Sacred Traditions and Architecture of Hazrat Baba Sahib's Dargah in Pakpattan

By Sahil Razvi, New Age Islam 12 November 2024 The Dargah Of Hazrat Baba Sahib In Pakpattan, Pakistan, Is An Ancient Site Known For Its Spiritual Rituals, Architectural Beauty, And Cultural Legacy. The Annual Urs Commemorates Revered Sufi Figures With Recitations, Qawwalis, And Processions, Symbolizing Devotion, Unity, And Heritage Main Points: 1. Architectural and Sacred Design: The Dargah’s layout includes the grand eastern entrance, tombs, a compact courtyard, and the blessed dome, with sections designated for Quran recitation and women’s visitation. 2. The Urs and Spiritual Rituals: During Urs, processions, Fatiha recitations, and symbolic rituals, such as turban-tying, distribute blessings (Tabrik) among devotees, accompanied by Qawwali performances 3. Heavenly Door Tradition: The “heavenly door” ritual is central to the Urs, allowing attendees special access under police supervision, symbolizing spiritual purification and devotion 4. Cultural Lineage and Legacy: The Dargah houses tombs of notable Sufis, saints, and even warriors, contributing to a long lineage, including the revered Aziz Makki and Khizr Rumi 5. Historic Spirituality in Pakpattan: The Dargah’s history includes associations with Mughal emperors like Akbar and figures such as Timur, marking it as a centre for Sufi traditions and unity ------ The entrance of the Dargah faces the eastern side with a grand and elevated doorway. In front of it lies the inner courtyard (Rauza). Upon entering, one directly encounters the Handi-Khana (a designated area). The courtyard itself is compact in size. As soon as one enters through the eastern door, the first tomb encountered is that of Hazrat Badruddin Sulayman (RA). Nearby is the second tomb of Hazrat-e-Wala. To the west of the tomb, there is ample space where people can sit, recite the Quran, and perform prayers. In the blessed dome (Qubba-e-Mubarak), there is a designated entrance for women. They stand outside behind the mesh screen of the northern wall and recite Fatiha. The southern wall has a heavenly doorway, which remains closed at all times and is only opened during the days of the Urs. On the sixth day of Muharram, by afternoon, the Jummah (procession) from the city is halted and congregates in the camp outside. Only those with special permission are allowed to reside inside the inhabited area. In the evening, Dewan Sahib departs from his court in a light procession and approaches the Rauza. Upon reaching near the courtyard, the crowd (Khawas) gathers. They enter the Rauza through the eastern door, recite Fatiha, and then exit to walk towards the heavenly doorway, where they stand and perform the customary rituals established by Sultan Ul-Mashaikh. At this occasion, Qawwali music is performed. The Sajjada sahib tosses handfuls of rice (Kaudiya). After clapping three times, they open the heavenly door and enter the dome. A few close associates accompany them, and the door is then closed. Inside, Fatiha is recited over sweetened pitchers (Sharbat Bhari Kaliyon) dedicated to the martyrs of Karbala, and the Sharbat is distributed among the attendees. Subsequently, Dewan Sahib grinds Zafran (saffron) on the tomb of Za’fran and dyes the wet turbans in the water with saffron. The first turban (Dastar) is tied on their heads, followed by family members tying turbans on the dignitaries as per their ranks. They then exit the dome through the eastern door and head towards the Handi-Khana. A flag with the tail of a peacock is held high as the Qawwal leads the Qawwali singing. Halfway, the Sultan Ul-Mashaikh returned three times towards the tomb and then proceeded to the Handi-Khana. Sultan ul-Mashaikh honourably entered the Handi-Khana, where Hazrat Badruddin Sulayman (RA) awaited their arrival. Dewan Sahib sits near the elevated platform so that the Jumlah can come from the heavenly door, recite Fatiha, and exit to receive small turbans soaked in water as a form of Tabrik (blessing). When the heavenly door is opened with clapping, cannons are fired, and under police surveillance, people form queues to enter and pass through the heavenly door. When the crowd becomes enthusiastic at the heavenly door, trying to enter first, police officers beat them with sticks to maintain order. This incident lasted all night. More Sikhs than Muslims used to pass through the heavenly door. There is no news after the division of the kingdom. This door closes at dawn and is reopened in the evening for the night, but the following day, it is not as noisy, and police surveillance is not as strict. Meat, Puri (fried bread), chickpea lentils, and fermented bread (Khamiri Roti) are distributed in the Langar (community kitchen), which is delicious. The southern side of the Rauza has a line of companions. Among these companions, Huzaa-e-Sabri faces the western direction. There is a mosque in the northern and western parts of the Rauza. Between the mosque and the Rauza lies a Huzaa (seating area). After the union, Hazrat-e-Wala was entrusted to this place on the ground. When the Rauza was completed, Sultanul-Mashaikh established it where the tomb now stands. Every brick of the Rauza has a Quran verse inscribed on it. Inside Huzaa, towards the west, lies the tomb of Hazrat Ganj Alam (RA) and between the walls is the tomb of Dewan Fath Muhammad (RA). There is also the same mosque. The eastern and northern sides of the Rauza feature a grand dome. Here lie Hazrat Alauddin Asuda-e-Khaak and the tombs of the family members. On the eastern side, there are family graves behind the curtain, making it difficult for men to recite Fatiha there. Between the Rauza and the dome, there is a short marble-bounded alley leading north, known as the Awliya Masjid. Outside the Dargah, in the east, above the fortress-like Pushta (balcony), are the residences of the Dewan Sahiban and the “Kachahri” where the tomb of Hazrat-e-Wala is kept wrapped. At the height of the town, there is a Shaheedi (martyrdom) door. Beyond this door lies the mausoleum where Maulana Badruddin Ishaq Aram is residing, and nearby is a mosque. During the occasions of his Urs, the ritual of Ghada-Ghada (pouring of water) is performed, and Urs takes place in Yakam or Shashum Jamadi-ul-Aakhir. Outside Pakpattan, on the western side at Nisf Farlang, stands the dome of Shaikh Abdullah Masoom. These were the youngest sons of Hazrat Bibi Khatoon. There is also a mosque near his mausoleum. In the west of this mosque is a four-walled structure with a sandalwood door. When the heavenly door was constructed with marble, gates and thresholds were brought from there and installed here. This is the very place where Hazrat-e-Wala first came to Ajodhan and graced it, hence it became known as “Gudri” (a traditional cap). Nearby is the tomb of Hafiz Qaeem Nooshaahi. In Sharif-ut-Tawarikh (Qalmi), which is the well-documented history of the nine Shahis, it is mentioned that when Hafiz Sahib intensely practised on Baba Sahib’s tomb but did not achieve success, he came out by touching the blessed tomb and prayed in a dream to Hazrat Baba Sahib. Hazrat-e-Wala said, “You recite the Quran very well, so your closeness and companionship were dear. Your share is with Shaikh Peer Mohammad Sachiyar.” Thus, you became a disciple of Shaikh Mohammad Sachiyar through Baba Sahib’s teaching. It is known that Fatih-e-Sindh, Hazrat Khwaja Aziz, Makki Razi Allah u Ta’ala Anhu and his six companions were among the followers of Muhammad bin Qasim, who were martyred in the Battle of Ajodhan. It is said that after going to Sirkit, Khwaja Aziz Makki Razi Allah u Ta’ala Anhu was occupied. In this honour, there is a long tomb and another small tomb for his head and torso. It is famous that Hazrat Baba Sahib either witnessed the tombs of their seven Mujahideen in Ajodhan or these saints themselves witnessed the tombs. According to various accounts, they were among the companions of the Prophet (Sahaba-e-Rasool). They lived long lives and were martyred in Pakpattan. These elders are the revered Aziz Makki from whom the Qalandariyah Makkiya lineage spread. His successor, Hazrat Khizr Rumi (RA), visited Khwaja Qutubuddin Bakhtiyar Kaki and both masters welcomed each other and granted permission for their lineages. In the same Qalandariyah Makkiya lineage, the radiant moon of my Murshid, Hazrat Syed Maqbool Mian Sahib Qibla Khairabadi (RA), emerged, bringing prosperity to our era. Hazrat Khizr Rumi (RA) is known for saying, “Chishtiyas receive God's blessings freely.” Timur Lang was a disciple of Hazrat Sai’d Burki. His tomb is equal in stature to his Murshid’s tomb. Timur honoured Nematullah Shah Wali, who was popularly known for his forelock oaths, etc. He expelled him from his Dar us Sultanat, Sabz, considering him unreliable. Nematullah Wali was Shia. Evidence of this is found in one of their Rubaiyats. Shahanshah Akbar held gatherings in Ajodhan and renamed it Pakpattan. ---- Sahil Razvi is an Author and Research scholar specialising in Sufism and History and an alumnus of Jamia Millia Islamia. 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