Exploring Octagonal dome and Heptagonal Dome: Sukkur’s Timeless Mughal Treasures

Exploring Hacht Pehlou and Haft Chah: Sukkur’s Timeless Mughal Treasures

The Hasht Pahlawganbaz (Octagonal Dome): A 16th-century Mughal marvel in Sukkur, Pakistan, blending Islamic symbolism with eight-sided engineering brilliance. Captured in 1939.

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.

1. هشت پهلووگنبذ (Hasht Pahlaw Gambaz): "Octagonal Dome" – A dome with eight sides, reflecting Mughal architectural geometry.
2. 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

Detailed stonework of the Hasht Pahlawganbaz dome, illustrating Mughal mastery of octagonal symmetry and Quranic-inspired arabesques.

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

Hasht Pahlawganbaz (Octagonal Dome) in Sukkur, Pakistan – A 16th-century Mughal marvel blending sacred geometry and Islamic spirituality, photographed September 2023.

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?

Historical Illustration of the Octagonal Dome (Hasht Pahlawganbaz) by Amina Khoja Ithna Asheri: Mughal Geometry and Cultural Heritage from 20th-Century Hyderabad.

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 & Sukkur’s Mughal Domes: 1855 Exploration of Octagonal & Heptagonal Architecture

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

© 2025 Discover Rohri The Ancient City of Sindh

Sukkur history, Mughal architecture, Hacht Pehlou, Haft Chah, Mir Masum Bakhri, Sindh heritage, caravanserais, historical sites in Pakistan

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Master Hari Singh Dungarmal: The Pioneer of Sindhi Literature and Arya Samaj in Sukkur

Introduction

Master Hari Singh Dungarmal - Arya Samaj Leader & Sindhi Publisher

Master Hari Singh Dungarmal (1857–1917) stands as a towering figure in Sukkur’s cultural and literary history. A staunch Arya Samajist, educator, and pioneer of Sindhi book printing, his contributions laid the groundwork for Sindhi literary and social reform...

Early Life and Role in Arya Samaj

Born in 1857, Hari Singh began his career as a Sindhi-language teacher in Sukkur’s education department. His dedication to social reform led him to the Arya Samaj, a Hindu reform movement advocating Vedic principles...

Pioneering Sindhi Book Printing

In 1888, Hari Singh founded Sukkur’s first bookstore, marking the dawn of Sindhi-language publishing in the region. His press printed religious, educational, and literary works, including Vedic texts and Arya Samaj literature...

Legacy in Sindhi Literature

Hari Singh’s contributions earned him recognition in historical texts like Sindh Ji Hindun Ji Tareekh and works by Rahimdad Molai Sheedai. Later presses like Hans Raj Press and Tilak Press built on his foundation...

Commemorative Stamp of Hari Singh Dungarmal - Sindhi Publishing Pioneer

References

1. Sukkur Sunehra (Local Historical Text)
2. Tareekh-e-Sukkur (History of Sukkur)
3. Sindh Ji Hindun Ji Tareekh by Kaku Bherumal Meharchand Advani
4. Shikarpur: A City, A Civilization
5. History of Sindhi Prose
6. Sayed Imdad Hussain Shah Rizvi. (2025). Personal communication

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh

Historical Figures, Sindhi Publishers, Cultural Heritage

#SindhiHistory #AryaSamaj #SukkurHeritage #SindhiBooks

Rohri in 1870-1871: A Glimpse into the Past

Rohri, a city with a rich historical tapestry, is located on the eastern bank of the Indus River in Pakistan's Sindh province. Known as Aror in medieval times, it was a pivotal site in the early spread of Islam in South Asia, captured by Muhammad bin Qasim in 711 CE. By the 19th century, under British colonial rule, Rohri had transformed into a key administrative and commercial center. This article explores Rohri during the years 1870-1871, drawing from A.W. Hughes' Sindh Gazetteer (1874), to provide a snapshot of its vibrant life and times.

Connectivity and Infrastructure

In 1870-1871, Rohri was well-connected by road to nearby towns such as Mirpur, Kandhra, and Sanghar. The city was strategically located on the main royal road from Hyderabad to Multan, which passed through it, facilitating trade and travel. This strategic position made Rohri a vital hub for commerce and administration in the region, connecting southern and northern parts of British India.

Government Buildings and Administration

Rohri boasted several key government buildings that underscored its administrative importance. These included the Mukhtiarkar's court, responsible for local governance and revenue collection, and the Panchayat house, where municipal commissioners held their meetings. The Rohri Municipality was established in 1855, indicating a structured local government. Other notable buildings included a dispensary for medical services, a police station, a spacious and well-built Dak Bungalow for travelers, government schools, a post office, and a dock, all contributing to the city's status as a regional center.

The city's security was maintained by a police force of 31 personnel, comprising 23 foot constables from the rural and district police, along with mounted police on horses and camels. The area known as Cooper Gunj was named after Gilbert Cooper, an enthusiastic Deputy Collector who spearheaded numerous development projects in the Rohri sub-division.

Population Demographics

According to the 1872 census, Rohri had a population of approximately 8,580 residents. Of these, 4,766 were Hindus, predominantly from the Vaanya (Bania) caste, who were engaged in trade, banking, and money lending. The remaining 3,813 were Muslims, belonging to various tribes such as Qazi, Syed, Bhutta, Kori, Patoli, Mahana, Khati, Memon, Sheikh, and Shikari, reflecting the city's diverse social fabric.

Community	Population	Primary Occupations
Hindus (Vaanya/Bania)	4,766	Trade, Banking, Money Lending
Muslims (Various Tribes)	3,813	Various, including Landownership

Economic Activities

Rohri's economy in the late 19th century was diverse and vibrant. The city traded in a variety of goods, including grains, oil, ghee, salt, meat, lime, and fruits. Additionally, Rohri was known for its manufacturing industries. Notably, the city produced Tussar silk cloth, gold and silver jewelry such as bangles, and paper of various qualities. These industries not only catered to local needs but also contributed to trade with other regions via the royal road connecting Hyderabad and Multan.

Prominent Personalities

Among the notable figures in Rohri were the Syeds, who had owned lands in the district for centuries. Prominent Syeds included Noor Hussain Shah, Mir Sadiq Ali Shah (the mediator), Mian Jan Allah Shah, Mian Murad Ali Shah, Mian Qalandar Bakhsh Shah, Mian Hamza Ali Shah, Mian Khair Muhammad Shah, among others. In the Hindu community, Diwan Lal Das and Seth Sabhag Chand were significant personalities, likely involved in trade and commerce.

Conclusion

Rohri in 1870-1871 was a thriving city under British rule, with a well-developed infrastructure, a diverse and economically active population, and a significant role in the region's administrative and commercial landscape. The detailed accounts from A.W. Hughes' Sindh Gazetteer provide a valuable glimpse into the city's historical importance in Sindh.

References

• Hughes, A.W. (1874). A Gazetteer of the Province of Sindh. London: G. Bell and Sons.
• Sayed Imdad Hussain Shah Rizvi. (2025). Personal communication

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh

 #SindhHistory #BritishColonialEra #IndusRiverCities #19thCenturyPakistan #HistoricRohri

The Dispute Over Khwaja Khizr’s Shrine: A Tale of Faith and Floods in Rohri, Sindh

Introduction

Situated on a serene island in the Indus River near Rohri, Sindh, the shrine of Khwaja Khizr revered as Zinda Pir, Jind Pir or Jhule lal serves as a vital spiritual and cultural landmark for Hindus and Muslims alike. This hallowed site embodies shared devotion yet has witnessed periodic disputes. In Empires of the Indus, Alice Albinia delves into its rich history, highlighting the significant 1880 conflict and the catastrophic floods that transformed its heritage.

1888 Riverside View of Rohri Civil Court

The Legacy of Khwaja Khizr

Khwaja Khizr, known as Al-Khidr in Islam, is a mystical figure revered for his eternal life and wisdom. In the Quran, he is depicted as a righteous servant of God and a guide to Prophet Moses (Surah Al-Kahf). In Sindh, he is celebrated as the spiritual guardian of the Indus River and protector of travelers. For Hindus, he is Jhule lal, the river deity and patron of the Sindhi community. His shrine, established around 925 CE on a small island near Rohri, has long been a shared sacred space for both communities (DAWN.com).

The 1880 Dispute

According to the 1874 Sindh Gazetteer, Hindus and Muslims once worshipped harmoniously at Khwaja Khizr’s shrine. However, by 1880, tensions arose over the site’s ownership. Hindus argued that the absence of a traditional tomb proved the site was a Hindu samadhi (memorial) for a deity. Muslims, on the other hand, maintained that Khwaja Khizr is a living saint, negating the need for a tomb. The dispute escalated to a British colonial court, which ruled in favor of the Muslims. Consequently, Hindus established a new site across the river in Warn Puri, near what is now a thermal power station (DAWN.com).

The 1956 Flood and Its Aftermath

The Indus River, central to Sindh’s history, has often brought destruction through flooding. In 1956, a massive flood ravaged Khwaja Khizr’s shrine, destroying its mosque, structures, a silver gate, and a crown associated with the Naga deity. Further floods in the 1970s exacerbated the damage, leaving the shrine in a partially ruined state (PDMA). Despite this, the site remains a vital spiritual center for devotees.

Alice Albinia’s Quest for Records

In her research for Empires of the Indus, Alice Albinia sought to uncover details of the 1880 court case. Visiting the shrine, she learned from the current caretaker that the case file had been given to a foreigner, and the case was heard in Rohri’s civil court. At the court, a female judge granted Albinia access to the archives. However, a recent explosion in the record room had killed the head clerk, who was familiar with the archives. Albinia meticulously examined bundles of 1880s records tied with cloth but could not locate the specific case file, highlighting the challenges of preserving historical documents.

The Shrine Today

Despite its partial destruction, Khwaja Khizr’s shrine continues to draw thousands of Hindu and Muslim devotees, especially during March and April. Accessible only by a small boat, the shrine now a simple square structure with a dome reflects Sindh’s syncretic cultural and religious heritage (Rohri.com). The 1888 photograph of the Rohri civil court, with its riverside steps leading to a jetty for judges’ travel to Sukkur, underscores the historical significance of the Indus in the region’s administration.

Key Events at Khwaja Khizr’s Shrine

The storied past of Khwaja Khizr’s shrine, located on an island in the Indus River near Rohri, Sindh, is marked by pivotal events that reflect its spiritual and cultural significance. Established around 925 CE, the shrine became a shared sacred space for Hindus and Muslims. In 1880, a dispute over its ownership led to a British colonial court ruling in favor of Muslims. A devastating flood in 1956 razed the shrine’s mosque and key structures, with further damage from 1970s floods leaving it partially in ruins. In the 2000s, Alice Albinia’s research into the 1880 case was thwarted by an explosion in Rohri’s court archives, underscoring the challenges of preserving historical records.

Conclusion

The history of Khwaja Khizr’s shrine encapsulates Sindh’s rich cultural and religious diversity, where communities of different faiths converge to worship. The 1880 dispute and the 1956 flood mark significant turning points in its story, underscoring the challenges of preserving cultural heritage amidst conflict and natural disasters. Alice Albinia’s exploration in Empires of the Indus emphasizes the need to document and protect this legacy for future generations.

References

• Albinia, Alice. Empires of the Indus. John Murray Press, 2008. Link
• "Khwaja Khizr: The Saint Who Saved Rohri, Sukkur." DAWN, 2017. Link
• "Mythology: Khwaja Khizr of the Indus." DAWN, 2019. Link
• "History of Floods in Sindh." Provincial Disaster Management Authority (PDMA). Link
• "Tomb of Khwaja Khizr or Zinda Pir, Rohri." Rohri.com, 2021. Link
• Sayed Imdad Hussain Shah Rizvi. (2025). Personal communication

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh

 #SindhHistory #KhwajaKhizr #Jhulelal #RohriShrine #IndusRiver #CulturalHeritage

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.

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh

#RohriMasan #SindhHeritage #HinduCulture #GayrasMela #ShankarBagh #RohriHistory

The Persian Inscription on Mir Masum Shah's Minaret in Sukkur: A Glimpse into Mughal History

The Persian Inscription on Mir Masum Shah's Minaret in Sukkur: A Glimpse into Mughal History

Introduction

In the heart of Sukkur, Pakistan, stands a remarkable monument from the Mughal era: the minaret of Mir Masum Shah. This towering structure, known locally as Masum Shah jo Minaro, is not only a testament to the architectural prowess of its time but also bears a Persian inscription that offers profound insights into the history and culture of 16th-century Sindh. This article delves into the story behind this minaret, exploring the life of Mir Masum Shah, the construction of the monument, and the significance of the poetic inscription that adorns its entrance, providing a window into the Mughal legacy in the region.

The Life and Legacy of Mir Masum Shah

Mir Muhammad Masum Shah, also known as Syed Nizamuddin Mir Muhammad Masum Shah, was a prominent figure of the 16th century, born on February 7, 1538, in Sukkur-Bhakkar, Sindh. A multifaceted individual, he was a scholar, poet, calligrapher, historian, and soldier. Under his pen name, Nami, he authored the Tarikh-e-Masumi, a significant historical account of Sindh compiled in 1600 AD, which remains a valuable resource for understanding the region’s past Wikipedia: Masum Shah.

His contributions extended beyond academia. As a trusted lieutenant of Mughal Emperor Akbar, Mir Masum led military campaigns, notably annexing Baluchistan into the Mughal Empire around 1595. His service earned him large land grants (jagirs) in Sukkur, and in 1598, he was appointed governor of Sindh and Sibi. In 1606, Emperor Jahangir honored him with the title Amin-ul-Mulk, recognizing his exemplary qualities Heritage EFT Sindh. Mir Masum’s death on April 4, 1606, in Sukkur marked the end of a remarkable life, but his legacy lived on through his son, Mir Buzurg, and the minaret he envisioned.

The Minaret: A Mughal Architectural Marvel

The minaret of Mir Masum Shah is one of the most outstanding monuments in Sukkur, comparable to Mughal structures in Delhi, Ahmadabad, and Daulatabad Sindh Culture Department. Constructed from burnt bricks, it stands approximately 100 feet (30 meters) tall with a base circumference of about 84 feet (26 meters). The structure features 84 steps leading to a dome at the top, accessible via an internal staircase, offering a magnificent view of the surrounding area.

Historical records present some discrepancies regarding the construction timeline. Local accounts suggest the minaret’s construction began in 1593 and was completed in 1607, with Mir Buzurg overseeing its completion after his father’s death in 1606. However, some sources indicate the project started in 1595 and was finished in 1618, possibly due to confusion with the Islamic calendar (1018 AH ≈ 1609 AD) Sindh Culture Department. The 1593–1607 timeline aligns with Mir Masum’s lifetime and is supported by local historian Imdad Hussain Shah, making it the more widely accepted timeframe.

Aspect	Details
Height	Approximately 100 feet (30 meters)
Base Circumference	Approximately 84 feet (26 meters)
Construction Start	1593 or 1595 AD
Construction Completion	1607 AD (some sources suggest 1618, likely a misinterpretation of 1018 AH)
Material	Burnt bricks with lime mortar
Steps to Top	84

The minaret’s conical shape, slightly off the perpendicular, and its dome-topped design suggest it may have served as a watchtower, in addition to its commemorative purpose Heritage EFT Sindh.

The Persian Inscription: A Poetic Tribute

At the entrance of the minaret, an oblong stone slab bears a Persian inscription, written in the Arabic script common to Persian texts of the Mughal era. This inscription, as translated by local historian Imdad Hussain Shah, provides both historical details and a poetic tribute to Mir Masum Shah:

This minaret was built during the time of Jalaluddin Muhammad Akbar Badshah Ghazi. Mir Ma’sum, who is like the fourteenth moon in the sky, is famous in the world for his good name. He had this tall minaret built so that it raises its head towards the blue sky and asks the angels from the throne about the date of its construction. It is famous worldwide, overlooking the times. Mir Ma’sum, who is highly respected, his sacrifices are beyond the law. This minaret was built so that people say it is a memorial of the past (or for future generations). Someone in the sky said, it is the leg of the great throne (or it is the support). The composer of this poem is Mir Buzurg son of Mir Ma’sum.

The inscription highlights the minaret’s construction during Akbar’s reign, emphasizing Mir Masum’s esteemed reputation and the monument’s enduring legacy. The poetic imagery, comparing Mir Masum to the “fourteenth moon” and the minaret to a structure reaching the heavens, reflects the Mughal tradition of blending architecture with literary art. The mention of Mir Buzurg as the composer suggests his role in both completing the minaret and immortalizing his father’s vision through poetry.

Legacy and Current Status

Today, Mir Masum Shah’s minaret remains a cherished landmark in Sukkur, symbolizing the city’s Mughal heritage. Located on a hill, it offers panoramic views and attracts tourists and historians alike. Adjacent to the minaret are the graves of Mir Masum, his father Mir Safai, and other family members, housed under open stone canopies adorned with Persian inscriptions and Quranic verses. These canopies feature intricate stalactite designs and decorative tracery, further showcasing Mughal craftsmanship Sindh Culture Department.

The site is managed by the Government of Pakistan, with efforts to preserve its historical integrity. The minaret and its surroundings remain under the stewardship of the Masumi family, though the government oversees its maintenance Heritage EFT Sindh. Visitors can explore the minaret and nearby shrines, such as Faiz Mahal, gaining a deeper appreciation for Sukkur’s role in Mughal history.

Conclusion

The Persian inscription on Mir Masum Shah’s minaret is more than a decorative element; it is a historical and cultural artifact that encapsulates the legacy of a remarkable individual and the grandeur of the Mughal era. Through its poetic verses, we glimpse the reverence for knowledge, the importance of legacy, and the artistic sensibilities that defined 16th-century Sindh. As a enduring symbol of Sukkur’s heritage, the minaret continues to inspire awe and curiosity, inviting us to connect with the past and appreciate the enduring impact of history.

#MirMasumShah #Sukkur #MughalArchitecture #PersianInscription #SindhHistory #PakistanHeritage #HistoricalMonuments

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh

Sukkur Gymkhana: Pakistan’s Oldest Club and Its Rich History

Explore the history of Sukkur Gymkhana, Pakistan’s oldest gymkhana, from its colonial origins to its modern-day significance as a cultural landmark in Sukkur, Sindh.

Introduction

Nestled in Sukkur, Sindh, the Sukkur Gymkhana is a historical gem, likely established in the 1840s, making it one of the oldest gymkhanas in Pakistan. Originally the European Gymkhana, it served British colonial officers and now thrives as a modern social club, blending heritage with contemporary amenities.

Historical Background

In 1838, British forces set up a cantonment in Sukkur, laying the foundation for modern development (History of Sukkur). By 1843, after Sindh’s annexation, the European Gymkhana was built on New Sukkur’s hills, offering sports like cricket and social events for British officers. Its colonial architecture included billiards rooms, a library, and outdoor spaces (Gymkhana).

Early Challenges

A 1845 malaria outbreak forced troop relocations, but the gymkhana remained a hub for civilian officers. In 1857, its ground witnessed an execution during the Indian Rebellion, underscoring its colonial role.

Evolution Over Time

By 1883, Sukkur’s status as district headquarters boosted the gymkhana’s prominence (Sukkur District). Post-1947, it was renamed Sukkur Gymkhana, serving a broader community. A 1962 reconstruction, inaugurated by Zulfiqar Ali Bhutto, modernized the facility.

Competing Gymkhanas

While Lahore Gymkhana (1878) and Karachi Gymkhana (1886) are well-documented, Sukkur’s earlier origins suggest it may be older, though further research is needed (Lahore Gymkhana, Karachi Gymkhana).

Current Status

Today, the Sukkur Gymkhana offers tennis, squash, billiards, a swimming pool, and a restaurant, managed by Dr. Naveed Patan and the Deputy Commissioner (Sukkur Gymkhana). Membership costs 40,000 rupees for officers and 75,000 for professionals.

Cultural Significance

A blend of colonial and modern architecture, the gymkhana attracts tourists exploring Sukkur’s heritage, near landmarks like the Lansdowne Bridge (Sukkur). It hosts community events, fostering social bonds.

Conclusion

The Sukkur Gymkhana, likely Pakistan’s oldest, embodies Sukkur’s colonial and modern legacy. Visit to experience its history and amenities, and share your thoughts below!

Sources

• Sukkur - Wikipedia
• Gymkhana - Wikipedia
• History of Sukkur - Aror University
• Gymkhanas: Symbol of Privilege in British India
• Sukkur District - Wikiwand
• Sukkur Gymkhana Rooms & Restaurant - Facebook
• Sukkur Gymkhana Rooms & Restaurant - Tripadvisor
• Lahore Gymkhana Club - Wikipedia
• Karachi Gymkhana - Wikipedia
• Hindu Gymkhana, Karachi - Wikipedia

Post: Sayed Sajjad Hussain Musavi

© 2025 Discover Rohri The Ancient City of Sindh

 #SukkurGymkhana #PakistanHistory #SindhTourism #ColonialHeritage #HistoricalLandmarks