By Tahir Jamal
“In the dead of a Karachi night, a shivering mourner, Afsar Hussain Rizvi, stood at my door, pressing 125 rupees into my hand for the masjid and Imambargah Darbar-i-Husaini, Husainabad, Malir [1954]. When I questioned his urgency, his voice, raw with desperation, pierced the silence: ‘I have no food in my house, and I needed to deposit this money now. I was terrified I would succumb to my children’s cries — their hunger is beyond my endurance.’” — Dr Aqeel Abbas Jaffery in Karachi Ki Azadaari — Ibtidaai Nuqoosh: 1950 Tak
“We shape our buildings, and afterwards our buildings shape us.” — Winston Churchill
Every year on the 29th of Zilhaj, a powerful transformation sweeps across Karachi’s imambargahs. Vibrant flags give way to sombre black, publicly signalling the solemn start of Muharram, the month of mourning for Imam Hussain (AS).
This deeply symbolic act ignites a city-wide flurry of activity — from setting up of sabeels [water stalls] to final touches on meticulously pre-planned majalis [religious gatherings] and shab-bedaari [night-long vigils]. Sir Winston Churchill’s profound insight into the symbiotic relationship between human agency and the built environment finds its ultimate expression.
Karachi’s 200-plus significant imambargahs transcend mere structures. Deeply woven into the city’s soul, these spiritual anchors, founded by passionate individuals, are a powerful testament to how the fusion of history, faith and culture narrates incredible stories of human fortitude. The following are snapshots of some of the earliest landmarks.
From humble pre-Partition origins, and born out of unwavering devotion, Karachi’s earliest imambargahs organically evolved into dynamic spiritual anchors that have defined the city’s cultural fabric over the decades. On the occasion of Ashura, Eos sheds light on some of Karachi’s most iconic Shia landmarks…
IMAMBARGAH SIRAJ,
LYARI (CIRCA 1775)
Dr Aqeel Abbas Jaffery, in his seminal work Karachi Ki Azaadari — Ibtidaai Nuqoosh: 1950 Tak, unearths a compelling truth: the city’s oldest imambargah, dating back approximately 250 years, stands near Sarafa Bazaar in Kharadar, Lyari. Originally named Imambargah Siraz — a name echoed on its Sindhi script plate as “Imam Warah Siraz” — it paid homage to the indigenous Sindhi Shias, known as Siraji, who inhabited Moosa Lane.
Their distinct tradition of lamentation is characterised by slow, low-tempo chest-thumping. It is widely inferred that this venerable institution later evolved its name to Imambargah Shiraz, a graceful concession to the renowned city of Shiraz, Iran. Concurrently, the adjacent neighbourhood, once intimately known as Siraz Jo Parro, has been transformed into what is now recognised as Siraj Colony.
GHAREEBUL GHURBA IMAMBARGAH,
NAYA ABAD (1830)
Behind Bishu Imambargah, in a narrow street in Naya Abad, lies the Ghareebul Ghurba Imambargah. Established in 1830 by a remarkable woman named Fatima, affectionately known as “Phappan”, a member of the Khoja Shia Asna Ashri Jamaat. This sacred site holds a rich history, deeply intertwined with the stone-crafting profession. It was originally known in the local Sindhi lexicon as Phappan Ka Pirr, a term where “pirr” signifies a revered space.
Over time, Phappan Ka Pirr evolved into its current, more formal name: Ghareebul Ghurba Imambargah. Yet, the echoes of its founder and the skilled hands that shaped its stone walls continue to resonate, reminding visitors of its humble beginnings and profound significance.
BISHU IMAMBARGAH, NAYA ABAD (1835)
Another documented presence of Shia communal life in colonial times centres around the Bishu Imambargah in Naya Abad, a historic quarter of Karachi. Established in 1835, it predates many other well-known landmarks, including the Barra Imambargah in Kharadar. The Bishu Imambargah was founded in Baghdadi by a trader named Bishu.
Initially a single room, it was later expanded to a double-storey structure with stone walls. For almost two centuries, it has served as a pivotal hub for religious gatherings, mourning rituals for Imam Hussain, and a focal point for communal life for Karachi’s Shia community.
IMAMBARGAH BARAH IMAM,
BHIM PURA (FROM 1836)
Dedicated to the 12 spiritual leaders of Shia theology, Imambargah Barah Imam, located in Bhim Pura on Nishtar Road, is a composite of five (another tradition recounts 12) smaller imambargahs and was constructed in 1836 by devout follower Chaudhary Allah Ditta. This historic site famously hosted Allama Aqeel Turabi as a prominent zaakir [religious speaker] for many years. During Muharram and Youm-i-Ali (the death anniversary of Imam Ali (AS), Ramazan 21), processions from this imambargah traditionally traverse Napier Road before merging with the main juloos [procession] at Denso Hall.
BARRA IMAMBARGAH, KHARADAR (1868)
Built in 1868, Kharadar’s Barra Imambargah stands as a pre-Partition landmark, a central hub for deeply poetic annual rituals. According to Yousuf Ali Ghadir, whose forefathers migrated from Bushehr, Iran, the imambargah observes “alam nehar kar dena” on the 27th of Zilhaj, meticulously lowering revered alams [sacred flags]. Just two days later, on the 29th of Zilhaj, the community gathers for “alam kushai”, the ceremonial raising of these alams for ziarat. The air fills with Sache Bhai’s ‘Ooncha rahe apna alam’ [May our flag fly high], as one main alam is hoisted. Simultaneously, an alam dedicated to Hazrat Abbas (AS) rises to the heart-wrenching ‘Abbas, tere khoon se rangeen hai alam tera’ [Abbas, your flag is coloured by your blood].
These poignant moments mark the official start of majalis at Barra Imambargah. This tradition beautifully fuses Sindhi and Irani cultures, centralising traditional drumming. The Sindhi naqqara [drum] symbolises local heritage, while the majestic senj-o-dammam echoes deep Irani influence. Originating from Bushehr, senj refers to cymbals and dammam to drums.
IMAMBARGAH HUSSAINIA IRANIAN,
KHARADAR (1948)
In Kharadar, the Imambargah Hussainia Iranian stands as a pivotal religious site. Originally a pre-Partition community centre owned by a Hindu or Sikh family, it was acquired post-Partition by an organisation of immigrant Iranians. A significant transformation occurred in 1960, when a nearby Khoja Asna Ashri mosque was renovated and its sacred taburukaat [artefacts] moved to what was then formally designated Hussainia Anjuman-i-Iranian, solidifying its role as an imambargah.
Another compelling narrative recalls the fervour of the first Muharram in newly independent Pakistan, just three months after its birth. Destitute muhajireen [refugees] from India commemorated the month with profound devotion. It’s said the 10th Muharram procession, traditionally ending at Barra Imambargah Kharadar, spontaneously diverted to Hussainia Iranian. Local Iranian bakery owners promptly distributed fresh buns as taburak [blessings] to the immense gathering of mourners.
The imambargah’s renown was further amplified by Allama Rasheed Turabi. Upon his 1949 migration to Pakistan, this revered Islamic scholar began delivering powerful majalis within its walls, heard by both Shia and Sunni communities across the city.
MEHFIL-I-SHAH-I-KHORASAN, SOLDIER BAZAAR (1948)
Established in 1948, just a year after Pakistan’s independence, the Imambargah Mehfil-i-Shah-i-Khorasan in Soldier Bazaar became renowned for hosting significant Muharram majalis. Its inception addressed the immediate post-Partition needs of prominent Shia families, the Habib and Gokal groups, who settled in Catholic Colony Number 1.
Their initial Muharram observance in a makeshift tent sparked a vision for a permanent imambargah. The community responded fervently, with Qasim Ali Gokal’s house donated for ziarat [visitation]. Crucially, Quaid-i-Azam Muhammad Ali Jinnah himself allotted the land for both a mosque and the imambargah.
Masterfully designed by Muhammad Ali Habib, both structures arose within 18 months. Khoja Shia Asna Ashri women named it, echoing pre-Partition Bombay traditions. Subsequently, Nishtar Park, conveniently located near Mehfil-i-Shah-i-Khorasan, replaced Jahangir Park as the central assembly point for religious and political gatherings.
QAIMIA IMAMBARGAH,
MALIR (1948)
As narrated in Professor Syed Imran Zafar’s Karachi Ki Aazadari (Volume 1), in 1947, Syed Abu Jafar Zaidi, a railway employee and mohajir from India’s Awadh region, arrived in Karachi, carrying little but the unwavering flame of his faith. After a cramped start in Kharadar, Zaidi and his family settled in a vacant building (known as Seth Daulat Ram’s haveli) in the Malir Mandir area in 1948.
Zaidi arrived from India with sacred relics for his home-imambargah, seeking fellow mourners in an unfamiliar land. The first majlis [religious gathering] was held in the abandoned Daulat Ram building and this led to the formal establishment of Qaimia Imambargah in 1948, named after his ancestral one in Safipur.
The path was arduous. Zaidi’s property claim was rejected, and the building itself became contested. But his devotion was legendary; his family even saved their sugar ration and consumed jaggery all year to be able to offer tea to mourners during Muharram. This is the enduring human story of Qaimia Imambargah: a relentless testament to faith, born from displacement, forged in sacrifice, and sustained by an unwavering community.
IMAMBARGAH SHAH WILAYAT, GOLIMAR (1960)
The azadari in Karachi’s Ali Basti in Golimar pulses with centuries of history, originating from Aligarh and Jalali (UP) in India — hubs of Muslim resurgence and Shia devotion. After Pakistan’s creation in 1947, a considerable number of Syeds and devout Jalali residents arrived in Karachi as destitute migrants, finding solace in makeshift camps. By 1950, as Karachi expanded, many settled in Ali Basti. With Muharram’s arrival, the community swiftly established spaces of faith. A mosque (Masjid-i-Haideri) rose in 1950, later managed by the Haideri Trust. Simultaneously, the Hussainia Imambargah, also known as Jalali walon ka imambargah [the imambargah of the Jalalis], was founded.
Syed Istijab Hassan Naqvi, an Amroha migrant, established Imambargah Shah Wilayat in 1960, hosting its first Muharram majalis despite initial hardships. Today, with redeveloped sections and installed zarih [shrine replicas], Imambargah Shah Wilayat remains a vibrant azadari hub, echoing centuries-old devotion that found its resilient home in Karachi.
It is traditionally held that the iconic noha [religious lament] ‘Ya Abbas, har dil ne pukara ya Abbas’ from Anjuman-i-Haidery Ali Basti, began with a couplet by Hussain Qaiser Rizvi (Ali bhai) in 1969-70. His relative Waheedul Hassan Hashmi completed it, and Ali bhai began reciting it. In 1973-74, Naseem Amrohvi further enriched this powerful lament with additional couplets.
IMAMBARGAH JAFFAR-I-TAYYAR, MALIR (1960)
In Malir’s Jaffar-i-Tayyar Society, the vibrant history of azadari [mourning] predates the locality itself, a testament to unwavering communal resolve. The narrative began in 1960, with the establishment of the adjacent F-South locality, sparking a critical need for a dedicated mosque and imambargah. By 1963, a 2,000-square-foot adjacent plot was allotted for the purpose.
Yet, construction faced trials. Walls were repeatedly erected only to be mysteriously razed each night. To counter this, a dedicated team of 12 volunteers, headed by Ali Hasan Zaidi (also known as Darogha Ji) instituted nightly vigils, their charpoys placed directly within the nascent imambargah, ensuring its survival.
Today, Jaffar-i-Tayyar’s Muharram programmes are a meticulously orchestrated display of profound devotion. The entire locality transforms: black flags adorn every corner, azakhanas [places for azadari] are readied, and the central road becomes a vibrant sea of sabeels, offering refreshments and stalls brimming with Islamic literature.
SHAH-I-KARBALA TRUST (RIZVIA) IMAMBARGAH, RIZVIA SOCIETY (1960)
In 1948, Maulana Aneesul Hasnain, a dedicated schoolteacher, and Advocate Qazalbash envisioned a new settlement. Their goal: to create decent dwellings for those building new lives in a nascent nation. Most initial residents of their new settlement were migrants from India’s historic Awadh region, particularly Lucknow. These families, carrying centuries-old religious traditions, found fertile ground for expression in their new 56-acre habitat.
Pakistan’s very first 8th Rabi-ul-Awwal procession emerged from what was by then known as Rizvia Colony. It was Musseab Ali Zaidi, a visionary and devout individual, who initiated this profound tradition that continues to wind through the streets of Rizvia Society to this day. The community’s spiritual heart quickly emerged with the construction of the central mosque, reverently known as Shah-i-Karbala Masjid. Its foundation was laid in 1960-1961 on a 6,000-square-yard plot, and it was completed by 1964. The Shah-i-Karbala Trust was officially registered on January 3, 1962. The prime anjuman [association] here is Anjuman-i-Ghum Khawaraan-i-Abbas, and their signature noha is ‘Kartay hain maatam haram Abbas ka….ho gaya marna sitam Abbas ka.’
THE UNSUNG ARCHITECTS OF KARACHI’S CULTURAL LANDSCAPE
Far beyond a handful of prominent landmarks, Karachi’s imambargahs are living chronicles of faith, culture and history. They’re the powerful crucible where human agency, brick, mortar and steel converge to forge incredible stories of courage and enduring spirit.
Carved in stone and spirit, these institutions reveal how resilient, often displaced, communities meticulously recreated their heritage, fundamentally negotiating the city’s soul. They stand as powerful proof of endurance against immense odds, demanding urgent, academically robust documentation to make it a part of urban planning and decision making.
The writer is a lecturer at the NED University
of Engineering and Technology.
He can be reached at mansooraza@gmail.com
Published in Dawn, EOS, July 6th, 2025