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Pakpattan

(Redirected from Ajoodhun)
For the district, see Pakpattan District. For other uses, see Pakpattan (disambiguation).

Pakpattan (Punjabi and Urdu: پاکپتّن), often referred to as Pākpattan Sharīf ( پاکپتّن شریف; "Noble Pakpattan"), is a historic city in the Pakistani province of Punjab, serving as the headquarters of the eponymous Pakpattan district. It is among the oldest cities in Asia and ranks as the 48th largest city in Pakistan by population, according to the 2017 census. Pakpattan is the seat of the Sufi Chisti order in Pakistan,[3] and a major pilgrimage destination on account of the Shrine of Baba Farid, a renowned Punjabi poet and Sufi saint. The annual urs fair in his honour draws an estimated 2 million visitors to the town.[4]

Pakpattan Sharif
پاکپتّن شریف
City
The highly-revered Shrine of Baba Farid is located in Pakpattan
The highly-revered Shrine of Baba Farid is located in Pakpattan
Pakpattan Sharif is located in Punjab, Pakistan
Pakpattan Sharif
Pakpattan Sharif
Location in Pakistan
Pakpattan Sharif is located in Pakistan
Pakpattan Sharif
Pakpattan Sharif
Pakpattan Sharif (Pakistan)
Coordinates: 30°20′39″N 73°23′2″E / 30.34417°N 73.38389°E / 30.34417; 73.38389
Country Pakistan
ProvincePunjab, Pakistan Punjab
DistrictPakpattan
Old NameAjodhan
Elevation
156 m (512 ft)
Population
 (2017)[1]
 • City
176,693
 • Rank48th, Pakistan
DemonymPakpattni
Time zoneUTC+5 (PST)
Postal code
57400
Dialling code0457[2]

Etymology

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Pakpattan was originally known as Ajodhan (Hindi: अजोधन) until the 16th century.[5] 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.

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.[6] The ferry symbolized a metaphorical journey of salvation, with the saint’s spirit guiding believers across the river.[6]

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.[7] Over time, the reverence for Baba Farid's legacy led to "Pakpattan" gradually eclipsing the older name, Ajodhan.

History

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Early

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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 a Sufi center.[8] [9] 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.[5] [10] 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.[10] Hindu temples and shrines once marked the landscape, catering to the religious practices and rituals of local communities.[9] 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.[10]

With the advent of Islamic rule and the influence of Sufi saints, particularly Baba Farid in the 12th century, Pakpattan would eventually become a center of Islamic learning and spirituality, overshadowing its Hindu roots.[11] 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.[12]

Medieval

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10th–11th Century
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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.[5] It was captured by Sebüktegin in 977–78 CE and by Ibrahim Ghaznavi in 1079–80.[13]

12th–13th Century
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Turkish settlers also arrived in the region as a result of pressures from the expanding Mongol Empire,[5] and so Ajodhan already had a mosque and Muslim community by the time of the arrival of Baba Farid,[5] who migrated to the town from his native village of Kothewal near Multan around 1195. Despite his presence, Ajodhan remained a small town until after his death,[14] although it was prosperous given its position on trade routes.[15]

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.[5] Large masses of the town's citizenry were noted to gather at the shrine daily in hopes of securing written blessings and amulets from the convent.[5]

Upon Baba Farid's death in 1265, a shrine was constructed that eventually contained a mosque, langar, and several other related buildings.[5] The shrine was among the first Islamic holy sites in South Asia.[5] The shrine later served to elevate the town as a centre of pilgrimage within the wider Islamic world.[16] In keeping with Sufi tradition in Punjab, the shrine maintains influence over smaller shrines throughout the region around Pakpattan that are dedicated to specific events in Baba Farid's life.[17] These secondary shrines form a wilayat, or a "spiritual territory" of the Pakpattan shrine.[17]

14th Century
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Role of the Tughlaq Dynasty
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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 the site's spiritual significance.[18] 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.[19] Following Sheikh Alauddin's passing in 1335, this tomb solidified the site's historical and spiritual importance. This patronage not only enhanced the shrine's status but also elevated the city's importance as a center of Sufism during the Tughlaq era.[19]

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.[20] They granted ceremonial robes to honor Baba Farid's descendants and fostered a strong association between the Tughlaq court and the shrine.[20] 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.[5] In his travel accounts, Battuta described Ajodhan (Pakpattan) as 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.[21] 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.[22] His accounts provide valuable insight into the medieval importance of Pakpattan as a spiritual and cultural center in the region.[23] 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.[24] [25]

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 a siege on Ajodhan (Pakpattan).[26] [27] This occurred during a period of political instability following the decline of the Tughlaq dynasty, as Shaikha sought to expand his influence across Punjab.[27]

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 the revered shrine of the Sufi saint Baba Farid and the deep veneration held for him by the local community.[28] 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.[26] [29] [30] [31] During Timur's 1398 invasion, numerous inhabitants of Ajodhan (Pakpattan) and Dipalpur, fearing his advancing forces, fled their cities and sought refuge in the fortified town of Bhatner (present-day Hanumangarh), believing that Bhatner's strong defenses and remote location would offer protection from invaders.[32] 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 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 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 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 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 a great concourse of people from Dibalpur and Ajodhan, with much property and valuables, was there assembled." [33]

15th Century
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Khizr Khan defeated the armies of Firuz Shah Tughlaq of the Delhi Sultanate in battles outside of Ajodhan (Pakpattan) between 1401 and 1405.[26]

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 the Multan to Delhi trade route.[34] 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.[6]

Early 16th Century
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The founder of Sikhism, Guru Nanak, visited the town in the early 1500s to collect compositions of Baba Farid's poetry.[35] 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.[36] Though Baba Farid had passed away over two centuries prior, Guru Nanak’s respect for Sufi teachings led him to 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.[36]

Mughal (16th and 17th centuries)

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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, during his visit to the shrine in the late 16th century, renamed the town from Ajodhan to Pakpattan, meaning "Pure Ferry," reflecting the town's spiritual significance.[37] 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 Diwan 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.[5] The patronage not only elevated the shrine's stature but also reinforced Pakpattan's role as a key center of Sufism during the Mughal era.

Pakpattan state (1692–1810 CE)

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Following the disintegration of the Mughal Empire, the shrine's Diwan was able to forge a political independent state centered on Pakpattan.[5] In 1757, the territory of the Pakpattan state was extended across the Sutlej River after the shrine's head raised an army against the Raja of Bikaner.[5] 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.[5]

Sikh rule

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Maharaja Ranjit Singh of the Sikh Empire seized Pakpattan in 1810, removing the political autonomy of the Baba Farid shrine’s chief.[5] In his efforts to centralize power across Punjab, Maharaja Ranjit Singh systematically reduced 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.[38] Such gestures reflected the feudal and patriarchal norms of the time, with symbolic and practical items like swords and horses representing martial allegiance.[39] 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.[40]

Ranjit Singh maintained a deep respect for the shrine’s significance, particularly because Baba Farid’s spiritual poetry is included in the Sikh holy text, the Guru Granth Sahib.[41] 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.[42] [41] 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.[43] Supporting 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.[42] [43]

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 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 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.

 
A Sultan visits Ajodhan (Pakpattan), 14th century [Artistic rendition]
 
Maharaja Ranjit Singh arrives in Pakpattan's Dhakki, 1810 [Artistic rendition]

Notable Historical Visits to Pakpattan (997–1810 CE)

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Several historical figures are recorded or traditionally believed to have visited Pakpattan (formerly Ajodhan), drawn by the spiritual significance of Baba Farid’s shrine, 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 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.

Historical Figure Title/Position Date/Period of Visit Context of Visit
Sabuktagin Founder of the Ghaznavid Dynasty, Mahmud’s father Late 10th century (c. 997) Sabuktagin’s expansionist ambitions brought him into the Punjab region, including Ajodhan (Pakpattan), as he laid the groundwork for further invasions into India by his son Mahmud.[44]
Mahmud of Ghazni Sultan of the Ghaznavid Empire Early 11th century (c. 1005-1010) Mahmud of Ghazni, notorious for his ruthless raids and desecration of Hindu temples, likely stopped at Ajodhan (Pakpattan) during his campaigns, which were often marked by fierce intolerance toward local religions and cultures.[44]
ltutmish Sultan of Delhi 1211–1236 CE Sultan Itutmish reportedly visited Ajodhan to seek blessings from Baba Farid and strengthen ties with influential Sufi leaders, acknowledging their spiritual and social power.
Sultan Ghiyas ud din Balban Sultan of Delhi Sultanate 13th century (c. 1260-1287) Balban, known for his strict governance and emphasis on order, is believed to have visited Ajodhan (Pakpattan) as part of his campaigns to assert control over the region. His visit included a stop at the shrine of Baba Farid, reflecting the political and spiritual significance of the site.[45]
Sultan Jalal-ud-din Khilji Sultan of Delhi Sultanate 1290–1296 Sultan Jalal-ud-din Khilji visited Ajodhan (Pakpattan) to seek blessings from Baba Farid’s shrine and strengthen spiritual connections.[46]
Amir Khusrau Sufi poet, musician, scholar Late 13th–early 14th century The renowned poet and disciple of Nizamuddin Auliya, Amir Khusrau, is believed to have visited Ajodhan (Pakpattan) to pay his respects to Baba Farid.[47]
Muhammad bin Tughlaq Sultan of Delhi Sultanate Mid-14th century (c. 1335) Muhammad bin Tughlaq, known for his erratic and often harsh rule, visited Ajodhan (Pakpattan) to maintain political control in Punjab and likely sought support from local Sufi figures for stability.[48]
Ibn Battuta Moroccan explorer and scholar 1333 Ibn Battuta, during his travels across India, visited Ajodhan (Pakpattan) and documented the importance of the shrine of Baba Farid, noting the spiritual significance of the site and its influence across the region.[49]
Feroz Shah Tughlaq Sultan of Delhi Sultanate 1351–1388 Known for his reverence for Sufi saints, Feroz Shah Tughlaq visited Ajodhan (Pakpattan) and contributed to the upkeep of Baba Farid’s shrine.[50]
Timur (Tamerlane) Conqueror and founder of the Timurid Empire 1398 During his violent invasion of India, Timur passed through the Punjab region and visited Ajodhan (Pakpattan), sparing the city's residents out of respect for the shrine of Baba Farid, even as he left a path of destruction on his advance toward Delhi.[51]
Ibrahim Lodhi Sultan of Delhi Sultanate Early 16th century (c. 1510-1526) Ibrahim Lodhi, the last Sultan of the Delhi Sultanate, reportedly visited the shrine of Baba Farid in Ajodhan (Pakpattan) to strengthen his ties with spiritual leaders during a time of political instability.[52]
Guru Nanak Founder of Sikhism Early 16th century (c. 1505) Guru Nanak visited Ajodhan (Pakpattan) to meet Sheikh Ibrahim, the 12th successor of Baba Farid, engaging in spiritual discussions that emphasized compassion and tolerance.[53]
Sher Shah Suri Founder of the Suri Empire Mid-16th century (c. 1540) Sher Shah Suri visited Ajodhan (Pakpattan) during his consolidation of power in Punjab. While primarily a pragmatic ruler, his campaigns often included brutal enforcement against opposing forces.[54]
Mughal Emperor Akbar Emperor of the Mughal Empire 1571 or 1577-1579 Emperor Akbar visited Ajodhan (Pakpattan) to pay respects at the shrine of Baba Farid during his campaigns in the region, using his influence over Sufi saints to bolster his rule.[55] According to historical accounts, after Emperor Akbar's visit to Pakpattan in 1577, his entourage encountered excessive rainfall.[56]
Nawab Qutb-ud-din Khan Koka Mughal governor of Punjab Late 16th–early 17th century Nawab Qutb-ud-din Khan Koka, a prominent Mughal governor, visited Ajodhan (Pakpattan) as part of his administrative duties, paying respects at the shrine of Baba Farid to solidify his influence in the region.[57]
Shah Jahan Emperor of the Mughal Empire 1628–1658 Shah Jahan, in line with the Mughal tradition of patronizing Sufi shrines, is believed to have visited the shrine of Baba Farid in Ajodhan (Pakpattan) to seek blessings and affirm spiritual and political authority.[58]
Aurangzeb Emperor of the Mughal Empire 1658–1707 Emperor Aurangzeb, notorious for his brutal policies that led to the deaths of hundreds of thousands of Hindus and widespread forced conversions to Islam, visited Baba Farid’s shrine in Pakpattan, reflecting his interest in reinforcing political and religious authority through connections with prominent Sufi centers.[59] [60]
Bahadur Shah I Emperor of the Mughal Empire 1707–1712 Bahadur Shah I, known for his affiliation with Sufi orders, visited Pakpattan to seek blessings from Baba Farid’s shrine and strengthen his ties with spiritual leaders in Punjab.[61]
Maharaja Ranjit Singh Ruler of the Sikh Empire Early 19th century (c. 1810) Ranjit Singh visited Pakpattan to honor the shrine of Baba Farid, reinforcing his respect for Punjab's diverse spiritual heritage and his connections with local religious leaders.[62]

British rule

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Following 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.[63] The Pakpattan Municipal Council was established in 1868,[63] and the population in 1901 was 6,192. Income in the era chiefly derived from transit fees.[13]

Between the 1890s and 1920s, the British laid a vast network of canals in region around Pakpattan, and throughout much of central and southern Punjab province,[64] 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.[63] In the 1940s, Pakpattan became a centre for Muslim League politics, as the shrine granted the League privileges to address crows at the urs fair in 1945 - a favour not granted to pro-Unionist parties.[65] The shrine's sajjada nasheen caretakers further refused to sign an anti-Partition manifesto brought to them by pro-Unionists.[65]

Partition (1947)

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Sixth class student roster from the 1939 examination results at Government High School, Pakpattan, featuring names like Gurbakh Singh (2), Raheem Baksh (3), Harbans Lal (5), Charanjit Rai (6), and Kewal Krishan (7). This document highlights the rich diversity of pre-1947 Pakpattan, where Hindu, Sikh, and Muslim students studied together in the same classrooms, reflecting a harmonious and inclusive educational environment. It serves as a reminder of unity that existed before the events of partition.

Just prior to the partition of 1947, the city's population included a substantial number of Hindus and Sikhs.[66][67] Some well-known local residents at 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.[66]

 
On this very platform at Pakpattan Railway Station, a train departed in August 1947 carrying Hindu and Sikh passengers who would tragically never reach their destination. Near Kumari Wala, the train was ambushed by mobs, leading to the massacre of all on board, including Sardar Kartar Singh, brother of Maneka Gandhi’s maternal grandfather. This platform remains a silent witness to that dark chapter, reminding us of the lives lost and the deep scars left by the Partition.

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.[66] On August 23 and 24, looting had begun, and more of city's Hindus and Sikhs left the next day.[66] Overall, although there were some deaths, the numbers were relatively low compared to other cities in Punjab.[66] 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.[68]

The city's Hindu and Sikh population fled to various areas in India (notably Fazilka) and 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.[69]

 
 
Historic sign marking Dr. Ram Nath's pre-partition home, preserved as a testament to its enduring legacy.
Pre-partition house of Dr. Ram Nath (a Hindu MBBS Doctor)
 
Echoes of a bygone era: the remains of an abandoned pre-1947 Hindu temple in Pakpattan stand as a silent witness to the region's diverse history. The weathered structure remind us of the communities that once flourished here, preserving the cultural mosaic of the past within their enduring walls.

Modern

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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 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.[70] 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.[70] 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,[70] while Sikhs in India commemorate Baba Farid's urs in absentia at Amritsar.[71] Pakpattan continues to be a major pilgrimage centre, drawing up to 2 million annual visitors its large urs festival.[4]

Geography

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Pakpattan is located about 205 km from Multan.[72] Pakpattan is located roughly 40 kilometres (25 mi) from the border with India, and 184 kilometres (114 mi) by road southwest of Lahore.[73] The district is bounded to the northwest by Sahiwal District, to the north by Okara District, to the southeast by the Sutlej River and Bahawalnagar District, and to the southwest by Vehari District.

Demographics

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Sahara City Housing Scheme

According to the 1998 Pakistan Census, the population of Pakpattan city was recorded as 109,033. As per 2017 Census of Pakistan, the population of city was recorded as 176,693 with an increase of 62.05% in just 19 years.[74]

Language

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Punjabi is the native spoken language but Urdu is also widely understood and spoken. Haryanvi also called Rangari is spoken among Ranghars . Meo have their own language which is called Mewati.

Famous Food

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Tosha is a special sweet which was produced first in Pakpattan.[75] It is also sold in India as a delicacy originally made in Pakpattan.[76]

Dhakki (old city) area

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Mohri Gate, believed to be over 700 years old, still stands today as a testament to its enduring history. It whispers stories of the past, from bustling markets to invasions, embodying the rich history and timeless charm of Pakpattan.
 
Mohri Gate (close-up view). An ancient gateway in the historic Dhakki area of Pakpattan, standing as a testament to centuries of architectural heritage and cultural resilience.

Pakpattan's historic Dhakki—meaning mound, small hill, or high place—sits at an elevated level as the original heart of the city, which later expanded outward.[77][67] This elevated neighborhood, which first housed the earliest residents of Ajodhan (Pakpattan), features narrow, winding streets that once thrived as a bustling hub of diverse communities. Steeped in thousands of years of history, Dhakki was once fortified with six large gates that closed at night to protect its inhabitants. Today, only four of these ancient gates—Shahedi, Rehimun, Abu, and Mohri—still stand, each in a state of decay, offering a fading glimpse into the past.[67] [78] Mohri Gate, believed to be over 700 years old, stands today, named for its "Mohri," or opening, through which one could see. It was also known as "Handa Walla" gate due to the presence of Handa families living nearby, further linking the gate to the community it once served.

 
Ancient, narrow street of Dhakki, steeped in history.
 
Remains of Kacha Burj, the mud fort built by Sher Shah Suri in the 1540s, with a wall that has withstood the test of time.
 
Surviving wall of the Kacha Burj, echoing the resilience of its storied history.

The Dhakki area also holds significant architectural remnants from various eras. A notable remnant in this area is part of the wall of the 'Kacha Burj,' a defensive fort built by Sher Shah Suri; after conquering the city in 1541, Suri tasked his general, Haibat Khan, with constructing the fort to guard against potential invaders.[77][79] This fortification and the Dhakki’s layout reflect the strategic importance of Pakpattan as a settlement and its role in defending against invasions throughout history. Given that the Dhakki area is home to the renowned Shrine of Baba Farid, numerous historical figures have journeyed here over the centuries as they paid homage to the shrine.

Before the 1947 partition, Dhakki was primarily home to Hindu families, particularly Khatris, including the Dhawan, Handa, and Chopra families. Today, several pre-partition houses still stand in Dhakki, preserving the history of those times.

Today, as visitors wander through Dhakki, the surviving gates, narrow passageways, and historic homes echo Pakpattan’s rich legacy, connecting the past to the present in an area that remains a cultural and historical landmark of the city.

 
 
Old pre-partition houses in Dhakki still stand today, preserving a piece of history.
 
An enduring archway from an old house (belonging to the Handa family) in Pakpattan's Dhakki area, standing strong through the centuries. This architectural relic showcases the craftsmanship of a bygone era, offering a window into the rich cultural tapestry of the region.
 
A glimpse into the past: the weathered side wall of an old house in Pakpattan's historic Dhakki area. Each brick and crack tells a story of the centuries that have passed, preserving the charm and character of this timeless neighborhood.

Other parts of city

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At the base of Dhakki lies Smadhan Walla Mohalla, once home to numerous Hindu "smadhs" (memorial sites). The site now hosts Govt. Faridia Graduate College, Pakpattan, where iconic and historic smadhs once stood before partition. Remnants of a pond with deep stairs also remain intact. The old havelis of Hindus and Sikhs, such as Basheshar Nath, Boota Ram, and Dr. Ram Nath, serve as a reminder of the diverse pre-partition communities that coexisted in this ancient city.

The iconic railway station building, surrounded by colonial-era structures like officers' quarters, a hospital, and a rest house, echoes the colonial heritage of the area.

 
Pakpattan Railway Station
 
Pakpattan Mandi


Shrine of Baba Farid

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Shrine of Baba Farid

The Shrine of Baba Farid is one of Pakistan's most revered shrines. Built in the town once known in medieval times as Ajodhan, the shrine became so well-known that the area was renamed "Pakpattan," meaning "Holy Ferry," in reference to a river crossing made by pilgrims to reach the shrine.[80] The shrine has since been a key factor shaping Pakpattan's economy, and the city's politics. [80]

The revered sanctuary is dedicated to Hazrat Baba Farid-ud-Din Masood Ganj Shakar, a prominent 13th-century Sufi saint of the Chishti Order. Known for his spiritual teachings and Punjabi poetry, Baba Farid's shrine attracts thousands of visitors annually, particularly during the Urs (death anniversary) celebrations. The shrine complex, known for its historical and architectural significance, includes a grand gateway, courtyards, and the saint's tomb. It is also home to the Bahishti Darwaza ("Gate to Paradise"), a symbolic portal believed to grant blessings to those who pass through it.

Other Shrines in Pakpatan

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  • Darbar Hazrat Khawaja Aziz Makki Sarkar [81]
  • Khawaja Amoor ul Hasan

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