Our understanding of early mediaeval history is mostly revolves around Delhi Sultanate, North India and occasionally South India, but in reality, In the advent of Delhi Sultanate,
there were very interesting events happening else where in Indian subcontinent, and Gujarat is one among them. The term Gujarat is comparatively new, which loosely encompasses area around Gujarati speaking people, our intention
here is to stick to the modern conception of Gujarat although an occasional detour to cover some parts of Malwa, North-West Maharashtra and South-west Rajasthan may be allowed to quench our thirst for quest.
In our view, Gujarat
has also been a docile victim of foreign invasions as much as any other part of the north and north-west of the sub-continent, hence attempt should be made to elicit the extent of destruction brought by invaders which is still beneath the surface. Nevertheless, In some matters the region was exposed to more severe form of "Barbaric Iconoclasm" even before mainland subcontinent.
In our report, we are going to analyze some interesting developments on account of Islamic invasion during 11th-15th century and will go through systematic study of how nature of iconoclasm
deeply embedded in religious doctrine had devastated entire cities, cultures and economies. Therefore, this report is not mere a travel memoir but a critical investigation of historical phenomena.
After the fall of Gupta Empire, The country, especially, Kathiawad (Saurastra) region fell into the hands of one of the deputies
of Guptas; they continued to rule over Kathiawad and parts of North-south Gujarat from Vallabhi (Maitrakas Dynasty) for another three centuries as sovereign and occasionally under the vassalage of different dynasties of Kannauj,
Malwa and Chalukya; But After fall of Sindh to Arab armies, Gujarat became next destination for Arab hordes and during first phase of 8-9th century Gujarat faced many invasions from Arabs (by land or sea). Although, ephemeral
in nature but the intensity of attacks were so much that they shook the very base of Vallabhi and this perhaps is a strong reason for demise of Maitraka dynasty. Then after Gujarat disunited in many small principality and
there were a reign of chaos for some time, until a new kingdom established at Anhilwada Pattan.
Name of the city : Anhilwada Pattan, Patan, Nahrwara
Established : 765 AD
Monarch : Vanaraja, First Chavada King
History :
The city of Patan is mostly famous for Rani Ka Vav (Rani's Well, an UNESCO site) and for Patola sarees, occasionally, it is remembered for the nearby dried Sahastralinga Lake situated at
the north-west outskirts.
It's sad to notice that the residents of Patan have forgotten its place in the history of Gujarat as Glorious, Magnificent Capital of Gujarat for 800 years. Earlier a city of thousands of Shiva temples is now known as "Piran-e-Pattan"
means city of Pirs and many of these Pirs’ Mazaars, Dargahs are now situated at the site of various Hindu temples. The city was formerly called Anhilvada Pattan or Anhilpur Pattan and was established in 765 AD by Vanaraja, first king
of the Chavada dynasty. The city was known to Arabs (Muslims) as Nahrwara and is invariably referred as one among greatest cities in the world by early Muslim geographers.
In this context, 9th century famous geographer Al-Idirisi writes in his book,
"It is governed by a great prince who takes the title of Balhara. He has an army, elephants, worships the image of Buddha, wears a crown of gold on his head, and is dressed in rich stuffs; he often rides of horse back, especially once a week, accompanied only by females to the number of hundred, gorgeously dressed, wearing on their feet and hands circlets of gold and silver, and their hair braided. the Vazirs and officers of the troops never accompany the king except when he goes to fight with rebels or to repel the attacks of neighbouring kings who may encroach upon his territory. he possesses many elephants, an in them consists of principal strength of his army. His power is hereditary as well as the title of Balhara which signifies king of kings. The city of Nahrawara is frequented by great numbers of Musalman Merchants who visit it on business. They are honourably received by the king and his ministers and enjoy protection and security.”
He adds again, "the inhabitants of Nahrwara live upon Rice, Peas, Beans, Haricots, Lentils, Maize, Fish, and animals dying a natural death - for they do not kill either birds or other animals. They have a very great regard for Oxen, and by a privilege, peculiar to that species they bury them after death. When these are enfeebled by age and unfit for work, they are set free from all labour, attended to and fed, without committing charge of them to anyone."
"In every country in India and Sindh where Musalmans are found, they bury their dead secretly, by night and in their houses; but no more than the Indians are they addicted to long lamentations."
Colonel Tod, give from Kumarapala Charitra of Jinamandava (1436 AD), describing Patan Glory in the middle of the 12th century, it says.
"Patan was 12 Kos (18 miles = 25 km) in circuit, with in which were many temples and colleges, 84 Chowks or square, 84 Bazaars with mints for gold and silver coinage each class had its separate muhallas. There are many remains of great and beautiful buildings which indicates that in olden time this must be a large and splendid city. This area comprise of around 4.5 miles (7.2 km) in radius. All over area we find ancient bricks and blocks of stones, ruined bastions and walls."
There are numerous places of antiquities in the area all of which cannot be covered in this limited time & space. Hence, we confine our interest to only those sites which are specific to the our concern.
1.) Sahastralinga Talab (Lake or Sarovar) :
Estimated area of lake during mediaeval period. (circa 15th century)
Lake and surrounding Monuments (not to scale)
The construction of Sahastralinga Lake or Talab is ascribed to Legendary Solanki King Jayasimha Siddharaja (1093-1143). This artificial lake is one of the largest in Gujarat, which is
dry now but as we can see from its dry bed, it comprises a large area in north west of the modern city Patan. In our assumption, it must have been a gigantic reservoir of diameter of roughly 1 Kilometer (approx.100 hectares) with numerous Shaiva temples all around its bank, and thence
called as Sahastralinga Sarovar (lake). Now there is no trace of any Shiva temple save some ruins, in fact during mediaeval period numerous Muslim shrines sprawled at the place of Hindu temples. At the center
of this lake there was an island mound where stood the main temple of Rudreshwara which was razed by invading army of Delhi and at its place a large octagonal Rauza exists. The dilapidated remains of this Islamic shrine visible
now and known as Rani No Mahal, which was evidently reconstructed in late Delhi Sultanate period. There was a large tank of about 40 meters diameter connected to the Talab (Lake) through a system of canal, the water from river
first comes to this tank, and then to Talab through three sluices, the Tank is known as RudraKup and it works as cistern. There was a temple in the middle of the canal of which no remains left now save the basement. The three
sluices are known as Triveni Sangam and were used to regulate the water flow in lake. This marvelous engineering is among the best technological depiction of Ancient India.
(ARCHITECTURE ANTIQUITIES OF NORTHERN GUJARAT (1903) - JAMES BURGESS )
Closer view of Sahastralinga Lake showing entire system of water inlet through Canal
INFORMATION DISPLAY AVAILABLE AT SAHASTRALINGA LAKE
RUDRA KUP (Well)
Rudra Kup, in its appearance similar to a typical Greek amphitheatre but without stage, had very different kind of task to perform. It was working as cistern, where water from Saraswati river used to fall through canal, its function was to reduce the high flow of water coming directly from river. Staircase here suggest that this Kund or Kup had some religious use in ancient times.
This is a closer view of water inlet, further linked to the canal. You can see the height from where water used to fall. Almost similar system you may find in Mughal architectures of Delhi, Agra, Burhanpur, Aurangabad.
This is other side of the Rudra Kup, to where water used to flow, the flow was relatively slower than the earlier.
Outlet channel can be seen here and at the end of the water channel sluices made of stones are visible.
Rudra Kup filled with monsoon water
The water coming from Rudra Kup used to pass through these three sluices, which were controlled manually and water was released further as per requirement. These outlets had some religious significance and were termed as Triveni Sangam in ancient scriptures. Triveni, literal meaning is confluence of three rivers (Ganga-Jamuna-Saraswati).
These sluices are not terracotta construction nor are they monolithic preparation but a local masonry ingenuity. These are made by several pieces of stones stacking over each other, application somewhat similar to arch vault preparation.This requires high level of accuracy, as each piece is unique and of exact size. Your may see another such arrangement at Khan Sarovar, southern most tip of the city.
To break the flow of water, another contrivance planned, a sharp turn of right angle was made at left side. This effectively reduced the flow of water.
Very richly carved series of stone pillars in the middle of water channel, which once had roof over it, had made a splendid water pavilion. In its hey days, this setup used to give majestic view and was a perfect place for God's abode. The only comparable setup one can imagine is of "The Queen's Bath" at Hampi, although latter is of larger scale but devoid of such intricate carving.
The columnade terminates just before a high rise platform which evidently is Jagati (basement) of a temple. The temple, perhaps, was of Vindhyavasini Devi as mentioned in old scriptures. Subsequently, After the fall of last Hindu dynasty, the temple was destroyed thoroughly and at its place a temporary pavilion was made for Royals. (A Chhatri)
View of the platform is quite large, one can imagine the temple and water filled little fosse around it.
Rauza (tomb) at the center of Sahastralinga lake
This place is a mound situate exactly at the center of Sahastralinga lake. In olden times, when Sahastralinga lake was filled with water, this mound used to work as an island and here stood the major temple Rudreshwara dedicated to primary deity Shiva. It was utterly destroyed by Islamic army of Allauddin Khilaji under the command of Ulugh Khan. An unidentified Rauza was built at its places, perhaps for an important personality of local royal family. This Rauza is octagonal in shape and seems to have been rebuilt later with mortar and bricks of foreign origin. Locally, it is known as Rani No Mahal.
One can discern height of the mound from this photograph.
There is another edifice not far from dilapidated Rauza which is comparatively modern construction; This is temple of Vir Megh Maya Devi which has no considerable archaeological merit.
2.) BAIRAM KHAN'S TOMB :
We
all are aware that Bairam Khan was working as regent for Mughal emperor Akbar after
the death of Humanyun. Bairam khan
was pivotal in the earliest conquests of Akbar when he was quite young
and credited for fortifying Mughal footholds in Indian subcontinent.
After Akbar took control of the reign, there were some difference arose
in between Bairam
Khan and Akbar. This resulted in defeat of Bairam khan, in an aftermath
Akbar gave him two options, either to retire from worldy affairs or take
a pilgrimage to Mecca. Bairam khan chose latter and en-route to Mecca
with his
family and followers, he came at patan and was hospitably received here
by the governor of Gujarat, Musa Khan Fauladi. He encamped near
Sahastralinga Lake but for this unfortunate soul, at this place some
Afghans residing
at Patan recognized him and conspired to avenge the defeat of Lodhi
army. On Friday 31st January 1561, When Bairam Khan was returning from a
ferry trip in Sahastralinga Lake, he was stabbed by Mubarik, a Afghan
of Lohani tribe
whose father had been slayed by Bairam Khan's army in the battle of
Machchiwara. Bairam Khan body was carried to the tomb of Shaikh
Hussain-al-din (Baba Farid), where his mausoleum still exists today.
Although, seventeen
years later his remains were transferred to his home city Mashhad and
interred at holy ground there.
Miniature depicting assassination of Bairam Khan in Akbarnama
Bairam Khan tomb, Resting in Peace
3.) MAZAAR OF SHAIKH BABA FARID (RUKNUDDIN GAJ-E-SHAKAR ) Death : A.H. 707 (1307 AD)
About
a mile and a half north-west from Patan on the left bank of the
Saraswati river and not far from the north side of the Sahastralinga
Talab, stand the Dargah or shrine of Shaikh
Farid. Though now the tomb of a Muhammadan saint this was originally a
Hindu or Jaina temple of considerable architectural merit. The river on
the north is now cutting round the back or south side of this group of
buildings
and threatens here long to insulate it entirely. The erosive action of
the river has already undermined and brought down the east porch of one
of the three structures. the mosque on the west of the tomb and another
tomb behind
that of shaikh farid, seen in the view.
The
latter seems to have been a large open Mandapa(Hall) belonging to some
fine temple that once occupied the spot. This structure had a small
porch on both
the east and west faces. that on the west has a very pretty carved roof
in geometrical pattern, represented below.
(By James Burgess (1903) - Architecture of Antiquities of Northern Gujarat)
A closer view of the Shaikh Farid's tomb in 1880
The tomb had completely collapsed in the beginning of 21st century
Archaelogical survey of India re-installed tomb pillars
Structure of Shaikh Farid Tomb, closer inspection of these pillars can unravel the truth of the origin of these stone pillars. The site itself was a Hindu Temple converted into a tomb.
Grave of Shaikh Farid, look at the pillars around it, all of them are of different sizes and designs which indicates that these materials are appropriated from different sources (temples)
This exquisite carved design is very impressive and depicts very high level of stone carving skills. This is generally not seen in ordinary Hindu temples but very rare and adorns the ceiling of few very large exatravagant Hindu/Jaina shrines. This can not be the part of a modest Muslim saint shrine, but is surely obtained from a large Hindu/Jain temple.
In the words of James Burgess (1903) in his Architecture of Antiquities of Northern Gujarat
The design is that of a large scroll starting from a point in the circumference and flowing round and turning inwards in fine arabesque curles. The carving is raised nearly a foot from the surface of the slabs and is so undercut that when in position it would appear pendent from the ceiling. this kind of florid scroll work was a favourite form of decoration with the Hindu workmen, and we find the same sort of ornamentation in the cave temples, the shrines in the Kanarese districts, and in old temples all over India. In the Bhulavani temple at Shatrunjaya which is partly one of the smaller scales, but with proportional depth of cutting, and in Vimala Sahs temples at Abu is another in marble, beautifully carved about half the dimensions of this one at Patan.
It was largest of any seen by James Burgess.
Shaikh Farid tomb, ruins of the mosque from back side.
Ruins all around with a structure of later construction, Shaikh Farid Tomb
4.)MAZAR OF AMMI JAAN HAZARAT MAKHBOOBA BIBI AMINA KHATUN SULTANA (AD 1430-50)
Bibi Amina Khatun was wife of Shaikh Qutb-e-Alam who was son of Sufi saint Hazarat Saiyed Makhdoom Jahaniyan Jahangasht of Bahawalpur, in today’s Pakistan. They migrated to Patan to propagate Islam in the reign of Muzaffar Shah I. Bibi Amina was mother of
famous Muslim Saint Shah-e-Alam of Ahmedabad, who was religious guide of Sultan Mehmood Begada of Gujarat. Shah Alam’s Roza is situated in Ahmedabad city. Bibi Amina Khatun’s Mazar is a Pre-Mughal era structure
partially raised on Hindu pillars. The main building has been covered under the recent modern construction of Brick wall but from Inside antiquity of the structure can be ascertained.
Here you may noticed two different design in pilasters side by side.
Use of pillars of multiple size and design is prime reason of suspect. Makers of Islamic structures using Hindu materials were most of the time very careful of expunging any Hindu carving or iconography which they could able to decipher. But in many cases they left some of the Hindu remains intact in their buildings; sometimes inadvertently/in haste and sometimes to convey message to their own creed that how they achieved the path of glory by following the deed of iconoclasm set by their prophet. This has been endorsed by many Muslim lords in their inscriptions in many mediaeval Masjids all over India.
Second message is to humiliate subjugated subjects i.e. the Hindus, if they ever forget their past then they can be reminded by showing the reused carved pillars, arches, domes, doorways, lentil etc. in Masjids. Infact, till the end of 19th century these folks used to take pride in talking about temple destruction and reconstruction/reuse of temple ruins in Islamic edifice. It was only after 19th century when power balance started to shift in favour of Hindu majority and Muslim started to cover the truth in order to save their religious sites for reclamation. We have seen this in a large scale complete rehauling of many Mosques and Dargahs after Babri demolition.
5.) SHRINE OF HAJRAT SULTAN MOHAMMED HAJI RAJJAB (BABA QAZI OR BABA HAJI) (Death AD 1240)
Across the river from Shaikh Farids Dargah towards north is another Muhammadan shrine that of Sultan Mohammed Haji Rajjab also known as Baba Qazi or Baba Haji in which are some well carved ceilings. They have evidently belonged to a Hindu temple, and are represented here. This building of otherwise no particular archaeological interest.
Sultan Mohammed Haji Rajjab was said to be from a royal family of Rome (Rum). He became disciple of a Sufi saint Hazrat Sheikh Syed Ahmed Kabir Masukullah Rifai who founded a Sufi order : Rifai Silsila and under his influence converted to Islam. From here Baba Qazi was directed to go to Hindustan (India) and propagate Islam under the title of Khilafat. Except the ceiling, Pillars are also reused from Hindu temple materials.
Looking closely we see facade columns are not matching with each other, although of same size but all three front pillars are of different designs no similarity with each other. This is very noticeable point as none of the stone mason will do such sort of blunder if he is tasked to erect a religious structure from fresh materials and even if he does that, no owner can tolerate such an ugly asymmetry. These stone pillars are clearly taken from some other old Hindu site.
Another photograph of same columns.
Again exquisite carving of the ceiling panel found at this ordinary Muslim tomb indicates the extensive use of temple ruins.
Tombstone here used for a Muslim grave has also been seen with multiple other graves in the vicinity. closer look at these tombstones remind us of traditional form of Shivalinga. The city is said to have thousands of Shivalinga before Islamic invasion.
6.) HINDU TEMPLES OF ARCHAEOLOGICAL IMPORTANCE :
Kalika (Mahakali) and Kshemkari (Khimaj) Mata Temple:
Among the Hindu temples are those of Kalika Mata and Sindhvai Mata. The first is just outside the Kansada (Kansarao) gate of the city on the north west, in a grove of trees, where are also two Watch
towers (bastions), which are perhaps of considerable age, adjacent to them is the shrine, which has been restored in comparatively modern times. According to the folklore, the temple was constructed by Legendry Solanki King Jayasimha
Siddharaj in 12th century. In a close and expert look, this seems to be the part of an ancient Hindu Shrine, restructured into a Muhammadan Mosque and then reclaimed
by Hindus in later centuries and converted hastily into a temple. Entire edifice is based on Hindu Pillars but the structure, nowhere suggests any of the Hindu temple architectures seen in other temples. In fact, this has more resemblance with a Mosque. The area is huge constitute around 450 Sq. Yard. Mehrabs type recess at the Qibla, where deities are installed, is quite unusual for experienced eyes.
Entrance to the Temple is an arched like Gateway typical in Islamic mosques.
The Gateway is plain and gaudy without much of design; carving with a single dwarf like pattern at left side of pilaster capital.
As is visible here, fortified watch tower is adjacent to the temple. Here you can see pillars with Kalash iconography, notably known as Ghatapallava design in very irregular fashion, which indicates that this structure was raised hastily with ruins of earlier temple at the site. Notice that the pillar at right most is not in conformity of the design in vogue here.
Another clear view of the pillars, no Human iconography is observed here; lower portion of pillars with human motives are defaced. (Probably for reusing in Mosque)
Open Courtyard in the center of the structure is not typical of Hindu temples. Generally, Sanctum Sanctorum (GarbhaGruha) occupies the center. This arrangement is more suitable for a Mosque where Qibla wall is always facing west side followed by open court yard for Musalmans to offer Namaz.
Sanctum sanctorum in the end of the temple towards western wall, indicates that earlier these places had Mehrabs. In addition to this, look at the various types of Pillars here, which are completely in disagreement with each other. This site was mosque made of Hindu pillars.
A view from left side put some more light on the asymmetry in arrangement.
The first and foremost in left is Kalika (or Mahakali) Devi. Only her face is visible with a large golden nose ring is distinctly visible. Exactly like description of any Medieval Muslim traveller, She adorns with jeweled Crown, necklace, rings etc and laden with beautiful fresh flower garlands, accompanied with a young priest offering her sweets brought by devotees.
Although our interest here is vividly not in her but at the back side of the wall which clearly has a Mehrab like structure concealed by tiles and the Devi herself. Looking closely beneath the Chhatri and deity there is a space; here is the wall niche in between.
Moving rightward, there is an image of Bhadrakali. The idol is made of black marble. Devi has similar decoration and ornamentation; with Jewels and loads of Garland make her appearance more appealing.Here again we see similar Mehrab on the back side wall. Typically, in Mosques we see one main Mehrab in the middle of qibla wall and than other smaller or less ornamented mehrabs in either side. This perhaps is one among them.
Next deity in row is Mahishasur Mardini, which has similar arrangement.
Kshemkari (or Khimaj) Mata is said to be the Kul Devi ( patron goddess) of Solanki Clan. The deity has no actual stone image but a stone relief broken from the wall of an ancient ruined temple. This image accompanies with another image of almost similar sort. Interestingly, here we don't see the Mehrabs as been observed in other photographs. This is because position of this cell is not towards Qibla wall.
Why this place is covered with cloths, we have no exact information, one can only conject. Most probably, this has something to do with Islamic depiction (could be another Mehrab or inscription). or, This could be the Secret underground passage leads to the town of Siddhapur (Rudra Mahalaya Temple) 60 Kilometers away.
Parts of Temple Door jamb, lintels and walls affixed on modern temple wall proves the antiquity of this place beyond doubt.
From left side depiction of perhaps Sun god with a female attendant at his left, next lord Shiva holding Trishul(trident), Kamandala(gourd) and snake in his left hand in sitting posture, carving of lord Shiva along with Vishnu on Marble, A devotee holding something to offer, and finally beautifully carved floral pattern.
Sindhavi Mata Temple is quite small compare to the former and is of late 17th century. It is situated in front of the Collector office, Patan
Kumbeshwar Mahadev temple is situated at the bank of Khan Sarovar and comparatively a recent monument. Hence not much of archaeological value.
Chatrapateshwar Mahadev temple is situated at Fateh Singh Marg near Trikam Barot Ni Vav and is structure of quite late period.
Trikam Barot Ni Vav is a recent construction (circa 18th century) with appropriation of old temple materials, Pillars etc. around Sahastralinga Lake.
Trikam Barot Ni Vav, one can see reuse of Ghatpallava Pillars here.
Jasma Odan Temple is situated near to Sahastralinga Talab, The temple is dedicated to Jasma Devi, A Sati belonged to Odan caste. Odans were low caste people engaged in menial work. According to one folklore, Odans were skilled labours employed in digging of lake. Among these workers was Jasma Odan. The king Siddharaja after having her sight, fell for her beauty and wanted to marry her, so he got her husband murdered and offered her marriage proposal. But instead of marrying the King Jasma Odan chose to become Sati, She sacrificed herself. People still revere her as Devi.
Panchasar Jain Derasar situated at North-East section of the city, is indeed an old site, which has been mentioned in mediaeval Jaina texts. The Panchasar Jain Temple is as old as the city itself but the site has been thoroughly rebuilt over a long
period between 16th-20th century. Hence, traces of original construction, if any, is hard to find without dismantling modern structures.
Rani Ki Vav : This place is already a very famous UNESCO site and has got numerous attention at regional and international level, dedicated reports on it can be seen below.
Narration in Hindi
This place escaped Islamic iconoclasm because in 13th century it was inundated by Saraswati river and completely filled with debris and silt brought by flood. Hence, could not be located by invading armies and are very well preserved compare of any other structure of contemporary era.
Narration in English
7.) ADINA MOSQUE (JAMI MOSQUE)
The earliest Muhammadan building of which we find mention is the Adinah or Jami Masjid, built of white marble in AD 1305 by Alaf khan or Alp Khan, brother of Allauddin Khilaji,
one of the first governors of Nahrwalah (Anhilwada) and is spoken of as still existing in the middle of the 18th century. Dutch diplomat Wicquefort in his translation of Mandelslo's travels (AD 1638-44) has added, apparently from Van twist,
the statement that there was in the midst of the city a Muhammadan Mosque that had been built in former times by the heathen (Hindus), being a beautiful and costly work supported on 1050 pillars of marble and other stones;
and French traveller Jean de Thevenot in AD 1666 refers to the same building, and perhaps on the same authority, for he had not seen it and seems to have confounded the old capital with Prabhasa Pattan. He says it is a great town and had a fort and
a very beautiful temple wherein are many marble pillars. Idols were worshiped there, but at present it serves as a mosque.
This building no longer exists,
but the site location pointed out is outside the present walls of Patan not
far from the west gateway and therefore with in the limits of the old
city,
which extended still farther westwards. it is about a hundred yards
behind or west of the Roza or Dargah of Shaikh Makhdum Khan or Makhdum
Sahab. At present there is a great trench or moat, forty feet wide and
fifteen to
twenty feet deep, running quite round and enclosing a rectangular
platform, well raised, and measuring 400 feet from north to south by 330
feet from east to west. In this area, as Mirat-e-Ahmadi put it, “The
pillars
of the same, as known to common people, are so numerous that one often
makes a mistake in counting them.” they also relate that it was once an
idol temple, converted into a mosque. this monument was completely razed
to ground by Maratha rulers and stones quarried for fortification of the
town walls.
All we see is fragments of the Adina-Jami mosque (erstwhile Hindu temple) every where in the vicinity. There are some dilapidated Islamic structures which certainly are built with those temple materials.
More remains of once a magnificent building even in the premises of nearby Shaikh Makhdoom Dargah are clearly visible.
Part of column base left unnoticed near the Muslim graves
As per Ali Muhammad Khan, the author of the Mirat-e-Ahmadi, "Ulugh Khan also known as Alp or Alaf Khan, brother of Allauddin
Khilaji was the first Governor of Nahrwara after Khilaji victory over Gujarat Solanki King. He built the Adinah Masjid of white marble nearby Sahastraling Talab, at the site of large Hindu Temple named Sahastraling dedicated
to Shiva, remains of which existed till 1756 AD (in the lifetime of Author). This fine Masjid said to stood in the center of the city but is now far away in the west from the present urban area.
8.) SHAIKH JODH MASJID (HAZARAT KAZI AHMED JOOD) (DEATH 1437 AD)
As
per the Survey of Mr. James Burgess of ASI during his visit to Patan in last quarter of 19th century, “The masjid of Shaikh Jodh or Jood, now partly in ruins is
near the wall in the south
quarter of the town. It is a large, lofty, and well proportioned
building, measuring 122 feet in length and is constructed chiefly of
pillars from old Hindu temples-stilted to give them height and
surmounted by a wood
and concrete roof. The back and end walls are of brick faced with
plaster. There being eleven bays in the front of three aisles deep,
there are five Mehrabs in the back wall, and these (excepting Hindu
pillars) are the only
decorated parts of the building, and are but sparingly ornamented. They
are of the usual type, and the central one has a recess above for an
inscription slab that has disappeared. There is one window only in each
end, and
the stair up to the roof is outside the north wall - an arrangement
unusual in the mosques of Gujarat, though we find it in the case of the
great Jami Masjid at Jaunpur of the middle of the 15th century. The
facade is arched,
but as shown in the section the pillars inside are carried upto the
roof, they are widely spaced and are connected above by wooden beams on
which rest rafters and boarding which support a thick concrete roof. The
Mimbar(pulpit)
has disappeared eleven of the pillars in the south end have come down
and the greater part of the roof."
There is nothing more to add to the words of Mr. Burgess, the old derelict structure of 19th century is almost disappeared now. Modern houses have encroched the place and the Dargah of Shaikh Jodh has been expanded to cover the part of Masjid area. Shaikh Jodh or Jood was disciple of another Muslim saint Hazarat Shaikh Ahmad Khattu Magribi (Sarkhej Roza) and was follower of Silsila-e-Magribi. He and his predecessor in the vicinity, Hazarat Sultan Haji Hood belonged to shi'te sect. He was Qazi of Anhilwada Patan appointed by Sultan Ahmad Shah.
Closer view of the Photograph taken by Henry Cousens of ASI in 1880.
Another photograph of the Shaikh Ahmad Jodh Masjid showing destroyed Mimbar (pulpit) and stilted pillars. Hindu pillars were usually of standard size of 11 to 13 feet but to achieve the desired height in Muhammadan mosque the muslim architects devised an idea of stacking up two Hindu columns together in straight up position, in this way they could able to get more height necessary for construction of larger dome roof.
Plan of Shaikh Jodh Masjid drawn by Henry Cousens (1880)
Central Mehrab of Shaikh Jodh Masjid
DARGAH OF SHAIKH JODH
In the front court, towards north end of Shaikh Jodh Majsid is a Dargah, known with same name, 21 feet square, covered by a dome and containing three graves. Currently, the dome and other structure collapsed, Dargah has been completely rebuilt with brick wall and covered with temporary corrugated metal sheet roofing.
Entry gate for Shaikh Jodh Ahmad Dargah looks very plain and ordinary in appearance, this indeed is a recent construction.
Dargah is in left side, one can notice multiple graves on the floor while there is small medieval structure in the front. Pillars of which, are seem to be of our interest.
As seen in the photograph, the pillars are covered with concrete and plastered to hide any trace of antiquity but brackets are still visible to acertain the antiquity of the pillars. The Hindu motives, if any, are completely hidden beneath this thick layer of plaster.
Another clear view of the pillar and their brackets, indicating appropriation of an earlier Hindu temple remains.
9.) MUHAMMAD TAHIR ROZA(Death : circa 16th CENTURY AD)
The large area where this site exists has numerous ruined structures, which indicate this place once had several monuments, some of them were no doubt of quite later period. There are multiple islamic edifices still present in vicinity, mostly of graves, tombs, Mazars.
Plan drawn by Mr. Henry cousens of Dargah of Mohammad Tahir and others in the vicinity
In the words of James Burgess, ASI,
"Outside the walls to the south of the town are several Musalman Tombs known as the Rozas of Muhammad Tahir, of a Qazi, or Shaikh Sarab etc. the domes of these are supported on old sculptured
Hindu Pillars of white marble. On the capital of one of these is a short inscription in Devanagari recording the setting up of the column by the wife of Ajayad in Samvat 1256 (AD 1198). (shown below)"
Design of Pillars found in the group of tombs at Dargah of Mohammad Tahir
Mohammad Tahir is contemporary of Emperor Akbar. His parents migrated from Sindh to Patan when he was very young. He was follower of Hazarat Shaikh Ali Muttaqi of Burhanpur. In 1572, when Akbar arrived at Patan he appointed Mohd. Tahir as religious guide of local Subedar Mirza Azam khoka. He had extremist religious views and was responsible for prosecution of Shi'te in Patan. While on the way to Agra to attend Akbar's court, Tahir was slayed by Shi'tes in Malwa. His body was brought back to Patan and buried at this place.
A view of Mohammad Tahir tomb from left side, Pillars are exactly of same pattern as was described by James Burgess. These pillars are of Hindu origin.
Another view from back side of the tomb
Variation in facade columns and pilaster are clearly visible here
Another comparatively smaller tomb before shrine of Mohammad Tahir locally know as Qazi Ka Rauza
This is one of the most frequented Dargah in Patan city. it is situated at the west side of Sahastralinga Lake, most probably at the site of Ancient Mahakal Temple as mentioned in ancient Hindu scriptures. The Dargah is dedicated to a Muslim saint named Saiyed Hussain Khung Sawar (White Horse Rider), he was perhaps a warrior (a Jihadi?). He was born at Gyaspur, Delhi and was disciple of Hazarat Nizamuddin Auliya. Auliya ordered him to propagate Islam in Dabhoi. From Dabhoi he reached Anhilwada Pattan, where he settled for rest of his life.
The premises comprise of two large tombs and an old dilapidated masjid and several other burials.
Similar to previous edifices, the Pillars are in complete discord with each other. Look closely in this photograph, the second pillar from left most side is actually a Hindu Ghatapallava Stambha.
The entire structure is based on a Hindu temple site, Pillars employed here have Hindu iconography depiction which leaves no doubt in the mind of keen observers. Experienced eyes can discern in seconds from where the materials of contruction have been appropriated.
Look closely here, Pillar bracket in front has almost effaced dwarf figure, a common feature in Hindu Temple pillars. Another point to notice is the pillars employed as pilaster are quite different with other pillars in shape and design.
A more closer view will bring more clarity on this, both pillars in front have different types of brackets (one is circular while other is square).
Another Pillar with Dwarf face bracket (although diligently rubbed out)
This broken pillar in the middle of the way has different story to tell, there is another broken pillar at left side confirms the same thing. Also, The pillar design does not conforms with any of the pillars employed there.
These Small tombstones have been noticed before too, are pointing towards numerous graves scattered around the area. We don't want to make any wild guesses but the shape of these tombstones remind us of Shivalinga.
There is another large tombstone behind the tree, perhaps that can solve our mystery
MOSQUE NEAR DARGAH OF HAZARAT HUSSAIN KHUNG SAWAR
This mosque structure has archaeological merit for us, as the columns used here are not diligently defaced as in the Dargah of Khung Sawar. This may be because it is in the back side of main building and not in regular use.
The mosque has pillars with multiple designs; among them is this Kalash Pillar (Ghatapallava stambha) is of hindu origin beyond any doubt.
Another view of this out of place pillar, as one can see there is no symmetry at all
DARGAH OF SAIYED AHMAD JAHANSHAH SAIYED AHMAD JAHANSHAH (DEATH : AH 899, AD 1494)
This
Dargah is situated further west of the city in south west direction of
Patan Stadium. The tomb is comparatively recent construction but remains
of old structure can be found everywhere in the vicinity.
This still image inside Dargah premises got us befuddled with its weird appearance. We have no clue to acertain its mean and purpose and unable to make any comment on this structure.
Small columns in the vicinity confirm antiquity of this place
This temporary arrangement as sitting bench could be based on stones of ancient temple ruins
This Dargah is situated in the west of the city outside of city walls, near to the stadium. The structure has been completely renovated recently but original pillars are left intact. Porch has been extened further on all sides supported by modern concrete pillars.
Hazarat Hisamuddin Multani's original name was Hazarat Shaikh Usman and was born in Multan in circa 13th century. He came to Delhi and became follower of Nizamuddin Auliya. Here, he spent considerable time in learning and then migrated to Anhilwada Pattan in AH 695 (1296 AD) where he became Muqeem (resident missionary) of a Masjid. He witnessed the fall of Hindu Kingdom in Patan, and continued to propagate Islam and died in 1337 AD, His tomb was originally beside Adina Jama Masjid which was built by Ulugh Khan after demolishing a large Hindu temple. There are graves of 150 Muslims saints (or military commanders) in the vicinity of his Dargah.
View of Dargah after recent renovation. Burial is covered with the wall of perforated stonework. Look closely, inner Pillars belong to a Hindu/Jaina Temple.
Another view of the Dargah front shows columns of different designs although thorougly rubbed out to find any trace of Hindu iconography.
This is the view from west side, roof and facade has complete make over but inner potion is still intact and this is where lies our archaeological evidences
Another tomb in the vicinity has traditional Islamic facade but utilized Hindu stilted pillars inside, this is perhaps a small private Mosque for Muslims residing at Dargah.
Another view of Small Mosque
There are several graveyards in the vicinity, a small stone column remind us of several other similar cases mentioned above.
This shrine beside small Masjid has Hindu columns, it seems the structure was originally an open chhatri, later covered by modern walls to make use of it as a room.
This tomb is situated at the north west side of Sahastralinga lake, near to southern bank of Saraswati river. This is perhaps the same place referred in ancient Hindu texts as site of a Hindu Temple and cremation (Shamshan) ground (Pisachmochan temple) . Dargah enclosure consists of a Dargah, small shrine and a Masjid.
Maulana Yaqub was born in Khorasan (part of north Afganistan, Turkmenistan and Uzbekistan). After arriving from Khorasan, he first settled at Daultabad around 1350 AD and became disciple of Shaikh Zainuddin Shirazi; From there he came to Patan and came into affect of Hazarat Khung Sawar and settled here to propagate Islam.
This Dargah looks quite similar to the tomb of Hazarat Khung Sawar which is not far from this place, Infact Dargah of Hazrat Khung Sawar is on the path to Maulana Yaqub. There are three different types of columns employed in edifice. Second Column from right has no symmetry with any of the pillars in the arrangement. Similarly, second pillar from left is out of place.
A view from right proves the point mentioned above.
A more closer and brighter view of the same perspective
Front pillars are are also in no conformity with each other. They left no stone unturned in effacing Hindu iconography from pillars. It continued over the long period of 7 centuries.
Dargah from left side
SMALL MOSQUE AND SHRINE NEAR MAULANA YAQUB'S DARGAH
Again Mosque has more archaeological value than Dargah. This is a private mosque intended to cater the need of small number of residents at Dargah. Hence, rarely been exposed to outside visiters.
Inscription above the doorway of Maulana Yaqub Dargah
Another Inscription in Masjid, This may provide more information on construction.
Inside Dargah is a Hindu pillar supporting Muhammadan arch. Setting up an example of Hindu-Muslim unity. See the marks of removal of brackets still tangible on the pillar capital. This pillar is a later addition in hapazard fashion without skill.
This exquisite carving typical of Mandapas in Hindu temples now adorns a Dargah ceiling.
Intricate carved lintels with geometric patterns but in asymmetrical fashion do not belong to this place. This design, however, looks in perfect symmetry; A thorough inspection is necessary, inorder to ascertain the true origin of these pillars and lintels. anything without fact is mere conjecture.
Inside Masjid are several types of pillars. Look at these erased stone pillars
We have identified here atleast three pillars with different designs/patterns. one at left has Kalash iconography at its base.
View from another angle, Four types of pillars. This indicates that remains of temple destruction were appropriated in raising Islamic structures.
Syed Khundmir was born in AD 1481-82 at Patan. He belonged to Mahdavia sect of Islam founded was Muhammad Jaunpuri Mahndi and son in law and second Khalifa of Imam Mahndi. His father, Syed musa Shuja ul-mulk was a military commander under the army of Sultan Mehmood Begada and his mother Bhuva Taj, was niece of Governor of Patan City. After the death of his father, the king proposed same title to him but he refused and title extended to his younger brother instead. He continued to follow the company of Faqirs and Sufis. in AD 1497, he came in touch with Muhammad Jaunpuri Mahndi, who self proclaimed himself "the True Imam" and started Mahdavia sect. Khundmir became his follower and later rose to prominence as second Khalifa in the sect.
Conservative theologian did not like this deviation in Islam and declared the sect as heresy. With the support of Gujarat Sultnate they decreed to chastise the followers of this faith and subsequently, several skirmishes took place between the state and followers of Mahdavia in which he was killed. After his demise in AD 1514, his body was mutilated, divided into three parts and buried at three different places in Gujarat one of them is at this Mazar in Patan. There are burials of some other prominent members of the sect in same premises.
The site belongs to Mughal period but has been completely renovated. It has nothing much to offer in archeological perspective.
A plain building of comparatively modern times
Even the surrounding of main grave is covered with marble and modern tiles.
14.) HAZRAT SAYED SHAIKH AHMED CHISTI (BABA DEHALVI), PATAN (DEATH : 1160 AD)
Dargah of Baba Dehalvi is situated near Khan Sarovar Darwaja beside the Haji Hood Dargah.
Shaikh
Ahmad Dahlavi Chisti alias Baba Dehalvi was born in Delhi, and was
follower of Chistiya sect. He migrated to Patan in AH 533 (AD 1138-39) and stayed at Khanqah of Hazarat Ahmad Haji Hood. He lived here for 22 years and died in AD 1160. During this peiod Patan was capital of Hindu kings.
Pillars having defaced Hindu carving on capitals and brackets are employed as pilaster supporting perforated stone walls; typical of Gujarati architectures.
The doorway here is in complete asymmetry with rest of the building
Carved design on pillar capital is utterly defaced and dabbed in green to render any useful observation
Carved corbelled stones having geometric patterns and designs at irregular intervals suggest that, entire dome was part of some other structure. Which had been reinstalled here; in the process, some broken or missing parts were substitued by other fragments
A geometric pattern abruptly ends at the middle of stone lentil indicates the different use of this stone, perhaps appropriated from a Hindu temple roof.
16.) MOSQUE NEAR PHATIPAL GATE :
This Large corbelled dome with Hindu columns belongs to antiquity
17.) Remains of Ruined Temples near Sahastralinga Lake :
The remains found in the vicinity of Patan belong to early Medieval Hindu Kingdoms
18.) Khan Sarovar :
Khan Sarovar is situated outside of the south gate of Patan city. This Sarovar is another manmade reservoir built by Akbar's subedar Mirza Azam Khoka in the year AD 1589. The reservoir is constructed using the stones of ruined Hindu structures. This large water tank is almost square in shape having size 1228 x 1273 feet. Pillars employed here, are evidently of Hindu origin. Eidgah is at the south eastern tip of this tank.
Our overall observation of Patan city is overwhelming, The city indeed had large number of Hindu edifices which were completely annhilated, materials from ruins were so large in number that, they continued to support construction of several Muslim shrines over many generations in the city. Some medieval mosques like Gumada Masjid, Futi Masjid etc which are not included in our list, may have been built on these remains too.
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