Exploring Hacht Pehlou and Haft Chah: Sukkur’s Timeless Mughal Treasures
These terms highlight the fusion of geometric precision and religious symbolism in Mughal architecture. The octagonal/heptagonal domes and the Mehrab Mosque likely represent the Mughals' advanced engineering and their emphasis on aligning structures with Islamic principles. Sukkur’s historical buildings are significant cultural heritage sites from the 16th–18th centuries.
- هشت پهلووگنبذ (Hasht Pahlaw Gambaz): "Octagonal Dome" – A dome with eight sides, reflecting Mughal architectural geometry.
- ہفت پهلووگنبذ (Haft Pahlaw Gambaz): "Heptagonal Dome" – A seven-sided dome, another hallmark of Mughal design. and other name is ست کوه (Sat Koh): "Seven Wells" .now its called dome masque.
Sukkur, a city steeped in history along the banks of the mighty Indus River, is home to architectural marvels that whisper tales of the Mughal era. Among these treasures are Octagonal Dome (Hasht Pehlu, meaning "Eight-Sided") and Heptagonal Dome (Heptagonal Dome), two remarkable structures built over four centuries ago by Mir Muhammad Masum Bakhri, a trusted lieutenant of Mughal Emperor Akbar. These buildings, located opposite the District Jail on the road from Old Sukkur to New Sukkur, are not only architectural gems but also significant cultural landmarks that reflect the region’s rich heritage. In this post, we’ll dive into the history, architecture, and cultural significance of these sites, offering insights for travelers, history enthusiasts, and locals alike.
The Historical Significance of Octagonal dome and Heptagonal Dome
Constructed in 1006 AH (1597 CE) and 1007 AH (1598 CE), Hasht Pahlaw ganbaz and Haft Pahlaw ganbaz, respectively, are among Sukkur’s oldest surviving structures. Mir Masum Bakhri, a scholar, poet, and architect, designed these buildings to serve as caravanserais resting places for travelers and traders traversing the trade routes along the Indus. Their strategic location near the river made them ideal stopovers for caravans carrying goods, a testament to Sukkur’s historical role as a bustling trade hub.
According to historical accounts, the area around these structures once featured seven wells, lush gardens, and shaded trees, creating an inviting oasis for weary travelers. One stone-lined well near ہفت پهلووگنبذ (Haft Pahlaw ganbaz): "Heptagonal Dome" survived until recent times, used by locals to draw water, though the others have been lost to time. The larger هشت پهلووگنبذ (Hasht Pahlaw ganbaz): "Octagonal Dome", with its distinctive octagonal dome, was known as the "House of Happiness," while the smaller Haft Chah, now called the Quba Mosque, served as a place of rest and prayer. A now-lost inscription on Haft Pahlaw ganbaz warned against using the building as a burial site, invoking divine disapproval for such acts, highlighting its intended purpose as a travelers’ haven.
Architectural Marvels of the Mughal Era
The architectural style of Heptagonal Dome and Heptagonal Dome reflects the grandeur of Mughal design, with influences that echo structures as far away as Samarkand. Hasht Pahlaw Ganbaz "Octagonal Dome", the larger of the two, is a two-story octagonal building with a dome rising 40 feet above its walls. Its robust construction features baked bricks coated with white lime plaster, though some parts have been renovated with modern cement, slightly altering its original aesthetic. The interior is designed with multiple rooms, allowing families and groups to stay in separate quarters, a thoughtful feature for the diverse travelers of the time.
Haft Pahlaw Gambaz, smaller in scale, is equally captivating. Originally enclosed within a courtyard, it was repurposed as a mosque in later years, with some sections now used as a garage. Historical records, such as those by Henry Cousens, Superintendent of the Archaeological Survey of India in 1890, note that Haft Pahlaw Gambaz was once used as a residence, with doors and windows added for habitation. Pir Ali Muhammad Rashdi compares Haft Pahlaw Gambaz (dome) to that of a madrasa built by Mirza Ulugh Beg in Samarkand’s Registan, highlighting the shared architectural heritage between Sindh and Central Asia.
Stories of Travelers and Trade
Hasht Pahlaw Dome and Haft Pahlaw Dome were more than just buildings; they were vibrant hubs of activity during the Mughal period. Travelers’ accounts from the era paint a vivid picture of Sukkur as a thriving commercial center. In 1609 CE, Joseph Salbancke, an English merchant, described his stay in Sukkur, likely at Hasht Pahlaw, during the reign of Emperor Jahangir. He noted the city’s skilled swordsmiths and bustling trade in cotton, cloth, indigo, and other goods. His 24-day stay in Sukkur was a strategic pause to prepare for a journey to Qandahar, underscoring the caravanserais’ role in facilitating long-distance travel.
Similarly, Nicholas Withington, an agent of the English East India Company in 1612, wrote of caravans transporting goods from Agra to Sukkur in 20 days, with merchandise then shipped via the Indus to international markets. These accounts highlight the economic vitality of Sukkur and the importance of Hasht Pahlaw and Haft Pahlaw as rest stops for merchants and explorers.
By the 19th century, during British rule, Hasht Pahlaw served various purposes, including as a municipal store for oil and later as a Sindhi school. Edward Archer Langley, a British police officer who visited Sukkur in 1855 or 1856, stayed at Hasht Pahlaw when the local Travelers’ Bungalow was unavailable. His writings, published in Narrative of a Residence at the Court of Meer Ali Moorad (1860), provide a glimpse into the buildings’ enduring utility.
The Current State and Preservation Needs
Today, Hasht Pahlaw Dome and Haft Pahlaw Dome face the challenges of time and neglect. Haft Pahlaw has been leased to a private school, while Haft Pahlaw serves as a mosque and partially as a garage. Modern alterations, such as cement repairs and room additions, have altered their original character. The loss of historical inscriptions, once proudly displayed on both structures, is a significant blow to their heritage value.
To restore these sites to their former glory, intervention by the Sindh Culture Department is crucial. Expert restoration could revive their original Mughal aesthetics, preserving them for future generations. Without such efforts, ongoing repairs with incompatible materials risk further eroding their historical integrity.
Why Visit Hasht Pahlaw and Haft Pahlaw?
For history buffs, architecture enthusiasts, and travelers seeking off-the-beaten-path destinations, Hasht Pahlaw and Haft Pahlaw offer a unique glimpse into Sukkur’s Mughal past. Their proximity to other landmarks, such as the iconic Masum Shah Minaret, makes them accessible additions to a historical tour of the city. The stories of traders, explorers, and locals who passed through these structures add a layer of intrigue, making them more than just static monuments.
Edward Archer Langley and His Observations of Mughal-Era Architecture in 18th-Century Sindh
Edward Archer Langley, a British officer in the Madras Cavalry and secretary to Mir Ali Murad I of Khairpur, documented his mid-19th-century experiences in Sindh, offering a unique perspective on the region’s architectural and cultural heritage. Around 1855, Langley visited a now-lost bungalow within the walled court complex of
Kot Diji, a Talpur-era site in Khairpur District. This structure, set within a sprawling 20-acre garden, blended Mughal-inspired symmetry with European colonial aesthetics, featuring fresco-painted interiors reminiscent of British Residency designs. Unlike European palaces, the bungalow was not a residence but a darbar (court) for hosting dignitaries and administrative functions, reflecting the Talpur Mirs’ nomadic Baloch roots. The rulers, preferring opulent tents adorned with Persian carpets for daily life, viewed permanent structures as impractical—a cultural practice Langley misinterpreted as a "lack of civilization." His accounts, though tinged with colonial bias, reveal a critical transitional phase in Sindh’s architectural history. By the late 19th century, under Mir Faiz Mohammad I, Khairpur embraced hybrid Indo-Islamic and European Revival styles, symbolizing political prestige amid British influence. Today, surviving Talpur-era sites like Kot Diji’s fort and its mirror-work zenana face preservation challenges, yet Langley’s memoirs remain invaluable for reconstructing Sindh’s social and architectural legacy, highlighting tensions between colonial policies and indigenous traditions.
Conclusion
Hasht Pahlaw Dome and Haft Pahlaw Dome are more than just relics of the past; they are living testaments to Sukkur’s role as a crossroads of culture and commerce. By preserving these structures, we can keep their stories alive, inviting future generations to explore the legacy of Mir Masum Bakhri and the Mughal era. Whether you’re a local or a traveler, a visit to these sites promises a journey through time, where the echoes of caravans and traders still linger.
References
Sayed Imdad Hussain Shah Rizvi. (2025). Personal communication
Pir Ali Muhammad Rashdi, Sukkur, Bukkur, and Rohri: A Historical Study Book
Dr. Kaleem Lashari, Sukkur: History and Society
Syed Hussamuddin Rashdi, Mir Muhammad Masum Bakhri
Rahimdad Khan Molai Sheedai, History of Sukkur Book
Parsram Veromal Masand, Sukkur Sonehro Book
H.G. Raverty, Mehran of Sind
Henry Cousens, Antiquities of Sind
Edward Archer Langley, Narrative of a Residence at the Court of Meer Ali Moorad
Momin Bullo, Sukkur: Nostalgia of Things Past
UNESCO. (2018). Cultural Heritage of Sukkur. Retrieved from UNESCO Portal
.Koch, E. (2006). The Complete Taj Mahal. Thames & Hudson.
Asher, C. B. (1992). Architecture of Mughal India. Cambridge University Press.
Ruggles, D. F. (2008). Islamic Gardens and Landscapes. University of Pennsylvania Press.
Travel, History, Architecture, Culture, Sukkur, Mughal Era
Post: Sayed Sajjad Hussain Musavi
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.jpg "Historical Illustration of the Octagonal Dome (Hasht Pahlawganbaz) by Amina Khoja Ithna Asheri: Mughal Geometry and Cultural Heritage from 20th-Century Hyderabad.")
