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Baddoki Gosaian is one of the largest and most historically significant villages of the Gujranwala District. It was a home to Hindus (mostly belonging to the Gosain community), Sikhs and Muslims before the Partition of India. In 1947, several Hindu and Sikh families migrated from Baddoki Gosaian to India and similarly from India several Muslim families migrated to the village. Migrant families still use the homes and lands of those who emigrated from the village.
Baddoki Gosaian is the birthplace of Sidh Baba Sai Das, founder of the Gosain/Goswami community contemporary to Baba Nanak Dev. It had a big square shaped tank with a temple in the center with a tree of berries
It is Shiv Mandir and Mandir name is Tomri Sahib its built by Sikh,s Not by Hindu .Tomri Sahib is large complex of Holly pont and side rooms and 2 ponds. For entrance 10 stairs around the pond and stairs are still there . Mandir have to many side buildings like dharamshala and living rooms and Sikh Samadhi and other features remains still there . Like other temple or Mandir Banyan tree also close to the Mandir .
Tomri sahib Mandir have no any primary sources to know who built this but one thing is very clear Tomri Sahib not name in Hindus but in Sahib mostly use in Sikh names with saints or Guru or any Baba ji . It is different then other Mandirs because no Mandir have large pond in this area and walk way built on beautiful 8 arches and all arches are still there . . All places and Mandir construct by small bricks and some work of white marble.
Happy Jashan-e-Shahi 2016 to all! Leading up to the celebrations, members of Mehdi Foundation Pakistan posted a message regarding Jashan-e-Shahi in cities all over Pakistan. They posted messages in Faisalabad, Gujranwala, Gujrat, Jhang, Karachi and Lahore.
The writing reads '15th Ramadan: the Day of Mehdi. Imam Mehdi is Syedna Riaz Ahmed Gohar Shahi. - Mehdi Foundation International'.
Gujranwala is an industrial city in Punjab province of Pakistan,It was founded by the Gurjars and renamed Khanpur by the Sherzai Jats of Iran who settled there; however, its old name has survived. Many historians also note that the place was named for the Gurjars who ruled the Gurjara-Pratihara.
The Sikhs dominated the Punjab after the death of Mughal Emperor Aurangzeb Alamgir in 1707. Gujranwala became important during the rule of the father and grandfather of Ranjit Singh, who were born in the city. Ranjit Singh, also born there, became the powerful of the Sikh rulers. Hari Singh Nalwa, military commander of the Sikh army, was credited with building the "new" Gujranwala.
The area was captured by the British Empire in 1848. In 1881, a railway line was built along the Grand Trunk Road to connect Gujranwala with other cities in the Punjab, facilitating trade. The municipality of Gujranwala was created in 1867, and the North-Western Railway connected Gujranwala with other cities in British India, such as Calcutta and Karachi.
en.wikipedia.org/wiki/Soon_Valley
The 'Soon Valley' (Urdu: [[وادئ سون)]] or Soon Sakesar is one of the famous valleys of Pakistan situated in the central Punjab province. The Valley is situated in the north west of Khushab. Naushera is the main town of the Valley. The Valley starts from Padhrar village and end to Sakesar that is the highest peak of Salt Range. The length of Soon Valley is 35 miles (56 km) and average width is 9 miles (14 km). The area of Soon Valley is 300-square-mile (780 km2). Although not as coold as the valleys up north, Soon valley consists of beautiful lakes, waterfalls, jungles, natural pools and ponds. Soon valley is also blessed with ancient civilization , natural resources, and fertile farms. There are some special features of this valley that distinguish it from other areas, without knowing about them it is very hard to understand its importance. Sabhral, Khoora, Naushera, Kufri, Anga, Ugali, Uchali and Bagh Shams-ud-Din are important towns in soon valley. Kanhatti Garden, Sodhi Garden, Da'ep and Sakesar are resorts to visit. Awan[1] tribe is settled in Soon Valley.[2]
Located at a height of 5,010 feet (1,530 m) above sea level, Sakesar was once the summer headquarters for the Deputy Commissioners of three districts - Campbelpur (now Attock), Mianwali and Shahpur (now Sargodha). It is the only mountain in this part of the Punjab which receives snow fall in winters. In view of Sakesar's ideal location and height, the PAF selected it in the late-50s as the site for a high powered radar which would provide air defence cover for the northeastern part of the western wing. Pakistan Television's re-broadcasting center has been installed to provide terrestrial transmissions coverage to adjoining areas.
Har do sodhi
(sodhi bala and sodhi zarien), Naushahra, Jabbah ,Ugalisharif, Kotli, Mukrumi,Kaamrh,Dhadhar, Mardwal, Kufri, Uchali, Chitta, Khoora,Anga,Khabbaki, kuradhi, Uchhala, Mustafaabad (Bhukhi), Sodhi Jai Wali, Sabhral, Shakarkot, Sirhal, Manawan, Surraki, Jahlar, Anga, Ahmadabad
•Distance from Islamabad: 290 km
•Distance from Sargodha: 110 km
•Lakes : Uchali, Khabbaki, Jahlar, Khura
•Shrines :Sultan Mehdi sahb, sultan Haji Ahmed sahb in Uchhala, Baba Shikh AkbarDin Ugalisharif, Pir Baba Sakhi Muhammad Khushhaal in Khabbaki, Amb Shareef, Baba beri Wala in Naushera, Abul Hameed & Aziz Ahmedabad
People
The main tribe of the area is the Awan of ancient repute. This tribe came in this area with Qutab Shah and settled in the Soon valley. The other sub branches and small tribes are Shehal, Ardaal, Mirwal, Adriyal, Shenaal in Kufri, Latifal, Jurwal, Radhnal, Sheraal in Naushehra, Pirkal in Jallay wali, Majhial in Mardwal,Bazral, Chhatal,Ghadhyal,Phatal,Yakial, Maswal in Ugalisharif, Phatwal and Bhojo khail, Sheral, Mianwaddal , Alyaral, Sher Shahal in Khabbaki and so on. In the valley Awan's are known by their clans. In old time the head of clan in each village was known as Raees, and the head of a tribe was known as Raees-Azam. The most famous Raees Azam were Pir Naubahar Shah of Pail,Malik Ameer Haider of Kufri, Qazi Mazhar Qayyum of Naushera and Lumberdar Syed Gul peer Shah of Sodhi,Baba Hafiz Ilyas of Chitta.
A majority of the people are serving in the armed forces of Pakistan. Many loyal brave soldiers and officers belong to this land who even laid down their lives for their homeland.[4]
Other professions like education, business, transportation and agricultural are also adopted by the locals. The people are hard working and agriculture used to be the main profession. Per person square footage of land decreased, as population increased. Consequently the people have migrated to large cities for jobs.
There are famous writers[5] like Ahmad Nadeem Qasimi, and journalist[6] from this area. Famous Physicians and Surgeons like Dr. Muzaffar-ul-Haq, Dr. Ghaus Malik neurosurgen (USA), Dr. Javaid Malik (USA), Dr. Nazir Ahmed Malik (Child Specialist) and Hafiz Habib Sultan (Eye Specialist) and Shaukat Memud Awan, general secretary Adara Tehqiqul Awan pakistan also belong to this land.
FARMING: Our farmers are also not behind to make their real contribution in agricultural growing corps like wheat , dalls , jawar and bajra including makaee crops .In this way our farmer is also playing a remarkable roll to full fill the local food requirement at large level , i remember that our local production of wheat including other eatable plus abandant quantity of vegitable for our local use with addition we are meeting the requirement demand of vegitable up to Lahore , Gujranwala , Sargodha , Talagang and Rawalpindi Districts for their people at large quiantiy hence our small population is never dependant on any one else . We are self sufficient .
Review on “My celestial Dreams” written by Abdul Ghaffar Aamir Ghufri Valley Soon Sakaser khushab AAMIR’S POETRY AND MONTOMERY
By Allama Muhammad Yousuf Gabriel
I opened the book, here and there, and my cursory glance met with certain spurts of genius. There was before me the vision of a bud that could blossom one day into fascinating flower to adorn the garden of English poetry. To reach that pinnacle, however, sincerity, purity, fortitude, patience, perseverance and learning, besides the general pre-requisites, such as imagination, wit, faculty of expression and command over language were necessary. The first two poems are hymns about the omnipresence of God. Quite naturally my thought went to a poem “The Omnipresence of Lord”, written by Montgomery. My acquaintance with this poem was due to its review written by Lord Macaulay in 1830. Literary Essay of Lord Macaulay) the review indeed was horrible. Shaking his fierce trident, the enraged critic fell upon the author with deadliest attack and would not cause till the victim lay dead. This was the work of blind fury; we have seen only such part of poem which were exhibited by the critic and faulty. Yet despite Macaulay’s total condemnation of the work, we think that criticism as a preplanned act of cruel murder. We are not in a position to challenge of defy the points raised by Macaulay, yet we cannot hesitate to assert that the work after all was not so bad and also, that besides flaws. It contained point of merit, for example it’s them, which Macaulay had internationally refuse to see. This certainly meant the violence of the rule of criticism. On the whole we think this Macaulay’s criticism as a tragedy in the annals of criticism itself. It is the blemish on the name of both of the critic and the criticism. Montgomery fell as the victim of illuck before the trident of Macaulay, who himself tells us in his article, that the practice of puffing of worthless literary works was the vogue in England. Macaulay called upon every one who was anxious for the purity of the national taste or for the honour of the literary character to join in this discountenancing the practice that of puffing which according to him was then so shamefully and so successfully carried on in the country. It was on this point that Montgomery appeared as the target, because Montgomery’s work had run into eleven editions. It is thus in his effort to discountenancing the practice of puffing that Macaulay fell headlong upon a poet whose work despite flaws had certain points of merit and was purchased and read with rapture in eleventh edition by the public of England. The whole article of Macaulay is interesting, but due to the considering of space, we shall have to be content with only one instance of Macaulay’s criticism. Say, he: “The all pervading influence of the Supreme being is then described in a few tolerable lines borrowed from Pope and a great many intolerable of Mr. Robert Montgomery’s own. The following may stand as a specimen.”. : Upon thy Mirror earths majestic view, : To paint thy presence and to feel it too, These last two lines contain and excellent specimen of Mr. Robert Montgomery’s Turkey carpet style of writing. The Majestic view of the earth is the mirror of God’s presence. And on this mirror Mr. Robert Montgomery paints God’s presence. The use of a mirror submit is not to be painted upon”. Says Macaulay:
We do not mean that this couplet is the specimen of high class English poetry, but the word paint of the mirror put easily be some substituted by the word canvas and show. We, however, want to make it clear that we are not going to judge the work of our point. Aamir on the standard of poet like Montgomery. Our poet shows the signs of genius that could rise to the highest of high class poetry in English.
Now before we leave Macaulay and Montgomery to rest in their graves, we intend to show some identity of thought and view between Montgomery and Aamir and not at all with a view to evaluating their works in comparison. Monitory’s work can stand no comparison. His verse is slow, sluggish, unwidely and lacks the qualities of high class poetry. While the works of Aamir is brist, precise, to the point and expressed with strong effect. Aamir’s thought a beginner in a language which is quite foreign to him, yet he shows the sign of rising to highest maintain while the great English poet. Montgomery says : : There is not a blossom fondled by the breeze, : There is not a fruit that beautify the trees, : There is not a particle in sea or air, : But nature own thy plastic influence there” Aamir says: : I feel your hand wherever I look in every flower, tree or brook, Montgomery says : : Yet not alone created realm engage, : Thy faultless wisdom, grand primeval sage: For all the thronging woes of life allied, Thy Mercy Tempers and Thy cares provide” Aamir says:- All kingdoms are yours, all crowns for you, You are the greatest, perfect and true When we suffers sorrow and decay, Your blessings see us through all the way: Montgomery says: : The dew that on the violet lies, Mocks the dark luster of thine eyes” Aamir says:- : All this beauty, charms and grace, Is just a lovely glimpse of your face”. We have given the above-quoted verse to see the identity of the views of the two poets, and to see also the difference between the rim odes of expression. Surely the verses of Aamir taken from his Hymn must be his earliest, yet his styles who was sort of precision which lacks in Montgomery’s verse. But Aamir has to be judged by the second part of his work, “My Celestial Dreams”. Therein we can have the audacity to show his work in comparison to greatest English poets. And he is as yet so young. As for as Montgomery’s work is concerned we can agree with Macaulay when he says:
His writing bears the same relation to poetry which a Turkey carpet bears to a picture. There are colours in the Turkey carpet out of which a picture might be made. There are words in Mr. Montgomery’s writing which, when disposed in certain corders and combinations, have made, and will again make, good poetry:
Yet our complaint is that Macaulay’s treatment of Montgomery was ruthless. Ruthless beyond any bounds, Montgomery was taken as a scrape-goat. As far as Aamir’s work is concerned, he himself says:
This humble effort of mine is not meant to stir your imagination towards the poetic proness of my pen, but just to apprise you of the fact that I have drunk deeply at he fountain of God’s love for human souls”.
While reading the work of Aamir, “My celestial dreams”, novice though he is, the eye meets everywhere some expression which sounds like the voice of some great English poet, such as Keats, Shelly, Wordsworth etc. to reach the pinnacle, however, means constant flight. Aamir is not so unfortunate as Montgomery was. He is in better times, and in a better environment. The world now sick of materialism, has begun to take interest in religion. And thus the product of his mind has every probability acceptance and appreciation all over the world. His work, “My celestial Dream” could a well be divined into two distinct parts, that is before the poem. “Hero of the land”, and after that to etched end. The second part has distinctive superiority over the first. The poet appears to be blossoming fast and has reached a remarkable standard of efficiency. His thought share sacred. His expression is origin and sublime. He certainly does not appear like a foreigner who has learned English languages. He rather composes his poetry like the aboriginal English poet. His themes are simple yet deeply touching and indeed great. Judging by this religious trend, he might be taken by some European critic as a bigot, which he certainly is not. Milton and Bunyan both poets of Christianity have long since been thrown into oblivion due to surging waves of modern materialism. Whereas Aamir stands a real chance to make his mark in the world as poet of Islam. The credit of eulogizing the Holy Prophet (Peace be Upon Him) in English poetry goes to him. He has emerged as a pioneer in that field. We will now quote some of his waves to see and urge the prowess of his pen. He might deny it, yet his pen is impressive beyond expectations:-
“O! Crescent star flag! I pray you fly, With honour so high, Above this world, And azure sky, “Sons of Turkey, the tigers of Kamal Brave courageous handsome and tall “In sweet sleeps of night I see your dreams, My love for your flows like rivers and streams. O! Father come back Wipe my eyes Kiss me. Come and grace my beautiful world, Which I made for you, And be my love Part of eternity. For my love is true and eternal Born in heaven, reared an earth, Pulling you from the burning sun. It will fill you with joy and mirth. So my love, now we separate, Let time and fate on love operate, With flaming passion we shall meet, Our souls, then pure rejoice, for ever greet, Today it is corpse But yesterday it was, A paragon Wistfully recalled the golden day’s When I was like a flower, Like a delightful nightingale, I felt as if truly, I had come to what I was again You shall be forever sought, By the one who shall not? See you again Your sketch I adored it, In the temple of my soul, And worshipped it, All my life. These are some examples of Aamir’s verse which we have quoted. And we wish him good and good speed. May he blossom one day into and an eminent literacy figure, and be our pride. Dated: 14th January 1986.
Allama Muhammad Yousuf Gabriel C/O Khalid General Strores, Main Bazar, Nawababad, Wah Cantt. Distt. Rawalpindi, Pakistan.
www.oqasa.org www. soonvalley.com www.soonvalley.pakistan www.alturka.com www.likedone.pakistan
Martial Race
The Awans of the Soon Valley were also amongst those the British considered to be "martial race".[7] The British recruited army heavily from Soon Valley for service in the colonial army, and as such, the Awans of this area also formed an important part of the British Indian Army, serving with distinction during World Wars I and II. Of all the Muslim groups recruited by the British, proportionally, the Awans produced the greatest number of recruits during the First and Second World Wars. Contemporary historians, namely Professor Ian Talbot and Professor Tan Tai Yong, have authored works that cite the Awans (amongst other tribes) as being looked upon as a martial race by not only the British, but neighbouring tribes as well. The army of Pakistan also heavily recruits Awans from this area. Awans occupy the highest ranks of the Pakistani Army.[8] DHAHDHAR :- This is one of the most important village of this soon valley , which is producing wheat and vegitable at large quantity for offording local population as well as upto the range of Lahore , Gujranwala, Sargodha , Talagang & Rawalpindi Districts .
LIVE STOCK :- Our village is producing live stock breeding at large scal hence contributing a major roll for production of various type of animal like bufaloos , cow' , oxen, sheep and goats to full fill the requirement of general publc in case of meet , milk and skins for manufecturing of leather shoes and leather garments .
Lakes
There are two well-renowned Uchhali Lake and Khabikki Lake lakes in Soon valley. Uchhali is a salt water lake in the southern Salt Range area in Pakistan. This lake is formed due to the absence of drainage in the range. Sakaser, the highest mountain in the Salt Range, looms over the lake. Due to its brackish water the lake is lifeless. But it offers a picturesque scenery. Khabikki Lake is a salt water lake in the southern Salt Range area in Pakistan. This lake is formed due to the absence of drainage in the range. The lake is one kilometer wide and two kilometres long. Khabikki is also the name of a neighbouring village. Boats are also available and there is a rest house beside the lake. A hill gently ascended on the right side of the lake. The lake and the green area around provide a good scenery. These lakes attract thousands of migratory birds each year and are ideal haven for the bird watchers.
Tucked in the southern periphery of the Salt Range and hemmed in by its higher cliffs, is a cluster of natural lakes — Ucchali, Khabbeki and Jhallar in district Khushab. These lakes are said to be 400 years old, maybe more. The lakes are a prime sanctuary for the migratory birds and were declared a protected sanctuary for the native and migratory avifauna on the appeal of World Wildlife Fund. Nestled at about 800 meters above the sea, lakes have some marsh vegetation and are mostly surrounded by cultivated land, which is picturesquely intersected by hillocks. The lakes are fed by the spring, seepage from adjacent areas, and run off from the neighbouring hills of the historic Salt Range. The lakes are one of the most important wintering areas for the rare white-headed ducks (Oxyura leucocephala) in Pakistan that comes here from Central Asia. Locals believe that there is a volcano hidden beneath the surface of the Ucchali Lake due to which the colour of the water keeps changing. The appearance of a vert broad and brightly coloured rainbow in 1982 for consecutive 15 days is also attributed to this analogy. in 1982, a strange phenomenon was observed in the villages Ucchali and Dhadhar. The lakes’ water is also said to cure gout and skin diseases. People have been taking the water from the lakes as far as Lahore and Karachi. People think that a pure white winged creature called Great egret, from Grus family, found in the area is a symbol of longevity.
Town and Villages
•Naushera
•Sakesar
•Jabbah
•Uchalla
•Pail-Piran
•Sodhi
•Kalial
•Sirhal
•Shakar Kot
•Unga
•Khabbaki
•Dhadhar
•Mardawal
•Khewra
•Kufri (now its name is sadiq abad so called with this new name)
•Sabhral
•Koradhi
•Uchhali
•Shakarkot
•Anngah
•Ugalisharif
•Makrumi
•Kamrah
•Dhadar
•Ahmadabad
har do sodhi soon become union consil
Different Villages Location
Villages west of Naushehra are Sabhral, Kufri, Koradhi,Uchhali, and Chitta before reaching the Pakistan Air Force Base of Sakesar.
Villages to the north west of Naushehra are Sirhal, Shakarkot Anngah and Ugalisharif.
Villages to the north east of Naushehra are Mardowal, Makrumi,Kamrah,Dhadar, Ahmadabad, Khabakki and Jabah.
Villages to the south west of Naushehra are har do sodhi , Surraki and Jahlar.
Villages to the south of Naushehra are Chamraki and Sodhian villages.
Villages to the east of Naushehra are Dhakah, Mirokah Dhakah, Jalay Wali, (Uchhalah is not on the main road), Sodhi Jai Wali, Kaliyal, Khurrah, and Kathwai.
Padhrar and Pail-Piran are not the part of soon valley but these villages are in the same election area and fall on Chakwal-Khushab road.
There are scattered colonies of certain families which are called Dhok. Usually at each Dhoke there are two to ten houses.
Historical Places
•Lakes: Ugalisharif & Uchalli Lake, Khabikki Lake and Jahlar Lake.
•Waterfalls at Kufri.
•Ambh Sharif is a historical place in Hinduism.
•Kanahti Garden, Sodhi Garden, Khabakki Jheel,Ugalisharif & Uchali Jheel, Sakesar and Daip Shareef and the hiking experiences of hills
•Anga, an important village.
•Sodhi village has waterfalls, a Rest House, and wild animals like Cheetah, Rabbit, Deer, Teetar (Urdu name of a bird).
•Shrines of Babashikh Akbar Din Darbar-e- aaliah Chishtiah Akbariah UGALISHRIF, Makan Sharif Kufri sajadh nashin Sahibzadh Muhammad Hamid Aziz Hamidi, Pir Khawja Noori and Pir Sahib Acha (Hacha)- descendents of Baha Ud Din Zakkariyya Multani(Hazrat Baha Ul Haq)in Pail-Piran
•Ganji Pahari, Baba shikh Akbar Din Darbar-e- aaliah Chishtiah Akbariah UGALISHRIF. Baba Sewu Beri Wala and Baba Mari Wala in Naushera.
•Baba shikh Akbar Din Darbar-e- aaliah Chishtiah Akbariah Ugli Sharif and Pir Khawaja Noori in Pail jant
•Mahala Jurwal, is the biggest and most densed street of Naushahra. Malik Sultan Mubaraz, a well knw transporter of last dacade belongs to this street
•Mahala Qazian Wallah, is also a famous street of Naushera, where the famous qadis of Naushera used to live.
•Graveyard of qadi family
•Sodhi Jai Wali is also famous for its natural Water falls and Garden as well. The Garden is located near a Historical Rest House, It is said that this Rest House was gifted by Syed Family of Sodhi Jai wali to the British Rulers.
Raw Rice ready to move from the field after harvesting. Gujranwala, Pakistan.
Bon Nadal – Feliz Navidad - Buon Natale - Merry Christmas - С Рождеством Христовым - Fröhliches Weihnachten - Joyeux Noël - Gleðileg jól - God Jul - Καλά Χριστούγεννα - Boldog Karácsonyt - Feliz Natal - メリークリスマス - 즐거운 성탄 - 圣诞快乐 - Christmas alegre, Happy New Year and Naya Saal Mobarak!! :)
Series of Photograph from Gujranawala's historic place. The temple is not in use anymore. The temple is surrounded by a pool and a little bridge connects it to the entrance. There are staircase on all four sides to access the water. The pool is dry now and temple has started to fall.
Gurdwara Rori Sahib, (Front View) Eimanabad Gujranwala Pakistan. This Gurdwara was built during Maharaja Ranjit Singh' Era (13th November 1780 - 27 June 1839)
Gurdwara Rori Sahib is the sacred shrine which marks the site where, according to tradition, Guru Nanak after the destruction of the town had stayed with Bhai Lalo. Here the Guru had to sit and lie on a hard bed of pebbles (small stones) (ror-ree in Punjabi) as alluded to in Bhai Gurdas Varan.
When the armies of Babar entered Punjab in 1521, Guru Nanak Dev was present in Eminabad. At the time of capture of Eminabad, many locals were arrested, among whom was Guru Nanak Dev Ji. At the time of the arrest, Guru Nanak was sitting on the pebbles and was busy in his prayers. The Gurdwara stands at the place of the pebbles.
An imposing Gurdwara has been built over the place. A large pond and other buildings make it more graceful. A large estate worth Rs.5000 per annum and 9 squares of agricultural land is endowed to the Gurdwara from the era of Maharaja Ranjit Singh. Vaisakhi and Kattak Puranmashi festivals used to be held in the past but only Vaisakhi festival is held now where people from Gujranwala and its adjoining areas participate with fanfare.
This was the premier gurdwara of the town. Its central building is a three-storey imposing structure of cut brick work, which is topped with three chhatri-like structures covered with a large central gumbaz (dome) with smaller chhatris (dome-shaped pavilions) on either side. A rectangular hall adjoins it on the left side of the entry. A large sarovar, surrounded with low walls on two of its sides is set askew to the right of the central entry tower. At the rear of the complex there is a room topped with a particularly exquisite ribbed white lotus dome with a circumambulatory verandah. This room covers the pebbled area on which Guru Nanak was arrested.
Before Partition, Eminabad was known for its week-long Baisakhi fair which included largely attended Congregational gatherings of the Sikhs in Gurudwara Rori Sahib as well as the usual fun and a cattle fair.
The Zamzama Gun, also known as Kim’s Gun or Bhangianwala Toap is a large bore cannon. It was cast in 1757 in Lahore, now in Pakistan but at the time part of the Durrani Empire. It is currently on display in front of the Lahore Museum in Lahore, Pakistan.
The gun is 14 feet, 4½ inches (4.38 metres) in length, with a bore at its aperture of 9½ inches (24.13 centimetres). This historically significant gun, one of the largest ever made in the sub-continent, was cast at Lahore along with another gun of the same size in 1757 by Shah Nazir under the directions of Shah Wali Khan, who was prime minister in the reign of the Abdali King Ahmed Shah Durrani [1]. The gun has the date of manufacture, names of the monarch and the technician along with verses in Persian molded with floral patterns all over the barrel.
The Zamzama Gun was said to have been 'made of copper and brass'. Its construction was funded by the people of Lahore who were asked to give their kitchen utensils for the gun[citation needed]. According to some writers, some metal was obtained through jizya, metal vessels having been taken from Hindu households in Lahore
The cannon bears two Persian inscriptions. The front one reads: "By the order of the Emperor [ie: Ahmad Shah], DuriDurran, Shah Wali Khan wazir made the gun named Zamzama or the Taker of Strongholds." The longer versified inscription at the back eulogizes its bulk and invincibility: "A destroyer even of the strongholds of the heaven." Verses at the end of the inscription contain a chronogram: "From reason I enquire of the year of its manufacture; Struck with terror it replied, 'Wert thou be willing to surrender thine life, I wouldst unfold unto thee the secret.' I agreed, and it said, 'What a cannon! 'Tis a mighty fire dispensing dragon!'".
The gun was used by Ahmed Shah in the battle of Panipat, in 1761. After the battle, on his way back to Kabul, he left it at Lahore with his governor, Khawaja Ubed, as the carriage that was supposed to take the gun to Kabul was not ready. The other gun he took with him but that one was lost in passage through the Chenab.
In 1762, Hari Singh Bhangi went into battle with Khawaja Ubed. Bhangi attacked the then village of Khawaja Said two miles from Lahore (now part of the city of Lahore), where the mughal governor Khawaja Ubed had his arsenal, and seized his artillery, arms and ammunition. Amongst the guns captured was the Zamzama Gun itself. It was renamed by its Sikh captors Bhangi Toap. For the next two years, it lay in the Shah Burj of the Lahore Fort. Thereafter, Lehna Singh and Gujjar Singh Bhangi got hold of it and they gave it to Charat Singh Shukerchakia as his share in the spoils. The Bhangi Sardars thought that Charat Singh would not be able to carry this gun with him and it would remain with them. But contrary to their expectations, Charat Singh successfully carried this gun to his fort at Gujranwala.
From Charat Singh, Zamzama was snatched by the Pashtuns of Chatha who took it to Ahmadnagar where it became a bone of contention between the Pathan brothers Ahmad Khan and Pir Muhammad. In the fight that ensued, two sons of Ahmad Khan and one of Pir Muhammad were killed. In this fight, Gujjar Singh Bhangi sided with Pir Muhammad. After the victory, the gun was restored to Gujjar Singh. After two years, the gun was wrested by Charat Singh Shukerchakia from whom it was once again snatched by the Pashtuns.
Next year, Sardar Jhanda Singh Bhangi defeated the Pashtuns of Chatha and brought the gun to Amritsar. In 1802, Ranjit Singh, after defeating the Bhangis, got hold of the gun. He used it in the battles of Daska, Kasur, Sujanpur, Wazirabad and Multan. In the siege of Multan, the gun was badly damaged.[2]
Zamzama was severely damaged due to its use in wars told above and it had to be brought back to Lahore, unfit for any further use. It was placed outside Delhi Gate, Lahore, where it remained until 1860. When in 1864, Maulawi Nur Ahmad Chishti compiled the TahqiqatiChishti, he found it standing in the Baradari of the garden of Wazir Khan, behind the Lahore Museum. In 1870, it found a new asylum at the entrance of the Lahore Museum, then located in the Tollinton Market. It was placed in this position on the occasion of the Duke of Edinburgh’s visit to Lahore in 1870. When the present building of the museum was constructed it was removed further west and placed opposite the University Hall Repaired in 1977, the cannon now rests on Mall Road (Shahrah-e-Quaid-e-Azam) with Department of Fine Arts, University of Punjab on one side, and National College of Arts (NCA) and Lahore Museum on the other.
It came to be known as Kim's Gun after Rudyard Kipling in whose childhood memoirs it obtained frequent mention[3].
“ He sat, in defiance of municipal orders, astride the gun Zam-Zammah on her brick platform opposite the old Ajaib-Gher -- the Wonder House, as the natives call the Lahore Museum.
Who hold Zam-Zammah, that 'fire-breathing dragon', hold the Punjab, for the great green-bronze piece is always first of the conqueror's loot.
„
—Rudyard Kipling, Kim
It was also called Bhangianwala Toap, possibly[who?] a translation of the Persian name of the gun into Urdu or Punjabi.
Gurdwara Rori Sahib is the sacred shrine which marks the site where, according to tradition, Guru Nanak after the destruction of the town had stayed with Bhai Lalo. Here the Guru had to sit and lie on a hard bed of pebbles (small stones) (ror-ree in Punjabi) as alluded to in Bhai Gurdas Varan 1.
When the armies of Babar entered Punjab in 1521, Guru Nanak Dev was present in Eminabad. At the time of capture of Eminabad, many locals were arrested, among whom was Guru Nanak Dev Ji. At the time of the arrest, Guru Nanak was sitting on the pebbles and was busy in his prayers. The Gurdwara stands at the place of the pebbles.
Gurdwara Rori Sahib (32.0475°N 74.2489°E) is located 2 kilometres south-east of present-day Eminabad and one and a half kilometre north-west of the centre of the village called Talab. Eminabad, an old town is about 55 kilometres north of Lahore and 15 kilometres south of Gujranwala and is a famous town of Gujranwala district in West Panjab, Pakistan. It is linked to Grand Trunk Road and Eminabad railway station by four-kilometres stretch of metalled road. This area has three important historical shrines of the Sikhs - Gurdwara Rori Sahib, Gurdwara Chakki Sahib and Gurdwara Khuhi Bhai Lalo.
Camera: Nikon F90x
Nikon 70-210Lens+Fuji Film.
Government Post Graduate Islamia College previously known as Guru Nanak Khalsa College is an educational institution located in the city of Gujranwala.
This is one of the oldest college of the Punjab, established on 30 March 1918 by the Guru Nanak Khalsa Educational Trust. After the partition Anjuman-i-Islamia Gujranwala took possession of this college on 25 November 1947 and the institution was renamed as Islamia College.
en.wikipedia.org/wiki/Soon_Valley
The 'Soon Valley' (Urdu: [[وادئ سون)]] or Soon Sakesar is one of the famous valleys of Pakistan situated in the central Punjab province. The Valley is situated in the north west of Khushab. Naushera is the main town of the Valley. The Valley starts from Padhrar village and end to Sakesar that is the highest peak of Salt Range. The length of Soon Valley is 35 miles (56 km) and average width is 9 miles (14 km). The area of Soon Valley is 300-square-mile (780 km2). Although not as coold as the valleys up north, Soon valley consists of beautiful lakes, waterfalls, jungles, natural pools and ponds. Soon valley is also blessed with ancient civilization , natural resources, and fertile farms. There are some special features of this valley that distinguish it from other areas, without knowing about them it is very hard to understand its importance. Sabhral, Khoora, Naushera, Kufri, Anga, Ugali, Uchali and Bagh Shams-ud-Din are important towns in soon valley. Kanhatti Garden, Sodhi Garden, Da'ep and Sakesar are resorts to visit. Awan[1] tribe is settled in Soon Valley.[2]
Located at a height of 5,010 feet (1,530 m) above sea level, Sakesar was once the summer headquarters for the Deputy Commissioners of three districts - Campbelpur (now Attock), Mianwali and Shahpur (now Sargodha). It is the only mountain in this part of the Punjab which receives snow fall in winters. In view of Sakesar's ideal location and height, the PAF selected it in the late-50s as the site for a high powered radar which would provide air defence cover for the northeastern part of the western wing. Pakistan Television's re-broadcasting center has been installed to provide terrestrial transmissions coverage to adjoining areas.
Har do sodhi
(sodhi bala and sodhi zarien), Naushahra, Jabbah ,Ugalisharif, Kotli, Mukrumi,Kaamrh,Dhadhar, Mardwal, Kufri, Uchali, Chitta, Khoora,Anga,Khabbaki, kuradhi, Uchhala, Mustafaabad (Bhukhi), Sodhi Jai Wali, Sabhral, Shakarkot, Sirhal, Manawan, Surraki, Jahlar, Anga, Ahmadabad
•Distance from Islamabad: 290 km
•Distance from Sargodha: 110 km
•Lakes : Uchali, Khabbaki, Jahlar, Khura
•Shrines :Sultan Mehdi sahb, sultan Haji Ahmed sahb in Uchhala, Baba Shikh AkbarDin Ugalisharif, Pir Baba Sakhi Muhammad Khushhaal in Khabbaki, Amb Shareef, Baba beri Wala in Naushera, Abul Hameed & Aziz Ahmedabad
People
The main tribe of the area is the Awan of ancient repute. This tribe came in this area with Qutab Shah and settled in the Soon valley. The other sub branches and small tribes are Shehal, Ardaal, Mirwal, Adriyal, Shenaal in Kufri, Latifal, Jurwal, Radhnal, Sheraal in Naushehra, Pirkal in Jallay wali, Majhial in Mardwal,Bazral, Chhatal,Ghadhyal,Phatal,Yakial, Maswal in Ugalisharif, Phatwal and Bhojo khail, Sheral, Mianwaddal , Alyaral, Sher Shahal in Khabbaki and so on. In the valley Awan's are known by their clans. In old time the head of clan in each village was known as Raees, and the head of a tribe was known as Raees-Azam. The most famous Raees Azam were Pir Naubahar Shah of Pail,Malik Ameer Haider of Kufri, Qazi Mazhar Qayyum of Naushera and Lumberdar Syed Gul peer Shah of Sodhi,Baba Hafiz Ilyas of Chitta.
A majority of the people are serving in the armed forces of Pakistan. Many loyal brave soldiers and officers belong to this land who even laid down their lives for their homeland.[4]
Other professions like education, business, transportation and agricultural are also adopted by the locals. The people are hard working and agriculture used to be the main profession. Per person square footage of land decreased, as population increased. Consequently the people have migrated to large cities for jobs.
There are famous writers[5] like Ahmad Nadeem Qasimi, and journalist[6] from this area. Famous Physicians and Surgeons like Dr. Muzaffar-ul-Haq, Dr. Ghaus Malik neurosurgen (USA), Dr. Javaid Malik (USA), Dr. Nazir Ahmed Malik (Child Specialist) and Hafiz Habib Sultan (Eye Specialist) and Shaukat Memud Awan, general secretary Adara Tehqiqul Awan pakistan also belong to this land.
FARMING: Our farmers are also not behind to make their real contribution in agricultural growing corps like wheat , dalls , jawar and bajra including makaee crops .In this way our farmer is also playing a remarkable roll to full fill the local food requirement at large level , i remember that our local production of wheat including other eatable plus abandant quantity of vegitable for our local use with addition we are meeting the requirement demand of vegitable up to Lahore , Gujranwala , Sargodha , Talagang and Rawalpindi Districts for their people at large quiantiy hence our small population is never dependant on any one else . We are self sufficient .
Review on “My celestial Dreams” written by Abdul Ghaffar Aamir Ghufri Valley Soon Sakaser khushab AAMIR’S POETRY AND MONTOMERY
By Allama Muhammad Yousuf Gabriel
I opened the book, here and there, and my cursory glance met with certain spurts of genius. There was before me the vision of a bud that could blossom one day into fascinating flower to adorn the garden of English poetry. To reach that pinnacle, however, sincerity, purity, fortitude, patience, perseverance and learning, besides the general pre-requisites, such as imagination, wit, faculty of expression and command over language were necessary. The first two poems are hymns about the omnipresence of God. Quite naturally my thought went to a poem “The Omnipresence of Lord”, written by Montgomery. My acquaintance with this poem was due to its review written by Lord Macaulay in 1830. Literary Essay of Lord Macaulay) the review indeed was horrible. Shaking his fierce trident, the enraged critic fell upon the author with deadliest attack and would not cause till the victim lay dead. This was the work of blind fury; we have seen only such part of poem which were exhibited by the critic and faulty. Yet despite Macaulay’s total condemnation of the work, we think that criticism as a preplanned act of cruel murder. We are not in a position to challenge of defy the points raised by Macaulay, yet we cannot hesitate to assert that the work after all was not so bad and also, that besides flaws. It contained point of merit, for example it’s them, which Macaulay had internationally refuse to see. This certainly meant the violence of the rule of criticism. On the whole we think this Macaulay’s criticism as a tragedy in the annals of criticism itself. It is the blemish on the name of both of the critic and the criticism. Montgomery fell as the victim of illuck before the trident of Macaulay, who himself tells us in his article, that the practice of puffing of worthless literary works was the vogue in England. Macaulay called upon every one who was anxious for the purity of the national taste or for the honour of the literary character to join in this discountenancing the practice that of puffing which according to him was then so shamefully and so successfully carried on in the country. It was on this point that Montgomery appeared as the target, because Montgomery’s work had run into eleven editions. It is thus in his effort to discountenancing the practice of puffing that Macaulay fell headlong upon a poet whose work despite flaws had certain points of merit and was purchased and read with rapture in eleventh edition by the public of England. The whole article of Macaulay is interesting, but due to the considering of space, we shall have to be content with only one instance of Macaulay’s criticism. Say, he: “The all pervading influence of the Supreme being is then described in a few tolerable lines borrowed from Pope and a great many intolerable of Mr. Robert Montgomery’s own. The following may stand as a specimen.”. : Upon thy Mirror earths majestic view, : To paint thy presence and to feel it too, These last two lines contain and excellent specimen of Mr. Robert Montgomery’s Turkey carpet style of writing. The Majestic view of the earth is the mirror of God’s presence. And on this mirror Mr. Robert Montgomery paints God’s presence. The use of a mirror submit is not to be painted upon”. Says Macaulay:
We do not mean that this couplet is the specimen of high class English poetry, but the word paint of the mirror put easily be some substituted by the word canvas and show. We, however, want to make it clear that we are not going to judge the work of our point. Aamir on the standard of poet like Montgomery. Our poet shows the signs of genius that could rise to the highest of high class poetry in English.
Now before we leave Macaulay and Montgomery to rest in their graves, we intend to show some identity of thought and view between Montgomery and Aamir and not at all with a view to evaluating their works in comparison. Monitory’s work can stand no comparison. His verse is slow, sluggish, unwidely and lacks the qualities of high class poetry. While the works of Aamir is brist, precise, to the point and expressed with strong effect. Aamir’s thought a beginner in a language which is quite foreign to him, yet he shows the sign of rising to highest maintain while the great English poet. Montgomery says : : There is not a blossom fondled by the breeze, : There is not a fruit that beautify the trees, : There is not a particle in sea or air, : But nature own thy plastic influence there” Aamir says: : I feel your hand wherever I look in every flower, tree or brook, Montgomery says : : Yet not alone created realm engage, : Thy faultless wisdom, grand primeval sage: For all the thronging woes of life allied, Thy Mercy Tempers and Thy cares provide” Aamir says:- All kingdoms are yours, all crowns for you, You are the greatest, perfect and true When we suffers sorrow and decay, Your blessings see us through all the way: Montgomery says: : The dew that on the violet lies, Mocks the dark luster of thine eyes” Aamir says:- : All this beauty, charms and grace, Is just a lovely glimpse of your face”. We have given the above-quoted verse to see the identity of the views of the two poets, and to see also the difference between the rim odes of expression. Surely the verses of Aamir taken from his Hymn must be his earliest, yet his styles who was sort of precision which lacks in Montgomery’s verse. But Aamir has to be judged by the second part of his work, “My Celestial Dreams”. Therein we can have the audacity to show his work in comparison to greatest English poets. And he is as yet so young. As for as Montgomery’s work is concerned we can agree with Macaulay when he says:
His writing bears the same relation to poetry which a Turkey carpet bears to a picture. There are colours in the Turkey carpet out of which a picture might be made. There are words in Mr. Montgomery’s writing which, when disposed in certain corders and combinations, have made, and will again make, good poetry:
Yet our complaint is that Macaulay’s treatment of Montgomery was ruthless. Ruthless beyond any bounds, Montgomery was taken as a scrape-goat. As far as Aamir’s work is concerned, he himself says:
This humble effort of mine is not meant to stir your imagination towards the poetic proness of my pen, but just to apprise you of the fact that I have drunk deeply at he fountain of God’s love for human souls”.
While reading the work of Aamir, “My celestial dreams”, novice though he is, the eye meets everywhere some expression which sounds like the voice of some great English poet, such as Keats, Shelly, Wordsworth etc. to reach the pinnacle, however, means constant flight. Aamir is not so unfortunate as Montgomery was. He is in better times, and in a better environment. The world now sick of materialism, has begun to take interest in religion. And thus the product of his mind has every probability acceptance and appreciation all over the world. His work, “My celestial Dream” could a well be divined into two distinct parts, that is before the poem. “Hero of the land”, and after that to etched end. The second part has distinctive superiority over the first. The poet appears to be blossoming fast and has reached a remarkable standard of efficiency. His thought share sacred. His expression is origin and sublime. He certainly does not appear like a foreigner who has learned English languages. He rather composes his poetry like the aboriginal English poet. His themes are simple yet deeply touching and indeed great. Judging by this religious trend, he might be taken by some European critic as a bigot, which he certainly is not. Milton and Bunyan both poets of Christianity have long since been thrown into oblivion due to surging waves of modern materialism. Whereas Aamir stands a real chance to make his mark in the world as poet of Islam. The credit of eulogizing the Holy Prophet (Peace be Upon Him) in English poetry goes to him. He has emerged as a pioneer in that field. We will now quote some of his waves to see and urge the prowess of his pen. He might deny it, yet his pen is impressive beyond expectations:-
“O! Crescent star flag! I pray you fly, With honour so high, Above this world, And azure sky, “Sons of Turkey, the tigers of Kamal Brave courageous handsome and tall “In sweet sleeps of night I see your dreams, My love for your flows like rivers and streams. O! Father come back Wipe my eyes Kiss me. Come and grace my beautiful world, Which I made for you, And be my love Part of eternity. For my love is true and eternal Born in heaven, reared an earth, Pulling you from the burning sun. It will fill you with joy and mirth. So my love, now we separate, Let time and fate on love operate, With flaming passion we shall meet, Our souls, then pure rejoice, for ever greet, Today it is corpse But yesterday it was, A paragon Wistfully recalled the golden day’s When I was like a flower, Like a delightful nightingale, I felt as if truly, I had come to what I was again You shall be forever sought, By the one who shall not? See you again Your sketch I adored it, In the temple of my soul, And worshipped it, All my life. These are some examples of Aamir’s verse which we have quoted. And we wish him good and good speed. May he blossom one day into and an eminent literacy figure, and be our pride. Dated: 14th January 1986.
Allama Muhammad Yousuf Gabriel C/O Khalid General Strores, Main Bazar, Nawababad, Wah Cantt. Distt. Rawalpindi, Pakistan.
www.oqasa.org www. soonvalley.com www.soonvalley.pakistan www.alturka.com www.likedone.pakistan
Martial Race
The Awans of the Soon Valley were also amongst those the British considered to be "martial race".[7] The British recruited army heavily from Soon Valley for service in the colonial army, and as such, the Awans of this area also formed an important part of the British Indian Army, serving with distinction during World Wars I and II. Of all the Muslim groups recruited by the British, proportionally, the Awans produced the greatest number of recruits during the First and Second World Wars. Contemporary historians, namely Professor Ian Talbot and Professor Tan Tai Yong, have authored works that cite the Awans (amongst other tribes) as being looked upon as a martial race by not only the British, but neighbouring tribes as well. The army of Pakistan also heavily recruits Awans from this area. Awans occupy the highest ranks of the Pakistani Army.[8] DHAHDHAR :- This is one of the most important village of this soon valley , which is producing wheat and vegitable at large quantity for offording local population as well as upto the range of Lahore , Gujranwala, Sargodha , Talagang & Rawalpindi Districts .
LIVE STOCK :- Our village is producing live stock breeding at large scal hence contributing a major roll for production of various type of animal like bufaloos , cow' , oxen, sheep and goats to full fill the requirement of general publc in case of meet , milk and skins for manufecturing of leather shoes and leather garments .
Lakes
There are two well-renowned Uchhali Lake and Khabikki Lake lakes in Soon valley. Uchhali is a salt water lake in the southern Salt Range area in Pakistan. This lake is formed due to the absence of drainage in the range. Sakaser, the highest mountain in the Salt Range, looms over the lake. Due to its brackish water the lake is lifeless. But it offers a picturesque scenery. Khabikki Lake is a salt water lake in the southern Salt Range area in Pakistan. This lake is formed due to the absence of drainage in the range. The lake is one kilometer wide and two kilometres long. Khabikki is also the name of a neighbouring village. Boats are also available and there is a rest house beside the lake. A hill gently ascended on the right side of the lake. The lake and the green area around provide a good scenery. These lakes attract thousands of migratory birds each year and are ideal haven for the bird watchers.
Tucked in the southern periphery of the Salt Range and hemmed in by its higher cliffs, is a cluster of natural lakes — Ucchali, Khabbeki and Jhallar in district Khushab. These lakes are said to be 400 years old, maybe more. The lakes are a prime sanctuary for the migratory birds and were declared a protected sanctuary for the native and migratory avifauna on the appeal of World Wildlife Fund. Nestled at about 800 meters above the sea, lakes have some marsh vegetation and are mostly surrounded by cultivated land, which is picturesquely intersected by hillocks. The lakes are fed by the spring, seepage from adjacent areas, and run off from the neighbouring hills of the historic Salt Range. The lakes are one of the most important wintering areas for the rare white-headed ducks (Oxyura leucocephala) in Pakistan that comes here from Central Asia. Locals believe that there is a volcano hidden beneath the surface of the Ucchali Lake due to which the colour of the water keeps changing. The appearance of a vert broad and brightly coloured rainbow in 1982 for consecutive 15 days is also attributed to this analogy. in 1982, a strange phenomenon was observed in the villages Ucchali and Dhadhar. The lakes’ water is also said to cure gout and skin diseases. People have been taking the water from the lakes as far as Lahore and Karachi. People think that a pure white winged creature called Great egret, from Grus family, found in the area is a symbol of longevity.
Town and Villages
•Naushera
•Sakesar
•Jabbah
•Uchalla
•Pail-Piran
•Sodhi
•Kalial
•Sirhal
•Shakar Kot
•Unga
•Khabbaki
•Dhadhar
•Mardawal
•Khewra
•Kufri (now its name is sadiq abad so called with this new name)
•Sabhral
•Koradhi
•Uchhali
•Shakarkot
•Anngah
•Ugalisharif
•Makrumi
•Kamrah
•Dhadar
•Ahmadabad
har do sodhi soon become union consil
Different Villages Location
Villages west of Naushehra are Sabhral, Kufri, Koradhi,Uchhali, and Chitta before reaching the Pakistan Air Force Base of Sakesar.
Villages to the north west of Naushehra are Sirhal, Shakarkot Anngah and Ugalisharif.
Villages to the north east of Naushehra are Mardowal, Makrumi,Kamrah,Dhadar, Ahmadabad, Khabakki and Jabah.
Villages to the south west of Naushehra are har do sodhi , Surraki and Jahlar.
Villages to the south of Naushehra are Chamraki and Sodhian villages.
Villages to the east of Naushehra are Dhakah, Mirokah Dhakah, Jalay Wali, (Uchhalah is not on the main road), Sodhi Jai Wali, Kaliyal, Khurrah, and Kathwai.
Padhrar and Pail-Piran are not the part of soon valley but these villages are in the same election area and fall on Chakwal-Khushab road.
There are scattered colonies of certain families which are called Dhok. Usually at each Dhoke there are two to ten houses.
Historical Places
•Lakes: Ugalisharif & Uchalli Lake, Khabikki Lake and Jahlar Lake.
•Waterfalls at Kufri.
•Ambh Sharif is a historical place in Hinduism.
•Kanahti Garden, Sodhi Garden, Khabakki Jheel,Ugalisharif & Uchali Jheel, Sakesar and Daip Shareef and the hiking experiences of hills
•Anga, an important village.
•Sodhi village has waterfalls, a Rest House, and wild animals like Cheetah, Rabbit, Deer, Teetar (Urdu name of a bird).
•Shrines of Babashikh Akbar Din Darbar-e- aaliah Chishtiah Akbariah UGALISHRIF, Makan Sharif Kufri sajadh nashin Sahibzadh Muhammad Hamid Aziz Hamidi, Pir Khawja Noori and Pir Sahib Acha (Hacha)- descendents of Baha Ud Din Zakkariyya Multani(Hazrat Baha Ul Haq)in Pail-Piran
•Ganji Pahari, Baba shikh Akbar Din Darbar-e- aaliah Chishtiah Akbariah UGALISHRIF. Baba Sewu Beri Wala and Baba Mari Wala in Naushera.
•Baba shikh Akbar Din Darbar-e- aaliah Chishtiah Akbariah Ugli Sharif and Pir Khawaja Noori in Pail jant
•Mahala Jurwal, is the biggest and most densed street of Naushahra. Malik Sultan Mubaraz, a well knw transporter of last dacade belongs to this street
•Mahala Qazian Wallah, is also a famous street of Naushera, where the famous qadis of Naushera used to live.
•Graveyard of qadi family
•Sodhi Jai Wali is also famous for its natural Water falls and Garden as well. The Garden is located near a Historical Rest House, It is said that this Rest House was gifted by Syed Family of Sodhi Jai wali to the British Rulers.
Time and Tide waits for none. How great Kingdoms of the past that rules the land for generations vanish forever.
Mahan Singh son of Charhat Singh of the Sukkarchakkia misl, was young in years when his father died. During his minority, his mother, Mai Desan, carried on the administration, with the help of her brothers. As soon as he came of age, Mahan Singh embarked upon a career of conquest. He took the fort of Rohtas back from Nur ud-Din Bamezai. Aided by Jai Singh Kanhaiya, he advanced upon Rasulnagar. The powerful Chattha chief, Pir Muhammad, offered him stiff resistance, but was at last overcome. The town was occupied and renamed Ramnagar.
As Mahan Singh returned from his victorious campaign, he received the news of a son having been born to him on 13 November 1780. He named his son Ranjit Singh, Victor in War, and celebrated the event with great rejoicing. Continuing his campaign of conquest, Mahan Singh took Pindi Bhattian, Sahival,'Isa Khel and Jhang. He then seized Kotli Loharan, in the neighbourhood of Sialkot. In 1782, he, like his father, got involved in the affairs of Jammu. Taking advantage of the internecine feud between the Jammu brothers, he plundered the town, collecting a huge booty, which he refused to share with his partners, the Kanhaiyas. Mahan Singh won over Jassa Singh Ramgarhia to his side, and both of them challenged the Kanhaiyas near Batala. In the battle that followed, Jai Singh's only son, Gurbakhsh Singh, was killed, and the Kanhaiyas suffered a defeat. Later, Sada Kaur, widow of Gurbakhsh Singh, betrothed her daughter, Mahitab Kaur, to Mahan Singh's only son, Ranjit Singh.
Mahan Singh's next target was the Bhangi misl. He picked a quarrel with his brother-in-law, Sahib Singh Bhangi, after the death of his father, Gujjar Singh Bhangi. Sahib Singh shut himself up in the fort of Sodhra, which was invested by the Sukkarchakkia chief. During the protracted siege, Mahan Singh fell seriously ill with dysentery, and was forced to retire. He died in April 1790.
Baradari in Sheranwala Bagh, Gujranwala was built in 1788 on orders of Sardar Mahan Singh. Sheranwala Bagh destroyed by rioters in 1992 in the wake of the demolition of Babri Masjid in India. It is later restored by respective departments.
When I visited the site, I found an old man sleeping in middle of that Bardari. This scene was simple but made me lost for a while to think, how time clock turn around. From beginning of establishment of great Sikh Empire in Punjab and vanishing everything in two centuries….
Kali Suba in Gujranwala district , near this town, the small village of Kotli Maqbara with an imposing domed Mughal structure in the fields outside the habitation. The ground floor is plain while the basement has three graves.
("This building was mid-17th century and housed the mortal remains of Divan Abdul Nabi Khan, the Qazi Ul Qazza of Wazirabad, successively under Shah Jehan and Aurangzeb".).
It is a mervellous piece of archetecture but it's almost collapsing right now.
Baddoki Gosaian is one of the largest and most historically significant villages of the Gujranwala District. It was a home to Hindus (mostly belonging to the Gosain community), Sikhs and Muslims before the Partition of India. In 1947, several Hindu and Sikh families migrated from Baddoki Gosaian to India and similarly from India several Muslim families migrated to the village. Migrant families still use the homes and lands of those who emigrated from the village.
Baddoki Gosaian is the birthplace of Sidh Baba Sai Das, founder of the Gosain/Goswami community contemporary to Baba Nanak Dev. It had a big square shaped tank with a temple in the center with a tree of berries
It is Shiv Mandir and Mandir name is Tomri Sahib its built by Sikh,s Not by Hindu .Tomri Sahib is large complex of Holly pont and side rooms and 2 ponds. For entrance 10 stairs around the pond and stairs are still there . Mandir have to many side buildings like dharamshala and living rooms and Sikh Samadhi and other features remains still there . Like other temple or Mandir Banyan tree also close to the Mandir .
Tomri sahib Mandir have no any primary sources to know who built this but one thing is very clear Tomri Sahib not name in Hindus but in Sahib mostly use in Sikh names with saints or Guru or any Baba ji . It is different then other Mandirs because no Mandir have large pond in this area and walk way built on beautiful 8 arches and all arches are still there . . All places and Mandir construct by small bricks and some work of white marble.
Baradari in Sheranwala Bagh, Gujranwala.
Municipal administration has restoration work at a baradari at Sheranwala Bagh destroyed by rioters in 1992 in the wake of the demolition of Babri Masjid in India .
The historical structure was built in 1788 on directives of Sardar Mahan Singh, father of the Punjab ruler Maharaja Ranjeet Singh.
(Old Photograph's link in Comment)
Haveli Mangal Singh (Kot Shera) Gujranwala.
Kot Shera Village is located near "Awan Chowk Gujranwala" at 03km distance.its old name is "Qila Mangal Singh" Having 20,000 populations and 3000 houses aprox..99 % people are migrated from INDIA (DISTT.HIRYANA)
This Photo was taken in Sensera Goraya (Kacha Emanabad Road) near G.Magnoliya Park (Gujranwala) Pakistan.
Road Distance from Gujranwala to Pir Panjal Range approximately: 358Kms.
Geographical Detail:
The Pir Panjal Range is a range of mountains that form a part of the Himalayas across the states of Jammu and Azad Kashmir.
This range of mountains takes its start from Ramban and extends westward in the south of Jammu and Kashmir to the last extremity of Muzaffarabad District. It is 288 km long whereas its width varies between 40 and 50 km. Six historical passes, namely Pir Panjal Pass, Banihal Pass, Hajipir Pass, Ratanpir Pass, Bairam Gala Pass and Gulabgarh Pass located in this range of mountains. These passes will be dealt with separately. The highest mountain range is Tattakoti having an elevation of 15524 feet. The height of this range near Gulmarg is 12500 feet high.
(The Pir Panjal ranges lie in the Inner Himalayan region, running from east southeast to west northwest across Himachal Pradesh State in India and Kashmir as well as Pakistan-administered Kashmir,where the average elevation varies from 1,400 metres (4,600 ft) to 4,100 metres (13,500 ft). The Himalayas show a gradual elevation towards the Dhauladhar and Pir Panjal ranges. Pir Panjal is the largest range of the lower Himalayas). Near the bank of the Sutlej river, it dissociates itself from the Himalayas and forms a divide between the rivers Beyas and Ravi on one side and the Chenab on the other.
The Pir Panjal pass to the west of Srinagar, the Banihal pass (2,739 metres (8,986 ft)) which lies at the head of the Jhelum River at the southern end of the Kashmir valley, and the Sythen pass connecting Jammu and Kashmir with Kishtwar are some among the important passes in the region.
Rohtang La is a mountain pass on the eastern Pir Panjal range connecting Manali in Kullu Valley to Keylong in Lahaul Valley. Haji Pir Pass is a mountain pass on the western Pir Panjal range between Poonch and Uri. Deo Tibba (6,001 metres (19,688 ft)) and Indrasan (6,221 metres (20,410 ft)) are two important peaks at the eastern end of the mountain range. They can be approached from both the Parvati-Beas Valley (Kulu District) and the Chandra (Upper Chenab) Valley (Lahaul and Spiti District) in the Indian state of Himachal Pradesh. The hill station of Gulmarg in Kashmir lies in this range.
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en.wikipedia.org/wiki/Soon_Valley
The 'Soon Valley' (Urdu: [[وادئ سون)]] or Soon Sakesar is one of the famous valleys of Pakistan situated in the central Punjab province. The Valley is situated in the north west of Khushab. Naushera is the main town of the Valley. The Valley starts from Padhrar village and end to Sakesar that is the highest peak of Salt Range. The length of Soon Valley is 35 miles (56 km) and average width is 9 miles (14 km). The area of Soon Valley is 300-square-mile (780 km2). Although not as coold as the valleys up north, Soon valley consists of beautiful lakes, waterfalls, jungles, natural pools and ponds. Soon valley is also blessed with ancient civilization , natural resources, and fertile farms. There are some special features of this valley that distinguish it from other areas, without knowing about them it is very hard to understand its importance. Sabhral, Khoora, Naushera, Kufri, Anga, Ugali, Uchali and Bagh Shams-ud-Din are important towns in soon valley. Kanhatti Garden, Sodhi Garden, Da'ep and Sakesar are resorts to visit. Awan[1] tribe is settled in Soon Valley.[2]
Located at a height of 5,010 feet (1,530 m) above sea level, Sakesar was once the summer headquarters for the Deputy Commissioners of three districts - Campbelpur (now Attock), Mianwali and Shahpur (now Sargodha). It is the only mountain in this part of the Punjab which receives snow fall in winters. In view of Sakesar's ideal location and height, the PAF selected it in the late-50s as the site for a high powered radar which would provide air defence cover for the northeastern part of the western wing. Pakistan Television's re-broadcasting center has been installed to provide terrestrial transmissions coverage to adjoining areas.
Har do sodhi
(sodhi bala and sodhi zarien), Naushahra, Jabbah ,Ugalisharif, Kotli, Mukrumi,Kaamrh,Dhadhar, Mardwal, Kufri, Uchali, Chitta, Khoora,Anga,Khabbaki, kuradhi, Uchhala, Mustafaabad (Bhukhi), Sodhi Jai Wali, Sabhral, Shakarkot, Sirhal, Manawan, Surraki, Jahlar, Anga, Ahmadabad
•Distance from Islamabad: 290 km
•Distance from Sargodha: 110 km
•Lakes : Uchali, Khabbaki, Jahlar, Khura
•Shrines :Sultan Mehdi sahb, sultan Haji Ahmed sahb in Uchhala, Baba Shikh AkbarDin Ugalisharif, Pir Baba Sakhi Muhammad Khushhaal in Khabbaki, Amb Shareef, Baba beri Wala in Naushera, Abul Hameed & Aziz Ahmedabad
People
The main tribe of the area is the Awan of ancient repute. This tribe came in this area with Qutab Shah and settled in the Soon valley. The other sub branches and small tribes are Shehal, Ardaal, Mirwal, Adriyal, Shenaal in Kufri, Latifal, Jurwal, Radhnal, Sheraal in Naushehra, Pirkal in Jallay wali, Majhial in Mardwal,Bazral, Chhatal,Ghadhyal,Phatal,Yakial, Maswal in Ugalisharif, Phatwal and Bhojo khail, Sheral, Mianwaddal , Alyaral, Sher Shahal in Khabbaki and so on. In the valley Awan's are known by their clans. In old time the head of clan in each village was known as Raees, and the head of a tribe was known as Raees-Azam. The most famous Raees Azam were Pir Naubahar Shah of Pail,Malik Ameer Haider of Kufri, Qazi Mazhar Qayyum of Naushera and Lumberdar Syed Gul peer Shah of Sodhi,Baba Hafiz Ilyas of Chitta.
A majority of the people are serving in the armed forces of Pakistan. Many loyal brave soldiers and officers belong to this land who even laid down their lives for their homeland.[4]
Other professions like education, business, transportation and agricultural are also adopted by the locals. The people are hard working and agriculture used to be the main profession. Per person square footage of land decreased, as population increased. Consequently the people have migrated to large cities for jobs.
There are famous writers[5] like Ahmad Nadeem Qasimi, and journalist[6] from this area. Famous Physicians and Surgeons like Dr. Muzaffar-ul-Haq, Dr. Ghaus Malik neurosurgen (USA), Dr. Javaid Malik (USA), Dr. Nazir Ahmed Malik (Child Specialist) and Hafiz Habib Sultan (Eye Specialist) and Shaukat Memud Awan, general secretary Adara Tehqiqul Awan pakistan also belong to this land.
FARMING: Our farmers are also not behind to make their real contribution in agricultural growing corps like wheat , dalls , jawar and bajra including makaee crops .In this way our farmer is also playing a remarkable roll to full fill the local food requirement at large level , i remember that our local production of wheat including other eatable plus abandant quantity of vegitable for our local use with addition we are meeting the requirement demand of vegitable up to Lahore , Gujranwala , Sargodha , Talagang and Rawalpindi Districts for their people at large quiantiy hence our small population is never dependant on any one else . We are self sufficient .
Review on “My celestial Dreams” written by Abdul Ghaffar Aamir Ghufri Valley Soon Sakaser khushab AAMIR’S POETRY AND MONTOMERY
By Allama Muhammad Yousuf Gabriel
I opened the book, here and there, and my cursory glance met with certain spurts of genius. There was before me the vision of a bud that could blossom one day into fascinating flower to adorn the garden of English poetry. To reach that pinnacle, however, sincerity, purity, fortitude, patience, perseverance and learning, besides the general pre-requisites, such as imagination, wit, faculty of expression and command over language were necessary. The first two poems are hymns about the omnipresence of God. Quite naturally my thought went to a poem “The Omnipresence of Lord”, written by Montgomery. My acquaintance with this poem was due to its review written by Lord Macaulay in 1830. Literary Essay of Lord Macaulay) the review indeed was horrible. Shaking his fierce trident, the enraged critic fell upon the author with deadliest attack and would not cause till the victim lay dead. This was the work of blind fury; we have seen only such part of poem which were exhibited by the critic and faulty. Yet despite Macaulay’s total condemnation of the work, we think that criticism as a preplanned act of cruel murder. We are not in a position to challenge of defy the points raised by Macaulay, yet we cannot hesitate to assert that the work after all was not so bad and also, that besides flaws. It contained point of merit, for example it’s them, which Macaulay had internationally refuse to see. This certainly meant the violence of the rule of criticism. On the whole we think this Macaulay’s criticism as a tragedy in the annals of criticism itself. It is the blemish on the name of both of the critic and the criticism. Montgomery fell as the victim of illuck before the trident of Macaulay, who himself tells us in his article, that the practice of puffing of worthless literary works was the vogue in England. Macaulay called upon every one who was anxious for the purity of the national taste or for the honour of the literary character to join in this discountenancing the practice that of puffing which according to him was then so shamefully and so successfully carried on in the country. It was on this point that Montgomery appeared as the target, because Montgomery’s work had run into eleven editions. It is thus in his effort to discountenancing the practice of puffing that Macaulay fell headlong upon a poet whose work despite flaws had certain points of merit and was purchased and read with rapture in eleventh edition by the public of England. The whole article of Macaulay is interesting, but due to the considering of space, we shall have to be content with only one instance of Macaulay’s criticism. Say, he: “The all pervading influence of the Supreme being is then described in a few tolerable lines borrowed from Pope and a great many intolerable of Mr. Robert Montgomery’s own. The following may stand as a specimen.”. : Upon thy Mirror earths majestic view, : To paint thy presence and to feel it too, These last two lines contain and excellent specimen of Mr. Robert Montgomery’s Turkey carpet style of writing. The Majestic view of the earth is the mirror of God’s presence. And on this mirror Mr. Robert Montgomery paints God’s presence. The use of a mirror submit is not to be painted upon”. Says Macaulay:
We do not mean that this couplet is the specimen of high class English poetry, but the word paint of the mirror put easily be some substituted by the word canvas and show. We, however, want to make it clear that we are not going to judge the work of our point. Aamir on the standard of poet like Montgomery. Our poet shows the signs of genius that could rise to the highest of high class poetry in English.
Now before we leave Macaulay and Montgomery to rest in their graves, we intend to show some identity of thought and view between Montgomery and Aamir and not at all with a view to evaluating their works in comparison. Monitory’s work can stand no comparison. His verse is slow, sluggish, unwidely and lacks the qualities of high class poetry. While the works of Aamir is brist, precise, to the point and expressed with strong effect. Aamir’s thought a beginner in a language which is quite foreign to him, yet he shows the sign of rising to highest maintain while the great English poet. Montgomery says : : There is not a blossom fondled by the breeze, : There is not a fruit that beautify the trees, : There is not a particle in sea or air, : But nature own thy plastic influence there” Aamir says: : I feel your hand wherever I look in every flower, tree or brook, Montgomery says : : Yet not alone created realm engage, : Thy faultless wisdom, grand primeval sage: For all the thronging woes of life allied, Thy Mercy Tempers and Thy cares provide” Aamir says:- All kingdoms are yours, all crowns for you, You are the greatest, perfect and true When we suffers sorrow and decay, Your blessings see us through all the way: Montgomery says: : The dew that on the violet lies, Mocks the dark luster of thine eyes” Aamir says:- : All this beauty, charms and grace, Is just a lovely glimpse of your face”. We have given the above-quoted verse to see the identity of the views of the two poets, and to see also the difference between the rim odes of expression. Surely the verses of Aamir taken from his Hymn must be his earliest, yet his styles who was sort of precision which lacks in Montgomery’s verse. But Aamir has to be judged by the second part of his work, “My Celestial Dreams”. Therein we can have the audacity to show his work in comparison to greatest English poets. And he is as yet so young. As for as Montgomery’s work is concerned we can agree with Macaulay when he says:
His writing bears the same relation to poetry which a Turkey carpet bears to a picture. There are colours in the Turkey carpet out of which a picture might be made. There are words in Mr. Montgomery’s writing which, when disposed in certain corders and combinations, have made, and will again make, good poetry:
Yet our complaint is that Macaulay’s treatment of Montgomery was ruthless. Ruthless beyond any bounds, Montgomery was taken as a scrape-goat. As far as Aamir’s work is concerned, he himself says:
This humble effort of mine is not meant to stir your imagination towards the poetic proness of my pen, but just to apprise you of the fact that I have drunk deeply at he fountain of God’s love for human souls”.
While reading the work of Aamir, “My celestial dreams”, novice though he is, the eye meets everywhere some expression which sounds like the voice of some great English poet, such as Keats, Shelly, Wordsworth etc. to reach the pinnacle, however, means constant flight. Aamir is not so unfortunate as Montgomery was. He is in better times, and in a better environment. The world now sick of materialism, has begun to take interest in religion. And thus the product of his mind has every probability acceptance and appreciation all over the world. His work, “My celestial Dream” could a well be divined into two distinct parts, that is before the poem. “Hero of the land”, and after that to etched end. The second part has distinctive superiority over the first. The poet appears to be blossoming fast and has reached a remarkable standard of efficiency. His thought share sacred. His expression is origin and sublime. He certainly does not appear like a foreigner who has learned English languages. He rather composes his poetry like the aboriginal English poet. His themes are simple yet deeply touching and indeed great. Judging by this religious trend, he might be taken by some European critic as a bigot, which he certainly is not. Milton and Bunyan both poets of Christianity have long since been thrown into oblivion due to surging waves of modern materialism. Whereas Aamir stands a real chance to make his mark in the world as poet of Islam. The credit of eulogizing the Holy Prophet (Peace be Upon Him) in English poetry goes to him. He has emerged as a pioneer in that field. We will now quote some of his waves to see and urge the prowess of his pen. He might deny it, yet his pen is impressive beyond expectations:-
“O! Crescent star flag! I pray you fly, With honour so high, Above this world, And azure sky, “Sons of Turkey, the tigers of Kamal Brave courageous handsome and tall “In sweet sleeps of night I see your dreams, My love for your flows like rivers and streams. O! Father come back Wipe my eyes Kiss me. Come and grace my beautiful world, Which I made for you, And be my love Part of eternity. For my love is true and eternal Born in heaven, reared an earth, Pulling you from the burning sun. It will fill you with joy and mirth. So my love, now we separate, Let time and fate on love operate, With flaming passion we shall meet, Our souls, then pure rejoice, for ever greet, Today it is corpse But yesterday it was, A paragon Wistfully recalled the golden day’s When I was like a flower, Like a delightful nightingale, I felt as if truly, I had come to what I was again You shall be forever sought, By the one who shall not? See you again Your sketch I adored it, In the temple of my soul, And worshipped it, All my life. These are some examples of Aamir’s verse which we have quoted. And we wish him good and good speed. May he blossom one day into and an eminent literacy figure, and be our pride. Dated: 14th January 1986.
Allama Muhammad Yousuf Gabriel C/O Khalid General Strores, Main Bazar, Nawababad, Wah Cantt. Distt. Rawalpindi, Pakistan.
www.oqasa.org www. soonvalley.com www.soonvalley.pakistan www.alturka.com www.likedone.pakistan
Martial Race
The Awans of the Soon Valley were also amongst those the British considered to be "martial race".[7] The British recruited army heavily from Soon Valley for service in the colonial army, and as such, the Awans of this area also formed an important part of the British Indian Army, serving with distinction during World Wars I and II. Of all the Muslim groups recruited by the British, proportionally, the Awans produced the greatest number of recruits during the First and Second World Wars. Contemporary historians, namely Professor Ian Talbot and Professor Tan Tai Yong, have authored works that cite the Awans (amongst other tribes) as being looked upon as a martial race by not only the British, but neighbouring tribes as well. The army of Pakistan also heavily recruits Awans from this area. Awans occupy the highest ranks of the Pakistani Army.[8] DHAHDHAR :- This is one of the most important village of this soon valley , which is producing wheat and vegitable at large quantity for offording local population as well as upto the range of Lahore , Gujranwala, Sargodha , Talagang & Rawalpindi Districts .
LIVE STOCK :- Our village is producing live stock breeding at large scal hence contributing a major roll for production of various type of animal like bufaloos , cow' , oxen, sheep and goats to full fill the requirement of general publc in case of meet , milk and skins for manufecturing of leather shoes and leather garments .
Lakes
There are two well-renowned Uchhali Lake and Khabikki Lake lakes in Soon valley. Uchhali is a salt water lake in the southern Salt Range area in Pakistan. This lake is formed due to the absence of drainage in the range. Sakaser, the highest mountain in the Salt Range, looms over the lake. Due to its brackish water the lake is lifeless. But it offers a picturesque scenery. Khabikki Lake is a salt water lake in the southern Salt Range area in Pakistan. This lake is formed due to the absence of drainage in the range. The lake is one kilometer wide and two kilometres long. Khabikki is also the name of a neighbouring village. Boats are also available and there is a rest house beside the lake. A hill gently ascended on the right side of the lake. The lake and the green area around provide a good scenery. These lakes attract thousands of migratory birds each year and are ideal haven for the bird watchers.
Tucked in the southern periphery of the Salt Range and hemmed in by its higher cliffs, is a cluster of natural lakes — Ucchali, Khabbeki and Jhallar in district Khushab. These lakes are said to be 400 years old, maybe more. The lakes are a prime sanctuary for the migratory birds and were declared a protected sanctuary for the native and migratory avifauna on the appeal of World Wildlife Fund. Nestled at about 800 meters above the sea, lakes have some marsh vegetation and are mostly surrounded by cultivated land, which is picturesquely intersected by hillocks. The lakes are fed by the spring, seepage from adjacent areas, and run off from the neighbouring hills of the historic Salt Range. The lakes are one of the most important wintering areas for the rare white-headed ducks (Oxyura leucocephala) in Pakistan that comes here from Central Asia. Locals believe that there is a volcano hidden beneath the surface of the Ucchali Lake due to which the colour of the water keeps changing. The appearance of a vert broad and brightly coloured rainbow in 1982 for consecutive 15 days is also attributed to this analogy. in 1982, a strange phenomenon was observed in the villages Ucchali and Dhadhar. The lakes’ water is also said to cure gout and skin diseases. People have been taking the water from the lakes as far as Lahore and Karachi. People think that a pure white winged creature called Great egret, from Grus family, found in the area is a symbol of longevity.
Town and Villages
•Naushera
•Sakesar
•Jabbah
•Uchalla
•Pail-Piran
•Sodhi
•Kalial
•Sirhal
•Shakar Kot
•Unga
•Khabbaki
•Dhadhar
•Mardawal
•Khewra
•Kufri (now its name is sadiq abad so called with this new name)
•Sabhral
•Koradhi
•Uchhali
•Shakarkot
•Anngah
•Ugalisharif
•Makrumi
•Kamrah
•Dhadar
•Ahmadabad
har do sodhi soon become union consil
Different Villages Location
Villages west of Naushehra are Sabhral, Kufri, Koradhi,Uchhali, and Chitta before reaching the Pakistan Air Force Base of Sakesar.
Villages to the north west of Naushehra are Sirhal, Shakarkot Anngah and Ugalisharif.
Villages to the north east of Naushehra are Mardowal, Makrumi,Kamrah,Dhadar, Ahmadabad, Khabakki and Jabah.
Villages to the south west of Naushehra are har do sodhi , Surraki and Jahlar.
Villages to the south of Naushehra are Chamraki and Sodhian villages.
Villages to the east of Naushehra are Dhakah, Mirokah Dhakah, Jalay Wali, (Uchhalah is not on the main road), Sodhi Jai Wali, Kaliyal, Khurrah, and Kathwai.
Padhrar and Pail-Piran are not the part of soon valley but these villages are in the same election area and fall on Chakwal-Khushab road.
There are scattered colonies of certain families which are called Dhok. Usually at each Dhoke there are two to ten houses.
Historical Places
•Lakes: Ugalisharif & Uchalli Lake, Khabikki Lake and Jahlar Lake.
•Waterfalls at Kufri.
•Ambh Sharif is a historical place in Hinduism.
•Kanahti Garden, Sodhi Garden, Khabakki Jheel,Ugalisharif & Uchali Jheel, Sakesar and Daip Shareef and the hiking experiences of hills
•Anga, an important village.
•Sodhi village has waterfalls, a Rest House, and wild animals like Cheetah, Rabbit, Deer, Teetar (Urdu name of a bird).
•Shrines of Babashikh Akbar Din Darbar-e- aaliah Chishtiah Akbariah UGALISHRIF, Makan Sharif Kufri sajadh nashin Sahibzadh Muhammad Hamid Aziz Hamidi, Pir Khawja Noori and Pir Sahib Acha (Hacha)- descendents of Baha Ud Din Zakkariyya Multani(Hazrat Baha Ul Haq)in Pail-Piran
•Ganji Pahari, Baba shikh Akbar Din Darbar-e- aaliah Chishtiah Akbariah UGALISHRIF. Baba Sewu Beri Wala and Baba Mari Wala in Naushera.
•Baba shikh Akbar Din Darbar-e- aaliah Chishtiah Akbariah Ugli Sharif and Pir Khawaja Noori in Pail jant
•Mahala Jurwal, is the biggest and most densed street of Naushahra. Malik Sultan Mubaraz, a well knw transporter of last dacade belongs to this street
•Mahala Qazian Wallah, is also a famous street of Naushera, where the famous qadis of Naushera used to live.
•Graveyard of qadi family
•Sodhi Jai Wali is also famous for its natural Water falls and Garden as well. The Garden is located near a Historical Rest House, It is said that this Rest House was gifted by Syed Family of Sodhi Jai wali to the British Rulers.
#Kotli Maqbara, #Moselousm of Abdul Nabi #Qazi ul Qaza Tomb....Kot Abdullah is a small village located some 42 kms on Narowal Murideke road. A 5 km village road in North West direction connects Kot Abdullah to village Kotli Maqbara. Further half kilometer northeast of Kotli Maqbra, a magnificent Octagonal Mughal edifice raised from ground having four minarets on each side. This edifice is Mausoleum of “Abdul Nabi”. Like all other historical buildings in country same vandalism found here. The story of ignorance and negligence towards historical heritage. A marvelous Architecture but it is almost collapsing right now.
Aown Ali is a key member of Oriental architecture for Pakistan, Aown in his article, Who lies Beneath Kotli maqbr? That is written:
“This beautiful Mughal monument has not received any attention from British historians and archaeologists and this disinterest continued in the post partition era, eventually leading to its dilapidation.
The minarets are quite similar to the early 17th century buildings like Jahangir Tomb, Dai Anga Mosque and the Wazir Khan Mosque in Lahore. The arched entrance to the underground grave chamber is on the southern side, with three graves wrapped in green silk sheets that bear Islamic inscriptions on them.”
Also great historian Sir Salman Rashid in his blog, How a Saint is Born, Published in The Express Tribune, August 11th, 2012 that is written:
“….Wahndo in Gujranwala district is famous only for lawlessness. But there is, near this town, the small village of Kotli Maqbara with an imposing domed Mughal structure in the fields outside the habitation. The ground floor is plain while the basement has three graves. Its minarets recall those of Chauburji in Lahore and, therefore, give us a date of construction.
In November 1991, when I was working on my book on Gujranwala, I thought I had discovered a monument that had escaped the official eye. But my mentor Dr Saifur Rahman Dar told me that this building was mid-17th century and housed the mortal remains of Divan Abdul Nabi Khan, the governor of Wazirabad, successively under Shah Jehan andAurangzeb.
On my first visit, I was told that the building was raised by jinns and was locally known as Deo Minara — Minaret of the Jinn. No one knew who was interred within and the usual refrain was, ‘It’s been there since the time of our grandfathers and nobody knows anything about it.’ In Punjabi plain-speak, this means it could either be millions of years old or one hundred.
There was one interesting story in November 1991: a woman had, of late, started to visit the mausoleum. She dismounted from her escort’s motorcycle some ways away and came dancing to the tomb where she did all sorts of genuflexions at the subterranean graves. She told the people that a vision in her dream had informed her that these three were great heroes of Islam, who had come from Arabia and whose exertions had done much for religion in the heathen land of India. My investigations revealed that this seer of visions was a superannuated dancing woman and prostitute from Chhicherwali, a village outside Gujranwala.
Exactly a year later, November 1992, I took a bunch of college students from Lahore to Kotli Maqbara. Some local hangers-on warned me this being the hallowed burial of a great man of God, we could not go in with our shoes on. We went in nevertheless.
Done with our excursion, our bunch was at the nearby hand pump where we were joined by a group of young men from the village. I was telling the kids about Abdul Nabi Khan when one of the locals interrupted me. What on earth was I babbling on about, he demanded to know. Everyone knew that the tomb housed three saints. The man also said I could believe what I wanted, but everyone knew how supplication at the tomb was answered quickly.
Since when, I asked. And the answer: “This has always happened since the time of our grandfathers. Everyone knows of it.” However, none of the locals could give us the saints’ names.
Nine years later, in early 2001, I returned to Kotli Maqbara. The entrance to the underground burial chamber was now draped with the signature green satin of holy Islamic burials. The new steel signboard had names: Hazrat Pir Makki Shah and Hazrat Pir Atray Shah. The first one was understandable: you want to create a saint, just name him Makki Shah — from Mecca — and you get a ready-made saint. The second name was inexplicable and the third was evidently under consideration.
I went into the village and asked around. Of course, the names had been known since the time of the grandfathers. If no one remembered what the past was like only a year after it had been reinvented, it was foolish to imagine they would now want to recall the time before 1991, 10 years later.
There were stories about how supplicants’ wishes simply came true as soon as they put their foreheads to the ground in front of the graves. Now people took off their shoes about a hundred metres from the plinth of the building. There was a weekly Thursday festival and an annual ursto celebrate the death of Makki Shah. No prizes for guessing who took the pickings from the business: none but the woman from Chhicherwali, who had retired from selling her virtue — though, if she had any is questionable.
Strange place, Pakistan. Tell the truth and watch it rejected; whisper some inane notion to the winds and it becomes gospel.”
(References:- K. Lal in his book Tarekh e Punjab & The crumbling glory of Sheikhupura Fort by Aown Ali)
In West Punjab (now in Pakistan), the town of Sheikhupura (about 35 km west of Lahore) is hailed a center of historically significant architecture.
The Hiran Minar (Minaret of the Antelope) and the Sheikhupura Fort make this stop a focal point of interest.
The town, now a district headquarters and one of the major industrial cities of Punjab, has grown from a village, originally called “Jahangirpura” when it was settled during the reign of the Mughal emperor, Jahangir, because of its proximity to Hiran Minar, a royal hunting resort.
The primary historical importance of the city relates to its Fort. It lays no claim to grandeur. Locally known as Qila Sheikhupura, it has gave its name to the town as well.
Construction of the fort began in the second year of Jahangir’s reign (1607). The Tuzuk-i-Jahangiri (autobiography of Jahangir) mentions that the emperor assigned the job of constructing a fort at that location to Sikandar Moeen during a hunting trip to Hiran Minar.
The two centuries that followed were mostly uneventful for the Fort. Neither a seat of government nor a target for invaders, it remained but a halt for imperial entourages heading on pleasure trips to Kashmir in the north, or towards Kabul in the west.
The Fort’s political importance did not emerge until the establishment of the Sikh Empire at the end of the 18th century.
A veteran historian and archeologist, Ihsan H. Nadiem, tells us that immediately before the consolidation of Punjab under the Sikhs, the Fort served as a convenient place for robbers looting the countryside.
The Durrani king, Shah Zaman, during his invasion of Lahore in 1797, briefly besieged the Fort, but only to purge it of the robbers. Soon after his departure, the Fort was once again occupied by the highwaymen.
Shortly thereafter, Lehna Singh Majithia (who also served as the Governor of Lahore. The son of General Lehna Singh, Sardar Dyal Singh, was perhaps the most significant Punjabi of the late 19th century in the British Punjab. He was the main force behind the founding of Punjab University), an ally of Ranjit Singh, invaded the fort and took occupation. After him, its ownership passed on to Bhai Singh, followed by Sahib Singh and Sahai Singh in 1808, at which point Ranjit Singh marched upon it and caused its surrender.
This whole story of Sheikhupura raid wrote by Hindu writer K. Lal in his book Tarekh e Punjab (Page 196-197) and it is as under:
“Mahraja Ranjeet was busy in handling state affairs, in the meantime a group of farmers belong to Sheikhpura came to his door, they wanted to seek help against brutal Sikh rulers Sardar Arbel Singh & Sardar Ameer Singh. These Sardars had occupied the Sheikhupura fort and land, there army looting common people up to that level that they were dying of hunger. That group of farmer said the people of Sheikhupura accepted the over lordship of the Maharaja and requested to take their territory under Mahraja rule and control to protect them from these two brutal Sardars.
Mahraja accepted the request and assigned his eldest son, the crown prince, Kharak Singh for Sheikhupura fort Campaign. He reached Sheikhupura; he has four thousand army troops and support of one Cannon artillery.
Sheikhupura fort was very well constructed with strong fortified walls, Mahraja himself selected best cannons from his cannon yard for this campaign and also assign one of his best army officer Sardar Hakma Singh for assisting Crown prince Kharak Singh in this campaign.
When this troop reached Sheikhupura, Crown Prince Kharak Singh called both the ruling Sardar’s to him, but instead of appearing in front of Prince they have further fortified the fort and get ready for war.
The Prince first sieges the fort and then orders Canon artillery to start fire on fort walls. The fort walls were strongly fortified and hold the Cannon artillery attack for days.
This result less campaign made Prince to think if he wanted to win this fight he has to reinforce his troops and artillery as well. For that purpose he wrote for help to his father Mahraja Ranjit Singh. When Maharaja saw this letter he got angry, he ordered to send biggest cannon of his artillery the Ahmad Shahi Gun. Which he forcefully took from Saheb Singh Guajarati)
(Ahmad Shahi Gun also known as zamzama gun…, The Zamzama Gun is a large bore cannon. It is also known as Kim’s Gun or Bhangianwali Taop. It was cast in 1757 in Lahore. At that time Lahore was a part of the Durrani Empire. The gun was used by Ahmed Shah in the battle of Panipat in 1761. In 1802, Ranjit Singh got hold of the gun and used it in the battles of Daska, Kasur, Sujanpur, Wazirabad and Multan. In the siege of Multan, the gun was badly damaged. It is currently on display in front of the Lahore Museum at The Mall Road, Lahore.)
The Maharaja also reached the Sheikhupura Fort with fresh troops and again the battle started.
After two days of fight, Maharaja ordered to place Ahmed Shah Gun in front of Main gate of Fort. It was tough task and took many lives of soldiers but at last it was placed there. Hundred rounds of guns were fired and main gate of fort completely destroyed. The Mahraja troops entered the fort and raise the winning flag on wall. Both Arbel & Ameer Singh were arrested.
Since the area of Sheikhupura won in name of Crown Prince Kharak Singh, the fort and “Jageer” of Sheikhupura bestowed to Prince by his father Mahraja Ranjeet Singh under the primacy of her mother Rani Datar Kaur (1801-1840), the mother of the crown prince, Kharak Singh. She was also known as Rani Raj Kaur or Mai Nakkain. She lived in the Fort till her death.”
She had a considerable role in the rehabilitation of this small, strategically unimportant and hitherto almost abandoned citadel. She built a wonderful haveli within it. The excellent frescoes in the distinctive Kangra style found in the parlour and in the two chambers on the first floor of this haveli, are attributed to Raj Kaur‘s excellent taste.
In mid-19th century, when the British invaded Punjab, they used the Fort to imprison the Sikh kingdom’s Regent, Rani Jind Kaur – “Jindaa(n)” - after taking her son, the child Emperor Duleep Singh, prisoner.
In a letter dated August 9, 1847 Sir Henry Montgomery Lawrence, the British Resident in Punjab suggested to the Governor General that the Queen be banished from Punjab, to prevent the populace from rising under banner.
The 8-year old Emperor was removed from his palace in the Lahore Fort on August 19, 1847, and taken to the Shalimar Gardens, while his mother, the Queen, was confined to the distant Sheikhupura Fort.
Historian Himadri Banerjee describes how Jindaan was forcibly removed from Lahore between 8 and 9 pm under a heavy military escort. Accompanied by Sardar Arjan Singh Rangharnanglia and Gurmukh Singh Lamma, she was lodged in Sheikhupura Fort in the early hours of Friday, August 20, 1847, under the charge of Sardar Boor Singh.
Soon after her arrival at Sheikhupura, she wrote the following letter to the Resident at Lahore, protesting the ruthless separation from her young eight-year old.
With the Grace of the Great Guru
From Bibi Sahib to Lawrence Sahib,
We have arrived safely at Sheikhupura, You should send our luggage with care, As I was sitting in the Samman (Burj - Palace in Lahore Fort), in the same way I am in Sheikhupura. Both the places are same to me; you have been very cruel to me. You have snatched my son from me … In the name of the God you worship and in the name of the king whose salt you eat, restore my son to me. I cannot bear the pain of this separation … I shall reside in Sheikhupura. I shall not go to Lahore. Send my son to me. I will come to you at Lahore only during the days when you hold darbar. On that day I will send him. A great deal (of injustice) has been done to me. A great deal (of injustice) has been done to my son also. You have accepted what other people have said. Put an end to it now. Too much has been done.
The Queen resided in the Sheikhupura Fort for nine months. On the afternoon of May 15, 1848, she was taken away, to be imprisoned in Chunar Fort, near Benares (in current day Uttar Pradesh, India). She made a dramatic escape from there and fled to Nepal, where she remained until, years later, almost blind and dying, was finally allowed to visit her son, who was by then exiled in England.
The Sheikhupura Fort was thus witness to a number of crucial turning points during the half-century of the Sikh Raj.
The Empire had held played a crucial role as a bulwark against ongoing invasions through the subcontinent’s porous western borders. At its peak, it held sway from Tibet in the east to the Khyber Pass in the west, to Kashmir in the north and to Sindh in the south. It also, while Ranjit Singh was alive, kept the British at bay, even though the rest of the subcontinent had collapsed under them like a row of dominoes.
After the annexation of Punjab, the Sheikhupura Fort was temporarily used as administrative headquarters of the Gujranwala district from 1849 to 1851. However, upon the transfer of the district headquarters to Gujranwala town, it was turned into a military outpost.
After a split of administration jurisdictions in 1918, a new district was created in Sheikhupura. The Fort then passed on to house the police headquarters of the newly created district.
After the partition of Punjab and India in 1947, it was briefly used by the immigrants from East Punjab (by then in the newly-created India) as shelter, and
later by encroachers, from whom it came into the possession of the Department of Archaeology of Pakistan in 1967.
Within the complex, no building from the Mughal period is left standing, except the main entrance façade. There are also some remains of sandstone columns depicting the history of the laying of the foundations of the Sheikhupura Fort.
Today, what we can see standing, although dilapidated, is a crumbling six-storey haveli, identical to the haveli of Naunihal Singh, which is situated inside Mori Gate in Lahore.
The most vibrant aspect of the beauty of the haveli in the Sheikhupura Fort is its frescoes.
Sadly, precious wooden doors, windows and parts of the roof have already been whisked away by raiders and the haveli has turned into a haunted house.
Inside the ruins and rooms occupied by bats, we can still find signs of the former lifestyle through colourful and thematic paintings and other art work in the Kangra style. Fresco art work in the haveli of Raj Kaur portrays almost all aspects of daily life – ranging from worship to romantic love to military life. Colors are still vivid, the art work is glittering, but the haveli is now, due to institutional neglect, close to the end of its physical life.
Despite its poor condition, no contractor or labourer agrees to work as it is believed the fort is haunted by ghosts of the queens which used to live there.
This fort is closed to the public due to its bad structural condition; it took me at least three years to take permission to visit this
(References:- K. Lal in his book Tarekh e Punjab & The crumbling glory of Sheikhupura Fort by Aown Ali)
In West Punjab (now in Pakistan), the town of Sheikhupura (about 35 km west of Lahore) is hailed a center of historically significant architecture.
The Hiran Minar (Minaret of the Antelope) and the Sheikhupura Fort make this stop a focal point of interest.
The town, now a district headquarters and one of the major industrial cities of Punjab, has grown from a village, originally called “Jahangirpura” when it was settled during the reign of the Mughal emperor, Jahangir, because of its proximity to Hiran Minar, a royal hunting resort.
The primary historical importance of the city relates to its Fort. It lays no claim to grandeur. Locally known as Qila Sheikhupura, it has gave its name to the town as well.
Construction of the fort began in the second year of Jahangir’s reign (1607). The Tuzuk-i-Jahangiri (autobiography of Jahangir) mentions that the emperor assigned the job of constructing a fort at that location to Sikandar Moeen during a hunting trip to Hiran Minar.
The two centuries that followed were mostly uneventful for the Fort. Neither a seat of government nor a target for invaders, it remained but a halt for imperial entourages heading on pleasure trips to Kashmir in the north, or towards Kabul in the west.
The Fort’s political importance did not emerge until the establishment of the Sikh Empire at the end of the 18th century.
A veteran historian and archeologist, Ihsan H. Nadiem, tells us that immediately before the consolidation of Punjab under the Sikhs, the Fort served as a convenient place for robbers looting the countryside.
The Durrani king, Shah Zaman, during his invasion of Lahore in 1797, briefly besieged the Fort, but only to purge it of the robbers. Soon after his departure, the Fort was once again occupied by the highwaymen.
Shortly thereafter, Lehna Singh Majithia (who also served as the Governor of Lahore. The son of General Lehna Singh, Sardar Dyal Singh, was perhaps the most significant Punjabi of the late 19th century in the British Punjab. He was the main force behind the founding of Punjab University), an ally of Ranjit Singh, invaded the fort and took occupation. After him, its ownership passed on to Bhai Singh, followed by Sahib Singh and Sahai Singh in 1808, at which point Ranjit Singh marched upon it and caused its surrender.
This whole story of Sheikhupura raid wrote by Hindu writer K. Lal in his book Tarekh e Punjab (Page 196-197) and it is as under:
“Mahraja Ranjeet was busy in handling state affairs, in the meantime a group of farmers belong to Sheikhpura came to his door, they wanted to seek help against brutal Sikh rulers Sardar Arbel Singh & Sardar Ameer Singh. These Sardars had occupied the Sheikhupura fort and land, there army looting common people up to that level that they were dying of hunger. That group of farmer said the people of Sheikhupura accepted the over lordship of the Maharaja and requested to take their territory under Mahraja rule and control to protect them from these two brutal Sardars.
Mahraja accepted the request and assigned his eldest son, the crown prince, Kharak Singh for Sheikhupura fort Campaign. He reached Sheikhupura; he has four thousand army troops and support of one Cannon artillery.
Sheikhupura fort was very well constructed with strong fortified walls, Mahraja himself selected best cannons from his cannon yard for this campaign and also assign one of his best army officer Sardar Hakma Singh for assisting Crown prince Kharak Singh in this campaign.
When this troop reached Sheikhupura, Crown Prince Kharak Singh called both the ruling Sardar’s to him, but instead of appearing in front of Prince they have further fortified the fort and get ready for war.
The Prince first sieges the fort and then orders Canon artillery to start fire on fort walls. The fort walls were strongly fortified and hold the Cannon artillery attack for days.
This result less campaign made Prince to think if he wanted to win this fight he has to reinforce his troops and artillery as well. For that purpose he wrote for help to his father Mahraja Ranjit Singh. When Maharaja saw this letter he got angry, he ordered to send biggest cannon of his artillery the Ahmad Shahi Gun. Which he forcefully took from Saheb Singh Guajarati)
(Ahmad Shahi Gun also known as zamzama gun…, The Zamzama Gun is a large bore cannon. It is also known as Kim’s Gun or Bhangianwali Taop. It was cast in 1757 in Lahore. At that time Lahore was a part of the Durrani Empire. The gun was used by Ahmed Shah in the battle of Panipat in 1761. In 1802, Ranjit Singh got hold of the gun and used it in the battles of Daska, Kasur, Sujanpur, Wazirabad and Multan. In the siege of Multan, the gun was badly damaged. It is currently on display in front of the Lahore Museum at The Mall Road, Lahore.)
The Maharaja also reached the Sheikhupura Fort with fresh troops and again the battle started.
After two days of fight, Maharaja ordered to place Ahmed Shah Gun in front of Main gate of Fort. It was tough task and took many lives of soldiers but at last it was placed there. Hundred rounds of guns were fired and main gate of fort completely destroyed. The Mahraja troops entered the fort and raise the winning flag on wall. Both Arbel & Ameer Singh were arrested.
Since the area of Sheikhupura won in name of Crown Prince Kharak Singh, the fort and “Jageer” of Sheikhupura bestowed to Prince by his father Mahraja Ranjeet Singh under the primacy of her mother Rani Datar Kaur (1801-1840), the mother of the crown prince, Kharak Singh. She was also known as Rani Raj Kaur or Mai Nakkain. She lived in the Fort till her death.”
She had a considerable role in the rehabilitation of this small, strategically unimportant and hitherto almost abandoned citadel. She built a wonderful haveli within it. The excellent frescoes in the distinctive Kangra style found in the parlour and in the two chambers on the first floor of this haveli, are attributed to Raj Kaur‘s excellent taste.
In mid-19th century, when the British invaded Punjab, they used the Fort to imprison the Sikh kingdom’s Regent, Rani Jind Kaur – “Jindaa(n)” - after taking her son, the child Emperor Duleep Singh, prisoner.
In a letter dated August 9, 1847 Sir Henry Montgomery Lawrence, the British Resident in Punjab suggested to the Governor General that the Queen be banished from Punjab, to prevent the populace from rising under banner.
The 8-year old Emperor was removed from his palace in the Lahore Fort on August 19, 1847, and taken to the Shalimar Gardens, while his mother, the Queen, was confined to the distant Sheikhupura Fort.
Historian Himadri Banerjee describes how Jindaan was forcibly removed from Lahore between 8 and 9 pm under a heavy military escort. Accompanied by Sardar Arjan Singh Rangharnanglia and Gurmukh Singh Lamma, she was lodged in Sheikhupura Fort in the early hours of Friday, August 20, 1847, under the charge of Sardar Boor Singh.
Soon after her arrival at Sheikhupura, she wrote the following letter to the Resident at Lahore, protesting the ruthless separation from her young eight-year old.
With the Grace of the Great Guru
From Bibi Sahib to Lawrence Sahib,
We have arrived safely at Sheikhupura, You should send our luggage with care, As I was sitting in the Samman (Burj - Palace in Lahore Fort), in the same way I am in Sheikhupura. Both the places are same to me; you have been very cruel to me. You have snatched my son from me … In the name of the God you worship and in the name of the king whose salt you eat, restore my son to me. I cannot bear the pain of this separation … I shall reside in Sheikhupura. I shall not go to Lahore. Send my son to me. I will come to you at Lahore only during the days when you hold darbar. On that day I will send him. A great deal (of injustice) has been done to me. A great deal (of injustice) has been done to my son also. You have accepted what other people have said. Put an end to it now. Too much has been done.
The Queen resided in the Sheikhupura Fort for nine months. On the afternoon of May 15, 1848, she was taken away, to be imprisoned in Chunar Fort, near Benares (in current day Uttar Pradesh, India). She made a dramatic escape from there and fled to Nepal, where she remained until, years later, almost blind and dying, was finally allowed to visit her son, who was by then exiled in England.
The Sheikhupura Fort was thus witness to a number of crucial turning points during the half-century of the Sikh Raj.
The Empire had held played a crucial role as a bulwark against ongoing invasions through the subcontinent’s porous western borders. At its peak, it held sway from Tibet in the east to the Khyber Pass in the west, to Kashmir in the north and to Sindh in the south. It also, while Ranjit Singh was alive, kept the British at bay, even though the rest of the subcontinent had collapsed under them like a row of dominoes.
After the annexation of Punjab, the Sheikhupura Fort was temporarily used as administrative headquarters of the Gujranwala district from 1849 to 1851. However, upon the transfer of the district headquarters to Gujranwala town, it was turned into a military outpost.
After a split of administration jurisdictions in 1918, a new district was created in Sheikhupura. The Fort then passed on to house the police headquarters of the newly created district.
After the partition of Punjab and India in 1947, it was briefly used by the immigrants from East Punjab (by then in the newly-created India) as shelter, and
later by encroachers, from whom it came into the possession of the Department of Archaeology of Pakistan in 1967.
Within the complex, no building from the Mughal period is left standing, except the main entrance façade. There are also some remains of sandstone columns depicting the history of the laying of the foundations of the Sheikhupura Fort.
Today, what we can see standing, although dilapidated, is a crumbling six-storey haveli, identical to the haveli of Naunihal Singh, which is situated inside Mori Gate in Lahore.
The most vibrant aspect of the beauty of the haveli in the Sheikhupura Fort is its frescoes.
Sadly, precious wooden doors, windows and parts of the roof have already been whisked away by raiders and the haveli has turned into a haunted house.
Inside the ruins and rooms occupied by bats, we can still find signs of the former lifestyle through colourful and thematic paintings and other art work in the Kangra style. Fresco art work in the haveli of Raj Kaur portrays almost all aspects of daily life – ranging from worship to romantic love to military life. Colors are still vivid, the art work is glittering, but the haveli is now, due to institutional neglect, close to the end of its physical life.
Despite its poor condition, no contractor or labourer agrees to work as it is believed the fort is haunted by ghosts of the queens which used to live there.
This fort is closed to the public due to its bad structural condition; it took me at least three years to take permission to visit this place.