chapter – one introduction
TRANSCRIPT
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
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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
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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.
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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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