The Unique Architecture of Rohri: Adapting to the Hot Climate

Rohri, a historic city in Pakistan, is celebrated for its remarkable architectural heritage, shaped by the region's intense heat. The hot climate has dictated the use of specific materials and construction techniques, resulting in homes that are both functional and reflective of the local culture. This article delves into the traditional architecture of Rohri, exploring the use of raw clay tiles, construction methods, historical and modern costs, and fascinating anecdotes that highlight the city's rich past.

Then and Now

Traditional Construction Techniques

Due to Rohri's scorching climate, residents traditionally opted for houses made with raw clay tiles. These tiles were coated with mud plaster, and roofs were supported by wooden beams. In some cases, lime plaster was used to improve longevity. The houses featured thick walls and high ceilings, designed to keep interiors cool by minimizing heat penetration a practical solution for the hot weather. Unlike baked bricks, which often cracked under the intense heat, raw clay tiles were better suited to the environment and widely preferred.

These materials were often sourced locally, making the construction process sustainable. The raw clay was abundant in the region, and the use of wooden beams from nearby forests minimized the need for imported materials. This approach not only kept costs low but also ensured that the buildings were in harmony with the natural environment.

Construction Costs: Then and Now

The affordability of raw clay tiles made them a staple in Rohri's architecture. Historically, these tiles cost just four rupees per thousand, a stark contrast to baked tiles imported from India, which were of higher quality but priced at thirteen rupees per thousand. Labor costs also reflected the era's economy: a skilled craftsman earned 1.4 rupees (four annas) per day, while a laborer received 0.6 rupees (six annas).

To put this in perspective, today’s construction costs in Rohri have risen significantly due to inflation and changes in material availability. As of 2025, raw clay tiles are less commonly used, but similar sustainable materials like compressed earth blocks cost around 15,000 PKR per thousand. Skilled labor now commands upwards of 2,000 PKR per day, reflecting the economic shifts over time. Despite these changes, the principles of using locally sourced, heat-resistant materials remain relevant in modern sustainable architecture.

A Historical Anecdote: The Covered Market Building

One captivating story from Rohri's architectural history centers on a building in the city's covered market. This structure was renowned for its exquisite woodwork, adorned with delicate floral designs that showcased the craftsmanship of local artisans. The building was not only a functional marketplace but also a symbol of community pride, where residents gathered to trade goods and share stories.

Lashari Sahib, a former Deputy Commissioner of Sukkur and owner of Jallo Park in Lahore, was determined to acquire its beautifully crafted doors and windows. Initially, the owner resisted, but through the efforts of Mir Yaqub Ali Shah, the then-chairman of the Rohri Municipality, Lashari Sahib succeeded in obtaining these treasures and relocated them to Lahore. Interestingly, the current chairman, Mir Yaqub Ali Shah Rizvi, when recently asked about these items, admitted he had no knowledge of their fate, revealing a disconnect in preserving local heritage.

This anecdote highlights the challenges of maintaining historical artifacts in the face of modernization and migration. The covered market building, with its intricate woodwork, remains a testament to Rohri’s artistic legacy, even as its pieces have been scattered.

Another Architectural Gem: The Migrant Family’s Door

In 1984, Lashari Sahib purchased another intricately designed door from a migrant family in Rohri for 60,000 rupees, facilitated by the author Imdad Hussain Shah Rizvi. This piece, showcasing exceptional craftsmanship, now adorns his drawing room in Lahore, serving as a lasting testament to Rohri's artistic legacy.

The story of this door also reflects the broader migration patterns that have shaped Rohri’s architecture. Many families, displaced by economic or political factors, brought with them unique cultural influences that blended into the city’s building styles. This fusion of traditions is evident in the ornate designs and materials used in Rohri’s homes, making the city a melting pot of architectural heritage.

Conclusion

The architecture of Rohri is a blend of practicality and beauty, tailored to its hot climate and enriched by stories of cultural significance. From the use of raw clay tiles to the skilled hands that crafted ornate woodwork, this heritage reflects resilience and ingenuity. As modernization continues, it is crucial to preserve these architectural treasures, not only for their historical value but also for the lessons they offer in sustainable building practices. For a deeper exploration, the book Rohri Yadgar by Moolchand Thatoomal Ramnani provides an invaluable resource.

Reference

Sayed Imdad Hussain Shah Rizvi. (2025). Personal communication

Rohri Yadgar by Moolchand Thatoomal Ramnani

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh

architecture, history, Rohri, Pakistan, traditional houses, hot climate, construction techniques, cultural heritage

 #RohriArchitecture #TraditionalHouses #HotClimateDesign #PakistaniHeritage #CulturalHistory

Syed Nawab Mir Yaqoob Ali Shah Rizvi Kotai: A Visionary Leader in Rohri

Introduction

Syed Nawab Mir Yaqoob Ali Shah Rizvi Kotai, often referred to as "Yaqoob Ali" or "Syed Yaqoob Ali Shah," is a distinguished political leader and the chairman of the Municipal Committee of Rohri, a historic town in Sindh, Pakistan. Born into the illustrious Rizvi Sadat family, he carries forward a legacy tied to the 13th-century saint Hazrat Syed Ameer Muhammad Maki. Known for his dedication to public service, Syed Yaqoob Ali Shah has become a pivotal figure in Rohri’s modern development while honoring his ancestral heritage.

Ancestry and Early Life

The Rizvi Sadat family traces its roots to Hazrat Syed Ameer Muhammad Maki, a revered saint who migrated from Iran to Sindh centuries ago. This lineage is chronicled in Sindh: A Historical Journey by Dr. Mubarak Ali, which details the spiritual and cultural impact of such figures in the region. Syed Nawab Mir Yaqoob Ali Shah was raised in Kotai, a locality tied to his family’s name, where he developed a strong sense of duty toward his community. His early life was shaped by the values of service and leadership, preparing him for his future role in Rohri’s governance.

Political Career and Contributions

As chairman of the Municipal Committee of Rohri, Syed Yaqoob Ali Shah has focused on improving the town’s infrastructure and living standards. His key initiatives include:

• Urban Development: Upgrading roads, water systems, and public facilities.
• Public Health: Enhancing sanitation and healthcare access.
• Education: Supporting local schools to improve literacy rates.
• Community Safety: Strengthening security measures in collaboration with local law enforcement.

His leadership has been recognized in Spiritual Pakistan, a compilation of notable figures in Sindh, which praises his efforts to blend tradition with progress. Elected multiple times, his tenure reflects the trust of Rohri’s residents in his vision.

Digital Presence and Syed Yaqoob Ali Shah Photos

Syed Nawab Mir Yaqoob Ali Shah actively engages with the public through social media. His Facebook page features updates on municipal projects, community events, and personal interactions, often accompanied by "Syed Yaqoob Ali Shah photos" that capture his work in action. His YouTube channel includes videos of speeches and project inaugurations, providing a visual record of his contributions. These platforms not only enhance transparency but also preserve a digital archive of his legacy.

Legacy and Vision

Syed Yaqoob Ali Shah’s vision extends beyond immediate improvements; he aims to position Rohri as a model town that respects its historical significance while embracing modernity. His independent political stance and commitment to honest governance have solidified his reputation as a leader who prioritizes the people’s needs. This dedication is further explored in Sindh: A Historical Journey, which connects his work to the broader narrative of Sindh’s socio-political evolution.

References

• Sindh: A Historical Journey by Dr. Mubarak Ali (Published by Oxford University Press, 2010) – Details the historical context of the Rizvi Sadat family and Sindh’s development.
• Spiritual Pakistan by Ahmed Farooq (Published by Heritage Press, 2015) – Profiles notable Sindhi figures, including Syed Nawab Mir Yaqoob Ali Shah.
• Official Facebook Page of Syed Nawab Mir Yaqoob Ali Shah Rizvi Kotai – Primary source for updates and photos.
• UrduPoint – Online biography highlighting his political career.

Conclusion

Syed Nawab Mir Yaqoob Ali Shah Rizvi Kotai stands as a bridge between Rohri’s storied past and its promising future. Through his leadership, the keywords "Yaqoob Ali" and "Syed Yaqoob Ali Shah" have become synonymous with progress and integrity in Sindh. His documented efforts, supported by verified sources and visual evidence, ensure his contributions will be remembered for generations.

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh

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Jamia Mosque Rohri: A Mughal Architectural Gem in Sindh, Pakistan

Jamia Mosque Rohri: A Historical Jewel of Mughal Architecture in Sindh

Introduction

Jamia Mosque Rohri, also known as Akbari Mosque, is located on the banks of the Indus River in Rohri, Sindh, Pakistan. Built in the late 16th century during the reign of Mughal Emperor Akbar, this mosque is not only a place of worship but also a significant reflection of Mughal architectural grandeur and Sindh’s cultural heritage. Its historical significance and aesthetic design make it a must-visit site for tourists and history enthusiasts.

Historical Background

The pulpit, made of marble stone, appears in this 1936 photo of the mosque, shared by the late Maulana Muhammad Shafi.

This 1936 photograph of the mosque was shared by the late Maulana Muhammad Shafi.

Historical records indicate that Jamia Mosque was constructed in 992 Hijri (1584 CE) by Nawab Fatah Khan, who served as the governor of Bukkur (Bakkar) from 1578 to 1586 CE. Fatah Khan, an Afghan Pathan, was a key figure in the Mughal court and built this mosque as a testament to Islamic architecture and for spiritual reward. His tenure as governor spanned from Rajab 986 Hijri (1578 CE) to 12 Rabi-ul-Awwal 994 Hijri (1586 CE).

However, some sources attribute the mosque’s construction to Abdur Rahim Khan-e-Khana, one of Akbar’s nine jewels (Navratnas) and a renowned poet and military commander, dating it to around 1588 CE. Despite this discrepancy, the inscription on the mosque confirms the date of 992 Hijri, aligning with Fatah Khan’s governorship.

Aspect	Details
Construction Year	992 Hijri (1584 CE)
Builder	Nawab Fatah Khan (some sources attribute to Abdur Rahim Khan-e-Khana)
Era	Mughal Emperor Akbar’s reign
Location	Rohri, Sindh, Pakistan, on the banks of the Indus River

Architecture

Photo of the construction of the mosque, taken by the late Maulana Mohammad Shafi.

Jamia Mosque is constructed with red bricks and features three domes, a defining characteristic of Mughal architecture. Its walls and courtyard floor are decorated with intricate blue kashi tiles, showcasing detailed patterns reminiscent of other Mughal mosques, such as the Shah Jahan Mosque in Thatta. The mosque comprises a large prayer hall and a spacious courtyard designed to accommodate a significant number of worshippers.

A Persian inscription at the main entrance praises Emperor Akbar and mentions Fatah Khan, providing valuable insight into the calligraphy and language of the era. Quranic verses, such as “Qul Hu Allahu Ahad” and “Bismillah-ir-Rahman-ir-Raheem,” are inscribed in Thuluth script on the walls. The mihrab, originally made of marble, is no longer present.

Inscription

The Persian inscription at the main entrance reads:

Khusrau Din Panah Akbar
Keh bood taj bakhsh mulk shahan
Shah anjum sipah charkh sareer
Hami shar’a muqtada-e-zaman
Bandagansh cho Qaisar o Faghfoor
Chakransh cho Tughral o Khaqan
Sarwari nek raay darya dil
Manba-e-jood majma-e-ahsan
Fatah Khan aankeh tegh khoonrez
Kard bunyad zulm ra veeran
Masjid-e-Jamia az baraye sawab
Pur umeed sakhteh qasr-e-janan
Fal kusha hamcho masjid-e-Kaaba
Jan faza hamcho rauza-e-Rizwan
Ta bood gunbad-e-falak barbad
Baad salim az aafat-e-dauran
Saal-e-tarikhish az khurd justam
Masjid-e-Khan beguft kard rawan
Year 992 Hijri

The Sindhi translation, derived from local traditions, is as follows:

“When Khusrau Din Panah Akbar, who bestows crowns and subjugates kingdoms, whose armies are as numerous as the stars in the sky and whose throne is as lofty as the heavens, is the protector of the law and the leader of the era. His servants are equal to Caesars and Emperors. O King, your humblest servant, who is like Jamshid, the throne-bearer and noble, is Fatah Khan, wise-hearted and as generous as the sea, a pillar of free thought and a source of benevolence. With his blood-shedding sword, he uprooted injustice. He built this Jamia Mosque for divine reward, hoping God would grant him a place in paradise. It is as heart-soothing as the Kaaba’s mosque and as delightful as the Garden of Eden. May it remain safe from the ravages of time and stand forever. I asked my heart for a phrase to mark its date, and it promptly replied: Khan built this mosque and departed from the world. Year 992 Hijri.”

Current Condition

Over the centuries, the mosque has undergone several renovations. In 1902 CE, during British rule, Mirza Qalb Ali, the Mukhtiarkar of Rohri, oversaw its repair during King Edward’s coronation. However, the rising level of the Indus River causes water to enter the mosque during the flood season, damaging its structure. The mosque remains in use for worship, with a caretaker appointed by the Auqaf Department, described as a lively individual with an interest in poultry farming. Many kashi tiles are missing, and inscriptions have faded, highlighting the urgent need for restoration. Experts like Yasmeen Lari, Pakistan’s first female architect and founder of the Heritage Foundation of Pakistan, could restore the mosque to its original splendor. Her work on sites like Makli and Lahore Fort demonstrates her capability.

Restoration Potential

Yasmeen Lari, born in 1941, is Pakistan’s first female architect and became a member of the Royal Institute of British Architects (RIBA) in 1969. After retiring from professional practice in 2000, she focused on heritage conservation and humanitarian projects through the Heritage Foundation of Pakistan. She received the Fukuoka Prize in 2016 and the RIBA Royal Gold Medal in 2023. Her expertise makes her an ideal candidate to lead the restoration of Jamia Mosque Rohri.

Similarly, Ishtiaque Ansari, though less known, may be a local expert who could contribute to this project. With the support of the Sindh government, these experts could restore this historic mosque to its original form.

Conclusion

Jamia Mosque Rohri is more than a place of worship; it is a vital symbol of Sindh’s historical and cultural heritage. Its Mughal architecture, blue kashi tiles, and historical inscription make it a unique monument. Urgent restoration efforts are needed to preserve its beauty, and experts like Yasmeen Lari could help ensure its legacy endures for future generations.

References

• Rashid, Salman. Jamia Masjid Akbari, Rohri.
• Rohri, Akbari Mosque
• War Mubarak

Book Title	Author(s)	Publisher	Year	Relevance to Jamia Mosque Rohri
A History of Sindh	Suhail Zaheer Lari	Oxford University Press	1995	Provides general history of Sindh, likely includes region
Mughal Architecture: An Outline...	Ebba Koch	Prestel	1991	Covers Mughal architecture, may mention similar Sindh sites
Discovering Sindh’s Past	Michel Boivin et al.	Various	Various	Collection of articles, potential regional insights
Rohri’s Three and a Half Glorious Centuries	Syed Abdul Hussain Musavi, Imdad Hussain Shah Kotahi	Local Publisher	2013	Likely covers local history, possibly in Sindhi/Urdu

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh

#jamiamosquerohri #akbarimosque #mughalarchitecture #sindhheritage #pakistantourism #historicalmosques #yasmeenlari

The Karbala Mola Matam of Rohri: History, Tradition, and Scholarly Analysis

Introduction  

The Karbala Mola Matam is a centuries-old tradition in Rohri, Sindh, deeply rooted in Sindhi Ashura traditions and Shia mourning practices. This ritual, centered around the Ta'zieh (a replica of Imam Hussain’s shrine), honors the martyrdom of Imam Hussain (AS) and his companions. In this article, we delve into the historical origins, key figures such as Syed Mor Shah and Syed Haider Shah Haqani, and the scholarly analysis of this significant Rohri Muharram ritual.

 

Historical Accounts of Karbala-Related Observances  

Karbala Mola Matam

In the city of Rohri, from ancient times to the present day, replicas of shrines known as Ta'zieh are carried during the first ten days of Muharram. Among these, the oldest and most revered is the Karbala Mola Matam. The custodian of this tradition was Syed Muhammad Sharif Rizvi, widely known as Syed Mor Shah.  

Syed Mur Shah’s devotion to Imam Hussain (AS), the Imam of Love, was so profound that he was granted the replica of Karbala. This historical model, named after the sacred tragedy of Karbala, is attributed to Imam Hussain (AS) himself. Though simple in architecture, it reflects remarkable engineering precision and commemorates the first structure built over the Imam’s (AS) grave.  

Following the battle of Ashura, the martyrs’ bodies remained unburied on the plains of Karbala. The next day, the Banu Asad tribe buried the martyrs, while Imam Zain al-Abidin (AS) interred Imam Hussain (AS) through divine intervention. Tradition holds that the Banu Asad erected date-palm branches over the Imam’s grave, adorned with scattered weapons (shields, swords, arrows) a design mirrored in the Rohri replica. Although this initial structure was short-lived, Imam Hussain (AS) cherished it deeply, bestowing its eternal blueprint upon the devoted Syed Mur Shah, thus preserving it through the ages.

Tradition of the Matam’s Origin

The story of Syed Mur Shah receiving "Karbala," its construction in Rohri, and its emergence is a mutawatir (widely transmitted) tradition, known to all residents of Rohri Sunni and Shia alike. This oral history has been passed down through generations, reflecting its deep cultural significance in Shia mourning Sindh.  

Approximately 30 years ago (circa 1975), Mian Ali Gohar Musani, an elder from the prominent Mussani family key participants in Rohri Muharram rituals published an article titled 9th Muharram in Rohri" in the newspaper Panjtani. Below is a summary of his account, followed by a critical historical analysis.

Musani’s Account  

About 400 years ago, a dervish named Syed Mor Shah resided in Rohri. Accompanied by Khbeṛ Faqir of Mando Kheṛ, he made annual pilgrimages on foot to the shrine of Imam Hussain (AS) in Karbala. As age weakened him, these journeys grew taxing. During one such trip, Imam Hussain (AS) appeared to them, saying:  

"Your visits are accepted, but you are now frail. Return home; We shall come to you. An Iraqi Faqir will arrive to prepare Our resting place (mimbar)."

The dervishes returned to Rohri and awaited the promised Faqir. Soon, an Iraqi dervish arrived and was hosted by Syed Mor Shah. As Muharram neared, the Faqir requested materials to construct the Ta'zieh. By the 9th of Muharram, the replica was complete. As it was finished, a radiant light descended from the sky, revealing the luminous visage of Imam Hussain (AS). Overcome with reverence, mourners hoisted the replica onto their shoulders. Kabbir Faqir requested the procession pass through Mando Kheṛ, a wish that was fulfilled.  

Along the route, Syed Noor Mola Shah paid homage. Further ahead, at the sanctuary of Syed Haider Shah Haqani a spiritual figure noted in Tuhfat al-Kiram (p. 314) the Imam’s (AS) lament of "Ya Hussain!" moved the ascetic and his family to join the procession, despite his strict adherence to prayer times. Haider Shah requested the replica remain at his sanctuary overnight on the 10th of Muharram, a request that was honored.  

Meanwhile, Syed Noor Mola Shah introduced two additional replicas for Hazrat Qasim (AS) and Hazrat Ali Akbar (AS). The processions converged at Dhikko Bazaar, where the replicas were lowered and carried by hand. At Bakharī Shāh’s shrine, the three replicas reunited. After a symbolic separation at "Wichhora" (Separation Point), only Imam Hussain’s (AS) replica proceeded to Haider Shah’s sanctuary, reflecting the topography of Karbala.

Key Points from the Tradition

1. Syed Mor Shah lived in Rohri approximately 400 years ago.  

2. His companion was Kabbir Faqir of Mando Kheṛ.  

3. They traveled annually to Karbala until old age intervened.  

4. Imam Hussain (AS) appeared, halting their journeys.  

5. An Iraqi Faqir constructed the replica, and Imam (AS) manifested within it on the 9th of Muharram.  

6. Syed Noor Mola Shah and Syed Haider Shah Haqani participated in the procession.  

7. Replicas for Hazrat Qasim (AS) and Hazrat Ali Akbar (AS) were later added.

Critical and Historical Analysis

Musani’s 1975 article suggests the Matam began around 1586 CE (995 AH). However, alternative claims propose 1519 CE (926 AH) or 1572 CE (980 AH). The timeline hinges on Syed Haider Shah Haqani (d. 1039 AH/1630 CE), whom some believe witnessed the Matam’s inception.

Key Figures  

- Syed Haider Shah Haqani (b. ~907–912 AH/1501–1506 CE; d. 1039 AH/1630 CE): A revered spiritual figure, his involvement is cited as evidence of the Matam’s antiquity, though no contemporary records confirm this.  

- Syed Mur Shah: Historical records place him alive in 1025 AH/1616 CE (as a minor) and 1095 AH/1684 CE. Ties to his in-laws, such as Mir Bozurg (martyred 1066 AH/1656 CE), suggest he was born during Emperor Jahangir’s reign (1605–1627 CE) and lived into Aurangzeb’s era (d. 1707 CE).  

- Syed Noor Mola Shah: Likely active in the late 18th to early 19th century during the Kalhora/Talpur periods.

Conclusion

The Karbala Mola Matam most likely emerged in the late 17th century (late 11th century AH) during Mughal Emperor Aurangzeb’s reign. Syed Mor Shah received the replica in his later years (~1684 CE), after Haider Shah’s death (1630 CE). Discrepancies in dating arise from gaps in oral transmission. Thus, the tradition is approximately 340 years old, not 400–500 years, making it a vital yet nuanced part of Sindh’s devotional heritage.

References & Books

References

Wikipedia: Muharram

Book: Tuhfat al-Kiram by Ali Sher Qani Thattvi (1773 CE).

Article: "Mian Ali Gohar Musani, "9th Muharram in Rohri," Panjtani Newspaper (1975).

Oral histories of Rohri.

Shajra-e-Rizvi Sadaat (Genealogy of Rizvi Syeds).

The Nation: Procession with historic Zareeh taken out in Rohri

Al-Islam.org - Karbala History

YouTube @karbala-rohri

Book: Rohri’s three and a half glorious centuries. "روهڙي جون ساڍيون ٽي سو رائتيون صديون" By: Sayed Abdul Hussain Musavi

Book Recommendation: The Tragedy of Karbala by Maulana Muhammad Taqi

Photo Credit: Sayed Sajjad Hussain Musavi Location: Shafquat Hussain Shah Musavi Road

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh

#9muharramrohri2025, #rohrimatam, #shamagul, #karbala, #muharram2025

Cockfighting in Sindh: A Controversial Tradition

 Introduction

Cockfighting, commonly referred to as a cock fight, is a traditional yet controversial practice in Sindh, Pakistan, where specially bred roosters, known as gamecocks or game fowl, are pitted against each other in a ring called a cockpit. Despite its historical and cultural significance, cockfighting is illegal in Pakistan due to laws prohibiting animal cruelty and gambling. This article delves into the history, cultural role, and ethical concerns of cockfighting in Sindh, addressing the question, "What are fighting roosters called?" and exploring the complexities of this tradition.

A pair of fighting roosters, known as gamecocks, bred for cockfighting in Sindh, a practice tied to cultural heritage but banned due to animal cruelty and illegal gambling.

Historical Background

Cockfighting has ancient roots, with evidence dating back to 2500 BC in the Indus Valley Civilization, which included parts of modern-day Sindh. The practice likely spread through trade and cultural exchanges with neighboring regions like Afghanistan and Persia. Ancient artifacts, such as a late-7th-century BC red jasper seal from Israelite Iron Age sites, depict roosters as symbols of ferocity, highlighting their historical role as fighting birds.

In Sindh, cockfighting has been a part of the cultural fabric for centuries, often tied to festivals and social gatherings. The anthropologist Clifford Geertz, in his essay Deep Play: Notes on the Balinese Cockfight, noted the cultural significance of cockfighting in reflecting societal values and hierarchies, a perspective that resonates with its role in Sindh.

In Sindh, cockfighting has been a part of the cultural fabric for centuries, often tied to festivals and social gatherings. The anthropologist Clifford Geertz, in his essay Deep Play: Notes on the Balinese Cockfight, noted the cultural significance of cockfighting in reflecting societal values and hierarchies, a perspective that resonates with its role in Sindh.

Cultural Significance

In Sindh, cockfighting is more than a sport; it is a social event that fosters community engagement, particularly among men. Participants view it as a test of skill, status, and masculinity, with successful gamecocks elevating their owners' prestige. The excitement of a cock fight is amplified by illegal gambling, which draws crowds but also contributes to its controversial status. These events are often held during festivals or in dedicated arenas, reinforcing their cultural importance despite legal prohibitions.

The Birds: What Are Fighting Roosters Called?

Fighting roosters are called gamecocks or game fowl, terms that reflect their breeding for aggression, strength, and endurance. These birds are distinct from ordinary poultry, selected for their fighting prowess. Popular breeds used in cockfighting include:

Cockfighting in Sindh, Pakistan, involves specially bred roosters known as gamecocks, with popular breeds including the Old English Game, American Game, Asil, and Shamo. The Old English Game, originating from the United Kingdom, is valued for its agility, fierceness, and spirited nature. The American Game, from the United States, is known for its strength, durability, and aggressive behavior. The Asil, hailing from India, is prized for its bravery, tenacity, and strong skull, making it a formidable fighter. The Shamo, originating in Japan, is distinguished by its large, powerful, and muscular build. These breeds are rigorously trained and often equipped with metal spurs, though the practice is illegal in Pakistan due to animal cruelty and gambling laws, sparking debates over cultural tradition versus ethical concerns.

These gamecocks are trained rigorously from a young age, often fed specialized diets and conditioned like athletes. In some cases, they are equipped with sharp metal spurs, known as gaffs, or knives attached to their legs to increase the lethality of the fights. A prize-winning gamecock can be highly valuable, sometimes fetching thousands of dollars (Animals.mom.com: Types of Fighting Roosters).

The Sport

Cockfights take place in a circular arena called a cockpit, where two gamecocks are released from opposite ends to fight. The battles can last from a few minutes to half an hour, often ending when one bird is unable to continue or is killed. Spectators place bets on the outcome, adding to the event’s allure but also its illegality. In some variations, the birds are equipped with gaffs or knives, which intensify the brutality of the fights (Humane Society International: Fighting for their lives).

Legal and Ethical Issues

Cockfighting is illegal in Pakistan under laws that prohibit animal cruelty and gambling. Animal welfare organizations, such as the Humane Society International and PETA, argue that the practice is inhumane, as gamecocks often suffer severe injuries or death. The use of gaffs and knives exacerbates the cruelty, and the birds are sometimes injected with steroids or adrenaline-boosting drugs to enhance their aggression (PETA: What Is Cockfighting?).

The illegal gambling associated with cockfights also links the practice to other criminal activities, such as drug trafficking and assault. Despite the ban, cockfighting persists in rural areas of Sindh, often in secret locations, due to its cultural significance and the difficulty of enforcement. Authorities have increased efforts to crack down on these events, but challenges remain in balancing cultural traditions with modern ethical standards.

Conclusion

Cockfighting in Sindh is a complex issue, blending cultural heritage with significant legal and ethical concerns. The practice, involving specially bred gamecocks, remains a part of the region’s social fabric, particularly during festivals. However, its illegality due to animal cruelty and gambling laws, coupled with growing awareness of animal rights, places it at a crossroads. As society evolves, the future of cockfighting in Sindh remains uncertain, caught between preserving tradition and addressing modern ethical imperatives.

References:

Wikipedia: Cockfighting

Humane Society International: Fighting for their lives

PETA: What Is Cockfighting?

Breeds List: Fighting Chickens

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh

#cockfighting #sindhculture #animalrights #illegalgambling #birdfighting

Diwan Bhojsingh: A Pillar of Sukkur’s Educational and Political Landscape

Diwan Bhojsingh: A Pillar of Sukkur’s Educational and Political Landscape

Introduction

Diwan Bhojsingh was a distinguished lawyer, educator, and public servant in Sukkur, Sindh, whose multifaceted contributions shaped the region’s educational, political, and cultural spheres. Born in Sehwan, he transitioned from teaching to law, becoming a prominent figure in Sukkur’s legal community. His legacy is particularly notable for his potential role in the early history of Islamia College Sukkur, alongside his significant positions in local governance and cultural preservation. This article explores his life, achievements, and enduring impact, optimized for search engine visibility and crafted to ensure originality.

Early Life and Professional Journey

Diwan Bhojsingh hailed from Sehwan, a historic town in Sindh known for its cultural and spiritual significance. Initially, he pursued a career in education, working as a teacher, which reflected his early commitment to knowledge dissemination. Recognizing the potential of legal practice, he later entered the field of law, where he established himself as a respected lawyer in Sukkur. His transition from education to law highlights his adaptability and dedication to serving his community through diverse roles.

Political Career and Civic Leadership

Diwan Bhojsingh’s contributions to Sukkur’s governance were substantial. He served as the president of the Sukkur Municipality during two terms: from 1911 to 1914 and from 1922 to 1928. In these roles, he oversaw local administrative and developmental initiatives, earning recognition for his leadership in a rapidly growing city.

A defining moment in his career came in 1936, when Sindh was separated from the Bombay Presidency to become an autonomous province. Diwan Bhojsingh was elected as the first Speaker of the Sindh Assembly, a prestigious position that marked his influence in shaping the province’s early legislative framework. His tenure as Speaker coincided with a critical period in Sindh’s political history, as the region navigated its newfound autonomy.

Role	Period	Key Contributions
President, Sukkur Municipality	1911–1914, 1922–1928	Oversaw local governance and urban development in Sukkur.
Speaker, Sindh Assembly	1936	Served as the first Speaker post-Sindh’s separation from Bombay, shaping legislation.
Chairman, General Library	Unknown	Promoted cultural and educational preservation through library management.

Connection to Islamia College Sukkur

One of the intriguing aspects of Diwan Bhojsingh’s legacy is the possibility that the initial classes of Islamia College Sukkur, established in the mid-1950s, were held in a building he owned. Following the 1947 partition, many properties in Sukkur, including those owned by Hindu residents like Bhojsingh, were abandoned due to migration. Historical accounts suggest that the college, which began operations in a repurposed building opposite Ghazi Rashid Park near the old powerhouse, may have utilized such a property. While primary sources do not definitively confirm this connection, it aligns with the post-partition context, where abandoned buildings were repurposed for educational institutions.

Islamia College Sukkur was founded to address the educational crisis caused by the mass migration of Hindu teachers post-partition. The Muslim Education Society, with support from figures like Nusrat Hassan, established the college to provide higher education locally, reducing the need for students to travel to cities like Shikarpur, Hyderabad, or Karachi. If Bhojsingh’s property was indeed used, it would underscore his indirect contribution to Sukkur’s educational recovery during a challenging period.

Cultural and Educational Contributions

Beyond his legal and political roles, Diwan Bhojsingh was deeply committed to cultural preservation. As chairman of Sukkur’s oldest General Library, he played a key role in maintaining a vital resource for the community’s intellectual and cultural life. The library, one of the region’s earliest, served as a hub for scholars, students, and residents, reflecting Bhojsingh’s dedication to education and heritage.

His involvement in educational initiatives, whether through the library or the potential use of his property for Islamia College, highlights his broader vision for Sukkur’s development. His efforts complemented the work of other local leaders, such as Syed Hasan Mian Advocate, who founded the college and established numerous schools in Sukkur.

Legacy and Impact

Diwan Bhojsingh’s legacy endures through his contributions to Sukkur’s legal, political, and educational spheres. His roles as a lawyer, municipal president, and Sindh Assembly Speaker positioned him as a key figure in the region’s history. The potential link to Islamia College Sukkur, though not fully documented, adds an intriguing dimension to his impact, suggesting his property may have facilitated the college’s early operations.

Today, Islamia College Sukkur remains a cornerstone of higher education in Sindh, offering programs from intermediate to postgraduate levels. Bhojsingh’s contributions, alongside those of other pioneers, helped lay the foundation for this enduring institution. His work in governance and cultural preservation further solidified his status as a pillar of Sukkur’s community.

• Government Islamia College Sukkur Historical Overview

• SINDH in history today (10th September)

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh

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9 Muharram in Rohri 2025: Shama Gul, Matam, and Tazia Procession

Introduction

Mourners carrying the 9 Dhaal Tazia during the 9 Muharram procession in Rohri, symbolizing the shrine of Imam Hussain.

The 9th of Muharram holds profound spiritual significance for Muslims worldwide, especially for Shia Muslims, who commemorate the martyrdom of Hazrat Imam Hussain (AS) or (R.A.) in the Battle of Karbala in 680 CE. In Rohri, Sindh, Pakistan, this day is marked by one of the largest and most historic processions in the country, drawing millions of mourners to honor the sacrifices of Karbala. Known for its iconic Shama Gul (9 shields Taboot) and 9 Dhaal Tazia, (ڪربلا مولا ماتم) the Rohri 9 Muharram 2025 procession exemplifies devotion and resilience. This article explores the significance, traditions, and events of 9 Muharram Rohri Matam 2024 and provides insights into 9 Muharram Rohri Matam 2025.

Historical Significance of 9 Muharram

The 9th of Muharram, known as Tasu’a, is the eve of the Day of Ashura, when Hazrat Imam Hussain (A.S), the grandson of Prophet Muhammad (ﷺ), and his companions prepared for the Battle of Karbala. On this day in 680 CE, negotiations with the Umayyad army failed, and Imam Hussain’s camp was denied access to water from the Euphrates River. For Shia Muslims, 9 Muharram ki Raat (the night of 9 Muharram) is a time of reflection, prayer, and mourning, honoring Imam Hussain’s courage and sacrifice against oppression.

Sham Gul 9th early in morning 4 am 

Rohri’s Historic 9 Muharram Procession

Rohri, a city in Sindh, Pakistan, is renowned for its 500-year-old 9 Dhaal Tazia procession, one of the largest in Pakistan, attracting over a million mourners in 2025. The procession begins at Mandey Kherey and concludes at Karbala Maidaan More Shah, featuring a historic replica of Imam Hussain’s shrine (Zareeh-i-Aqdas), crafted by the Rizvi Sadaat family of Syed Mohammad Sharif Shah Rizvi. The Shama Gul ritual, a symbolic lighting ceremony at 4 AM, marks the start of this solemn event. Mourners participate in the Rohri Jaloos 9 Muharram 2025 and perform Rohri Karbala Matam 2024, expressing grief through chest-beating (matam) and recitations of elegies (noha).

Key Features of the Procession

• Shama Gul: A traditional ritual that signals the start of the procession, symbolizing the light of Imam Hussain’s legacy.
• 9 Dhaal Tazia: A 500-year-old replica of Imam Hussain’s shrine, carried through the streets of Rohri.
• Matam: Mourners engage in Rohri Matam 9 Muharram 2025, a rhythmic chest-beating ritual to express sorrow for the martyrs of Karbala.
• Sabeels: Stalls offering water, milk, and tea are set up for mourners, reflecting the thirst endured by Imam Hussain’s camp.

Spiritual and Cultural Importance

The Rohri 9 Muharram 2025 events are not only a religious observance but also a cultural cornerstone for the local community. For Shia Muslims, mourning for Imam Hussain (A.S) is an act of protest against tyranny and a means to seek his intercession in the afterlife. The Rohri Matam 9 Muharram, including noha recitations by notable figures like Nadeem Sarwar, fosters unity and compassion. The procession serves as a reminder of Karbala’s universal message: standing firm for justice and truth.

Looking Ahead: 9 Muharram Rohri 2025

Based on the lunar Islamic calendar, 9 Muharram 2025 is expected to fall on July 5, 2025, in Pakistan, pending confirmation of the moon sighting by the Ruet-e-Hilal Committee. The Rohri 9 Muharram 2025 procession is anticipated to uphold its centuries-old traditions, with enhanced security and community participation. Mourners will likely gather for Rohri Matam 9 Muharram 2025, continuing the legacy of devotion and remembrance.

The Miracle of 10 Muharram (Rohri Mojza 10 Muharram)

The 10th of Muharram, known as Youm-e-Ashura, commemorates the martyrdom of Imam Hussain (A.S) and his companions. In Rohri, this day is observed with continued mourning and reflection. The Rohri Mojza 10 Muharram refers to the spiritual inspiration drawn from the Karbala narrative, symbolizing resilience and faith. While no specific miracles are documented, the enduring tradition of the procession is regarded as a testament to divine preservation.

Procession Route & Stopover Significance

The procession follows a traditional route, with each stop carrying historical and spiritual weight:

1. Start at Syed Mor Shah’s Tomb Now a Day Imam Bargah Shah E Iraq Rohri

• 9th Muharram Early in the mornig 4:00 Am (1st Day) Imam Bargah Shah E Iraq Rohri

• Blessing prayers and handover of the replica to the bearers.

• Note: its Called Shama Gul translate is All Lights of dark because Lighting from Tazia

•  Note: Shama Gul means “All Lights Shine” it represents the glow that lights up the darkness, especially the illumination coming from the Tazia.

2. Mando Khbeṛ (Kabbir Faqir’s House) منڊو كېڙ near Rohri Post Office

• First communal gathering and a historical waypoint.

3. Shafquat Hussain Shah Musavi Road Shahi Bazaar

• 9th Muahhrram 1:00 Pm evening (2nd Day) Mando Khbeṛ

• Merging point with replicas of Hazrat Qasim (AS) and Hazrat Ali Akbar (AS).

• War Mubarak “When the processions reached the gateway of the street leading to the shrine of the Holy Prophet Muhammad ﷺ’s blessed hair, the riders turned their faces toward it. This was so that Syed al-Shuhada could offer salutations to the symbol of his beloved grandfather. After completing the greeting, the procession moved on—leaving the end of the main bazaar and entering the covered market.”

• Bakharī Shāh’s Shrine: Separation of subsidiary replicas and final leg to the main sanctuary.

• Wichhora Chock Rohri cepration point with replicas of Hazrat Qasim (AS) and Hazrat Ali Akbar (AS).

  Wichhora Chowk, Rohri:  " وڇوڙا چوڪ" The name comes from the Sindhi language and means “Separation Square.” It refers to a place in Rohri symbolizing moments of parting or emotional separation.

4. Syed Haider Shah Haqani’s Sanctuary 

• Ritual ziyarat (visitation) and distribution of sweets (nadra).
• Syed Haider Shah Haqani’s Sanctuary 
• Overnight vigil with supplications through dawn.

5. Syed Haider Shah Haqani’s Sanctuary Syed Noor Mola Shah’s Shrine

• On the 10th of Muharram, at 1:30 PM in the evening after Namaz the Karbala Moula procession (Jaloos) started from Syed Haider Shah Haqani’s residence and moved toward the Rohri Railway Station. The route ended there.
• Majlis Sham-e-Ghariban at Karbala Maidan Rohri

Roles & Participants

The Matam involves a range of participants with defined roles:

• Replicabearers (Niaazdars): Trained to walk in unison, maintaining steady breathing to prevent jostling the replica. 

• Noha-Khwans: Lead lamentations, alternating reciters to keep the crowd engaged for hours.

• Flag Bearers (Alam-dars): Carry symbolic flags at the front and rear, guiding the route and managing crowd flow.

• Logistics Team: Coordinates water stations and first-aid tents along the procession path.

• Distribution of Tabarruk (Niaz): Community members preparing Haleem as a Niaz offering on the streets of Rohri during Muharram, symbolizing unity and devotion at Karbala Blessed food and drinks, such as Haleem or Kheer, are shared among participants as Tabarruk. This communal act promotes unity and compassion.

Oral Transmission & Documentation

The traditio n is preserved through oral histories and detailed records:

• Family Lineages: Six families (Rizvi, Musani, Haqani, Noorani, Bakharī, Mando) maintain separate diaries with dates, anecdotes, and donor lists.

• Annual Committee: Appointed to verify dates and compile a printed pamphlet distributed on the 1st of Muharram.

• Archival Practices: Handwritten ledgers bound in goat-skin are stored in a temperature-controlled room at Syed Mur Shah’s shrine. Recent efforts include digitizing pages with high-resolution scanning and OCR for text searches.

References

• Wikipedia: Muharram
• Book: Tuhfat al-Kiram by Ali Sher Qani Thattvi (1773 CE).
• Article: "Mian Ali Gohar Musani, "9th Muharram in Rohri," Panjtani Newspaper (1975).
• Oral histories of Rohri.
• Shajra-e-Rizvi Sadaat (Genealogy of Rizvi Syeds).
• The Nation: Procession with historic Zareeh taken out in Rohri
• Al-Islam.org - Karbala History
• YouTube @karbala-rohri
• Book: Rohri’s three and a half glorious centuries. "روهڙي جون ساڍيون ٽي سو رائتيون صديون" By: Sayed Abdul Hussain Musavi
• Book Recommendation: The Tragedy of Karbala by Maulana Muhammad Taqi
• Photo Credit: Sayed Sajjad Hussain Musavi Location: Shafquat Hussain Shah Musavi Road 

Conclusion

The Rohri 9 Muharram 2024 procession, with its Shama Gul and 9 Dhaal Tazia, is a powerful expression of faith, unity, and remembrance. As 9 Muharram Rohri Matam 2025 approaches, the legacy of Karbala continues to inspire millions. Share your thoughts or experiences in the comments, and stay tuned for updates on this sacred tradition.

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh 

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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