CHAPTER – ONE

INTRODUCTION1.1 LOCATION OF THE SEHWAN CITY

Sehwan, is the headquarter town station of the Taluka

Sehwan. It is situated at the distance of about 29 miles ( 47

km) from Dadu1. Sehwan is situated on the main road leading

from Kotri to Larkana, 135 kilometers north-northwest from

Kotri and 153 kilometres south-southwest from Larkana2 and is

80 miles north by west from Hyderabad and is within a mile or

so of the Indus, being also close to the Aral, a stream which

coming from the Manchar lake, falls into the Indus at this

point3. It has railway station about a mile out side the town

and a small station for goods on the edge of the town itself.

Sehwan lies in 26o – 26’ north latitude and 67o –54’ east

longitudes. It is situated on an eminence at the verge of a

swamp on the right bank of the Aral, which flows from the

Mancher Lake into the Indus and is 54 meters above mean sea

level4 OR (178’ above sea level on the right bank). A few

kilometers to the south, the Laki hills terminate abruptly on

the river Indus. The river earlier flowed close to the town but

is now not less than five kilometers away from it.

1 District Census Report Dadu. Year 1972 Published by Government of Pakistan, Islamabad printed by the Manager, Printing Corporation of Pakistan Press, Karachi 1976 page 10

2 District Census report of Dadu 1998 Government of Pakistan, Islamabad April 2000 by Ayaz Elahi Pirachi for Chief Census Commissioner,dated 28 March 2000, Census publication No 82 Page No. 15

3 The Antiquities of Sind; Henry Consens.4 Distric census report of Dadu 1998 page 15 also information taken from Internal

1

Sehwan is surrounded by water on its three sides, having river

Indus on its East, Manchar lake on its North, Aral on its

South. The rest of side is the monotonous.

1.2 BOUNDARIES (GEOGRAPHICAL SETTING)On the north it is bounded by Dadu and Johi Taluka, on the

East by river Indus, Taluka Sikrand and Moro, on the south

by the Taluka Kotri and the west by Thano Boola Khan.

1.3 SCOPE OF STUDYThis report contains an analysis and critical study of the

redevelopment programme and extension of the mazar of

great Sufi philosopher Hazrat Usman Marvandi alias Lal

Shahbaz Qalandar of Sehwan Sharif formulated by Sindh

Government. And then gave suggestions and proposals to

develop the mazar. The purpose of this study is to improve

sanctity of the Mazar of the great philosopher, Qalandar

Lal Shahbaz.

This development will not only improve the environment of

the tomb but will also improve the living conditions of

the citizens of Sehwan Sharif.

The report will include analytical study of the historical

development of the tomb, problem identification and brief

study of archaeological sites, monuments. Also report will

consist of the study of existing conditions of the Mazar

and Suggested proposals.

1.4. BACK GROUND OF THE NEED AND DEVELOPMENT OF THE CONCEPT.Sehwan Sharif has s rich historical background. There is

no town in Sindh still surviving which can be traced back

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so far as Sehwan. It is, without doubt, a very old place.

Sehwan has considerable celebrity and sanctity from the

tomb of a holy saint Qalandar Lal Shahbaz.

The Sehwan Sharif before Qalandar was the fortress of

evils a hot bed of rival sect and creeds. Qalandar Lal

Shahbaz chose Sehwan Sharif to come and promote the human

life. Qalandar was a great saint, scholar poet and

Mujjahid. He eradicated the idol worshipping anti social

activities and became the symbol of peace. These

activities were highly appreciated by the peoples and thus

peoples diverted their attention to visit him.

This is why until today the thousands of peoples visited

of his tomb and no. of visitors is going day by day, but

there is not any proper facility to accommodate them and

provide them a sufficient knowledge about the Qalandar,

Qalanadarism and culture of Sindh.

There is much more difficulty on the day of Friday’s

Rajbee’s and celebrations when thousands of believers come

but cannot attend the cultural shows due to insufficient

arrangements.

Therefore the deep attention is still required for the

progress and preservation of literary historical cultural

value of our nation and provide sufficient knowledge about

Qalandarism to his believers.

The main concept of the development of the Tomb is to improve

the sanctity of the mazar of Qalandar. This development will

3

not only improve the environment of the tomb but will also

improve the living conditions of the citizens of Sehwan Sharif.

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CHAPTER TWO

A REVIEW OF EXISTING CONDITIONS2.1 CLIMATE:

The climate of Sehwan, with possible exception of

Jacobabad is the worst in Sindh. Shut in as it is by the

Laki Range and other hills, it receives very little

breeze, with the result that the heat is both

concentrated and of very long duration.

The climate of Sehwan differ considerably in north and

south. The Southern portion of the Sehwan viz Manjhand

Petaro is pleasant due to sea breeze which blows with the

little inter mission through out the summer season. The

Northern portion of the city forms an extreme hot belt as

the sea breeze blows west to East which can not reach

there. From the end of the September the wind becomes

variable and the temperature begins to fall, but the heat

during the day does not a bat until almost towards the

end of the November.

The maximum and Minimum temperature in Summer 112oF and

85oF and in the winter 92oF and 50oF respectively.

Wind storms often blows in Summer season, their direction

generally is west to east. Occasionally cyclone storms

also enters the direct from June to August.

2.2 PHYSICAL FEATURES AND TOPOGRAPHY

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Sehwan Taluka spread out and approach the Laki hills

which rising near Sehwan, run south along the western

boundary of the district so that sufficient portion of

the Taluka is hilly. The Khirthar range consists of an

ascending series of ridges running generally north. The

highest ridge of the range forms the boundary between

Sindh and Balochistan. Its general height as its northern

extremity being about 1500 meters towards the south the

height declines.

The most elevated peak named KUTE-JI-QABAR (i.e. the

dog’s grave) is 2096 metre above sea level and 244 meters

immediately below it to the north is a plateau known as

Dharyaro. Bleak, rugged and barren as these bills look,

they afford pasturage for large flocks of about 1000

meters. Regular terraces, bounded by huge boulders known

as “Kafir Kot” bear witness to existence of extensive

cultivation at some remote period.

In the torturous rocky channels, which drain the hills

there, are pools sufficiently permanent to source the

survival of several species of fish. In these spots

ferns, wild flowers and ever shady trees are found.

Between the hills and the Indus the area may properly be

described as broad shallow, since the middle line, from

north to south is considerably below the level of the

Indus on the one side and the base of hills on the other.

By this depression the hill torrents and the water of the

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barrage canals all find their way to the Manchar Lake and

thence by the Aral to the Indus.

* SOIL

The east portion of taluka Sehwan is low alluvial land

lying below the bank of river Indus. It’s west side is

rocky area. The rest of the taluka is covered by

mountains as described above.

2.3 NATURAL FEATURES

2.3.1 RIVERS AND STREAMS

The river Indus flows along the eastern boundary of the

Taluka. There is no other river except numerous water

courses which drain the hills and are known as NAIS. The

most important of them is GAJI. The other Nais are BARAN

and SOL.

The Manchar lake is the biggest natural lake in Asia.

When it is in full capacity, it covers an area of 259

square kilometers at its maximum and when it Shrinks, it

covers an area of 52 square kilometers at its minimum.

Apart from being storage of fish, it is also a source of

water irrigating about 20,000 to 25,000 acres of land.

2.3.2 FLORA

Taluka Sehwan is rich in flora. Manchar Lake is an ideal

place having different kinds of botanical plants.

Different kinds of grasses and other plants of low growth

are considerable. The chief trees are the Balm (populars

enphratica) Kandi (Prosoris Specfigera) siras (Nimosa

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Sivissa), Babul (Accacia arabica) Pipal (ficus

religiosa). The natural Shrubs are kal, Dear, Thutheer

and Khore.

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2.3.3. FAUNA:

With the exception of humbler species like Jackal, wild

life is almost non-existent. Hyenas and Wolves are hardly

ever seen Pig though diminished are still found in small

numbers.

Manchar lake has a variety of migratory birds coming from

Siberia . Among other birds partridge both gray and black

is remarkable. Common kinds of wild ducks and water fowls

can be seen during winter season.

2.4 AGRICULTURE AND RELATED SECTORS.

2.4.1 AGRICULTURE

All crops of KHARIF & RABI are grown in the Taluka. Such

crops are wheat, rice cotton, sugarcane, Maize, Barley

Jawar, Bajra, Gram Sesame and Tobacco.

2.4.2 IRRIGATION:

The land of Sehwan taluka is irrigated by the water of

river Indus, Stream and Nais. The land is also irrigated

by the tube-wells and Spill of the river Indus.

2.4.3 HORTICULTURE

The growing of flowers, fruit and vegetable though not

practiced on large and commercial scale but ample

horticulture is carried out to fulfil the needs of locals

of the Taluka. Bananas, Dates, Guava Mango, Papaya,

Phalsa,, Orange, Lemon, Grapes, Masoor, Peas, Other

Pulses, Potatoes and Onions are main crops.

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2.4.4. FORESTRY.

The important forests are Gidarji Gah, Unerpur Rajri,

Manjhand, Amri, Abad, Kundah Khairo Dero, Bhan, Kaloo

Bhori etc.

2.4.5 LIVE STOCK.

The farming of livestock is rife in taluka. Many tribes

are involved in this business and earn livelihood through

this mean. The farming of animals has greater variety and

include cattle, buffaloes, cows, goats sheep, camel Horse

Donkey, Mule, Ass and Domestic poultry are major live

stocks of taluka.

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2.5 INDUSTRY AND TRADE

2.5.1 INDUSTRY

The Sehwan town had a municipality. There is practically

no industry or trade on the large scale in the town but

on this small scale and such prosperity as it retains is

mainly due to the annual fair and the existence of the

shrine of Qalandar Lal Shahbaz. Glazed pottery of Sehwan

is of great repute. The clay utilized for the pottery is

available. Various domestic have acquired wide reputation

for cooling water. Crude tape known as Wan is

manufactured in Sehwan. A substantial quality of mats is

produced by village workers. These mats are made of local

seeds grass that grow wild in the forest areas. These

grasses are locally referred to as pash and pann and are

available in planting.

2.5.2 MINING:

The Taluka is rich in mines. The Khirthar Range is a

great source of lime, limestone, gravel, silt and sand.

Apart from that, reservoirs of gas and petroleum have

been explored in Sehwan and Tahi Talukas. The talukas

gets substantial revenue from these mines.

2.5.3 TRADE AND TRADE CENTERS.

Sehwan is important trade centre for glazed pottery. The

fish obtained from the Manchar Lake and other sources

(i.e. River Indus) is also sent commercially to the

various parts of the province.

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2.5.4 COMMUNICATION

There are five mains of Communication to and from Sehwan

Sharif namely by Train, Road, Motor Launch/boat Railway

and Airport. A big road construction project by the name

of “Indus Super High Way” will starts from 40 miles of

the Karachi-Hyderabad Super High way and run through the

town of Sehwan Sharif, Larkana Shikarpur-Dera Ghazi Khan

– Dera Ismail Khan – Banu – Kohat, Peshawar. The Indus

super highway have a four lane high quality road.

There is also facilities of Helipad. The Taluka is also

connected by railway. Pakistan Railway line passes

through the taluka Sehwan from Dadu to Kotri. The Taluka

is well provided with post and Telegraph.

2.6 CULTURAL AND ANTHROPOLOGICAL FACTORS.2.6.1 CULTURE CUSTEM AND TRADITION

The dimension of the Taluka Sehwan is very complicated in

terms of variety of culture, custom and tradition because

of variation in geographical features. The taluka is

largest in area and have different physical features;

thus very part which varies in its physical feature is

diversified in numerous culture back ground. The resident

of the taluka Sehwan have different dialects and have

tribal system, having roots in Balochi culture. They even

have few trends of dress and clothing which has the

origin of Laur and Thar.4

4 Information taken from Internet. Sehwan and Sind and Shrine.

12

This tract has been the cradle of mystics and saints

Sayed Usman Marwandi, Qalandar Lal Shahbaz (Sehwan). Shah

Saddar came from this part and preached Islam, therefore

the culture of this city bears the imprints of their

beliefs, personalities, customs and history .

Temperamentally, the people of this district are peace

loving and their culture has remained above the influence

of the warning rulers. It has offered no outlet for any

exterior influence and its texture is traditional in its

essence.

Sanskrit which was the state language during the early

Hindu period had to undergo a chance due to the influence

of Arabic. From this contact a new language emerged which

contained Sanskrit, Hindi and Arabic words. But Arabic

dominated and Sindhi adopted the Arabic Script5.

There is a difference in out look between the Rural

&Urban areas from the back bone of the cultural façade of

this area. There needs are few and wants are limited and

hence they contribute more to culture. Their women sing

“SAHRAS’ and the children sing in melodious tones. During

rainy season the Maldars in the KATCHA and mountainous

tracts sing verses and couplets from Shah-jo-Risalo. They

use TABLA, SARANGI, GHARO, YEKTARO, Flute, Harmonium,

Tambooro and Sitar.

2.6.2 POPULATION

5 District Census Report Dadu Part-I page 6,7, 9 population census presented by the Manager, Printing Corporation of Pakistan Press Karachi 1976.

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The population of Sehwan City in 1951 was 3,827 and in

1961 was 4,169 and in 1992 it was 8,357. In the 1982-83

census report, the population of the Sehwan city is 12

thousands. Now its increased and it is approximately 19

thousands.

2.6.3 FOOD

On part of taluka Sehwan differ from other due to its

diverse geography thus various kind of food is consumed.

Rice is the staple food of the labour as well as middle

class. Wheat, Bajra, Jawa, and Beef is eaten by the

majority of people. The people of the rural areas take

butter and milk. They relish dall and fish and on

festival they eat chicken as well. The rich people enrich

their diet with fish meat, Beriani, Mutton, Kabab and

chicken.

The residents of rice producing belt mostly consume rice,

wheat butter, curd, milk and vegetable. The people

residing beside Kirthar range consume milt jawar, pease

and dairy product The population, which resides in town

take spicy food made of mutton, vegetable and pulses.

2.6.4 DRESS AND ORNAMENTS:

The dress of men and women vary according to the season.

Men wear thick/thin cotton clothes in summer and woolen

clothes in winter season. Some of them wear caps or

turban. They also wear chaster in winter.

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Women always wear loose shirts and shalwars in summer.

The educated class of people of this taluka wear clothes

workably of different style and different colour:

Similarly women of highly educated classes wear shirts,

shalwar, Saris and Ghararas of punjabi pattern.

The common dress among the poor class in rural areas as well

as in urban area is of simple nature.

The Muslim Female population in urban as well as in rural

areas wear Burkas which is an essential part of dress.

Generally pardah (veil) does not exist in rural areas

among hari and labour classes. The women living in

primitive conditions take Chadri/chaddar (sheet of cloth)

for purpose of pardha (for covering their body). On

festivals, al the classes of people wear dress of

superior cloth according to the requirement of the season

and according to their standard of living and means.

The dress patter in Hindu society differs slightly.

Hindu orthodox ladies wear pare instead of trousers and long

shirts with mirror work on then.

In other Hindu classes, people wear the same dress as

described in Muslim society.

Children’s dress also varies according to circumstances

commonly the boys wear trousers, shirts and caps. The

girls wear trousers, shirts and dopathas.

They wear socks and chappals as well. The dress worn on

ceremonies is more impressive and of better quality.

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The golden as well as silver ornaments are being used by

women according to their ranks on societies. Women of

poor class of people use silver ornaments whereas women

of the rich families use golden ornament. The types of

ornaments generally worn in the taluka are necklace,

bangles ear rings, nose ring tika, wrangles, and

Jhaumbers of Gold (Nath) are silver.

2.6.5 DWELLING

The houses in rural areas are made of mud and are mostly

katcha; while in town civil engineering techniques are

applied in house building.

There are chhans made of straw patties and wooden beams

with fence around them. Yet huts and Jhoopra made of

straws in villages, can be found. But such housing

trends, which acclimatize to the intensity of heat is

dying due to the better economy.

In big villages there are pucca construction also wherein

burnt bricks and girders are used. The compact cement

blocks are used in certain cases.

There is no separate arrangements for cattle and poultry.

Generally the middle as well upper class of people keep

their cows, buffaloes, goats etc. within or adjacent to

the premises of their houses. The poor do not have such

separate arrangement; they keep them inside their living

compound.

2.6.6. OCCUPATIONS:

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The main occupations of the people in the rural areas is

agriculture. The majority of the population of villages

is involved in cultivation are providing business

opportunities to residents. A small number of population

depend on fishing. The inhabitants of Kirthar do farming

while Malahs of Manchar lake earn their livelihood by

fishing. Approximately 20% of the taluka population are

serving in federal and provincial governments.

In urban areas peoples are employed in government and

private services. A small section is engaged in business.

Among skilled labour are carpenters masons, blacksmith,

basket and mat makers, goldsmith, potters, tailors and

washermen. In Hari class the women folk help their men

infields and also in factories.

2.6.7 BETROTHAL AND MARRIAGES:

Betrothal and marriages are done with great rejoice,

fervour, enthusiasm and ecstasy. These are very much

ceremonial and full community participation. The

marriages are mostly planned with consent of families.

The occasion of marriage ceremony starts with the

registration of marriage. After acceptance from both

bride and bridge groom, the priest/Nikah khawn gives a

sermon reciting verses from Holy Quran and ends with

prayer/good wishes.

In matrimonial affairs among the Hindus, particularly

Lohanas, the proposal of marriage must come from young

lady and not from the swain. The first step towards the

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celebration of marriage is the ascertainment of a lucky

day. The month of Sawan and Bhadu are propitious, Asu is

not.

With respect to other ceremonies, profit must be

consulted. When the lucky hour approaches, the bride

groom appears, altered in a wonderful façade of paste

board decorated with flowers of colour paper, or some

times made entirely of silver, called a mutik, and

mounting on a mare (At present motor cars have replaced

the animals considerably), starts for the brides house

accompanied by his friends, pipers, drummers, torch-

bearers and men that let off fire works. At brides house

he is received with due ceremony into the angan

( courtyard) over which a canopy has been erected, where

he has a bath and puts on wedding garments presented to

him by the bride. The mother of the bride washes his feet

with water and milk. Then he goes into the inner chamber,

where the women are, comes out leading his bride by the

hand and with the corner of his skirt tied to hers. In

some places he does not come out but the ceremony is

performed in the Zenana. T couple sits on two stools,

side by side with the family or priests in front of them.

The priests recite the saptapadi and when the bride and

bride groom walk four times round the scared fire, on

which the priests have already made the home sacrifice.

The joining of hands (hathialo) and the circuit of the

fire (phera) are the essentials of the marriage rite.

After it is over gifts are distributed to relatives and

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the officiating priests. Then the bride groom mounting

his mare again, but this time with his wife behind him in

a doli, goes in joyful procession to his falters house.

Next day the father of the bride gives a feast. A Hindu

as a rule has only one wife, but if she remains childless

for long he takes another . Divorce is unknown among

them. So is remarriage of widow.

2.6.8 ETHNICITY AND TRIBES

The majority of the population is muslim. They can be

divided into two major groups Samats and Baloch. The

Samat includes Pauhwar, solangi, Qureshi, Shaikh,

Siddiqui Qazi and others.

Baloch includes Jamali, Khosa, Lund, Gabot and other.

Hindu population is split up into two groups viz sanatis

and Lohanas. This population is scanty now.

Baloch originally travel from the barren hills and arid

plains. The Baloch tribes depends more on live stocks and

few are known as Zamindars. The baloch race in its

various features pass a nomadic life and play camels for

hire etc. Broadly speaking the Baloch tribes are sturdy

and capable of doing hard labour. The important sections

of baloch are brahui, Brahamani Rind, Chandio, Jatois,

Mangsi Gabol Khosa, Lund, Shahani, Mari, Jamalia, Leghari

and Rodnani.

Tribes inherited at the time of conquest of the Arabs

were known as samats and their origin could be stretched

over to the ancient tribes. The important sections of the

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tribes are Palari, Azlani, Lohani, Saplani, Khaskhali

etc. The samats also depend on the livestock and their

various groups residing in other parts of the district

depend on cultivation, business and other occupations.

Sayeds and Qureshi’s in their origin have link with the

Arabs. Sheikhs are the new converts to Islam and

subdivided in many groups. They are generally

businessmen.

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CHAPTER THREE

MELLAS (FAIR), SINDHI MUSIC,DANCES, ARTS AND CRAFTS.

3.1 MELLA (FAIR ) IS PART OF CULTURE.

Mellas (fair) exhibitions, cattle, shows, horse shows

annual Urs, ceremonies of the Saints, special literary

and cultural gatherings are being held through out

Pakistan.

Especially Sind Province is the riches in all these

activities. These all have importance in our solid

cultural life. Here once can see real life. Here every

participant becomes happy and full of good hopes.

3.2 TYPES OF MELLA

On the soil of Pakistan, gathering and exhibition, and

Mellas organized in the man head:

a) Cattle and Horse show Mellas.

b) Industrial Trade Mella

c) Annual Urs of Saints etc.

d) Religious significance: (Melas of Sufis and Saints)

e) Mellas of Historical personalities : like Dodo Soomro,

Hoashoo, Shidi etc.

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f) Mellas of Literary personalities like Shah Abdul Latif,

Sachal Ghulam Fareed and Baba Buley Shah etc.

3.3 EARLY MELLAS

The Indus was always worshipped in the form of water and

light. The earliest representation of the Indus. God was

made in the form of a human deity sitting over the fish

floating on a water lily.

He was ultimately identified by the Muslims, with Khawaja

Khizer and Pir important temple Udero Lal at Sukhar were

usurped by them. Huge fair as Indus banks were held every

year on the new year day on day of Indus Flood. The day

was celebrated with processions and chhej inundation

dance with lightly river temple.

Mellas and pilgrimages continued to be attended by both

the rival sect. Every celebrated spot thus acquired

double character, Raja Bhartari came to be known as Lal

Shahbaz Pir Patto as Pir Sultan, Sindi Pir as Khawaja

Khizer Laluo jasrej as Pir Mangho and Udero Lal as Shaikh

Tahir.

Every where the tombs and temples show their appearance

and as the drab worthies did not dies but continued to

listen to the prayers of their votaries. They multiplied

till in each part of the country over one hundred

thousand Pirs surrounded the life of the people entiring

strict observance of the rites and ceremonies from birth

to death, curing diseases, attending to all difficulties

of their votaries, Hindus and Muslim alike.

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3.4 LOCAL MELLAS OF THE TALUKA SEHWAN SHARIF

Local mellas of Taluka Sehwan Sharif is organized

annually for two or three days. Following are the main

melas of Sehwan.

i) Chhutto Umerani

ii) Sayed Ali Sarrmast Baghdadi

iii) Sayed Ali Sewistani Wazir

iv) Makhdoom Ali Sewistani

v) Sayed Mehab Shal

vi) Mian Shaikh Makhan

vii) Sikandir Bodlo bahar

3.5 MELLA PARTICIPATION

These mellas are the legacies of the people of Sindh

which have inherited from their ancestors. There is no

formality of any kind of invitation to attend mella

inspite of difficult transportation, weather conditions

and monetary stringencies farmers, shepherds, camel men

poets, students old and young attend mellas with

traditional customs and favour similarly the people of

all works of life irrespective of their caste and creed

join in the festival of Qalandar Lal Shahbaz with joy and

happiness.

3.6 NEEDS OF MELLAS

Needs of mellas can be felt due to the following

conditions.

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Lack of entertainment and recreational facilities.

Scarcity of big city facilities.

Introduction of materials and things.

Education of people through these mellas.

3.7 MERITS AND DEMERITS OF MELLAS

a) Merits

Promotion of modern scientific technology and introduction of

modern agricultural equipment.

Creation of love and unity among the people of various walks

of life.

Promotion of inoculation of religious activities.

Promotion of cultural activities.

Promotion of rest and recreational activities.

Promotion of economic and business activities.

b) De-merits

Likelihood of spread of social evils

Likelihood of epidemics

Non-availability of pure and hygienic food.

Likelihood of accidents

Likelihood of thefts and pick pocketing.

3.8 MELLA OF HAZRAT QALANDAR LAL SHAHBAZ OF SEHWAN SHARIF.

It is well established precedent and their honoured

tradition in the East that the Birth and death

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anniversaries of the prophets, Imams and Saints are

observed with great honour and solemnity accompanied by

religions meetings cultural meetings, musical concerts

and other characteristic features. The annual mella at

the holy shrine of Sehwan Attracts thousands of visitors

and devotes from far and near. The visitors at times grow

into millions and it becomes an ocean of humanity.

Actually Hazrat Lal Shahbaz departed from this temporary

world on 21st Shaban. But every year the traditional

ceremonies start from 18th Shaban. The first three days

are given to mystic dance in the mourning, physical bolts

and meetings in the evening and “Megabits after sun set

at Dargah. The highlights and programme of the Urs is as

under:

* FIRST DAY (18TH SHABAN)

As per tradition on the 18th Shaban the morning ceremonial

on the 1st day begins at the main gate with mystic dance

properly known as “Dhammal” which begins in the morning

and ends at forenoon. The Assemblies of Dervishes, the

Devotees and the votaries from each Kafi and group of

copies come by turn and practice Dhammal and are

regulated by precedent. The commoners also join through

love and respect the mystic dance in the courtyards. The

leaders of each kafi in their characteristic and

traditional customs lead the assembly, which comes to

play Dhammal. After the Dhammal for the time assigned to

them they go and pay their respects and homage at the

25

holy shrine. Again on coming out on Dargah they wait for

a while and retreats allowing the next assembly to

proceed to the shrine.

“Dhammal” is pure Persian or in mystic terminology could

be appropriately described as some says that Dhammal

relates to (Dum Allah) which the mystic recites at the

time of mystic dance. It is always observed to the time

of Nagharas since all the Dervishes could not in one

assembly play the Dhammal hence it was regulated so that

the Faqirs of all important Kafis came by turn played

Dhammal before entering the gate of Shrine and returned

from it and went back to their kafis.

In the evening at about an hour or so before sun set the

Mehendi procession is taken out from the house of Sayed

Wali Mohammad Shah, the main Myjawar to this

accompaniment of the music and holy and mystic songs. It

terminates at the Dargah.

After sun set prayers the music and mystic dance

particularly by visitors from Makran is observed with

great enthusing.

At 10 p.m. the gate of Shrine is closed and the inner

courtyard presents an ocean of humanity and the Majilis

begins. The cultural show is start from 10 p.m in the

Auditorium hall and is continued upto 4 or 5 p.m. Here in

the artist some from every corner of the Sindh performs

their art on the stage before evidence.

* 2ND DAY (19TH SHABAN)

26

On the 2nd day of anniversary celebration viz 19th Shaban

the Dhammal” is played for four and half hours. First

come fakirs from the kafi of Abdals last come from the

kafi of Pathans. After the all kafi fakirs the dhammal is

over.

In the after noon the Mehandi is brought by Miranee Hindu

devotes of the shrine,. The procession move on the usual

soleman fashion along with groups of musicians of all

types reciting the praise and glory of the patron saint.

It is brought by Mirani Hindu. The programme after sun

set is the same as on the previous day.

* 3RD DAY (20TH SHABAN)

The 3rd day of the mystic dance in the total celebrations

starts early and terminates late. The mystic dance on the

last 3rd day throwing a longing shadow on the mind of

votaries and visitors as it is the last and 3rd day of

dhammal. Every day Dhammal starts the morning and end by

mid day. If there is a extreme that the votaries sprinkle

rose water from “Gulabdanies” on the fakirs who are

unconscious in the mystic dance.

In the after noon the Mehindi is brought by Kanuga Hindu

is soleman procession with due solemnity heralded by

music groups who sings the praise of the patron saint and

it is delivered at the shrine to the main mujawar who is

also the key bearer and the incharge of the general

administration and management of the holy shrine and is

master of ceremonies.

27

Besides the Dhammal and Mehendi the other important

events which form a part of urs celebration are the

Mehfil samah in which the people engage themselves in the

dance of mystic to the beat of drum and get lost

spiritual ecstasy. This is an old practice which was very

popular during the day of Moulana Jalal ud Din Roomi and

has been continued by almost every sufi saint whom

settled down in Indo Pakistan. Sub-continent.

The Adabi conference which is being held since 1962 has

attracted the prominent poets and writers. The important

literacy dissertation are compiled into a book form to

facilitate research on the life and work of Hazrat

Qalandar Lal Shahbaz.

An other attraction of the ceremony is the agriculture

and industrial exhibition which is mainly of a education

nature. The people participating in the Urs from the

rural areas are shown the important methods of the

agriculture and resultant benefiting the use of improved

varieties of seeds and modern methods of agriculture.

Besides Horse and Cattle Show is also being held when

modern breeding techniques and other animal husbandry

methods are demonstrated to the villagers so as to inform

them as to how the cattle can be kept in more various

disease. An other attraction of urs is the rural game of

Malakhro: a Sindhi style wrestling which came have from

the central Asia and has been popular in Sindh since

centuries.

28

3.9 MUSICMusic is one of the important facts of human culture. It

is a sound selected, arranged and organized into patterns

for transmitting emotions to others. Transmission and

communication of ideas are the symbol of main progressive

thinking and regarded for norms of social life. One is

therefore inclined to feel that since the historic

civilization of man, music has been vehicle of expressing

one self to other.

Alfred Einsten is of the opinion that songs of birds

captured the attention of man and he too tried to sing.

Whatever the speculations about the origin of music one

is certain about one thing e.g. A kind of speech, song

preceded the song itself. Like all fine arts, music is an

impassioned address of speech song, sing to humanity, it

has a refine effect upon the listener as well as upon the

artist himself.

3.10 SINDHI MUSIC

The captions of Dastans “(chapter)” of Shah Abdul Latif

and Sachal, Sami jo Risalo and Kalam (Poetical work)

bearing the names of “Rags” (Melodies) are illustrated of

their knowledge of music and its association with their

poetry. The names of “rag” melodies) of his “dastans” are

generally in keeping with their theme. Any accomplished

musician could depict the picture of notes of “Kohiyari”

“Komed” Samundi” Ramkali etc. convey their background

through the melodies.

29

3.11 FOLK SONGS.

The varieties of Folk songs which are popular in Sindh

are “

a) Devotional songs, Madah, Moulud, Munajat, Marsiyyah.

b) Romantic (Love) songs, wai (kafi), Doheerro, Larraoo,

Baitu, Chhallo, Kangan, Delan More.

c) Songs accompanying folk dances Jamalo Doho, Baghi,

Wahwai, Hamboshhi, Samah,

d) Songs of the women Folk.

(i) Marriage songs Geech (Giyo) or Sihro Kamin

(ii) Festival songs Dhanro, Kando, Khago

(iii) Lullahbys or the cradle songs Pulhano, Lolee.

Folk music (songs) represent certain historical events

relating to harvery and courage and also stories of love

and beauty of the past. The fold music songs have great

influence over the making up of customs and manners. The

life of villagers and their custom and traditions are

immortalized in the folk songs even today. The peasant

and labourers in villages, posses the same customs,

traditions, belief and views as those of the people of

thousand years ago.

3.12 FOLK MUSIC INSTRUMENTS.

The village folk have, since times immemorial, used to

multiple symphonic sounds of the Sindhian water wheel and

the moving bullock cart. They have hummed to the rhythm

30

of the “Cherra” tied in the legs of their riding camels

and round the necks of their oxen and the Jaime of the

“charri” and the “Khirk: (small iron bells) produced by

the grazing herds of their goats and sheep. Up to the

present, the multiple sounds of the hurlo and naar (the

water wheels) provide a musical symphony to the Sindhi

“Harri” (Farmer) while those of the travelling bullock

cart to the transport worker.

The musical instruments were produced form day hides wood

wild reeds and different varieties of pumpkin and guard.

The Borrindo is an ancient simple instruments made out of

clay. The Dilo (Matka) and “Hhaher” are the other baked

clay instruments . Madd” was made out of the reed, Duhl

was procured out of hide and wood and the "Murli” from

the guard.

a) Ancient musical instruments Morrindo,

Naadfeel, chang

b) Pipe musical instruments: Nado (Naar) Shah

nai, bansri, Murli

pavas or beenoon (Alghoza)

c) Stringed Musical instrument: Dano and

chaproon, Kanjhyoon or

talyoon dilo and ghaghar,

dholak and daff, duhil,

Muggur Maan Naghaara Bher,

3.13 FOLK DANCES

31

Oriental dancing is ancient indeed as has come to light

from the excavation of Moen jo Daro in Sindh at Larkana,

where the Bronze figure might be representing a Temple

dance,

It is presumed that dancing is the over all effect of

music on mind manifesting itself in the visible motion of

the body. Following are the main folk dances, like,

Dhammal, Khaggi, Hamboshi etc. an earthen vessel dance

consists of Dirss, Cheeno, Jhumer, Wahoul Tilo, Dandya or

Douka Maghar Maan.

3.14 MUSIC AND QALANDAR.

Qalandar Lal Shahbaz was deeply diverted towards music

and dance. He in his number of poems have mentioned such

direction like he says in his famous poems.

“I am burning with Beloved’s love every moment. At

one moment I am writing on dust and in the other, I

am dancing on thorns. Come Oh! Beloved! Give me

passion for music, I dance in the open market, in

the ecstasy of union, In his love, I became in

famous, but oh! Pious one I do not mind this infamy

for the sake and I dance openly. Although the world

calls me a beggar, because I dance, I have a secret

in my heart that impells me to dance. Forms do not

matter to me whether it is the sufis mantic, or the

yogis sacred thread, I dance in every form I am

usman Marvandi, the friend of Khawaja Mansoor .

32

Although the world condemns me I will dance even on

the gallows”.

3.15 SINDHI FOLK ARTS IN CRAFTS.

Folk arts and crafts man “The things made by individuals

in fee time to meet their own needs or by artisans and

craftsmen to earn their livelihood according to the

traditional pattern of life. In being the product of the

common folk to serve the needs of daily life. Folk art

differs from High art which is the product of

professional workers mainly to satisfy the esthetic

tastes of a more imaginative mind.

Any one who creates a form is an artist and the one who

reproduces that form is a craftsman. But a craftsman who

creates a new form an article, a mould or a design

becomes an artist simultaneously. Folk arts and crafts

represent the real art of the people and closely related

to the realities of life, the actual needs of the people.

3.16 USE OF RAW MATERIALS.

Sindh region, comprising the lower Indus valley has been

a land of plenty where artisans and craftsmen have

engaged in lucrative vocations since times immemorial.

They have, throughout the ages, made an excellent use of

the local raw materials, particularly of clay, wood,

straw, leather and cotton. Archaeological discoveries

indicate the pattern the black smith the carpenter and

the weaver are the eldest craftsman of this region.

33

3.17 THE HOUSE HOLD ARTS.

The house hold arts and crafts have always occupied an

important position coloring and dying is usually done by

women whither in textiles, pottery or wood work. Their

keen sense of colour and design has also enabled the house

wives to develop the art of Ralee making.

Ralees are the home made bedspreads which are as colorful

and kalic discopic in design as carpets.

Needle work is an other house hold art in which women of

this region can compete with their colleagues in any part

of the world. Hurmucho, Mithi, Balochi Ghagho and Gajj

represent the tyupical styules of sindhi embroidery. To

sum up pottery weaving dying wood work. Lacquer wprl.

Straw wprl ;eatjer wprl Ralee making and needle work may

be regarded as the olest and the most representative

traditional arts and crafts of the region.

3.18 THE FINE FOLK ARTS (RURAL ARCHITECTURE)

Among the fine folk arts maybe counted rural architecture,

folk poetry folk songs folk music and folk dances.

In the rural architecture the varying structures and the

layout plans of huts and hamlets in the villages indicate

a peculair development in rural architecture. Here again

the reed growing the abundance in the fertile valley has

been most skillfully used in the art of house making

chhappar, kirri, pakho, chaunro, Landhi and Manahun are

34

the typical forms representative of the layout plans and

roof structures in Sindh.

3.19 NEED FOR PRESRVATION

The artistic workman ship in the lower Indus Valley goes

for back into history. It is rooted in the indigenous

culture and represents the creative talents of the local

artisan and craftsman. The artistic power and creative

process inherent in the traditional arts and crafts need

to be revitalized and sustained. The flourishing folk arts

and crafts represent and continuous creative process in

artistic workmanship and design at the peoples level. It

is necessary to preserve their originality and historical

continuity and warding off alien influences which are

intruding in the garb of modernity. The workman ship may

be adjusted to modern utility and form but the traditional

spirit of colour design a finish must be maintained.

35

CHAPTER FOUR

HISTORICAL AND ARCHITECTURALBACKGROUND OF SEHWAN

4.1 SEHWAN SHARIF IN HISTORICAL PERSPECTIVE.

Sehwan Sharif is one of the most ancient towns of Indus

Valley. There is no town in Sindh still surviving which

can be traced back so far as Sehwan. Its history date back

to the second ancient belt of this valley after the

ancient culture of Moen-jo-Daro. At the time of Maha

Bharat when Brahmans were settled in this valley, the

founded many towns on the bank of Indus. Sehwan occupies a

first place in those old ancient towns. It is not known

what its original name was in those days but at the time

of the invasion of Alexander the Great, this town occupied

a cardinal place and Alexander encamped here on his return

March home ward. In memory of his victory he built a fort

the ruins of which are still in existence in the north of

the present town.

At the time of invasion of Alexander the Great, Sehwan was

called “SEVESTAN” and ruled over by Raja Mati. During the

decay of Empire of Raja Mati, it was ragaged by Raja

Chhach and his followers until Raja Dahar who was defeated

at the battle of Debal in 711 AD by Muhammad Bin Qasim.

While Sindh was subject to the Emperors at Delhi, Sehwan

36

or Sevestan, as it was then called appears to have been

generally the seat of Governor. When the Sammas came in to

the fire, one of the first things which they did was to

seize sehwan and when shah Beg Arghun took the kingdom

from the lost ofSamas he had to fight a second battle of

possession of the town. Under his son Miraz Shah Hussain

the fugitive Emperor Humayun made a determined when Sindh

agai lost its independence and Dandpostas, Kalhoras and

Panhwar were fighting of the right bank of the Indus.

Sehwan declined. The victorious Kalhoras made their

capital at Khandabed 32 kilometers to the north but this

capital in its turn was suppressed by Hyderabad.

37

4.2 HISTORICAL AND ARCHAEOLOGICAL IMPORTANCE OF SEHWAN SHARIF.Sehwan is a historical town and it was called “SEVESTAN”

in the old days. On an eminent almost surrounded by water

and commanding the lakipass, it was a place that every

invader was bound to seize and to keep hold of if he

wished to be sure of his position. It was the capital of

one of the five provinces of the Hindu Kingdom of Sindh in

the 7th century. Muhammad Bin Qasim marched upon it after

conquering Debal in 712 Ad and entered with little

opposition.

Sehwan Sharif was an important centre of Hindu culture and

commerce. Ocean going ship’s sailed into part of the

Sehwan, and laid anchor on the bank of the river Indus.

Apart from being river trade caravans coming from Iran,

Turkey, Afghanistan and Russian on the one side, and from

Jodhpur, Multan and Delhi on the other.

Sehwan is an ancient town, it drive its name from Shewa,

the goddess of Hindu and use to have the name after it as

“Shewistan” (The dwelling place of Shewa). The present

Shrine of Qalandar Lal Shahbaz stands on the very spot

where the temple of Shewa existed. There were three top

most important Hindu temples in India namely

JAGATNATHPURI, SOMNATH, AND SEHWAN. The presnt area isknew

as Sehwan Sharif.

This town has the great importance not only because of

being the Austan of Shewa, but due to its trade and

military importance. Thre is a big fort named as KAFIR KOT

38

in the west of the town. Sikandar the Great also captured

this town and to said to have repaired the fort during the

2600 BC.

The town after the conquest of Sind of Muslims remained

the grat centre of learning and literature. Abdul Fazal

and Mulla Faiz the important member of Nauratan of Akbar

the great belongs to this place. In the time of Amir’s

there was the great Madrassa in which the Islamic teaching

was imparted. This place attracted many Ullama’s and

saints.

Sehwan acquires importance, highest honour and

distinction; being a resting place of one of the greatest

of all the saints who have bequeathed their bones to Sindh

namely Sheikh Sayed Usman Marwandi generally known as Lal

Shahbaz Qalandar who settled in Sehwan Sharif in 649 Hijri

and died here in 650 Hijri at the age of 112 years. The

tomb of Qalandar Lal Shahbaz is in the heart of the city.

The sacred city also its own archaeological importance.

There is a small village “Amri” at a distance of 15 miles,

historical Manchar lake at a distance of 5 miles, Kafir

Kot, Ranikot Khudabad Mosque and various historical tombs

are surrounded by Sehwan City.

The Government of Sind under the planning and development

department started the work of development of Sehwan town

and Dargah so that the lakes of peoples, who used to be

gradually and severally in convenient during the Urs days,

could be given due facilities and relief. This development

39

not only improve the environment of the tomb but also

increase the living conditions for the citizen of Sehwan

Sharif.

4.3 ANTIQUITIES AND RELICS OF SEHWAN SHARIF.

Importance of Sehwan is not only due to Dargah Sharif of

Hazrat Qalandar Lal Shahbaz but it has come other historical

places around it, which attracts the tourist to come for

visiting the following:

4.3.1 KAFAR KOT:

Kafar kot is oldest fort of Pakistn and it is situated in

the North, west of Sehwan city. The fort was occupied and

repaired by Alexandar the great, between 330 and 337 BC.

4.3.2 RANI KOT

Rani kot or Naroon kot is said to be a largest fort of the

world. It is situated at a distance of 54 miles from Sehwan

Sharif. It is about 24 miles in circumstances. The wall of

fort at some places is 2000 feet, called Meri and Sheri

Gorth. The first is constructed on the small hill about 900

feet. Above sea level, and the second is constructed on

another hill about 1400 feet above Sea leavel. The fort has

four gate, Eastern one is called Sann gate, Northern Amri

gate, Western Mohen gate and southern Shahpir gate.

A small stream run in the middle of the fort. It enters the

fort of room in the western gate and goes out in the east.

4.3.3 JAMIA MASJID KHUDAABAD.

40

It was built by Yar Mohammad Kalhoro at village Khudaabad

along the Indus high way and 24 miles distance in the North

of Sehwan. The Mosque is the beatiful piece of the Sindhi

architecture of Kalhora period. It is an specious (having a

fair appearance), building and one third mosque is covered.

The roof portion of the Mosque is divided into two parts. One

part is 21 x 80 feet and other is 25 x 80 feet, it is 34 feet

high. There are a few small Chamber’s in the roof connected

with the narrow corridors. The whole structure is stands on

one plate form. The Mosque is known for its delicate tiles

work which ones covered the front or façade wall. The

interior of Mosque is decorated with floral designs in

colour. The Mosque was also used as an Dar-al-Aloom for

importing education in religious and literature.

4.3.4 MANCHAR LAKE

A biggest natural lake in Asia is about 1- miles in West-

North of the town. It is a best recreational place

particularly for fishing and duck shooting. These pats

however, need proper attention, so as to make it, a best

place for the visitors.

4.3.5 SHAH HASSAN

This is the Historical village situated near the famous

Manchar lake. There are shrines of renowned saints namely

Babursha, Matan Shah, Sukhi Shah and Shah Hassan. Fisherman

in habits this place. The Shrine of their Pir Shaikh Dhaman

is located in side the lake on an elevation.

4.3.6 LAKI SHAH SADAR AND LAKI HOT SPRINGS

41

Laki Shah Sadar is an old village situated in between the

river Indus and Laki range. It is a resting-place of Shah

Sadar came from Arabia and stayed at Laki till his death.

Near Laki there are Hot Springs, which contains sulphur and

attracts a large number of people who take bath for cure of

skin disease, Hazrat Khawaja Mukhdoom is another saint

whhose grave is on the top of the laki hills. Hazrat Khawaja

Moin din Chishti of Ajmeer is said to have visited the Mazar

of Hazrat Khawaja Mukhdoom. That place is still called the

Chilla –gah of Hazrat Moin uddin Chishti.

4.3.7 SAINT GHARIE:

Saint Gharie at Kie, a residential place of pre-historic

mans. It is about 24 miles in the west of Sehwan.

4.3.8 YAK THANBI

It is under the four Thanbi about one mile in south

west of Sehwan which is reported to

worship place of Hazrat Lal Qalandar. It is also

residential of prehistoric man.

42

CHAPTER FIVE

HAZRAT QALANDAR LAL SHAHBAZ5.1 LIFE SKETH OF QALANDAR LAL SHAHBAZ

Hazrat Qalandar Lal Shahbaz was born in 571 AH at Marwand,

a small town being a suburb of Tubraiz in the province of

Azerbaijan. His ancestors had migrated from Iraq to Meshad

in Iran and then on to Marwand. The father of Hazrat

Qalanadar was pious and his mother was the daughter of

ruler of Marwand Sultan Shah. Hazrat Qalandar was the

direct descendant of Hazrat Qalandar by his mother in the

fundamental religious teaching. Then under the guidance of

Shaikh Manzoor further religious teachings and practice

were given and at the age of 7 years Hazrat Qalandar

learnt the Quran Pak and became a Hafaz. On becoming of

age of Hazrat Qalanadar becomes the disciple of Shaikh

Baba Ibrahim. Wali Mukeem Subzwar who was a direct

descendant of Hazrat Moosa Kazim, Shaikh Ibrahim was a

disciple and Khalifa ofSaayed Shaikh Mujjarid who was the

Mufatti of Egypt. After the through training in religious

dectrines of Sharriat, Marifat and Haqiqat through prayers

vecitation of Quran, mediation, contemplation and for

bearance and striving of Hazrat Qalanadar now was

thoroughtly trained and equiped for a Ishak-e-Haqiqi and

Khid mate-khaliq within a short period of one year. Hazrat

Qalandar was given the Khalafat Name by his Shaikh was

given a stone “SANG MAFTOOL” as a token and a symbol of

43

his affection and appreciation which Hazrat Qalanadar

always had long around his neck touching his chest out of

love and reverence for his shaikh. On being given the

little of LAL SHAHBAZ meaning in mystical terms king of

Hawiles with the blessing his Shaikh. Hazrat Qalandar

emba-paying visits to “Mecca Muszzama”, Madina Munwara”

Nejif Ashraf, Karbala Moula and Baghdad Sharif.

After performing Hajj and paying homage at the sacred

places, Hazrat Qalandar now entered the third phase of his

life, and left Marwand for India travelling through the

Makran coasts. Enroute Hazrat Qalandar stayed in the

valley of ‘PANJ GOOR PANSI”, “LAHOOT LA MAKAN” and

ultimately reached Multan where he meet Hazrat Bahauddin

Zakaria Sohar Wordy, Hazrat Baba Farid and Hazrat Mukhdoom

Jalaluddin Surkh Bokharie, the great saints who were at

this time in Multan. After some time Hazrat Qalandar left

for panipat and meet Hazrat Bu-Ali Sharifuddin Qalandar,

who advised him to proceed a place called Swistan now know

as Sehwan in Sind where a lot of pioneering work was

required to be done for preaching Islam and was un

explored area.

Hazrat Qalandar reached a place called LAKI where Hazrat

Shah Sadar was living, and after paying his respect to

this great pioneer and Mujahid saint, Hazrat Qalandar

proceed to Sehwan which is a short distance. Sehwan was

ruled by a evil corrupted and ruthless Hindu ruler king

Jessar also called Charbat. Sehwan at this period was a

44

den of idolarity, debauchery, Vices, immorality and

prostitution and gambling. Hazrat Qalandar choose a

central place in the heart of the evil city of Sehwan

surrounded by the evil Raja Jassar and his equally evil

people.

At the time passed gradually and steadily through the

spiritual status and exemplary conduct of Hazrat Qalandar

the ice started to break, and people began to see the down

of faith and goodness. Seeing and observing this change in

the out look of his subject king Jassar become distributed

and provoke Hazrat Qalandar and his small band of

Mujahids. The force of King Jassar met completely defeat

at the hand of forces of faith and valour faith being

represented through Hazarat Qalandar. Hazrat Qalandar had

laid the foundation stone of Islam in Sehwan and now this

region was also covered by Islamic belief.

Hazrat Qalandar Lal Shahbaz passed away on the 21st of

Shahban 673 AD (1274 AH) at the age of 112 and his mortal

remains lie burried in a beautiful Mausoleum built in

thedays of Sultan Feroz ud din Shah Tughalaq in 757 AH by

Malik Bakhtian uddin ruler of Sehwan city.

5.2 THE MAUSOLEUM OF HAZRAT QALANDAR.Like some of his spiritual guides i.e. Shah Jamal and Syed

Ibrahim, Lal Qalandar lived a Bachelors life. He is said

to have wrought many miracles, which have been detailed in

Hidayat ul Auliva, endeavored him and his immortalized

memory was the social revolution which he brought about in

45

the then corrupt society at the place where he had settled

after his return from Multan.

He was called Lal (red) because of red dress that he

always wore. This red dress may have been the typical of

the town of Marwand, as “Mustaufi” in his Nuzhat al Qalab

(comp: 740 – 1340) has mentioned the rearing of the Qiriz-

worm (Cochincal) used for making the red dye in that town.

The title Shahbaz (royal falcon) was given to him by his

spiritual duide, perhaps because of raised position and

high flight in the spiritual dominions.

It would be difficult to say who built his tomb, for

almost every pious ruler of Sind or Sehwan has contributed

some thing to it. The tomb was visited by Ibne Batutah in

734 AD and he is still most venerated in Sind. The first

dome was built in 754-1353 by the order of Sultan

FerozeTughlaq Ikhtiar ud Din Malik a local Governor in the

region of Sultan Feroze Tughlaq built cupolas and domes in

757-1356. Mirza Jani Baig and his son Mirza Ghazi Baig

repaired and extended the mausoleum Nawab Dindar Khan

alians Syed Baloora, Governor of Sehwan Carried out

repairs in 1040-1631 during the region of Emperor Shah

Jehan. (1627-1636 Ad) Nawab Dindar Khan also constructed

payment of the court at the mausoleum in 1041-1631 AD and

a Mosque in 1043-1643 AD Mian Ghulam Shah Kalhoroo ruler

of Sind (1759-1772 AD) installed a banner, scard to the

memory of Hazrat Abbas, the six Imam, at the mausoleum in

1173-1759. Mir Karam Ali Khan Talpur ruler of Sind Carried

46

out repairs and renovations work and installed a silver

gate in 1238-1822. In 1972-73 the provincial Government

planning and development formulated a development

programme. So this development improve the environment of

the tomb. The Golden gate also installed at Dargah in 1977

by then Prime Minister Mr. Z.A. Bhutto.

5.3 POETRY OF HAZRAT QALANDAR.A good deal of his Persian poetry has been preserved by

his devotees by heart. In the old history books and also

in Tazkirah (anthologies) some of his poems numbering

eleven has been mentioned but there is no authentic and

complete volume of his poetry which is soaked in divine

love and ecstasy.

His poetry is a solace and comfort for thelove intoxicated

heart and that in the matter of religious faith and

creed , he follows the path as laid down by the Quran and

Sunnah. He says.

“I am burring with beloved love, every movement, Atone movement I am writing on dust and in the other, Iam dancing on thorns. Came oh beloved! Give mepassion for music, I dance in then open market,ecstasy of union, In his love I became in famous butoh pious one”.

47

5.4 QALANDARISMA Qalandar after constantly and continuously performing

different spiritual and religious exercises i.e. surrender

and obedience of Allah, Trust in God (Tawakal), Piety

(Zahad), contentment (Qanaat) Mediation (Muraqaba),

sincerity (Ikhlas), devotation love (Ishaq ) Good conduct

(Ikhalaque Hasana), learning the religious doctrines and

knowledge of Shariat, Marifat and Haqiqat, seeking

nearness to God (Qurb –e-Elahi) and prayer reaches the

highest pinnacle ( The highest point) of absorption in the

love of God (Fana Fillah). After the Qalanadar has reach

his final goal (Maqam-e-Ishaq) he constantly remains in a

state of divine Ecstasy (Jazb) deep contemplation (sukr)

and absorption (Istagraq). The true meaning of religious

is love (Ishaq ) and good conduct Ikhlaq e Hasna). Love is

a garden where there are no thorns.

The spiritual Journey of Qalandar is based on the

following Quranic injunctions.

1. “ And lo, this is your religion is one religion, andI am your God so keep your duty unto me”

2. “They will say Be thou Glorified! It was not for usto choose any protecting friends besides thee” (al-Furqan-25)

3. “We verily created a man and we known that his soulwhis perth to him, and we are never to him than hisJugulor vein” (Al-Qaf 50-16);

4. “Lo! Verily the friends of Allah are (those) on whomfear (Cometh) not nor do they grieve” (Uunus 10-63).

48

In mystically terminology a Qalandar is a saint who

totally and dinally annihliates him self in the love of

God by reaching the stage of FANA-FILLAH. Qalanadar also

means love (Ishaq) and love is God. The seekers of truth

have the road of eternal love to treat on the path

(different religious and exercise devotion) followed by

the Qalandar on his spiritual journey. Though love the

Qalandar becomes one with his God the creater.

5.5 ROLE OF QALANADAR IN THE HISTORY OF SUB-CONTINENT

The Qalandars were an order founded in the 11th century AD

as protest against the growing worldliness of their age.

They held that man greatest blessedness is God, and only

in and through Him can man find salvation. They had,

therefore, to give up the vanities of the world, to

forsake kith and kin, and seek knowledge endlessly by a

life of wandering.

Qalandar was accordingly, initiated into the order,

Clothed in coarse woolen raiment, and his waist bound with

a girdle of bark, a beggar’s bowl was slung round is

shoulder to show that he had embraced poverty. In his

right hand was placed an almond crook, as a sign that he

had adopted thelife of a wanderer. Bu Ali Qalandar and

Shaikh Zakariya Multtani have enjoy their friendship and

traveled widely in the central and western parts of the

Indo-Pakistan sub-continent before his first settlement at

Sehwan.

5.6 QALANDAR VERSES SOPHISM

49

The word Qalandar has been explained by Muhammad Hussain

bin Khalaf Tabarizi, the compiler of the famous Persian

dictionary, “Burhan-e-Qate” as a person , so much

spiritualized, that he is free from the social and

customary inhibitions and taboos, living a life of self-

detachment from the world and entirely absorbed in the

contemplation of divine beauty and majesty.

The Qalandri and sophies are rarely distinguishable. The

famous Sufi saint and writer of the Suharawardiyyah order,

abu Hfiz Umar bin abdullah at Suhrawardy has explained the

distraction between Sufi and Qalandari in his book Awarif

at Maarif. Accordingly to him, a sufi does not make a show

of his character, sincerity is pone of his strong points

and like to keep his real spiritual condition and action

to himself.

On the other hand, Qalandar does not care for social and

so-called moral restrictions and lives free life

intoxicated as it were, with God, love does not mix with

the people and is not inhibited by social norms.

A Sufi bases his behaviour on rational grounds, keeps

thing in proper place shows what is worthy to be

manifested and conceals what ought not be divulged, is a

strict Unitarian, acquires divine knowledge or gnosis and

is always true and sincere.

5.7 A REVIEW OF LITERATURE

50

5.7.1. The antiquities of Sindh by Henry Conses. M.R.A.S

archaeology survey of India, volume XLVI, Imperial series

with Historical out line.

Oxford University Press London, New York Delhi 1975

Ist published in Calcutta 1929, Reprinted in Pakistan

1975.

5.7.2 Sind Through the Centuries (An introduction to Sind ,

A progressive province of Pakistan ) by Pyar Ali Allana

who was Minister of Education and Cultural Affairs

Government of Sind and Chairman Central Committee. Sind

through the centuries Seminar.

Published by Siraj ul Haq Chairman Publicity and

Publication Committee and Edityor Daily Hilal-e-Pakistan

Karachi year 1974-75.

Designed by Asiatic Advertising Ltd.

Processed and Printed inPakistan by Elite Publishers Ltd,

Karachi 18

This book represents yet another stitch in the fabric of

the history of this extra ordinary province. The

international seminar is an effort to bring to the

attention of the people of the world the contribution the

people of this province of Pakistan have made in the

writing of the history of man. The aim of this book was to

kindly the interest of the international Community in

Pakistan’s cultural heritage, as well as to strengthen the

sense of social identity of the people of Pakistan by

51

putting on exhibition a past of which they can justifiably

be proud. This book is modest attempt to present several

perspectives on Sind. It is a useful hand book a souvenir

as a Small Fragment of Sind itself.

5.7.3 District Census Report Dadu; Population census of

Pakistan 1972.

Census organization: Ministry of Interior, states and

frontier regions. Government of Pakistan, Islamabad.

Published by the manager of publications, Karachi

Printed by the manager, printing corporation of Pakistan

press Karachi 1976.

General description of the district of Dadu , Its history,

geography, culture, population, census data etc. are

mentioned.

5.7.4 District Census Report Dadu - Population census of

Paksitan, year 1998.

5.7.5 Information taken from internet. – Sufi poets Saints

by Saluman Saeed, www.the_south_asian.com. – Nadeem

Jamali, http//www.ajrak.org/. – Historical photographs

ofSindh Dadu. www.mqm.com/Sidh/Sind0photographs.htm_14

5.7.6 Thesis Report on Cultural Complex at Sehwan Sharif by

Mahbood Channa Department of Architecture and Planning,

Mehran University of Engineering and Technology, Jamshoro

Sind March 1986. Mr. Mahboob Channa has proposed cultural

complex near Mella ground on the south side of Mazaar of

Qalandar Lal Shahbaz and Swhwan city and following

52

building were designed Qalandar Academy, Artisan centre

shopping centre hostel for visitors stadium Garden etc.

5.7.7 World Famous Religions, Doctrines and Sects. By

Rajendara Kumar Rajeeve page 93-94 – Publishers, Pustak

Mahal Khari Baoli Delhi 110-006. Published in 1992, 5th

Reprint Edition: January 1993. Printed at Shivani

Enterprises, Navin Shahdra, Delhi 110032 – Family Books

Pvt. Ltd. F-2/16, Ansari Road, Daryagang New Delhi 110002.

5.7.8 Mausoleums of Sufis (Free Thinker) saints of Sind and

travels Al-Kabir Academy Kotri Muhammad Kabir. –

Publishers Al Kabir Academy kotri Muhammad Kabir Distt.

Noshehroferoz – Printed Fine Communication Hyderabad.

5.7.9 The Gazetteer of West Pakistan, The former Province

of Sind (Including Khairpur state) Compiled by Dr. H.T.

Soreley (Shahi Bagh, 10 A Montgomery Road, High land,

Salisbury S Rhodesia Published under the Authority of

Government of West Pakistan Lahore, August, 1968. – The

writing of this Gazetteer was commenced on the 27th October

1957 and finished on the 3rd December 1959.

5.7.10 History of Sindhi literature by LH Ajwani

5.7.11 Art ofSind; Dr. Ghulam Ali Allana Lok virsa

publishing house. – Art of Sind is a pictorial history of

different styles and art forms that have been practiced in

Sind through the centuries. The book initiates the reader

to the subject and provides scholars with guide lines for

conduction of in depth search into the cultural influences

experienced by this province. The material is presented

53

within an evolutionary framework. It traces the

development of each art form within its social and

cultural context as such it is of interest to both the lay

person and the social scientist.

5.7.12 The History of Sind. (Being Vol 1 of Elliots History

of India) Astold by its own historians. – The Muhammad

Period, Edited from the Posthumous papers of the late Sir

H. M Elliot, K.C.B.

East India company’s Bengal Civil Service by Professor

John Dowson, M.R.A.S staff college sandhurst, Karim sons-

Jamsheed road, No. 3 Karachi Pakistan

Ist Edition in Pakistan 1976

Published by Karim sons Karachi, Printed by Gauba Press

Karachi.

54

CHAPTER-SIX

PROJECT PROPOSAL

6.1 DESCRIPTION OF THE PROJECT/PROPOSAL

The main concept of re-development of the Mazaar of

Qalandar Lal Shahbaz is to improve sanctity of the mazaar

of the great philosopher, Qalandar Lal Shahbaz . This

development will not only improve the environment of the

tomb but will also improve the living conditions of the

citizens of Sehwan Sharif.

This study will include analytical study of the historical

development of the tomb, problem identification, study of

archaeological sites, monuments and back ground of the

need of conservation of historical architectural heritage.

This study will also consists of the existing conditions

of the mazaar.

The Development would cover the beautification of

surrounding areas of the shrine and its intermediately and

interim period of re-settlement of families and

shopkeepers will take some time for finalization.

Undoubtedly as the foundation of re-development of Sehwan

town has been put into the most important phase of

operation the urgent requirement for attending to the most

important facility of water supply sanitation drainage,

55

demolition of dilapidated houses and re-settlement of the

occupants would be attended to especially in the old city

in the next phase.

6.2 PROBLEM IDENTIFICATION

The average number of the peoples during urs celebration

is recorded as 2 lacks persons per day. On Rajibis the

50,000 persons per day. On Friday and each month the first

Monday 2000 person and daily range of the peoples is from

200 to 500.

1. The sacred city have the historical and mystical

importance. The historical village of Amri have 15

miles distance and historical Manchar lake have a

distance of 10 miles and also there is an other small

rich archaeological but due to these important

factors the Sehwan city needs a museum where they

preserve the culture and archaeology monuments. The

huge number of the devotees visitors and Zaireen’s

require a museum where they see the culture and

tradition and custom of Sind people.

2. The Sehwan city have no library so the archaeologist,

Historians and rest of visitors and students require

a research library, where they could research more

about the culture, Sehwan and poetry of Hazrat

Qalandar Lal Shahbaz.

3. Persons visiting Sehwan include tourist,

archaeologist, and historian throughout the century

and also abroad. They stay for one or two days and

56

need adequate facilities for boarding and lodging

stadium.

4. For the sports requirement of peoples is necessary to

built the stadium.

5. Arrangements for construction of a good housing

colony may be made so that the immigrants from other

places could find a place to stay easily without any

problem for the administration.

6. The street of old and new town are to be mettled

(Brick paved).

7. There is a need of establishment of a library, a

museum and art gallery and a hostel/Guest house etc.

8. Persons visiting Sehwan include tourist,

archaeologists and historians from abroad. Common men

from different places from wtihin the country also

visit in large number. They stay for a day or two and

need adequate facilities for lodging and boarding.

The accommodation available in present rest house of

town is not sufficient, therefore a hostel is needed.

9. Mella Committee has no economical gain on the

contrary it spends about 5 lakh rupees annually on

celebration of Mella and providing facilities to

zaireens. However, Mella provide an opportunity to

local people for their economic betterment.

10. The present auditorium is sufficient for cultural

show.

57

11. About five lakk zaireens visit Sehwan Sharif during

three days mella celebrations.

6.3 EXISTING CONDTIONSNow there are two approaches to the sacred shrine. One is

the old historical approach from the Alam pole side (Bab-

e-Qalandar) and the other the modern approach from the

Golden door side (Bab-e-Shhahbaz).

The pair of golden doors form Iran especially designed

made and imported by the Pakistan Government as an act of

reverence for Hazrat Qalandar Lal Shahbaz have been

installed in a beautiful marble approach entrnance

connecting it with the main Dargeh building through an

equally. Beautifully designed marble hall with Sehwan and

Nilla tiles and Kashi works and have a superb lighting

system an arrangement on the back portion of the shrine.

In the evening when the hall is lighted it displays the

grandeur and beauty.

a) ClimateClimate of Sehwan is extremely hot. Climatic conditions

over Sehwan can be divided into four distincts seasons:

i) Winter : 1st November to 15th February.ii) Spring : 16th February to 15th Marchiii) Summer : 16th March to 15th September.iv) Autumn : 16th September to 31st October.

b) Wind DirectionThe wind direction in summer is from south to north and in

winter from north to south.

c) Communication System

58

There are three mains of communication to and from Sehwan

Sharif namely by train road by motor launch/boat.

A big road construction project by the name of Indus

super Highway is now completed. The Indus super highway

started from 40 miles of the Karachi-Hyderabad super

ighway and runs through the town of Sehwan Sharif – Dadu –

Karachi- Shikarpur – Dera Ghazi Khan – Dera Ismail Khan

Bannu – Kohat and Peshawar.

The Indus super highway has a four lane high quality road.

With the construction of Indus super highway; comfortable

road journey became possible now a days and time saving

factor for travelers and devotees.

6.4 CRITICAL ANALYSIS OF THE DEVELOPMENT SCHEME PREPARED BY BUILDING DEPARTMENT GOVERNMENT OF SINDH, SHAHBAZ BUILDING HYDERABAD.The plans of Sehwan development were initiated and

prepared by the department. The main concept of Sehwan

Sharif Development Complex is to improve the sanctity of

the Mazar of great philosopher Qalandar and saint of sind.

This development will not only improve the environment of

the tomb but will also improve the living conditions of

the citizens of Sehwan Sharif.

In 1994, building department Government of Sindh Hyderabad

prepared master plan of the Dargah Hazrat Lal Shahbaz

Qalandar, in which only the size of tomb was increased and

totally redesigned the tomb and its originality was

suffered.

59

From the south side of the tomb is a large open ground

which is encroached by the shopkeepers and other peoples,

so there is lot of congestion and visitors feel lot of

difficulties and disturbances, toilets are not

sufficient, Mussafar Khana not fulfil their needs. Views

of the tomb are obstructed due to irrelevant

infrastructures and encroachment. Above mentioned factors

was ignored when prepared master plan of the Dargah . It

is necessary to prepare a master plan of the Dargah again

and mentioned above factors must be considered

and ;prepared a detailed master plan of the Mazar of

Qalandar Lal Shahbaz including development of its

surroundings; to improve the sanctity of the mazar. The

stress must be on the improvement of the environment of

the tomb and to improve the living conditions of the

visitors and zaireens. Therefore the master planning

scheme prepared by the Sind Government through building

department not fulfil the requirement as needed by the

area. Now at the present the tomb is constructed on Irani

style with modern material and R.C.C. works.

For the master planning of the Dargah of Hazrat Qalanadar

Lal Shahbaz following requirements must be added and

designed:

Mussafir Khanas for ladies and gents. Public toilets for ladies and gents. Lawans/parks/open grounds to provide recreational

facilities to the visitors. Courtyards from south and east side of the tom.

60

Verandahs both sides (south and east) of the tomb. Guest house/Hostel for researchers/scholars etc Fountains Widening of roads Office for archaeology/Oqaf Library Cultural Museum/art galleries on the smaller scale. Mazar management and administration office Artisan centre.

6.5 FUTURE REQUIREMENT AND SOLUTIONS.

SEHWAN SHARIF DEVELOPMENT COMPLEX.

Sehwan has given to Sindh every thing. Famous Hakims Men

of letters, poets and above all Qalandar Lal Shahbaz. In

ancient Sindh there were four cities which had defence

citadels. These were also religious centers. On the

western bank of the Indus Bibi and Sehwan enjoyed amines

among those centers.

The people government after coming into power had ordered

for the re-construction and developing of the cultural

centers and Sehwan has been given its due importance.

A development programme was formulated in 1972-73 by the

Provincial Government with the help of the department of

planning and development. The plans of Sehwan development

were initiated and prepared by the department.

The Sehwan Sharif Development Complex has completed the

construction of the following:

61

i) Shopping Centre (ii) Musafar Khana. (iii) Rest

House

iv) Housing Colony (v) Auditorium (vi) Hospital

vii) Widening of present roads and construction of new roads.

viii) A very broad road has been made starting from city

bazar sides to main entrance of shrine.

ix) The National Bank of Pakistan has constructed its own

spacious bank building near the complex.

x) A cinema will also be constructed.

This hard labour close and effective supervision and

inspection at all levels has resulted in giving sehwan

sharif a new look as one of the finest re-developed town

ships of the world keeping in view our limitations of

resources standards and facilities.

62

6.6 SITE CONSIDERATIONTwo possibles sites with in theboundaries of Sehwan City

for locating the cultural complex :

i) Site near College area.

ii) Site near mella ground and Auditorium hall.

Keeping in view the government/legal constraints the basic

concept and requirement of the potential users, comparison

has been carried out two sites from which one has been

selected for the project. At present different types of

social cultural, physical literacy and religious

activities exists in Pakistan especially in Sindh

province. No doubt some of them are being profound at the

time of Urs Mellas at Saint Mazar. Therefore the necessity

is felt to construct the complex for development of

cultural activities and the preservation of the culture

itself.

While considering the different aspect of facilities of

communication s and also the archaeological and historical

places, the Sehwan city is the only one city where

cultural complex can be constructed.

A) SITE FEASIBILITY

The cultural complex will be constructed at Sehwan for the

following reasons:

a) Commnication:

National Highway runs through the city

63

Sehwan City itself has a railway station

Heli pad already exists at Sehwan Sharif

Airport.

b) Visitors and Zaireens from all over Pakistan,

Afghanistan and Iran visits a Sehwan Contineously

throughout the year. Special and huge gatherings are

being held on every Friday, Ist Monday of each month

Rajbees and on annual celebration.

c) Sehwan is surrounded by tourist and archaeologist

spots like Manchhar lake, Khudabad Mosque, Kafir kot,

Yak Thambi, Chow Thambi.

d) Facilities for boarding , lodging, restaurants,

telephones are already available

B) CHARACTER OF THE SITE.

The character of the site is mostly a flat surface area.

Though do not create any hindrances while developing.

Chosen land for development comprises approximately 15

acres, which is surrounded by roads on its south and west

sides. Its north and east sides are open and may be used

for future extension. The development of site is carried

in a way that its side behind the road will be developed

to build a shopping center in Qalandar academy for to

fulfil the shopping habits of visitor and to provide a

instant look for Ziareen which comes to visit

superficially. Its south side behind Indus highway will be

developed for stadium and garden to have dream look for

64

the passengers en-route and also for visitors. It will be

utilize also for the days of celebrations.

The centre of the site will be utilize for the artisan

centre, where the skilled artisans for to preserve the

Handicrafts of different styles, which will be kept in

Qalandar’s academy and also in shopping center and

displays centers for sale.

6.7 SITE SELECTION CRITERIASITE – I Reasons for not selecting the Site* Advantage: - Dargah can be seen from the site

- Stadium can be utilized for thecollege students

- Transport easily aailable- Extension Possibilities on both sides- Site near the dargah of Hazrat Lal

Shahbaz Qalandar Disadvantage:

- The education is disturbed through thenoise of exhibition and games.

- Heavy traffic on the road which entersthe city.

- No privacy and security.- The site below the ground level.- Drainage and sewerage problems.

SITE-II Reasons for selecting the sites for the project.

- The function on the days of urs Sharif also performedon this site.- No drainage or sewerage problem.- Water supply electricity available- Public transport is easily available

65

- More privacy and security- Very near to National highway and railway station.- Space for future extension.- Good view from three sides.- Very famous area- This site is also used as a play ground.- Commercial area on one side of the plot.From the above comparison, site No.2 emerges as the most

suitable site.

6.8 LOCATION OF THE SITEIt is located virtually near the bus stand. The Dargah of

Hazrat Lal Shahbaz is atleast one furlong away from the

site. The main road and other streets will be easily

served.

- North : Complex rest house – Musafar Khana, SDM,Office Town Committee

Office bus stand.- South : Railway Station, Grain Good Down- East: Auditorium hall Health Centre High School- West : Graveyard , Tomb of Chhutto Umrani.

6.9 TRANSPORTATION:All types of public transport is readily available at any

time. The bus stop is very near to this site. The link

road meet the Indus Super Highway.

6.10 UTILITIES:* Sewerage : Suitable underground network already

exist.

66

* Electricity : Existing over head facilities will be

sufficient.

* Water : Existing underground water system.

6.11 AROUND THE PLOT

40 feet wide link road runs on the east side of the plot.

Footpath runs from both sides of this road. The Auditorium

hall and health centre is on the east side and 60 feet

away from the plot.

The Indus Highway runs from south of the plot.

67

CHAPTER SEVEN

RECOMMENDATIONS AND CONCLUSION

7.1 DESIGN CRITERIA

Requirements for the cultural complex at Sehwan can be

worked out in the following manner. According to survey

provided by Statically department at Sehwan, the number of

daily visitors ranges from 200 to 400 people on Fridays it

increase up to 2000 peoples, On Urs celebration the number of

peoples recorded is in between 4 to 4 lacs.Despite of passing

centuries to urs celebration of Qalandar at Sehwan no any

research oriented Institute Museum, Art Galleries and Libraries

have been provided where the people can study and research on

the Qalanadar. The Sehwan Sharif have importance due to

Qalandar Lal and have a historical and archaeological back

ground so the cultural complex is being designed in Sehwan

Sharif. The sole aim is to establish such centers in Sehwan

Sharif which provides the research facilities about

Qalandarism, culture of Sindh and also to provide the

recreational facilities for the visitors.

The cultural complex can be characterized by:

- Simplicity of form and sense of space.

- Continuity of traditions, special and aesthetically

balance.

- Social and environmental balance.

68

- Preservation and culture and growth of unity faith,

discipline and love of human.

* SPECIFIC OBSERVATION.

- Environmental responsiveness to all planning and design.

- Protection from Environmental hazards (dust, noise, gases

sand etc.)

- Good ventilation

- Adequate green and open spaces.

69

* ECONOMIC CONDITIONS.

- Economic use of solution Easy maintenance.

- Practical and feasible design incase of implementation

(easy available)

- Wide use of local material and techniques in design of

building.

* PHYSICAL ASPECTS

- Provision of future extension, site adopted in the centre

of city.

- Circulation of outer spaces.

7.2 BASIC CONCEPT

Some of the basic activities that cultural complex will be

a centre, where the cultural , social activities will be

for the common purpose to promote the intellectual

literary and cultural development of peoples.

* FUNCTIONS OF THE COMPLEX WILL BE as follows:

The cultural complex will be divided in six parts as under

1. Qalanadar Academy (2) Artisan

3. Shopping Centre (4) Hostel for Visitors

5. Stadium (6) Garden

A) Qalanadar Academy : The functions and foundamental areas

of activities as under:

a) Academic Spaces: The assumption of the functions

of educational formal information for learning and

reading and public and scholars get interest in

70

Qalandar, Qalandarism history and art. Here the

following spaces can be clearly designed.

i) Research Library with references and stocks

ii) Publications.

b) Social Spaces: These spaces used for social and

cultural activities. It comprises the following as:

1) A reception Hall (2) Auditorium

3. Exhibition Hall (4) Shops for books

and cultural items etc.

c. Cultural Spaces: These assumes the cultural

function of arts and crafts, cultural photograph,

antiquities, dioramas, and other information centre

for the visitors and Zaireens interested in the socio

cultural goods and articles, here will be.

1) Cultural Museum (2) Art Galleries

3) Display centre

d) General Preservation Spaces: Sehwan is rich in

archaeology. The urs celebrations of Fakir/Sophies

and the Amri Village is also an part of National and

International culture So in this connection and

attention, the preservation of Fairs and historical

points for information and knowledging to the unknown

persons, here will be

1) Documentary records (2) Sound

Preservation

3) Audio Video recording, filming photographic and

slides

71

2. ARTISAN CENTRE: In this centre the scattered skilled

artisans of Sindh will be arranged to work on the

Handicrafts of Sind. It will comprises mainly the

following spaces.

e.g Workshop, Raw material stores, finished good store,

shops for making the goods.

3. SHOPPING CENTRES: It is used for the exhibitions,

display and selling the handicrafts of Sindh.

4. STADIUM: For the fulfil the sports requirements of

already settled peoples and visitors and for mella

arrangement during the urs celebrations .

5. GARDEN: The garden will be provided to develop the

recreational facilities.

7.3 PROJECT FEASIBILITY

Due to non availability of cultural complex we could

not display the culture and Sindh properly.

Our culture due to the scattered artisan is going to

be demonism the need is to collect them on a station.

The visitors, Zaireens coming throughout the country

and even from Afghanistan and Iran feel difficulty in

buying the Handicrafts and various items of Sindh, so

the shopping centre is feasible to build there.

Through out the year the Zaireens and visitors come

at Sehwan but due to non availability’s of any

institute or any academy where they research or

pursue the Qalandar and Qalandarism.

Following misappropriations usually occur:

72

1) Loose Administration

2) Un-satisfactory progress on culture

3) Unstandarisation of exhibited articles.

Due to above facts the standard of Sehwan sharif and

Qalanadar’s Mella and exhibited commodities decreases.

Zaireen and visitors have many difficulties and also the

Sehwan city have lack of the library facilities, therefore

no solid work has been carried out on the lives and works

of Qalandar.

7.4 PROJECT IMPLEMENTATION

This project will be implemented by the appraisal provided

by different departments, like UNESO, OQAAF Department,

Sind rural planning and development department, Pakistan

cultural department and also some special funds from

government. Though it will be handled by Mella committee

of Qalandar Lal Shahbaz under the Chairmanship of Deputy

Commissioner EDO Dadu.

The earnings from the complex will also be utilized for

the future development and maintenance.

7.5 AN ANALYSIS OF THE PROPOSED INTERVENTION.

After completion of the master planning and detailed

design programmed, it will be executed on the site. At the

time of execution lot of problems will be created and this

will also affect on those who encroached the Mazar area.

Specially the effects of this project will be on those

shopkeepers who are settled here since long time. Lot of

houses will be disturbed at the time of road widening and

73

by other infrastructures. At the time of construction,

visitors and Zaireen will be disturbed , therefore,

alternate passage will be created to provfide faciliteis

for Zaireen and visitors.

So before the execution of the project, the proposed

intervention factors mentioned above must be considered

and solved accordingly.

7.6 DESIGN APPRAISL

Sind it self had the treasure of culture, historical and

archaeological spots and things, and also is rich in

saints, scholars, poets and Mujahids. I may quote Qalandar

Lal Shahbaz, Shah Abdul Latif Bhatai and Sachal Sarmast.

Archaeological site like Moen-jo-Daro, Kot Dig, Amri and

Bhambhore are the well know spots.

Annual celeberations are performed on saits, whee the

millions of peoples including Ziareens, believers and

analysts come to perform visit, puruse psychological

motives and analyse various activities and things

respectively.

Qalandr Lal Shahbaz is one of the saints in Sindth were

millions of peoples come to homage the great saints

Dargahs. However, too much people ome t the Dargah of

Hazrat Lal Shahbaz than the rest of others saints visit.

Though the facilities for visitors, scholars and analysits

are very little to homage and analysis properly. My aim

concentrates solely on to provide a cultural center where

to promote the cultural activities. Like as the provision

74

of the artisan center, Qalandar academy, hostels for

visitors and zaireens, shops guardian and stadium.

The overall concept of design approach is intended notto

disturb the character of the area. The building have been

located and design as to harmonise with surroundings.

Local material can be used, glazed blue tiles, painted

arches can be used as symbolic elements. All other

finishing material can be used in such a way not to

disturb te original design of the tomb and harmonise with

the surroundings.

7.7 CONCLUSION

The purpose of this report was to study the historical and

archaeological background of the Mazaar of Qalandar Lal

Shahbaz and its development to different periods, the

importance of the saint Lal Shabaz, to study the existing

conditions of the Mazaar, to identify its probems with

critical analysis of the development scheme and master

plan prepared by the bilding department, government of

Sind, Hyderabad.

Mentioned above topics were studies, and I surveyed and

examined the Mazaar of Qalandar Lal Shahbaz of Sehwan and

its surroundings and lot of problems were identified . It

was concluded that development scheme and master planning

prepared by Building Department, Government of Sind, not

fulfill its requirements and not sufficient; because lot

of things were ignored which must be considered.

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Therefore re-designing and master planning of the Mazaar

of the great philosopher Qalandar Lal Shahbaz is urgently

needed.

My next step will be the master planning of the Mazaar and

its surroundings.

BIBLIOGRAPHY

1. Henry Cousens,M.R.A.S.

Antiquities of Sindh with Historicoutline.

2. Pyar Ali Allana Sindh through the centuries.

3. Ministry of Interiors, Govt. ofPakistan

District Census Report, 1972

4. Ministry of Interiors, Govt. ofPakistan

District Census Report, 1998

5. Information taken by Internet (Website)

6. Rajendra Kumar Rajeev

World Famous Religions, Doctrines and Sects. Year 1992.

7. Makhdoom Ghous Muhammad Gohar

Sami Continued Travels, Year 1997.

8. Sir H.M. Elliot The History of Sindh, Year 1976.

9. Dr. Ghulam Ali Allana

Art of Sindh.

10. Thakar U.T. Sindhi Culture.

11. L.H. Ajwani History of Sindhi Literature.

12. Dr. Nabi Bakhsh Baloch

Folk Musical Instruments of Indus Valley (Mehran Arts Council, Hyderabad).

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THESIS REPORTS

1. Mahboob Channa Cultural Complex and Sehwan Sharif, Department of Architecture, Mehran University of Engineering and Technology, Jamshoro, 1986.

2. Ayaz Ali Gadd Sachal Academy, Department of Architecture, Dawood College of Engineering and Technology, Karachi, 1985.

3. Abdul Gaffar Ghori Folk Culture and Arts Centre at Hyderabad, Department of Architecture, Dawood College of Engineering and Technology, Karachi.

4. Tanweer Ahmad Abbasi

Cultural Complex, Department of Architecture, Dawood College of Engineering and Technology, Karachi.

5. Zahid Khaleel Soomro

Shah Abdul Latif Bhittai Academy at Bhit Shah (Halla) Sindh. Department of Architecture, National College of Arts, Lahore, Year December, 1994.

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