Sadhaura, Another Kabha
Sadhaura (Sadhaura, previously an administrative unit during the Mughal empire under the Sarkar Sirhind, a subdivision of Delhi, is now situated in the district of Yamunanagar in the state of Haryana. )is positioned at a distance of 20 kilometres both from Lohgarh Khalsa Rajdhani and Nahan. In his book Mirath-Wahdat (1738 AD), a Persian historian, Muhammad Saffi Wahid mentioned the tomb of Shah Qumais, situated in Sadhaura, as the second Kabha. In the 16th century, it became a popular custom across the entire Indian sub-continent to visit Sadhaura, where Muslims from India and abroad would interact with Sufi saints, and even perform jiharat around the tomb of Shah Quamis. As a result, the practice of visiting the Kabha for Haj declined in the Indian subcontinent (Dr. Balwant Singh Dhillon (in Gurmukhi)’s edited Farsi Sarot on Banda Singh Bahadar, sourced from Muhammad Saffi Wahid’s Mirath-Wahdat (1738 AD), page 210). It is crucial to analyse the reason behind Mohammad Saffi Wahid referring to Sadhaura as another Kabha. Notably, Shah Quamis’s lineage was directly connected to the esteemed Abdul Qadir Jilani of Baghdad titled as Pir Dastgir(Fatima Zehra Bilgrami’s History of the Qadiri Order in India 16th-18th Century, page 107.)
Pir Dastgir at Sadhaura
In the 12th century, Abdul Qadri Jalini established the Qadri branch of Sufism in Baghdad, tracing his lineage from Fatima Bint and Haji Ali’s son, Hasan Ibn Ali, who were all direct descendants of Prophet Mohammad(Chabbi, Jacqueline (2009), Abd al-Qādir al-Jīlānī, In Fleet, Kate; Krämer, Gudrun; Matringe, Denis, Nawas, John, Rowson, Everett (ed). Encyclopaedia of Islam (3rd ed)). Abdul Qadir Jilani was honoured with 99 titles, with the most prominent ones being Pir-i-Piran (chief of the saints), Pir-i-Dastgir (the saint my helper), Ghawthu’I-A’zam (the great refuge), Malbub-i-Subhani (the beloved of God), Bare-Pir (chief pir), Muhi-u’d-Din (reviver of religion), and Pir Dastgir (a globally recognized lineage of Abdul Qadir Jilani)( John A. Subhan’s Sufism And Its Saints And Shrines: An Introduction to the Study of Sufism with Special Reference to India, page 177). By the 16th century, the highest seat of Pir Dastgir remained in Baghdad, with Pir Saiyad Aqil Hayat Gilani being the person occupying the position(Taajudin’s Diary Account Sihayto Nanak Shah Fakir of a Muslim author who accompanied Guru Nanak patshah from Makkah to Baghdad, translated by Sayyid Prithipal Singh, Mushtaq Hussain Shah, page 89.).
The significance of Sadhaura being regarded as another Kabha should not be underestimated. This is particularly notable considering that Kabha is considered the epicentre of the Muslim world, and devout Muslims believe it to be the sole abode of Allah (God), which is contradictory to the Quran. In several verses of the Quran, Allah enfolds everywhere and proclaims that he is closer to us than our own jugular veins and that wherever we look, we see the face of Allah (In verse 255 of Surat Al-Baqara of Quran.). Guru Granth sahib (at Ang 197, verses of Bhagat Kabir) states that God, he is omnipresent and confirming God to one place is degrading the authority of God :
Kabeer haj kaabay ha-o jaa-ay thaa aagai mili-aa khudaa-ay.
(Kabeer, I was going on a pilgrimage to Kabha,
and Khuda met me on the way)
Saan-ee mujh si-o lar pari-aa tujhai kiniH furmaa-ee gaa-ay.
(Omnipresent Allah fought with me stating:
‘Who told you that I am only at Kabha?’)
In the early 16th century Guru Nanak’s visit to Mecca, several Indian Muslim Pirs accompanied him, including Pir Jalal of Uch, Shaikh Ibrahim (also known as Shaikh Farid Brahm Sani) of Pakpattan, and Shah Sharaf of Panipat. Shaikh Farid Brahm Sani, the esteemed leader of the Chishti Sufi order, held the prestigious position of head of the Shaikh Farid Shakar Ganjseat at Pakpattan(Max Maculiffe’s ,The Life of Shaikh Farid I and the Compositions of Shaikh Farid Brahm Sani, contained in the Granth sahib of the Sikhs, page 3.). Following his encounter with Guru Nanak, Shaikh Farid Brahm Sani embraced Sikhism, and his hymns were included in Guru Granth sahib.
The term Sufi has been derived from the word suf, which means wool in Arabic. In Sufism, the practitioners would wear simple woollen garments known as Kambli (rugg cloth dress), as a symbol of simplicity, detachment from worldly possessions, and focus on spirituality. A person who identifies as a fakir, or a Sufi practitioner wears woollen clothing (Kambli) as a part of their spiritual practice and to signify their dedication to a life of simplicity and humility to achieve salvation.
Baba Farid Brahm Sani also embraced simplicity by donning humble attire, Kambli, while discarding expensive clothing. Guru Nanak, however, emphasized that changing one’s clothing is not the means to attain God, for the divine resides within every individual, and meeting ‘him’ is achieved through righteous actions and deeds. The incident has been mentioned in Guru Granth sahib (Ang 1383).
Fareedaa paarh patolaa dhaj karee kamblarhee pahiray-o.
Fareed has torn way too costly clothes to tatters;
Now I wear only a rough blanket.
Jinhee vaysee saho milai say-ee vays karay-o. ||103||
I wear only those clothes that will lead me to meet my Lord. ||103||
Kaa-ay patolaa paarh-tee kamblarhee pahiray-ay.
Why do you tear apart your fine clothes?
And take to wearing a rough blanket?
Nanak ghar hee baithi-aa saho milai jay nee-at raas karay-i. ||104||
O Nanak, even sitting in your own home, you can meet the Lord,
if your mind is in the right place. ||104||
Head Qazi of Kabha embraces Sikhism
Guru Nanak patshah’s visit to Kabha was documented by Taajudin Naqshbandi, who became a follower of Guru Nanak patshah and began maintaining a daily diary, every entry of incidence occurred during the visit. This diary was called as ‘Sihayto Nanak Shah Fakir’. In an incident recorded in a diary, the caretaker of the Kaaba was the first person to identify Guru Nanak as a messenger of God. Upon recognizing Guru Nanak’s divine role, the caretaker eventually left Mehrab. Meanwhile, Taajudin started to follow the caretaker’s path and actions. The caretaker ventured to the Jama Masjid of Kabha and ascended the towering minaret, where he started loudly proclaiming in Arabic, which translates to, “Hear Ye Arabians; you have been claiming for centuries that the chamber of Kabha is the house of Allah. Come and see today, Allah is sitting in his abode. Come behold his vision and fulfil your heart’s desires. Guru Nanak had a debate and dialogue with Rukn-un-din, the head qazi of Kabha, which is preserved in Mecca Medina di Ghosta (Dr. Surinder Singh Kohli’s ,Travels of Guru Nanak, page 142.) Rukan-un-din, the senior qazi of Amir-e-Makkah Kabha, became a disciple of Guru Nanak patshah.
Following his conversion from Islam to Sikhism, Rukn-un-din spent six months with Guru Nanak patshah in Mecca. After this period, Guru Nanak continued his journey and eventually travelled to Baghdad, another notable centre for Sufis.
There were two routes from Mecca to Baghdad. One is a longer route taken by trader caravans via Damascus, the capital of present-day Syria. The preferred route for Hajis, however, is through the desert via Faiz; although it is challenging, this desert route was specifically prepared for the Hajis by Begum Zubaida, the wife of Caliph Harun Rashid. The Tanda of Lubana Banjara Sikhs ensured provisions of food and water along the route for Guru Nanak patshah, with numerous Indian Pirs, including Pir Jalaludin of Egypt and those from Mecca, following him to Baghdad. Faiz, the capital of Najad, was 376 kilometres away from Mecca. From Najad onwards, the path became narrow and difficult. In the 16th century, Guru Nanak and Bhai Mardana followed this route and successfully arrived at Baghdad(Dr. G.S. Chauhan and Dr. Meenakshi Rajan’s ,Shri Guru Nanak Dev: Life, Travels, and Teachings, page 232.).
In the early 16th century, Baghdad became a battleground for the power struggle between the Ottoman and Safavid rulers. The Ottomans, aiming to assert their dominance over their Eastern rival, consistently employed trade embargoes against the Safavid empire. A significant turning point occurred in 1514 AD, when the Ottomans achieved a decisive victory over the Safavids at Chaldiran, ultimately leading to Ottoman rule in Asia Minor(Subhi Labib’s ,The Era of Suleyman the Magnificent Crisis of Orientation published in the International Journal of Middle East Studies, Volume 10, Issue 4, page 435–451 (1979)). Under the leadership of Shah Salim-I, the Ottomans further restricted trade routes for Safavid silk route traders and detained individuals entering the Ottoman empire from the Safavid empire. These restrictions on trade and arrests of Safavid-associated intellectuals were only lifted during the reign of ‘Suleiman the Magnificent’. Embargoes were employed once again in 1603 AD, as the rise of Safavid power in the East posed a worrisome threat, although these proved less successful than those implemented by Shah Salim-I (András Riedlmayer’s ,Ottoman-Safavid Relations and the Anatolian Trade Routes: 1603-1618 published in the Turkish Studies Association Bulletin, Volume 5, Issue 1, pages 7–10 (1981)). Safavid trade with European markets through Russia and the Caucasus often bypassed the blockade of trade routes through the Ottoman empire. Furthermore, the conflict between the Safavid and Ottoman empires extended beyond trade disputes, with religious tensions between Shia and Sunni factions playing a significant role in their rivalry. Both were gunpowder empires and depended on Lubana or Banjara traders to export saltpetre from India(Pius Malekandathil’s ,The Indian Ocean in the Making of Early Modern India, page 196).
Baghdad bows before Guru Nanak patshah
In 1518 AD, Guru Nanak arrived in the renowned city of Baghdad, which had flourished as a hub of education, trade, Islamic studies, Arab art and culture under the rule of Caliph Haroun-al-Raschid(Surinder Singh Kohli’s ,Travels of Guru Nanak, page 143, referencing PauRee 35: Bagadhaadha-gaman from Bhai Gurdas Ji ki Vaar.). During the medieval period, Baghdad played a pivotal role as a major intersection for trade routes, whether by land, river or sea. It served as a bustling centre for regional trade, particularly with neighbouring Islamic states. On an international scale, Baghdad facilitated trade routes that extended to East and Southeast Asia, the Mediterranean, Western Europe, and even as far as Eastern Africa. A wide array of goods flowed through the city, including saltpetre, diamonds, soap, textiles, ivory, camel fur, honey and more. These commodities were often traded in Baghdad and subsequently re-exported along with locally manufactured products. The local industry produced the best horses, silk, textiles, glass, paper and Qashani tiles(Taher Mudhffar Al-Ameed , Baghdad the round city of Mansour, Baghdad 1967, page 142). In addition to trade, the silk routes also facilitated the movement of caravans, migrants, armies, mail, and pilgrims during this period. Furthermore, it became the largest and most significant centre of Islam. Located along the banks of the swift and tawny Tigris River, Baghdad held great significance in Islam, being a prominent centre of faith, second only to Mecca and Medina.
During his time in Baghdad, Guru Nanak resided in a Tanda just outside the city. His captivating music drew the attention of locals, many of whom had already heard about the arrival of Nanak pir in Mecca and Medina. Pir Dastgir and Pir Behlol Dana, respected figures in the region, visited the Guru Nanak and engaged in discussions about religious doctrines. Even the Caliph of Baghdad himself heard about the Guru sahib‘s presence and came personally to meet him. Bhai Gurdas gives details about Guru Nanak’s visit to Baghdad and discussion with Pir Dastgir in PauRee 35: Bagadhaadha-gaman,
Fir baabaa giaa bagadhaadh no baahar jai keeaa asathaanaa.
From Mecca, Baba went to Baghdad and stayed outside the city.
Eik baabaa akaal roop dhoojaa rabaabee maradhaanaa|
Firstly, Baba himself was in the form of timeless, and, secondly, he had his companion Mardana, the rebeck player.
Dhitee baa(n)g nivaaj kar su(n)n samaan hoaa jahaanaa|
For namaz (in his style), Baba gave a call, listening to which the whole world went into absolute silence.
Su(n)n mu(n)n nagaree bhiee dhekh peer bhiaa hairaanaa
The whole city became quiet and lo! To behold it, the pir (of the town) also got wonderstruck.
Uchhiaa fir kai dastgir kaun fakeer kis kaa ghariaanaa.
Pir Dastgir asked him, which category of fakir you belonged to and what is your parentage.
Naanak kal vich aaiaa rab fakeer iko pahichaanaa
(Mardana told) He is Nanak, who has come into kaliyug, and he recognizes God and his fakirs as one.
The last line of the debate emphasizes the conclusion, highlighting Guru Nanak’s statement that he belongs to a family where God and His devotees become one. In this context, Guru Nanak introduced the concept of extreme true oneness, which signifies the unity and interconnectedness of all beings with the Divine.
Thus, the Sufis had been living in confusion, and after being introduced to the concept of oneness, all their doubts regarding God were resolved. This newfound understanding brought clarity and harmony to their spiritual journey. Subsequently, the Qadri Sufi leaders at Baghdad comprehended the concept of the oneness of God’s existence and introduced the term Wahdat–Al–Wajoodh, which then became the central principle of the Qadri movement from the 16th century onward. This principle conveys the idea that all aspects of existence are inherently interconnected and stem from a singular divine origin. It emphasizes the belief that there is no inherent division between the creator and the creation, affirming that all existence is fundamentally a manifestation of the divine. There were further many dialogues between Guru Nanak patshah and Pir Dastgir. The latter authored a book called Guniya-ut-Salehin, which serves as a guide for seekers. In this book, the Pir describes his personal experience and encounter with Guru Nanak patshah. Pir Dastgir writes, “My address affected the crowd deeply, and the gathering of close to a thousand people bowed before Guru Nanak. The compassionate Lord showered mercy on all present.”
Shah Qumais (Fatima Zehra Bilgrami’s ,History of the Qadiri Order in India, 16th-18th Century, page 107) son Sayyid Aqil Hayat Gilani, also titled Pir Dastgir(The Qadri movement was initiated , Pir Abdul Qadir Jilani in the 12th century, and the individual who succeeded him as the leader was referred to as Dastgir, the early 16th century, Saiyad Aqil Hayat Jilani had assumed the position of Dastgir in Baghdad ), had the privilege of witnessing the intellectual exchanges and discussions, between his father and Guru Nanak patshah. He left a deep impression on Shah Qumais and his father, as reflected in the reverence and respect shown by the people of Baghdad towards Guru Nanak. Recognizing the spiritual significance of this encounter, Pir Dastgir entrusted his son to Guru Nanak patshah, assigning him the mission of Halimi Raj.
Naal leetaa beTaa peer dhaa akhee meet giaa havaiee
Guru Nanak patshah took along with him the Shah Qumais,
son of the Pir Dastgir, melted into thin air. (Bhai Gurdas Vaar Pauri, 35.)
Gar bagadhaadh nivaikai makaa madheenaa sabhe nivaiaa
Mecca and Medina bowed, and after that Baghdad also bowed and everyone bowed before Guru Nanak.( Bhai Gurdas Vaar Pauri 36.)
Pir Behlol Dan of Baghdad also became a disciple of Guru Nanak patshah. After cementing his faith at Guru Nanak’s feet, Behlol built a shrine in the memory of Baba Nanak. This shrine is in the shape of a platform During World War I, Sikh soldiers erected a small room on the platform when they went to Baghdad as part of the British invasion in March 1917. After the end of the war, large numbers of Sikhs traders from Sindh, moved to Baghdad. They kissed Baba Nanak’s hallowed ground and built a Gurdwara on the site using contributions from their hard earnings. (The tall Nishan sahib (Sikh flag) on this Gurdwara is visible from the far corners of Baghdad. The stone slab which used to be on the Guru sahib’s platform is now at the entrance to the Gurdwara) In front of the platform is a stone slab with the following inscription:
‘Guru Murad Aldi Hazrat Rab-ul- Majid,
Baba Nanak Fakirul Aulah Take Imarte Jadid,
Yadeed Imdad Idwath Guldi Ke Tarikhena,
Yapdee Nawab Ajra Yara Abee Murid Sayeed. 917 Hijri’
In short, Pir Behlol said: “O Allah, the grantor of wishes! You are manifest. So, what if you chose to come here in the form of Baba Nanak. I have recognized you. I am establishing this memorial for the coming generations. It’s important that I ask for your assistance in this task so that there is an excuse for the memory of your fortunate disciple could continue.
Following Guru Nanak’s teachings, many descendants, including Pir Dastgir his son and followers and Pir Behlol Dana chose to leave Baghdad and join Guru Nanak’s movement, settling across various regions of the Indian subcontinent. Some were even sent to Africa and Europe along with Lubana traders, while Pir Dastgir was unquestionably a highly influential Sufi saint settled at Sadhaura.
In the 16th century, the Qadri movement had been primarily centred in Baghdad, with limited significance given to the existing Qadri centres in India. However, after Guru Nanak visited Baghdad, the Qadri movement received fresh direction and impetus, becoming one of the most influential Sufi movements worldwide during the period from the 16th to the 18th century(Interreligious Reflections, Six Volume Set Constituting Friendship Across Religions (Vol 1), Memory and Hope (Vol 2), Sharing Wisdom (Vol 3), The Crisis of the Holy (Vol 4), The Future of Religious Leadership (Vol 5), and The Religious Other (Vol 6)). Pir Dastgir issued instructions to the existing Sufi centres in the Indian subcontinent, urging them to adopt Guru Nanak’s teachings and work on the mission of Halimi Raj . He emphasized that any orders given by Guru Nanak should be wholeheartedly followed. By 1510 AD, Guru Nanak patshah had already visited all the prominent Sufi centres across the Indian subcontinent before visiting Baghdad. The instructions issued by Pir Dastgir further reinforced the commitment of the Sufis to embrace Guru Nanak’s teachings and principles.
After leaving Baghdad, Guru Nanak travelled through Jordan and entered Palestine. In Jerusalem, he held discussions with religious leaders from Judaism and Christianity. Guru Nanak and Baba Farid’s visit is commemorated at the Al-Hind Sarai (This Sarai, constructed by Banjaras under the instructions of Guru Nanak and Baba Farid in the early 16th century, has faced distortions in history. As a result, the Sarai is often associated more with Baba Farid, who existed in the 12th century, rather than with Guru Nanak.) .
Guru Nanak in Europe
From there, the Guru sahib proceeded to Syria before reaching Turkey, known as Rum Desha during that time, where the Ottoman empire had a wide influence. Some Sikh scholars have suggested that since Guru Nanak had visited significant religious centres, it is possible that he also visited the Vatican in Rome, Italy, which serves as the seat of the Pope and the headquarters of the Catholic Church (Surinder Singh Kohli’s ,Travels of Guru Nanak, page 147-154.) On his journey back from Turkey, Guru Nanak crossed the Russian territory, specifically Azerbaijan, where he encountered several Tandas (encampments) of the Lubana Banjara Sikhs, who were prominent traders along the trade route( Tanda Rak village in Azerbaijan). After arriving in Azerbaijan, Guru Nanak proceeded towards Persia (Iran). Along the way, he passed through Shirabad and crossed the border into Turkistan before entering Afghanistan. The inhabitants of this area adopted the teachings of Guru Nanak patshah(Surinder Singh Kohli’s ,Travels of Guru Nanak, page 164.).
Chishti of Afghanistan migrates to Sadhaura
In Herat and Kabul, Afghanistan (In Hazara, the disciples of the Guru Nanak in the area are known as Mureed Nanak. ), Guru Nanak patshah encountered Sufi Pirs and Shah Abdul Hamid, who held the esteemed title of Gang-i-Illam and were highly knowledgeable Sufi Pirs. Shah Abdul Hamid, a Chishti Sufi with a lineage tracing back to Hazrat Ali and Fatima Bint, had a son named Shah Abdul Wahab, who was deeply respected in the Muslim world and held the title of Qutab-ul-Aqtab, denoting the highest rank of a Sufi. He was so impressed by Guru Nanak that he humbly bowed down and decided to follow his teachings. Upon Guru Nanak’s advice, Shah Abdul Wahab left Afghanistan and embarked on a journey to India. Notably, globally recognized saints of the Chishti order, such as Baba Farid and Abdul Wahab, his father Shah Abdul Hamid Ganj-ul-Ilam, and Qadri order saints, including Shah Qumais (Pir Dastgir) his father Saiyad Aqil Hayat Gilani Sadhauri(SM Azizuddin Husain’s , Biographies of Sufis of Punjab, page 38), followed Guru Nanak and eventually migrated to the Indian subcontinent. It is estimated that these Sufi saints migrated to India with more than 1,00,000 disciples and 100 khalifa(This estimation is derived by assessing both the existing and newly revitalized Qadri centres in the Indian subcontinent, following the encounter with Guru Nanak sahib.).
Sufis on Halimi Raj Mission
From 1516 to 1519 AD, Guru Nanak patshah embarked on an extensive journey spanning Africa, the Middle East, Europe, Russia and Afghanistan. After his return to the Indian subcontinent, Guru Nanak revisited several significant Sufi centres in various locations, such as Khaniyar (Kashmir), Gujarat, Lahore(In the memory of this saint, as a lineal descendant of Hazrat Ghausul Azam Piran-i-Pir Dastgir, is held in great esteem by the Mohammedans from Delhi to Peshawar. Where the tomb of the saint exists now, there existed, in the time of Aurangzeb, the spacious house of Fidai Khán, his majesty’s foster brother, the builder of the Bádshahi mosque, opposite the Fort Lahore. Lahore: Its history, Architectural Remains and Antiquities, by Syad Muhammad Latif.), Shergarh, Ludhiana(Shrine related to Pir Dastgir, page 196, Handbook for Travellers in India, Burma and Ceylon, including the provinces of Bengal, Bombay, and Madras, Punjab, North-West provinces, Rajputana, Central provinces, Mysore, etc, the native states, Assam and Cashmere, third edition, with seventy-four maps and plans, London: John Murray, Albemarle Street, Calcutta: Thacker, Spink, & Co., 1898.), Sirhind, Kaithal, Sadhaura, Kurukshetra, Sadhaura, Kaithal, Ucch(The predecessors of Abdul Razzák, originally hailed from Uch in Bahawalpur. Their lineage is connected to the renowned saint called Pir Dastgir. Sháh Chirágh thrived during the reign of Sháh Jahán and passed away in 1068 A.H. (1657 A.D.). The current tomb was constructed in honour of Sháh Chirágh by the directive of emperor Aurangzeb. Sayyid Muhammad Latif’s “Lahore: Its History, Architectural Remains, and Antiquities, page 193.), Sukkar, Shakkar, Swiston, Nasarpur, Makli Tatha, Panipat, Ajodhan, Agra, Jaunpur, Ujjain, Manau, Khandesh, Burhanpur, Ahmedabad, Daultabad, Ahmadnagar, Nilanga, Bidar, Golconda, Warangal, Hyderabad, Bijapur, Kurnool etc. These visits aimed to establish settlements for Sufi Pirs, who had come from different parts of the world to participate in the mission of Halimi Raj. In his mission to establish settlements for Sufi Pirs, Guru Nanak received assistance from the bhagats of Guru Granth sahib across different regions. Baba Farid assisted in Lahore, Multan, Sindh, Delhi, and Awadh subas. Bhagat Shaikh Bhikhan was supported in Awadh suba, while Bhagat Ravi Das was aided in Awadh, Punjab, and Rajasthan. Bhagat Pipa contributed to Rajasthan and the Madhya Pradesh region, and Bhagat Kabir sahib was instrumental in Punjab, Gujarat, Awadh, and Bihar. Bhagat Jadhev played a significant role in Bengal and Orissa, Bhagat Namdev in Punjab and the Deccan, and Bhagat Tarlochan and Bhagat Parmand also in the Deccan. Bhagat Dhanna’s assistance was provided in Jammu and Kashmir. Alongside these Sufi centres, Banjara Sikhs established Sikh fortifications, particularly known as Lohgarh, throughout the Indian Subcontinent. This collaboration between Sufi centres and Sikh fortifications contributed to the Halimi Raj establishment. Details are given in Chapters 18 and 19 of Lohgarh Sikh Capital ( 2024) book and upon successfully coordinating the settlements of Sufi Pirs in the Indian sub-continent, Guru Nanak patshah made a return visit to Sadhaura to establish settlements for Shah Qumais and Shah Abdul Wahab (In the vicinity of Sadhaura, there exist several gurdwaras associated with Guru Nanak patshah, such as Kapal Mochan and Marwa Khalan. In the book by Pir Budhu Shah, it is mentioned that the establishment of Manji Sahab at Sadhaura was attributed to Guru Nanak patshah. This Manji, serving as a prominent Sikh centre, was established by Guru Nanak patshah.). Sadhaura became the epic of world Sufi leaders. Baba Farid, Bhagat Sadhana, Bhagat Sain, and Bhagat Kabir accompanied Guru Nanak patshah on this visit.
Bhagat Kabir sahib hymns in Guru Granth sahib (Ang 727) mention about Dastgiri:
Banday khoj dil har roj naa fir paraysaanee maahi.
For God, oh human being, search your own heart every day and do not wander around in confusion.
Ih jo dunee-aa sihar maylaa dastgiree naahi.
This world is just a magic show; no one will be holding your hand.
Furthermore, in verse 1158 of the Guru Granth sahib, Bhagat Kabir sahib presents a distinct perspective on Mecca, Kibla, and the internal essence of Allah that deviates from conventional beliefs.
Man kar makaa kiblaa kar dayhee.
Let your mind be Mecca, and your body the Kibla of Kabha
and do jiharat over here.
Bolanhaar param gur ayhee. ||1||
Let the Supreme Guru be the one who speaks. ||1||
Kaho ray mulaaN baaNg nivaaj.
O Mullah, utter the call to prayer.
Ayk maseet dasai darvaaj. ||1|| rahaa-o.
The mosque has ten doors. ||1||Pause||
The hymns of Guru Nanak sahib in Ang 140 of the Guru Granth sahib offer a unique and contrasting viewpoint to the conventional beliefs surrounding Kabha, Muslims, the Quran, Roza (fasting), and the ultimate truth about Allah.
Mihar maseet sidak muslaa hak halaal kuraan.
Let mercy be your mosque, faith your prayer mat,
and honestly living your Quran.
Saram sunat seel rojaa hohu musalmaan.
Make modesty your circumcision and good conduct your fast. In this way, you shall be a true Muslim.
Karnee kaabaa sach peer kalmaa karam nivaaj.
Let good conduct be your Kaaba, truth your spiritual guide, and the karma of good deeds your prayer and chant.
Tasbee saa tis bhaavsee Naanak rakhai laaj. ||1||
Let your rosary be that which is pleasing to His Will. O Nanak, God shall preserve your honour. ||1||
The hymns mentioned above from the Guru Granth sahib explicitly state that the abode of Allah (the Divine) is within the human body, rather than being confined to a specific physical location. It emphasizes the need for individuals to embark on an internal exploration to realize and experience this divine presence within them.
The Banjara Sikhs and their Tandas played a crucial role in developing infrastructure at Sadhaura and assisting Guru Nanak with the settlement of Pirs. They coordinated with these Pirs and their descendants for two centuries to propagate Guru Nanak’s ideology and establish Halimi Raj. This significant triumph of Guru Nanak patshah has deliberately kept a low key , as the establishment of a new world order based on faith in truth, required silent and sustained efforts. This mission was accompanied by a silent war of ideologies and the fortification of forts through the Indian sub-continent. The 16th century witnessed a significant migration of Sufis from the Middle East to India, as part of Guru Nanak’s mission. However, historians have not comprehensively reported this event, and, instead, fragmentary references can be found scattered across various historical records, making it difficult to understand the whole matter comprehensively. However, if viewed in this regard, the dots get connected.
Descendants of Prophet Mohammad in Sadhaura
Shah Qumais and Shah Abdul Wahab, who were direct descendants of Prophet Mohammad, chose to migrate to Sadhaura. The Muslims in India revered them as esteemed individuals, considering them to be divine souls. As word spread about their presence, people from various regions started reaching Sadhaura to meet them, turning it into a significant religious hub. Consequently, it came to be known as another Kabha by the Muslims, signifying its importance as a central place of religious affairs on a global scale.
According to the teachings of Guru Nanak patshah in the 16th century, the Qadri’s embraced the belief of Wahdat-al-Wajood(Chittick, William C. Rûmî and Wahdat al-wujûd. In Poetry and Mysticism in Islam, The Heritage of Rumi, edited by Amin Banani, Richard Hovannisian and Georges Sabagh, Cambridge, U.K Cambridge University Press, 1994.), which emphasised the concept of ‘Unity of Existence’ or ‘Unity of Being’. This belief asserts the inherent unity between God and his creation. Under this principle, various Sufi orders, particularly the Chishti and Qadri, and their respective branches, merged. After aligning with Guru Nanak patshah, the Qadri chapter encountered discord with the orthodox ulemas or religious scholars of Islam. Sufis distanced themselves from the belief in the existence of miracles and instead embraced a focus on attaining true knowledge of God.
Shah Qumais travelled throughout the Indian sub-continent to coordinate activities, new centres were established in Bengal, Kashmir, Awadh, Central India, Deccan, Sambhal, Delhi, Bihar, Ludhiana and other parts of Punjab. During the 16th century, Shah Qumais was active in Bengal, and his prominent disciples, Shaikh Abdur Razzaq also known as Shaikh Bahlol and Shah Allah Bakhsh, assumed leadership in Bengal. In the past, when Tanda served as the capital of Bengal, Banjaras played a significant part in facilitating the settlement of Pirs in the area. This region was abundant in saltpetre, which led to the establishment of a thriving global trade centre in Bengal. The presence of Banjara Sikh and the valuable saltpetre resources contributed to the region’s economic growth and its importance in international trade during that time. Bhagat Jaydev (Bhagat Jaydev is a revolutionary saint from Bengal and his verses are present in the Guru Granth sahib.) facilitated Shah Quamis during his mission in Bengal, and the Banjara Sikhs also played a significant role (Tanda remained the capital of Bengal for long time). Subsequently, Shaikh Bahlol moved to Salorah, gaining a considerable following of people who joined his spiritual teachings(North Bihar JBRS, vol. XXXVII, 1951, page 72-82 Q-Ahmad, Corpus of Arabic and Persian Inscriptions of Bihar, pages 41-51). Sadru Sudur Shaikh Gada’i Kamboh (R A. Nicholson, Studies in Islamic Mysticism. Cambridge 1921. Muhammad Dara-Shikoh. Safinatu l-aully Lucknow, 1872 AD. page 69) assumed leadership in Agra, while Sayyid Isma’il Shami Maulana Zainul Abedin, (Aklari llazrai Waisi (Urdu), Calcutta. 1955. Alt Muhammad Khan Bahadur. Mir’ai-i Ahmudl, Supplement. Baroda1930. Biographical Encyclopaedia of Sufis South Asia by N. Hanif, page 164.) took charge of the Kashmir region. Muhammad Shams ud-Din embarked on a mission to Bidar for Guru Nanak patshah and Shah Qumais.
In the 16th century, various centres related to descendants of Pir Dastgir were established in different parts of the Indian subcontinent. Some notable examples include Khwaja Muhammad Hasan Shah in Bhainsori, District Rampur (Uttar Pradesh), Pir Hafiz Habib Ali Shah in Hyderabad (Telangana), Khanquah Munemia Qamaria in Patna (Bihar), Hazrat Sayyid Ali Ishaq Madani Aulia in Visakhapatnam (Andhra Pradesh), Shamsudden Shah Wali in Raniganj (West Bengal), Hazrat Sayyid Shah Abdul Shakur in Tarbha (Odisha), Sayyid Abdullah Naseeruddin Shah Hussain Abi Abdullah in Hyderabad (Telangana), Hazrat Sayyidina Sulaiman Badshah Qadri in Lakshmeshwara (Karnataka), and Qutba-e-Kadapa Hazrath Khwaja Murad Ali in Muradia Nagar, Kadapa (Andhra Pradesh)( Dargahs of Sufis related to Pir Dastgir are still present in these locations.). A centre on the name Dastgir was also established in Ahmadabad, Gujarat (Pir-i-Dastgir’s masjid and rauza are on the Ghikântá road, page 67, The Muhammadan architecture of Ahmadabad, by Jas. Burgess, C.I.E., LL.D., F.R.S.E. This place has been visited by Guru Nanak sahib. In the Life of Kabir and Guru Nanak, page 100, Ratna Banerjee mentions presence of Kabir sahib at Ahmadabad.).
During the 16th century, Haryana became home to significant centres of the Qadri silsila – Kaithal, Ambala, Sadhaura and Panipat. In Kaithal, Shah Kamal Qadri played a pivotal role, while Shah Sharaf in Panipat was in charge of the Qadri Silsila(The tombs of Shah Kamal Qadri in Kaithal and Shah Sharaf in Panipat are associated with the presence of Guru Nanak patshah, who established manjis (Sikh spiritual centres) in close proximity of these tombs.). These regions were part of the Lohgarh zone and by the 17th century, Sikh fortifications had been established in these areas. Pir Muhammad Khuariqat, a khalifa of Shah Qumais, was settled in Lahore. In the Indian subcontinent, Qadri took the initiative of establishing centres in various regions. These centres, which were later revitalized and imbued with fresh goals and objectives, under the guidance of Shah Qumais, played a significant role in the development of the Qadri movement.
During the 16th century, those involved with the Qadri movement formed amiable bonds with the Bahmani chiefs of the Deccan area. Likewise, the Banjara Sikhs also extended friendly relations with these chiefs. This camaraderie between the Qadri and Sikh communities and the Bahmani chiefs contributed to the favourable conditions for the growth and expansion of Sikhism in the Deccan region. Consequently, a substantial number of Sikh forts and centres flourished in Deccan during this particular period, exhibiting the prosperous state of Sikhism in the area(The Sikh forts established in Deccan were at Koppal, Hampi, Bidar and Hyderabad ).Abdul Wahab, was also known as Sachal Sarmast in Sindh and he established his campaign there as well (Inter-religious Practices and Saint Veneration in the Muslim World Khidr/Khizr from the Middle East to South Asia; there is a discrepancy in the period as it has been wrongly mentioned 17th century in place of 16th century with regard to Abdul Wahab at Sindh.). He gained his name Sachal for being ‘The Truthful One’ and Sarmast for being ‘God-intoxicated’. As a tribute to his spiritual status, he was recognized as Dar-e-raz, the ‘Gateway of Divine Mystery’, in Khairpur, Sindh. Abdul Wahab worked in the areas of Taraori, Karnal (Subhash Parihar’s , Land Transportation in Mughal India: Agra-Lahore Mughal Highway and its Architectural Remains, page 181. The author has noticed the presence of verandah preceding nave and aisle, in two more mosques, namely the Mosque of Mecca at Sadhaura and the mosque at Bahrampur (district Gurdaspur), both built in the regime of Aurangzeb.), Ghuram, Samana, Thanesar and, Thaska Mirja (Kurukshetra), and Barhampur (Gurdaspur). Shaikh Ahmad Majid, also known as Shaybani of Nagore, Shaikh Muhammad Hasan from Delhi, ‘Abdu’l-Quddus Gangohi, ‘Abdu’l-Kabir Bala, Shaikh Baha’u’d-Din from Jaunpur, Shaikh Khanu from Gwalior, Shaikh’ Ala’u’d-Din from Delhi, Sayyid Sulfan from Bahraich, Sayyid’ Ali Qawwam from Jaunpur, Shaikh Yusuf from Burhanpur, and Shaikh Aman from Panipat, were all closely associated with Shah Abdul Wahab. They worked together in coordination with each other for Halimi Raj .
Guru Nanak patshah shared a harmonious relationship with the Lodi Sultanate[1] and bore witness to its fall during the invasion led by Babar in 1527 AD. Guru Nanak documented the atrocities committed by Babar the Guru Granth sahib. However, despite the change in political power, the mission of the Guru Nanak persevered as the Sufis and Banjaras continued their dedicated work toward the establishment of Halimi Raj. Shah Qumais and Abdul Wahab, following the instructions of Guru Nanak patshah, maintained a low profile and deliberately avoided drawing the attention of the administrative authorities.
As per Akbharat-i-Darbar-i-Mu’alla, in the early 18th century, the attack of Banda Singh Bahadar was from Attock to Bareilly, and extensive fortifications were established (Banda Singh Bahadar attacked the Mughal rulers from Jalandhar doab to Bareilly, page 169 by Muzaffar Alam, The Crisis of the Mughal Empire in Northern India.). From the 16th century onwards, a large number of Sufi centres were established from Attock to Bareilly – at Jammu, Pathankot, Gurdaspur, Dasuha, Hoshiarpur, Ludhiana, Phagwara, Manakpur Ropar, Patiala, Banur, Sadhaura, Saharanpur, Gangoh, Roorkee, Meerut, Garhmukteshwar and Bareilly (Tombs connecting existence of Sufi saints of the 16th century), for completing Sikhs fortifications in coordination with Banjara Sikhs .
Guru Nanak and Indian Sufis
Guru Nanak enjoyed a strong bond with Pir Budhan Shah of Kiratpur(Ibid, page 54.), Pir Hamza Ghaus of Sialkot(Macauliffe, op: cit; 1, page 123.), Mian Mitha and Pir Abdu’l Rahman of Mithakot, Khawaja Abdu’l Shakur of Sirsa(Macauliffe, op: cit; I, page 123,138. Ibid, page 147,148.), and nawab Faiz Talab Khan of Junagarh(Gian Singh, Twarikh Guru Khalsa, 293). In the Deccan area, Guru Nanak had a close relationship with Pir Makhdum Baha-u’d-Din Qureshi(Ibid, page 153-54), Pir Jalal-ud-Din and Pir Yaqub Ali of Bidar(Surinder Singh Kohli’s, Travels of Guru Nanak, page 76). Hassan Abdulla, a disciple of Nizam-ud-Din Auliya, Miyan Madul and Sayyid Mande Shah, had close ties with Guru Nanak. Pir Shakih Manju of Delhi was also a trusted associate of Guru Nanak. The Gurdwara Majnu Ka Tila in Delhi is a testament to the deep and meaningful relationship between Guru Nanak and the Sufi saints, and Delhi held great significance as a political centre during that era. Sufi influence permeated the courts of the Lodi and Mughal dynasties, shaping the political landscape favouring Sikh ideology . The interplay between politics and spirituality in Delhi during these periods is a testament to Sufi’s dedication to the mission of Halimi Raj .
Uch is also known as Uch Sharif ( now in Pakisthan) , where Guru Nanak met with several Muslim saints and these sufi Pirs accepted the suzerainty of Guru Nanak’s spirituality. The area’s most prominent Muslim spiritual leader was called Gaddi-nishin Makhdum . Additionally, Pir Sayyid Ahmed Hassan, Pir Jalal-ud-Din, Pir Baha-ud-Din of Multan, Makhdum of Uch, and Mast Qalandar were among those who acknowledged Guru Nanak’s greatness and honoured him with deep reverence, and the relationship continued with Later Nanaks even up to two centuries.
In the 16th century, Abul Fazal’s Ain-i-Akbari mentioned Shaikh Abdul Qadir as a highly respected saint in India however, the Qadri chapter is notably absent from the list of the 14 recognized Sufi orders in the country. The reason is that this sufi chapter kept itself low-key while working on Halimi Raj. This further suggested that the followers of the Qadri order maintained a certain level of distance from the Mughal authorities and chose to operate discreetly, mainly thriving in the Indian sub-continent(Ain-i-Akbari, Lucknow 1888, Vol iii, pages 16-67 Jarret’s tr. Calcutta 1948, Chapter ii pages 389-99.) .
During the early 16th century, Sadhaura (During his exploration in Sadhaura in 1879, archaeologist Alexander Cunningham documented the presence of an ancient fort in a state of ruin. His excavations at the site yielded numerous significant findings, including a variety of coins that shed light on the historical antiquity of the area. Among the coins discovered were ancient copper cast ones, Kuninda coins from the Kuninda Kingdom that thrived between the 2nd century BCE and 3rd century CE, as well as Kushano-Sasanian coins from the Indo-Sasanian Kingdom that emerged in the 3rd century CE. Additionally, coins belonging to Samanta Deva from the Hindu Kabul Shahi dynasty of Gandhara in Afghanistan, dating back to around 850-1000 CE, were also found. Curiously, while Cunningham extensively documented these ancient coins and their significance, he made no mention of the medieval fort structures present in Sadhaura. Remarkably, he also failed to acknowledge the existence of the renowned Lohgarh fort, known for its 52 bastions, which still stand to this day. This omission suggests a deliberate attempt to downplay or disregard the importance of Sikh history associated with Sadhaura, potentially indicating a biased agenda to present misleading information to historians.) was an ancient mound that had been completely abandoned and surrounded by dense forest cover over the last undulated lands. Interestingly, Guru Nanak chose this particular location for the establishment of Halimi Raj, an epicentre of Khalsa Raj. The hill of Darbar, characterised by its unique arch shape, is located near Sadhaura. This hill stretches from the east Yamuna River to the west Markanda River, forming an impressive natural boundary. It is indeed a significant historical event that Sufi Pirs from prominent locations like Egypt, Mecca, Baghdad, and Afghanistan decided to migrate to Sadhaura. They willingly left behind their luxuries and authoritative positions within the Islamic empires of the Ottoman and Safavid dynasties. This demonstrates the effect of the revolution of truth made by Guru Nanak patshah.
Nahan And Sadhaura’s Connection
The princely state of Nahan has had a deep-rooted connection with the Sikhs since the time of Guru Nanak sahib. Hill chief Jagat Prakash, who ruled Sirmour with his capital at Hatkoti(Mark Brentnall’s ,The Princely and Noble Families of the Former Indian Empire Vol 1 Himachal Pradesh, page 22), became a devoted follower of Guru Nanak patshah. Initially, the city of Nahan was primarily inhabited by the Banjaras. The region had historical ties to raja Bhoj, who ruled in the 10th century and had his capital at Dhar in Central India. Even today, many villages in the Shivalik hills bear the name Bhoj, highlighting the historical association.
Bhai Mani Singh, a descendant of raja Bhoj’s family, played a significant role in Sikh history. Within Nahan resided Radhe Banjara (born 1433 AD) and his brother Lakhman Banjara (born 1482 AD), who had the privilege of meeting Guru Nanak sahib during his visit to the area. They subsequently became devoted followers of Guru Nanak sahib(Bhat Vahi Talunda.). Additionally, Mai Das, the father of Mani Singh, was born in Nahan(The Sikh Review – Volume 18, Issues 196-205, page 41.), further solidifying the ties between this region and Sikhism. During a tour of Nahan in the mid-16th century, Guru Amar Das sahib established a preaching centre known as Gangu Shahi Manji(Crooke, W., The Tribes and Castes of the North Western India, Delhi, 1974 Ibbetson, Denzil, A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, Patiala.).
Under the rule of hill chief Karam Prakash (1616-1630 AD), the capital was shifted to Nahan in 1621 AD( Mark Brentnall’s ,The Princely and Noble Families of the Former Indian Empire Vol 1 Himachal Pradesh, page 22.). Fort Gobindgarh was constructed by Banjara Sikhs in honour of Guru Har Gobind sahib’s visit to Nahan took place during this period. Hill chief Karam Prakash had a unique history with Guru Har Gobind sahib, as they were both imprisoned in Gwalior fort. In a remarkable turn of events, hill chief of Nahan was also among the Hill chiefs released in October 1619 AD, after the Guru Har Gobind ‘s intervention.
Following Karam Prakash, hill chief Mandhata Prakash assumed the throne (1630-1654 AD) and fostered a close relationship with Guru Har Rai sahib. In 1645 AD, when hill chief Tara Chand of the princely state of Kahlur (Bilaspur) refused to pay taxes to Shah Jahan, the emperor arrested and imprisoned him. During this time, Guru Har Rai left Kiratpur and resided in Thapalpur village, Lohgarh zone within the principality of hill chief Mandhata Prakash of Nahan. According to various sources, Guru Har Rai lived in the area for approximately 13 years, from 1645 to 1658 AD. (Dabistan-i- Mazahib.)
Bijai Prakash (died 1736 AD) succeeded Mandhata Prakash and was sometimes mentioned as Bhup Prakash in Mughal inscriptions. For his support of Banda Singh Bahadar, he was imprisoned in Salimgarh Delhi fort from 1711 to 1713 AD.( Tazkirah-i-Salatln-i-Chughtai) According to various Muslim writers, the hill chiefs of Nahan were patrons of Sikhism, and there were continuous visits of the ten Sikh Guru s sahibans to this region to monitor the establishment of Sikh fortification. Through the sincere efforts of the Sufis, Banjara Sikhs, and the chiefs of Nahan, the region eventually saw the large fortifications of Lohgarh, which had been raised in two centuries.
Mentor of Ottoman’s emperor shifts to Thanesar
In the early 16th century, Pir Jalaludin, hailing from Egypt(Taajudin’s Diary Account of a Muslim author who accompanied Guru Nanak from Makkah to Baghdad, translated by Sayyid Prithipal Singh and Mushtaq Hussain Shah of Kashmir in 1930. He his mentor of Shah Salim I, pages 45-61.), decided to migrate and settle in Thanesar , after the Guru Nanak patshah ‘s return journey to the Indian Sub-continent. This place is uniquely distinguished as the only place in the world where all ten Sikh Guru sahibans made repeated visits at different periods in time (Tomb of Pir Jalaludin stands at Thanesar. It is worthwhile to mention here that some texts have mentioned that Pir Jalaludin lived in the 13th century, which is wrong, as his son-in-law Pir Nizam Thanesari was the contemporary of Guru Arjan as Dabistan-i-Mazahib). This historical significance elevated Thanesar to the status of a gateway, particularly to Halimi Raj-Lohgarh. This place became part of Lohgarh’s advanced fortifications. It was amidst this auspicious landscape that the Pir Jalaludin took upon himself the task of Halimi Raj at Thanesar and disseminated and promoted the profound ideology of Guru Nanak in this region. To support him in this mission, the Sikhs in the area stepped forward, their unwavering dedication and assistance proving instrumental. Amongst these Sikh supporters, the Banjara Sikhs etched their names in history for their significant role in furthering the cause of spreading Guru Nanak’s teachings. Together, Pir Jalaludin and the devoted followers in Thanesar left an indelible mark on the spiritual landscape of the region. After his death, Pir Nazimudin Thanesari took charge of the Halimi Raj mission, and he was a contemporary of Guru Arjan patshah, the fifth Sikh Guru. With the death of emperor Akbar, Jahangir took over the throne, which was contrary to Akbar’s choice as he preferred his grandson Khusrao, as the next emperor.
Sufis and Later Nanaks
In 1605 AD, Prince Khusrau revolted against his father Jahangir and sought help from Shaikh Nizam Thanesari, a mentor of the prince. Later, the Prince went to Guru Arjan patshah for help. Jahangir was annoyed and granted exile, as punishment, to Pir Nizam Thanesari and Guru Arjan, who was martyred at the instigation of Naqshbandi Shaikh Ahmed Sirhindi (The Persian text Dabistan-i-Mazahib (1640s) serves as the final independent source regarding the execution of Guru Arjan. According to the relevant passage in this text, after the capture of Prince Khusro, his majesty King Jannat Makani Nuruddin Muhammad Jahangir punished Guru Arjan Mal for praying for the welfare of the rebellious Prince Khusrao. Guru Arjan could not pay the large sum demanded of him and was consequently tied up and abandoned in the desert surrounding Lahore. Due to the intense sun, summer heat, and injuries inflicted by the collectors, Guru Arjan lost his life there in the year 1015 A.H. (1606-1607 A.D.). The text also mentions that Shaikh Nizam Thanesari was similarly exiled from India for joining and praying for the welfare of Prince Khusrao.).
In the 17th century, with the growing popularity of Chishti and Qadri orders and their influence on the Mughal emperor, a small section of Naqshbandi felt jealous, and so they plotted against Chishti and Qadri orders(For Sirhind, see Friedmann, Shaykh Ahmad Sirhind; Rizvi, The Muslim Revivalist Movements; Ter Haar, Follower and Heir of the Prophet; for Dehlavi, see Nizami, Hayat-i Shaikh ‘Abd al-Haqq Muhaddis Dehlavi; Lawrence, Biography and the 17th-century Qadiriya of North India; Kugle, Abd al-Haqq Dihlawi; and Alim Ashraf Khan, Shaikh Abd al-Haqq Muhaddis Dehlavi.) and also the Sikh Guru sahibans(Sufism in Punjab, Mystics, Literature, and Shrines, published by Taylor & Francis, page 22.) . Sai Miyan Mir the descendent of Pir Dastgir intensely reacted to Guru Arjan patshah’s martyrdom(As recorded in Tawarikh-i-Punjab (1848) by Ghulam Muhayy-ud-Din, -aka- Bute Shah, Miyan Mir played a role in the establishment of the Sikh holy site Harmandir sahib, Amritsar, in accordance with the wishes of Guru Arjan patshah.). He actively instigated the Mughal empire about the heinous acts carried out by the authorities(Rose, Glossary of Punjab, Tribes and Castes, Vol 1, page 683.).
After that, Guru Har Gobind sahib, son of Guru Arjan patshah, became the next Guru, and he was also put in political imprisonment at Gwalior for 12 years from 1608 to 1619 AD. (Raj Pal Singh ,The Sikhs Their Journey of Five Hundred Years , page 23.). During Guru sahib ‘s imprisonment, Sai Miyan Mir took charge of Halimi Raj’s mission at Thanesar. Following these incidents against the Sikh Guru sahibs, the influence of the Qadri chapter within the Mughal empire began to grow, surpassing their opponents, the Naqshbandi which Mughal emperor gradually accepted. In 1611 AD, the Mughal emperor Jahangir and his entire entourage visited Miyan Mir in Lahore to pay respects.
Jahangir arrived with all the grandeur befitting a ruler, however, Miyan Mir’s guards stopped the emperor at the gate and requested him to wait until their master granted permission to enter. This had never happened before, as no one dared to delay or question emperor Jahangir’s entry into any part of his kingdom. Feeling slighted, Jahangir controlled his temper and waited for permission. After a while, he was allowed to enter Miyan Mir’s presence. Embarrassed by his wounded pride, Jahangir immediately remarked in Persian, “Ba dar-e-darvis darbane naa-bayd (on the doorstep of a faqir, there should be no sentry).( KJS Ahluwalia (31 May, 2016). Who was the emperor? Ja Raj Pal Singh’s ,The Sikhs: Their Journey of Five Hundred Years, page 23.Jahangir or Miyan Mir? The Economic Times.) However, the emperor submitted himself to Sai Miyan Mir.
Sai Miyan Mir – a descendant of Pir Dastgir
On the recommendation of Sai Miyan Mir, the Jahangir appointed the Pir Khan of Deccan as the mansabdar of Thanesar. Despite Thanesar not being officially declared as a suba, Pir Khan was granted a mansab of 5,000(M. Athar Ali’s,The Apparatus of Empire, page 45), which was the highest rank and administrative position between Delhi and Lahore. This elevated Thanesar to the highest administrative unit in the Punjab region, encompassing the areas of Sadhaura and Nahan. The significance of this development is further highlighted by the fact that Thanesar was part of the Sikh fortification network, which extended from Karnal to Chandigarh . Sai Miyan Mir orchestrated these administrative changes to support Halimi Raj’s spread in the Lohgarh zone. The current district of Kurukshetra houses several archaeological sites connected to Sai Miyan Mir and his presence in the area, notably in the forested region of Seonsar. Pir Khan Jahan Lodi, an Afghan who enjoyed a close relationship with Mughal emperor Jahangir, ascended to increasingly significant positions in court. Notably, Jahangir appointed Lodi as the commander-in-chief of his army(Milo Beach and Ebba Koch, King of the World: the Padshahnama, an imperial Mughal manuscript from the Royal Library, Windsor Castle, 1996, Saqib Baburi, Beyond the Akbarnamah: Padshahnamahs and Official Regnal Chronography for Shah-Jahan Padshah (r. 1037/1628-1068/1658), 2010) .
In 1618-19 AD , Jahangir extended an invitation to Sai Miyan Mir to Agra , and upon his arrival, the emperor expressed great admiration for the saint. He made concerted efforts to appease him, showing utmost regard and esteem(Hari Ram Gupta’s, History of Sikhs, Volume 1, page 162.). Prince Khurram, who later became emperor Shah Jahan, became attached to Miyan Mir, considering him a source of divine knowledge of God(Waldemar Hansen’s ,The Peacock Throne The Drama of Mogul India, page 186.). Sai Miyan Mir held significant sway over Jahangir, resulting in a decline in the influence of Naqshbandi’s.
Consequently, in 1619 AD, Guru Har Gobind sahib was released along with numerous quasi-independent chiefs of the Indian sub-continent from the jail of Gwalior with the intervention of Sai Miyan Mir(M.Mujeeb, The Indian Muslims, page 309. The saint was visited by Shah Jahan and Dara Shikoh.
). Meanwhile, Mian Mir was stationed at Agra until the release of Guru Hargobind sahib from Gwalior jail. Later, Guru Hargobind and Mian Mir journeyed together from Agra to Lahore(Hari Ram Gupta, History of Sikhs, Vol 1 ,page 162). Guru Hargobind had a band of devoted Muslims in his entourage, and he shared close personal relationships with many Muslims. Among them were Mian Mir, Mullah Shah Badakhshi, Shaikh Jan Mohammad Lahori, Shaikh Karam Shah Qureshi, Pir Kewali, Hasan Ali Arbi, Pir Fazal Irani, Mohammad Ismail(See Macauliffe, op: cit; IV, page 139) and Wazir Khan-Naib Wazir(See Macauliffe, op: cit; IV, page 139) . From 1619 to 1627 AD, Guru Har Gobind’s relationship with Jahangir remained amicable. Although, at one point, Jahangir’s relationship with Ahmed Sirhind, a prominent Naqshbandi figure, was strong, it eventually became strained to the extent that Jahangir ordered his imprisonment(Arthur Buehler, The Naqshbandīyya in Timur id India The Central Asian Legacy, Journal of Islamic Studies, 7, 2, 1996, page 208–228.).
However, after Shah Jahan ascended the throne in 1627 AD, battles between the Sikhs and the Mughals again ensured till 1635 AD.( DK’s , Sikhs: A Story of a People, Their Faith, and Culture, page 85.) In the early years of the regime of Shah Jahan, the influence of Pir Khan Khan-i-Khann gradually diminished, and ultimately, Shah Jahan ordered his arrest and execution(According to the Padshahnamah text, after many of the Afghan tribes declared allegiance to Peer Khan Lodi Khan i- Khana following the new emperor s accession, his brainless head’ became a nest of false and demonic hopes and vain fancies, In 1629 AD, the former commander fled towards the court of the Nizam Shah in the Deccan, but when Shah-Jahan’s forces closed in, he and his entourage turned north towards Punjab. They were eventually hunted down and one of his companions, Darya Khan Rohilla, was slain, Khan Jahan escaped but was pursued and eventually killed by Madho Singh on 3rd February, 1631AD, at Sihanda in central India.). From 1635 to 1644 AD, no significant conflicts existed between the Sikhs and the Mughals. The sudden death of Guru Har Gobind sahib at the age of 49 in 1644 AD raised doubts about the involvement of Mughal authorities or Guru Har Gobind’s enemies in using unethical means to kill Guru sahib.
Guru Har Rai sahib had a cordial relationship with Dara Shikoh, and in 1658 AD he supported Dara’s bid to claim the Mughal empire’s throne against Aurangzeb(Arvind-Pal Singh Mandair (2013), Sikhism A Guide for the Perplexed, Bloomsbury Academic, page 50–51.). After Dara Shikoh’s defeat, Guru Har Rai sahib provided asylum to him at Garhwal.
Jahanara in favour of Halimi Raj
Jahanara was a prominent figure in the Mughal empire were , serving as the Padshah Begum, or First Lady, from 1631 to 1658 AD, and again from 1668 AD until she died in 1681 AD. Despite being just 17 years old at the time, Jahanara was entrusted with the royal seal by her father, emperor Shah Jahan, after the untimely death of his wife, Mumtaz Mahal, in 1631 AD. This decision was made despite Shah Jahan having three surviving wives. Jahanara was known to be her father’s favourite daughter and wielded significant political influence during his reign, earning her the title of ‘the most powerful woman in the empire’ at the time(Sher, Catherine Asher, Catherine Ella Blanshard Asher, Catherine Blanshard Asher, Catherine B. (1992). Architecture of Mughal India, Cambridge University Press , page 265). Jahanara, the prominent Mughal princess and Padshah Begum, also played a significant role in the Mughal empire’s international trading activities. She owned several ships, including the Rahīmī and Ganj-i-Sawai, used for trading between Surat and the Red Sea. These ships transported valuable commodities, such as silk, indigo, gunpowder, etc(Gascoigne, Bamber (1971). The Great Mughals. New Delhi Time Books International, page 165). Jahanara’s trading ventures also involved maintaining trade relations with foreign powers like the English and the Dutch(Neth, Renuka (1990), Notable Mughal and Hindi Women in the 16th and 17th Centuries A.D. New Delhi Inter-India Publications, page 125.). Certainly, Jahanara had relations with Banjara/Lubana Sikh traders, who exported material to the gunpowder empires.
In 1645 AD, Jahanara, travelled with emperor Shah Jahan to Kashmir where she was initiated into the Qadri chapter of Sufism by Shah Mulla Mohamad, a disciple of Miyan Mir(For an account of his life, see Kulabi, Ahwal-i Shahi. The manuscript also contains Badakhshi’s letters to Jahanara, fls 45a–48a. According to this, it was Badakhshi who suggested the title of the princess, treatise, Sahibiya. For his, Miyan Mir’s, and also Dara Shikoh’s Sufism, see Rizvi, A History of Sufism, Vol. 2, page 126–46.). Sai Miyan Mir, Mullah Shah Badakhshi, and Abdul-Karim Abd-ur-Razak of Sadhaura (also known as Shaikh Chilli, whose tomb is at Thanesar) – all belonging to the Qadri order with a lineage of Dastgir – served as mentors to both Prince Dara Shikoh and Princess Jahanara(Y. Muira, Tokan Sumi, The India You Do Not Know, 1993, page 10. Abdul-Karim Abd-ur-Razak (Sheikh Chilli of Thanesar), belong to Sadhaura as per VS Suri bok, Pir Budhu Shah of Sadhaura, page 41. The Tomb of Sheikh Chilli at Thanesar was constructed by Prince Dara Shikoh as stated by department of Archaeology Survey of India.).
Sakinat-al-Aulia, a 17th century biography of Miyan Mir, was compiled by Dara Shikoh. The tomb of Abdul-Karim Abd-ur-Razak is situated in Thanesar, located next to the tomb of Pir Jalaludin Thanesari. Mulla Shah’s commendation ‘in praise of the homes, gardens and buildings of the heart-warming Kashmir’, acknowledges the construction of these residences, landscapes, and architectural wonders under the patronage of Dara Shikoh and Jahanara Begum(BL, IO Islamic 578, Mulla Shah, Mathnawiyāt-i-Mullā Shāh, ff. 51b–61a.). Dara Shikoh had a very close relationship with Guru Har Rai sahib.
It’s noteworthy that Abdul-Karim Abd-ur-Razak and Mullah Shah Badakhshi both passed away under suspicious circumstances in 1660 AD, shortly after the death of Dara Shikoh. Notably, Mullah Shah and Guru Har Rai sahib received a summons from Aurangzeb. However, while Mullah Shah chose not to attend the meeting with the emperor, Guru Har Rai sahib dispatched his son Ram Rai to represent him before Aurangzeb(Kashshaf Ghani, The Mughals And Sufism, page 392 (Routledge Handbook on Sufism). The encyclopaedia of Sikhism: over 1000 entries By H. S. Singha page 52.).
The emperor was also provoked by Naqshbandi against Sarmad for association with Dārā Shikoh , he was inflicted with capital punishment in 1660 AD. The specific reasons for his punishment are mostly obscure(Nathan Katz, The Identity of a Mystic The Case of Said Sarmad, a Jewish-Yogi-Sufi Courtier of the Mughals, Numen, 47, 2000, pages 142–160). The cause of death for Guru Har Rai sahib, who passed away in 1661 AD, is also unknown. There were political motives behind these deaths, as these individuals had significant religious and political influence among those who opposed the conservative ideology of Aurangzeb, which was unsettling for the emperor.
In 1675 AD, under the orders of Aurangzeb, Guru Tegh Bahadar patshah, along with his companions, Bhai Dayal Das Banjara, Bhai Mati Das, and Bhai Sati Das were martyred in Delhi. Bhai Jaita took the severed head of Guru sahib and journeyed to Anandpur, staying at various places of Sufi Pirs such as Baghpat, Taraori(Fort of Shah Abdul Wahab of Sadhaura Stands in Taraori and adjoining to this fort is Gurdwara Sish Ganj), Ambala, Zirakpur(During his journey to return the severed head of Guru Tegh Bahadar to his son Guru Gobind Singh, Bhai Jaita stopped at Nabha sahib (now a gurdwara stands there marking this event) to rest at Pir Faqkir Dargahi Shah . As news of Guru Tegh Bahadar’s execution spread, the people of the area rushed to pay their respects to the Guru sahib’s head. Faqkir Dargahi Shah, who was too old and sick to travel to Anandpur sahib, sent a message through Bhai Jaita requesting that Guru Gobind Singh visit him. After the battle of Bhangani in 1698, Guru Gobind Singh fulfilled Faqir Dargahi Shah’s request and visited Nabha sahib. The faqir passed away soon after meeting the Guru. Today, his samadhi near the shrine of Guru Tegh Bahadar is also visited by devotees who pay homage to him for his divine association with Guru Tegh Bahadar), and Anandpur during his five-day trip. These Sufi locations served as safe havens for the Bhai Jatia , highlighting the strong bond between the Sufis and Sikhs. This bond was so powerful that, going against the orders of Aurangzeb, Sufi Pir continued to assist Sikhs At the same time, Bhai Lakhi Shah Banjara transported the body of Guru Tegh Bahadar discreetly and cremated it at Raison, Delhi(Gurdwara Rakab Ganj , at Delhi stand marking this incidence).
In 1658 AD, Aurangzeb eliminated his brothers, imprisoned his father, and seized the Mughal throne; it was expected that Jahanara, who openly supported her favourite brother Dara Shikoh, would fade into obscurity. However, the new emperor recognized the distinction between his two sisters, and despite Roshanara siding with Aurangzeb, Jahanara regained influence. Aurangzeb gave her the title of Sahibat-al-Zamani (lady of the era). She was even granted the privilege of engaging in arguments with the emperor, something not afforded to others. While he listened to her counsel, he did not always need to follow it(Early, Abraham (2004), The Mughal throne the saga of India’s great emperors, London Phoeniz, pages 401–402.).
Jahanara took the charge of Lohgarh zone , Nahan and Garhwal from Aurangzeb. Jahanara’s attachment to Sadhaura, Nahan, and Garhwal regions suggests that she had a particular interest in these areas. Jahanara developed a park in Ambala adjoining Sadhaura(Muzaffar Alam, The Mughals and the Sufis, Islam and Political Imagination in India, 1500–1750 AD page 263). Aurangzeb’s interference in this region was reduced, as the political matters were reported to Jahanara. Jahanara was working on mission Halimi Raj against the wish of her brother Aurangzeb. The letters of Jahanara Begum, directed towards hill chief Budh Prakash of Sirmaur, provide valuable insights into the relationship between the Mughals and Sirmaur. Hill chief Budh Prakash, also known as Mahi Prakash, reigned over Sirmaur from 1659 to 1678 AD and cultivated a unique bond with Jahanara. He captivated her with humble offerings of fragrant medicinal herbs, musk, honey, and intriguing hill creatures(Gazetteer of the Sirmour State, page 15). Jahanara had a particular fondness for Sadhaura, due to its significance as a hub for the Qadri movement, which gained prominence in the Indian subcontinent after 1660 AD, under the leadership of Pir Bhikhan Shah Qadri.
Pir Bhikhan Shah another descendant of Dastgir
Pir Bhikhan Shah Qadri’s spiritual centre was in Thaska Mira, now part of Kurukshetra district. Pir Bhikhan Shah, a close associate of Guru Tegh Bahadar patshah, visited him to offer his respects when Guru Gobind Singh patshah was born in Patna. Guru Gobind Singh’s maternal grandparents lived in the house adjacent to Thaska Mir village(Lakhnaur, maternal-paternal village of Guru Gobind Singh is just 15 Km from Thaska.).
Furthermore, Pir Bhikhan Shah established Thaska villages in nearby locations, such as a Thaska near Sadhaura, a Thaska Kadar near Radaur and a Thaska village in Hissar. These regions are linked to the Lohgarh Khalsa Rajdhani, and the fact that Jahanara was closely associated with Qadri Sufis, who were also attached to the ideology of Guru Nanak, raises the possibility that she may have secretly supported the Halimi Raj mission. As Aurangzeb was allied with the Naqshbandi-Mujadudidis and after the death of Jahanara in 1680 AD, during his reign, they became especially prominent in Delhi court during the late 17th and early 18th centuries. Naqshbandi have asserted their involvement in the death of Dara Shikoh at the hands of Aurangzeb. Numerous correspondences were dispatched by a highly esteemed Mujaddidi–Naqshbandi lineage member to Rohanara. Shaikh Muhammad Saif al-Din served as the current spiritual guide of the order during that period. Shaikh Muhammad Saif al-Din was the son of the then-reigning spiritual preceptor, Shaikh Muhammad Ma’sum, who was also the son and successor of the renowned Shaikh Ahmad Sirhindi(A‘zam, Maktubat-i Khwaja, Muzaffar Alam, The Mughals and the Sufis, Islam and Political Imagination in India, 1500–1750 AD, page 286). During this time, the Halimi Raj establishment encountered some difficulties. Still, it persevered and covertly fortified itself as the Sikhs remained steadfast under the guidance of Guru Gobind Singh patshah. In 1685, the tenth master moved from Anandpur to Paonta, near Nahan, Lohgarh, and Sadhaura. He stayed there for four years, and his stay is attributed to the final preparations for fortifying Lohgarh as the Khalsa Rajdhani. At that time, Sadhaura was governed by Sufi Pir Budhu Shah, the head of both Chishti and Qadri movements in the Indian subcontinent and had a lineage from Shah Abdul Wahab(The tomb of Shah Abdul Wahab was constructed by Aurangzeb in 1669 AD. V.S. Suri, Pir Budhu Shah Saint of Sadhaura, page 42. Subhash Parihar, Muslim Inscriptions in the Punjab, Haryana, and Himachal Pradesh, page 61.). According to Sikh chronicles, Pir Budhu Shah was a disciple of Guru Gobind Singh and had a close relationship with the Guru sahib.
Pir Budhu Shah And Sadhaura
Pir Budhu Shah, born Sayyid Badr-ud-Din in Sadhaura(Haryana State Gazetteer – Volume 1, page 567) on March 21st , 1647 AD, was a devout disciple of Guru Gobind Singh. His ancestors traced their lineage, back to Prophet Muhammad. Sadhaura dubbed the second Kabha, was central to Guru Nanak patshah’s secret Halimi Raj mission for almost two centuries, aided by Sufis and Banjaras in constructing Sikh fortifications in the Lohgarh zone, overlooked by Mughal intelligence due to the area’s abundance of Sufis.
The Mughal authorities authorized the Banjaras to establish small forts for storing saltpetre and firearms manufactured in large quantities in the Lohgarh zone. Despite their small size, the numerous Sikh forts, along with the substantial settlement of Sikhs in the area since Guru Nanak patshah ‘s time, further perplexed Mughal intelligence agencies, who failed to realize they were part of a larger mission, thus contributing to the flourishing of the Halimi Raj mission. At 18, Pir Budhu Shah married Nasira(Surjit Singh Gandhi, History of Sikh Gurus Retold, 1606-1708 C.E, page 728.), the sister of Sayyid Beg Khan(Hari Ram Gupta, History of Sikh Gurus, Vol 1, page 276), a prominent general serving under emperor Aurangzeb in the Mughal court. His family, descendants of Prophet Muhammad, held a prestigious position in the court. Records from Khizrabad, Sadhaura, Taraori, Damla, Pehowa, Ambala, and Gurdaspur indicate that the family of Pir Budhu Shah was granted significant jagirs (land grants) and enjoyed alliances with high-ranking Mughal generals. However, after encountering Guru Gobind Singh, Sayyid Beg Khan renounced his service to Aurangzeb and joined the Guru sahib‘s Halimi Raj mission. He played a crucial role in providing military training and raising forces against the Mughals to support Guru sahibans.
So far, historical records link Pir Budhu Shah to Guru Gobind Singh, specifically in the Battle of Bhangani in 1688 AD. In this battle, he fought alongside Guru Gobind Singh against an alliance of hill chiefs and Mughals. To aid the Guru, Budhu Shah and his 700 disciples arrived at Paonta. Pir Budhu Shah’s father, Sayyid Ghulam Shah, and his two sons, Sayyid Muhammad Shah and Sayyid Ashraf Shah, died as martyrs in the battle(V.S. Suri, Pir Budhu Shah of Sadhaura, page 38). In recognition of his devotion, Guru Gobind Singh honoured Pir Budhu Shah by bestowing his turban and comb upon him.
The connection between Guru Gobind Singh’s migration to Paonta for years and Pir Budhu Shah’s assistance in the Battle of Bhangani goes back to a historical background spanning two centuries. As mentioned earlier, connections were established between Guru Nanak sahib and Shah Abdul Wahab. Even during the Battle of Bhangani in 1688 AD, the Mughal authorities failed to fully comprehend the relationship between the Sufis and the Sikh Guru sahibans. In the last years of Aurangzeb’s rule, approximately 15 years after the Battle of Bangani, doubts started to emerge among Mughal authorities on the deep connections between Sufis and Guru Nanak sahib’s ideology. However, the Mughals still lacked a thorough understanding of the Mission Halimi Raj. Unfortunately, in 1705 AD, Pir Budhu Shah’s life was tragically cut short when Usman Khan, representing the faujdar of Sirhind in Sadhaura, killed him in the jungles of Banur(The Sikh Courier – Volumes 9-12). Despite the Mughal authorities’ limited understanding of the connection between Sufis and the Sikh Guru sahibans, Pir Budhu Shah remained devoted to Guru sahib’s mission until his untimely demise.
Ottomans And Sikh Guru Sahibans
As mentioned earlier, Pir Jalaludin of Egypt and Shah Salim-1 became disciples of Guru Nanak and migrated to Thanesar in the early 16th century. Over the two centuries of the Halimi Raj mission in Sadhaura, connections were maintained between the Ottomans and the Sikh Guru sahibans . Perrah Kaivan Yazadani, deeply inspired by the revered Guru Har Gobind sahib, embarked on a journey to visit him. Similarly, Fazal Irani and Pir Hasan Ali, hailing from Saudi Arabia, were also moved by the Guru sahib’s spiritual aura and wished to have the privilege of witnessing him in person. These instances showcase the profound impact of Guru Har Gobind sahib on the Arab world(Surjit Singh Gandhi’s ,History of Sikh Gurus Retold, 1606 to 1708, page 548).
In 1658 AD, the Ottoman emperor dispatched his ambassador to meet Guru Har Rai sahib, and following the Battle of Bhangani in 1688, Guru Gobind Singh journeyed from Paonta to Anandpur, passing through various locations in the present-day Yamunanagar and Ambala districts. However, despite these travels, no documentation exists of his visit to Sadhaura, nor does any religious institution commemorate his time there. However, Bhai Kahan Singh’s Mahan Kosh (page 251) recounts that when Guru Gobind Singh visited Sadhaura in 1688 AD, Pir Budhu Shah presented him with a sword sent by Caliph Mohammad IV of the Ottoman empire in Rome, Italy. The circumstances around how and why the sword reached Sadhaura remain a mystery. Recent research has revealed that many places in Italy are named after Tanda, associated with the Banjaras. This suggests that in the 18th century, the Ottoman emperor of Rome had faith in the Sikh ideology and gave his imperial sword to the Banjaras as a gift for Guru Gobind Singh. Moreover, Caliph Mohammad IV sent the sword specifically to Pir Budhu Shah because of his lineage as a descendant of Prophet Muhammad.
It is worth noting that the Gunpowder empires of the time – including the Ottomans, Safavid and some Mughals – held the Sikh ideology and Guru Nanak patshah in high regard. The Lubana Banjara Sikhs Gunpowder traders were crucial in building sustainable relationships over vast distances between these empires and the Sikhs. Offering a sword to Guru Gobind Singh, Caliph Mohammad IV further symbolized a complete surrender to the Sikh ideology. This incident reflects the cross-cultural exchange and mutual respect between communities during this period.
In another incident at Machhiwara, the Mughal forces were chasing Guru Gobind Singh patshah’s in 1705 AD, Ghani Khan and Nabi Khan, Rohila Pathans, assisted Guru Gobind Singh by presenting him with a blue robe made from khaddar fabric. In the disguise of this dress, the Guru sahib and his three Sikhs pretended to be a group of Muslim Pirs. They were carried in a litter, and when questioned, they claimed they were escorting the Uch-ka-Piran-Pir, or the Spiritual Chief of the Saints of Uch, which was the truth. The Uch-ka-Pir had previously met Guru Nanak at Mecca and held him in high esteem, with his successors visiting the Guru sahibans with faith and reverence. The plan worked flawlessly until a detachment of the pursuing army interrogated them one day. The commander was suspicious of their identities and questioned the bearers at length, eventually requiring qazi Pir Muhammad to identify the occupant of the litter. Fortunately, qazi Pir Muhammad responded helpfully, saving the situation and earning the Guru sahib’s gratitude. As a mark of his appreciation, the Guru granted qazi Pir Muhammad a hukamnama, an autographed letter that his family still treasures(Prof Kartar Singh, Life of Guru Gobind Singh, page 183.). Strong interconnections existed between Sikh Guru sahibans and Muslims. Despite the martyrdom of Guru Gobind Singh’s progeny by Mughals in 1705 AD, Sikhs refrained from conflict, reflecting the Guru sahib’s commitment to peace. However, in 1707 AD, emperor Bahadur Shah’s treacherous plot led to Guru Gobind Singh’s assassination, prompting Sikh forces, led by Banda Singh Bahadar, to wage war against the Mughals.
General Banda Singh Bahadar’s and Sadhaura
In December 1709 AD, General Banda Singh Bahadar conquered 20 parganas of sarkar Sirhind and later arrived at Sadhaura. During a brief battle, General Usman Khan was killed(Singh, Rishi (2015), State Formation and the Establishment of Non-Muslim Hegemony Post-Mughal 19th-century Punjab, SAGE Publications, page 66), resulting in the Sikhs fortifying the defences of Sadhaura and Lohgarh. Historical sources such as the Akbharat-i-Darbar-i-Mu’alla (dated May 12, 1710 AD) and a report from a vahil of Amber confirm that in 1710 AD, there was an army of more than 40,000 cavalry soldiers led by General Banda Singh Bahadar stationed in Sadhaura. Some historical sources narrate that about seventy to eight thousand Sikh forces were stationed at Sadhaura(Dr. Sukhdial Singh’s, Banda Singh Bahadur, On the Canvas of History, page 191.).
This Sikh army dealt a decisive blow to the royal forces of Mughal emperor Bahadur Shah. While Sadhaura may now be a small town, 40,000 cavalry soldiers in 1710 AD suggest that it was a much larger Sufi and Sikh settlement at that time and was able to accommodate over one lac people in the 18th century. Within the 52 advanced forts established to defend the Lohgarh fort, four are located close to Sadhaura – specifically in Sadhaura itself, Sarawan village, Lahadpur, and Banda Bahadurpur (Garhi Viran, a revenue estate in it). Although the fort no longer exists in Garhi Viran, the well, constructed by Bhai Lakhi Shah Banjara, remains intact.
Additionally, archaeologists have discovered remnants and signs of robust fortifications near the Shivalik hills, specifically in Thaska, Pammuwala and Sangoli villages. Nanakshahi bricks can still be found scattered in these areas. The proximity of Sadhaura to Lohgarh indicates its significant role in the establishment of the Khalsa Raj. The historical evidence also reveals that Sadhaura was a central hub for commerce, with numerous wells, forts, and archaeological remains linked to Bhai Lakhi Shah Banjara. The population of Sadhaura was primarily composed of Qadris, Chishtis Sufi saints, Bhils, Sikhligars, and Banjaras, as indicated by historical accounts. Sufis enlisted 5,000 Muslim soldiers to support Banda Singh Bahadar in his fight against the Mughals(Harbans Kaur Sagoo’s, Banda Singh Bahadar and Sikh Sovereignty, page 159). Over the following six years, the Sikhs maintained control over Sadhaura, and the Mughal authorities were unsuccessful in capturing it until 1716 AD, even with the leadership of the Mughal emperor during the expedition.