Lal Marah, Exploring the Unknown Tomb’s of Ghaznavid

A few years ago I heard about some prehistoric-era tombs near Dera Ismail khan. When I first saw the picture of these edifices; I was totally spellbound. The only question revolving in my mind was why this marvelous architecture didn’t gain much attention. I wished to visit this place but was unable to find its exact location of it.

Finally, I found the place and its direction from Google earth so I decided to visit this place. On 23rd December, I along with a friend left for Dera Ismail khan from Lahore, It was one of the most tiring travels of my lifetime. We failed to get tickets for DIK because of two connective holidays of 24th and 25th December. As a last resort we had the option of Balouch Transport; one of the oldest buses on the roads in Pakistan. It was fully packed with passengers and even the middle walking corridor was jammed with temporary seats. Neither could I move my legs nor could stand on my feet because of congested space. But despite my deplorable condition; traveling in public transport helps you to interact with people of all colors & help you acquire lots of information. Adding to my misery; the busses started racing; it was fun for some but a fearful experience for soft-hearted people like me.

We reached Dera Ismail khan before dawn on 24th December. It was a shivering cold morning. Our friend Karim lives there was our host. He arranged bikes for our further travel. Unfortunately, the whole city was closed due to the holiday. So it took us some time to start our journey on the Indus highway. Our next destination was Mahra. This small village is situated some 40 kilometers south of DIK on the Indus highway. Further 1.2 kilometers from the village will lead to a roadside sign pointing to take right turn for “Ancient Tombs and Graveyard”. It was a seven-kilometer-long village road and was full of dirt. A watercourse was running parallel to the road. There one can find Temporary houses of IDPs (Internally displaced persons) of FATA.

It’s not safe to travel alone on this road. One should take some locals along or travel in a group. After the road, there is a clump of trees on left. From a distance, one can see domes of prehistoric tombs. Once we moved inside that clump of trees. We got first full sight. It was amazing four tombs and a graveyard; exactly as I saw them in pictures. I was standing among them. This sight gave me a feeling of inner satisfaction; a feeling which cannot be expressed in words. It was an expression of gratitude for great architecture of that era. Locals called this place “Andiray” which means ‘graveyard’ in the local dialect of Pashto. I started asking myself questions from myself who could be buried inside those tombs? Whose graves are these? These all are still unanswered questions. Only Dr. Ahmed Hassan Dani has done some authentic research on this place. Dr. Dani was a Pakistani intellectual, archaeologist, historian, and linguist. In one of his books; “Pakistan through ages”; he points out that this site must have acquired an important geographical position during the travel of Ghaznvids Sultans to Sindh and Punjab.

Khyber Pakhtunkhwa was part of larger Islamic empires from 963 to 1187, including the Ghaznavid Empire (975-1187) headed by Sultan Mahmud of Ghazni. Mahmud is said to have made seventeen raids into India. At that time, North India was divided into several Hindu states. On the frontier of India, there existed the Hindu Shahi kingdom which extended from Punjab to Kabul.
Lal Mahara, the site is an important Islamic Architecture site dating back to the 11th and 12th centuries A D. The site consists of eleven monumental tombs and more than 120 graves. But only four tombs and some graves in dilapidated condition were surviving at the time of protection while the rest seven tombs were completely razed to the ground only their traces are visible. The rest four tombs have been preserved and restored only. Presently the site is well preserved and free from encroachment. Tree plantation as a barrier against weather effects as well as to restrict fresh burial (modern and ancient graveyards) has been provided. However, keeping in view gradual development activities i.e. housing and agriculture in close vicinity it is necessary to take necessary measures to safeguard the site from any encroachment as well as the bad effect of excessive irrigation resulting in water logging in the future. Features: Architectural features of these tombs are worth mentioning. In this corner, turrets have been provided to tomb 1, and tomb 2 are square in plan. While the other two are without corner turrets and are square in shape. Here cut and dressed brickwork have been applied while blue color tiles have been utilized for decoration purposes. Furthermore, all the square chambers have been converted into octagons by producing quenches. Deptt of Archaeology conducted conservation work on a large scale and preserved all these four tombs while domes are missing.

Remarks: This graveyard site is well-preserved. From the southern side, an iron grill has provided while on all four sides plantation further strengthened its boundaries. Moreover, a local chowkidar (Gulu) is performing his duty on the site.

Someone needs to pick up where Dr. Dani has left otherwise his work and legacy will be lost. We are yet to discover much more than we have already, but archeology is not attractive as being a Doctor or Engineer

Kotli Maqbara also knwon as Moselousm of Abdul Nabi Qazi ul Qaza Tomb

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.

The doomed domes

A beautiful, carpeted road stretches for about 13 kilometres, connecting River Saifan to Batapur Lahore. On one side of this road, the BRB canal flows, flanked by tall trees at both ends, while on the other side, small villages and fields come into view. I became familiar with this road a long time ago when my younger brother and I used to ride our bicycles along it. I still vividly remember the early morning rides, where we encountered a variety of birds and rare species. The Bee-eaters and Indian Rollers would gracefully fly in front of us, fearlessly greeting us with their presence and signaling the arrival of a new day.

Bhaini, a small village that dates back to the pre-partition era, consists of only a few houses and is located approximately six kilometers along the Batapur-Saifan road. A few months ago, I discovered the existence of an old structure in the vicinity of Bhaini. Last Sunday, I decided to visit this place with one of my friends.

As we entered the village, we noticed a cluster of trees just outside its boundaries. It turned out to be the Bhaini graveyard, with a tall, 20-foot-high ancient structure situated at its center. This structure takes the form of a semicircular arched gateway, featuring an indentation in the main wall that serves as a Mihrab, indicating its connection to a mosque. On one side of the Mihrab structure, one can still observe the remains of brick grooves, indicating the presence of an adjoining front wall that has been eroded by the passage of time. In front of this structure lies a small courtyard, with a grave positioned in the center. The locals utilize this space for both prayer and funeral rites. Constructed with Nanakshahi bricks laid in kankad lime, the Mihrab still bears traces of the once magnificent fresco work that adorned its interior. Its grand scale suggests that this mosque must have been an awe-inspiring sight during its prime, dating back at least three to four centuries.

As I stood there, many questions arose in my mind. What had happened to the rest of the mosque's structure? How did it come to be demolished?

After much contemplation and speculation, I managed to find some possible answers to unravel this mystery. This site is located a mere four kilometers from the River Ravi, which has changed its course over time. A couple of decades ago, I witnessed the most severe flood of my life here, with the River Ravi coming dangerously close to overflowing the ring road. It is likely that the floodwaters eroded the walls of the mosque's structure, leaving only the intact Mihrab behind.

Another theory that emerged is that this site lies within four kilometers of the Indo-Pak border and was within range of Indian artillery fire during the 1965 and 1971 Indo-Pakistani wars. It is possible that the main structure of this mosque was destroyed during those turbulent times.

As we prepared to leave, my mind was filled with a multitude of thoughts. Where is the mind that conceived this mosque? Where are the hands that constructed it with such devotion? Where have the foreheads gone that once bowed before the Almighty within its walls?

Oh, my Lord, with these hazy thoughts lingering, we slowly moved away, and the mosque gradually disappeared into the darkness, leaving behind a sense of awe and wonder.

A Three Hundred Year Old Mosque of Jhandiala

Jhandiala is a small village located on Batapur saifan road in Lahore. Some three centuries ago a Saint named Faqeer Mubarak Shah inhabited this place. A small mausoleum built for his grave the area around it gradually converted into graveyard. Along with this mausoleum of Mubarak Shah a small mosque was also constructed which is told to be three hundred years old.

At present this mosque combines the functions of both mosque and Jinazgah. There is a foundation stone set in front wall, which narrates the mosque was constructed by Hafiz Muhammed Hayat (a descendant of Faqeer Mubarak Shah) and  for construction of this mosque, fund was donated by a Mughal noble Razaaq Baig son of Bahadar Baig.

There are three domes, one main and two minor which is a common feature of Mughal architecture. The interior of mosque is some treat to watch. There are four support arches constructed perpendicular to main walls to support the roof and domes. These arches are double Moorish multifold type. The mosque is constructed of bricks which are laid in kankad lime. The arches and interior adorned with fresco paintings. The original exterior look of mosque is vanished because of recently doing white washed on front.

A Neglected 400 year old Mughal Era Bridge near KOT Pindi Das

 November 16, 2015

 

The Ravi River, originating from Indian-Occupied Kashmir, is joined by five major tributaries: Ujh, Bein, Basantar, Deg, and Hudiara. Interestingly, all except Hudiara, which is referred to as Hudiara Drain, are now called nullahs. The largest among them is Deg Nullah, stretching 256 km in length and covering a catchment area of 730 km².

Throughout history, Deg Nullah has maintained its significance to this day. In the 1620s, during the reign of Sheikhu, it posed a formidable obstacle for his royal entourage, with its banks swelling due to the ferocity of monsoons. More recently, Deg Nullah witnessed the largest tank battles since the Second World War during the 1965 conflict. Even today, it retains military importance as it divides the Shakargarh salient, which protrudes into Indian-Occupied Kashmir and holds significant strategic implications.

Every corner of our country holds within it thousands of years of history, and the seemingly insignificant Deg Nullah is one such uncelebrated and silent geographical entity. Renowned travel writer Sir Salman Rasheed visited this place a few years ago and shared its historical narrative:

"In the late monsoon of 1620, Emperor Jehangir and his court were encamped at Jehangirabad. October had arrived, yet the monsoon showed no signs of subsiding. As the court prepared to return to Lahore, the rains persisted, pouring down with great intensity.

The Degh River, originating from the hills near Jammu, flows past Sialkot and joins the Ravi south of Lahore, standing between Jehangir's hunting lodge and the city. As the royal caravan approached its banks, they discovered a raging, muddy torrent, impossible to cross even on elephants. For four days, the royal court was stranded until the saturated tents became unbearable for the king and his family.

To prevent future hold-ups on the Degh, Jehangir ordered the construction of a bridge across the otherwise fordable river. To this day, the bridge stands, connecting the village of Kot Pindi Das to the Lahore-Sheikhupura high road.

The bridge consists of two separate structures, around thirty meters apart. The southern structure features two arches, while the main structure is asymmetrical, with a central arch flanked by two smaller arches on one side and one on the other. Unfortunately, the once pristine Degh River, now polluted with untreated waste from the factories of Kala Shah Kaku, flows beneath the bridge, emitting a foul odor.

Thirty years after its construction, in October 1652, Shah Jehan faced a similar situation to his father. The rains persisted, causing the Degh to flood. This time, the floodwaters rose so high that even the bridge was submerged. Once again, the royal camp was forced to halt for four days, as some members of the forward party were swept away by the torrent."

Having planned to visit this site long ago, I was fortunate enough to finally make the journey last Sunday. Located near the village of Kot Pindi Das, roughly 10 km from the University of Engineering Technology Lahore Kala Shah Kaku campus, reaching the site involved traversing dirt roads that wind through the village. The condition of the bridge is currently deteriorating, with significant cracks appearing under the arches, indicating a potential collapse of the entire structure in the near future. Despite its precarious state, the bridge remains operational, with heavy sand-loaded trolleys still crossing it.

This 400-year-old bridge, constructed during the reign of Mughal Emperor Jahangir, holds immense historical importance. Regrettably, neither the government nor the archaeological department has made any effort to rehabilitate or preserve this site. In a matter of years, this significant piece of history will be lost forever, slipping into oblivion.

To forestall a future repeat of the hold up on the Degh, Jehangir ordered the throwing of a bridge across the river that is normally fordable. To this day the bridge spans the river and serves as a connection between the village of Kot Pindi Das and the Lahore-Sheikhupura highroad.