The word "shrine" has its origin in the Latin word "sacrinium," meaning "box" or "receptacle." The word has a deep association with the concepts of sacredness and danger. Pakistan has thousands of shrines scattered all over the country. Travelling by road, one sees them here and there, large or small, marked by green flags fluttering in the air. They may be tombs of deceased saints or places where saints spent their lives, or a combination of the two. Actual living pirs (saints), who are often considered to have inherited their sainthood from a spiritual guide or from their forefathers, usually live in the same premises where the deceased saint is buried.

Among the multitude of shrines, some are noted for their special powers. For example, the dust of Burhanuddin Mahmud's tomb is given to children to promote their intellectual enlightment, and every Thursday evening, the schoolmaster of Thatta brings his pupils to the tomb of Qazi Abdullah on Maki Hill so that their intelligence might wax stronger. Sher Shah of Multan is also said to be a protector of persecuted lovers. The tomb of Shah Piran in this area is also thronged by lovers.

Some shrines are thought to cure childlessness in women, and people cover long distances to visit these shrines. The shrine of Shah Sufaid in Jhelum district is known for curing cough and leprosy. The dust from the shrine of Pir Bukhari in Quetta is deemed a good cure for several diseases. A visit to the shrine of Mango Pir near Karachi is believed to cure skin diseases after a bath in the spring. Fishermen of the Indus and Chenab look to Bahaduddin Zakariyya Multani to protect them from harm. The oil men in Lahore have Lal Hussain Teli, and the blacksmiths have Shah Musa, as their specific protectors. The small old sanctuary of Shah Mina is mainly visited by litigants. Quite a few places are connected with curing mental diseases. A saint of Suhrawardi School, Shah Daula in Gujrat, is said to have the power to punish disobedient parents in the shape of children with small heads (microencephalic children). These children, who then serve at the shrine, are called “Rats of Shah Daula”.

Beside Muslim Shrines there are a number of Hindu, Sikh, Jain and Buddh shrines, notable among these are Gurdawara Panja Sahib, Temple of Kali Devi, Temple of Hinglaj, and Nankana Sahib. These shrines attract devotees from all over the sub-continent, especially Panja Sahib and Nankana Sahib are thronged by the Sikhs atleast once a year.

BUDDHIST SHRINE

The principal Buddhist shrine is a Stupa which has four categories. Stupas were erected over the remains of Buddha, his disciples and other saints. They also hold objects traditionally associated with Buddha.

One of the few stupas of circular plan are found in Gandhara such as the great stupa at Butkara (renamed Gulkada) in Swat valley. Another great stupa known as Dharmarajika stupa is at Taxila. Smaller stupas have also survived at Taxila and around Hadda. In the hills around Taxila both main and subsidiary stupas have survived. Image chapels have been mentioned amongst the range of smaller structures around the Dharmarajika stupa at Taxila. One of the few other wholly circular stupas of Gandhara is at Jamal-garhi which had stucco images.


TAKHT-I-BHAI

The complex of Takht-i-Bhai is impressively situated on a rocky spur some 300 feet above the Peshawar plain. The main stupa court at Takht-i-Bhai contained subsidiary stupas but was lined on three sides with larger and smaller image chapels with significant parts of their superstructure still intact.

HINDU SHRINES

CHUNDER GUPS

These are mud volcanoes or moon volcanoes as their original name "Chander gups" given to these singular productions of nature signifies. Such volcanoes are said to be eighteen in number, seven in this neighborhood, and eleven between Kutch and Gwadar in Mekran. The Hindus worship these mud volcanoes as the habitation of a deity "Babhaknath". These 'chander gups' appear to be affected by sea tides. The sea is not more than a mile away from these hills.


KALKAN-KALAN

Popularly known as the temple of Kali Devi, it is an old place of pilgrimage for Hindus. It is located in the fortress of Aror, Taluka Rohri, Sukkur District.


SADHBELLA

The Sadhbella is a Hindu monastery situated on a river island near Sukkur. It is the only shrine of its kind in Sind. There are a number of religious paintings seen on the outer walls of the monastery. These paintings depict pictorial representations which are conjured up by Hindu priests and depict scenes of Hindu mythology.


SHIV GANGA TEMPLE

Shiv Ganga, a Kashmiri style temple, is located to the east of Malot. It stands on a little oasis of greenery and running water. It is a charming place with 8th-10th century temple surrounded by trees and overhung by a giant banyan tree.


TEMPLE OF HINGLAJ

The temple of Hinglaj is situated on the right bank of Hingol river in Baluchistan and is said to be of great antiquity. It is a low mud edifice, built at the extremity of a natural cave of small dimension, and only contains a tomb shaped stone, which is called the Mata or Maha Maya (Goddess).

It is held in great veneration by both Hindus and Muslims. It is dedicated to Hinglaj Devi, the Goddess of Fate, Muslims call it Bibi Nani or simply Nani. In "Nani" there is a survival of ancient Goddess "Nanaia", whose Semitic name is "Anhita". Hinglaj Devi alongwith another Devi called "Kurukullh" was once upon a time, universally worshipped. Hingula means "cinnabar", largely used as materia medica in ancient India. Since "Hingula" cures snake bites and eliminates all types of poisoning, it came to be identified with healing of all sorts of diseases.

Hinglaj is situated about a day's journey from the sea coast, at the extremity of the range of mountains dividing Lasbella from Mekran. These is a large circular tank near it, which is said to be of great depth. They relate that one of the priests employed himself for a whole year in twisting a rope for the purpose, but it was not long enough. Those who can swim, jump into the tank from an overhanging rock, and proceed through a subterranean passage to another part of the mountain, which is believed to purify them from their sins. There is also a practice of throwing a coconut forcefully into the water, and as the bubbles arise in a large or small quantity, the individual accordingly will be happy or miserable.


TEMPLES AT KATAS

Unlike Malot and Shiv Ganga the Hindu temples of Katas are easily accessible. The ruins lie on either side of the main road from Kallar Kahar to Choa Saidan Shah. Before Independence Katas temple complex was an important centre of pilgrimage for Hindu and still boasts of an impressive collection of buildings. Hindu pilgrims flock to Katas every April to bathe in a pool sacred to the Hindu God Shiva. The legend has it that Shiva wept on the death of his wife. The tears from one eye formed the pool at Katas, those from the other a pool near Ajmer in Rajasthan, India. Katas, Kitas, or Katasksha means raining eyes in Sanskrit. The pool was reputed to be bottomless.


TEMPLE AT MALOT

To reach there, you have to drive from Kallar Kahar past Dokh Khuri water works, Chhoi village and small coal mines and it is noteworthy for a large number of beautiful birds and flowers, especially in Spring. One has to park the vehicle below the old defensive walls and gate of the present day village of Malot and climb the hill to the temple.

MUSLIM SHRINES

BABA FARID (FARID-UD-DIN MASOOD GANJ-I-SHAKAR)

Baba Farid was born in 1173 A.D, at village Khotwal near Multan. His mother gave her son early inspiration for his spiritual discovery. According to a tradition, his mother used to encourage piety by hiding a piece of sugar candy under his prayer mat. After the prayer, that sugar candy was granted to him as a reward. One day she forgot to put the candy in place and was amazed, when she found out that the child was not denied his treat.

After gaining religious education from his mother, he proceeded to Dehli where he found his spiritual guide in the famous Chishti saint, Khawaja Kutab din Bakhtiar Kaki. A fair part of his life was spent in Multan, which was an important cultural center. Finally, he migrated to Ajodhan (now Pakpattan) an isolated place from centers of power & politics. Baba Farid married four times and had numerous children. He never withdrew from the domestic life and performed his religious duties resulting in the conversion of many tribes to Islam. Baba Farid died on the 5th of Moharram on 1266 A.D. Baba Farids mausoleum was built by the Chief of his Khalifas, Khawaja Nizamuddin Auliya.

The Mausoleum is a small building with two doors, in the south and east. The former is the famous "Bahishti Darwaza" (door to paradise). A revelation was given to Nizamuddin that whosoever passed through the door would be sanctified. There is a monument on the grave of the saint called Qadam-e-Rasool (the foot of the prophet). It marks the spot where the Prophet is believed to be standing on the occasion of the internment of Baba Farid. An annual fair takes place in Muharram and reaches its zenith on the 5th.


CHANNAN PIR

In the middle of the desert of Cholistan, there is a shrine of Pir Channan who was a disciple of Makhdoom Jahanian Jahangasht. The Pir was brought up in a state of destitution. It is believed that the Ziarat to his tomb protects the Children. The Pir never married but had seven brothers whose descendants are called the Channans.

The approach to the shrine is very difficult. But the annual urs at the beginning of March is held at his tomb in a colourful manner which is known as the Mela Channan Pir. A large crowd gathers on the night of full moon to offer Fateha. People of the area start for the fair sufficiently in advance through camel caravans marching day and night to the tune of little bells or trinkets around the necks of camels.


Data Gunj Baksh's Tomb

Hazrat Data Gunj Baksh, (Abul Hasan Ali) a famous saint of the subcontinent, was born in Hajver, a part of Ghazna in Afghanistan, in 400 AH (1009 AD). During the reign of Sultan Muhammad Ghaznavi, Punjab was annexed to the Ghaznavi kingdom, and Lahore became the focus and nerve centre of Islamic culture, second in importance only to Ghaznavi. Data Baksh migrated to Lahore at the age of 40 on the order of his spiritual guide. Choosing a spot where a former disciple of his spiritual guide was buried, he built a small mosque near his abode and preached his faith. His reputation for turning dust into gold spread, and soon he became popularly known by the name Gunj Baksh. Thousands of Muslims and non-Muslims thronged his shrine. A prolific writer and poet in Persian, he wrote a number of books on mysticism, the most famous being Kash-ful-Mahjoob. He died in 465 A.H. (1073 A.D.)

The shrine of the saint now stands outside Lahore's Bhati Gate. The original mausoleum was constructed in 465 AH by Ghazanavid Sultan Ibrahim, then King of Afghanistan and of northern areas of Pakistan (including Punjab), who had a great respect for the saint. Sultan Shamsuddin Altamush calligraphed the Holy Quran and presented it to the management of the tomb for rotation among the people. The Emperor Akbar added the marble floors, door frames and platforms. During the Sikh period, Maharan Chand Kaur built a vaulted chamber in the shrine. Later rulers made several changes. The darbar, framed by arched gateways, stands on a raised platform to which access is provided by a flight of steps. White and black marble has been used for the floors. The walls and the ceilings are embellished with verses from the Holy Quran. The mausoleum is topped by a round blue doom. Under the vault is the cenotaph of the saint, built of pure marble. Close to the dome is the Hujra, the place where Hazrat Moinuddin Chishti sat in contemplation for forty days.

An extensive mosque is attached to the shrine. Six graceful, tapering minarets surmounted by cupolas rise above the arched red-brick facade of the mosque. Floral arabesques adorn the marble interior of the mosque. In a special room, some memorabilia are preserved and shown on special occasions. Among the most interesting are several excellently calligraphed manuscripts of the Holy Quran presented by various kings and nobles. The shrine, long managed by hereditary custodians, was taken over in 1960 by the Auqaf Department.


HAZRAT MAGAR BEEN

The shrine of this saint is located at Jati, District Thatta. No one is allowed to enter the shrine. However, people offer Fateha outside the shrine, Hazrat Magar Been was the disciple of Hazrat Abdul Qadir Jilani. Near his shrine is the place where Hazrat Abdul Qadir Jillani, is reputed to have offered prayers.


Hazrat Makhdoom Jhanian's Tomb

Hazrat Makhdoom Jhanian Jahan Gasht was born in 707 A.H. (1307 A.D.) in Uch in the state of Bahawalpur. His real name was Mir Syed Jalaluddin. Having spent most of his time travelling in Arabia (he performed the Haj thirty-six times), he became known as Jhanean Jahan Ghasht, meaning Traveller of the World. He belonged to the Suhrawardiya order and first took the religious oath from his father and uncle. In Multan, he studied with Hazrat Rukn-i-Alam. He died in 785 A.H. (1384 A.D.) and is buried in Uch Sharif.

The date of the original construction of his tomb is uncertain. Most of the structure was restored or rebuilt during the 19th and 20th centuries. Nevertheless, its present form resembles the original built in the 13th or 14th century. This is borne out by inscription recording restoration dates.



The shrine is situated on a high platform surrounded by a wall with a gateway. Between the platform and the surrounding wall is a space for devotees to gather. The shrine is visited by devotees all the year round.


HAZART SHAH DAULA

The shrine of Hazrat Shah Daula, a saint during the reign of Emperor Aurangzeb, is in Gujrat. Thousands of worshippers, specially barren women who supplicate for children, come to the saint invoking his blessings for the fulfillment of their wishes. The first born, usually with a very small head, is called the "mouse of Shah Daula" and is offered to work as a servant at the shrine. Subsequent births produce normal children.


HEER RANJHA

The legendary lovers of the Punjab, Heer Ranjha are buried near Jhang railway station. Heer Ranjha's is one of the folk love tales dear to the hearts of the people of the Punjab. It is believed that Ranjha was the crown prince of Takht Hazara (Hizro) and Heer belonged to a poor family of Jhang. She was forced to marry Saida of the Khera tribe. According to a tradition, she got divorce from her husband and married Ranjha.


LAHOOT SHARIF

Located at about 98 miles from Karachi via Hub Chowki, there is a place Lahoot Sharif. It is the citadel of all Sufi Saints belonging to various schools of thought. It is also believed that the Prophet Noah tied his boat at this place after the great Deluge. According to the local tradition even Adam also lived here for some time. There are "Chillagahs" (places of worship) of almost every prominent sufi saint such as Hazrat Qalandar Lal Shahbaz, Khawaja Moeenuddin Chishti Ajmeri, Shah Abdul Latif Bhitai, etc. According to Sufi belief, it is the living place of Panjatan Pak (the five pious personalities which include the Prophet Mohammad, Hazart Ali, Hazart Bibi Fatima, Imam Hassan and Imam Hussain peace be upon them). The place is also called. as Lahoot Lamakan.


Lal Shahbaz Qalandar's Shrine

Hazrat Lal Shahbaz was born in 573 in the town of Maroond in Afghanistan. His real name was Syed Usman. His genealogical links trace back to Hazrat Jaffar Sadaq.

After completing his early education in the Quran and Sunnah, Syed Usman went to Iraq to visit the religious monuments of Karbala. Then he is said to have gone to Sindh on the orders of Boo Ali Sina Pampatic to preach Islam. In Sindh, he took up residence in Sehwan Sharif and selflessly preached Islam until he died in or around 650.

His elegant tomb in Sehwan is said to have initially been constructed in 1356 by Malik Iftikharudeen, the ruler of Sewistan. It was enlarged by Mirza Jani Beg Tarkhan, added to by Mirza Ghazi Beg, and completed in 1693 by Nawab Dindar Khan. The process of improvement has continued to date, and it is now quite impossible to appreciate its original from, but close study suggests that its architecture is in the style of the 13th and 14th centuries, with assimilated influences from lower Punjab and Multan.

Every year the saint's Urs is celebrated from 18 to 21 Shaban. Lal Shahbaz Qalandar, is revered by Hindus as Raja Bhartari, and many Hindus come from long distances to pay tribute to their saint.


MAI MAKLI

The famous necropolis in Thatta is named after Mai Makli. Who is buried in the same graveyard. Her shrine is in a dilapidated condition. However, people still visit her tomb and offer Fateha.


MAI SOHNI AND MEHINWAL

There's is one of the famous love stories of Pakistan and almost every poet has written about them. These a mortal lovers are buried in district Sanghar. The shrine of Sohni is near Shahdadpur, whereas the shrine of Mehinwal is in the centre of the Shahdadpur city. Shah Abdul Latif Bhitai immortalized their love through his poetry particularly in the context of passion and affection.


MAKHDOOM BILAWAL SHAHEED

The shrine of Makhdoom Bilawal Shaheed is in Baghban, seven miles to the north of Dadu, adjacent to be Indus Highway. Near the shrine is a Jamia Masjid and a water pond. In the vicinity of the shrine there are also mazaars of very famous saints such as Makhdoom Danyal, who was a spiritual teacher of Makhdoom Bilawal Shaheed. His well known followers were Makhdoom Shah, Sheikh Bharkio and Haider Shah Sinai. The then Governor of Sind Miran Shah awarded death sentence to the saint. He was thrown in the oil expeller and killed.


MangHo Pir

Mangho Pir is said to have been a hermit who settled at the site of present Karachi, sometime in the 13th century. Erroneously called Mangho Pir, the saint was originally known as Kamaluddin and came from Khorasan. He was a contemporary of Sheikh Bahaul Haq Zakaria of Multan. According to folklore, Lal Shahbaz Qalandar and Ghous Bahaul Haq transformed this barren valley into a habitable place by causing hot and cold springs to issue forth from the rocks.

On the western side of the tomb is a swamp formed by the superfluous waters from the hot springs. This rather large pond is populated by big crocodiles which are fed goats and other animals offered at the shrine. As per local tradition, the crocodiles were introduced by another saint, Mor Mubarak, who brought a pair of young crocodiles from Waghodar. Thus the crocodiles came to be known as Mor Sain or Mor Sahib, after the name of saint, and Manhgo Pir came to be known as the Crocodile Saint.

A regular fair is held here annually in the holy month of Ramazan. Villagers from all over the adjoining areas who want to have a particular wish fulfilled slaughter a goat or a sheep and offer some of the meat to the crocodile. If "Mor Sahib" accepts the meat, then the wish is sure to be fulfilled.

As is common in Sindh, this site is also a place of pilgrimage for Hindus, who call Mangho Pir "Lala Jasrai."


MIAN MIR

Hazrat Mian Mir was a great saint of the Qadri order of Sufis. His real name was Mir Muhammad and according one school, he was born in 1550 A.D, at Sehwan in Sind. Another tradition traces his place of birth as Swistan, an area between Bhakhar and Thatta. He received his early religious education from the prominent scholars of his hometown. His cravings for spiritual attainment pulled him to Lahore in 1575, when he was 25. He received his further religious education from a famous scholar of his time-Maulana Naimat Ullah, who was very much impressed by the spiritual merits of his pupil.

After completing his education, he visited Sirhind and on his return stayed in Mohalla Khafipura-area now known as Anar Kali Bazar until his death. Mir lived in Lahore for over a quarter of century and spread the light of Islam far & wide. He died in 1635 A.D.

The saint was buried according to his own will, near the grave of his friend & disciple Mian Natha. The place at that time was known as village Darapur or Hashmipur, but is now known as Mian Mir. His Shrine is one of the important places of Lahore. It was partly built by Dara Shakoh and Aurangzeb. The mausoleum is built on a large platform of marble reached by a successive flights of steps. The dome over the tomb is supported by a quadrangular tower. The courtyard is spacious and pared with red sand stone.


Mian Omar Chamkani's Tomb

Hazrat Mian Omar Chamkani was born in 1688 in village Faridabad near Peshawar. A Yusufzai tribesman, he was brought up in Mandokhel. His father's name was Muhammad Ibrahim. He received his religious education from Hafiz Abdul Ghafoor Naqshbandi and Sheikh Saadi Lahori. The saint migrated to village Chamkani, six miles from Peshawar, to spread the light of faith far and wide. It is known that Ahmad Shah Abdali of Afghanistan first paid tribute to the saint before invading Afghanistan. The saint died in 1778 at the advanced age of 100 and was buried in Chamkani. Ahmad Shah Abdali, after successfully invading India, built his shrine, which is still visited by hundreds of devotees every year and which has the largest waqaf (trust) under the NWFP Auqaf Department.


Miran Shah's Tomb

Mirza Shah Hussain Zanjani, popularly known as Miran Shah, was an Iranian saint who travelled widely in search of knowledge and finally settled in Lahore to propagate Islam. He bequeathed his spiritual lineage to the celebrated Hazrat Khawaja Moinuddin Chishti of Ajmer, who passed a fairly long period in seclusion and meditation at this tomb until he saw the divine light.

Miran Shah's mausoleum is situated at the far end of Misri Shah in a locality named after a well, Chah Miran, dug by Mirza Shah Hussain himself.


Sachal Sarmast's Tomb

Mian Abdul Wahab, popularly known as Sachal Sarmast, belonged to the noble and influential Farooqi family. His ancestors trace their genealogy from Hazrat Umar, the second caliph of Islam. One of his forefathers, Sheikh Shahabuddin, arrived in Sindh with Muhammad Bin Qasim in 93 AH (712 AD). After the conquest of Sindh, Qasim appointed Shahabuddin as administrator of Sehwan. Thereafter, his descendents held many important positions in the administration of Sehwan.

Shah Sachal was born in 1152 AH (1739 AD) in Draza Sharif, District Khairpur and died on 14 Ramadhan in 1242 A.H. (1829 A.D.).

The mausoleum at the grave of Sachal was built by Mir Rustam Khan Talpur, the ruler of Khairpur state, in the 1830s. It is located on the fringes of a metalled road in Draza Sharif. The tomb is a brick edifice squarish in plan. It stands on a raised brick-flagged raised platform. The side walls are 5 feet nine niches high. The 22-foot dome is placed on an octagonal drum created with the help of corner squinches. The dome is further surmounted with an inverted lotus topped with a domed and a finial. Externally, the shell is treated in ribbed style and is covered with glazed Sindhi tile-work which shows a direct link with the tile decoration of the Herat school of art. Blue on a white background predominates, producing a soothing effect in the sunlit sands of Sindh.


SAKHI SARWAR

Syed Ahmad Sultan, popularly known as sultan Sakhi Sarwar, is buried on the high brinks of a hill steam a the foot of the Sulaiman range, thirty two miles in the west of Dera Ghaz Khan. Sultan Sakhi Sarwar, also Known as the Lakh data in the Southern Punjab, is sold to have been son of Hazrat Zenulabedin, who migrated from Baghdad and settled at Sialkot (near Multan) in 650 A.H. (1220 A.D)

It is said that Sakhi Sarwar studied at Lahore and latter went to Dhonkal, near Wazirabad. while there, he saw a mare, which belonged to a carpenter. Sakhi asked the carpenter to give him that mare, to which denied whereupon, Sakhi called the mare and she came up to him at her own will. Sakhi then asked the carpenter, who was impressed then to sink a well, which he did. The descendants of the carpenter are considered as the guardian of the well & a fair is held every year to honour Sakhi Sarwar. From Dhonkal, by his fathers orders, Sakhi Sarwar preceded to Dera Ghazi Khan, to reside at the foot of Suleman Range and settled at the place now called after him. Its a spot eminently calculated to foster an austere life.

The shrine is built on the high bank of a hill stream, at the foot of Suleman Range. It is said that Sakhi Sarwar performed some wonderful miracles and was presented with mule loads of money by the Dehli emperor with which the Shrine was built the Shrine is a strange medley of architectural styles and religious traditions. It consists of a Hindu temple, a monument to Baba Nanak, the Sikh Guru, the mausoleum of Sakhi Sarwar, the tomb of his wife, as well as a Thakurdwara. All these monuments of diverse religious and cultural tradition fill the space of the Shrine of Sakhi Sarwar a befitting mark of religious tolerance and cultural assimilation. A splendid flight of steps leads from the bed of the river to these Shrines, where hundred devotees descend to take bath.


SHAH GARDEZ

In a village named Adam Wahan near Bahawalpur, stands a dilapidated structure known to the local people as the tomb of Shah Gardez. Nothing is known about him except that he was from Gardez. Whether he belonged to the family of the celebrated saint Shah Yusuf Gardezi of Multan is doubtful. Square in design, measuring 19 feet 9 inches side internally and 31 feet side externally, the tomb has been built entirely with mud brick with outer and inner facings of burnt bricks. It is a tall and majestic edifice constructed in three stages. A frieze consisting of a double zigzag brick course, placed in the masonry obliquely, runs all through the four rectangular openings crossed with a relieving arch, and below it, there is a flat wooden plank supporting the mass. The southeastern corner has another rectangular small opening, which apparently served as an entrance to the staircase leading to the second storey. The south and north walls once possessed recessed arched panels.

Internally, the top of the square storey is sealed with a wood course upon which corner-squinches have been provided to support the octagon, while externally, a circumambulatory gallery runs all through the octagon. The core of masonry is carried on wooden beams, and this represents the first appearance of the technique. Like the square of the lower storey, the octagon has also been rowed with another wooden beam and, above it, a frieze of a double brick course is arranged obliquely in the masonry to create a decoration. The octagon has further been converted into sixteen sides through the same technique of squinches to hold the round base of the high dome. Externally, the base of the dome was originally embellished with a frieze of glazed tiles in blue and white within an arched border. The rest of the shelf was finely plastered, traces of which still exist. There are four arched openings for light and air at the cardinal points in the lower part of the circumference of the dome. The apex of the dome has collapsed, but available evidence indicates that a wooden finial was fixed at the crown of the dome, which fell down due to the loosening of the masonry. Internally, the shell was ornamented with simple string courses of bricks and brick tiles arranged variously to create different decorative patterns.

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SHAH INAYAT OF JHOK

Named Sartaj-i-Sufian (crown head of mystics) and Sardar-i-Ashkan (leader of all lovers), Shah Inayat was born at village Miranpur, a mile away from Jhok in Thatta district, in 1660. He belonged to a family with Suhrawardy connections at Uch but he spent many years studying under Qadiri saints at Burhanpur. He returned to Jhok and made many disciples both among Hindus and Muslims.

Almost 100 years before the French Revolution, Sufi Shah Inayat endeavoured to demolish the authority of autocrats and feudal lords in Sindh, and in doing so, he invited their enmity and aversion. Shah Inayat went to his rent-free lands which had been given to his ancestors near Jhok and worked on them together with his disciples. The community gained a reputation for social and economic equality which attracted people from many surrounding villages.

The poor folks slowly, but gradually entered, into his clan. In him, they saw a saviour. They clustered around him, and looked to him for their emancipation from misery. The ever increasing popularity of Shah Inayat, not only enraged the feudal lords, but also infuriated the pirs, who prior to the advent of Inayat had exercised considerable influence on the masses. The Syeds of Bulri found themselves losing followers as well as tenants and labourers who had previously worked their lands.

Ultimately a complaint against him was sent to the Mughal Emperor who instructed Nur Mohammad Kalhora, the then Ruler of Sind, to destroy him. The latter accordingly besieged "Jhok" with a large force, but Shah Inayat's fakirs were too strong for him. Nur Mohammad made peace with the saint but this was a ploy to gain time. The saint was assassinated in 1717 A.D. According to a local tradition his head was cut off and sent to Delhi.


SHAH MARDAN

The shrine of Shah Mardan is situated between Kishan and Johan on the Kalat Bolan road. The shrine of Shah Mardan, who is called popularly called Shah-a-Mardan-na-Ziarat, is the most important shrine in the Shahwani tribal areas of Balochistan.

According to an indigenous oral tradition, Shah Mardan was a warrior saint, who came to the area where the present shrine is located in search of infidels. He propagated a message of peace and love, but the infidels responded with cruelty. The warrior saint was forced to give us his verbal persuasion and took up arms against the infidels. Here a fight took place, and it is said that the camel which Shah Mardan was riding climbed over the rock in two successive jumps. The locals pointed out a spot with the foot-prints of a camel, thus giving credibility to their version of the oral tradition.

The shrine consists of a stone enclosure, around five feet high, erected at the foot of the rock. The shrine has neither domes nor elaborate walls; it is a representation of tribal austerity.

The shrine is greatly venerated by the Brahuis, who gather in large numbers from all over Balochistan at the time of the annual urs. All sorts of prayers are offered at the shrine, and a huge number of animals are sacrificed during the celebrations.


SHAH MURAD SHERAZI

His tomb is at Makli necropolis near Thatta. It is said that he was a born Hafiz-e-Quran. Members of Jokhio tribe living around Karachi and Thatta are his followers, Shah Murad Sugar Mills in Thatta district is named after the saint. On every 14th night of moon people throng the tomb in big numbers to celebrate the full moon.


Sheikh Bahauddin Zakariya

On the northeastern fringe of the high mountain where once stood the ancient fort of Multan is the eternal abode of Sheikh al-Kabir Sheikh al-Islam Baha al-Din Abu Muhammad Zakariya al-Qureshi, one of the greatest saints of the Suhrawardiya line.

According to Ibn Battuta, his ancestor, whose name has been recorded as Muhammad al-Qasim al-Qureshi, came to Sindh along with the Arab conquerers and settled there permanently. Sheikh Bhatra al-Din was born on Friday 27 Ramazan 566 (3 June 1171). He lost his father when he was twelve. He received his initial education in Kot Karor, where he learned the Holy Quran by heart, then went on to study at several great centres of Islamic civilization: Khursan, Bukhara, and Medina. After completing his formal religious education, he went to Baghdad and became a disciple of Sheikh Shahabudin Suhrawardi. After just seventeen days, the Sheikh appointed him as his successor and ordered him to go to Multan and establish a Suhrawardi Khanqah there.

This establishment soon turned into a great centre of preaching. The Sheikh married and, unlike most other saints, led a life of opulence and plenty. He had several sons and daughters, and some followed in his line, such as Sheikh Sadruddin Arif. After leading a long and productive life, he died on 7 Safar 661 and was buried in a tomb he had erected for himself during his lifetime.

The shrine occupies the centre of a vast oblong area, measuring 260 feet north-south by 203 feet east-west. It is enclosed by a perimeter brick wall, now much decayed and crudely repaired in places. In 1853, Cunningham visited the shrine and made the first record of its architectural details. He said the tomb had been reduced to a mere wreck during the siege of 1848 by the British army, but later repaired by means of public subscriptions. According to Cunningham, Sonipat (India) is the only similar specimen of architecture of that time.

No original inscription indicates the date of the shrine's construction, but judging from the date of the great saint's death, it probably dates back to the early decades of the 13th century. Several inscriptions in caustic glazed tiles give details of its later repairs and restorations. Experts assumed that the shrine was originally constructed in three diminishing proportional stages, with a total height of 77 feet, 6 feet inches. Tall cylindrical turrets placed at the corners of the two lower stories add to the serene grandeur of the proportions.

Architects have noted that the low front pavilion is probably a later addition. The austere simplicity of the lines of the shrine has been emphasized by the continuous application of plaster and whitewash, which, however, has obscured much of the detail on the external surfaces. However, the essential from of this early example of a mausoleum, with its square plan, octagonal drums, central dome, and corner minarets, was to endure in the lower Indus Valley for 700 years.

The saint and many of his descendants are buried at the shrine, including his son Sadruddin, who is said to have distributed the enormous wealth left by his father to the poor. Opposite the door of the mausoleum is the small grave of Nawab Muzaffar Khan, who died defending himself against the Sikhs


SHEIKH RUKN-I-ALAM

The mausoleum of the celebrated Suhrawardy saint, Shah Rukn-ud-din Alam, the grandson of the spiritual Sheikh Bahauddin Zakariya has been called one of the most splendid memorials ever erected in the honour of the dead.

It is located in Multan. Shah Rukn-ud-din was the son and successor of Sadr-al-Din Arif. Born at Multan in 1251, he was brought up in a house dominated by a spiritual and religious atmosphere. At the age of sixty, on the demise of his father in 1309, he succeeded to the Suhrawardy faith, and due to his scholastic and spiritual attainments, he became the most important and celebrated personage of his times.

He visited Delhi several times and enjoyed a very influential position in the imperial circles. During his times, the Suhrawardy silsila at Multan reached its peak. He died at the age of 86 in 1335, after supervising the spiritual life of his numerous disciples and devotees at Multan. He was buried in the mausoleum of his grandfather. His mausoleum has been admired by chroniclers and travellers who visited this historical city as well as by almost all art historians and archaeologists interested in the history of the architecture in the subcontinent.

According to popular belief it was built by Ghiyasuddin Tughluq during his governorship of Dipalpur for himself. It was later given away by Firuz Shah Tughlaq to the descendants of Sheikh Rukn-ud-din for the latter's burial. The mausoleum is octagonal in shape with an interior diameter of about 52 feet, with perpendicular sloping towers at the angles. This is surmounted by a smaller octagon about 26 feet in exterior and 27 feet in height.

Above this is a dome with an exterior diameter of 58 feet. The total height the tomb is a little over 100 feet, but as the building stands on high ground, its height above the road is 150 feet, which makes it most striking feature of the landscape. It is visible from 12 to 15 miles away. It is built entirely of red

brick, and the exterior is ornamented with glazed tiles of dark blue and white contrasting with the deep red of the polished bricks. The grave of the saint is of plain brick covered with plaster. The dome is reputed to be the second largest in the world after Gol Gumbad of Bijapur in India, which is the largest.


SULEIMAN SHAH’S TOMB

The shrine of Taunsa Sharif is the burial site of Muhammad Suleiman Shah, who belonged to the small Pathan tribe called Jafar in the upper valley of Saugrah. The descendents of the saint came down from the valley and settled at Taunsa at the invitation of the nawab of Bahawalpur. The nawab requested the descendents to spread the principles of Islam in the area. Khawaja Suleiman Shah was the holiest one of these descendents, who spread the message of Islam throughout the state of Bahawalpur. He devoted his entire life to serving the masses and preaching the universal message of brotherhood. The shrine is unparalleled. It was built by the orders of the nawab of Bahawalpur in 1272. A.H.

The building was gradually improved further, both internally and externally by the custodian Mian Ali Bakhsh, Sajjada Nasheen of the shrine, who also happened to be the grandson of the saint. The dome from the outside has been covered with Jaipur marble and its beauty enhanced by the contrast to the dry desert country surrounding it. It can be seen from a distance of several miles. The tomb beneath the dome is made of white marble and the inside of the dome and the walls supporting it are ornamented with tiles of blue and white from Multan. A finely built mosque, with white and blue marble tiles and decorated with verses of the Quran, has been attached to the shrine. The urs, or celebration of the anniversary of Suleiman Shah's death, comes in the beginning of the Muslim month of Safar. The urs lasts for three days and is attended by multitudes from all parts of NWFP, Bahawalpur and rural Sindh.

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SIKH SHRINES

GURDWARA PANJA SAHIB

Gurdwara Panja Sahib, located in Hasan Abdal, Attock District, is attributed to the founder of the Sikh religion, Guru Nanak. Nanak, the son of Mehta Kalu Chand, a Khatri of the Bedi sub-caste (Gotar) married with Tripta Devi, was born in 1469 during the reign of Sultan Bahlol Khan Lodhi. His birthplace is believed to be village Taluandi, presently known as Nankana Sahib, in Shiekhupura District, although another account maintains that he was born in Lahore. His preaching was monotheistic and largely directed against the pretensions of the priestly class. He combined the best ideas of several earlier reformers.

The site of Panja Sahib has been a sacred spot since Buddhist times. During the early part of the 7th century, Chinese traveller Hiuen Tsang described the place as containing a tank of limpid water sacred to Naga King Elapatra and a Buddhist monastery, the remains of which still exist.

There are many legends about Panja Sahib, but the most popular is that once, Guru Nanak happened to visit Hasan Abdal. On top of a hill lived a Muslim saint named Wali Qandhari or, according to others, Yar Ali. The saint was also known as Baba Hasan Abdal. Guru Nanak, coming to the place, asked one of his disciples to fetch water from the spring, but the saint refused to allow him. Thereupon, Baba Guru Nanak miraculously stopped the spring from flowing there, and instead a spring rose up on the spot where he was standing. Greatly annoyed, the Muslim Saint rolled a rock down the slope to crush the intruder, but Guru Nanak gently stopped it with a slap from his open hand. The hand left an impression on the rock, which subsequently became an object of great reverence for the followers of the Guru, who began calling it Panja Sahib, panja meaning "hand imprint. Sikhs from all over the world come here to pay homage to the Guru and the holy rites last for a week.


GURDWARAS AT NANKANA SAHIB

Gurdwaras at Nankana Sahib are associated with the founder of Sikh religion, Guru Nanak. It is an important place of pilgrimage. There are two temples known as Bal Lila where the Guru spent his childhood and Janamasthan where he was believed to have been born. The temples house some sacred relics belonging to the Guru.


Guru Arjun Singh Samadhi

The Samadhi (shrine) of Guru Arjun Dev is situated opposite the Lahore Fort, northeast of the Samadhi of Maharajah Ranjit Singh. Arjun Dev was the youngest son of Guru Ram Das. Born in 1563, he succeeded his father in 1581. His elder brother, Pirthi Chand, disputed the succession and made representations to the Mughal Emperor Akbar, who refused to intervene. Emperor Akbar and Prince Salim held Guru Arjun in high esteem, and the latter conferred upon the Guru a considerable area of revenue-free land in Kartarpur.

In 1605, Arjun Dev helped Prince Khusru financially when he revolted against his father, Emperor Jahangir. The Prince was defeated and captured. The Guru was also caught and had to undergo great rigours and hardships at the hands of Diwan Chandu Lal, also the Guru's enemy.

Guru Arjun Dev died in captivity in June 1606. According to the most popularly accepted account of his death, the Guru obtained permission to take bath in the River Ravi and disappeared miraculously when he dived into the stream. To commemorate this event, Guru Gobind (1606-1645) arranged for the construction of a small shrine in Lahore and appointed Bhai Langaha to look after it. Later, Maharajah Ranjit Singh reconstructed the shrine as the present Samadhi with its heavily gilded dome.

A fair is annually held here on the anniversary of Guru Arjun, when a large number of Sikh pilgrims from all over the world visit the shrine. The open space in front of the Samadhi is now a well-kept garden.


ROOHRI SAHIB

Roohri Sahib is located at Aimanabad, about forty miles from Lahore. The Gurdwara is a fine piece of architecture. The annual festival of Baisakhi is celebrated on April 13 every year on the ground adjacent to the Gurdwara of Roohri Sahib. The devotees sing, dance and take part in games for eight days.

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Go confidently in the direction of your dreams. Live the life you have imagined.