KHANQAH DOGRAN AND TOMB OF HAJI DEWAN NIAMATULLAH (RA) (2018)

Date of Visit 08-03-2018

Embarking on a quest to find an old Mughal-era mosque, I set foot in the captivating city of Khanqah Dogran, nestled within the Sheikhupura District of Pakistan's Punjab province. Though my search for the mosque proved unsuccessful, fate had other plans in store for me. As disappointment threatened to overshadow my visit, the town unveiled a tapestry of historical wonders that delighted my curious spirit.

Once a part of the Gujranwala District until 1922, Khanqah Dogran has now found its place within the Safdarabad Tehsil of Sheikhupura District. Situated along the Sargodha to Sheikhupura Road, this enchanting city lies fifteen miles west of Farooqabad. When Nankana Sahib was established as a district, both Khanqah Dogran and Safdarabad earned the privilege of being included as cities within this newly formed administrative region known as Nankana Sahib.

The roots of Khanqah Dogran run deep, tracing back an impressive five centuries to its alleged founder, Haji Dewan Niamatullah Soharwardi (RA). In ancient records, the town was known by the name Cha Masroor, but with the arrival of Haji Dewan Niametullah (RA), a new chapter began, and the town adopted the name "Khita Dogran," meaning the land of Dogar. However, upon the passing of Dewan Saheb, the town underwent yet another transformation, becoming the Khanqah Dogran we know today. The name carries an intriguing literary meaning, referring to the 'graveyard of Dogar's.' Within the city, a peaceful graveyard stands as a testament to its storied past, housing the tomb of Haji Dewan Niamtullah Soharwardi, the esteemed founder, alongside the resting places of four other family members. Khanqah Dogran has also earned its reputation as a city of saints, with revered figures like Hazrat Pir Masoom Shah and Mahdas Abdalvi Hazrat Abdul Karim Chisti Rizvi dedicating their lives to the teachings of Islam. Their final resting places, marked by tombs, become sacred sites that add to the city's spiritual tapestry.

As I explored further, I discovered the architectural remnants of a bygone era—pre-partition houses that bear witness to the city's multicultural heritage. Constructed by Hindu families, these houses serve as poignant reminders of the harmonious coexistence that once thrived within Khanqah Dogran's walls. Amidst this historical charm, the remnants of a Hindu Temple still stand, echoing the echoes of devotion and religious diversity that were once celebrated here. And let's not forget the vibrant heartbeat of the city—the Farmer's Market. This bustling hub of activity brings together locals and traders, immersing visitors in a vibrant tapestry of colors, scents, and flavors.

Venturing to the south of Khanqah Dogran, I stumbled upon the remains of an ancient mound—a precious relic from the past. These remnants tell a tale of a Buddhist town called Usrur, which once flourished in this very location. To uncover the intricate details of this remarkable discovery, I invite you to delve into another blog that reveals the fascinating history behind this mound and its significance to the region.

Though my original purpose may not have been fulfilled, my journey through Khanqah Dogran proved to be an extraordinary experience. As I bid farewell to this captivating city, I carry with me cherished memories of its rich history, spiritual legacy, and vibrant cultural tapestry.

Tomb of Haji Dewan Niamat 

Mela at Khanqah Dogran

Hindu Temple at Khanqah Dogran

Pre-Partition houses

Tomb of Sheikh Musa Ahangar's Lahore (2018)

**Date of Visit18.08.2018

(All pictures and writeup text used in this blog, is author property, kindly respect copyrights)

The shrine of this celebrated 15th-century saint is located west of Mcleod Road, one mile from the walled city. Traveling north towards the Railway Station on Mcleod Road, you will find the shrine in a street beyond Chowk Qilla Gujjar Singh (the crossing of Nicholson, Mcleod, and Flemming Roads).  Approaching on foot through the narrow street on the left (west) known as Chiragh Din Street, the entrance to the shrine is through an old arched gateway on the right, which carries a plaque saying 'Mazar Sharif Hazrat Sheikh Musa Ahangar' (Tomb of Sheikh Musa Ahangar). Beyond the gateway is a courtyard habited by large trees, and the ponderous 16th-century tomb looms large as you enter the courtyard. In the center of the rectangular courtyard, one finds the square tomb chamber pierced with openings on three sides. On the western side is a rectangular projection containing the mihrab, while the northern and eastern openings have been covered with screens formed with small bricks. A small door with a big marble block threshold, of recent vintage, gives access to the tomb chamber. The shrine, thought to be constructed sometime between 1519 and 1560, is the earliest example of an extant original structure of construction of the Mughal period at Lahore. The tomb is the only surviving example of pre-Shahjahani tile work at Lahore.  This unique specimen represents the transitional period of architecture between the Multan School of architecture and the Lahore School of architecture. It retains the earliest specimen of decoration in the glazed style of Multani origin. The building, with a simple square plan form, is constructed with thin Mughalai bricks. The thickness of the walls is about five feet which, in the Multani tradition, are slightly tapering. Externally, the monotony of the walls is broken by double-storeyed blind windows flanking the central windows. There is a three feet high parapet above the roofline which has been interrupted over the northern edge of the western side to facilitate a ladder. The dome, over fifteen feet in diameter is slightly shouldered. It rests over a cylindrical neck. The phase of transition has been effected initially by means of four bigger niches built at the upper corners of the chamber, making it into an octagon over which sixteen niches have been built to accommodate another ring of thirty-two smaller niches above. Spearhead brackets have been placed under the corners of these smaller niches as a transition between them and the larger sixteen niches below.  On the outside, the dome of the shrine has been covered with wedge-shaped bricks of turquoise blue color set horizontally. There is a projecting band containing arch-like moldings in the terracotta separating the neck from the dome. The neck has been covered with square tiles in lapis lazuli shade placed diagonally and bordered with projecting bands of more turquoise blue tiles. The portion of the walls above the blind windows has been covered with resembling tiles. The lower portions have been left plain to show the fine patterns used in the laying of bricks. The body of the building is composed of inset panels with cusped arches, which, in the manner of Mughal buildings, were, as witnessed by Latif, once decorated with enameled green ceramic tiles. Today, however, the interior and exterior wall surfaces have been white-or color-washed, except for the top part of the interior surface of the dome.  Multiple arrangements of corner quenches, embellished with fresco paintings, are used in the transitional zone transforming the square of the chamber into the circle of the dome. The interior has been lit by natural light through the door and the other two screened arches. There is also a window above each opening. The underside of this single dome has been painted with eight ribs forming an eight-pointed star having roundels in between the corners. Internally, the windows have been bordered with fine calligraphic verses from the Holy Quran written in Tughra characters, in raised letters, of solid masonry.  The sides have intricate floral and geometric patterns in similarly raised molding.  The saint himself lies buried in a grave on a raised platform faced with marble tiles. Unfortunately, no ancient inscription is extant. Although the tomb seems not as well looked after as some others, an air of sanctity pervades the environment, reinforced by the original character of the tomb (untouched by modernizing efforts) and the old trees in the enclosure, contributing to the exclusive and the peaceful ambiance of the shrine. The compound of the shrine contains many graves. On the northeastern corner under a raised platform is a basement where there are two graves of ladies - one of them being that of a Hindu lady who converted to Islam after witnessing a miracle performed by the saint. A small arched opening gives access to the grave's chamber. Above this chamber, there are identical grave marks. Sheikh Musa Ahangar flourished during the Lodhi period and was held in great esteem by the people. He acquired the appellation Ahangar (ironsmith) because of his occupation as a blacksmith. Sheikh Abu Bakr, author of the Tazkira-e-Kutbul Alam relates many of the miracles performed by the saint. One famous miracle was when once a Hindu woman of great beauty brought him a spindle, to get it straightened. The sheik put it on the fire to work it out, but was so much struck by her beauty that he fixed his eyes upon her face. The woman, suspecting ill motives on the part of the sheik, tauntingly observed, "What is there in my face that you are looking at? You seem to have forgotten your work." The sheik replied, "I am only contemplating the Maker's skill, who modeled so beautiful a shape as yours, and if I had any ill motives towards you, here is the red hot spindle, I will put it in my eyes. If I have looked on you in bad faith, let them be roasted." Saying this he passed the burning spindle over both his eyes. They were unhurt, while the iron spindle, by coming in contact with the saint's eyes, was changed into gold. The woman, on seeing this miracle, was convinced of the innocence of the sheik's intention and was so deeply impressed with the truth of his faith that she forthwith became a convert to Islam. Abul Fazl, the court historian of Akbar mentions him as "a smith (ahangar) [who] performed many miracles. He died in the beginning of Akbar's reign and was buried in Lahore.

Syed Muhammad Ibrahim Daud Bandagi Kirmani (2018)

Date of Visit 06-03-2018

(All pictures and writeup text used in this blog, is author property, kindly respect copyrights)

Syed Muhammad Ibrahim alias Shaikh Daud Bandagi Kirmani was a famous 16th-century saint of the Qadiri order. His grandfather and great grandfather migrated from Kirman to Sitpur, Muzzafargarh in circa 1410. Muhammad Ibrahim was born in Sitpur in 1513 AD (919 AH). After receiving formal religious instruction in Dipalpur and Lahore at the hands of eminent scholars of the time, Shaikh Daud decided to relinquish all worldly and material pursuits and chose for himself the path of esotericism. Shaikh Daud, in the quest of spiritual enlightenment, spent years in extreme worship, complete solitude, and absolute self-denial. Although he obtained sainthood through the "Owaisi tariqat", that is, without recourse to any outward teacher or murshid, Shaikh Daud later joined the Qadiri Order at the hands of Shaikh Hamid Gillani Uchi at Satghara. After formally becoming a member of the influential Qadiri Silsilah, Daud Bandagi Kirmani established his khankah in the remote village of Shergarh (in present-day District Okara) which subsequently became the center of the Qadiri order and started to attract multitudes of people from all walks of life. Daud Bandagi Kirmani through his sanctity, egalitarianism, and compassion converted a large number of Jat and Rajput Hindu tribes of Punjab to Islam. Some of the tribes converted either fully or partially by the saint are, the Chatta's, Cheema's, Virk's, Bajwa's, Tarrar's, Sahi's, Wattoo's, Majhiana's, etc.

Some of the famous disciples of the saint were, Shah Abul Muali Kirmani Qadiri (his nephew and son-in-law), Mullah Abdul Qadir Badaoni (the famous historian during the time of Akbar), Shaikh Jalaluddin alias Behlol Dehlavi (the maternal ancestor of Maulana Abul Kalam Azad), Shaikh Abu Ishaq Muzangi, etc.

Shaikh Daud Bandagi Kirmani passed away in 1575 AD (982 AH). His mausoleum in Shergarh is a splendid example of early Mughal architecture. The interior of the mausoleum is decorated with intricate Naqashi – fresco. On each of the eight interior panels is a Persian couplet by Shah Abul Muali extolling the virtues of the saint. The annual Urs celebration of the Shaikh is held in Shergarh from the 13th to the 17th of March. Tens of thousands of devotees from all parts of the country throng in Shergarh to pay homage to the saint who brought their forefathers into the fold of Islam more than four centuries ago.

Hazrat Shah Bilawal Lahore, a revered saint, is known for having two tombs in his honor

09-09-2018

06-10-2018

Shah Bilawal, the son of Syed Usman and grandson of Syed Isa, migrated to the region with Mughal Emperor Humayun from Herat. Initially, he settled near the present-day location of Sheikhupura Fort and later moved to his final abode during the reign of Mughal Emperor Akbar. Shah Bilawal lived a devout life and passed away in the year 1636 A.D. at the age of seventy.

During the rule of Maharaja Ranjit Singh, the course of the Ravi River underwent a significant change. As a result, the resting place of Shah Bilawal's remains was relocated and reburied near Raja Dina Nath's garden. Astonishingly, even after the passage of 200 years, the saint's corpse remained remarkably fresh, a sight witnessed by numerous people.

However, due to subsequent alterations in the course of the Ravi River, another tomb was constructed at the new location. This second tomb serves as a testament to the veneration and respect for Shah Bilawal, ensuring his memory endures for generations to come.

New Shrine at Dina Naath Garden

Shrine near Sher Singh Samadhi

Shrine near Sher Singh Samadhi

Shrine near Sher Singh Samadhi

Shrine near Sher Singh Samadhi

Shrine near Sher Singh Samadhi

Shah Shahabuddin Nehra Shrine Lahore

Reference of Article Majid Sheikh (Dawn Newspaper)

07-10-2018

Nehra, son of Hazrat Mauj Darya Bukhari, was a pious man with views as orthodox can be. The word Nehra, in Hindi, means a lion, and it was one of the miracles of Shahabuddin performed in the Lahore Fort before Emperor Akbar that earned him this name. Two holy men, so very different from one another, yet in death near one another, not that it was their choice. Shahyum was buried far away from the city so that his followers did not influence the simple folk of Lahore.

Shahabuddin Nehra. His father Hazrat Mauj Darya Bukhari was a leading seer of his times, and it was to him that Emperor Akbar turned when he repeatedly failed to conquer the huge fort of Chattisgarh from the fierce Rajputs. In those days it was normal for rulers to seek the assistance of ‘holy men when they faced problems. One assumes it was a last resort measure, and it was to Hazrat Mauj Darya Bukhari that Akbar turned. He was summoned and the holy man refused royal horses and said he would be there before the horses, which is what exactly happened. How is it not for me to dwell on?

The holy man told the emperor to forget past failures and attack the fort before the sun rises the next day, and to keep attacking no matter what the cost. Exactly at noon, he would win. Exactly as predicted, down to the last detail, Akbar was able to conquer the fort, and it was this event that helped him to consolidate his empire. Back in Lahore Fort the emperor summoned the holy man, and a few courtiers, jealous of the new standing of Mauj Darya, shut the gates to his son Shahabuddin. In a rage, Shahabuddin roared and as several accounts tell us, he morphed into an angry lion. One push at the gates and it yielded with the guards fleeing.

The lion ran to where the emperor was, and as legend has it, he held forth his huge paw. The emperor hid behind Mauj Darya Bukhari and the lion withdrew and lay down. Mauj Darya scolded him for losing his temper and said that ‘court intrigues are part of life. The emperor understood what Mauj Darya meant and soon, as legend tells us, the lion returned to human form. The emperor named him ‘Nehra’, a name that remains with him till today.

Out of reverence for Mauj Darya Bukhari, the emperor built the tomb of his ‘peer’ even before he died. It is located at the western corner of Turner Road and east of Old Anarkali. The tomb of Syed Shahabuddin Nehra was built in the Mughal gardens just near Mughalpura. After the death of his father, Shahabuddin Nehra excelled in his understanding of the Quran and the Hadith. His ‘miracles’ were well-known and he avoided the Mughal court and its intrigues, but his advice was sought in moments of crisis. One account tells of him walking in a Lahore bazaar and people, out of fear, running away.