Majlis Sham-e-Ghariban at Karbala Maidan Rohri: An In-Depth Look at the Muharram Commemoration

Every year, during the sacred month of Muharram, Muslims around the world, particularly Shia Muslims, commemorate the martyrdom of Imam Hussain (AS), the beloved grandson of Prophet Muhammad (PBUH), in the Battle of Karbala. One of the most poignant and emotional moments of this commemoration is the Majlis Sham-e-Ghariban, held on the evening of Ashura, the 10th day of Muharram. In Rohri, Sindh, this solemn event takes place at Karbala Maidan Rohri, a site of deep cultural and religious significance for the local community. This article provides an in-depth exploration of the traditions, rituals, and community impact of this Majlis, highlighting its enduring legacy.

The Significance of Majlis Sham-e-Ghariban

A solemn gathering at Karbala Maidan Rohri for Majlis Sham-e-Ghariban, where the community mourns Imam Hussain’s martyrdom with heartfelt recitations and rituals.

The term Sham-e-Ghariban translates to "the evening of the 10th of Muharram" or "the night of the bereaved." It refers to the sorrowful night following the Battle of Karbala in 680 CE, when the surviving members of Imam Hussain’s (AS) family primarily women and children were left alone in the desert to grieve their martyred loved ones. The Majlis held on this evening is a time of profound reflection, mourning, and remembrance. Participants recite elegies, narrate the heart-wrenching events of Karbala, and perform rituals that pay tribute to the sacrifices made for justice and truth.

Karbala Maidan Rohri: A Sacred Space in Sindh

Rohri, a historic city in Pakistan’s Sindh province, is home to a vibrant Shia Muslim community. The Karbala Maidan in Rohri serves as the central gathering place for Muharram processions and Majlis. During Ashura, this field transforms into a space of collective mourning, decorated with black flags and banners that symbolize the tragedy of Karbala. For the local community, Karbala Maidan is more than just a physical location it is a sacred site where history, faith, and culture intertwine.

Rituals and Observances During Majlis Sham-e-Ghariban

The Majlis Sham-e-Ghariban at Karbala Maidan Rohri is characterized by several deeply symbolic rituals:

1. Recitation of Marsiya and Noha:  

Marsiya are poetic elegies that vividly recount the events of Karbala, while Noha are soulful lamentations. These recitations stir powerful emotions, enabling participants to spiritually connect with the suffering of Imam Hussain (AS) and his companions.

2. Matam:  

A physical expression of grief, Matam involves rhythmic chest-beating or back-flagellation. This ritual symbolizes solidarity with the martyrs and provides mourners with a cathartic release.

3. Ziyarat:  

 Participants often perform Ziyarat, a form of pilgrimage or visitation to symbolic representations of the shrines of Karbala’s martyrs. This practice deepens their devotion and spiritual bond.

4. Distribution of Tabarruk:

Blessed food and drinks, such as Haleem or Kheer, are shared among participants as Tabarruk. This communal act promotes unity and compassion.

These rituals transcend mere tradition; they are profound expressions of faith, resilience, and the timeless message of Karbala.

Impact on the Community

The Majlis Sham-e-Ghariban is more than a religious observance it is a collective experience that strengthens social ties and reinforces cultural identity. For the people of Rohri, it is an opportunity to unite, share their collective sorrow, and offer mutual support. The event also draws visitors from neighboring regions, cultivating a sense of unity and shared heritage across Sindh. Through this Majlis, the community honors the past while reaffirming its dedication to the values of sacrifice, justice, and resistance against oppression.

Conclusion

The Majlis Sham-e-Ghariban at Karbala Maidan Rohri stands as a powerful testament to the enduring legacy of Imam Hussain and the events of Karbala. It serves as a solemn reminder of the ultimate sacrifice made for truth and justice, with a message that continues to inspire across generations. As the community gathers each year to mourn and reflect, they keep the spirit of Karbala alive, ensuring its relevance in the modern world.

References:

• The Tragedy of Karbala by Dr. Israr Ahmed
• Imam Husayn and the Tragedy of Karbala by Sayyid Muhammad Askari
• Karbala: The Complete Picture by Dr. M. H. Naqvi
• The Tragedy of Karbala and Other Poems by Kalyan Ali Balaven (Author)
• YouTube @karbala-rohri

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh 

Majlis Sham-e-Ghariban, Karbala Maidan Rohri, Muharram traditions, Shia Muslims, Imam Hussain’s martyrdom, Muharram in Sindh, Shia traditions in Pakistan  

#MajlisShamEGhariban #Muharram #Karbala #ImamHussain #Rohri #Sindh

Discover the Historic Takay Wale Masjid in Sukkur

Introduction

Takay Wale Masjid

This large color image presents a majestic view of the Jami Mosque Taki Wali entrance, beautifully framed in the evening light. The triangular pediment at the top bears spiritual Arabic calligraphy:

"يا الله اللهم افتح لي أبواب رحمتك جامع مسجد تكي والي"

(O Allah, open for me the doors of Your mercy Jami Mosque Taki Wali)

Nestled in the historic town of Rohri within Sukkur district, Pakistan, the Takay Wale Masjid stands as a remarkable testament to the region’s rich cultural heritage. Built approximately 250 years ago, this mosque earned its unique name, "One Takka Mosque," "ٽڪي واري مسجد" from an extraordinary story of community effort and divine providence. Despite suffering significant damage during the torrential rains of August 2022, the mosque has been meticulously restored, preserving its legacy for future generations. Let’s dive into the history, significance, and enduring charm of this hidden gem in Sindh.

Sukkur and Rohri: A Historical Backdrop

The mihrab of Takay Wale Masjid, a focal point for worshippers in Rohri, Sukkur, reflecting historical craftsmanship

Sukkur, a vibrant city in Sindh, Pakistan, is renowned for its historical landmarks and cultural depth. Adjacent to it lies Rohri, a town celebrated for its ancient necropolises, grand mosques, and centuries-old traditions. Among its treasures, Rohri hosts the Takay Wale Masjid, a lesser-known yet fascinating site. The town is also a focal point for Muharram mourning processions, a tradition spanning over 450 years, adding to its cultural richness.

The Fascinating Tale of Takay Wale Masjid

The prayer hall of Takay Wale Masjid in Rohri, Sukkur, restored to preserve its 250-year-old serene ambiance.

The Takay Wale Masjid owes its name to a captivating story from 250 years ago. Syed Mehmood Shah, a local visionary, sought to build a mosque for his community in Rohri. With no paper currency in circulation at the time, he initiated the project by placing one Takka a historical coin worth 1/32 of a rupee into a pouch and invited his friends and neighbors to contribute. The community responded generously, and a substantial amount was collected. Astonishingly, after the mosque’s completion, only one Takka remained in the pouch. This miraculous event inspired the name "Jamia Takay Wale Masjid," and the surrounding area became known as Muhalla Takay Wale Masjid.

Architectural Journey and Restoration Efforts

Originally, the Takay Wale Masjid was a modest wooden structure coated with mud plaster, reflecting the architectural simplicity of its time. However, the heavy rainfall in August 2022 severely damaged the building, necessitating urgent repairs. While the foundation remains in its original state, the upper structure was rebuilt to ensure the mosque’s survival. This blend of historical authenticity and modern restoration highlights the community’s commitment to preserving their heritage.

The Shah Family: Stewards of Legacy

The mosque’s history is deeply intertwined with the Shah family. Syed Irshad Ahmed Shah, the current caretaker, upholds a legacy begun by his great-grandfather, Syed Mehmood Shah, the mosque’s founder. After Mehmood Shah’s passing, the responsibility of maintaining the mosque passed through generations first to his son, then his grandson, and now to Irshad Shah. Mehmood Shah’s grave, located within the mosque premises, serves as a lasting tribute to his vision and dedication.

Rohri’s Cultural Significance

Beyond the Takay Wale Masjid, Rohri is a town steeped in history and spirituality. It is home to the tombs of numerous saints and is renowned for its Muharram processions, particularly on the 9th and 10th of Ashura. These processions, a tradition for over 450 years, draw participants and onlookers from across the region, showcasing Rohri’s enduring cultural and religious vibrancy. The mosque complements this heritage, standing as a symbol of faith and unity.

Conclusion

The Takay Wale Masjid is more than a place of worship it’s a living piece of Sukkur’s cultural and historical tapestry. Its story of thrift, community spirit, and resilience resonates with visitors and locals alike. Whether you’re a history enthusiast or a traveler exploring Sindh’s heritage, this mosque offers a unique window into Pakistan’s past. Visit Rohri to experience its charm firsthand and uncover the tales etched into its walls.

Reference Links

• Sindh Culture Department – Official resource on Sindh’s cultural and historical sites.

• Sukkur: Nostalgia of Things Past by Momin Bullo – Documentation of Sukkur’s architectural heritage.

• Pakistan Tourism Development Corporation – Information on Pakistan’s historical and cultural landmarks.

• Encyclopaedia Britannica: Sukkur – Overview of Sukkur’s history and cultural significance.

• Wikipedia: Sukkur – Historical context of Sukkur and Rohri.

Recommended Books

• Sindh: A General Introduction by Murlidhar Jetley (Sindhi Academy, Delhi, 1991) – Explores Sindh’s cultural and architectural heritage.

• Islamic Architecture in South Asia by Ahmad Nabi Khan (Oxford University Press, Pakistan, 2003) – Details regional mosque architecture.

• The Making of Modern Sindh: British Policy and Social Change, 1843–1947 by Hamida Khuhro (Oxford University Press, Pakistan, 1999) – Historical context of Sukkur’s development.

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh 

Sukkur, Rohri, Takay Wale Masjid, Heritage, History, Mosque, Sindh, Pakistan, Muharram

Mourning Processions No Longer Held in Rohri City - Part 2 Sindhi Culture

 Mourning Processions No Longer Held in Rohri City (Part 2)

Rohri, a historic and culturally rich city in Sindh, has long been known for its ancient traditions and mourning practices, particularly during Muharram. Over time, several of these mourning processions and taziya rituals, once integral to the city’s identity, have ceased. This article sheds light on these discontinued processions, preserving their historical and cultural significance as part of Sindh’s heritage.

White Coffin (Acho Taboot)

The White Coffin "اڇو تابوت" procession was organized by the Shirazi Syed community. Syed Imamuddin Shah, son of Syed Sher Ali Shah, was responsible for its arrangements. After his demise, his son Syed Ghulam Shah Shirazi continued the tradition. Syed Ghulam Shah passed away around 1925, leaving his son Abdullah Shah too young to carry on. The two key assistants, both from the Channa caste, were vital to the procession; one had already passed away, and the other died four or five years after Syed Ghulam Shah’s death, leading to the procession’s discontinuation.

This procession began from the Akhund neighborhood’s mosque and was named "White Coffin" due to the white cloth draped over the taziya. A notable feature was the significant participation of Rohri’s Hindu community, who joined in large numbers with great reverence, many actively mourning alongside, showcasing remarkable interfaith harmony.

Amir Bakhsh Shah Jilani’s Procession

Amir Bakhsh Shah Jillani Jo Mattam,"امير بخش شاه جيلاني جو ماتم" a descendant of Syed Mahmood, was alive in 1244 AH (1828 CE). His procession started from the shrine of Hajna Shah. Its route included Mir Aminuddin Khan Hussain’s mosque (also known as Naqadeen’s mosque), Sheesha Mahal Tar, Hiranand Hospital, the barber’s quarter, Pir Piran Street, Dhak Bazaar, Chosool, and Municipal Road, before concluding at Hajna Shah’s shrine. After Amir Bakhsh Shah, his son Imam Bakhsh Shah and later his brother Sultan Ahmed Shah Jilani continued the procession for a few years before it eventually stopped.

Dital Shah’s Procession

Dital Shah Jo Mattam,"ڏتل شاه جو ماتم" who passed away on April 6, 1939, belonged to the Nawaz Ali Shah Rizvi Syed community in the Khwaja Potan neighborhood, with their havelis located opposite the municipality. This procession, held on the 2nd of Muharram, began at Chosool and passed through Municipal Road, Hajna Shah’s shrine, Mir Amiruddin Hussain’s mosque, Sheesha Mahal Tar, Hakim’s hotel, the barber’s quarter, Pir Piran Street, and Dhak Bazaar, before concluding at Chosool. The taziya was then placed in Khwaja Mohammad Badani’s mosque. After Dital Shah’s death, his maternal grandfather, Syed Ghulam Haider Shah, managed the procession for several years. However, when he migrated to Hyderabad, the procession ceased.

Kalhoras’ Procession

The Kalhoras Jo Mattam "ڪلوڙن جو ماتم" Kalhora community has been settled in Rohri since ancient times, with historical documents from the 10th and 11th Hijri centuries attesting to their presence. The Rohri Kalhoras identify as Abbasi. The prominent lawyer Abdul Majeed Abbasi’s family is also originally Kalhora. Their ancestors organized mourning processions until the British era. Mian Mohammad Mohsin bin Mohammad Sadiq, likely a revenue official, managed this procession during his lifetime. He passed away on January 14, 1911, at the age of 48. It is unclear whether his son, Mian Abdul Razzaq, continued the tradition. The procession’s route included the Takay Wale Masjid (also known as the Takay Mosque) area, the street where the family resided, and Kharkash Mohalla (now Meman Mohalla).

Karo Qalandar

In ancient times, a procession named "Karo Qalandar, ڪارو قلندر" was held. Information about it was provided by Syed Somar Shah Jilani, Syed Ahmed Ali Shah Rizvi Miyanno, and Syed Ghulam Shabir Shah Rizvi Abdullah Poto. However, details about its route and specifics remain unclear.

Morkhand’s Procession

The Morkhand Jo Mattam,"مورڪندن جو ماتم" Morkhand community, traditionally arrow makers, were among Rohri’s ancient residents and actively participated in Muharram mourning. They organized a taziya procession on the 3rd of Muharram. Details about its route and starting point are unavailable. The last person to manage this procession was Hussain Bakhsh Morkhand. Due to the family’s extinction and members passing away without heirs, this procession also ceased.

Jamal Shah’s Procession

Little is known about Jamal Shah’s procession "Jamal Shah Jo Mattam جمال شاه جو ماتم", including which Syed family he belonged to or the specific date it was held.

Mir’s Fast (Mir Jo Rozo)

Mir Jo Rozo"مير جو روزو" On the evening of the 9th of Muharram, this procession began outside Nawab Mir Dolha’s shrine in Kot Mir Yaqoob Ali Shah and concluded at the Alam Pak of the large Imambargah opposite. According to the late Tawassul Shah Rizvi, it was earlier held on the same night at the Korakhan’s Alam near Khadim Ali Shah Rizvi’s otaq within Kot. This procession was organized by Syed Qadan Shah Rizvi as a vow for the birth of his son Aijaz Hussain Shah, accompanied by a majlis. Later, his son Manzoor Hussain Shah continued it for some time. The procession stopped between 1970 and 1975, but Aijaz Hussain Shah’s sons continue to hold a majlis on this date.

Night of the Strike (Shab-e-Zarbat) Procession

Shab-e-Zarbat "شب ضربت جو ماتم" This procession, commemorating the night of Imam Ali’s (AS) strike on the 19th of Ramadan, was initiated by Zawar Dr. Imdad Hussain Shah Musavi in 1975. It started from Masjid Iraq and passed through Karbala Maidan, Karbala Road, Lali Shahzadi’s hotel, and Musavi House, concluding just before sehri. After Dr. Musavi’s death, the procession continued for a few years before ceasing.

Reference

• Book: Three and a Half Centuries of Rohri
• Research and Compilation: Syed Abdul Hussain Musavi
• Contributor: Imdad Hussain Shah Kotahi Rohri.
• Historical Ta'ziyah Processions in Rohri: Sindh’s Muharram Heritage
• 7th Muharram Mir Jo Rozo: Historical Background and Procession Details

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh 

Muharram, Rohri, ta'ziyah, Sindh history, Shia traditions, cultural heritage.

#rohrihistory #muharram #taziyah #sindhculture #shiatraditions

Historical Ta'ziyah Processions in Rohri: Sindh’s Muharram Heritage

Historical Ta'ziyah Processions in Rohri: A Glimpse into Sindh’s Cultural Past

Introduction

Rohri, a historic city in Sindh, Pakistan, has long been a center of cultural and religious traditions. Among its most significant practices were the ta'ziyah processions, mourning rituals observed during Muharram to commemorate the martyrdom of Imam Hussain as. These processions, known locally as "matam," were once vibrant displays of devotion but have since ceased. This article explores four such historical ta'ziyah processions in Rohri, shedding light on their origins, routes, and cultural importance, based on historical accounts.

Duldul Matam Rohri History Image

The Lantern-Adorned Coffin (Fanoosan Waro Taboot)

The lantern-adorned coffin, or "Fanoosan Waro Taboot, فانوسن وارو تابوت" was a striking ta'ziyah said to be crafted from glass and adorned with intricate enamel work. Organized by Syed Ali Shah, whose exact lineage whether from the Rizvi Syeds or another branch of the Sadat remains unclear, this procession began in the old Kaghazi Mohalla near Takay Wale Masjid (also known as the Takay Mosque). Starting at 3 a.m., it wound through the streets of Rohri, concluding at Shah Abdul Rahman, where participants performed rituals in honor of Mola Ali. The craftsmanship and timing of this procession highlight its unique place in Rohri’s religious history.

Eido Nani’s Ta'ziyah

Another notable procession was "Eido Nani’s ta'ziyah, عيدو نانيءَ وارو ماتم" associated with the Sheikh family. Originating from Kharkash Mohalla (now Memon Mohalla) near neighborhood of Chaquin, this ta'ziyah was also adorned with fine enamel work. The procession, led by a matamdar who served under British rule, took place on the third day of Muharram near the tomb of Shah Jiwan. This ta'ziyah reflects the involvement of diverse communities in Rohri’s Muharram observances, showcasing the city’s pluralistic heritage.

Lal Shah’s Roza

Lal Shah "Lal Shah Jo Rozo, لعل شاه جو روزو", son of Syed Inayat Ali from the Badraani neighborhood of Rizvi Sadat, founded a ta'ziyah procession that began in Loharki Samni on the fourth day of Muharram. The route included significant landmarks such as Bismillah Masjid, Hatriyon, Shahdado Mohalla, Karim Bux Street, the Old Fish Market, Sarbazar, and Musavi Shafqat Hussain Road, before returning to Loharki Samni. The ta'ziyah was stored at Bismillah (Motan Shah) Masjid and ceased around 1935. This procession’s detailed route underscores the communal participation and spatial significance of Muharram in Rohri.

Jiyal Shah’s Ta'ziyah

Jiyal Shah, "Jiyal Shah jo Mattam, جيئل شاه جو ماتم" from the Alawaldin Pota neighborhood of Rizvi Sadat, organized another ta'ziyah from Shahdado Mohalla. According to Dhani Bux Soomro, Jiyal Shah, who died without heirs, led this procession, though its exact date and route are not well-documented. After Jiyal Shah’s passing, his friend Mian Karim Bux, originally from Aror, continued the tradition for two years, relocating to Rohri to honor their friendship. Tragically, Karim Bux passed away before the next Muharram, leading to the cessation of this ta'ziyah. This story highlights the personal devotion and community ties that sustained these rituals.

Cultural and Historical Significance

These ta'ziyah processions were more than religious observances; they were expressions of Rohri’s cultural identity, blending artistry, community participation, and devotion. The use of glass and enamel work in the ta'ziyahs points to skilled craftsmanship, while the involvement of families like the Syeds and Sheikhs reflects the social fabric of the time. The cessation of these processions, particularly around the 1930s, may be linked to socio-political changes, including British colonial influence and shifting community dynamics.

References

The information is primarily drawn from:

• Book: Rohri’s Three and a Half Glorious Centuries, authored by Syed Abdul Hussain Musavi and Imdad Hussain Shah Kotahi Rohri.

• One takka to boundless faith

• Sindh Culture Government Portal

• Pakistan Historical Society

• Mourning Processions No Longer Held in Rohri City - Part 2 Sindhi Culture

• YouTube @karbala-rohri

• 7th Muharram Mir Jo Rozo: Historical Background and Procession Details

Summary of Ta'ziyah Processions in Rohri

The following table summarizes the historical Ta'ziyah processions in Rohri that are no longer held, detailing their organizers, origins, dates, routes, and when they ceased.

Ta'ziyah Name	Organizer	Origin	Date	Route/End Point	Ceased
Lantern-Adorned Coffin	Syed Ali Shah	Kaghazi Mohalla, Tanka Masjid	Night (3 a.m.)	Shah Abdul Rahman	Unknown
Eido Nani’s Ta'ziyah	Sheikh Family	Kharkash Mohalla	3rd Muharram	Near Shah Jiwan’s Tomb	Unknown
Lal Shah’s Roza	Lal Shah	Loharki Samni	4th Muharram	Bismillah Masjid, Hatriyon, Shahdado, etc.	~1935
Jiyal Shah’s Ta'ziyah	Jiyal Shah / Karim Bux	Shahdado Mohalla	Unknown	Unknown	After Karim Bux’s death

Conclusion

The ta'ziyah processions of Rohri are a testament to the city’s rich cultural and religious heritage. Though these rituals have ceased, their stories, preserved through oral traditions and historical accounts, offer a window into the past. By documenting these practices, we honor the legacy of communities that shaped Rohri’s identity. For those interested in Sindh’s history, these narratives underscore the enduring power of faith and tradition.

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh 

Muharram, Rohri, ta'ziyah, Sindh history, Shia traditions, cultural heritage.

#rohrihistory #muharram #taziyah #sindhculture #shiatraditions

Lansdowne Bridge Rohri: A Historical Marvel of Engineering

The Ayub Bridge Over the Indus River: A Historical and Engineering Marvel from British Era to Modern Pakistan

The Ayub Bridge, stretching across the mighty Indus River between Sukkur and Rohri in Sindh, Pakistan, stands as a testament to engineering ingenuity and historical transformation. Completed in 1962, this steel arch bridge was constructed during Pakistan's formative years under President Ayub Khan, complementing its older neighbor, the Lansdowne Bridge, built by the British in 1889. Together, these structures narrate a compelling tale of colonial ambition, post-independence progress, and enduring connectivity. This article explores the Ayub Bridge's rich history, its engineering brilliance, and its pivotal role in Pakistan’s development, while situating it alongside the Lansdowne Bridge and the broader context of the transition from British rule to independence.

The British Era: The Lansdowne Bridge (1889)

The Lansdowne Bridge (1889), a cantilever masterpiece connecting Sukkur and Rohri over the mighty Indus River.

Before the Ayub Bridge graced the Indus, the British colonial government tackled the challenge of spanning this vital river with the Lansdowne Bridge a feat that revolutionized regional connectivity.

Construction and Engineering

• Timeline: Work began in 1887, with completion marked by its opening on March 25, 1889.
• Naming: Named in honor of Lord Lansdowne, Viceroy of India from 1888 to 1894.
• Design: A cantilever bridge, featuring a main span of approximately 820 feet (250 meters), designed by British engineer Sir Alexander Meadows Rendel. Its two towering steel trusses were a marvel of 19th-century engineering.
• Materials: Constructed using premium steel imported from Britain, assembled with meticulous precision to endure the Indus’s seasonal floods.
• Challenges: The river’s shifting currents and silty bed demanded innovative caisson-based foundations. Harsh working conditions and logistical complexities further tested the builders’ resolve.

Significance

• Trade and Connectivity: By linking railway lines between Sukkur and Rohri, the bridge replaced erratic ferry services, streamlining the transport of goods like cotton and grains.
• Military Role: It bolstered British strategic control, enabling swift troop deployments to the northwestern frontier.
• Economic Impact: Sukkur and Rohri flourished as commercial hubs, owing to improved market access and resource distribution.

Hailed as a colonial engineering triumph, the Lansdowne Bridge served admirably but eventually strained under modern demands, paving the way for its successor.

Transition to Independence: 1947 and Beyond

The 1947 partition birthed Pakistan, reshaping the region’s dynamics. With Sukkur and Rohri falling within Pakistani territory, the Lansdowne Bridge retained its utility amid a new national context.

Post-Partition Role

• Refugee Movement: During partition’s upheaval, the bridge aided the mass migration of refugees and the reallocation of resources across borders.
• Continuity: As inherited infrastructure, it remained a lifeline in Pakistan’s nascent transport network. Yet, its aging design soon underscored the need for a modern alternative.

Post-Independence: The Ayub Bridge (1962)

The Ayub Bridge (1962), a steel arch masterpiece, complements the historic Lansdowne Bridge across the Indus River.

By the late 1950s, Pakistan’s burgeoning population and economy necessitated advanced infrastructure. The Ayub Bridge emerged as a bold response, symbolizing the nation’s drive toward progress under President Ayub Khan.

Lansdowne Bridge Under Construction, 1888

Lansdowne Bridge Rohri under construction 1888

Construction and Engineering

• Timeline: Construction commenced in 1960 and concluded with its inauguration on May 6, 1962.
• Naming: Named after Field Marshal Mohammad Ayub Khan, who led Pakistan from 1958 to 1969.
• Design: A steel arch bridge with a span of 806 feet (246 meters), designed by American engineer David B. Steinman and built by British firm Dorman Long and Company alongside Pakistan Railways. It featured a single railway track and pedestrian pathways.
• Innovations: Its coiled wire rope suspenders were groundbreaking, earning it the distinction of the world’s third-longest railway arch span upon completion.
• Challenges: Engineers grappled with the Indus’s depth and currents, while funding and international collaboration tested project management. Nonetheless, it was delivered on schedule.

Significance

• Modernization: The bridge showcased Pakistan’s post-independence engineering prowess and commitment to development.
• Enhanced Connectivity: Positioned beside the Lansdowne Bridge, it dedicated itself to rail traffic, while the older bridge shifted to road use, doubling regional capacity.
• Economic Growth: It fueled trade and industrial expansion in Sindh, benefiting agriculture, markets, and local industries.
• Strategic Value: During the 1965 and 1971 Indo-Pakistani wars, it ensured rapid military logistics.

Celebrated at its opening by Ayub Khan, the bridge became an emblem of Pakistan’s sovereignty and forward-looking spirit.

Comparing the Bridges

Aspect	Lansdowne Bridge (1889)	Ayub Bridge (1962)
Design	Cantilever, steel trusses	Steel arch, wire rope suspenders
Span	~820 feet (250 meters)	~806 feet (246 meters)
Purpose	Initially railway, later road	Railway with pedestrian access
Era	British colonial	Post-independence Pakistan
Capacity	Limited by 19th-century standards	Built for modern traffic demands
Current Status	Repurposed for road traffic	In use for railway traffic

While both bridges were revolutionary, the Ayub Bridge met the needs of a modernizing nation, building on the Lansdowne’s legacy.

Cultural and Historical Impact

• Landmarks: The twin bridges are cherished icons in Sukkur and Rohri, blending colonial heritage with national pride in local art and lore.
• Community: They’ve knitted communities together, enhancing social and economic ties across the river.
• Legacy: The Lansdowne reflects colonial engineering, while the Ayub Bridge heralds Pakistan’s resilience and ambition.

Challenges and Controversies

• Lansdowne Bridge: Its construction triumphed over nature’s obstacles, though at a human cost under grueling labor conditions.
• Ayub Bridge: While largely free of major documented disputes, typical infrastructure challenges like funding or environmental concerns may have arisen.

Current Status and Preservation

Both bridges thrive today:

• Ayub Bridge: Actively supports railway traffic, maintained by Pakistan Railways with regular upkeep.
• Lansdowne Bridge: Now a road bridge, it’s valued as a heritage site, often highlighted in tourism efforts.

Preservation initiatives safeguard their historical and functional roles, ensuring their legacy endures.

Significance of the Lansdowne Bridge

The Lansdowne Bridge has left an indelible mark on the region’s history, economy, and culture.

Economic Contributions

• Trade Boost: It streamlined the transport of goods like cotton and grains.
• Railway Network: Strengthened connectivity between northwestern Pakistan and Karachi’s ports.
• Growth: Turned Sukkur and Rohri into thriving commercial centers.

Cultural and Historical Value

• Colonial Heritage: Reflects British architectural and engineering ambitions.
• Local Pride: A cherished landmark in Sindh, symbolizing progress.
• Historical Role: Supported refugee movement during the 1947 partition.

Today, it attracts tourists and historians who admire its blend of functionality and beauty.

Preservation and Legacy

Now over 130 years old, the Lansdowne Bridge remains in use, a testament to its durable design and ongoing care by Pakistan Railways.

Preservation Efforts

• Inspections: Regular checks ensure structural safety.
• Repairs: Steel reinforcements and anti-corrosion coatings maintain its condition.
• Heritage Status: Recognized as a national treasure, it’s preserved for future generations.

Current Use

While the nearby Ayub Bridge handles most modern rail traffic, the Lansdowne Bridge still serves as a secondary crossing and pedestrian path, preserving its legacy as both a functional and historical monument.

Visiting the Lansdowne Bridge

The Lansdowne Bridge (left) and Ayub Bridge (right) stand as enduring symbols of engineering and history over the Indus River in Rohri, Pakistan.

Planning a trip to Rohri? The Lansdowne Bridge is a highlight not to be missed.

• Location: Near Rohri city center, easily reachable from Sukkur.
• Best Time: Visit at sunrise or sunset for stunning views.
• What to Do: Walk the pedestrian path, photograph the steel structure, and enjoy the Indus River scenery.

Nearby attractions include the Sukkur Barrage and Sadhu Bela Temple, adding depth to your visit.

Conclusion

The Ayub Bridge, alongside the Lansdowne Bridge, charts a journey from British colonial mastery to Pakistan’s independent ascent. The Lansdowne Bridge (1889) forged early connectivity, serving imperial goals, while the Ayub Bridge (1962) propelled a young nation forward, embodying its engineering and aspirations. Spanning the Indus, they remain vital links past and present intertwined shaping Sindh’s history, economy, and identity.

References

• Books:
  • Bridges: The Science and Art of the World’s Most Inspiring Structures by David Blockley
  • The Indus River: History and Culture by Jean Fairley
• Links:
• Pakistan Railways
• UNESCO Heritage

Post: Sayed Sajjad Hussain Musavi

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#LansdowneBridge, #Rohri, #PakistanHistory, #EngineeringMarvel, #BritishColonialArchitecture.

Dr. Rochal Das: The Sufi Saint and Poet of Rohri

Introduction

Some Moments With the Master by Dr. R.M. Hari

Dr. Rochal Das, also revered as Sai Rochaldas Sahib, was a distinguished Sufi saint, poet, and charitable doctor from Rohri, Sindh. Born on January 6, 1879 or 1880, he dedicated his life to serving humanity through medical practice and spiritual guidance. His unique blend of professional excellence and mystical devotion made him a beloved figure in Sindhi history. This article explores his life, contributions, and enduring legacy, highlighting his impact as a healer and spiritual luminary.

Early Life and Family Background

Dr. Rochal Das was born in the Brahmanki (Brahman) Mohalla of Rohri, in a street later named Diwan Sajan Singh Street after his father. His father, Diwan Sajan Singh Mansharamani, served as a head clerk in the engineering department, known for his unwavering honesty and disinterest in material wealth. Despite financial constraints, Sajan Singh maintained a peaceful household, supported by his wife, a virtuous woman from a prominent landowner family in Rohri. She managed the household with frugality, teaching her children to embrace simplicity and contentment, often saying, “There is nothing wrong with poverty; he who is hungry remains happy” (Some Moments With the Master).

The family faced significant challenges when Sajan Singh passed away suddenly in his youth, leaving no savings. His eldest son, Metharam, stepped into his father’s role, securing a position in the Sukkur Municipality through the support of his father’s officer. Metharam earned a reputation for integrity, serving as Assistant Chief Officer and occasionally Acting Chief Officer. He also led the Rohri Panchayat and contributed to community projects, such as enclosing the local cremation ground with a boundary wall and building facilities for the cremator and fakirs.

The second son, Tarachand, became a successful contractor, amassing wealth and acquiring properties in their locality, which led to the naming of Diwan Sajan Singh Street. Known for his generosity, Tarachand supported his younger brother, Dr. Rochal Das, in establishing a charitable hospital in Gujwani Mohalla. Tragically, like his father, Tarachand passed away in his youth.

Family Contributions Table

The following table summarizes the roles and contributions of Diwan Sajan Singh and his sons, highlighting their impact on Rohri:

Family Member	Role	Contributions
Diwan Sajan Singh	Head Clerk, Engineering Department	Known for honesty, raised family with simplicity
Metharam	Sukkur Municipality Officer, Panchayat Head	Upheld family’s integrity, developed cremation ground
Tarachand	Contractor	Supported charitable hospital, acquired properties
Dr. Rochal Das	Doctor, Sufi Saint, Poet	Ran charitable hospital, authored spiritual poetry

Diwan Metharam, Elder Brother of Dr. Rochal Das

Education and Medical Career

In 1901, Dr. Rochal Das enrolled at Hyderabad Medical School, where he not only pursued medical studies but also deepened his spiritual inclinations through his association with Qutub Shah Jahaniya Poto, a revered Sufi figure who treated him like a son. After completing his education, he served briefly as a medical officer at Hyderabad Jail, a common role for doctors at the time, who often doubled as jail superintendents.

In 1904, he was posted to Aden, Yemen, where he worked in a hospital on the seashore during severe epidemics of plague, cholera, and smallpox. His compassionate care earned him the admiration of the local Arab community and the hospital staff, including English nurses. Offered a prestigious medal for his service, he humbly declined, emphasizing selfless devotion over recognition. He reportedly said, “If you have to deal with the divine, do not look for faults; if you look for faults, you will not enjoy the pleasure of the unseen.”

Upon returning to Rohri, Dr. Rochal Das left government service and established a charitable hospital in Gujwani Mohalla, near Chabotra on Sajan Singh Street. Having trained under Dr. Holland in Shikarpur, where he learned eye treatment techniques for free, he offered free eye surgeries and medical care to thousands, using both allopathic and homeopathic methods. His hospital became a beacon of hope, serving the underprivileged without charge (Discover Rohri).

Spiritual Journey and Influences

Dr. Rochal Das’s spiritual journey began in childhood, shaped by his father’s devotion. Sajan Singh frequently took him to Darya Badshah for meditation and to the ashram of Sai Vasanram Sahib (also known as Wasan Shah) for spiritual gatherings. These experiences instilled in him a deep commitment to asceticism, humility, and service. At the age of eight or nine, he spent nights at Wasan Shah’s ashram, listening to devotional songs and imbibing the saint’s teachings of simplicity and devotion to God (Some Moments With the Master).

Wasan Shah, who had a profound influence on Rochal Das, arranged his engagement to a woman from the respected Pamanani Bajaj family in 1901. Rochal Das often accompanied Wasan Shah to meet other spiritual leaders, such as Paro Shah, further enriching his mystical perspective. During his time in Hyderabad, his bond with Qutub Shah deepened his spiritual practice, with Qutub Shah affectionately calling him his child.

Dr. Rochal Das embraced Sufi principles, remaining absorbed in divine contemplation and practicing rigorous spiritual disciplines. He believed in staying away from material comforts and accepting hardships, a lesson he learned from Wasan Shah’s example of service and austerity.

Contributions as a Sufi Saint and Poet

As a Sufi saint, Dr. Rochal Das organized vibrant Sufi gatherings in Rohri, blending his medical service with spiritual devotion. These gatherings fostered a sense of community and spiritual upliftment, reflecting his belief in the unity of service and mysticism. He expressed his spiritual insights through poetry, authoring works such as Barani Boli (Children’s Language), Ath aur Or (Here and Beyond), and Kay Saaton Sajan San (Some Moments with the Beloved). These books, published posthumously by his son Dr. Hariram, showcase his mastery of the Sindhi language and his ability to convey profound mystical concepts in accessible terms.

Limited information is available about the content of his poetry, but it is believed to reflect themes of divine love, humility, and spiritual awakening, common in Sufi literature. His saying, “When the tongue is silent, the journey to the beloved begins,” underscores his emphasis on inner devotion over outward recognition.

Family and Legacy

Dr. Rochal Das married into the Pamanani Bajaj family in 1901, a union arranged by Wasan Shah, reflecting the saint’s affection for him. His son, Dr. Hariram, played a crucial role in preserving his father’s legacy. After the partition of India in 1947, Dr. Hariram relocated to Shanti Nagar, Kalyan Camp 3, in India, where he continued practicing medicine and published his father’s literary works.

Dr. Rochal Das passed away on December 10, 1957, in India, leaving behind a legacy of selfless service, spiritual wisdom, and literary contributions. His charitable hospital, later managed by Dr. Ghaneshyamdas, his brother-in-law and classmate, continued to serve the community. His life remains a testament to the power of integrating professional dedication with spiritual pursuit.

Conclusion

Dr. Rochal Das, or Sai Rochaldas Sahib, stands as a revered figure in the history of Rohri and Sindh. His charitable medical practice, spiritual gatherings, and poetic works reflect a life dedicated to serving humanity and seeking divine truth. His influence continues through his family’s contributions and the enduring inspiration of his teachings. As a Sufi saint and poet, he bridged the material and spiritual worlds, leaving a legacy that resonates with those who value compassion and mysticism.

References

1. Rizvi, I. H. S. (2025). Information provided by Imdad Hussain Shah Rizvi via a Facebook post about Dr. Rochal Das and his family (specific post not publicly accessible).

2. Hari, R.M. (Author). "Some Moments With the Master: Spiritual Dialogues With The Sufi Saint Dr. Rochaldas." Available at: Lehmanns.de and Archive.org.

3. Discover Rohri - The Ancient City of Sindh. Retrieved from www.rohri.net.

Post: Sayed Sajjad Hussain Musavi
© 2025 Discover Rohri The Ancient City of Sindh

#SufiSaint, #SindhiPoetry, #Rohri, #DrRochalDas

Syed Qalandar Bakhsh Shah: The Beloved Chhuttal Shah of Rohri

Introduction to Chhuttal Shah

Portrait of the late Syed Qalandar Bakhsh Shah, known as Chhuttal Shah,

Syed Qalandar Bakhsh Shah Rizvi, fondly known as Chhuttal Shah, was a revered figure in Rohri, Sindh, cherished for his simplicity, devotion, and deep connection with the community. Belonging to the prominent Rizvi Sadat family of the Nasrani Phari, he was a beacon of humility and spirituality. His life, marked by minimalism and kindness, left an indelible mark on the people of Rohri, who still remember him with great respect.

Early Life and Appearance

Chhuttal Shah was known for his distinctive appearance: a radiant smile, white attire, and wooden sandals. His tall, robust figure and fair complexion made him stand out, yet his demeanor was one of quiet introspection. Often immersed in his thoughts, he spoke little but carried an aura of serenity. Every evening, he would take a metal pot to fetch milk from the local dairy, a routine that became a familiar sight in Rohri.

Devotion and Community Engagement

Chhuttal Shah was deeply involved in the religious and cultural life of Rohri. During Muharram, he participated in mourning processions, walking alongside children in the taziya ceremonies, embodying his devotion to the Ahl al-Bayt. His presence in these events was a source of inspiration, and his respectful interactions earned him the admiration of all. Children affectionately called him "Cinema," to which he would playfully respond, "Cinema is mine," reflecting his lighthearted engagement with the youth.

Family Legacy and Landholdings

The Rizvi Sadat family of Nasrani Phari, to which Chhuttal Shah belonged, was one of the largest landholding families in Rohri. They owned 64,000 acres in Syedpur, Pano Aqil, until the land was confiscated by Ayub Khan’s government in 1964. Additionally, their properties in Rohri included the famous Gangoti Football Ground. (گانگوٽي) In 1888, due to complaints about neglect and overgrowth, the British administration issued notices to the family. Upon receiving no response, the land was transferred to the Rohri Municipality.

Genealogy of Chhuttal Shah

Syed Qalandar Bakhsh Shah’s lineage traces back through a distinguished line of Rizvi Sadat:

• Syed Qalandar Bakhsh Shah (Chhuttal Shah)
• Syed Ghulam Jafar Shah
• Syed Ishaq Ali Shah
• Syed Qalandar Bakhsh Shah (elder)
• Syed Noor Hussain Shah (d. January 20, 1865)
• … (continuing to Syed Sadruddin Rizvi)

Syed Noor Hussain Shah, a key ancestor, was a staunch opponent of British rule, refusing to attend ceremonies hosted by Charles Napier in Hyderabad and Sukkur in 1844. After his passing, the leadership of the Nasrani Phari passed to his son-in-law, Syed Ghulam Shah Murtaza.

Legacy and Lasting Impact

Though Chhuttal Shah passed away approximately 50 years ago, his memory remains alive in Rohri. His unmarried life, marked by simplicity and spiritual devotion, made him a unique figure. The respect he commanded from every individual in the city speaks to his character and influence. Even today, those who knew him recall his virtues with fondness, ensuring his legacy endures in the hearts of Rohri’s residents.

Conclusion

Syed Qalandar Bakhsh Shah, or Chhuttal Shah, was more than a local figure; he was a symbol of humility, devotion, and community spirit in Rohri. His life serves as a reminder of the power of simplicity and kindness in leaving a lasting legacy. The stories of his evening walks, his participation in Muharram, and his playful interactions with children continue to inspire the people of Sindh.

References

Information compiled from local accounts and historical records of Rohri’s Rizvi Sadat family, including contributions from Imdad Hussain Shah Rizvi, Rohri, and Syed Athar Abbas (Sajid Shah). No direct sources were quoted to ensure originality.

Post: Sayed Sajjad Hussain Musavi

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Dr. Sayed Akbar Hussain Shah Musavi: Biography and Contributions

Dr. Sayed Akbar Hussain Shah Musavi: A Legacy of Service in Medicine and Social Good

Introduction

Dr. Sayed Akbar Hussain Shah Musavi: A Multifaceted Leader from Sukkur

In the historic city of Rohri, located on the east bank of the Indus River in Sukkur district, Sindh, Pakistan, Dr. Sayed Akbar Hussain Shah Musavi has emerged as a beacon of service. Born on July 24, 1947, Dr. Musavi’s life is a testament to dedication, blending his expertise as a medical professional with impactful political and social contributions. Known for his work as a doctor, a brief tenure as a member of the Sindh Provincial Assembly in 1977, and extensive social work during crises like the 1976 floods, he has left an indelible mark on his community. This biography explores his journey.

Early Life and Family Heritage

Dr. Sayed Akbar Hussain Shah Musavi was born into the Musavi Syed family, a lineage with roots tracing back to the 16th century. His family, descended from Amir Shah Bayazid Hussaini , a native of Puran Who come to Sind in A.H 928 (A.D 1521), has a storied history of scholarship and leadership in Sindh. His father, Sayed Jawwad Hussain Shah Musavi, was a retired finance official who dedicated his later years to social upliftment, establishing schools and dispensaries. His brother, Shafquat Hussain Musavi, was a prominent parliamentarian, and his uncles, Syed Atta Hussain Shah Musavi and Syed Abdul Hussain Shah Musavi, founded educational institutions in Rohri and Sukkur, respectively. Growing up in Rohri, a city with a rich history dating back to the Indus Valley Civilization (Rohri), Dr. Musavi was instilled with values of service and education.

Education

Dr. Musavi pursued his medical education at Sind University in Hyderabad, earning his M.B.B.S. degree in 1972. His academic journey equipped him with the skills to address healthcare challenges, particularly in underserved rural areas. His commitment to learning reflected the scholarly tradition of his family, setting the foundation for a career that would blend medicine with public service.

Medical Career

Dr. Musavi’s medical career began with significant roles in prestigious institutions. He served as a house surgeon in the Department of Operative Surgery at Liaquat Medical College, Jamshoro, honing his surgical skills. He then joined the National Institute of Cardio-Vascular Diseases at J.P.M.C., Karachi, working under the renowned cardiovascular surgeon Jatoi during 1973-74. His career progressed with appointments as Resident Medical Officer at Jinnah Hospital, Karachi, and Medical Officer at Civil Hospital, Sukkur. As Chief Medical Officer at the Population Planning Board in Karachi, he contributed to public health initiatives.

In a bold move, Dr. Musavi resigned from government service to volunteer as the first graduate doctor in Kandhra, a rural village in Tehsil Rohri. This decision underscored his commitment to addressing healthcare disparities in underserved areas. He continues to serve the community through his private practice in Rohri, providing accessible medical care to residents.

Political Career

In 1977, Dr. Sayed Akbar Hussain Shah Musavi was elected to the 6th Provincial Assembly of Sindh, representing constituency PS-5 Sukkur, as documented in the Wikipedia page "List of members of the 6th Provincial Assembly of Sindh." Running as a candidate for the Pakistan Peoples Party (PPP), he secured a resounding victory in the General Election of 1977, garnering 46,432 votes against his opponent, Faqir Karim Dino of the Pakistan National Alliance (PNA), who received 1,294 votes, according to detailed election results from Election Pakistani. Despite the assembly’s brief tenure from March 30 to July 5, 1977, due to martial law, Dr. Musavi made significant contributions. He secured funding for health centers and maternity homes in villages like Dodanko, Vinjhko, Dulharo, and Patni. His efforts also included water supply systems for Old Nara, Khari, and Achhi Kobi, village electrification in Abijano, Bhit Noor Shah, and Kandri, and land revenue remission for flood-affected areas like Kalri and Akberpur. He proposed the "Nara Highway" to enhance regional connectivity, sanctioned the Rohri Filter Plant, shifted the Rohri-Kandhra road to the Highway Department, and supported a fish breeding firm in Mandodero. His unblemished character earned him a place among the few cleared in the government’s initial list post-dissolution, reflecting his integrity.

• Water Supply: Sanctioned for Old Nara, Khari, and Achhi Kobi.
• Village Electrification: Implemented in Abijano, Bhit Noor Shah, and Kandri, among others.
• Land Revenue Remission: Granted to flood-affected areas like Kalri and Akberpur.
• Road and Drainage Projects: Upgraded the Rohri-Kandhra road and initiated the East Khairpur Title Drainage Scheme.

His efforts also included closing the abandoned Umercus regulator to protect Rohri from flood damage and sanctioning a fish breeding firm in Mandodero. Dr. Musavi proposed the “Nara Highway,” a strategic road to connect isolated regions, though its implementation status remains unclear.

Social Work and Community Leadership

Dr. Musavi’s social contributions are perhaps most notable during the 1976 floods in Sindh, a period of significant hardship for the region. He organized relief camps, providing free medical aid, treatment, and shelter to thousands of flood victims across villages like Neh Takar (7,000 people), Bhit Noor Shah (1,600 people), and Dodanko (6,500 people). His collaboration with the Hilal-e-Ahmar Society of Pakistan led to the establishment of model villages and housing schemes in areas such as Ali Wahan, Patni, and Ghazi Abad, offering permanent solutions for displaced families.

Education was another focus of his social work. Dr. Musavi initiated the establishment of the first girls’ school in Kandhra, a significant step toward gender equality in education. He held leadership roles in several organizations, including:

• President, Social Service Society, Rohri
• Director, Community Service, Rotary Club, Sukkur
• President, Anjman Hyderia, Rohri
• Trustee, Imambargah Musavi Shafquat Hussain Trust, Rohri
• President, Education Society, Sukkur

These roles reflect his commitment to community development and social welfare.

Family Legacy

The Musavi family’s contributions extend beyond Dr. Musavi’s efforts. His uncle, Syed Atta Hussain Shah Musavi, founded the "Government Atta Hussain Shah Musavi Degree College" in Rohri in 1964 (Govt. Atta Hussain), a key educational institution in the region. Another uncle, Syed Abdul Hussain Shah Musavi, established the "Abdul Hussain Shah Musavi Oriental College" in Sukkur and was a noted Sindhi literature writer. His father and brother also played significant roles in education and politics, reinforcing the family’s legacy of service.

Conclusion

Dr. Sayed Akbar Hussain Shah Musavi’s life embodies the spirit of service, blending medical expertise, political advocacy, and social good. From providing healthcare in rural Kandhra to championing infrastructure projects in the Sindh Assembly and leading flood relief efforts, his contributions have transformed lives in Rohri and Sukkur. His family’s legacy, rooted in education and literature, continues to inspire. This biography, crafted with original content and optimized for search engines, aims to share his story with a global audience.

References

Personal records provided by the Musavi family.

List of members of the 6th Provincial Assembly of Sindh.

List of floods in Pakistan.

PS 5 Sukkur General Election 1977 Result

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biography, Pakistan, Sindh, social work, medicine, politics, Rohri, Sukkur

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Rohri’s Masan Cremation Grounds: Uncovering the History, Culture, and Architecture of Sindh’s Sacred Site

Unveiling the History of Rohri's Cremation Grounds: A Cultural Legacy

Introduction

Rohri, nestled on the eastern bank of the Indus River in Sindh, Pakistan, is a city steeped in history, tracing its roots to the Indus Valley Civilization. Among its cultural treasures are the cremation grounds, locally known as Masan, which serve as vital religious and social hubs for the Hindu community. This article explores the rich history, development, and cultural significance of Rohri's Masan, spotlighting landmarks like Shankar Bagh and the vibrant Gayras Mela.

Historical Roots and Relocation

Originally situated near the Indus River, close to Wasan Ram's garden and the Seventh Qasim Khani cemetery, the cremation grounds faced disruption in 1878 due to the construction of Rohri's first railway station. This development, part of the British-era railway expansion, connected Rohri to cities like Karachi and Peshawar (Rohri Junction railway station). The Syed family of Kot Mir Yaqoob Ali Shah Rizvi. generously provided a new site, now the current Masan, marking a pivotal moment in its history.

Development Through Community Efforts

By 1898, the new site, once covered with sand dunes, began transforming under the guidance of local leaders like Magistrate Maharaj Tulsidas and Dewan Metharam. They oversaw the construction of walls, cremation chambers, and rooms for ascetics, enhancing the site's functionality. Notable contributions included:

• Moolchand Thatoomal: Installed fireproof materials and iron sheets to protect against rain.
• Prabhomal Hasanand Ramnani: Built pathways and gardens for circumambulation.
• Kishanchand Ramdas Gajwani:: Designed carts for transporting the deceased.
• Parsraam Jayramdas: Added seating areas around Shankar Bagh's ancient banyan tree.
• Gurdas Maan Bolarum: Contributed water tanks and sanitary facilities.

These efforts reflect the community's commitment to preserving their cultural heritage.

Shankar Bagh: A Cultural Oasis

At the heart of the Masan lies Shankar Bagh, a garden featuring an ancient banyan tree, alongside mango, jamun, and lemon trees. Developed through collective efforts, it includes water tanks and bathing facilities for rituals, ensuring dignity in last rites. The garden's serene environment fosters reflection and community bonding, making it a cherished space.

Gayras Mela: A Vibrant Tradition

The annual Gayras Mela, held every November, transforms the Masan into a lively cultural hub. Attracting residents from Rohri and nearby Sukkur, the festival features circumambulation, electric swings, stalls, and performances, supported by free electrical arrangements from the local electrician community (List of Sindhi Hindu festivals - Wikipedia). This event underscores the grounds' role as a social and spiritual center.

Additional Facilities and Historical Context

Beyond cremation, the Masan hosts exercise areas (Kasrat Shala) for youth, rooms named after Rai Sahib Gangaram displaying leader portraits, and a hill with bathing pools by Bhai Pessomal Bhatiya. Public-funded ghats along the Amar-kas Wah (Canal), including Kondani Bai Ghat by Seth Sugnichand Darya Ram, facilitate bathing and water collection. The Naro canal, once flowing eastward, was redirected into the Sukkur Barrage in 1932, shaping the site's geographical context.

Challenges in Documentation

While rich in local lore, the Masan's history lacks extensive online documentation, relying heavily on oral accounts. Figures like Maharaj Tulsidas and  Dewan Metharam are not widely recorded, highlighting the need for further research to preserve this heritage.

Conclusion

Rohri's cremation grounds are more than religious sites; they are a testament to the city's cultural resilience. From their relocation in 1878 to the vibrant Gayras Mela, the Masan embodies Sindh's Hindu heritage. Preserving these grounds ensures that future generations can connect with this rich legacy.

References

• Sayed Imdad Hussain Shah Rizvi. (2025). Personal communication on the history of Rohri's cremation grounds.

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