Department of Archaeology & Museums
Ministry of Culture, Government of Pakistan
PROJECT BACKGROUND
The Government of Pakistan, Ministry of Culture, Northern Circle of Archaeology initiated the project "Preliminary Survey & Studies for the preparation of Conservation Plan for Preservation & Restoration of Historical Monuments of Multan after approval of the PC-II. The consultants M/s UNICON were awarded the works in April 2009 after following required procedures of prequalification, scrutiny of technical proposals and opening of financial bids in April 2009. The agreement for the project was signed on 27th May 2009.
SCOPE OF WORK
A list of 53 selected monuments was provided for which complete documentation, topographical survey of the site, historical background, intervention study and an environmental assessment report was prepared. Based on this information PC-I’s were prepared for each monument and a overall conservation plan was submitted for preservation & restoration of the monuments and immediate environment. All this information was to be made available on a web page.
The list of monuments provided is seen in Table (1). The monuments primarily comprise Tombs, Shrines, Mosques, Temples Dharamsalas, Gateways and City and fort walls. It can be seen that 32 of the 52 monuments are located within the Walled City of Multan and Qila Qasim Bagh whereas 19 are located outside the Walled City. Two of the Monuments are in Uch Gilania.
| SR.NO | Name OF MONUMENTS | LOCATION |
|---|---|---|
| 1 | Shrine of Hazrat Musa Pak Shaheed at Uch Gillania | UCH Gilania |
| 2 | Mosque Complex of Hazrat Musa Pak Shaheed at Uch Gilania | UCH Gilania |
| 3 | Mosque of Nawab Ali Wali Muhammad Khan | Haram Gate / Pak Gate |
| 4 | Mosque of Hazrat Sakhi Yahya Nawab | Haram Gate / Pak Gate |
| 5 | Shrine of Hazrat Sakhi Yahya Nawab | Haram Gate / Pak Gate |
| 6 | Shrine of Hazrat Musa Pak Shaheed | Haram Gate / Pak Gate |
| 7 | Mosque of Musa Pak Shaheed | Haram Gate / Pak Gate |
| 8 | Gateway Complex of Musa Pak Shaheed | Haram Gate / Pak Gate |
| 9 | Shrine of of Hazrat Hamid Gilani | Haram Gate / Pak Gate |
| 10 | Tomb of Pir Luddan Kuddan | Pak Gate |
| 11 | Khuni Burj | Pak Gate & Dehli Gate |
| 12 | Pak Gate | Pak Gate |
| 13 | Shrine of Hazrat Inayat Wilayat | Haram Gate / Pak Gate |
| 14 | Mosque of Hazrat Inayat Walayat | Haram Gate / Pak Gate |
| 15 | Tarkhana Wali Masjid-2 | Haram Gate |
| 16 | Mandar Shah Majeed | Haram Gate / Chowk Bazaar |
| 17 | Haram Gate | Haram Gate |
| 18 | Bohor Gate | Bohor Gate |
| 19 | Jain Mandar | Bohar Gate |
| 20 | Mandar Gopal | Bohar Gate |
| 21 | Tomb of Shah Yousaf Gardezi | Bohar Gate |
| 22 | Delhi Gate | Delhi Gate |
| 23 | Dharmshala Dayal Singh | Delhi Gate |
| 24 | Shrine of Hazrat Shah Dana Shaheed | Delhi Gate |
| 25 | Shrine of Nawab Saeed Qureshi | Delhi Gate |
| 26 | Tomb of Mian Dalail | Delhi Gate |
| 27 | Tomb of Darbhar Shah Bukhari | Qila Qasim Bagh (North) |
| 28 | Shrine of Hazrat Bibi Pak Damna | South Periphery |
| 29 | Surj Kund Temple. | South Periphery |
| 30 | Tomb of Allah Dad Ghormani | South Periphery |
| 31 | Tomb of Shah Ali Mardan | South Periphery |
| 32 | Shrine of Khawaja Awais Khagga | South Periphery |
| 33 | Mosque of Awais Khagga | West Periphery |
| 34 | Masjid Wazir Khan | West Periphery |
| 35 | Tomb of Mai Meharban | West Periphery |
| 36 | Tomb of Shah Hussain Sadozai | West Periphery |
| 37 | Sawi Masjid and Graves | West Periphery |
| 38 | Faseel (Walled City) (areas where remnants are available). | Walled City |
| 39 | Masjid Khuddka | Periphery |
| 40 | Tomb of Shah Ali Akbar | Suraj Miani |
| 41 | Mosque of Shah Ali Akbar | Suraj Miani |
| 42 | Tomb of Shah Ali Akbar’s Mother | Suraj Miani |
| 43 | Tomb of Shah Shamas Subsawari | Shah Shams Subsawari |
| 44 | Mosque of Shah Shams Subsawari | Shah Shams Subsawari |
| 45 | Shrine of Hafiz Jamal | Adjacent to Shah Shamas Tomb/Aam Khas Bagh |
| 46 | Mosque of Hafiz Jamal | Adjacent to Shah Shamas Tomb/Aam Khas Bagh |
| 47 | Barood Khan (Niggar Khana) | Qila Qasim Bagh |
| 48 | Damdama | Qila Qasim Bagh |
| 49 | Faseel Qilla Qasim Bagh (areas where remnants are available). | Qila Qasim Bagh |
| 50 | Memorial of Patrick Alexander & William Anderson Memorial | Qila Qasim Bagh |
| 51 | Perhalad Temple | Qila Qasim Bagh |
| 52 | Shrine of Hazrat Shah Rukn-e-Alam | Qila Qasim Bagh |
| 53 | Shrine of Hazrat Bahauddin Zakariya | Qila Qasim Bagh |
MULTAN: GEOGRAPHICAL CONTEXT
Multan today is known as the city of saints and shrines. It lies almost in the geographical center of the Pakistan in South Punjab on the left bank of the River Chenab. The original city of Multan comprised the citadel or fort now known as Qila Qasim Bagh and a Walled city, Originally Multan stood on an island created by the River Ravi and the water of the Ravi formed the protective moat for the fort. Today Ravi joins the Chenab approximately 80 kilometers north of the city and the Chenab flows in the north south direction a few kilometers west of Multan. The city today has grown beyond the original walls with a population of 1.6 million.
The history of Multan mythologicallly dates back to Noah’s time when it is said that his son came and settled here. Although there is little known about the pre Arab period, evidence suggests that the city originated thousands of years ago and is linked with the non -Aryan civilization flourishing in Sindh Valley 5000BC, before and during Mohenjodaro and Harrapan Indus Valley civilizations between 2000-2500 BC.
Ancient history records that the Achaemenids of Persia dominated this region of the India subcontinent. The Achaemenid Empire stretched from west in Greece and Multan was the extreme eastern end of the empire between 550 -330 BC. Zoroastrianism was the religion of the Achaemenid. Alexander the Great captured Multan and established it as a Satrap between 320-325 BC. In 327 BC, the Macedonians were ousted by Chandragupta who remained in power till the beginning of second century till they were overthrown by the Bactrian’s. This is the first time that an Indian empire ruled Multan continued to be ruled till the 2nd century BC. After the fall of the Maurayan Empire, Multan was continuously ruled by the invaders from Central Asia, the Kushans from ancient Bacteria from northern Afghanistan, Tajikistan and Uzbekistan followed by the White Huns who were Pashtuns.
The Kushan tribes ruled this region from 30 BC for over 400 years till 470 AD followed by the White Huns from 470-550 AD. Multan was also the capital of Sindh province and was ruled by Chach, a Hindu Braham who remained in power till 671 A.D. The famous Chinese pilgrim and traveler Hieum Tsang visited Multan during this period when Buddhism was the flourishing religion of the rulers. The city was mentioned as Mulasthanpura a name which subsequently became Multan.
Multan was an important center of pilgrimage for the Hindus at the temple of the Sun which was located probably within the now Qila Qasim Bagh. Here was a revered golden Idol of the Sun God with eyes made of rubies. At the time of the Muslim invasion by Muhammed Bin Qasim the temple was retained as it did generate a lot of revenue from the Hindu Pilgrims.
Muhammad Bin Qasim marched towards Multan in the 8th century and the city came under the direct control of Caliphate of Baghdad. Multan now was strongly influenced by Islam & developed into the first centre of Muslim culture in the sub continent over the next two centuries. By the end of the 9th century the power of the Caliphate began to weaken and Multan became independent of Baghdad. The Karmatians succeeded in gaining political power in Multan between 970-1206, believers of the Ismailia faith from Persia. Several changes were interfaced on religion and social status with the advent of the Karmatians. Sultan Mahmud of Ghazni invaded Multan in 1005 and succeeded in defeating the Karmatian army, resulting in Multan being ruled by Ghaznavids. This was followed by the rule of the Ghauri Empire and subsequently the Tughlaq Empire of the Dehli Sultanate.
Multan continued to be an outpost of Islam for three hundred years and this appears to be a period of instability, however, there are no records of major wars. Hence, for three centuries, without warfare, Multan remained under the helm of Islam while the rest of Punjab continued under Hindu rule. Multan maintained its position as a hub of sociopolitical and religious importance and continued to be the place of worship where people from all over the subcontinent would come to offer pilgrimage. This was the time when Multan became the hub of the Sufis as a center of learning and pilgrimage
Punjab experienced many invasions from the beginning of the 13th century over the next three centuries from Western and Central Asia. Dehli was the capital of the Sultanate Slave King Dynasties and Multan was included in its territories However between 1206-1227AD and 1437–1527AD Multan continued to be a separate kingdom under Nasiruddin Qabacha and the Langar’s. Several of Multan’s tombs and shrines constructed during this period are outstanding examples of pre Mughal Muslim Architecture.
Babar invaded India in 1526 and this marked the beginning of Mughal Rule. Multan was governed initially by Mirza Askari brother of Humayum subsequently by Kamran Mirza when Humayun was Emperor. Between 1540-43 Sher Shah Suri took over the governance but the province was reoccupied by Mughal Emperor Akbar in 1555. With the advent of Akbar, a well organized system of administration was established that lasted till the end of the Mughal Empire.
The province of Multan attracted attention due to its fertility of rivers and agricultural produce, and the prosperity of trade and commerce, which further developed as a result of these assets. After the death of Aurangzeb, the decline of the Mughal Empire began. The princes struggled for power consequently weakening their position in the eyes of their subordinates. The government’s position weakened, and the Afghani stronghold led to the formal cession of Multan to the Afghan King, Ahmed Shah Abdali, in 1752 A.D.
For more than half a century Multan was ruled under the Afghans and faced great destruction as the war between the Sikh & Afghani’s began in 1766 ultimately with Ranjit Singh finally annexing Multan in 1818. The fort of Multan faced its massive destruction in the war between Muzzaffar Khan and the Sikhs using the great Bhangi Gun or Zam Zam of Ahmad Shah Abadli. Under the early advent of Sikh rule, peace and prosperity failed to be established by the lawmakers. Maharaja Ranjit Singh maintained a set of administrative decisions; however, Muslims paid a heavy price for the revenue arrangements envisaged during his rule. After the death of the Sikh ruler, lawlessness prevailed throughout the Sikh Kingdom which was escalated by the Khalsa army established during the governance of Ranjit Singh. Although Muslims were in majority in Multan they were deprived economically as trade and commerce was in the hands of the Hindus. It was this animosity that eventually led Muslims to support the conquest of the English. After a bloody struggle, the English captured the city in 1849 A.D and caused great damage to the fort and the city and "not a house in the walled city escaped the destruction of the English shells". A new era of administration began under English governors and religious freedom was restored, and once again, Muslims began prospering again. Agriculture, commerce and trade were encouraged; canals were excavated making agriculture the backbone of Multan’s economy. Although the English tried to restore Multan to its past glory, Hindu-Muslim struggle against colonialism was inevitable. The nationalism espoused by Hindus did not appeal to Muslims and they felt that they would be subjugated in an India united by Hindus. This discrimination and fear of coercion was the root of separatism. Despite the similarities of Muslim-Hindu heritage there existed a fierce dichotomy in religion, poetry, epics, languages, social customs, education and ideology. The fight against colonialism was at its zenith in 1947, when India and Pakistan gained independence from the British Colonists.
"Multan has the honor of be¬ing the birth-place of three distinguished men in history. The Delhi Emperor Muhammad Tughlak Shah is said to have been born about the end of the thirteenth century in a hamlet now lying `between the Lohari gate and the civil lines church, which is still known by the name of Toleh Khan' a corruption, it is said, of Tughlak Khan '. The emperor Bahlol Mehdi was also born in the early fifteenth century, at a house known as the Khizanawala Makin ', near the Hussain Galli. His birth, it is said, was prematurely occa-sioned by a house falling upon, and, at the same time, killing his mother. Lastly, it was in the Saddozai Kirri, in the spot now occu¬pied by the house facing the residence of the Commissioner, that Ahmad Shah the first of the Durrani sovereigns of Afghanistan, is said to have been born towards the end of the 17th beginning of the 18th century" (Multan Gazatteer 1923)
Today Multan is the 6th largest city of Pakistan. It is conveniently linked with all of Pakistan with road, rail and air. After independence it has gained significance from the known centre of religion and "city of saints" to an industrial city producing fertilizer, cotton products and processing, textiles and also large scale power generating units. It continues to produce local handicrafts and cottage industries ranging from ceramics to carpets. Since it geographically lies in the heart of an agricultural hinterland the city thrives on agricultural produce and livestock leading to milk production, dairy products, animal and poultry feed, dairy farms, leather garments and footwear manufacturing, meat and poultry processing units.
THE CITY AND THE FORT
The original city of Multan comprises the Fort and the Walled city. Both these sites originally were islands above the general plains of the area lying between the channels of the River Ravi. The fort lay on the north of the city and the citadel were separated by a moat fed by the river water the walls were said to have been last constructed at the time of Shah Jahan by Murad Bukhsh, son of Shah Jahan and Governor of Multan. At the time of the British rule there was seen a ditch running along the outer wall which could be filled with the waters of the River Ravi Canals. Two rows of fortification walls surrounded the citadel, the outer wall being 4 feet thick and the inner wall 3.5-4 feet thick. The walls were constructed of burnt brick and mud mortar except the outer 9" course which was laid in lime mortar. The outer wall of the citadel continued to circumference the city wall. Within the city the Alang was an inner road on the south, east and west along the city wall.
The fortified fort contained mausoleums of Bahauddin Zakaria and his son Shah Rukn-e –Alam, the palace of Mul Raj, the Jamia Masjid, Hindu Temple of Prahladpuri and structures related to the garrison stationed in the Fort. The siege of Multan by the British Forces against Mul Raj in January 1849 led to a British shell landing on a magazine (arsenal store) which contained 50,000 maunds (approx 2000 tons) of powder which blew up the entire fort and the structures within the fort. Almost 500 persons of the garrison died and the fort could not offer any resistance to the British army and it led to Mul Raj’s surrender on 22nd January 1849. Since then the Multan Fort has lost all its historic treasures and except for the two shrines, the ruins of Prahladpuri temple there are no original antiquities left. The British constructed an obelisk in memory of Messrs. Agnew and Anderson, two of its martyrs in the war against the Sikhs The fort has over the period of time being built upon with a stadium, park and numerous public sector buildings and structures.
The citadel originally had 4 gates; Deh Gate on the west probably a conjecture to the name Dewal as this gate probably led to the Sun temple inside the fort. The Khizri gate on the northeast led directly to the river named after the Saint Khwaja Khizr who was known as the protector of water. The Sikki Gate is located in the south east which also leads towards Daulat Gate one of the six city gates. Sikki Gate leads to the Prahladpuri Temple and also the shrine of Bahauddin Zakaria. Just opposite Hussainagahi , the main Bazaar of the city of Multan is the Rehri Gate leading into the fort. The original gates of the fort have now disappeared and so have the walls except an inner wall adjacent to Deh Gate surrounding the shrine of Shah Rukn-e-Alam.
The original city had a fortified wall surrounding I with six gates. Bohar gate in the west, Dehli gate in the east, Lahori and Daulat gate in the North east and North west respectively and Haram and Pak gate in the south. The original wall and the gates have all disappeared except for Bohar, Dehli and Haram Gates. These gates which stand today have been reconstructed by the British. The form and style of these gates is far removed from the original gates that are seen in old paintings and sketches where the gates were designed for security as battlements.
DEVELOPMENT OF SHRINE ARCHITECTURE
The Sufi shrine exemplifies the symbolic meaning of an ideal form in architecture .It is the burial place of the saint and there is always a mosque constructed in the proximity of the shrine where the pilgrims can say there prayers. By and large the shrine is essentially a cube emanating from a square plan topped with a hemispherical dome. The transition from a square to a circle as the base of the dome is achieved with a series of geometric transitions from the square to a polygon culminating into a circle. Often it is seen that niches that are created as the square transits into a polygon are developed into Muqarnas which are 3 dimensional forms of half arches and segmental domes. The interior of the dome is often decorated with Ghalibkari a lattice or network of ribs of a decorative geometric pattern in stucco plaster applied on the curved surfaces of the domes. In all the shrines on the wall facing Mecca will be found a niche is similar in form to the Mehrab. The Mehrab is a space created for the Imam to stand and lead the prayer congregation. Often Madrasahs are also associated with the shrines which are essentially religious schools.
Apart from the grave of the saint a large number of graves of the saint’s relatives and disciples are also located within the main shrine or within the boundaries of the shrine. Often shrines are found in the midst of graveyards
The Urs is the festival which marks the death anniversary of the saint and it an annual event celebrated as a fair with masses of pilgrims gathering at the shrine performing devotional rites; The annual Urs is marked with Qawwali,dance, music and a fair where pilgrims throng for festivity and fun. The pilgrims light oil lamps and lay chaddars (sheets of cloth embossesd with calligraphy and Quranic verses) and flowers on the tombs of the saint and of the other descendants buried in and around the shrine . The wealthy offer degs or cauldrons of food as offerings to the poor who have gathered at the shrine.
On a pilgrimage to a shrine Devotes ask for their prayers to be answered leave donations at the shrine and the descendants of the saint and volunteers donate food for the pilgrims whose "manats" or wishes have been fulfilled. Requesting for a wish to be fulfilled is called "Manat" and pilgrims at the shrines pray for the fulfillment of the Manat. This is very often conducted by tying a piece of cloth at the shrine on the lattice work or a tree within the shrine premises, lighting a lamp or covering the tomb of the saint with a Chadar . Once the wish is fulfilled the pilgrim returns and unties the strip of cloth and offers a prayer of thanks. Devotes also gather also gather at shrines looking for "barakat" or blessings from the saint.
Since shrines are living monuments and the celebration of the annual Urs results in perpetual repairs and additions being made to the original structure. The original decorative works are always not only repaired but often redone resulting in the original authenticity being lost. The shrine is inevitably under the ownership of the "gadinashin" of the family of the original saint and maintenance of the shrine falls under his responsibility. Funds to undertake these works are generated from the donations given by the "Murids" of followers of the saint.
Shrines are the epitome of the local culture of Muslim South Asia. Shrines are the places where poetry dance music arts calligraphy and architecture are seen in practice. Islam spread in south Asia through the sufi teachers called Shaikhs who originated from Iran, Iraq and Central Asia. They established Sufi fraternities such as the Chisti, Suharwardi, Qadiri, Firdausi, Naqshbandi, Shattari,and Qubrawi .
The spiritual legacy of the saints is enacted by the pilgrims and they perform rituals, recite quranic verses distribute food and sweets and the music, qawwali and dance performed at the shrines is considered to be an act of surrender to God
Custodians of the shrines are the descendents of the saint and their status is equivalent to that of the feudal lords. The properties that are attached to the shrine belong to the "sajjada" although they may not bear much resemblance philosophically to the original saint. The descendants live off from the murids. These custodians write talismans and Quranic verses for the pilgrims and in return pilgrims give offerings in cash or kind such as cattle.