarked on this journey, we came across a few camels laboring under the weight of colossal logs. Curiously, there was no human handler in sight, suggesting that the camels were well-trained to reach their intended destination. However, we encountered no one along the way who could guide us to Giri. 

While traversing the path, a sudden jolt startled us as a large stone struck the side of our car. Adding to our predicament, our mobile signals vanished, cutting off our means of communication. Our progress continued, accompanied by a mounting frustration over our decision to venture to this place by car. Uncertain of our direction and contemplating a return, we realized the road was too narrow to maneuver our vehicle for a retreat. Suddenly, a cacophony of quacking ducks reverberated from a nearby distance, indicating our intrusion into their territory. Intrigued, we cautiously proceeded and eventually discovered that the road abruptly ended, leaving us at a dead end. Lost and gripped by a sense of fear, we encountered a cluster of black flags peeking through the bushes, marking the presence of a shrine. The inscription on the shrine read, "Sakhi Zinda Wali Sarkar."

Unbeknownst to us, we had inadvertently surpassed Khurram Paracha Village and arrived at "Bill Sharif Taxila." Devoid of any custodian or guardian, an eerie silence enveloped the vicinity. Suddenly, faint sounds of children's voices emerged from deep within the dense jungle. Anxiously, we cried out, "Is anyone here?" Alas, our calls went unanswered. The entire atmosphere and surroundings exuded an unsettling aura. At the shrine's entrance, we discovered a car partially buried in the ground, its backseat weighed down by concrete cubes. The purpose behind this peculiar arrangement eluded our comprehension. To our bewilderment, the shrine's domain was guarded by ducks, with no trace of human presence. A notice at the shrine's entrance explicitly stated that women were prohibited from entering the premises and that nobody could remain there after Maghreb.

In Pakistan, numerous shrines bear names like Zinda Wali Sarkar. These names stem from the myth of holy individuals who mysteriously vanished, prompting their devoted followers to construct shrines in their memory. The disconcerting ambiance of this particular place compelled us to promptly depart. Fortunately, after retracing our steps, we finally located Giri, which, as it turned out, was situated approximately 3 kilometers before the aforementioned shrine.

 

Shrines

The burried Car

The Gaurdian Ducks

Signage 

An abandoned Hindu Temple in Khanqah Dogran

08-03-2018

In the charming town of Khanqah Dogran, my gracious host, Hussain Dogar, and I embarked on a shared quest in search of a centuries-old mosque from the 17th century. Our determination was fueled by the sight of a captivating picture of this mosque on Flicker many years ago. However, despite our best efforts, the elusive mosque remained beyond our grasp. Perhaps the location was mislabeled, adding a touch of mystery to our expedition. Nevertheless, as we made our way back, a remarkable sight greeted us in the heart of Khanqah Dogran Bazaar—an abandoned Hindu mandir.

This ancient place of worship had undergone a transformation, with its lower portion repurposed into shops, bustling with the energy of daily commerce. As we looked up, wooden balconies adorned the first floor, adding an air of elegance to the structure. The chapel rooms, once filled with prayer and devotion, now housed families who had migrated after the partition. Walking through the surrounding street, we discovered a poignant reminder of the town's history—Pre-Partition Hindu Houses that stood as silent witnesses to a bygone era. It was revealed to us by locals that before the year 1947, this very street teemed with the vibrant presence of Hindu families. However, the passage of time had brought change, and today, no Hindu families remained in the area. The mandir itself, abandoned for decades, bore the architectural hallmarks of the early 19th century or possibly the latter half of the 18th century.

In this unexpected encounter, we found ourselves immersed in the layers of Khanqah Dogran's history, where religious narratives intertwine with the passage of time. The abandoned mandir stood as a tangible symbol of the town's multicultural past and the ebb and flow of its inhabitants. As we reflected on our journey, we realized that even though our original objective remained unfulfilled, the stories we encountered along the way painted a vivid portrait of the town's rich tapestry of cultures and traditions.

Abandoned Hindu Tmeple

Entrance 

Enterance

NARAIN SINGH HAVELI

04-03-2018

All pictures and write up in this blog is owned

I was watching a TV documentary, in which a Sikh Family from India came to Pakistan after seventy years to visit their ancestral village and home. They left their home in 1947 and migrated to India.  The TV Host asked from the old lady who was the mother of that Sikh family that what are your feelings after seeing your home, she replied, “After marriage she was brought to this house, there were relatives homes in neighbors, everybody was living happily here, then suddenly they have to migrate to India, they have to leave everything behind, her family have roots from this place and fragrance of this place is with her, with everyday in seventy years this fragrance increases. She brought her children to show last glimpse of their roots”

In every village of Punjab you will hear such heart breaking stories of Partition.

I was travelling to visit Todar mal Bardari from Changa Manga in district Kasur. Suddenly, saw   an old Haveli situated on road side in small village of Muhammadi pur. This Haveli stopped us; we thought to take few photos we also asked from the owners that do they know anything about history of this Haveli. They said, the only thing they know about this Haveli, that it was built by a Sikh Sardar Narain Singh, who left to India with his family during partition. Half of portion of Haveli is not in use and about to fall any time due to poor structure condition. Remaining front arched gateway and few rooms are still present in original condition.

On returning home I searched Muhammadi pur on Google map and found some interesting facts that the villages around are still named after Sikh Sardars.

Kot Arjun singh, village Khushhaal singhwala, Bur Singhwala, Lehna Singhwala, Gajjan Singhwala, Kot Bishan Singh and Wir Singhwala are few names of villages around Muhammadi pur. This shows before partition it was a rich Sikh populated area.

  

SIRSUKH TAXILA

29-03-18

SIRSUKH THE THIRD ANCIENT CITY OF TAXILA 
The approximate location of this site is 33°46'24.47"N,  72°50'53.50"E

LARGE DIAPER MASONRY 2nd A.D to 3rd A.D, and later 

The remains of the ancient city of Gandhara civilization, Sirsukh, which have also been included in the World Heritage List for their unique archeological value , deserve protection so that the future generations can also marvel at this rich heritage of the country.

Google Earth View imagery of Site

When the Kushan invaders decided to abandon the city of Sirkap (the second city of Taxila) and built a new one in its place, they selected a new site known as Sirsukh. The Great Kushans, after succeeding the Parthians, laid the foundation of the third city site in a lush green valley in 80 A.D. about 1.5 km north east of Sirkap.

What reasons the Kushans had for abandoning the existing city can only be surmised. But the more potent reason may have been that shortly before the Kushans arrival, the Sirkap city had been hit by a deadly plague which wiped out half of the city's population.

RUINED'S OF FORTIFICATION WALL

According to the folk legend of "Raja Rasalu and seven demons", Sirsukh was the second brother of Sirkap who ruled this city. Unfortunately, the excavations at Sirsukh conducted during 1915-16 remained limited only to a portion of its fortifications on the eastern side.

The new city, Sirsukh, is slightly rectangular, measuring nearly 1,500 yards along its northern and southern sides and 1,100 along its eastern and western. In the interior of Sirsukh, conditions are less favourable for digging than those in Sirkap, for nearly all the area enclosed within the walls is low-lying and abundantly irrigated, with the result that the ancient remains are buried deep.

LARGE DIAPER MASONRY 2nd A.D to 3rd A.D, and later

Besides, the few mounds, which stand out among the cultivated fields and which are expected to be covering some more remains, are now occupied by the graves of locals and, hence, cannot be excavated.

The city wall is 18-feet thick and externally provided with a heavy rolled plinth to strengthen its foundations. Defence wall is supported by semi-circular bastions with opening from inside. The walled city is measured 4,500 feet east to west and 3,300 feet north to south.

LARGE DIAPER MASONRY 2nd A.D to 3rd A.D, and later (FORTIFICATION WALL)

On the south and east sides of the city, the mounds which cover the ruins of the ancient walls still rise clear to view above the surrounding fields, but the northern and western walls have almost disappeared. And, on these two sides, it is now difficult to trace their alignment. The wall, constructed on rubble, was faced with neatly-fitted limestone masonry.

A comparison between Sirsukh and Sirkap fortifications, shows some essential differences. The Sirsukh walls are faced with the heavy diaper masonry which was characteristic of the Parthian and early Kushan periods, compared to the rubble masonry characteristic of the Greek and Saka periods.

The closing years of the 5th century witnessed a ruthless invasion of Gandhara and Taxila by white Huns that brought an end to the Kushans glorious rule and left Taxila in a shambles.

LIVING CELLS

Most of the trade and trade routes were disrupted, and economic prosperity diminished to the lowest ebb. The city and the entire Buddhist religious and educational establishments were deserted, and left to ruins.

LARGE DIAPER MASONRY 2nd A.D to 3rd A.D, and later

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. 

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.

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.

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.

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

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.