Zulfiqar Ali Kalhoro

There are several saints and shrines in Sindh that require thorough research. Unfortunately, not much has been written about some mystics who likely played an important role in Sindh’s complex religious history. One such saint deserving more research is Shaikh Abro Halani. His shrine is located about 8 km west of Jati town in Sindh’s Sujawal district. I first visited this shrine with the late Zain-ul Qureshi of Jati town and Aziz Kalhoro of Chuhar Jamali town in 2018.

One of the earliest mentions of Shaikh Abro Halani can be found in Tuhfat-ul Kiram by Ali Mir Sher Qani. He briefly describes Shaikh Abro Halani’s shrine as one of the earliest located near the village of Mughalbhen in the Kakarlo region (1989: 438). This information indicates that Shaikh Abro Halani was a prominent figure in the Kakarlo area, which was also home to several other well-known shrines. At that time, the region was ruled by the Kehar Jams, the lords of the Kakarlo state, recognized for their bravery. They fought to defend their territory until it was annexed in 1760 by Ghulam Shah Kalhoro (1757–1772) into his kingdom.

It is said that Shaikh Abro Halani was born in Halani town. Thus, he was known by his birthplace as Halani. A question arises: Did Halani exist at that time? Moreover, nothing has been written about why he moved from Halani, in present-day Naushahro Feroze, to Mughalbhen in Jati town. If one assumes that he was born in Halani, he might have travelled to Muhammad Tur, one of the earliest capitals of the Soomras (1051–1351), which was once a prosperous and flourishing town of Sindh. It is believed that this town was founded by Muhammad Tur Soomro.

Many scholars have written about the remains of Muhammad Tur, though each presents a different view. J Abbot (1992), author of Sind: Re-interpretation of the Unhappy Valley, believes that Muhammad Tur was founded between 900 AD and 1000 AD. However, Mir Ali Sher Qani writes in Tuhfat-ul Kiram (1989) that it was founded by Muhammad Tur Soomro in 654 AH / 1256 AD. Henry Cousens (1998:141) asserts that the town’s first recorded mention relates to the death of Soomra chief Sanghar, which occurred between 485 and 500 AH / 1092-1106 AD. As Sanghar had no sons, his wife Himu Bai entrusted the management of the towns of Muhammad Tur and Tharri to her brothers.

The town of Muhammad Tur attracted many scholars, mystics and teachers from various towns and villages in Sindh and beyond, all seeking new opportunities. Shaikh Abro Halani was likely among those who initially settled in the town of Muhammad Tur, which was a centre of knowledge and learning at that time. The current ruins of Muhammad Tur stand as a testament to its glorious past. These remains are located not far from the town of Jati.

One learns from Professor Dr. Ghulam Ali Allana’s Larr Ji Adabi Ain Saqafati Tareekh (2012:384) that Shaikh Abro Halani was born in 577 AH / 1181 AD in Halani, in the present-day Naushahro Feroze district of Sindh. He argues that Shaikh Abro Halani was fond of travelling. On one occasion, he met another mystic named Syed Hussain (also known as Shah Hussain), son of Syed Fateh Shah Darya, who was on his way to Sorath. Shaikh Abro Halani asked Syed Hussain why he was heading to Sorath. Syed Hussain replied that he had had a dream in which a saintly figure instructed him to become a disciple of Syed Abdul Hadi Jamil Shah Girnari. Syed Hussain then invited Shaikh Abro Halani to accompany him on his journey to Sorath.

Shaikh Abro Halani also expressed his desire to meet and become a disciple of Syed Abdul Hadi Jamil Shah Girnari. They travelled together to Sorath and arrived after several days of journeying. Upon reaching their destination, they met Syed Abdul Hadi Jamil Shah Girnari and were both initiated into the Chishtiyya Silsila, becoming his deputies.

This narrative uncovers some of the missing links that help us understand the mystics and their possible connections to various religious communities in medieval Sindh. It is important to note that religious rivalries sometimes forced members of one group to migrate to another location, where they continued their missionary activities while concealing their true identities.

In this account, I wish to highlight two important points. First, that Shaikh Abro Halani was connected to the tradition of Jamil Shah Girnari. Second, Jamil Shah Girnari had multiple identities, reflecting his outreach to different communities under various names. It was common for Ismailis to adopt dual or multiple identities in their preaching. They often conducted missionary work disguised as Nath or Sufi saints in order to convert others. This practice was one of their key strategies for conversion, as they adhered to the principle of taqiyya. This suggests that a preacher’s true identity was likely known only to his most trusted followers.

Jamil Shah Girnari wandered in the hills of Pacham, Kharir, and several other mountains in Kutch and Gujarat, where his chila-gahs (retreat sites) are located. In my book Sufis, Saints and Shrines: The Mystical Landscape of Sindh, published in 2022, I mention that there are six chila-gahs of Jamil Shah Girnari in Kutch, Gujarat and Rajasthan. He is known by different names at these chila-gahs. At the Kharir chila-gah, he is worshipped as Pir Haji Bhrang Bajro; in the Pacham area, he is referred to as Pachamai Pir; and elsewhere, he is known as Pir Mallinath or Kathar Pir, among other names.

Jamil Shah Girnari held multiple identities in both Sindh and Kutch. In Kutch, he was known by various names, while in Sindh, he possessed a dual identity as Gorakhnath and Jamil Shah Girnari. According to popular folklore, he was brought from Girnar to Pir Ar in Thatta by Pir Patho (known as Gopichand in Hindu tradition) to reclaim a cave from Dayanath, who was converting people. This story has also been documented by George Weston Briggs in his book Gorakhnath and Kanphatta Yogis, published in 1978.

As legend has it, Pir Patho/ Gopichand went to Girnar to complain that he was sitting idle while Dayanath had set the hill of Pir Ar on fire. Knowing through his supernatural vision that Jamil Shah Girnari/ Gorakhnath was coming to Pir Ar, Dayanath fled to Dhinodhar. The story continues that Gorakhnath, using his supernatural power, extended his hand, seized Dayanath by the ear, and brought him back to Pir Ar. He reproached him and split his ears (a customary initiation rite among Naths), thereby making him his disciple.

According to the hagiography of Jamil Shah Girnari, he made Sami Dayanath his disciple. Today, the descendants of that Sami play music at his shrine. This tale likely carries hidden meanings regarding the resistance faced by the Ismaili community from Suhrawardi saints. The assistance of Gorakhnath/ Jamil Shah Girnari by Pir Patho/ Gopichand may have been sought to counter the growing influence of Suhrawardi saints, who were among the first to challenge the authority of the Nizari Ismailis in Sindh.

According to his hagiography, Jamil Shah’s real name was Syed Abdul Hadi. He was also known by the title Jamil Shah, with the nisba Girnari. He was also referred to as Datar. Tuhfat-ul Kiram states that Jamil Shah Girnari came to Pir Ar at the request of Pir Patho. However, some historians in Sindh believe that it was actually Sheikh Bahauddin Zakariya (d. 1262) who instructed Pir Patho to bring Jamil Shah Girnari to Pir Ar.

When Pir Patho met Jamil Shah Girnari in Girnar, he found that two of Jamil Shah’s disciples – Syed Hussain (also known as Shaikh Wajihuddin) and Shaikh Abro Halani, both from Sindh – were already with him. Pir Patho requested Jamil Shah Girnari to accompany him to Pir Ar. He accepted the invitation, subsequently settling in Sindh.

It is also believed that Jamil Shah Girnari was a Chishti saint, initiated into the Chishti tariqa by Khwaja Abbas Noorani. Later, he became a disciple of Sheikh Shahabuddin Suhrawardi (1154–1191). Jamil Shah Girnari passed away in 1244.

Once one understands that Shaikh Abro Halani is connected to the tradition of Jamil Shah Girnari, the picture becomes much clearer. Furthermore, Professor Ghulam Ali Allana notes that Shaikh Abro Halani had a son named Shaikh Jakhro, whose shrine is located in the Pir Lakho graveyard in the Thatta district. I have visited this shrine, which stands within a cemetery featuring canopies and stone-carved graves, primarily associated with the Palija tribe. In addition to funerary monuments, the graveyard also houses the shrines of Pir Lakho, after whom the cemetery is named, and Shaikh Jakhro. The tomb over Shaikh Jakhro’s grave is a simple structure.

To understand Shaikh Abro Halani’s affiliation with any religious community that once thrived during the Soomra rule in Sindh, one must adopt a holistic approach to studying the religious history of medieval Sindh.

There are three tombs in the cemetery of Shaikh Abro Halani. The principal tomb belongs to Shaikh Abro Halani, who died in 1239 AD. It is an impressive structure that appears to have been built in the Eighteenth Century. If one examines the architecture of tombs across the Jati tehsil, it becomes evident that most were constructed in the 17th and 18th Centuries. Although some of these tombs have been renovated, they still retain original elements that help in determining approximate dates of their construction.

The second tomb belongs to Abdul Haleem, the father of Shaikh Abro Halani. The third, made of wood, is the tomb of Jalal Shah Bukhari. It is constructed on an artificially created mound – hence referred to as der waro – and is accessed via a flight of stairs. This mystic lived during the British period (1843-1947).

Maulvi Abdul Hayee Jatoi undertook the renovation of the tombs of Shaikh Abro Halani and Shaikh Abdul Haleem, as well as the mosque in the Shaikh Abro Halani tomb complex.

The followers of Shaikh Abro Halani and his father, Shaikh Abdul Haleem, frequently visit the shrines. People from various communities come to offer their prayers and leave their supplications at the site.

Read: A Mianwal Mystic of Sindh

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The writer is an anthropologist at the Pakistan Institute of Development Economics, Islamabad. He has authored 17 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar. He may be contacted at zulfi04@hotmail.com

First published by The News

The post Uncovering The Missing Links first appeared on Sindh Courier.

Zulfiqar Ali Kalhoro

Garhi Yasin, in the Shikarpur district, is recognized for its significant contributions to Islamic scholarship and spiritual leadership. Numerous scholars and saints from this region have played a pivotal role in the dissemination of Islamic teachings. Among them, Maulana Muhammad Hashim Soomro and his descendants have been particularly prominent in the provinces of Sindh and Balochistan.

Maulana Muhammad Hashim Soomro, who founded the Islamic religious school or madrassah in Garhi Yasin – which produced several eminent Islamic scholars – was born in 1843 in Sindh’s Shahdadkot. He pursued his studies at the madrassah of Maulana Noor Muhammad in Shahdadkot.

Maulana Noor Muhammad was a famous Islamic scholar and Sufi. Both Maulana Muhammad Yaqub Humayuni and Maulana Noor Muhammad studied in the madrassah of Maulana Abdul Haleem Kandvi at Kandi village in the Bhagnari area in Balochistan. Maulana Abdul Haleem Kandvi was a famous Islamic scholar and Qadiri Sufi of the Bhagnari area in Balochistan. It is also said that Maulana Abdul Haleem Kandvi was initiated into the Qadiri Sarwari silsila by Mian Muhammad Kamil Katbari (d 1824), who was himself a deputy of Mian Noor Ahmed. He died in 1254 / 1838 in Rohri and was buried there. Two prominent students of Maulana Abdul Haleem Kandvi, Maulana Muhammad Yaqub (d 1856) and Maulana Noor Muhammad Shahdadkoti, established Islamic religious schools (madrassahs) in Humayun Sharif and Shahdadkot, respectively. These religious institutions produced numerous distinguished Islamic scholars who founded madrassahs in their respective villages and towns, significantly transforming the religious landscape of Sindh and Balochistan.

The students of Maulana Noor Muhammad Shahdadkoti (d 1296/1879) from Sindh and Balochistan became leading scholars in their respective areas. Some of the eminent students of Maulana Noor Muhammad Shahdadkoti included Maulana Makhdoom Muhammad Qureshi, Maulana Noor Muhammad Bhatti, Mualana Haji Ahmad, Maulana Muhammad Hashim Soomro and others. Three sons of Maulana Noor Muhammad Shahdadkoti, i.e. Maulana Gul Muhammad (d 1888), Maulana Ghulam Siddique (d 1904) and Maulana Ghulam Umer (d 1886) were also celebrated scholars who studied under the guidance of their father.

After completing his education at the madrassah of Maulana Noor Muhammad, Maulana Muhammad Hashim first established a madrassah at Bharmi village near Shahdadkot. According to Mahnama Shariat Sukkur, Sawaneh Hayat Number 1981, edited by Abdul Wahab Chachar, Maulana Taj Muhammad of Katbar Sharif took him to Katbar Sharif to educate his son, Mian Gul Hasan. Maulana Muhammad Hashim then taught his son there.

These scholars and Sufis established a library in Garhi Yasin that became renowned for its rare collections of books and manuscripts

Maulana Din Muhammad Wafai (1991:248) notes in Tazkira Mashaheer-e-Sindh that, later on, at the request of Asadullah Khan Raisanai, Maulana Muhammad Hashim was appointed Qazi of the Mohram Jagir in Balochistan. Due to the extreme heat and water scarcity in the region, Maulana Muhammad Hashim could only reside there for two years before returning to Sindh. Upon the request of Allah Bakhsh Khan Barakzai, a landlord of Garhi Yasin, Maulana Muhammad Hashim took on the role of in-charge of a mosque and Eidgah, during which he established a madrassah there. He spent most of his time teaching and reading in Garhi Yasin. He also established a library that contained rare collections of books. He was a scholar of Hadith, Fiqah and Fatwa Nawesi. Dr Nabi Bakhsh Baloch states in his article “Allama Muhammad Hashim Marhoom Garhi Yasini”, which was published in Mehran Sawaneh Number (1957[1990:53]), that Maulana Muhammad Hashim was initiated into Qadiri Sarwari silsila by Maulana Taj Muhammad Katbari (d 1892). Moreover, Dr Nabi Bakhsh Baloch (1957[1990:54]) believes that he was also a follower of Khwaja Abdur Rahman Jan Sarhandi (d,1898) and his son Khwaja Muhammad Hasan Jan Sarhandi (d 1948). The shrine of Khwaja Abdur Rahman Jan Sarhandi is located at Takhar Sharif near Hyderabad.

Many distinguished scholars are believed to have studied in his madrassah under his supervision. Some of Maulana Muhammad Hashim’s eminent students included Maulana Karimdad (d 1937), Maulana Ghulam Muhammad, Maulana Abdullah Ratai (d 1918), Maulana Jamaluddin Sohbatpuri, Maulana Hafiz Noor Muhammad Garhi Yasini, Maulana Faqir Muhammad, Makhdoom Ghulam Mustafa, Molvi Inayat Agaro, Maulana Kamaluddin, and his son Maulana Muhammad Qasim Garhi Yasini.

Maulana Muhammad Hashim died on 19 Shawal, 1322/ 26 December 1904, leaving behind three sons: Maulana Muhammad Saleh, Maulana Muhammad Qasim, and Maulana Muhammad Ibrahim. Maulana Muhammad Hashim was buried in the graveyard in Garhi Yasin. His eldest son, Maulana Muhammad Saleh, was a learned scholar. He died in Shahdadkot on 26 Jamada Al Awal 1363/ 18 May 1944 and was buried in a graveyard adjacent to Seelra Road. He left behind two sons: Mian Muhammad Bakhsh (d 1984) and Mian Abdul Bari alias Muhammad Musa (d 1990).

Maulana Muhammad Qasim, the second son of Maulana Muhammad Hashim, was an eminent Islamic scholar, Sufi, and author. He was born on 16 Rabi al- Akhir 1305/ December 31, 1887. He received preliminary education from his father, Maulana Muhammad Hashim and later studied in the madrassah of Humayun Sharif under the guidance of Maulana Abdul Ghafoor Humayuni. He was an eminent student of Maulana Muhammad Abdul Ghafoor Humayuni. It is said that after the death of his spiritual master, he became well-known for issuing Fatwas (verdicts) in northern Sindh and Balochistan.

Dr Nabi Bakhsh Baloch writes in his article “Marhoom Allama Muhammad Qasim Garhi Yasini”, published in Mehran Quarter Sawanh Number (1957[1990]:118), that after completing his religious education at the madrassah of Allama Maulana Abdul Ghafoor Humayuni, he started teaching at the madrassah of his father at Garhi Yasin. Dr Nabi Bakhsh Baloch (1957[1990]) believes that many scholars studied in his madrassah and later established Islamic seminaries in their respective areas. Some of his prominent students included his brother Maulana Muhammad Ibrahim Garhi Yasini, Maulana Sahib Dad Khan (d 1965), Maulana, Ahmad Sahib Qazi of Makran, Maulana Wali Muhammad Sahib of Mithri in Balochistan, Molvi Abdul Haleem Sahib, Molvi Ghulam Siddique Sahib, Maulana Muhammad Hussain Sahib, Molvi Muhammad Hussain Sahib Makrani, Maulana Sahib Dino Qarni, Molvi Abdur Rahman Sahib, Molvi Fazal Muhammad Waiz Garhi Yasini and others. His students preached in different parts of Sindh and Balochistan.

Maulana Muhammad Qasim was a poet, writer, scholar and Sufi. He authored many books. He wrote books on theology and Sufism in Sindhi, Persian, and Arabic. Some of his books have been translated and published. In 2007, Asif Mehmood Qadiri translated Umdatul Asar Fi Tazkar e akhiyar Al-Katbar, a Persian manuscript on Qadiri Sufi saints of Katbar Sharif, into Urdu as Tazkira Mashaaikh e Katbar Sharif.

Maulana Din Muhammad Wafai (1991:257) states in Tazkira Mashaheer-e-Sindh that Maulana Muhammad Qasim died at the age of 44 on 17 Dhul-Qadah 1349/ April 5, 1931, and was buried in Garhi Yasin in the same graveyard where his father’s grave was located. After his death, his brother Maulana Muhammad Ibrahim succeeded him in managing the madrassah and continued to teach students at the madrassah Qasimia. He first received his early education from his father, Maulana Muhammad Hashim, and later completed his education under the supervision of his brother, Maulana Muhammad Qasim.

It is said that Molvi Abdul Baqi (d 1963), grandson of Maulana Abdul Gahfoor Humayuni (d 1918), studied under the guidance of Maulana Muhammad Ibrahim, from which he had to stay in Humayun Sharif until the completion of Molvi Abdul Baqi’s education.

Maulana Muhammad Ibrahim was a scholar, writer and Sufi. He wrote several books. Many scholars studied under his guidance and later established madrassahs in their respective areas.

According to Anwar-e-Ulama-e-Ahle Sunnat Sindh by Sahibzada Syed Muhammad Zain ul Abidin Shah Rashidi (2006:810), Maulana Muhammad Ibrahim had one son named Haji Muhammad Ahsan Soomro, who died in 1960 during his lifetime. Maulana Muhammad Ibrahim died in 1964 and was succeeded by Maulana Najamuddin. Maulana Muhammad Ibrahim was the maternal uncle of Maulana Najmuddin. Maulana Nizamuddin, son of Mian Imam Bakhsh, studied in the madrassah Qasimia under the supervision of Maulana Muhammad Qasim and completed his education under the guidance of Maulana Muhammad Ibrahim. He was also a noted Islamic scholar.

Read: The Historic Pooj Udasin Samadha Ashram of Shikarpur Sindh

He died in 1979 and was succeeded by his son, Maulana Muhammad Qasim Sani, who continued to manage and teach in the madrassah Qasimia. Maulana Muhammad Qasim Sani died in 2016, leaving behind three sons: Mian Muhammad Saalim Jan Hashimi, Maulana Mian Khalil Ahmad Hashimi, and Mian Jamil Ahmad Hashimi. Now, the madrassah Qasimia is managed by his son, Maulana Mian Khalil Ahmad Hashimi, who is also Gadi Nashin of the Dargah of Maulana Muhammad Hashim, Maulana Muhammad Qasim and Muhammad Ibrahim.

These scholars and Sufis established a library in Garhi Yasin that became renowned for its rare collections of books and manuscripts. This library contained letters addressed to the descendants of Maulana Muhammad Hashim, including correspondence from various scholars, tribal chiefs, and politicians. Notably, there was a letter from Dr NA Baloch, which he wrote in Persian in 1962 to Maulana Muhammad Ibrahim.

Read: Shikarpur Sindh’s Sant Satram Dham

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Dr. Zulfiqar Ali Kalhoro is a renowned anthropologist. He has authored 16 books on Pakistan’s cultural heritage and anthropology. He tweets @kalhorozulfiqar

First published by Friday Times on Nov 24, 2024

The post Saints and Scholars of Garhi Yasin Town of Sindh first appeared on Sindh Courier.

Zulfiqar Ali Kalhoro

Sukho in Gujar Khan Tehsil is a small town which was an important grain market in the British colonial period. The Sikh merchants of Sukho had trade ties not only with merchants of Rawalpindi but also in other districts in Punjab. Sukho was a prosperous and flourishing trade market before the partition of 1947.

The old name of Sukho was Sarna, which was, according to Waja Tasmia Dehat Pargana Dangali wa Pharwala by Raizada Brij Nath, named after a Hindu who belonged to the Khatri caste. The Khatris of Sarna abandoned the village over a period of time and later it was inhabited by a landlord named Malik Sukho, and hence it was also called after his name. Malik Sukho, whose shrine is located south of town, was from Matial Mughal. As per the inscription on his grave, he was a son of Baba Sadhari Khan and belonged to the Mughal Matial clan. Malik Sukho died in about 1001 AH/1593 AD according to the inscription on his grave. Raizada Brij Nath did not say anything about the death of Baba Malik Sukho. At present, the shrine of Malik Sukho is venerated by the local community and it has become quite a popular shrine in the area.

Eventually, this village was granted as a fiefdom to Quli Muhammad Khan son of Gakhar Khan Ferozal by Akbar Quli Khan. Before the Sikh power in Sukho, the Gakhars and Matials were the two main castes of the village.  Sukho was a small village but its population began to increase when one Shaikh Saadi came from Attock Khurd to Sukho in 1155 AH/1742 AD to preach Islam, on the instruction of his spiritual mentor Syed Maqbool Shah, popularly known as Shah Qabool Auliya (1689-1767). Syed Liaqat Ali Shah Gilani writes in Guldasta Muhammadi, a short biography of Shah Qabool Auliya about two of his deputies – Shaikh Ismail Baba and Shaikh Data Diwan – who Shah Qabool Auliya sent to different regions in India, Sindh, Pothohar, Multan, Indus-Kohistan and Kashmir for preaching Islam. Shaikh Saadi alias Data Diwan established his khanqah in Sukho in Pothohar. Many people responded to his teachings and the village began to expand after he arrived.

According to Minar-e Tasawwuf by Mujahid bin Syed Gilani, a detailed biography of Syed Qabool Shah Gilani, Shaikh Saadi was sent to Sukho in Pothohar to preach Islam. He was born a Hindu named Diwan Chand and was converted by Shah Qabool Auliya of Peshawar. He was given a new name, that of Shaikh Saadi – but he also became known as Data Diwan. Shaikh Saadi alias Data Diwan died in 1170 AH/ 1756 AD and was buried in a graveyard in Sukho. This graveyard later became known as the graveyard of Shaikh Shaadi, a phonetic variation of Saadi.

There are many graves of Gilani saints who are descendants and disciples of Syed Maqbool Shah alias Shah Qabool Auliya of Peshawar. Prominent amongst these were Syed Mir Hussain Shah Gilani, Syed Raza Shah Gilani, Syed Pir Sikandar Shah Gilani etc. The grave of the famous Pothohari naat-gou poet Abdul Hameed Shamsi son of Feroz Khan is also located in this graveyard in Sukho.

All the shops were owned by Sikhs and Hindus, except for three which belonged to Muslims

It so happens that Sukho was the first village to become a center for Qadiri Sufis. Later many Chishti and Naqshbandi Sufis also preached in Sukho. One of the prominent Chishti Sufi saints Waris Ali Chishti son of Kala Khan was born in Sukho in 1852. Shaikh Waris Ali Chishti was initiated into the Chishti silsila by Khawaja Shams-ud-din Sialvi alias Pir Sial (1799-1883). Shaikh Waris Ali Chishti also built a mosque in the Rajgan Mohalla of Sukho. He died in 1952 and was buried in a graveyard in Sukho on the Sukho-Gujar Khan road. Sukho produced many saints and Sufis who left behind a large number of followers to carry on their thought and ideology.

There was also a population of Sikhs in Sukho which increased during the Sikh rule in Punjab. Later in the British period, Sikhs became yet more influential. There was a fortress of the Sikh period in Sukho. Charmal Singh was the Kiladar of Sukho fortress. Sikhs of Sukho were mainly landlords and merchants who controlled business activities during the Sikh and British periods. There was a bazaar in Sukho which was also under their control.

All the shops were owned by Sikhs and Hindus, except for three which belonged to Muslims. I interviewed many locals about Sukho’s oral history and two of them Muhammad Arif (85) and Zaman Ali (92) were more knowledgeable than the others. Zaman Ali knows the names and Choubaras (mansions) where Sikhs and Hindus lived. I share the below information from his interview.

The Raees of Sukho, Shabram Singh, was the most powerful person in the Sikh community. He owned much property in Sukho. His younger brother Gur Bakhsh Singh was also a notable of Sukho. The Choubara (mansion) of Shabram Singh was the most imposing structure in Sukho. It was a three-storeyed structure. Today, a single storey of the structure has survived. At present this building is used as the office of the Union Council of Sukho. The Choubara of Shabram Singh was noted in all of Sukho for its woodwork and embellishments. Today, only a few wooden doors are extant in the mansion of Shabram Singh. Near the Choubara of Shabram was probably the Choubara of his younger brother Gur Bakhsh. This Choubara was also noted for wooden doors and façade. A few other Choubaras were located in the same locality. A majority of these Choubaras have lost their original beauty now.

The Choubaras of Hari Singh, Dogar Singh, Santokh Singh and Nanak Singh also dominated the landscape of Sukho. Nanak Singh was a famous Hakeem (physician) of Sukho. The Choubaras of Bhagat Singh Bindra and Harnam Singh Bindra, who were also notable Sikhs of Sukho, were located in the village. Bhagat Singh built the Memorial Ward in memory of his wife Rajkaur in 1936 in Sukho dispensary. The donor plaque is still fixed on a wall of Sukho dispensary. A donor Plaque of Harnam Singh Bindra is also found on a wall of Sukho dispensary. The premises of the dispensary have also a well which was built by a Hindu lady Sabhadra Devi wife of Duni Chand Bhaglal in memory of her relative Dina Nath in 1938.

The notable Hindus of Sukho were Duni Chand, Mula Ram, Parmanand and Beli Ram. They had jewellery shops in Sukho bazaar. There were also two famous Hakeems (physicians) named Pindi Das from the Hindu community and Nanak Singh from the Sikh community.

The Choubara of Muna Singh, Sundar Singh, Jawar Singh, Mangal Singh, Seva Singh, Dhyan Singh, Jodha Singh, Kartar Singh, Nand Singh, Shesha Singh and Teerath Singh were also located near the bazaar of Sukho. Teerath Singh was involved in the business of brick-kilns. Mangal Singh was a transporter whose bus used to ply between Sukho and Rawalpindi. Dhyan Singh and Seva Singh were shopkeepers. Jawar Singh had a shop of Mithai (sweetmeat) in Sukho bazaar. Labha Singh was a tailor and had a shop in the bazaar, as did Partab Singh.

There were two gurdwaras in Sukho. The main gurdwara was located in the bazaar. Today, a jewellery shop stands there where once the gurdwara was located. Close to this gurdwara were located many Sikh Choubaras. The remains of some of the dilapidated Choubaras are still extant. Apart from gurdwaras, two Hindu temples were also located in Sukho, both of which were demolished after the Babri mosque incident. Khalsa High School, later renamed Government Islamia High School, and then again renamed after Shaheed Nadeem ur Rehman, was built before 1947. Zaman Ali still recalls the names of his Sikh teachers whose names are still afresh in his memory. The headmaster of Khalsa High School was Awatar Singh, whose Choubara was also famous in Sukho. Narain Singh and Seva Singh were also teachers in Khalsa High School.

Punjabi humorous poet Ishar Singh ‘Ishar’ also studied in Sukho Khalsa High School. Ishar Singh ‘Ishar’ was born in 1892 in Kanet Khalil, also known as Kaneti, in the Rawalpindi district. Amongst his 12 published collections, Bhaiya was most famous. He composed poetry in Pothahari. In 1946, Ishar Singh ‘Ishar’ moved with his family to live in Delhi and died in 1966.

Today, almost all the Sikh Choubaras have disappeared, those which survived have lost their original luster.

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Zulfiqar Ali Kalhoro is an anthropologist and author of 12 books including ‘Symbols in Stone: The Rock Art of Sindh’, ‘Perspectives on the art and architecture of Sindh’, ‘Memorial Stones: Tharparkar’ and ‘Archaeology, Religion and Art in Sindh’. He may be contacted at: zulfi04@hotmail.com

Courtesy: The Friday Times Lahore

The post Sikhs and Saints of Sukho, once a prosperous trade market during British era first appeared on Sindh Courier.

Zulfiqar Ali Kalhoro

About 12 km east of Nasarpur town is located the historic graveyard of Miyon Wahyun formerly known as Torki/Turki containing the tombs of saints, scholars, and cenotaphs of the Beglar nobles who played an important role in the sociopolitical history of Sindh during the eras of the Arghuns, Tarkans and Mughals. Amir Qasim Shah Beglar was the first person from the family to migrate to Sindh from Samarkand during the reign of Shah Hasan Arghun in 1521 AD. It is believed that the ancestors of Qasim Shah Beglar had lived in Khita, Turkistan, and developed intimate relations with the Arghuns – and hence Beglars were  later also called Arghuns.

Now this graveyard is named after the Sufi saint Miyon Wahyun (d.1593AD) who belonged to the Chanhyo caste. He was a learned scholar of his time. Abdul Qadir, the author of Hadikat ul Aulia has written about his piety and called him one of the eminent saints his time. Despite being a non-Syed saint, he was very influential among the Syeds of Nasarpur and other towns of Sindh. Many miracles have been recorded by Abdul Qadir about Miyon Wahyun Chanhyo in his book.

Miyon Wahyun Chanhyo was a disciple of Syed Sakhi Rukinuddin of Matiari (d. 1567) who was a devout follower of Makhdoom Sahar Lanjar (d.1525), the chief deputy of Makhdoom Bilawal (d.1522). He was strict follower of the Shariah and always used to preach to the people to spend their time in prayer. He, himself, used to spend most of his time in prayer and meditation. On the Fridays, his mosque (now in ruins) was full of common people who used to come to pray. They also listened to his sermons. He was very well versed in the Arabic and Persian languages. Apart from being a scholar of high repute, he was also a poet. Due to his growing popularity as a religious scholar many people enrolled as his disciples. Some of his friends also used to attend his lectures. One of his friends was Ibrahim Shah, who is later believed to have become his chief disciple.

The tomb of Ibrahim Shah is very close to the tomb of Miyon Wahyun Chanhyo. Apart from these two eminent saints and scholars there are some tombs of other notable saints in the graveyard. One such tomb, albeit in shambles, belongs to Bodho Dars who was a disciple of Miyon Wahyun Chanhyo. He used to teach in the madrasah of Miyon Wahyun. After the death of Miyon Wahyun, he continued to preach the thought and ideology of his mentor. The tomb of Budho Dars lies in a deplorable condition. It is an octagonal tomb still withstanding the vagaries of weather. Northwest of Miyon Wahyun is located the dilapidated mosque of the Beglars which is believed to have been built by Amir Shah Qasim Khan Zaman. The roof of the mosque has recently caved in. Apart from the tombs of saints and religious scholars, the necropolis is also dotted with the cenotaphs of Beglar nobles who largely served the Arghuns (1524-1555) and Tarkhans (1555-1592). Some also served the Mughals (1592-1737 AD). The most eminent dignitary from the Beglar family was Amir Shah Qasim Beglar who rose to prominence during the rule of the Arghun dynasty in Sindh. Shah Qasim came to Sindh from Samarkand during the reign of Mirza Shah Hasan Arghun in 1522 AD. He was made an Amir in the court of Mirza Shah Hasan Arghun, who gave him the Jahija pargana as a fief – thus making him the most powerful person in the vicinity of Nasarpur. He made Nasurpur a centre of his all political activities. Amir Shah Qasim died while fighting the forces of Emperor Humayun, when the later after suffering the defeat at the hands of Sher Shah Suri took shelter in many places and finally reached Sindh. At Jun, Qasim Shah died in a bid to stop emperor Humayun (1508-1556 AD) from advancing to Thatta, the capital of Sindh. Amir Shah Qasim was buried at the Torki graveyard which later came to be called ‘Beglaran Jo Qabaristan’ (The graveyard of the Beglars). After the burial of Miyun Wahyun it was named after him as ‘Miyon Wahyun Jo Qabaristan’. After the death of Amir Shah Qasim, his descendants continued to play an important role in the annals of Sindh. However, it was during his eldest son Amir Shah Qasim Khan Zaman(1540-1610 AD) that the Beglar family became one of the influential families of Sindh during the Tarkhan dynasty. He served Mirza Isa (ruled from 1555 AD to 1565 AD), the first Tarkhan ruler of Tarkhan dynasty and was considered the most influential at his court. After the death of Mirza Isa, a war of succession started between his two sons JanBaba and Baqi Beg.Amir Qasim Shah Khan Zaman supported Jan Baba and fought many battles on his behalf. However, after some time truce was declared and agreement was made between Jan Baba and Baqi Beg in which Baqi Beg (ruled from 1565 to 1585 AD) was accepted new ruler of the Tarkhan dynasty. Jani Beg asked Amir Shah Qasim Zaman to be part of his court which he accepted and thus was granted jagir of Nasarpur to him. Under Amir Shah Qasim Khan Zaman, Nasparpur became a centre of cultural and political activities. Apart from being a brave general and avid administrator, he was also a great patron of art and letters. Amir Qasim Khan Zaman died in 1610 AD and was buried next to his father Amir Shah Qasim Arghun. Idraki, the author of ‘Beglar Nama’ mentions ‘Mirgh Munara’ which Amir Shah Qasim Khan Zaman erected on the grave of his favorite horse which is now in ruins at the Miyon Wahyun graveyard. Amir Abul Qasim Sultan (1562-1630) son of Amir Shah Qasim Khan Zaman was another brave Beglar general who took an active part in the politics during the reign of Mirza Jani Beg (d.1601 AD). He was also a good poet of the Persian language. Due to the rebellious nature of Amir Abul Qasim Sultan, he was blinded and imprisoned by Mirza Jani Beg. Many other Beglar nobles were celebrated for their bravery and heroism in the annals of Sindh.

There are nine highly carved stone cenotaphs of Beglars at the Miyon Wahyun graveyard. After Makli, Miyon Wahyun is the second graveyard in Sindh where there are such fine cenotaphs in terms of carved Quranic verses and Persian inscriptions. Unfortunately, most of these stone graves are in shambles now. Two of the graves are broken and the broken pieces are lying on the ground. The saints’ tombs are very well taken care of by the devotees but regrettably, the stone carved graves of Beglar soldiers, generals, administrators and poets are victims of neglect. The concerned authorities should immediately restore these fabulous pieces of art before they become history.

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Zulfiqar Ali Kalhoro is an anthropologist and author of 12 books including ‘Symbols in Stone: The Rock Art of Sindh’, ‘Perspectives on the art and architecture of Sindh’, ‘Memorial Stones: Tharparkar’ and ‘Archaeology, Religion and Art in Sindh’. He may be contacted at: zulfi04@hotmail.com

Courtesy: The Friday Times Lahore 

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