By Aziz Kingrani

Who was Dolah Darya Khan by caste, and where is his original shrine located? Instead of focusing on this conflicting debate, if we reflect on his bravery, patriotism, and truthfulness, it becomes evident that Dolah Darya Khan was a front-line general during the reign of Jam Nizamuddin-II of the Samma dynasty and was the right-hand man of Jam Nizamuddin, commonly known as Jam Nindo. Doolah Darya Khan held a prominent position in his court. During Jam Nindo’s rule, Sindh was a unified country. He made no compromises in defending the borders of Sindh.

When Jam Nindo passed away, his young son Jam Feroz ascended to the throne. Though Jam Feroz faced opposition, Doolah Darya Khan supported him. However, after some time, Darya Khan became displeased and went to live in his village of Gaha (Rahimdad, 2000, p. 308). Later, after reconciliation, Darya Khan returned to Thatta. His sons, Mithan and Mahmood, lived in the fort of village of Talti.

In 1520 AD, when Shah Baig Arghun invaded Sindh, he came via Sibi and reached Baghban (Makhdum Bilawal), where he looted and plundered. He intended to attack Talti but due to resistance, he rerouted through the mountains of Laki and reached at Khan Wah in the south of Thatta (Bakhari, 2006, p. 122; Qani’a, 2004, p. 148), where he began preparing to attack Thatta. A well-known researcher Dr.  Muhammad Ali Manjhi personally told me that the Khan Wah still exists in Thatta District.

The patriotic, brave, and high-ranking general Doolah Darya Khan confronted him and was martyred fighting valiantly. After his martyrdom, the unity of Sindh was severely affected, and Sindh was divided by Arghuns into three parts, Bakhar, Sehwan and Thatta Sarkars.

The ancient village of Gaha, historically known as “Kahaan,” is recognized in the history of Sindh as the village of martyred Doolah Darya Khan. This village, along with its surrounding lands, was part of the jageer (land grant) held by the martyred Doolah Darya Khan.

The village Gaha was also known for its renowned madarsa (Islamic school), which held a prominent place in Sindh’s scholarly tradition. During that time, distinguished scholars such as Maulana Aseeruddin Abahri, Maulana Yar Muhammad Abahri, and Maulana Abdul Aziz Abahri arrived from Herat and taught at the madarsa (Lakho, 1997, p. 77). Maulana Abdul Aziz Abahri eventually settled in Gaha and died there (Qani’a, 2004, p. 80).

Merik Yousif states that during the Mughal era, Gaha emerged as a key administrative division (Pargano). As per historical records, Gaha, located approximately 21 miles northwest of Sehwan, was recognized as the fourth division of Sehwan Sarkars (Merik, 1994, p. 123).

The influence of Rai Chand Ghorya (also spelled Gorya) remained prominent in the region during the Mughal period. When his son Manik was jagirdar (landholder) of the Gaha division, he engaged in conflicts with local inhabitants, especially Panhwars (Merik, 1994, p. 171). He took control of the Sehwan division under contract and entrusted it to a representative named Jaysar (Merik, 1994, p. 195). During the time of Khuwaja Nooruddin, Manik—son of the Hindu Ghorya—was the ruler of the Gaha division (Merik, 1994, p. 197). The division was divided into three shares: two were under Ghorya’s control, and the third belonged to the Mughal Empire. Manik later took the third share on contract and placed it under his own supervision (Merik, 1994, p. 302).

Manik constructed a fort in Gaha named Kanwar Kot, where he resided. He maintained a substantial force composed of cavalry from both Mughal and Afghan origins, along with cannonmen and skilled archers (Merik, 1994, p. 171). Manik was involved in ongoing disputes with the Panhwar clan of the Gaha division. In one incident, he summoned the sardar (chieftain) of the Panhwars, imprisoned him in his fort, and launched an attack on the village of Sekarji (possibly Shikarpur Panhwarki). After intense fighting, Mir, the son of Essa Panhwar, was killed. Manik’s influence over Gaha was considerable.

During the reign of Mughal Emperor Shah Jahan, Gaha was included in the jageer of Mirza Jani Baig. Although Manik initially intended to visit the imperial court, Jani Baig granted him the Gaha pargana (Division) on a tax-paying basis (Merik, 1994, p. 191). However, due to the conspiracy of Khusro Baig and the sons of Qasim Khan Arghun, Manik was eventually murdered by Fateh, son of Qasim, under the pretense of hospitality (Merik, 1994, pp. 304–305).

The village of Gaha is also referenced during the Kalhora period. Mian Yar Muhammad Kalhoro returned from Qalat Balochistan via Zeedi and reached Sanwah (modern-day village of Sawaro in Taluka Johi) and Naig near the banks of Manchhar Lake. He seized the village of Samtani from Qaiser Panhwar and then settled in Gaha. Subsequently, he dispatched his brother, Mir Muhammad, to engage with the Siraies (members of the Mianwal movement) (Mahar, 1996, p. 190).

As for Gaha’s present location, historical records and references make it clear that the ancient village of Gaha corresponds to the modern village of Sayed Bahar Shah, situated in Deh Gaha, Taluka Johi, District Dadu. It lies about 7 kilometers southeast of Johi town, along the Johi-Bhan road atop a prominent mound. Sayed Bahar Shah was known locally as Gaahi Pir, meaning the saint of Gaha. Locals recount that it was once ruled by a king of the Gahalo (Gaha tribe?) tribe, (Rai Ghorya Chand?) who held considerable power in the region. Sayed Bahar Shah lies closest to the village of Samtani to the northwest and is approximately 21 miles from Sehwan in a northwest direction (Merik, 1994).

The nearby bridge over the Phakka Minor Canal is still known as “Gaha Mori.” Sayed Sharif Shah, the son of Sayed Bahar Shah, has also passed down a tradition related to the Gahalo king and reportedly discovered ancient coins at the site—further evidence that a tribe called “Gaha” may once have lived there. In modern times, however, no individuals or villages identifying as part of the Gaha tribe remain.

With the rise of Khudabad-I, as the capital of the Kalhora dynasty, the village of Gaha gradually lost its importance. Located east of Bahar Shah Village, Khudabad’s emergence likely contributed to the disappearance of Gaha’s original name by the end of the Talpur era.

References

1, Bakhari, M. M (2006). Tarikh-Masoomi. Sindhi Adabi Board Jamshoro

2. Lakho, G. M. (1997). Sindh Jo Tarikhi aen Tahqiqi Jaizo. Marae Sangat, Karachi.

3, Qani’a, M. A. (2004). Tuhfatul Kiram. Sindhi Adabi Board, Jamshoro.

4, Rahimdad, M. S. (2000). Jamal-ul-Sindh. Sindhica Academy, Karachi.

5. Merik, Y. (1994). Tarikh-e-Mazhar Shah Jahani. Sindhi Adabi Board, Jamshoro.
6. Mahar, G. R. (1996). Tarikh-e-Sindh: Kalhora Period, Vol. 1. Culture Department of Sindh.

Read: Exploring The Neroon Fort

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Aziz Kingrani, hailing from village Haji Manik Kingrani, Johi, Dadu District, Sindh, Pakistan, is poet, short story writer, playwright and a researcher. He has been contributing in the fields of history and literature. He has served as a professor as well. His 17 books are published in English and Sindhi language. 

The post Gaha: Doolah Darya Khan’s Village first appeared on Sindh Courier.

Aziz Kingrani

Calling a historic temple as the Otaq or Bethak Doolah (Traditional Rest House) of Darya Khan without any historical reference is distortion of history. The authenticity of this type of many historical places in Sindh has been lost. Due to unscientific research and unsubstantiated opinions of researchers and historians, the origin and background of the ancient sites has been obliterated.

Same case is here with a historical temple situated between Gopang railway station and a village of Khasai Shora tribe at a distance of 63 km North of Jamshoro and 14 km South of Manjhand, in Jamshoro district. This ancient temple has been turned into the sitting place of Kabuliyo Khan Sama alias Doolah Darya Khan, a commander of Sama dynasty in Sindh.

This historical misinterpretation or misinformation has been done in the light of the opinions of renowned archeologist late Syed Hakim Ali Shah Bukhari and historian Dr. Ghulam Muhammad Lakho.

Doolah Darya Khan was also a minister during the Samma rule in Sindh and his status was of the Prime Minister during the reign of Sultan Jam Nando alias Jam Nizamuddin Samo. According to historical accounts, Jam ascended the throne in 1461 and died in 1509.

In the history of Sindh, a controversy has been deliberately created over the name and tribe of Doolah Darya Khan. Actually he was Samo not Lashari by caste and his name was Qaboliyo. Doolah Darya Khan was martyred in 1521 or 1520 while fighting with Shah Baig Arghun in defense of Sama rule in Sindh. Jam Nando Khan was so pleased with him that he allotted him jagirs in the villages of Talti near Bhan Saeedabad (now Jamshoro district of Sindh) and Gaha village near Johi town (now Dadu district of Sindh). Both villages still exist near Lake Manchhar.

According to books on the history of Sindh – Tahfa-ul-Ikram and Janat-ul-Sindh, Darya Khan settled in Gaha village (near Johi town), where he established a madrassa for religious teachings. This madrassa was famous in all over Sindh and religious scholars like Maulana Yar Muhammad Abahri, Maulana Asir-ud-Din Abahri and Abdul Aziz Abahri came from Herat and started teaching here. Gaha village (now Syed Bihar Ali Shah) is located at a distance of 7 km southeast of Johi town.

In view of this, it is said with certainty that the so-called Bethak of Doolah Darya Khan was a religious site. But the construction of the building and the place itself shows that it was a temple, not Bethak. In the history of the subcontinent, even in entire Asia, there is no mention of this type of Bethak or Otaq with a dome.

Doolah Darya Khan has been linked to this old religious site without any reference of history or scientific research. The great proof is that there is no instance of such brick and gypsum material-made architecture in the Sama dynasty in Sindh. The Sama rulers built tombstones and mausoleums with carved stone slabs.

However, there are remnants of an old settlement near this religious site, so a short stay of Doolah Derya Khan at this place cannot be ignored on the way from Thatta (capital in Sama period) to village Talti or Gaha. During the journey, Darya Khan may have stopped somewhere near this religious place, but there is no historical evidence in this regard. It is safe to say that Darya Khan could not have built this temple type construction as Otaq. The historical record, especially of this place must be corrected.

In my view, this is a Shiva temple, because its construction is similar to another Shiva temple located near Manjhand, although this temple is older than the Shiva temple of Manjhind. I myself have visited this ancient temple many times. The front of the temple faces south-east and the back side to north-west.

Suppose it was a mosque, it would have a ‘mihrab’ in it and the rear part of the mihrab would be towards the Ka’batullah Sharif in the west. Thus, this domed construction cannot be an Otaq or a sitting place. This is a temple and it has a compound wall which is also dilapidated. This temple has three parts. The dome is in the middle. The baked bricks had been used in construction with gypsum (cheruli) material.

This historic site was in worse condition. There was only the dome and the back of the compound wall, which was in danger of collapsing. The Endowment Fund Trust (EFT) Karachi has repaired it as an Otaq of Doolah Darya Khan but it has become now disfigured due to restoration. EFT has built it with more than one dome while it had only one domed ceiling. Why and with what historical sources it has built more than one dome? EFT will answer.

The ancient structure has not only lost its originality but I think it is distortion of history. Now it looks a mosque-like rest house. The original construction of the temple is completely vanished which is a great loss of unique historical and cultural heritage of Sindh.

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Aziz Kingrani, hailing from village Haji Manik Kingrani, Johi, Dadu District, Sindh, Pakistan, is poet, short story writer, playwright and a research scholar. He has been contributing in the fields of history and literature since five decades. He has served as a professor as well. His 17 books are published in English and Sindhi language. His articles in English, Sindhi and Urdu have been published in various newspapers and magazines.

The post Darya Khan’s Otaq: Distortion of History first appeared on Sindh Courier.