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MOSQUE OF SADNA QASAI::
The mosque of Sadna Qasai or Sadna the Butcher, is the largest surviving historical mosque not only of Sirhind but of the whole of East Punjab. Originally, the whole building was covered by five domes, a large one in the centre roofing the main compartment and two smaller ones on each side, over side wings. The central dome is not extant now.The comers in the zone of transition are bridged by squinches. This compartment is connected to each side wing only through two narrow archways. Over each almost square section thus formed, rises a domical ceiling supported at corners on pendentives. Theabsence of mihrabs in the side wings and their almost complete separation from the central compartment indicates that only the main compartment was intended to serve for prayers. A peculiar feature of the mosque is an intermediate gallery running over each wall of the mosque and approached by two stairways from corners of the facade. A similar gallery is also seen in the Qila-i Kuhna [Qal'ah-'i Kuhnah] mosque in Delhi." The bases of the squinch arches in the central compartment are supported on carved stone pendants. The net- patterns and painted floral designs in the central mihrab are not original but executed much later, probably when the domes over the side wings were re- erected or repaired. When Cunningham visited the mosque during 1863-64, all the five of its domes were intact. But a quarter century later, Rodgers found the mosque domeless." So the original domes of the mosque crumbled after Cunningham's visit some time before 1888-89 and the domes now covering the side wings were re-erected after Rodgers' visit. The flutings on the front domes and the shape of their finials also indicate their later reconstruction or major repair. The different shapes of the drums of the domes- two domes stand on circular drums and the half of the drum of one more dome is circular - also indicate their repairs. Rodgers records that there was an inscription on the mosque but it had already disappeared before his visit." The source of his information is not known. Cunningham does not mention the existence of any inscription. The painted inscription over the central mihrab, forming a part of the painted decoration, has faded. As already noted, in plan and arrangement of domes, this mosque bears close resemblance to the Jama'at Khana Mosque (built during the Khalji or early Tughlaq period) at Nizām al-Din, Delhi. But the town of Sirhind was of little consequence before Sulțān Firūz Shäh built a fort here in 761/1360. Then, was the mosque under study also built by Firüz Shāh when he built the fort? But the shape of the arches on the facade of the mosque does not allow such an early date for its erection. Rodgers, on the basis of the shape of the arches, considers the mosque to be contemporaneous with the tomb of Subhān (902/1496-97) at Dera Mir Miran." Cunningham makes the provision of two domes over each side wing instead of one oblong dome of the later Mughals, the basis for his dating the mosque and concludes "that this mosque must belong either to the close of the Afghan period or to the beginning of the early Mogal period"." Although similar arrangement of domes on a mosque may also be seen in a mosque at Kaithal (Kurukshetra District, Haryana) dated 831/1427-28,yet on the basis of the profile of arches and the intermediate gallery, I also feel inclined to date the mosque of Sadna Qasai during the early Mughal period. As we know, Humāyūn's last battle with Sikandar Suri (r. 947-963/1540- 1556) which led to the former's restoration on the throne of Delhi, was fought at Sirhind in 962/1555. There is possibility that Humäyūn (r. 937-946/1530- 1540 & 962-963/1555-1556) might have commemorated his victory by erecting this mosque at Sirhind as previously his father Babur (r. 932-937/ 1526-1530) had celebrated his success in the first battle of Panipat by erecting a magnificent mosque there." As noted previously, the mosque under study has at least one prominent feature in common with the mosque in Humayün's fort in Delhi, i.e., Qila-i Kuhna Mosque. Both of these have the intermediate gallery. Now, if the mosque was built by Humayün, why did it come to be associated with the name of Sadna Qasai, a Sindhi saint who is believed to have been a contemporary of the Marathi saint Namdev (1271-1347).
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9 авг 2021
