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68-453: Chawa is a very old village in Bhera near the town of Bhera , Sargodha District , Pakistan . It is located at 30°59'0N 72°54'0E with an altitude of 153 metres (502 ft). The Bhalwana and Sipra are the main caste families. Mian Muhammad Sipra was a well known personality.. The first district Nazim of Sargodha Malik Amjad Ali Noon was from a village named Ali Pur Noon . Chawa produces

136-573: A Sufi center. Ajodhan was the location of a ferry service across the Sutlej River, which rendered it an important part of the ancient trade routes connecting Multan to Delhi . As an ancient settlement in the Punjab region, Ajodhan was historically significant in Hindu culture and served as a place of trade, pilgrimage, and cultural exchange. Hindu temples and shrines once marked the landscape, catering to

204-441: A belt of mountains nearly impassable, had preserved their ancient custom and rites, by not intermarrying with any other people. The King, having with infinite labour cleared a road for his army over the mountains advanced towards Dera which was well fortified. This place was remarkable for a fine lake of water about one parsang and a half in circumference. Ajoodhun Pakpattan was originally known as Ajodhan (Hindi: अजोधन) until

272-423: A center of Islamic spirituality, overshadowing its Hindu roots. Nevertheless, the legacy of Hinduism would remain embedded in local folklore and traditions, blending with the area's Sufi heritage to reflect Pakpattan’s rich, layered history. Given its position on the flat plains of Punjab , Ajodhan (Pakpattan) was vulnerable to waves of foreign invasions from Central Asia that began in the late 10th century. It

340-430: A center where mystics, scholars, and travelers converged. However, Pakpattan’s prominence also drew the attention of brutal rulers who instilled fear among its residents, underscoring the city’s vulnerability amidst its prominence. Despite this, its reputation as a dynamic space where spirituality, politics, and culture intersected endured, leaving a lasting impact on the region’s historical and cultural fabric. Following

408-519: A great concourse of people from Dibalpur and Ajodhan, with much property and valuables, was there assembled. Khizr Khan defeated the armies of Firuz Shah Tughlaq of the Delhi Sultanate in battles outside of Ajodhan (Pakpattan) between 1401 and 1405. The town continued to grow as the reputation and influence of the Baba Farid shrine spread, but was also bolstered by its privileged position along

476-515: A key role in converting non-Muslims, including Hindus, by establishing spiritual centers and engaging in discourse. Baba Farid’s dargah (shrine) became a focal point for spreading Islamic beliefs. Reflecting the general trend in Punjab during this period, while numerous Hindus in Pakpattan likely embraced Islam due to these policies—forming the ancestry of much of the city’s present-day Muslim residents—many Hindu communities remained resilient, up through

544-564: A metaphorical journey of salvation, with the saint’s spirit guiding believers across the river. During the Delhi Sultanate and Mughal eras, including the reigns of Akbar and Aurangzeb, the city continued to be known as Ajodhan. However, as the shrine of Baba Farid grew in significance, the name "Pakpattan" gained popular use. Akbar’s Ain-i-Akbari mentions the region, indicating that both names—Ajodhan and Pakpattan—were likely used interchangeably in local and administrative records. Over time,

612-486: A number of the wise men of religion and the doctors of law of Islam, who always keep the foot of resignation firmly fixed in the road of destiny, had not moved from their places, but remained quietly at home. On my arrival in the neighbourhood of Ajodhan, they all hastened forth to meet me, and were honoured by kissing my footstool, and I dismissed them after treating them with great honour and respect. I appointed my slave, Nasiru-d din, and Shahab Mubammad to see that no injury

680-665: A prominent Sufi center. These visits highlight Pakpattan's enduring importance as a hub of spirituality and influence, attracting rulers, poets, and spiritual leaders seeking blessings, political legitimacy, or personal guidance. Pakpattan’s old city (the Dhakki area that contains the shrine), became a nexus of spiritual and temporal power. Sufi teachings influenced governance, ethics, and social justice, while rulers often sought to strengthen their authority through association with Sufi saints. The town fostered cultural exchange, intellectual enrichment, and dialogue among diverse communities, becoming

748-431: A prominent center of Sufism, emphasizing the local population's deep reverence for the teachings of Baba Farid, who had passed away several decades prior to his visit. Ibn Battuta was notably moved by the spiritual ambiance of the town and observed the devotion with which people visited Baba Farid's shrine, which was already established as a major pilgrimage destination at the time. His accounts provide valuable insight into

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816-444: A series of invaders, including: Farishta records that after attacking Ajoodhun , now Pakpattan : The King marched from thence to another town in the neighbourhood called Dera the inhabitants of which were originally Khukhrain and were banished thither with their families by Afrasiab , for frequent rebellions. Here they had formed themselves into a small independent state and being cut off from intercourse with their neighbours by

884-652: A siege on Ajodhan (Pakpattan). This occurred during a period of political instability following the decline of the Tughlaq dynasty, as Shaikha sought to expand his influence across Punjab. In the late 14th century, the Central Asian conqueror Timur (also known as Tamerlane ) launched a campaign through the Indian subcontinent, capturing and often devastating cities along his path. Historical accounts suggest that in 1398, as Timur’s forces approached Ajodhan (Pakpattan), he learned of

952-614: A significant role as a waterway for early civilizations, further supporting the likelihood of human habitation in the region during the Sarasvati-Indus Valley period. While no specific remains of this civilization have been discovered in Pakpattan itself, its location and environmental advantages suggest that it was likely connected to the broader cultural and economic networks of the time. This potential link adds depth to Pakpattan's ancient heritage, emphasizing its historical significance beyond its later medieval prominence. During

1020-441: A significant shift in governance, fostering greater equality and inclusivity for non-Muslim residents. In one anecdotal instance, during Maharaja Ranjit Singh's rule in Pakpattan, a local disturbance arose following the news of a cow, sacred to Hindus, being slaughtered by some Muslim residents. To pacify tensions and promote communal harmony, Ranjit Singh instituted a system during the Baba Farid shrine's mela (festival) time where

1088-459: A small town until after his death, although it was prosperous given its position on trade routes. Baba Farid's establishment of a Jama Khana , or convent, in the town where his devotees would gather for religious instruction is seen as a process of the region's shift away from a Hindu orientation to a Muslim one. Large masses of the town's citizenry were noted to gather at the shrine daily in hopes of securing written blessings and amulets from

1156-569: A specific kind of plant that is used in the manufacture of colour paints. This article about a location in Sargodha District , Punjab, Pakistan is a stub . You can help Misplaced Pages by expanding it . Bhera Bhera ( Punjabi : بھیرا ; Urdu : بھیرہ ) is a city and a tehsil of Sargodha District , Punjab province of Pakistan . The city is known for wood-carved items, textiles (such as quilts and khussas ), and certain desserts (such as pheonian and pateesa ). The city

1224-477: A vast network of canals in region around Pakpattan, and throughout much of central and southern Punjab province, leading to the establishment of dozens of new villages around Pakpattan. In 1910, the Lodhran–Khanewal Branch Line was laid, making Pakpattan an important stop before the railway was dismantled and shipped to Iraq . In the 1940s, Pakpattan became a centre for Muslim League politics, as

1292-441: Is cut by means of an iron saw, and water mixed with red sand and pounded (with) kurand ( corundum ). It is polished by application to the san (polishing wheel), wetted with water only, then by being kept wet with water, and rubbed with a piece of wati (smooth pottery fragment), and lastly by rubbing very finely pounded burnt sang-i-yesham on it. This last process must be done very thoroughly." Bhera has also been attacked by

1360-518: Is included in the Sikh holy text, the Guru Granth Sahib. To honor the shrine, Ranjit Singh provided it with an annual nazrana (allowance) of 9,000 rupees and granted tracts of land to Baba Farid’s descendants. Through this patronage, he not only demonstrated his reverence for the shrine’s spiritual importance but also reinforced his legitimacy as a ruler among diverse religious communities. Supporting

1428-545: Is made up of the walled Old Town and the surrounding newer development. The Old Town is surrounded by tall walls with eight gates, and is divided up into mohallas , or neighborhoods; historically, different castes lived in different mohallas. The Jhelum River flows to the north of Bhera. The novel Mayyadas Ki Mari (Mayyadas's Castle), written by Indian playwright Bhisham Singh Sahni , takes place in Bhera. According to Ancient Geography of India by Alexander Cunningham , Bhera

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1496-573: Is widely recognized for its medieval history, its geographical proximity to Harappa , a major center of the Sarasvati-Indus Valley Civilization, suggests that the area may have been part of this ancient network of settlements. Harappa, situated approximately 40 kilometers from Pakpattan, has yielded extensive archaeological evidence of a highly developed urban society characterized by advanced trade, agriculture, and infrastructure. The Sutlej River, which flows near Pakpattan, played

1564-717: The Vedic period (est. >6000-500 BCE), the region now known as Pakpattan was part of the Sapta Sindhu , the "Land of Seven Rivers," prominently mentioned in the Rigveda as the cradle of early Indo-Aryan civilization. The area was traversed by the Sutlej River, known in Vedic times as the Shatudri ("Hundred Streams"), one of the sacred rivers of the Sapta Sindhu region. This era saw the composition of

1632-410: The 16th century. Ajodhan may be a Sanskrit term that can be interpreted as "eternal wealth" or "eternal prosperity," with Aja meaning "unborn" or "eternal" and Dhana meaning "wealth" or "prosperity." This concept reflects the area's historical and cultural significance, particularly during the medieval period when it served as a prominent center of trade and spiritual learning. It is believed that

1700-500: The 1947 partition, preserving their cultural and religious practices under changing regimes. The founder of Sikhism, Guru Nanak , visited the town in the early 1500s to collect compositions of Baba Farid's poetry. The exact date of Guru Nanak's visit to Ajodhan (Pakpattan) is traditionally placed around 1510-1511 CE, during his first major journey across the Indian subcontinent. Though Baba Farid had passed away over two centuries prior, Guru Nanak’s respect for Sufi teachings led him to

1768-493: The Hindu communities' resilience, combined with the evolving policies of successive regimes, ensured the preservation of their cultural identity and traditions. Following the disintegration of the Mughal Empire, the shrine's Diwan was able to forge a political independent state centered on Pakpattan. In 1757, the territory of the Pakpattan state was extended across the Sutlej River after the shrine's head raised an army against

1836-569: The Multan to Delhi trade route. The shrine's importance began to outweigh that of Ajodhan itself, and the town was subsequently renamed "Pakpattan" in honor of a ferry service over the Sutlej River. Overall, during the medieval period, Pakpattan emerged as a significant center of Sufism, particularly due to the influence of the revered Sufi saint Baba Farid (1173–1266 CE). As part of broader efforts by Islamic rulers to consolidate their authority, various measures were employed to promote Islam and regulate

1904-625: The Raja of Bikaner . The shrine's army was able to repel a 1776 attack by the Sikh Nakai Misl state, resulting in the death of the Nakai leader, Heera Singh Sandhu . Maharaja Ranjit Singh (1799–1839) of the Sikh Empire seized Pakpattan in 1810, removing the political autonomy of the Baba Farid shrine’s chief. In his efforts to centralize power across Punjab, Maharaja Ranjit Singh systematically reduced

1972-464: The Tughlaq court and the shrine. This patronage not only elevated the shrine's status but also reinforced Pakpattan's role as a key center of Sufism during the Tughlaq era. Ibn Battuta's travels to Ajodhan The renowned 14th century Moroccan explorer Ibn Battuta visited the town in 1334 during his travels through the Indian subcontinent, and paid obeisance at the Baba Farid shrine. In his travel accounts, Battuta described Ajodhan (Pakpattan) as

2040-592: The Vedas and the establishment of a society centered on pastoralism and agriculture. The region was inhabited by tribes mentioned in the Rigveda, such as the Purus, Druhyus, Anus, Turvasas, and Yadus, who engaged in intertribal conflicts and alliances that shaped the cultural and political landscape. Vedic society in the area was patriarchal and organized into clans led by tribal chiefs (Rajans). Religious practices focused on rituals and

2108-555: The administration of non-Muslim populations in the region. These measures often included taxation policies, such as the jizya tax , as well as efforts to spread Islam through other administrative and coercive means. Under the Delhi Sultanate (13th–16th century), jizya was rigorously enforced by rulers such as Alauddin Khalji (1296–1316), who implemented it as part of his economic and administrative policies. Later, Firuz Shah Tughlaq (1351–1388) and Sikandar Lodi (1489–1517) reinforced

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2176-518: The autonomy of regional spiritual and administrative leaders, including the Dewan of the Baba Farid shrine in Pakpattan. Historical accounts suggest that upon Maharaja Ranjit Singh's capture of the town, the Dewan presented the Maharaja with a sword, a horse, cash, and reportedly women, as part of a customary tribute to demonstrate loyalty and seek favor. Such gestures reflected the feudal and patriarchal norms of

2244-453: The city to different communities in a balanced manner—for instance, allocating the Gala Mandi to Hindus, another area to Sikhs, and others to Muslims—ensuring equitable representation and fostering a sense of shared community. Several historical figures are recorded or traditionally believed to have visited Pakpattan (formerly Ajodhan), drawn by the spiritual significance of Baba Farid’s shrine,

2312-711: The city, having fled from regions that were allocated to India. Pakpattan thus increased in importance as a religious centre, and witnessed the development of pir-muridi shrine culture. The influence of the shrine's caretakers grew as Chistis and their devotees congregated in the city to such a degree that the shrine caretakers are regarded as "kingmakers" for local and regional politics. Pakpattan's shrine continued to grow in influence as Pakistani Muslims found it increasingly difficult to visit other Chisti shrines that now lay in India, while Sikhs in India commemorate Baba Farid's urs in absentia at Amritsar . Pakpattan continues to be

2380-485: The convent. Upon Baba Farid's death in 1265, a shrine was constructed that eventually contained a mosque, langar , and several other related buildings. The shrine was among the first Islamic holy sites in South Asia . The shrine later served to elevate the town as a centre of pilgrimage within the wider Islamic world. In keeping with Sufi tradition in Punjab, the shrine maintains influence over smaller shrines throughout

2448-476: The death of Nawāb Ahmdyār Khan, Khushāb also passed into the hands of Rājā Salāmat Rai. Shortly afterwards Abbās Khān a Khattak who held Pind Dādan Khān, treacherously put the Rājā to death, and seized Bhera. But Abbās Khān was himself thrown into prison as a revenue defaulter, and Fateh Anand, nephew of Salāmat Rai then recovered his uncle's dominions. In the recent past centuries, Bhera was an important trading outpost on

2516-514: The establishment of British rule in Punjab after defeating the Sikh Empire, Pakpattan in 1849 was made district headquarters, before it was shifted in 1852, and finally to Montgomery (now Sahiwal) in 1856. The Pakpattan Municipal Council was established in 1868, and the population in 1901 was 6,192. Income in the era chiefly derived from transit fees . Between the 1890s and 1920s, the British laid

2584-420: The fortified town of Bhatner (present-day Hanumangarh ), believing that Bhatner's strong defenses and remote location would offer protection from invaders. In his memoir, Timur recorded: I appointed Amir Shah Malik and Daulut Timur Tawachi to march forward with a large army, by way of Dibalpur, towards Dehli, and ordered them to wait for me at Samana, which is a place in the neighbourhood of Dehli. I. mysell, in

2652-554: The headquarters of one of the subdivisions of the Sūbah of Lahore. In the reign of Muhammad Shāh, Rājā Salāmat Rai, a Khukhrain of the Anand tribe, administered Bhera and the surrounding country; while Khushāb was managed by Nawāb Ahmadyār Khān, and the south-eastern tract along the Chenāb formed part of the territories under the charge of Mahārājā Kaura Mal, governor of Multān. About the same time, by

2720-411: The holy shrine. I left Ajodhan on Wednesday, the 26th of the month, on my march to Bhatnir...The people of the country informed me that Bhatnir was about fifty kos off, and that it was an extremely strong and well-fortified place, so much so as to be renowned throughout the whole of Hindustan....The people who had fled from Ajodhan had come to Bhatnir, because no hostile army had ever penetrated thither. So

2788-406: The imposition of Islamic laws, including jizya, throughout their territories, including Pakpattan. Non-Muslims who converted to Islam were often exempt from jizya, an incentive that likely influenced conversions. In addition to taxation, Sufi missionaries, particularly Baba Farid and his successors, were instrumental in promoting Islam in the region. Encouraged by Islamic rulers, Sufi saints played

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2856-484: The key to the shrine would remain with a Hindu throughout the night. The shrine would open at 5 a.m. and close at 6 p.m. daily. The Hindu would hand the key to a Sikh in the morning, who would pass it to the Dewan (a Muslim) to open the shrine, after which the Dewan would return the key to the Sikh, who would then give it back to the Hindu. This symbolic chain of custody emphasized communal cooperation and mutual respect. Additionally, Ranjit Singh assigned different parts of

2924-462: The meanwhile, pushed forward upon Bhatnir with a body of 10,000 picked cavalry. On arriving at Ajodhan, I found that among the shaikhs of this place (who, except the name of Shaikh, have nothing of piety or devotion about them) there was a shaikh named Manua, who, seducing some of the inhabitants of this city, had induced them to desert their country and accompany him towards Dehli, while some, tempted by Shaikh Sa'd; his companion, had gone to Bhatnir, and

2992-572: The medieval importance of Pakpattan as a spiritual and cultural center in the region. Battuta also mentioned witnessing the practice of sati in Ajodhan (Pakpattan), describing the ritual where a widow immolated herself on her deceased husband's funeral pyre as a custom of honor among some locals. Further conquests and Timur's entry In 1394, Shaikha Khokhar , a chieftain of the Khokhar tribe and former governor of Lahore under Sultan Mahmud Tughlaq, led

3060-511: The name of the city has changed over time, and anecdotally, it may have been known by various names prior to being called Ajodhan. Pakpattan derives its current name from the combination of two Punjabi words: Pak , meaning "pure," and Pattan , meaning "dock"; this name references a ferry service across the Sutlej River , frequented by pilgrims visiting the Shrine of Baba Farid. The ferry symbolized

3128-486: The next day. Overall, although there were some deaths, the numbers were relatively low compared to other cities in Punjab. However, during that summer, a train departing from Pakpattan Railway Station carrying Hindus and Sikhs was attacked shortly after leaving, resulting in all the passengers being slaughtered by a Muslim mob. Among those on the train was Sardar Kartar Singh, the brother of Sir Datar Singh (maternal grandfather of Indian politician Maneka Gandhi). Kartar Singh

3196-536: The region around Pakpattan that are dedicated to specific events in Baba Farid's life. These secondary shrines form a wilayat , or a "spiritual territory" of the Pakpattan shrine. During the Tughlaq dynasty's reign (1320–1413), Ajodhan (Pakpattan), gained prominence due to its association with the revered Sufi saint Baba Farid. Ghiyath al-Din Tughluq , the dynasty's founder, frequently visited Baba Farid's shrine, reflecting

3264-407: The region. His reign also saw restrictions on Hindu rituals and festivals in Punjab which likely affected the residents of Pakpattan, further influencing the region's religious landscape. Pakpattan’s history reflects the interplay of taxation policies and religious efforts by rulers to consolidate their authority while shaping the cultural and spiritual fabric of the region. Despite these pressures,

3332-407: The religious practices and rituals of local communities. The town was part of a broader network of settlements along these trade routes in northern India, which allowed Hindu traditions to flourish alongside the development of diverse communities. With the advent of Islamic rule and the influence of Sufi saints, particularly Baba Farid in the 12th century, Ajodhan (Pakpattan) would eventually become

3400-531: The revered shrine of the Sufi saint Baba Farid and the deep veneration held for him by the local community. Acknowledging Baba Farid’s spiritual significance, Timur visited the shrine to pray for strength and, out of respect for the saint’s legacy, spared the town’s remaining inhabitants who had not fled his advance. During Timur's 1398 invasion, numerous inhabitants of Ajodhan (Pakpattan) and Dipalpur, fearing his advancing forces, fled their cities and sought refuge in

3468-406: The reverence for Baba Farid's legacy led to "Pakpattan" gradually eclipsing the older name, Ajodhan. Pakpattan is located about 205 km from Multan. Pakpattan is located roughly 40 kilometres (25 mi) from the border with India, and 184 kilometres (114 mi) by road southwest of Lahore . The district is bounded to the northwest by Sahiwal District , to the north by Okara District , to

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3536-483: The road to Kabul , and boasted of a taksal (mint) during the rule of Ranjit Singh . The city was known for its knife and cutlery craftsmen, who made fighting daggers ( Pesh-kabz ) as well as hunting knives and table cutlery, often fitted with handles of serpentine (false jade) or horn . Sir Robert Baden-Powell described the process by which craftsmen manufactured gem-quality serpentine aka false jade from ores obtained from Afghanistan: "The sang-i-yesham (ore)

3604-471: The saint's shrine, where he engaged in spiritual discourse with Sheikh Ibrahim, a descendant of Baba Farid and the head of the shrine at the time. During the Mughal era in the 16th and 17th centuries, the Shrine of Baba Farid in Pakpattan received significant royal patronage, enhancing its prominence as a center of Sufism. Emperor Akbar (1556–1605), during his visit to the shrine in the late 16th century, renamed

3672-566: The shrine enabled him to extend his influence throughout the Pakpattan shrine's spiritual wilayat (territory) and its network of smaller shrines, strengthening his rule as a non-Muslim leader in a region with profound religious significance. Under Maharaja Ranjit Singh, state policies generally shifted toward greater religious tolerance. Discriminatory taxes such as jizya were abolished, and both Hindu and Sikh communities in Pakpattan were allowed to freely practice their faiths without external pressures to convert. The abolition of jizya symbolized

3740-462: The shrine granted the League privileges to address crows at the urs fair in 1945 - a favour not granted to pro-Unionist parties. The shrine's sajjada nasheen caretakers further refused to sign an anti-Partition manifesto brought to them by pro-Unionists. Just prior to the partition of 1947 , the city's population included a substantial number of Hindus and Sikhs. Some well-known local residents at

3808-530: The shrine's stature but also reinforced Pakpattan's role as a key center of Sufism during the Mughal era. Notably, under the Mughal Empire, the imposition of jizya upon the Hindu residents of Pakpattan varied depending on the ruler's policies. Akbar abolished the tax in 1564 as part of his religiously tolerant policies, providing relief to non-Muslim residents of Pakpattan. However, Aurangzeb (1658–1707) reintroduced jizya in 1679 as part of his conservative Islamic reforms, significantly affecting Hindu communities in

3876-411: The shrine's status but also elevated the city's importance as a center of Sufism during the Tughlaq era. In addition to constructing the mausoleum, the Tughlaq rulers, including Muhammad bin Tughluq and his successor Firuz Shah Tughlaq, undertook repairs and enhancements at the Shrine of Baba Farid. They granted ceremonial robes to honor Baba Farid's descendants and fostered a strong association between

3944-487: The site's spiritual significance. His son, Muhammad bin Tughluq , also maintained a close relationship with the shrine, commissioning the construction of a grand mausoleum for Baba Farid's successor, Sheikh Alauddin Mauj Darya, which became a notable example of Tughlaq architecture. Following Sheikh Alauddin's passing in 1335, this tomb solidified the site's historical and spiritual importance. This patronage not only enhanced

4012-528: The southeast by the Sutlej River and Bahawalnagar District , and to the southwest by Vehari District . Pakpattan, located in the fertile plains of Punjab, Pakistan, is believed to have roots that trace back to the Sarasvati-Indus Valley Civilization (est. >7000–1900 BCE), one of the world's oldest urban cultures, located in the Northern area of the Indian subcontinent. Although Pakpattan

4080-541: The time included Bhasheshar Nath (a major landowner), Dr. Ram Nath (MBBS doctor), and Lala Ganpat Rai Dhawan (local businessman and patwari). The Hindus of the city controlled much of the commerce and banking. On August 15, 1947, a major communal clash was supposed to take place but the Hindus left Pakpattan a few days later through the Sulemanki route. On August 23 and 24, looting had begun, and more of city's Hindus and Sikhs left

4148-460: The time, with symbolic and practical items like swords and horses representing martial allegiance. Ranjit Singh diminished the shrine’s independence by integrating its resources and influence into his administration, reflecting his broader strategy of consolidating control over both religious and secular institutions in his empire. Ranjit Singh maintained a deep respect for the shrine’s significance, particularly because Baba Farid’s spiritual poetry

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4216-583: The town from Ajodhan to Pakpattan, meaning "Pure Ferry," reflecting the town's spiritual significance. His son, Jahangir , continued this tradition as Emperor by offering support to the shrine and its custodians. In 1692, Emperor Shah Jahan further solidified the shrine's status by bestowing royal support upon its Dewan chief and the descendants of Baba Farid, who became known as the Chishtis . The shrine and Chistis were defended by an army of devotees drawn from local Jat clans. The patronage not only elevated

4284-404: The worship of natural forces and deities such as Indra, Agni, and Varuna. The Sutlej River played a vital role in sustaining the inhabitants and influencing the region's spiritual and cultural significance in early Vedic civilization. Pakpattan, originally known by its Hindu name Ajodhan (Hindi: अजोधन), was founded as a village and has a deep-rooted Hindu history that predates its prominence as

4352-417: Was captured by Sebüktegin in 977–78 CE and by Ibrahim Ghaznavi in 1079–80. Turkish settlers also arrived in the region as a result of pressures from the expanding Mongol Empire , and so Ajodhan already had a mosque and Muslim community by the time of the arrival of Baba Farid , who migrated to the town from his native village of Kothewal near Multan around 1195. Despite his presence, Ajodhan remained

4420-455: Was inflicted by my troops on the people of this city. I was informed that the blessed tomb of Hazrat Shaikh Farid Ganj-shakar (whom may God bless) was in this city, upon which I immediately set out on pilgrimage to it. I repeated the Fatiha, and the other prayers, for assistance, etc., and prayed for victory from his blessed spirit, and distributed large sums in alms and charity among the attendants on

4488-469: Was once known as Jobnathnagar. The Imperial Gazetteer of India records the history of Bhera: In the seventh and eighth centuries, the Salt Range chieftain was a tributary of hindu shahi (rulers of lahore). Bhera was sacked by Mahmūd of Ghazni, and again two centuries later by the generals of Chingiz Khān. In 1519 Bābar held it to ransom; and in 1540 Sher Shāh founded a new town, which under Akbar became

4556-567: Was replaced by Muslim migrants from India (notably from towns such as Hoshiarpur and Fazilka). The stories of partition as told by the city's elderly residents who lived through the partition, have been extensively documented by Ahmad Naeem Chishti, in the social media page Partition Diary. Pakpattan's demography was radically altered by the Partition of British Raj, with the vast majority of its Sikh and Hindu residents migrating to India. Several Chisti scholars and notable families also settled in

4624-561: Was traveling with his young wife and daughter when the train was ambushed approximately 5 kilometers from Pakpattan. Both Kartar Singh and his wife were killed in the attack, but their daughter survived. She was later adopted by a Muslim family in Pakistan, who cared for her for over a year. Eventually, a family member from India traveled to Pakistan and brought her back, reuniting her with her extended family. The city's Hindu and Sikh population fled to various areas in India (notably Fazilka ) and

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